he saith thus And I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men euen as to Babes in Christ I giue you milke to drinke and not meat for you were not yet able to beare it where he layeth the spirituall man against the carnall man that in regard of carnall affection perceiueth not the things of the spirit of God wherfore it seemeth a strang thing that Sectaries should infer from this text of scripture that euery belieuer hath a priuat (b) S. Irenaeus l. 3. cap. 2. con haer sharpely rebuks Valentinus for leauing tradition and following the priuat spirit thereby constituting himselfe sole iudge and rule of faith reuealing spirit of truth wherby he is enabled with authority to discern matters of faith and iudge all controuersies and to be iudged of no man himselfe vnto the excluding of all outward Teachers As to the second Text the true meaning of it is not that his vnction only doth teach but that the doctrines of christian religion which men teach outwardly by speaking * Aug. trac 3. in Epis Joan. magisteria inquit forensecus adiutoria quaedam sunt admonitiones cathedram autem in caelo habet qui corda dotet his vnction teacheth inwardly by inspiring grace wherby men are made apt to harken to what the Church ministers teach and indeed this docility or aptness to harken to the word of God is a speciall prerogatiue giuen by the spirit of grace vnto the children of the new law and prophesied of in the old law by Ieremy and Isaias As concerning the third Text set down the true sense is this that whosoeuer beliueth in the son of God aright hath in himselfe inward faith which is a diuine gift and therfore called the testimony of God in as much as it witnesseth that no man can * Mat. tues Christus Filius Dei viui caro sanguis non reuelauit tibi sed pater meus come vnto the son Iesus-Christ except it be giuen vnto him by the Father and albeit that the inward testimony of God hath been the Iole cause to draw some men vnto the maruelous light of faith for example Saint Peter beliued the mistery of the incarnation in vertue of an inward inspiration proceeding from God immediatly neuertheless the outward testimony of the Church is the ordinary necessary requisit to the conceiuing of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetuall vse in his Church to the worlds end that we be not carryed about with euery wind of doctrine which hath been extreme needlesse if he had thought it expedient to supply euery particular belieuer with a priuat reuealing spirit Furthermore from the premises is clearly deducible that the holy scripture cannot lay clame to the dignitie of a supream Iudge because the office therof which is a primary end intended of necessity * Plato in libris quos de repub scripsit Aristoteles in policicis docent in constitutione formatione alicuius reipub vnum ex ijs quae debent 1. per se intentendi esse ipsum IudiceÌ„ pro dirimendis litibus ciuium ad pacem in rep seruandam in the forming of euery common wealth is to declare laws punish peruerse offenders and pronounce sentence of iudgment for the determining all matter in debate that therby vnity and peace may be preserued but the scripturs can chaleng nothing of iuridicall power in order to iudging defining and deciding controuersies of faith these actions importing life hearing and speaking which the scripturs cannot exercise being vnliud things that neither heare nor speak clearly and consequently vnfit to Iudg matters in debate between one and another besids these were not intended in â—he forming of the Church as requisits absolutly necessary to the Gouerment of it for Christ during the time he conuersed on earth writ nothing himselfe nor commaunded his Apostles or disciples to writ and indeed of themselues they were not much (i) According to Eusebius l. 3. hist Eccles cap. 18. the Apoles and disciples of Christ were not greatly solicitous to put down in writing the misteries of christian faith being the employment inioyned them was to preach the Gospel in so much that according to the same Eusebius it was a tradition of those days that they were after a manner necessitated to write and according to S. Hierom de viris illus S. Iohn writ his Gospel in regard of Cherintus and Ebion which denyed the diuinity of Christ And indeed t is euident that the Apostles did not write down the principles of christian religion hauing receiued command ad commission from Christ to preach without any commission to write set vpon writing because of their ingagement in an higher imployment namely preaching of the Gospell and it seems that those few which haue written were vrged or necessitated therunto as was Saint Iohn that writ his Gospell to confute the hereticks Cherintus and Ebion who denied the diuinity of Christ Again among the twelue Apostles Saint Matthew and Saint Iohn only and among the 62. Disciples Saint Luke only only writ the Gospell euen diuers years after Christs Ascention into Heauen insomuch that the christiaÌ„ Church had institutioÌ„ exercised iuridicall authority made lawes exacted obedience vnto them along while before the new scripturs were in being and contrary to the old scripture pronounced sentence of iudgment to the anulling of Circumcision which was a controuersy of faith Wherfore doubtless scripturs were neither primarly intended nor primarly giuen as suprem iudges of all matters in debate concerning faith and religion moreouer Saint Irenaeus who florished in the yeare of our lord 160. expresly (k) Irenaeus l. 3. con haer cap. 4. denyes expresly that christian faith had perished if the Apostles had not left vs the scriptures asserteth that the people of sundry countries without the help of paper or inck had preserued christian faith down from the Apostles to his time the vnwritten supplying the room of the written word for this ancient Father writeth and ascribeth that preseruation vnto apostolicall tradition obserued by the ancient Churches together with the help of inward grace proceeding from the holy Ghost Wherfore as those primatiue Churches did perseruer in the profession of the christian faith for the space of many years without scripturs so the present Church assisted with the like meanes might continue pure without spot or wrinckle although it had nothing of written doctrine and consequently the primary end for which scripturs were intended was not to doe the office of suprem Iudg howeuer all things which were written were written for our learning that wee through patience * L. 1. Machabae cap. 11 Ionathas summus Sacerdos scribens spartiatis dicit se suos in rebus aduersis pro solatio habere libros sacros quod ostendit vsum in quem datae sunt nobis
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
Pet. 10. in order to many diuine ordinances in regard they doe not shew plainly clearly and euidently all the mysterious precepts of Christian faith that require necessary obseruance wherefore it is an extream weakness to infer from the light of the written a negation of light in the vnwritten word of God as to instruction in iustice and saluation and indeed down from the begining of the Church christian religion hath in all times * Trid sess 4. cap. 1. declarat veritatem disciplinä Ecclesiae contineri in libris scriptis sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictāte quasi per manus traditae ad nos vsque peruenerūt huiusmodi traditionū contemptoros anathemati subiecit Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari apertè contineri in scripturis been directed and gouerned by both of the said lights that is by the written and vnwritten word as by laws and customs which kind of gouerment is common alike to euery common wealth instituted aright That this double light (c) According to S. Irenaens p. 3. con haer c. 3. 4. Tertull. l. de coro militum cap. 3. S. Basil l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis ad Janua there is full parity between traditions ad scriptures warrantable authority being common alike to the one and the other Wherefore S. Chrys hom 4. in 2. ad Thess saith Est traditio nihil quaras amplius T' is tradition seeke no further of written and vnwritten Traditions is of necessary and perpetuall vse in the Church appeareth by the second Epistie to the Thesalonians where S. Paul enioyneth the keeping of both saying stand fast keepe the Traditions which you haue been taught either by word or our Epistle All the doctrines necessary to saluation which the Apostles receiued either from the mouth of Iesus-Christ or by inspiration of the holy Ghost they deliuered to the faithfull of those dayes partly in written and partly in vnwritten traditions which down from the primatiue Church to the present times haue passed as from hand to hand in a continuall line of priestly succession Moreouer it appeareth clearly by the second Chapter of S. Iohns canonicall Epistle that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation for he expresly saith although I had many things to write vnto you yet would I not write with paper and inck for I trust to come vnto you and speak mouth to mouth that your ioy may bee full which he repeateth in the end of his third canonicall Epistle saying I haue many things to write but I will not with ynck and pen write vnto thee and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you but ye cannot beare them now meant of many mysteries of faith distinct from those he had already taught them so S. Iohns meaning was that he had other doctrines of christian faith or manners to deliuer by word of mouth then those he had written with ynck and pen and truly the particles That your ioy may be full doe import as much being meant of spirituall ioy such as faithfull christians commonly receiue when they are instructed in things pertaining to iustice and saluation and it is not in reason probable that S. Iohn should vnderstand temperall ioy in order to wordly aduantages the intent of his Epistle being to stir vp a Mother and her son vnto a vertuous life in Iesus-Christ neither is it as to reason credible that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward or by the other Apostles afore there being no scripture testimony wheron to ground those coniectures inuented meerly by the aduersaries of vnwritten traditions Besids it is plainly euident that sundry vnwritten doctrines of christian religion which are not contained expresly in any part of the new or old Testament are of necessary credence For example we must belieue with diuine faith the receiued catalogue or canon of both Testaments to be the true and vncorrupted word of God For otherwise those holy writings would haue nothing of weight with vs as theron to relie our saluation notwithstanding not any part of either Testament expresseth the receiued catalogue or canon for example we must belieue that the true sense of the written letter is a necessary and essentiall requisit to faith because in the sense that giueth life and not in the letter that bringeth death the true word of God consists but the true sense of the written letter that is to say how (d) The Caluinists in a publick disputation with the Antytrinitarians in the presence of Iohn the second elected king of Hungary engag'd to proue by scripture the mystery of the B. Trinity but failing in their engagement the king of a Caluinist became an Anti-trinitarian the written letter ought to be taken whether in a proper or figuratiue signification is not known but by the interpretation and tradition of the Church Again we must belieue that in one God there is a Trinity of diuine persons which be really distinct one from an other and no more yet not any writing of the Apostles or Euangelists (e) According to S. Chrys hom 4. operum imperf as in Heauen so in scripture God lies hid vnseen Wherefore as all men behold this corporall Heauen and not God that dwels within it so though many read the holy scriptures neuertheless they perceiue not the God of truth that lies hid in the inward seuse thereof expresly assertes a reall distinction or excludeth expresly a quaternity of persons and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three which beare testimony in Heauen the Father the word and the holy Ghost neuertheless he doth not say expresly * Simplex affirmatio ternarij in aliquo non excludit vel negat ibi esse aliquod quartum cū in quaternario includatur ternarium qui asserit esse tres vbi sun◠quatuor non falsum dicit three only or that these three are really distinct one from an other for he addeth these three are one in so much that the great Sabellian heretick Praxeas taught that God was but one sole person that carried three distinct names in order to three seuerall effects naming him Father in as much as he createth all things son because be was borne of the Virgin Mary inuested with human nature and holy Ghost in regard he sanctifieth all creatures Wherfore if the Apostles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality and a reall identity as to nature and substance and the Church
scripturae and comfort of the scripturs may haue hope Rom. 15. although they doe not define and iudge all matters of faith and religion yet they (l) The Apostle 2. Timot. 3. Saith that all scripture is giuen by inspiration from God and is profitable to teach argue correct and instruct in iustice That is according to the ancient Fathers to resiste conuince and condemne false doctrines Wherfore according to the same Apostle ad Tit. l. a Bishop must be vnreproueable embracing the faithfull word and sound doctrine that he may be able to exhort and conuince those which say against it conduce mainly therunto tending specially to christian instruction and erudition besides they stir vs vp to ioyne vertue with faith and with vertue knowledg and with knowledg temperance and with temperance patience and with patience godliness and with godliness loue 2. Epis 2. Pet. which is the consistency and plenitude of the law Scripturs are liud * S. Ambros Epis 19. vocat sacras scripturas fontes viuos qui saliunt in vitam aeternam fountains springing vp vnto euerlasting life but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock whence they sprāg it is the christian catholick Church taught of the holy Ghost that cōprehēdeth the bredth lenght depth and hight of these heauenly fountaines which is to say it is a speciall prerogatiue giuen to the Church of Christ to interpret infallibly and iuridically the holy scripturs (m) According to S. Hierom Epis ad Paulum S Chrys hom 40. in Ioa. S. Austin l. 4. de doct christ cap. 3. the hardness of holy scrpitures proceeds from the profoundnes copiousnes compendiousnes therof in consequence of which a right vnderstanding of sundry passages of necessary depends of tradition as well obserues S. Austiu l. de fide oper and S. Hierom in his scripture prologue ingeniously confesseth that he could not vnderstandand the holy Prophets Isaias Ieremy and Daniel again S. Irenaeus l. 3. cap. 7. Orig. in explic Epis ad Rom. and S. Austin l. de fide oper cap. 14. confess with one accorde that S. Paul is hard to be vnderstood and especially in regard he vseth frequent hyperboles which proceeded from the vehemency of the spirit that guided his pen. which profoundness of misteries plenteousness of senses shortness of sentences haue rendred obscure hard and intricate as plainly appeareth by the holy writers of the old law namely Isay Ieremy Ezechiel Daniel and of the new law Saint Paul especially according to the testimony of Saint Peter 2. Pet. 3. wherein he speaketh of his writings thus * S. Irenaue l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis vti frequenter propter impetu spiritus qui in ipso fuit Idē sentiūt Origines explicat Epistolae ad Rō Aug. de fide operibus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which Epistles some things are hard to be vnderstood which they that are vnlearned and vnstable wrest as they doe also others scripturs vnto their own perdition for further proofe of this catholick assertion may be alledged the perpetuall contention between one sectary and an other concerning the interpretation of scripture Texts in reference to controuersies of faith for example from the words This is my body Luc. 22. Lutherans doe argue the true and real presence of Christs body in the Sacrament together with the substance of bread contrariwise Caluinists infer a meer figure of Christs body Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe and teach all nations baptizing them in the name of the Father c. That baptism ought not to be administrated but to such as are de facto apt to receiue instruction And the Arians misinterpreting that saying of Christ Io. * Apud S. Joan. dicit Christus Pater maior me est alibi ego Pater vnum sumus Posterior textus explicatur ab Arianis de vnitate consensus conformitate voluntatū My Father is greater then I denied his Godhead the holy scriptures are a great light of christian doctrine for they are the dictates of the holy Ghost yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of the * Vt luceat omnibus qui in domo sūt Mat. 5. Church it is not the same thing to be a light and to enlighten a light vnder a bushell is a light and shineth there howeuer it doth not giue light to all that are in the house but when it is put on the candlestick Math. 5. euen so the scripturs light put vnder a bushell that is vnder the interpretation of priuate wits continueth a shining light in it selfe neuertheless doth not enlighten vnto euerlasting life but when it is put on the candlestick of infallible authority proper to the Church of Christ Again the scripture is a booke written within and on the backside Apoc. 5. the outward writing is the letter that killeth the inward the spirit that giueth life 2. Cor. 3. as the soul quickneth the body (n) S. Austin ser 70. de tempore expounding the sacred Text Epis ad Cor. the letter killeth the spirit quikneth If saith he thou follow the true sense of scripture which is the spirit that giues life to the soule it will bring thee vnto saluation but if thou shalt neglect the true sense adhering to the outward letter presuming the true sense to be therein it will often tymes lead thee into errour And according to Tertul. l. de resur carnis Heresies spring vp in regard the scriptures are misinterpreted And he speaking of S. Pauls Epistles affirms that it ought not to seem a hard thing or any way strang that from thence errours should arise since heresies must be 1. Cor. 11. which notwithstanding would not be if the scriptures were interpreted aright Heresies must be not becaus God hath appointed that they should be but because he permitted that they might be and mans free will together with pride and malice makes them to be against Gods positiue will howeuer the supream prouidence from euil heresies draws good things soe the spirit or sense of the scriptures quickneth the letter but to come vnto the spirit of necessity there is required the opening of the booke which the Church onely can doe trusted with the key of authority that openeth it wherfore in as much as many men down from the begining of christianity to these times haue adhered rather to the letter then to the sense of scripture and thence cut out vnauthorized interpretations of their own many heresies haue sprung vp to the distruction of infinit souls wherof Christ prophesying said heresies must be He fore saw that euen of such as were incorporated into his Church would men rise * S. Cypri Epis 55. ad Cornelium Nec aliunde
inquit haereses obortae sunt aut nata sūt schismata quam quod Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tē pus Sacerdos Iudex vice Christi cogitatur teaching peruerse things to draw disciples after them wherby is euidenced that no priuat man is an infallible interpreter of holy scriptures neither can know certainly that scriptures are the word of God laying aside the Churches authority For example credence is not giuen to the canon or caralogue of scriptures because of scripture testimony which no where attestes that catalogue in so much that Luther and Caluin down from the begining of their defection to the departure out of the world contended about the number of canonicall scriptures and their adherents of these dayes respectiuely continue in the pursuance of the same dispute Moreouer there is greater reason that the christian faith should rely rather on the Church which * S. Cypri in trac de vnitate Ecclesiae adulterari inquit nō potest sponsae Christi incorrupta est pudicae is an infallible ground and piller of truth then of sole scriptures which are liable to mutations corruptions and false interpretations howeuer scriptures cōsidered in themselues precisely do chaleng equall authority with the Church the same diuine spirit that directeth the tongues of the supream pastours in speaking (o) God by his absolute and extrrordinary power can himselfe alone or by an Angel instruct men and reueale matters of faith and christian religion without the ministery of the Church And doubtless the Apostles had noe other master but God himselfe as to sundry mysteries of christian faith and Christ himselfe confesseth that S. Peter came to the knowledge of his diuine nature by reuelation from God the Father Caro Sanguic non reuelauit tibi sed Pater meus guided the pennes of the Apostles and Euangelists in writing and as the Church beareth witnesse of the scriptures infallible doctrine so the scriptures do witness the Churches infalible authority yet so as that faith in order to its acte of assent is resolued into the Church and not into the scriptures for noe man can prudently belieue any scripture to be the word of God if the Church that is the ground and piller of truth should not declare it for such howeuer Catholicks who doe infer the Churches infallibility from the testimony of scripture and the authority of scripture from the testimony of the Church are noe more guilty of committing (p) According to Euclide a mathematicall circle taken in the proper sense is the passing of one and the same line from and the repassing vnto the same point and by the same way a circle of errour then are Philosophers that assert mutuall causalities or doe argue from a cause its proper effect and from an effect its proper cause for example from the rising of the sun is proued the existence of the day and againe the existence of the day proueth the risiing of the sun wherin there is noe circle of errour which properly consisteth in the coming again of the same thing vnto the same thing from whence it came and by the same way it came but the way of one cause is not the way of an other cause nor the way of an effect is the way of the cause wherof it is the effect in like manner the way of the Church which is a cleare speaking Iudge is not the way of the scriptures which consiste in mute elements of characters and although we belieue that the Church is an infallible proposer of all matters pertaining to faith because of the scripture testimony neuertheless if the scriptures had borne noe witness therof there is euidence of credibility enough to induce vs prudently to belieue the Churches infallibility which euen before the writing of scriptures was beliued neither do we recur to scriptures to proue it (q) In disputs or conferences with such as deny holy scriptures motiues of credibility haue weight with them and that one which S. Austin vseth l. con Epis Faus cap. 4. seems of greattest moment Many things saith he keepe me fast in the bosom of the Catholick Church for example the vnanimous accord of people and nations authority confirmed by miracles .... by antiquity strengthned and the succession of Bishops dovvn from S. Peter the Apostle to vvhom our lord committed the feeding of his sheepe vnto the present Episcopacy but when we haue to doe with such as admit them and euen then we doe not alledge scriptures as the formall cause the Churches infallibility is known by for that is diuine reuelation but as witness of it only for we doe not belieue precisely that the Church is infallible because the scripturs do say it but in regard of many other motiues which do moue vs to giue our assent thereto neither was the church intended for the vse of the scriptures but scriptures for the vse of the Church besides no man without manifesting extream weakness can except against the mutuall testimony that Christ and S. Iohn Baptist gaue of one another or against the disciples of both who belieued their masters to be such as their masters reciprocally had declared theselues to bee The principall marks or tokens of the true Church * Quatuor illa signa dilucide constant ex sacra scriptura ex symbolis Apostolorum Nicae S. Athanasij expressè habentur in sym Constātinop cuius Patres voce apostolicam diuinitus addiderunt are foure set douwn in that Article of christian faith viz I belieue one holy catholick and apostolick Church Albeit that the true Church consisteth of many members yet it is but one body 1. Cor. 12. of Christ in vnity of faith and baptism One lord one faith one baptism Ep. 4. nor can Christ be an author of diuision that is a God of vnion Likwise it is holy for as much as it is the body of Christ that is the fountain of all holyness and enioyes a sacrifice and Sacraments which confer sanctity neither matters it that sundry members of his body are guilty of mortall transgressions For as such as profess any art are counted artificers though they doe not act according to the principalls or rules there-of so the said members in regard they put on Christ (r) According to S. Austin in psal 85. if all christians and true belieuers are baptized in Christ they haue put on Christ as the Apostle reacheth Gal. 3. and if they be made members of his body and say they are not holy they do an iniury to the head whose members are holy by Baptism and become the chosen people of God by faith are called holy although they doe not obserue the ordinances and lawes of either For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ IESVS and holy neuertheless there were among them both the naturall and carnall men The true Church militant is (ſ) According to the Euangelist
S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heauen And S. Hierom stileth the Church the arke of Noe that contained Leopards kids wolfes and lambs that is to say both good and wicked men dwel in the Church of God and though she is faid Eph. 4. to haue no spot or wrinckle yet that is meant in relation to faith and doctrine which are holy and without blame Howeuer S. Austin l. de perfec iustorum expounds the sacred Text set down also in order to the Church triumphant which is without spot or wrinckle the great house of God wherin are not only vessells of gold and siluer but also of wood and of earth and some for honour and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour but that he may be translated into a vessell vnto honour sanctified and meet for our lord IESVS if he will cast from him all his transgressions committed after baptism wherby he was incorporated into this great house which made him a vessell vnto dishonour The Church is called catholick that is vniuersall in as much as it sendeth forth the marueilous light of christian faith from the rising of the sun vnto the goeing douwn therof For Christ that redeemed vs to God by his bloud out of euery kindred and tongue and people and nation Apoc. 5. hath not confined the knowledg of his faith * Aug. ser 13. Ecclesia inquit à solis ortu vsque ad occasum vnius fidei splendore enititur within the bounds of one kingdome Moreouer the Church is rightly named catholick or vniuersall in respect of time that is to say of perpetuall succession of pastours and Teachers for the prouidence of God towards man of necessity preserueth the Church from perishing himselfe hauing prouidently instituted it as the common ordinary way to lead man vnto his kingdom Again its vniuersall because of the obligation euery man hath to embrace it that will aspire to eternall life As out of the arke of Noe there was no deliuerance from the generall deluge (t) According to S. Cyprian trac de vnit Eccle. whosoeuer hath not the Church for his Mother shall not haue God for his Father And according to S. Fulgentius who was contemporary with S. Austin l. de fide Such as are not incorporated into the Church how charitable soeuer they be cannot be saued and this Catholick assertion S. Austin professes likwise li. 4. de baptismo besids according to the holy scriptures no man that is not within the Churches bosome can obtaine heauenly benediction in consequence of which to rebell against or fall from her is execrable and damnable so out of the true Church there is no saluation and indeed the Church is the sole Mother that conceiueth bringeth forth and nourisheth children vnto heauenly blessednes Lastly the true Church is called apostolicall because it hath doth and shall preach in all times to the end of the world christian religion planted by the Apostles vpon whom as the foundation it was built Eph. 2. By the forementioned marks or tokens ioyntly the Church of Christ is shewed and distinguished from euery false congregation The Synagogue of Iews and Mahometans cannot challeng Apostolicall foundation where of Christ himselfe is the Chief corner stone nor catholick propagation from the rising of the sun to the goeing down therof for their religion is neither christian nor spread in all parts of the world and the false Churches of sectaries though they carry the name of christian neuertheless they haue nothing of vnity as to the faith of Christ nor of perpetuall succession as to pastours and Teachers down from the Apostles to these present times for they set vp a new mysticall body of Christ composed of reformed members saying that Christ in regard of sundry great scandalls and errours hath elected the old mysticall body wherof he was head afore that is the Roman Church which seemeth a strang thing because that Church according to their own confession was once in possession of the true faith and true religion * Ad Rom. 5. gratias ago Domino Deo quod fides vestra Romana annunciata Est in vniuerso mundo and the Apostle witnesseth as much writing to the Romans I thank my God through Iesus-Christ for you all because your faith Roman is published through out the whole world and no one expresse scripture testimony can be alledged to shew that the Roman Church hath deuiated from that true faith in consequence of which sectaries that will belieue nothing without express scripture ought not to belieue that the Roman Church is deuested of the true faith which it was once in possession of and therby deserted and truly it is not to reason credible that Christ after being marryed to the Roman Church for sundry ages should repudiate her especially hauing promised by the mouth of his holy Prophet that * Sponsabo te mihi in aeternum he will neuer chang the spouse of the new law saying I will espouse thee for euer it is not as to reason credible that Christ that cast out the bill of deuorce practized in the old law should be the first to bring it again into practice nor is it as to reason credible that the spouse which Christ chose without sport or wrinckle and put vnder the conduct of the holy Ghost should cast away her spousall innocence integrity and fidelity and turne to vncleaness fornication and idolatry Wherfore it is plainly euident that the Roman Church is not repudiated or deserted wherefore she and no other is the true Church of Christ that since the first age for 1660. yeares hath not deuiated from one holy catholick and Apostolick faith neither is * Apostolus scribens ad Rom. dicit fidem vestram meam sed fides S. Pau. erat vniuersalis catholica Roman Church and catholick or vniuersall Church less consistent together then christian Church and catholick Church or apostolicall and catholick Church for Christ was a singular person whence the word Christian is deriued and the Apostles were particular men whence the word Apostolicall comes and as the catholick Church is named christian because of Christ that is the supream inuisible head therof and as the catholick Church is called apostolicall in respect of the Apostles which were the foundation of it so the Catholick Church is called Roman from the Bishop of Rome that is the visible head therof subordinate to Christ * Concil Alexand loquens de Roma Eccl. sacer inquit vertex inquo omnis Ecclesia vertitur and indeed the Roman Church taken properly doth not signifie precisely and only that Church which is at Rome but cōprehendeth euery Church through out the whole world that professeth the same faith with it and acknowledgeth obedience to the same (u) According to S. Anaclete S. Anaclete S. Peters disciple and his third successor in the Pontificate
likwise defined that vnwritten Tradition the faithfull of these dayes might haue been * S. Basil dicit Sabellianismum esse queÌ„dam Iudaismum Sabellius voro qui omnibus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagauit quod Prâ—xeas omniuÌ„ primus humo Romanae inuexit proximè accessit ad errorem Iudaeorum Sabellians or Iewes as for any clear speaking scripture to hinder them Again we belieue that the holy Ghost is not the son of God nor that his procession is generation taken in the proper sense notwithstanding without tradition and interpretation of the holy Church it cannot be proued sufficiently that is to say by express scripture-testimony nor matters it that the Euangelists doe name the second person of the blessed Trinity the only begotten son for hence it follows not by necessary consequence that the holy Ghost is no son for Salomon is styled the only begotten son Prouerb 4. Howeuer it plainly appeareth by the first booke of Paralipomenon or cronicles that he had many brothers yet he was named the only begotten son in regard he was beloued as if he had been the only begotten We must belieue that such (f) The Council of Nice hath defined that such as are baptized by hereticks must not be rebaptized And in regard the Donatists impugned this assertion which is grounded vpon tradition and the Churches definition they were counted hereticks and S. Aust I. de vtilitate credendi cap. 22. expresly affirms that the said assertion is not contained in any express scripture and indeed practice and tradition of the Church only was obiected against S. Cypri that asserted rebaptizing of such as were baptized by hereticks as appeares by his own Epistle ad Iubaian 74. ad Pompeium he conceiuing that he had scripture authority on his side left the Churches tradition and practice yet S. Austin in sundry places of his writings excuseth him from heresie because he was not obstinate in defending of his opinion neither did he break vnion with the Church Besid that controuersy rose before any generall Council defined validity of baptism conferred by Hereticks as are baptized by hereticks ought not to be baptized again wee must belieue that we are bound to keepe holy our lords day which is sunday and we must belieue that there is a necessary obligation to receiue the Apostles Creed yet for as much as none of all these doctrines be contained expresly in or can be deduced out of the holy scriptures by immodiate necessary and euident consequences they would haue nothing of weight with vs in the conuincing of our vnderstanding if the tradition and definition of the Church were laid a side Moreouer the Lutherans and Caluinists in regard they reject Church tradition adhering to the meer letter of scripture and their own interpretations thereof cannot as yet after frequent disputes euince against the Anabaptists that the SacrameÌ„t of Baptism ought to be administred vnto infants where they alledge the words of Christ set down Math. 19. suffer little children and forbid them not to come to me for of such is the kingdom of Heauen as also the practice of the Apostles that baptized whole housholds Act. 19. it is plainly euident that from neither of these testimonies they can as much as deduce by any necessary consequence what they assert as a doctrine of their faith namely that baptism ought to be applied to young children that want the vse of reason especially supposing (g) Caluin l. 4. insti c. 16. and the whole sect of Lutherans though they denyed baptism to be a requisit necessary to the saluation of children neuertheless in their conferences with Anabaptists ingeniously confessed that baptism might lawfully and indeed ought to be ministred vnto children what Lutherans and Caluinists hold as an other article of their reformed religion viz. that baptism is not absolutly necessary to saluation for as to the first testimony though by litle children Christ meant not such only as can goe and speake but also infants sucking their Mothers breasts neuertheless the words of Christ declare them only capable of blessedness without mentioning baptism at all Since then Lutherans and Caluinists doe teach that baptism is not an expedient absolutly necessary to blessedness they can infer nothing of moment and efficacy from these words of Christ to conuince the Anabaptists because the blessedness that is to say the kingdom of Heauen whereof Infants are declared capable may be obtained without baptisin according to Lutherans Caluinists and Anabaptists yet for as much as catholick faith teacheth absolute necessity of baptism out of S. Iohn Cap. 3. that except a man be borne againe of water he cannot enter into the kingdom of Heauen Catholicks can by a clear inference from the said words of Christ proue that Baptism ought euen of necessity to be administred to children because Christs words declare theÌ„ capable of the kingdom of Heauen and consequently of baptism that being an expedient absolutly necessary vnto the obtaining of it whosoeuer is capable of any end is likwise capable of the expedient or medium which is of absolute necessity in order to the purchasing of it As touching the latter scripture testimony though it containes a most pregnant coniecture or presumption that the Apostles when they baptized whole families baptised children with all neuertheless it is not sufficient enough to the grounding of an euident and necessary consequence vnto prouing that de facto they did so because experience sheweth that many whole housholds haue no children at all Wherefore it is cleare that neither of the scripture testimonyes do proue effectually the baptism of Infants laying aside the tradition and definition of the Church And truly Lutherans and Caluinists haue only meer coniectures and remote inferences drawn from the interpretation of their own priuat spirits which is the Mother of heresies to euince the foundamentall and essentiall doctrines of their reformed religion namly that faith alone iustifieth that there are but two Sacraments that no addresses of intercession ought to be made vnto Saints or prayers offered for the benefit of soules departed c. and it is a foundamentall article of Caluinism that the Sacrament of the Eucharist signifieth only the body of Christ being a meer figure thereof contrary wise it is a foundamentall article of Lutherans that the body of Christ is really contained in the Sacrament together with the substance of bread and though both Caluinists and Lutherans teach that the scriptures speake and propounde clearly doctrines of faith howeuer they haue not as yet reconciled that controuersy which notwithstanding the many conferences and disputes held about it continueth in debate Caluinists impute to the Lutherans an heresie or errour in faith for admitting and the Lutherans ascribe heresie vnto the Caluinists for denying the reall presence of Christs body and bloud in the Eucharist whereby appeareth plainly the necessity of Church tradition and interpretation for the deciding all hard
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
HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian
tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
Char. XVI Of Holy Order p. 233. Char. XVII Of Matrimony p. 261. Char. XVIII Of Extrem-vnction p. 279. Char. XIX Of the Church Militant p. 291. Char. XX. Of Traditions p. 333. Char. XXI Of the Church Triumphant p. 351. Char. XXII Of Foundamentall and not foundamentall Articles of faith p. 289. THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHARACTER J. OF GOD THE CONTENTS The necessary being of one God his existence in three distinct persons his omnipotency together with his other divine attributes GOD is a spirituall nature so eminent that nothing can be apprehended by man or Angell * Aug. l. 1. de doct Chr. Deus est quo nihil cogitari potest aut bonitate meliùs aut porsectione matus in goodness better in perfection greater His existence * Si ab altero haberet existentiam non esset ens supremū improductū proinde debet necessariò essentialiter existere is his essence and therefore to him essentiall which euinceth a necessity of his being and all Creatures necessary dependence of him for t' is impossible that there should be more then * Singularitas seu vt loqùitur Tertull solitas id est incommunicabilitas ad extra est essentialis supremo enti quod debet necessariò essentialiter existere quia existentia est rei singularis incommunicabilis ideoque impossibile est vt multipliectur nam essentiae sunt omnino per se incommunicabiles one necessary being and that is properly called God (a) 1. Io. 3. There are three vvhich bear vvitness in Heauen the Father the Word and the-hold Ghost and these three are one This Scripture testimony giues full evidence of personall distinction and essentiall vnity in the blessed Trinity and as S. Austin well observes ouerthrows two heresies at once namely the Arian by saying one which signifies vnity in nature and the Sabellian heresy by faying bear in the plurall number which plainly expresseth distinction as to the divine persons who in essence is one and in persons three one and the same individuall Deity essentially requiring to be invested with a triple personality expressed in the name of Father Son and holy Ghost (b) God sais Isa 66. Shall I cause to trauell and not bring forth from this sacred Text S. Austin infers that it were not equity if God should giue fecundity of generation to his creatures and want it as to himselfe and it were not reason or equity that God within him selfe should be barren wanting production that communicates fecundity of generation to all things without himselfe God the Father is a beginning without a beginning hauing no beginning of his being God the Son hath his beginning and being from his diuine Father who begot him from all eternity the full brightnes of his glory and * Hebr. 1. splendor gloriae figura substantia eius the express resemblance of his diuine substance God (c) The Council of Florence in the decree of Pope Eugenius the 4th defines the procession of the holy Ghost from the Father and the Son In this Council the Grecians renounc'd their heresy as to the same procession though soon after they fell againe into it and so continue obstinate in their pertinacy notwithstanding that God by evident signes manifested his iust wrath against them in regard of that relapse For soon after and euen at Pentecost when the Church celebrates a speciall Feast in honour of the holy Ghost the Turks seizd on the Imperiall towne of Constantinople and therby mastred all Greece Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father and the Son as from one sole beginning of his being the holy Ghost proceedeth from the diuine Father and the diuine son as from one origen of his procession being the reciprocall loue and vnion of both As in the visible sun three things are obseruable (d) The similitude as to the globe beames and light of the sun Gelasius the Patriarch of Constantinople vsed in a conference with Amurath the Emperour of the Turks vnto illustrating the vnexpressisible mystery of the blessed Trinity the round body or globe thereof the beames and the light and as the beames are deriued from the same body and not from the light and the light from the body and beams and the body from neither of both and as all these three make one only sun without confusion or separation so in God there are three diuine persons and the Son proceedeth only from the Father the holy Ghost from the Father and Son and the Father from neither of both and these three are one sole God without * Symbolū S. Athanasij neque confūaentes personas neque substantiam separantes confusion of persons or separation of fubstance * Exod. 13. Omnipotens nomen eius vnde Aug. ser 12 ait quod nomen Deus est potestatis non proprietatis The name of God is Almighty for soe he calleth himselfe and his works shew what his name speakes him to be namely the world created out of nothing by * Psal 37. Verbo Domini Coeli firmati sunt spiritu oris eius omnis virtus eorū the word of his power the sweet order in the disposition of the fabrick the extraction of man from the dust * Gen. 2. formauit Deus hominem de limo terrae of the ground the vniuersall deluge drowning the whol earth to the destruction of man and beast Noë only with his family preserued (e) Exod. 12. the Children of Israë are said to haue walked vpon drie land through the mids of the sea while the waters were as a wall vnto them on the right and on the lest hand the diuision of the red sea giuing safe passage to the Israëlites as by land and the revnion of its waters to the drowning of king Pharao and his whole army In these marueilous effects of Gods omnipotency as in a clear glass appear his other divine attributes in the creation of the world in time his duration before time * Isaias cap. 51. appellat Dominū habitantem aternitatem which is his eternity in the sweet order of the things created his wisdome in the production of man after his own image and likenes his goodnes in the generall deluge his iustice in the preseruation of the Israëlites his mercy in the destruction of Pharao his fortitude And all his works joynt or separate declare (f) The intent of creation was the Creatours glorification wherfore the Royall Prophet Psal 18 makes the heauens to speake the glory of God his glory which is the end of his working who is aboue all his works a God without circumscription immense without bounds infinite in himselfe inuisible *
an other place or receptacle besids the Heauen of the blessed and the Hell of the damned Caluin that he might the rather deny Purgatory he deny'd Limbus and that he might the better deny Limbus he denyed that Christ descended into hell otherwise then by suffering on his Cross the torments of a damned soul which saith Caluin in cap. 26. mat vvere so grieuous that euen vvords of dispaire came from him So impudently this great reformer of religion blasphem'd against Christ but the Catholick Church teacheth that Christ truly and properly descended into hell that is the soul of Christ remoued out of his body with its proper presence penetrated the lower receptacles of the earth where good souls were detained as prâ—sonners and brough with him from thence such as were ripe and fit for the kingdom of Heauen Lege S. Jgnat Epis ad Trallia Clem. Alex. l. 2. 6. stromatum Basil in Psal 48. visited the lower parts of the earth comforting such as were departed in perfect grace afore his coming thither From his sepulcher he leapt again into the world from whence after that he had setled a Priestly ministery that should be of perpetuall vse in his vineyard that is the Church like a hunter that gladly rejoyces in his obtained prey went with joy home leading captiuity captiue that is rendering happy the captiuity of just souls detained as it were in a prison vnder ground and carrying them with him in glorious triumph for he opened the gates of his Fathers Pallace which were euer afore shut against them As clamorous hunting so couetous playing * Aleae lusus Clericis interdictus à Concilijs Patribus Canonibus Aristoteles Aleatores latronum praedonumque societati inserit at cardes or dice for mony is an exercise vnworthy Priests which ought to seek no other lucre then the gaining of souls vnto Iesus-Christ who is their proper treasure and * Sacerdos dicit Christo tu es qui restituis haereditatem meam mihi heritage and mony betrayed him sould Ioseph and damned Iudas * Augustinus vocat Theatra cauâ—as turpitudinis publicaâ— professiones flagitiorum laudantur Massilienses quod sic abhorrebant à spectaculis vt mimis locum in scaena non concederâ—nt Again stage-playes as they be commonly exhibited in our country are incoÌ„sistent with Priestly function for as much as the outward words and counterfeited Gestures of the players representing reciprocall passages of wicked louers tend to carnall wantonnes and vncleanes and such a a Theater Saith S. Chrysostom is the chair of pestilence schole of incontinency and shop of luxury that sets out to sale the lusts of the flesh howeuer stage-playes are laudable recreations in order to lay-people while they represent but heroicall actions of gallant persons vnto imitation and vn godly enterprises of wicked men vnto detestation therof or while they exhibite delightfull fictions without obscenes Furthermore Missionary Priests must not affect to be counted * 2. Timoth. 2. homo militans Deo non se implicet negotijs saecularibus statesmen they being priuat persons professing a spirituall vocation which hath not any relation to the temporall affaires of state The supream prouidence hath set bounds to euery vocation * Tractent fabrilia fabri nec sutor vltra crepidam vt fert vetus pronerbium nor ought any man to put his sickle on strang ground Let Priests mannage what is theirs and Christs business and the affaires which pertaine to Caesar let them leaue to Caesar and the ministers of his Council yet there are some wanton witts which like the raging sea transcend their prefixed limits lifted vp aboue the hight of the clouds with an opinion of their own science fancying to themselues knowledg of all things though indeed the greatest part of what they know * Sapiens ille Mercurius Trismigistus maxima â—orum inquit quae scimus est minima pars eorum quae nescimus is the least part of what they know not and thus wantonly carried away entangle themselues with publick affaires of ciuill Magistrats before they be called thereto Howeuer Priests ought to know nothing * Apostolus Paulus profitetur se nihil scire praeter Iesum Christum hunc Crucifixum but Iesus-Christ and him crucified and if the supream prouidence hath bestowed on one alone a better memory and witt then on others contemporary with him he is to vse his aboundant abilities according to charity temperance and sobriety for otherwise he shall by his high attempts vnhappily verifie the old Prouerb much witt little iudgment Besids great wanton wits are not without a mixture of madnes And truly experience shewes that common wealths are vnfortunat when the things named witts manage the affaires therof t is iudgment not flashes of witt that makes gouernements happie FINIS I. BOOK The faultes escaped in printing a curteous Reader will easily correct and pardon THE SECOND BOOK OF HOLY CHARACTERS containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHAR. I. OF SACRIFICE THE CONTENTS Proper sacrifice defined no Preists Priesthood taken in the proper sense if proper sacrifice be laid aside asserting of improper metaphoricall sacrifice onely bringeth confusion and rendereth priestly function common to all alike SAcrifice taken in a spirituall generall sense is euery * Aug l 10. de ciuit Dei c. 6. ait sacrificium generaliter sumptum esse omne opus quod agitur vt sancta sociâ—tate inbaereamus Deoâ— work that a belieuer imployeth to the end that he may continue in holy society and freindship with God There are (a) According to S. Thomas two kinds of sacrifice taken in the generall sense are offered vpon the altar of Christ whereof one is called deuotion in order to God the other pity or compassion in order to our neighbour two kinds thereof the one is deuotion towards God comprehending all such actioÌ„s inward and outward of the minde and body as tend to the honouring and praysing of God the (b) The Apostle Hebrae 13. exhorteth vs to do works of Almes and charity saying that such sacrifices promerite God that is procure his grace and fauour and according to Ecclesiastes cap. 5. Those offer sacrifice which shew mercy other is pity or compassion towards our neighbour including the works of mercy and iustice to both kinds of spirituall sacrifice the Royall Prophet Dauid exhorteth all God's people of whatsoeuer condition or sex saying * Psal 15. tibi sacrificabo hostiam laudis Et psal 4. sacrificate sacrificium iustitiâ— Offer to God hosts of prayses and sacrifice sacrifices of Iustice and according to the Apostle spiri uall sacrificers of these kinds are * 1. Pet. 4. vos autem genus electum vegale SacerdotiuÌ„ Idem habetur Apoc. 5. kings and Preists investedwith the honour of royall Preisthood and indeed deuout
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
sancti spiritus accipere gratiam Jtem S. Cyrillus Hierosol Cateche 3. vnguentum inquit confirmationis postquam est consecratum non est ampliùs vnguentum nudum commune sed Chrysma Christi quo corpus quidem vngitur anima autem sancto viuifico spiritu sanctificatur ancient Fathers nearest to the Apostles times do vnanimonsly interpret the meaning of the Scripture Act. 8. that saith then laid they their hands on them and they receiued the (c) By imposition of hands mentioned Act. 8. The ancient Fathers vnderstood the administing of sacramentall confirmation namely S. Cyprian Epis 73. S. Hierom. Dial. con Lucif ad S. Austin l. 15. de Trinit c. 26. affirmes that the Apostles Peter and Iohn pray'd that those might receiue the holy Ghost on whom they had laid their hands By the holy Ghost is meant the third person in the B. Trinity and he is said to be giuen when sanctifying grace is infused into or augmented in our souls and doubtless the imposition of hands afore mentioned Act. 8. through the vertue and efficacy of it's application was indeed an effectuall instrumentall cause of grace for t' is said in the same chapter set down that when Simon saw that through the imposition of the Apostles hands the holy Ghost was giuen he offered to buy it conceiuing he might obtaine that diuine gift with money Holy Ghost And albeit that signing and anointing with Chrism in the forehead be not mentioned therein yet it is clear that then S. Peter and S. Iohn did not administer confirmation without either of them they hauing been by continuall vsage receiued and practiced in the catholick Church down from the Apostles to the present times as the essentiall partes therof in so much that euen anciently confirmation is named the Sacramēt * Aug. l 2. con lite petit c. 104. vocat Sacramentum chrysmatis dicit esse Sacramentū sicut Baptimus c. Aug. alij Patres vocant illud signaculum in fronte of Chrism Sacrament or sign in the forehead Christ did think it fitting that the forehead should be signed because of the outward eminence therof aboue the other parts of mans body signifying thereby that a Christian ought not to be ashamed of the cross Besid's in the same chap. Act. 8. though S. Luke relateth only that the Eunuch before S. Philip baptised him said I belieue the son of God to be IESVS making no mention of the other diuine persons to wit Father and Holy Ghost nor of other necessary requisits to diuine faith notwithstanding according to S. Austin lib. de fide oper cap. 9. it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to christian faith howeuer it is a weak argument that hath the support of negatiues onely and a manifest weakness to question what the Church of God armed against all Heresyes through the constant infallible assistance of the holy Ghost doth practise vniuersally Moreouer Christ at his last supper when he instituted (d) Christ iustituted the Sacrament of confirmation at his last supper according to tradition set down in the 2. Epis c. 1. of Pope Fabianus who expresly assertes that Christ at his last supper appointed and determined Chrism for the proper matter of this Sacrament and taught his Apostles how to make it the Sacrament of confirmation taught his Apostles the mingling of oile and Balsom to the making of Chrism which is the necessary matter therof and instructed them as to the forme also which is this or some other equalling it for example * Catech. Trid. par 2. cap. 3. ait Christum tradidisse qua forma administretur hoc Sacramentum legitimā formam esse hanc vel aliam aequiualentem Consigno to signo Crucis c. I signe thee with the sign of the cross and confirm thee with Chrism of saluation in the name of the Father and of the son and of the holy Ghost Amen Which words or others equalling them are (e) The generall practice of the Church and the Decree of Pope Eugenius in the Council of Floreuce giue euidence of the from of sacramentall confirmation The particle Saluation is put vnto signifying the cheif product of this Sacrament which is sanctifying and strengthning grace again the particles vvith the sign of the cross are inserted in the form because the military marke that the party confirm'd receiues is the sign of the cross and indeed all christian signing is perform'd with the sign of the cross as plainly appear's by the generall practice of the primitiue Church the forme of this Sacrament The (f) According to S. Hierom Dial. con Lucif c. 4. Bishops giue the holy Ghost by laying on their hands on the baptis'd that is by the Sacrament of cofirmation the holy Ghost is giuen and Epis 150. ad Iubaian he calleth sacramentall confirmation grace of strengh vnto professing the faith of Christ before king's and Tyrants also obserues that euen the Apostles wanted courage and strengh before they were confirm'd through the comming of the holy Ghost at Pentecost but afterwards saith S. Hierome they spoke boldy to the Prince of the Iewes saying They vvere bound to obey rather God then men and rejoyc'd in the mids of their bitter sufferings speciall effect of confirmation is additionall sanctification and armour of grace or grace of strength as a pleadg of the spirit in the heart 2. Cor. 1. Whereby the person baptised is established in Christ and enabled to wrestle against spirituall wickedness and stand boldly against the sensible assaults of Tyrants that persecute the catholick religion The Apostles after they were confirmed with great confidence preach'd the word of God and with great power gaue testimony of the resurrection of Iesus Act. 4. S. Peter vnconfirmed was frighted at the voice of a poore Maide S. Peter confirmed made light of the imperiall sword of Nero. In as much as this Sacrament is vniterable deputing a christian to a speciall office in the seruice of Christ that is admitting him into Christs militia and withall arming him with the grace of courage and strengh to stand against Tyrants in defence of Christ and his faith of necessity imprinteth an (g) T is an Article of christian faith defined Trident. sess 7. de Sacram. in genere Floren in decreto Eugenij that the Sacrament of confirmation imprints an indelible Character which bear 's the name of a military sign or marke vndelible cbaracter which is a spirituall mark or quality that receiu's its existency in the soul of him that is confirmed through a reall impression thereof made in vertue of the Sacrament In like manner the Character of baptism is a reall physicall quality or entity imprinted in him that is baptised aright and can neuer be blotted out either by Apostacy or Heresy For as much as of necessity cofirmation presupposeth the Character of baptism it is of no effect if conferred on a person vnbaptised
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
(c) S. Austin l. de bono coningij cap. 6. names mortall sin deadly crime and Epis 89. and in sundry other places he calleth offences which are not deadly and therfore commonly nam'd veniall sinnes litle fault 's of which the Apostle S. Iames cap. 2. in many things vve sinne all And S. Mathew cap. 6. foregiue us our treipasses c. and of veniall sinnes the Mileuitan synode interpretes these scriptures so that the iustest man that liues is liable to veniall sinnes and veniall defects and therefore counted imperfect they continue depriued of blessedness till all imperfection be purged away As a Iudg doth not punish all offences with death and as one man after that he is reconciled to another that hath iniured him demandeth some satisfaction for the iniury done for Dauid though he pardoned Absolon his offence Yet he did not suffer him * Reg. 14. Dauid condonauit filio suo Absoloni peccatum sic tamen ci placatus addit reuertatur in domum suam faciem meam non videat to abide in his sight or in his house so God though he doth not punish all sinnes with eternall death some hauing nothin g of mortall malice and though he receiueth a grieuous sinner into grace that casteth away all his mortall transgressions and turneth vnto him with a new heart neuertheless he doth not admit him to his glorious presence till he hath made full satisfaction as to the reparation of he injury done him wherby it is clear that God neither in this life nor in the next * Prouerb 23. Tu virga percuties eum animam eius de inferno liberabis Item Tob. 13. Tu flagellas saluas deducis ad inferos reducis chasteneth sinners that haue turned away from their iniquity as his enemies to destroy them but as his children to make them fit and proper for the enjoyment of their heauenly inheritance This catholick truth all antiquity acknowledgeth Councils define the approued vniuersall practice of christian Churches teacheth and authority of scriptures warranteth The second booke of the Machabees prayseth the noble Iudas (d) Judas Machabae us piously conceiu'd all or at least many of his souldiers to haue dyed godly that is in the state of grace and though they might haue coueted and detain'd some part of the siluer and gold that was on the Idols contrary to the commandement of God Deut. 7. Neuertheless we ought not to infer from thence that the same souldiers did not repent of that sin before their death or that by doing so they committed a deadly sin being they might want sufficient instruction and recogni zance in order to that law Howeuer t' is certain that Iudas Machabaeus appointed a sacrifice to be offer'd for those only which dyed godly As to the books of the Machabies S. Austin l. 18. de ciuit cap. 3. attests that though they be not contained in the Iew 's Canon or Catalogue neuertheless the catholick Church counteth them for canonicall Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of diuine scriptures who iudged that it was a holy and good thought to pray for the dead that they might be deliuered from sin and therfore sent three thousand drachmes to Iesusalem for the offering of a sin-sacrifice in regard of his souldiers that were ssaine in the holy warr belieuing that there was great fauour laid vp for those that died godly that is in the state of grace and since this action of religious piety cannot be meant in order to blessed soul's these hauing ful enioyment of blessedness nor in order to damned souls these being sentenced to eternall fire it is plainly euident that the meaning thereof is in reference to good souls which are neither in Heauen nor in Hell but in a third place suffering vnto heauenly blessedness this doctrine the Apostle teacheth * Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent PurgatariuÌ„ dari definiunt Et quod ibi Apostolus intelligat igneÌ„ PurgatoriuÌ„ testantur Orig hom 25. in Exod. Jtem Aug. in Enchyrd c. 68. l. 21. de ciuit c. 2. 26. 1. Cor. 3. where he affirmeth that after this life some souls are saued by fire saying If any man's work 's burne be shall suffer preiudice but he shall be saued himselfe yet so as it were by fire In which scripture he distinguisheth two kind's of work 's that a catholick christian constituted in the state of grace exerciseth whereof some are meritorious and in as much as they containe nothing of vncleaness or imperfection the Apostle compareth them vnto gold siluer and precious stones which can receiue no detriment through fire therby signifying that such souls as build on the foundation that is Christ and his grace works of gold siluer and pretious stones which is to say pure and holy actions without mixture of vncleaness (e) According to holy scripture fire shall trye all works yet not so as that all works and all the workers shall haue their tryall in burning flam's but because fire that is ordain'd to purge out of our works the dregs of corruption is said to trye works which haue nothing of vncleanes because the fire does not touch them in regard of their purenes Which is s. Ambroses explication in Psal 118. and after the same manner wild beasts are said to haue tryed many martyrs though they touch'd not their sacred bodyes will suffer no preiudice by fire in the day of particular or vniuersall Iudgment but there be other workes built vpon Christ as the foundation which include small defects and imperfections to wit veniall sinnes only which the Apostle nameth Wood bay or stubble that do consume in the fire wherfore such soul 's as be charged with this kinde of vncleane works doe suffer detriment in the day of particular Iudgment remaining afflicted by fire till all vncleaness be purged away and this to be the true meaning of the Apostle his own words explicated aright do clearly euidence For first that by gold siluer and pretious stones be vnderstood good work 's pure without thout staine orthodox writers vnanimously grant Secondly that by wood hay or stuble are meant veniall sinnes it is manifest enough because the Apostle expresly doth assert that the works signified by those word 's are to be burnt by the fire and neuertheless such as haue exercised them are to be saued which cannot be vnderstood of mortall offences the guilt wherof vndoubtedly damneth euery one that dyeth charged with it neither can the said word 's carry the sense of works that haue nothing of vncleaness because fire cannot preiudice those they being as gold siluer and pretious stones vncâ—mbustible wherefore of necessity wood hay or stuble doe signifie small faults which being once purged out by fire the soul that committed them is saued that is to say translated to eternall life and indeed since the Apostle
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
whilst he pursued the exercise of his Apostolicall Ministery of which sort many followed Christ and sustained him and his of their substances Luc. 8. and the Apostle calleth that woman a sister after the imitation of the Iewes that named the men among them Brethren and the women sisters Hereby it is euident that the Apostle by the words faithfull or sincere companion could not vnderstand a wife and indeed the chiefest sectaries do reject the Commentaries of such as do argue from that scripture against the single life of S. Paul since his own word 's afore alleaged 1. Cor. 7. doe speake him vnmarried (q) The Euangelist's S. Luke cap. 8. and S. Mathew cap. 7 signify that certain women accompanied Christ and ministred vnto him of their substance in imitation whereof the Apostles carried about women that furnish'd them with necessary sustenance to the intent that themselues might enioy greater liberty and better conueniency to preach the Gospell and doubtless women are more proper then men as to prouiding of necessary sustenance wherfore it must be some other that was his coadiutor and fellow-labourer in propagating the Ghospell of Christ which is the interpretation of the ancientest Fathers and truly it had not been hand some for the Apostle to haue made such an Apostrophe to his own wife in an Epistle written to the Philippians and to haue left her with them to help those women which laboured with him in promoting of the Gospell together with clement and other his fellow-labourers as is set down in the same Chapter CHAR. XVIJ. OF MATRIMONY THE CONTENTS The first instituting and celebrating of Marriage was in paradise carnall copulation is not a requisit essentiall thereto The B. Virgin Mary and S. Ioseph were marryed marriage taken in the proper sense Polygamy in the law of nature by diuine dispensation was lawfull Christ in his new law annulled Polygamy and confirm'd Monogamy as agreeing with the first institution of Marriage Though Marriages amongst Persons vnbaptized haue nothing of a Sacrament neuertheless they be lawfull Marriages contracted by christians euen of contrary professions challenge the essence of the Sacrament It lyeth not in the Churches power to vntye the knot of christian Marriage after consurnmation hath tyed it a Parish Priest must assiste at Marriages though he be no efficient cause thereof MAtrimony taken in the precise formall sense is * Definitio contractus à IuriscoÌ„sultis tradita est vltro citreque obligatio a ciuill contract expressed in words or signs wherby a man and a woman by mutuall consent giue and receiue power of each others body reciprocally (a) According to the Council of Trent God inspir'd Adam to speake the words set down Gen. 2. This novv is bone of my bones c. and therby to take Eue for his wedded wife The first Marriage was celebrated in the terrestiall Paradise when Adam said of the woman that God had made out of one of his ribs and brought vnto him This now is bone of my bones and flesh of my flesh and doubtlesse euen then Adam tooke Eue to his wife for so he named her immediatly after adding to what he had vttered afore Therfore shall man leaue his Father and Mother and shall cleaue to his wife hereby it is conuincingly euident that Eue likewise tooke Adam to her husband since she could not haue been his wife without her own voluntary consent therunto Marriage essentially requiring mutuall acceptance And as Marriage was first celebrated in paradise so was it there (b) Gen. 1. God created them male and female that is according to S. Cyprian l. de bono pudicit God instituted that diuersity of sex that they might marry together in consequence of which the creation of Adam and Eue is rightly cal'd the institution of marriage instituted for God then made the first man and first woman Gen. 2. in consequence wherof he designed and determinated them to contract matrimony that is instituted matrimony by creating them a man and a woman * Constat ex 2. Gen. AdaÌ„ non babuisse copulä carnalem cum Eua in Paradiso Yet Adam and Eue did not perform the act of generation in compliance with the duty of nature till they were eâ—ected thence through their own voluntary act of disobedienceâ— which clearly manifest's that the * Julianus asserebat copulam carnalem esse de essentia matrimonij coÌ„tra quem Aug. hanc infert absurditatem scilicet fore vt matrimoniuÌ„ inter senes coniuges statim at quo nequenut copulam carnalem exercere deficeret item fore vt adulterium esset propriè matrimonium carnall exercise of the lust of concupiscence is no essentiall requisit to Marriage and it matter 's not that carnall copulation is one end of it for an end laying claime only to extrinsecall causality as do teach all Philosophers can be no essentiall part of the thing in respect wherof it is the end besides if the essentiall consistency of Marriage should depend of carnall copulation of necessity it would cease as to each married couple which is respect of old age were disenabled to company together in the act of generation nay it would plainly follow that fornications and adulteries ought to be counted Marriages taken in the proper sense wherfore the (c) S. Austin l. 3. con Faustum Manichae c. 8. l. de nup. concup treating of the Marriage between the B. Virgin and S. Ioseph denyes that comming together of both sexes in the act of generation mak's a Marriage which other ancient Fathers deny likewise and call S. Ioseph the Husband of the Virgin Mary Virgin Mary and S. Ioseph might truly and really contract marriage though they did not come together and doubtless they were married marriage taken in the proper sense For the Virgin Mary was betrothed and affianced to Ioseph Mat. 1. and consequently both of them were engaged in a mutuall promise of marriage so that if they were not truly married they must haue violated their faith or by consent released each other of the reciprocall engagement neither wherof is agreable to the exceeding sanctity of Persons confirmed in grace and godliness as were the Virgin Mary and Ioseph for to violate faith once pawned by promise is a manifest argument of leuity and inconstancy Besides both scripture and Fathers do call Ioseph the husband of the Virgin Mary neither did her * B VirgineÌ„ virginitate Deo dicasse id est voto firmasse testantur omnes Patres Graecae Ecclesiae hanc doctrinam Augustinus in Africa Ambrosius in Jtalia defenderunt vow of Virginity expressed in her answer to the Angell Gabriel viz How shall this be I know not man Luc. Ye put an impediment therunto for a vow of chastity together with a full purpose neuer to performe the act of generation doth not preiudice the essentiall requisit's to marriage wherfore (d) According to the Council of Trent sess 24. cap. 1. marriage
is a holy thing and ought to be obseru'd and perform'd in holines which doctrine is conform to the Apostles instructions 1. Cor. 7. He that giueth his Virgin in marriage doth vvell And Hebrae 13. Marriage honorable in all that is in all those which are indeed lawfully married In consequence of which the act of generation in persons married aright is both lawfull and honorable but in such as are not lawfully marryed together it is damnable 1. Timoth. 5. For example in Brothers and sister's and in Virgins that haue vow'd to God perpetual chastity consummation of marriage through carnall copulation though it be lawfull honest and laudable hauing a lawfull honest and laudable end which is the generation and education of children for the propagation and conseruation of mankinde neuertheless it addeth no essentiall perfection vnto marriage being extrinsecall therunto only Howeuer God in the begining made and determinated but (e) T' is set down Gen. 1. God created them male and female in the singular number and Gen. 2. they shall be two in one flesh wherfore S. Innocent cap. Gaudemus dediuortijs faith that one rib onely was converted into one and not into many women one man and one woman to contract marriage as t' is said afore forming of one rib one woman only wherby t' is plain that Polygamy which is a plurality of wiues in order to one man can challenge no institution from the begining and indeed such plurality setting aside extraordinary means for supplying of naturall imperfections is destructiue at least of the secondary end of marriage which is a sweet sociable liuing together of man and wife as appeareth by the example of Sara and Agar Gen. 16. of Anna and Phenenna 1. Reg. Again it is not consonant as to the law of nature that a man hauing once giuen the power of his body to one woman by marriage should afterward giue it to an other yet in as much as Polygamy in order to many wiues is not absolutely prohibited by any naturall ordinance and is consistent with the principall end of marriage which is procreation and education of children God can and hath de facto dispensed in it for both Sara and Agar were rightfull wiues of Abraham the Patriarch as likewise Anna and Phenenna of Alcana and Lia and Rachel of Iacob being the scripture praiseth these men for their great sanctity of life without reproaching vnto them plurality of wiues (f) Doubtless persons renown'd for sanctity of life would neuer haue married many wiues vnless God had inspir'd them and the ancient Fathers S. Hierom. Ep. 83. ad Ocia and S. Austin l. 22. con Faus affirme that God dispensed with the Patriarchs and Iews in the plurality of wiues But this Indulgence began onely in the dayes of Noe who taught it his posterity for neither Adam nor any other married many wiues before the generall deluge except Lameth Gen. 4. who therfore was counted an adulterer and is reproch'd for that same act by Pope Nicholas in an Epistle written to king Lotherius And albeit according to holy scripture all the wiues of one singleman except the first be sometymes nam'd Concubins neuerthelesse t' is not meant therby that the others were not true and lawfull but that they were secundary wiues which were also true and lawfull wiues And doubtless God inspired these holy men to doe so that therby maÌ„kinde might be sooner propagated and the diuine blessings promised to the children of Israel fullfilled wherof one was increase and multiplication of children As God after the generall deluge appointed the flesh of beasts to be meate for Noah and his posterity without any restriction at all Gen. 5. and afterward restrained that appointment or concession limitting it in order to the flesh of such beasts as by the law of Moyses were counted clean and vnpolluted and lastly â—nulling that restriction reduced the eating of flesh to the first concession so in the begining God instituted Monogamy that is to say marriage between one man and one woman only afterward he granted Polygamy that is power to take many wiues and lastly reuoked the concession of many wiues and reduced marriage * Matth. 15. ab initio non fuit sic id est ab initio non fuit Poligamia to it's first institution as also raised it which afore was a ciuil contract only to the dignity of a Sacrament (g) The Council of Constance sess 15. declar's marriage between persons baptiz'd and fit to contract a Sacrament of the new law taken in the proper sense Likewise the Council of Florence In the Decree of Pope Eugenius and Trent sess 24. cap. vnico can 1. Besid's the Apostle Eph. 5. nameth marriage a great Sacrament that is the marriage of those which are baptiz'd for of such only he speak's in the Chapter set down saying For yee were once darknes but novv light in our lord that is through baptism for according to holy scriptures and ancient Fathers baptiz'd and lightned importe the same thing for now marriage contracted by persons that are baptised and enabled to contract is a * Sentiunt communiter Theologi quodlibet matrimoniuÌ„ validè contractum inter duas personas baptizatas esse propriè Sacramentum nec duae personae baptizatae validè contrahentes possunt facere vt illud non sit validum vbi obserua quod pecunia quae datur in matrimonio non datur pro matrimonio sed pro eius oneribus nempe pro nutritione familiae educations filiorum id genus alijs Jdeoque inde non committitur simonia Sacrament of the new law taken in the proper sense being cloathed with all requisits necessary ther to for first it is an outward sensible ceremony in as much as it is a contract expressed in outward words or other sensible signs secondly it doth effectually sanctifie such as receiue it aright through a speciall grace that is conferred on the married to loue each other mutuall after the imitation of that reciprocall loue and charity which is between Christ and his Church in respect wherof the Apostle Eph. 5. calleth the marriage of the faithfull baptised Magnum Sacramentum a great Sacrament but I speake sayes he in order to Christ and the Church exhorting withall husband's to loue their wiues euen as Christ loued the church which is his wife that was taken and formed out of his own side hanging vpon the cross a mystery S. Aug. often inculcates as Eue Adams wife was made of his rib and consequently bone of his bone and flesh of his flesh wherby is plainly manifest that the marriage of Christians lies iust claime to diuine institution also since there is no outward sensible signe or ceremony that effectually produceth sanctifying grace in the new law which is not instituted by Christ according to that of S. Iohn cap. 1. Grace and truth came by Iesus-Christ by the premises appeares that the marriages of vnbaptised persons (b)
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