fallen and cure him when hee is wounded Then succedeth (f) Iac. 5 15. Extreame Vnction which in the laste conflicte with death doth fence comforte the Passenger Then holy Orders (g) Tit. 1.5 1. Cor. 4 1. yeeldeth Ministers vnto the Church which may haue authority in holy thinges and may rightly gouerne dispence conserue apply all those things which we spoke of before Finally Matrimony increaseth the (h) Eph. 5 32. 1. Cor. 7 2. Christian people and prouideth for mans incontinencie Where also this difference is to be obserued that Baptisme Confirmation and Orders being once giuen can neuer be (i) Concil Flor. Trid. sess 7. Can. 9. de Sacr. in genere Aug 2. con ep Parm. c. 13. iterated Also Baptisme must of necessitie be taken (k) Io. 3 5. of all The Eucharist of those that haue (l) Trid. sess 21. cap. 4. the vse of reason Penance (m) Apoc. 2 5. of those that are fallen But it is at thy discretion to vse any of the rest so that thou haue none in contempte or doest neglect thē against Iustice equitie when the time requireth These are therefore the preseruatiues and diuine remedies which that Samaritane (n) Luc. 10 33. 1. Cor. 4 1. Io. 20 23. full of all mercie hath ordained committed to the Prelates of the Church to be dispensed for the well curing vndoubtedly of the sicke that is to saye of all sinners in the Church euen vntill that they obtaine if they will their true and perfite health Which remedies rightly to vnderstand holsomely to receiue and faithfully to apply vnto others is not a pointe certes of humane cunning but of Christiā wisdome Of which wheras we haue now spoken enough according vnto the scope of our present purpose It now remainethe that by the helpe of Christ we passe ouer to the other part of this worke which containeth Christiā Iustice Ecclesiastici 4 ver 12. WISDOME inspireth life into her children and entertaineth those that seeke her and she will goe before in the way of IVSTICE and he that loueth her loueth life THE FIFTH CHAPTER OF CHRISTIAN IVSTICE 1 What thinges doe belong to Christian Iustice ALL such thinges maie bee reduced vnto two pointes Aug. ser 19. de temp Chrys in Ps 4. ho. 16. in epist ad Ephes Prosp sent 98. ex Aug. which are comprehended in these wordes (a) Psal 36 27. 33 15 1. Pet. 3 10.11 Tob. 4 13. Decline thou from euil doe good as also ESAY teacheth (b) Esa 1 16 Eccli 3 32. Ro. 12 10. Cease yee to doe peruersely and learne to doe well This is that which (c) Col. 3 8. Eph. 4 16.17.18.19.20 S. PAVL admonisheth that the olde man with his actes must be put off the new man must bee put on in Iustice and Holinesse of trueth The first consisteth in knowing eschuing sinnes for they are vnto mortall men the greatest euills that can be And the latter standeth in the desire pursute of thinges that be good But to the intent that wee may performe (d) Bern. ser 1. de Pentec both these offices appertaining to Iustice Gods grace hath beene by IESVS CHRIST purchased and promised vnto vs and is euer most necessarie By meanes of which both preuenting vs (e) Aug. de grat lib. arbit ca 9. 15. 16. Itē in Ench. c. 32. Hier lib. 2. in Iouin cap 2. Conc. Trid. sess 6. can 2. and cooperating with vs that effecte is wrought in vs which S. IHON affirmeth (f) 1. Io. 3 8. He that doth Iustice is iust euen as he also is iust Moreouer he addeth He that committeth sinne is of the Deuill 2 What is sinne SInne as witnesseth S. AVGVSTINE (a) Lib. de duab anim c. 11. l 1. retract c. 15 13. lib de Gen. ad lit imperf c. 1. is a will to retaine or obtaine that which Iustice prohibiteth and from which it is in mans power to abstaine And in an other place he teacheth that sinne (b) Lib. 22. cont Faust ca. 27. lib. 1. contr 2. ep Pelag. c. 13. is whatsoeuer is spoken donne or desired contrary to the lawe of God And Saint AMBROSE What is sinne (c) Lib. de Paradiso c. 8. Aug. lib. 2 de consens Euang. c. 4. Bed in ca. 3. ep 1 Ioan. saith he but the transgression of Gods lawe and the disobaying of the heauenly precepts 3 How many kinde of sinnes be there THree (a) Aug. in Ench. c 64. Originall Mortall and Veniall The first we call Originall which (b) Trid. conc ses 5. being transfused by ADAM the first Father of mankinde and contracted by vs in our very conception (c) Ps 50 7. is taken away by Baptisme in Christ Whereof S. PAVL speaketh in this manner (d) Ro. 5 12. By one man sinne entered into this worlde by sinne death and so vnto all men death did passe in which all sinned And againe speaking vnto the Baptised to the intent that he might shewe that the force of Christian Baptisme did extend to the purging of this sinne also he plainly testifieth You (e) 1. Cor. 6 11. are washed you are sanctified you are iustified in the name of our Lord IESVS CHRIST and in the spirite of our God But Mortall sinne is that actuall sinne as they call it which taketh away spiritual life and bringeth the death of the soule of him that sinneth which death separateth a man from God and his (f) 1. Cor. 6 9. Gal. 5 19 Apoc. 21 8. kingdome maketh him worthie of euerlasting punishment Whereupon it is written The (g) Ro. 6 23 stipend of sinne death (h) Sap. 1 16. Iniustice is the procurement of death and the vngodly haue inuited her with handes and wordes Finally a veniall sinne is certes actuall but it is such a sinne as doth not make a man the enimy of God whereof pardō is easily obtained by the faithfull at Gods hande Of this hath S. IHON saide (i) 1 Io. 1 6. Aug. lib. 3. cont 2. ep Pelag. c. 3. If wee shall say that we haue no sinne we seduce our selues and the trueth is not in vs. And S. IAMES confesseth plainely (k) Iac. 3 2. In many thinges we offende all And if wee beleeue the wise man The (l) Pro. 24 16. Eccles 7 21. Iust man falleth seauen times a day and risethe againe Now it is manifest that one sinne is more (m) Io. 19 12. grieuous than another it is agreable both to humane diuine Iustice also that a greater punishment (n) Aug. lib. 21. ciu c. 16. ser 18. de verb. Apost cap. 4. is due to the greater sin And for that cause hath Christ put this difference betweene the faulte and the punishement of one that sinneth wittingly of another that sinneth vnwittingly (o) Luc. 12 47. That seruant saith he that knewe
sight of God due Where we must also note that vnlesse it be specified in the Bull or graunt of the Indulgence that it is only of Penance enioined it is to be vnderstood of al manner of Penance Pardons onlie of Penāce enioined is neuer vnderstoode but when it is so specified And when it is so specified then doth the Indulgence nothing profitte him which hath no Penance enioined Wherefore for the obtaining of such Pardons it is very good in this respecte to demaund of the Confessour so much extraordinary Penance as may bee taken away by the same intending to fulfill the Penance in deede if the release thereof bee not obtained And the greater the Penance is either in continuance or in sharpnesse the more punishment is released by the Pardon thereof As if the Pardon bee of seauen yeares of enioined Penance euen as more satisfaction is made by fasting thrise a weeke for that time than by once a weeke so the Pardon of the first is more auaileable than of the second It is good alwaies to performe Penance enioined notwistanding an Indulgence In like manner is it of the Pardon of a Penance of seauen yeeres in respect of the like Penance for fiue Yet this must we aduertise euerie deuoute Catholicke that he be not for respect of Indulgences slack in performing his ordinary enioined penance for that ordinary Penance which is enioined is not only in satisfactiō of that which is past but also for a remedy for future harmes And beeing enioined as an opposite thing vnto those in which he sinned teacheth him howe to ouercome himselfe in his euill inclinations to lay foundations of great singuler merits and vertues Secondly Pardons are diuided in respect of the quantity of the Punishmentes deserued For some are full remissions others are not full remissions The full remissions are by some great Diuines very probablely saide to be of three sortes Ful Pardons of diuerse sortes by some Diuines For they say that there is a Plenary a more Large a most full Indulgence The first they wil haue to be a remission of the punishmente of those sinnes onlie which are confessed The second of the punishement due to those which are Confessed besides to all mortall sinnes by forgetfulnesse not Confessed The third they will haue to containe aboue these the remission of the punishment euen of veniall sinnes so that then there is nothing remaining to be paide Yet other great Diuines also do vnder the name of a Plenary comprehend all these A Plenary but of one sorte affirming that a Plenary Indulgence taketh away all temporal punishement for all sinnes remitted And considering that this matter doth depende of the intention of the dispensour of the treasures of the Church it seemeth that this second opinion in our age standeth with trueth for that it seemeth that such is now the generall meaning of that worde Plenary Yet howsoeuer it be certaine it is Iubiley the most large of all that those Indulgences which are called Iubileys are the most Large Both because although the aforesaide distinction were true yet the Iubiley is in the highest degree and for that although we must reuerently thinke of all causes of Indulgences comming from our Superiours yet there can bee no iuster cause of Pardon than that which is the motiue of the Iubiley which therefore is most safe and sure A iust and proportionable cause alwaies necessarie For the better conceiuing of this point we will heere aduertise the Reader that in euery Indulgence there is required a iust and conuenient cause For the gouernours of the Church are dispensers only of Gods mysteries 1. Cor. 4 2. therefore it is a pointe of their fidelitie with iust causes and conuenient meanes to execute their office Wherefore although it bee a generall Axiome of Diuines that Indulgences are of such value as they sound yet this is to be vnderstoode Indulgentiae tantum valent quantū sonant if the cause be proportionable Otherwise although they doe somewhat profite yet so much only as the proportion of the cause requireth And so may it happen that although a cause be pretended as sufficient for a Plenary or other Indulgence which is in deede proportionable A sufficient cause to some not sufficient if it bee executed with great deuotion and feruour yet may it bee so coldely doone of some particular persons that it arriueth not to the full obtaining of the Pardon but only in some degree knowen to God alone Hereof may it appeare why I saide the Iubiley to be the safest What is a Iubiley For the Iubiley was first instituted in imitation of the Iubiley of the olde Lawe when a full release of many rigorous difficulties of that law was made according to MOISES his prescript And this our obseruation of certaine times wherein the people of God should more earnestly attend vnto aspirituall liberty Leuit. 25. and a speaciall vniting of the whole Church togither in that lincke of charity which Christ lefte vnto his members and most of all vnto a continuall communication and concord with the successours of Saint PETER how necessary and profitable it hath bene the experience of many yeeres doth euidently shew This Iubiley had wont to be obserued euery hundreth yeaer Yeere of Iubiley afterward for the shortnes of mans life was reduced to euery fiftith and nowe is obserued after euery fiue and twenty But besides this generall Iubiley Particuler Iubileis sometimes there are particular Iubileys sent forth for some singular greate necessitie of the Church in which for that the necessity is vrgent and great and solemne causes are enioined for the obteyning thereof and the wholle Church of Christ ouer all the worlde with one harte and one minde concurreth no doubte can be made at all but the cause is sufficient and Christes liberality is open vnto the world by which that cause which of it selfe is great and sufficient through the merites and praiers of his spouse is also made aboundant to euery one which with meane zeale and feruour fulfilleth the same Now to returne to our diuision of Indulgences Indugences not Plenaries Those Indulgences which are not full remissions are of diuerse sortes some are indeterminate others certaine and determinate Of the first kinde are those which remitte some proportionable parte of sinnes as the third parte or such other like In the second are those comprehended The thirde part of sins Quarantenes which doe speacifie a certaine number of daies as 7. 10. a quarentene that is of 40. daies or of yeres as of one of 10 of 100. 1000. or as it shall please the giuer according to the auncient custome of enioined Penances Conc. Ancyr c. 8. Nicen. 1. c. 11. 12. Elib cap. 5. The meaning of so many years in Pardons not that any man shall liue so long or as some Heretickes will grosly after their accustomed maner scoffe and taunt that a man hauing had such an Indulgence may be sure that he may
internall benefite of the Sacrament yea Christ himselfe altogether so that it were farre better for them to abstaine froÌ„ any vse of the Sacrament at all Forsomuch as neither faith (b) Aug. de vnit Eccles cap. 4. nor Sacramentes are profitable to any but to those onlye who persist in the vnitie of the Church So that hereupon Sainte AVGVSTINE hath (c) Lib. 3. cont lit Petil cap. 40. said All the Sacramentes of Christ are receiued not to saluation but to iudgement without the charity of vnity And again (d) De bapt cont Don. lib. 1. cap. 8. what doth either sound faith or happely the sound Sacrament of faith profite a man where by the deadly wound of Schisme the sound health of charitie is destroied And truely there is no doubt but that they doe greuously sinne against Christ himselfe who presume to abuse this most holy (e) Aug. lib. 21. ciu c. 25. Trid. ses 13. cap. 2. 8. badge of vnity to make it as a badge of Schismaticall diuision 9 What profite commeth by the Eucharist being receiued as it ought to be VErie much doubtlesse and exceeding great For this is the holy banquet wherein Christ is receiued the memory of his Passion * Basil ser 1. de bapt c. 3. is solemnised the minde is (a) Ambr. in Psa 118. ser 15. vers 4. Conc. Trid. sess 13. ca. 2. replenished with grace a pleadge of future glory is giuen vs As the Church mooued by the feeling and experience of these fruites doth notablely sing This is the (b) Io. 6 32.35.48.51.58 ibi Theo. Cyril Bread that descended from heauen and giueth life to the worlde vpholdeth strengtheneth our mindes in spiritual life This is that holy Synaxis or CoÌ„munioÌ„ (c) 1. Cor. 10 17. Conc. Flor. which signifieth causeth also the faithful to be linked together amongst theÌ„selues as meÌ„bers of one the same body and to bee associated vnto the merites of all Saintes and deuout persons moreouer which is a more blessed and happy thing it vniteth theÌ„ (d) Chry. ho. 45. in Io. 61. ad pop Hil. lib. 8. de Trin. Leo. serm 14. de Pas Cyr. li. 1 in Io. ca. 26. l. 20. c. 13 l 4. ca. 17 Nyss cra catech cap. 37. fast vnto Christ their heade that they may (e) Io. 6 56. abide in him he in them so by that meanes they may obtaine life euerlasting This is that voiage (f) Conc. 1. Nic. cap. 12. Aurel. ca. 12 Aure. 3. c. 24 Chrys l. 6. de sacer Paulin in vita Ambros Euseb l. 6. hist c. 36. Niceph. li. 8. c 31. l. 13. c. 37. CedreÌ„ in Maur. Phocâ—e imp Greg. ho. 40. in Euang. prouision of our peregrination which as the Manna giuen vnto the (g) Exod. 16 13. Deut. 8 16. Sap. 16 20. Io. 6 48. Alcimus l. 5. c. 20. Fathers bringeth comforte delight vertue and grace most effectuall without all comparison vnto those that are wandring in the deserte warfare of this life traueling from hence vnto the heauenly Hierusalem And two effects principally as most excellently teacheth S. BERNARD (h) Ser. de caena Do. lege Cyril l. 4. in Io. c. 17. l. 3. c. 37. Cassia Coll. 22. c. 6. doth this Sacrament worke in vs For in the leaste sinnes it diminisheth our feeling in the greater sinnes it cutteth off consent If any of you do not feele neither so often nor such vehement motions of Anger Enuie Lecherie or such other like let him giue thankes to the body blood of our Lord because the vertue of the Sacrament worketh in him and let him be glad that a most festered sore doth now drawe neere to perfite soundnesse And the same (i) Citatura B. Thoma opusc 59. ca. 5. vid. Chry. hom 24 in 1. Cor. 51 in Mat. Pet. Clun lib. 1. ep 2. againe in an other place This body of Christ is a medicine vnto the sicke a way to the waifaring pilgrimes which strengtheneth the weake delighteth the strong cureth languishing faintnesse By this a man is made more meeke to take correction more patient to abide labour more feruent in loue in taking heede more circumspect more prompte in obedience more deuoute in thankesgiuing No meruaile therfore that great (k) Ad Eph. vid. Basil ad Caes Amb. l. 5. de Sacra cap. 4. Chry. hom 61. ad Antioch Cypr. ser 6. de orat Do. Hier. ad Lucin ep 28. Cyr. lib. 3. in Ioan. cap. 37 Cassia Col. 23. cap. 21. IONATIVS hath written willing vs to co come often and speedely vnto the Eucharist as he calleth it to the glory of God For when this is continually donne the powers of Satan are expelled who bendeth all his endeuours in to fiery dartes to sinne This bread is a medicine causing immortallitie a preseruatiue neuer to die but to liue in God through Iesus Christ 10 What thinges are required for the worthy receiuing of the Eucharist and reaping the fruites commodities therof THe answere is easie of the Apostle himselfe Let a man proue (a) 1. Cor. 11 28. ibid. Theoph. Ansel Greg. in 1. Reg l. 2 c. 1. Nyss de perf Christ forma himselfe so let him eate of that bread As also S. AVGVSTINE (b) Ser. 1. de temp hath saide In the body of Christ our life doth consist let him therfore change his life who meaneth to receiue life And this prouing of a mans selfe and change of life consisteth speacially in fower things to wit there must be faith penance attention of minde and a decent composition of the Christian man Faith requireth thus much that thou doest not doubt any whit at all of (c) Bas quaest 172. in reg breu those thinges that we haue saide and other the like appertaining vnto this misterie And that thou shalt accomplishe in case thou rest wholly and simply vpon the faith and sentence of the Church as doubtlesse it is most (d) 1. Tim. 3 15. necessary Penance (e) Bas ser 1. de Bapt. c. 3. ser 2. c. 3. Cyp. de laps Conc. Trid. ses 13. ca. 7. Hesych in c. 26. Leuit. Chry. ho. 30 in Gen. hom 10. in Mat. Pet. Clun lib. 1. mirac cap. 2. 3. 5. whereof we will speake hereafter more at large requireth a detestatioÌ„ of sin a plain and sincere confession vnto a Priest absolutioÌ„ obtained for the same Then must the minde of necessity be (f) Chry. ho. 83. in Mat. 3. ad Eph. 60. 61. ad Antioch present seriously conuerting it selfe by meditations and deuoute praiers (g) Amb. in orat ante Mâ—ssam vnto this so greate a Sacrament Last of al the decent demeanour and composition I spake of doth require that no man come vnto this holy Communion but (h) Aug. ser 2. 252. de teÌ„p Cassia Coll. 22. c. 5.
14. can 5. procured if a man doe diligently beholde the foulnesse enormity multitude of his sinnes if hee carefully thinke vpon that soueraigne goodnesse offended of the grace of God and other giftes loste if he doe deepelie waighe and stand in awe of the ineuitable (b) Heb. 9 27. Sophō 1 15. Mat. 25 41. Mar. 9 43. necessitie of the vncertaine houre of death the horrible seuerity of the iudgement to come and the euerlasting paines prepared for sinners Hereūto appertaineth that of EZECHIAS (c) Esa 38 15. I wil recoūt vnto thee all my yeeres in the bitternesse of my soul And that of DAVID (d) Ps 118 120. I stoode in awe of thy iudgemēts And that which hee also in lamenting manner doth pray (e) Ps 37 9. I am afflicted too much hūbled I did rore with the sighs of my hart And a little after (f) Ibid. v. 19 I will declare my iniquity and I will thinke for my sinne Also it is an expresse speach of God himselfe vnto a sinner Thou (g) Apoc. 2 4. 2. ad Cor. 12.21 7 9. hast lefte thy first Charity be mindfull therefore from whence thou art fallē doe Penance (h) Luc. 12 5 Mat. 10 28. And Christ in the Gospell Feare him saith he who after he hath killed hath power to cast into hell Yea I say vnto you feare him Nowe finally this griefe of Contrition doth prepare vs to remission of sinnes in-case it be ioined with (i) Amb. l. 1. de paenit c. 1. a confidence of Gods mercie and a desire of performing those thinges which do belong to the Sacrament of (k) Aug. de paenit med cap. 11. in Ench. ca. 65. Ambr. in Ps 37. c. 8. ad Virg. laps Penance 5 Is Confession necessary YEA verily but not only as some doe falsely suppose that interiour Confession which is to be done in the presence of God (a) Chry. ho. 42. in Mat. euerie day according to the example of holy DAVID who saith I haue (b) Ps 31 5. saide I will confesse against my selfe my vniustice vnto our Lord But also this exteriour confession which is done vnto a (c) Orig. in Ps 37. ho. 1. ho. 2. in Leu. Chry. l. 3. de sacer Niss orat in eos qui alios acerbius iudicant Pet. Clun l. 1. mirac c. 3. 4. 5. 6 l. 2. c. vlt. Priest of all the sinnes which doe come into a mans minde after diligent searche and examination of his conscience So is it written of men of the Primatiue Church Many of them that (d) Act. 19 18. beleeued came confessing and declaring their deedes Which manner of confessing to be very neecssary not only the holy lawes of the Church (e) Con. Lateran cā 21. Flor. Trid ses 14. cap. 5. and the reuerent writings (f) Clem. ep 1. ad frat Do. Dion ep 8. ad Demoph Tert. de paenit ca. 8. 9. 10. 12. Orig. in Ps 37. ho. 1. 2. ho. 2 in Leuit. Cyp. de laps Pacia in paraen ad paenit Hier. in c. 10. Eccle. Chry. ho. 30. in Gen. 16. in Mat. of the Fathers doe confirme but also the diuine words of Christ doe cōclude and declare when hee saith (g) Ioan. 20 23. Whose sinnes you shall forgiue they are forgiuen them And whose you shal retaine they are retained But to remitte retaine sinnes whereas this is an office of a Iudge no Priest can haue authority except he first examine and knowe verie perfectlie the sinners cause whereof hee hath to iudge Neither can this knoweledge be had before that the partie which committeth himselfe to bee iudged and absolued by the Prieste as his (h) Aug. lib. 20. ciu c. 9. Greg. ho. 26 in Euang. Chry. l. 3. de sacer ho. 5. de verb Esa Hier. ad Heliod ep 1. cap. 7. Iudge and (i) Con. Lat. can 21. Wormat. c. 25. Orig. ho. 1. 2. in Psal 37. Phisition doth so discouer and laie open his woundes in such distincte seuerall manner by voluntary Confession that the Priest may plainly perceiue where the sinnes are to bee loosened and where they are to be bounde 6 What doe the Fathers write of Confession THey certes doe with one consent not onely commend approue vnto vs the benefite of Confession and perpetuall practise of it in the Church but the bond also necessitie thereof And to alleadge amongest verie many a fewe and those most approued witnesses first (a) Quaest 288. in reg breu vide quaest 229. in ep 3. can ad Amphil can 73. S. BASIL the great saith thus It is iudged necessary that sinnes be confessed vnto those to whom is committed the dispensation of the mysteries of God for so the verie Penitents of auncient times are found to haue confessed their sinnes vnto holy mē Then (b) De laps vide ep 10. 55. S. CYPRIAN I beseech you my breethren saith he euery one to confesse his sinne whilest yet he that sinneth remaineth in this world whilest his confessiō may be admitted whilest euery mans Satisfaction remission giuen by the Priests is acceptable vnto our Lorde Hereunto accordeth the sentēce of S. AVGVSTINE Hom. 49. ex 50. cap. 3. ho. 41. 50 cap. 4. 5. who teacheth in this manner Doe yee Penance such as is done in the Church that the church may pray for you Let no man say within himselfe I doe it in secret I doe it before God alone God who pardoneth mee knoweth that I doe in heart Was it there foresaid in vaine (c) Mat. 18 18. Ioan 20 23. Whatsoeuer you shall loose in earth shall be loosed in Heauen Were the KEIES giuen to the Church of God in vaine Doe we frustrate the Gospell of God Doe we frustrate the wordes of Christ Doe we promise you that which he denieth Doe we deceiue you And in another place (d) Lib. 2 de visit infirm cap. 4. There are saith he that do thinke it sufficient for their saluation if they confesse their sinnes to God alone vnto whō nothing is hidden and euery mans conscience lieth open For they will not or they are ashamed or they disdaine to shew themselues vnto PRIESTS whō yet our Lord hath by MOISES ordained to discerne betweene (e) Leuit. 13 2. 14 12. Luc. 17 14. Mat. 8 4. Leaper Leaper But I will not haue thee deceiued with this opinion and bee ashamed thereby to confesse them vnto the vicegerent of our Lord either languishing with shamefastnesse or stiffe-necked with indignation For of reason in like manner must we admit him for our iudge which our Lorde doth not disdaine to bee his Vicar And it is no lesse euident that (f) Ep. 91. ad Theod. vide ep 80. ad Episc Camp LEO the great hath lefte in writing The manifold mercies of God doth so succour the falles of men that not only by
but also to couer his faultes with more reformed actions that sinne may not bee imputed vnto him And againe in another place For a great (f) Ad Virg. laps ca. 8. lib. 1. de paenit cap. 2. wound a deepe long medicine is necessarie Great wickednesse must of necessity haue great Satisfactiō Finally so saith S. GREGORY It is to be (g) Hom. 34. in Euan. vide Emis ad mon. ho. 5. 10. Theod. in epit diuinor decret ca. de paenit l. 4 haeret fab de Audianis seriously thought considered that he which knoweth himselfe to haue committed things vnlawefull must endeuour to abstaine from some things that are lawefull that thereby he may make Satisfaction vnto his Creatour 9 Is there any place for Satisfaction after Death FOr the explication of this point wee must consider the diuerse estates of them that die For some of them do keepe the grace of God and innocency of life euen to their end Vnto whom appertaineth that saying of (a) In orat Manassis MANASSES That Vnto iust persons and those which haue not sinned as ABRAHAM ISAAC and IACOB Penance was not ordained Others haue sinned indeed fallen from the grace of God which once they receiued but they haue purged in this life the filthe of their sinnes with the woorthy workes of Penance as (b) 2. Reg. 12 13. Psal 6 7. DAVID (c) Esa 38 15 EZECHIAS (d) Mat. 26 57. S. PETER (e) Luc. 7 37 S. MARY MAGDALEN Bothe these kindes haue no neede of Satisfaction after death but are altogether free from all bonde thereof But far more in number are those of a middle sorte and yet not verie euil as (f) Ench. ca. 11◠Beda in cap. 11. Pro. S. AVGVSTINE sheweth who haue not performed perfite Penance for their sinnes in their life time and therefore are to be saued (g) 1. Cor. 3 15. So doth Saint Augustine expoūd this place in Psal 37. l. 21. de ciuit c. 26. de fide oper cap. 16. in Psal 80. So doth also Origen ho. 12. 13. in Hier. 25. in Num. 6. in Exod. Amb. in 1. Cor. 3. ser 20. in Psal 118. Hieron in cap. 4. Amos. in fine vlt. libri in Esa lib. 2. in Iouin cap. 1◠Also Saint Gregory li 4. Dial. cap. 39. Beda in 3. cap. Luc. by fire that whatsoeuer was wanting of conuenient Satisfaction in this life may be paide vnto Gods Iustice in another For there (h) Apoc. 21 27. Psal 14 1. 23 3. shal not enter any polluted thing into that Cittie Therefore that we may aunswer to the question proposed such kind of persons departed must abide some Satisfaction yea that most painfull after their death Which yet neuerthelesse (i) Aug. vt supra li 21. ciu c. 24. ho. 16. ex 50. ser 41. de sāctis Greg. 4. Dial. cap. 39 Ber. de obitu Humb. Damasc in orat de def Conc. Flor. Trid. ses 6. can 30. ses 25. part 1 God of his great mercie is wonte to release by the deuout intercession of those that are aliue that so they which are depated being holpen in the Church by the Suffrages of their brethren and members may bee lightned of their sinnes of the terrible paines due vnto the same And hereunto belongeth that which the authority of holy Scripture deliuereth It (k) 2. Mach. 12 43. 1. Reg 31 13 Bedā ib. 2. Reg 1 12. 3 31 Tob. 4 18. Eccli 7 37. 17 18. 38 14. Hier. 16 6. 2. Tim. 1 17 1. Io. 5 16. is a holy and holesome cogitation to pray for the dead that they may bee loosened from their sinnes Whereupon IVDAS the Machabee was commended for that beeing mooued with a singular religious zeale he did with great care and sumptuosenesse procure that not only praiers but also (l) Ibidem sacrifice should be offered for the sinnes of the souls departed In this Doctrine doe agree the Reuerende (m) Conc. 4. Cart. ca. 79. 95. Tolet. 11. cap. 31. Bra. 1. c 34. Flor. Trid ses 25. ses 22. cap. 2. can 3. Councels and Fathers which haue deliuered the true Doctrine of the Church Of whō to alleadg one in steede of many him a witnesse most worthie of credite (n) Li. de cura mor. ca. 1. S. AVGVSTINE writeth thus In the bookes of the Machabees we reade Sacrifice to haue been offered for the dead But although it were no where extant in the olde Scriptures yet is the authority of the Vniuersall Church not small whose practise in this behalfe is most euident where in the praiers of the Priests which are made vnto our Lorde at his Altar the commendation also of those that are departed hath a peculiar place And againe It is to be thought saith hee that there shall bee no Purgatorie (o) Lib. 21. ciu ca. 16. vide Mat. 12 32. Which place is expounded of remission of sinnes in the other world by praiers of the Church By S. Aug. l. 21. ciu c. 24. l. 6. in Iul. c. 5. Greg. l. 4 Dial. ca. 39. Beda in c. 3. Mar. Bern. hom 66. in Cant. Pet. Clun in ep cōt Pet. Bru. Raban lib. 2 de inst cler cap. 44. vide etiam Mat. 5 26 Which place also is expoūded of Purgatorie By Tert. l. deanima cap. 17. Cypr. lib. 4. ep 2. Orig. ho. 35. in Luc. in ep ad Ro. Emis ho. 5. de Epiph. Amb. in Luc. 12. Hier. in Mat. 5. Bern. ser de obitu Humbert vide Mal. 3 3. Phil. 2 10. Apoc. 5 3.13 paines after that last and terrible iudgement And what can bee more plainelye spoken than those wordes It is not to bee doubted but that by the praiers of the (p) Aug. de verb. Apo. ser 32. cap. 1. 2. vide Isid lib. 1. de offic cap. 18. Raban lib. 2. de instit Cler. cap. 44. holy Church and by the most holesome Sacrifice by Almes which are bestowed for their soules those which are departed be holpen that our Lord may deal more mercifully with them than their sinnes haue deserued For this hath beene deliuered by the Fathers and the vniuersall Church obserueth that for those which are departed in the Communion of the Body and Bloode of Christ when their memory is made at the Sacrifice in the due place Praiers also are powred out vnto God it is expressely mentioned that the Sacrifice is offered for them And whē for the helping of them works of mercy are exercised who may doubt but that they are auaileable vnto them for whom praiers are not in vaine offered It is not at al to be doubted but these things doe profite the dead yet such only who liued so before death that these thinges might be profitable to them after death Thus writeth Saint AVGVSTINE aboue 1200. yeeres agone to omitte many also
Isid lib. 2. offic ca. 19. Conc. Flor. Trid. ses 24. in Doct. de Sacr. Matr. most strait coniunction which is betweene Man Wife is an holy and conuenient signe ordained by God whereby is signified the most holy and firme coniunction of Christ the Bridegroome the Church his Spouse This very signe profiteth vnto Christian Couples to receiue the grace of God when they doe rightly enterprise (b) Tob. 3 16. 6 16. 8 9. Euarist ep 1. Trid. cap. 1. refor Matr. Matrimony Which grace maketh perfecte (c) Chrys ho. 20. in ep ad Eph Amb l. 1. de Abrah cap. 7. naturall loue confirmeth an indissoluble vnity betweene them and sanctifieth them that they may not onely bee abide (d) Gen. 2 24. two in one fleshe according to their vocation but euer preserue mutual fidelity peace loue and singular concorde And so that is accomplished in them which the Apostle teacheth (e) Heb. 13 4 Fulg. ep 2. cap. 5. Marriage honourable in all and the bedde vndefiled Wherefore the same Apostle (f) Ephes 5.32 Amb. ibid. Leo. ep 92. ad Rust S. PAVL where hee handleth the mystery of such coniunction saith plainly This is a great Sacrament But I speake in Christ in the Church So also S. AVGVSTINE Not (g) Lib. 1. de nupt concup cap. 10. 21. only saieth he fruitefullnes the profite wherof consisteth in Issue not only Chastitie whose band is fidelitie but also a certain Sacrament of mariage is coÌ„mended vnto faithfull couples Whereupon the Apostle saith (h) Eph. 5 25. Husbands loue your wiues as Christ also loued the Church And (i) Aug. li. de bono coniu cap. 18. againe the same holy Father In mariage of more value is the holinesse of the Sacrament then the fruitfullnesse of the wombe 3 Can Matrimonie euer be dissolued THat Matrimonie cannot be dissolued but that the bond therof is perpetuall those wordes of the first man ADAM doe declare (a) Gen. 2 24 A man shall leaue his father and mother and shall cleaue to his wife and they two shal be in one fleshe Which thing (b) Mat. 19 5 Mar. 10 7. Orig. tract 7. in Matth. Christ also confirmed when he repeated the wordes of ADAM euen as the wordes of God himselfe adding this also That which God hath ioined togither let not man separate And in an other place he teacheth (c) Luc. 16 18. Mar. 10 11. Rom. 7 2. Can. Ap. 48 Ambr. in ca. 16. Luc. Euery one that dimisseth his wife and marieth an other committeth aduoutrie and he that marieth her that is dimissed from her husband committeth aduoutrie Moreouer S. PAVL setting forth this lawe of God and inuiolable ordinance touching the perpetuall firmnes of the knotte of wedlocke saith To them (d) 1. Cor. 7 10. Aug. de adult coÌ„iug lib. 2. cap. 5. 9. ho. 49. ex 50. c. 2 Concil Mil. Can. 17. that be ioined in matrimonie not I giue commandement but our Lorde that the wife depart not from her husband and if shee departe to remaine vnmaried or to be reconciled to her husband And let not the husband put away his wife And afterwarde he addeth (e) Ibid. Ver. 39. Rom. 7 2. A woman is bounde to the lawe so long time as her husband liueth Therfore euen although there be noe hope at all of any ishue (f) Aug. de bo coniu c. 7 15.1â—.24 Hier. in Epitaph Fabiol cap. 1. Isid lib. 2. offic cap. 19. and neuer so many discoÌ„modities of life and hard chaunces doe fall out yet Matrimonie once contracted standeth in force is so firme and sure especially if it be consummate that so long as life lasteth it can neuer be dissolued And for that cause one partie cannot wholly be diuorced froÌ„ the other vnlesse happilie it be before any carnall copulation had betweene them for to take in hand some rule * Decret lib. 3 tit 32. c. 2. 14. Trid. ses 24. can 6. of religious life But where certaine causes doe occurre for which sometimes maried folkes maye be separated the band is not therfore broken but the (g) Con. â—oâ— Trid. sess 24. can 7. 8. Aug l. 1. de adult con cap. 11. communitie of the bed and cohabitation which was before is hindered The cause wherof we say doth consist in Christ himselfe who hath ioined and lincked vnto himselfe with a speaciall perpetuall and most inseperable vnion the Church (h) Ephes 5 22.32 Cant. 5 1.2.9 his onely spouse and euer most deare vnto him And not only this same coÌ„iunction which is between man and wife hath such firmenesse of a matrimoniall bond but it doth also vtterly exclude all polygamie that is to wit that diuers women doe not marry to one man (i) Isid lib. 3â— offic cap. 19. Trid. sess 24. can 2. or one woman be espoused to diuers husbands Wherfore Christ to the intente that he mighte both more firmelie establish and reduce matrimony to that more pure and primitiue estate which it had at the begining very significantlye hath said (k) Gen. 2 24 Mat. 19 5. Mar. 10 7. They two shall be in one fleshe And againe Nowe are they not two but one fleshe 4 Is Matrimonie permitted to euery one NOe surely for the holy Apostles haue deliuered as (a) Epiph. haer 61. con Apostolicos EPIPHANIVS saith that it is a sinne to turne vnto mariage after Virginitie once decreed and established by vowe And S. HIEROME (b) Hier. lib. 2 cont Iouin cap. 7. Bas de Virgâ—nitate ep ad Virg. laps affirmeth it to be such and so greate a sinne that he saith that Virgins that marrie after consecration they are not so much aduoutresses as incestuous persons And S. AVGVSTINE saith (c) In Psa 83. vide eund in Ps 75. de bono viduit cap 8.9.11 Oecum in 1. Cor. 7. Cypr. ep 62. Chry. de virg c. 39. Fulg. ep 1. c. 6. 7 A Virgin which if she had maried had not sinned being once a Nunne if she marrie shal be reputed an aduoutresse from Christ. For she hath looked backe from the place vnto which she came before Therefore that which the Apostle hath (d) 1. Cor. 7 9. It is better to marrie then to be burnt as S. AMBROSE doth learnedly declare (e) Lib ad Virg. laps c. 5. Hier. lib. 1. in Iouin ca. 7. Aug. lib. 1 de adult coÌ„ c. 15. c. 8. de bono viduit OecuÌ„ in 1. Cor. 7. Isid lib 2. de offic cap. 17 Leo. ep 92. ad Rust c. 14 appertaineth to her that is not yet promised to her that hath not as yet receiued the veile But shee that hath espoused her selfe to God and hath receiued the holy veile she is now married she is now ioined to an immortall husband And if now she will marrie according to the common lawe of wedlock she committeth aduoutrie she becometh
Greg. ho. 16. in Euang. l. 4. mor. cap 27. degrees espeaciallie we doe fall into sinne by Suggestion Delectation Consent By Suggestion certes of the enemie whilest an euill cogitation or tentation either by the worlde the fleshe or the diuell is thrust into vs and by our owne delectation when that pleaseth too much the minde which an euil tentation suggesteth and finally with our owne consent also whenas the will being allured consenteth deliberately to the sin it selfe by which consent the sinne is nowe (b) Iac. 1 14 ibid. Beda Tob. 4 6. Ro. 6 12. Mar. 5 23. consummate so that it doth not only make a man vnclean and vniust and slea him spiritually but also maketh him gilty of hel before God although it be not alwaies accomplished in acte And therfore not in vaine is it saide (c) Greg. ad interrog 11. Augustini Cantuar. that in suggestioÌ„ is the seede in delectatioÌ„ the nutriment in consent the perfection of sinne And if we doe exactly consider which are wonte to be the degrees of sinne wee shall finde that first (d) vide Greg. l. 4. mor. c. 27. Isid l. 2. de sum bo c. 23 of suggestion there ariseth cogitation of cogitation affection of affection delight of delight consent of consent worke of worke custome of custome despaire of despaire defending of sinne of defending boasting of boasting damnation This is that long and horrible cheine of sinnes these be the (e) Pro. 5 22 Psal 118 61. 2. reg 11 6. vide Aug. l. 8. conf c. 5. Greg. l. 25. mor. c. 12. ropes and fetters wherewith a man being bounde Satan doth miserablie cast him downe hedlong heere into all manner of mischiefe and at the last in to the bottomlesse pit of Hell And therefore is it verye requisite to discerne and obserue verye dilligentlye these degrees and branches of sinnes that we be not thereby deceiued endaungered 6 How are sinnes easilie auoided FIrst certes if we doe foresee the euils and dangers which doe follow after sinne then if we doe presently stoppe (a) Psal 136 9. Iac. 4 7. 1. Pet. 5 8. Ber. ser 5. de quadrag 29. ex paruis 49. in cant and mightily resiste their euill entrances and suggestions by which we are easily solicited to sinne last of all if we doe endeuour to Practise the vertues (b) Ro. 12 per totum Eph. 4 per totum Phil. 4 5.8 contrary to these sinnes Christ in all these thinges assisting vs. Wherefore the Ecclesiasticus giueth warning (c) Eccli 18 30. Do thou not goe after thy concupiscences and from thy owne will see thou turne away if thou doest graunt vnto thy soule her concupiscences she will cause the to be a ioye to thy enemies And heereupon it is also pronounced by a diuine oracle (d) Gen 4 7. Shalt thou not if thou doe well receiue well but if euill thy sinne shall presently be in the gates but vnder thee shal be the appetite thereof and thou shalt haue dominion ouer it (e) Eph. 6 11 Heb. 12 3. And here that spirituall armour taketh place wherewith S. PAVL will haue the souldiers of Christ to be garded against sinne and all the deceipts of the deuill that they may striue againe sinne resist in the euill day and extinguish all the dartes of the most wicked one OF THF SEVEN CAPITALL SINNES 1 Which are the sinnes that are speacially to be noted TRuely those that are called Capital bicause they are as it were the fountaines or heades of all the rest out of which as out of a corrupted roote very pestilent fruites doe spring and as it were by a long race all kinde of vices turpituds scandales harmes corruptions mischeifs of mankind doe descend and breake out with great violence 2 How many such capitall sinnes are there vide Greg. l. 3. mor. c. 31 Cassia collat 5. l. 5. sequen SEuen which are numbred in this manner Pride Couetousnesse Lecherie Enuie Glotonie Anger Sloth But as these are euer to be detested eschewed soe the seuen vertues opposite vnto these vices are to be followed with very great diligence and affection if we seeke the life of our soule To Pride contrarie is (a) Colos 3 12. Humilitie to Couetousnesse (b) 2. Cor. 9 5. Liberalitie to Lecherie (c) Act. 24 25. chastitie Charitie (d) 1. Cor. 13 4. oppugneth Enuie Abstinence (e) Eccli 31 19.31 is opposite to Glotonie Patience (f) Heb. 10 36. to Anger finally Deuotion (g) 1. Cor. 15 58. or Godly diligence diligent pietie expelleth Sloth 3 What is Pride and what daughters doth she beget PRide (a) Vide Chrys ho. 43 ad pop Antioch Ber. de grad humil Greg 34. mor. c. 17. seq l. 23. c. 7. Pros ad Demet. Isid de suÌ„mo bono l. 2. c. 38. Fulg. ep 3. c. 16. 17. is an inordinate appetite of excellencye whether it lurke in the minde or appeare in out warde shew She certes is the mother prince (b) Greg. l. 31 mor. c. 31. Prosp lib. 3. de vit cont cap. 2. Aug. ep 56. Ber. ser 3. ex paruis ser 4. de adu and Queene of all vices which principally begetteth this vnhappy ofspring (c) Deut. 17 12. Sap. 5 8. Mat. 23 11.14.27 .. Prou. 13 10. Gen. 49 7. Prou. 6 16. 1. Tim. 5 13. Disobedience boasting Hypocrysie contention pertinacie discord curiositie And to the intent that we might auoide this most Pestiferous sinne holy TOBIE giueth warning in this maner Doe thou neuer permit (d) Tob. 4 14. Pride to beare rule in thy thought or in thy worde for in it all perdition tooke the beginning (e) Eccli 10 15. Chrys ho. 8. in Ioan For this cause is that Apostolicall doctrine God resisteth the proud (f) Iac. 4 6. 1. Pet. 5 5. and giueth grace to the humble Yea and if we beleeue Ecclesiasticus Pride is hatefull before God (g) Eccli 10 7.18.10 men God hath dried vp the rootes of proud nations hath planted the humble out of those nations Why therfore arte thou proud thou dust and ashes 4 What is Couetousnesse and of what manner of daughters is she the mother COuetousnesse is an inordinate appetite of hauing (a) vide Bas in ditescent auar ho. 6. 7. Pros l. 2. de vita cont c. 15 16. Isid de sum bo l. 2. c. 41. Aug. l. â— de lib. arb c. 17. ser 196. de teÌ„p Ambr. in lib de Nabuthe Iezrael l. 1. de Cain Abel cap. 5. For he is rightly deemed couetouse not only that taketh by violence but also that desireth an other mannes or couetously keepeth his owne The (b) Greg. lib. â—1 mor. c. 31 2. Tim. 3 4. 1. Cor. 6 8. Eccli 11 31.33 Zach. 8 17. Mat. 6 24. Pro 22 22. 21 13. daughters of this bad mother are Treason
And yet more greeuously doe they sin who do manifestly make a gain vnto thēselues of an other mans filthinesse (c) Deut. 23 18. as bauds do or such as dare giue lodgeing harbour vnto theeues or notorious dishonest and factious persons where they may haue couer for thēselues or for their things 11 When doe we by defending committe an alien sinne VVHen we either protect malefactours or defend and publishe an other mans doctrine though it be peruerse and wicked When also by our care and endeuour we labour to further maintaine that which is appointed against equitie and Iustice Against such persons there thundreth out this diuine oracle Woe (a) Esa 5 20. 10 1. vnto you that call euill good and good euill making darkenes light light darkenes making bitter sweete and sweet bitter And againe Thou (b) Exod. 23 2. shalt not follow the multitude to doe euill neither shalt thou in iudgement yeelde to the sentence of many so to decline from the truth And this shall suffice touching Alien sinnes as they call thē which now certes in those daies doe reach very farre and are ouer licentiously committed euery daye espeacially by Magistrates And there is commonly so litle heede taken of them that most men doe thinke them not to be sinnes at all nor make any accounte of thē although often times with the filthe of these sinnes they defile and make guilty of perpetuall torments both their owne and other mens consciences And al these kindes mentioned before may be reduced to three kindes and in few words comprehended as sheweth S. BASIL (c) Bas ser 2. de Bap. ca. 9. For that we fall into the participation of an other mans error or sinne it commeth to passe either by Deede and Acte or by Will onely and a certaine purpose of the minde or by some carelesse negligence if at anie time others be defrauded of the duty that we owe in admonishing them and seeking their amendment But the worste kinde of sinning of all others without comparison is when a man sinneth against the holy-Ghost OF SINNES AGAINST THE HOLY-GHOST 1 What is a sinne against the Holy-Ghost Vide S. Tho mam in 2.2 quaest 14. IT is malitiously and contemptuously to reiecte the grace and liberality of God beeing offered which grace certes is peculiarly attributed to the holy-Ghost as to the fountaine of all goodnesse And this is to sinne without any remedy or redresse insomuch that according to the speech of Christ for such so great a sinne no forgiuenesse is obtained either (a) Mat. 12 31. Mar. 3 28. Luc. 12 10. in this worlde or in the worlde to come For after this maner Almighty God dealeth with vs that he giueth neither grace vpon earth nor glory in Heauen to anie other but vnto those onelie which hauing once knowne sinne doe detest it setting before their eies that which is good doe make choise of a righteous course of life But from these sinnes farre is banished both detestation of sinne and the choise also of that good which were to bee followed and that moreouer is cleane reiected whereby the holy-Ghost doth vse of his singular grace to withdrawe a man from sinne And for this reason they which are fettered with such kind of sinnes doe either neuer get the grace of God or seldome and very hardly For these sinnes are not committed of humane imbecillitie frailtie which were to sinne against the Father and the might and power of the Father as we see in S. PETER (b) Mat. 26 74. Vide Greg. lib. 25. Mor. cap. 16. the Apostle who denied Christ nor yet of ignorāce which were to sinne against the Sonne the wisdome of the Sōne as was SAVL (c) 1. Tim. 1 13. Act 9 1. his case when he persecuted the Church but that which is farre worse without comparison these sinnes are committed of malice and obstinacie of minde as we see for example in those most peruerse and obstinate Pharisies 2 How many sinnes are there against the holy Ghost THere are of that kinde accounted sixe and their names commonly vsed are these Presumption of the mercie of God or of the impunitie of sinne Desperation Oppugning of the knowne truth Enuying of brotherly charitie Obstinacie and impenitencie But more plainly and significantly they may be thus numbred 1 Confidently to abuse the mercie of God 2 Vtterly to despaire of the grace of God or of his owne saluation 3 Rebelliouslye to oppugne the truth of religion against his owne conscience 4 Vehemently to be moued with a setled Enuy because of the encrease of saluation vertue in his brother 5 With an obstinate minde to persiste wittingly in a faulte 6 Without purpose of amēdment neuer to make an end of a lewd and peruerse kinde of life 3 What manner of presumption maketh a sinne against the holy Ghost Greg. in c. 3. lib. 1. reg l 33. mor. c. 15. l. 6. ep 22. Fulg. de fid ad Pet. cap. 3. Bern. serm 38. ex paruis THat which maketh a man to trust only in the mercie of God and to be hardened and emboldened to sinne all manner of respect of Gods Iustice and feare being laid aside And thus certes doe very many sinne at this day who flattering themselues with an only faith (a) Aug. de fid op c. 14. 22. in Ench. ca. 67. haer 54. Hier. in c. 4. Osc in Christ doe like beastes (b) Ioel. 1 17 wallow and rotte in the middest of the filth of sinnes and not to themselues only but to others also dare promise (c) 2. Pet. 2 18 Eccles 8 14. Conc. Trid. sess 6. cap. 9. can 12.13.14 Hier. in cap. 4. Dan. securitie if only they haue confidence in the merites of Christ in the grace of God apprehended by faith although in the meane time the fruites (d) Luc. 3 8.9 13 3. Mat. 3 8.10 Act. 26 20. Eccli 2 22. of penance be nothing regarded But to all these doth the doctor of the Gentiles cry out Doest thou contemne saith hee the riches of the goodnes of God and patience (e) Ro. 2 4. Eccles 8 11. Eccli 15 21. Aug. trac 33 in Ioan. ho. 50. ex 50. ca 4. Isid de sum bo lib. 2. cap. 13. and longanimitie not knowing that the benignitie of God bringeth thee to penance And for that cause he in an other place is so farre (f) 1. Cor. 13 1 off frō willing men to vaunt of only faith that he biddeth euen the faithfull thēselues euery one to worke their saluation with feare and (g) Phil. 2 12 Psal 2 11. Pro. 28 14. Rom. 11 20 1. Cor. 4 4. 10 12. trembling commending vnto them a faith not deade and idle as Sainte (h) Iac. 2 14. IAMES calleth it but liuely effectuall which worketh duely by (i) Gal. 5 6. charitie Against this abominable sinne thus
exclameth the Ecclesiasticus Of (k) Eccli 5 4.5 Eccle. 9 1. vide Aug de perf lust cap 15. de corr gra c. 13. ho. 41. ex 50. ser 3. de Innoc Greg. li. 16. mor. c. 3. the remission of sinne be thou not without feare neither doe thou adde sinne vpon sinne And doe not say the mercie of our Lorde is great he will haue compassion vpon the multitude of my sinnes For mercie and anger doe soone approche frō him his anger doth looke vpon sinners rightly therfore saith the Prophet I will sing mercie (l) Ps 100 1. Bern. ser 52. ex paruis ser 6. in Cāt. Aug. de vtil poenit c. ult iudgement vnto thee o Lord. then in an other place The (m) Ps 98 4 honour of the King loueth iudgement 4 How doth a man sinne against the holy Ghost by desperation VVHen the contrarie vice vnto presumption Aug. ser 58. de temp in Psal 50. Greg. lib. 5. mor. c. 14. Isid lib. 2. de sum bo c. 14 Chry. ho. 2. in Psal 50. Ber. ser 5. de nat Dom. whereof we spake before doth so possesse the minde of a man that he casteth off all hope either of obtaining pardone before God or of attaining vnto life euerlasting After this sort sinned CAIN by despaire as himselfe testifieth by his speeche when he saith (a) Gen. 4 13 Bern. ser 11. in Cant. Greater is my iniquity than that I may deserue pardon Thus sinned also IVDAS that Traitour (b) Mat. 27 3. Act. 1 18. Ephes 4 19. 2. Reg. 2 26. vnto Christ at what time he being moued with despaire of saluatiō like an vnhappy wretch hanged himselfe But doubtlesse (c) Ezec. 18 21.27 33 11. 1. Io. 1 7.9 2 1. Hier. 3 1. Esa 1 18. Ps 144 8. Eccli 17 20.27 there is no penance too late as is manifest by the (d) Luc. 23 40. Aug. li. 1. retr c. 19. de cor gr ca. 15. ser 181. de tēp c. 16. Leo. ep 91. ad Theo. Conc. Trid. ses 14. cap. 7. example of that thiefe which vpon the Crosse euen in those last momentes of his life obtained great grace heauenly glory at the handes of Christ 5 When doth hee that oppugneth the trueth sin against the holy-Ghost VVHē * Leo. ep 10. ad Flau. c. 1. Aug. de Gē ad lit l. 7. c. 9 tra 18. in Euang. Ioa. de vtil cre ca. 1. l. 18. ciu ca. 51. lib. 21. c. 25. that trueth which cōcerneth the estate of Faith Religiō not of ignorance but of malice is purposely impugned that thereby the sinceritie of Catholike veritie may be blemished Of this sinne were the Pharisies (a) Mat. 12 24. 15 2. 21 45. 22 15. Io. 7 48. 12 10.19 guiltie whose chiefest care we see to haue bene as malitiously as falsly to blaspheme Christ to persecute the doctrine of the Gospell and to suppresse the testimonie (b) Act. 4 16. 5 18. of the Apostles and that euen against their own consciences Not vnlike vnto these are they that are said by the Prophet to sitte in the (c) Psal 1 1. chaire of pestilence and are called by S. PETER (d) 2. Pet. 2 1 lying maisters that doe bring in Sects of perdition Finally by S. (e) Tit. 3 10. PAVL Heretickes men corrupted (f) 2. Tim. 3 8. in mind reprobate concerning the faith attending (g) 1. Tim. 4 1. to spirites of errour subuerted condemned by their owne (h) Tit. 3 11 iudgement Among whom may be numbred that same seducer ELIMAS whom S. PAVL publikelie reprehending saide with great vehemencie O full (i) Act. 13 10. of all guile and all deceipte sonne of the deuill enemie of all iustice thou ceasest not to subuerte the right waies of our Lorde To this kind also is referred Blasphemie (k) Mat. 12 31 of the Spirite which sinne Christ doth greatly rebuke in the Iewes and maketh it worse then other sinnes And woulde to God that this sinne did not raigne in these our daies For against the holy Ghost doe they also blaspheme as writeth DAMASVS (l) Apud Gratianum 25. quaest 1. violatores who against the holy Canons of the Fathers endited by the instinct of the holy Ghost doe any thing willingly or malepertly or presume to speake or wilfully giue their consent to thē that haue a minde so to doe For it is manifest that such a presumption is one kinde of the blasphemies against the holy Ghost thus saith DAMASVS 6 How is Enuie of brotherly grace a sinne against the holy Ghost Aug. li. 1. de ser Dom. in monte cap. 22. 1. retr cap 19. VVHen we are striken with a greate greife and sorowe because of the splendor encrease of vertues Gods guiftes in which our brother doth excell Which sinne seemeth to be rather proper vnto the Deuill than vnto man whereas the Deuill doth most wrathfully take the encrease and continuance of (a) Sap. 2 24 the grace of God in man and for that cause he is not only an accuser (b) Apoc. 12 10. of our brethren but also an implacable aduersarie (c) 1. Pet. 5 8. of God of all good men who as a roring Lion goeth about seeking whom hee maye deuour There were among the Iewes such sonnes of Satan who did altogether enuie vnto the Gentiles the lately springing grace of the Gospell as we read in the Acts (d) Act. 11 2. 13 45. Gen. 4 5. of the Apostles 7 What kind of obstinacie is that which is a sinne against the holy Ghost Aug. in Enc. cap. 83. in Ps 58. conc 1. Greg. ho. 11. in Ezech. Bern. li. 1. de consid ca. 2. in ser de conuers ad Cler. cap. 4. THat certes which beareth an obstinate minde against him that giueth him good admonition so that he will not suffer him selfe by any meanes to be withdrawne from his damnable course With this sinne was King PHARAO (a) Exod. 7 seq Aug. quaest 18. 24. in Exod. ser 88. de temp Gerg 31. mor. c. 11 l. 11. ca. 5. notably attainted who although he were so often admonished by MOYSES and sometimes afflicted with very sore scourges frō God yet notwithstanding in his tirannicall purpose he (b) Exod. 14. obstinatly persisted and perished Famous also was that (c) Hier. 5 3. 8 5. Esa 48 4. Zach. 7 11. Gen. 49 7. incorrigible obstinacie of the Iewes whom S. STEVEN painting out as it were in their colours saith With a (d) Act. 7 51. hardnecke and with vncircumcised eares you haue all waies resisted the holy Ghost And not vnlike vnto them are those at this day that being addicted vnto new sectes may not abide so much as to heare or reade anye Catholike instructions but euen like to the serpent (e) Psal 57 5 called
remission or purging of their sinnes And as touching Faith they are vtterly destitute (d) Aug. tra 67. in Ioan. Leo. ser 4. de Nat. Dom. therof who not consenting with the Faith of the Church doe with a certaine vaine (e) See before of presumption pag. 315. confidence promise vnto themselues and others remission of sinnes and grace of Iustification through Christ But they that perseuering in the Faith and vnitie of the Church doe desire to bee deliuered from their sinnes haue many waies proposed vnto them in Scripture for the taking away of their (f) Orig. ho. 2. in Leuit. Aug. l. 2. cōt Cres cap. 12. Chry. Conc. 4. de Lazar. in finc ho. 6. in Io. sinnes amongest which the principall is the Sacrament of Penance Which beeing despised it is to no purpose to vse any (g) See before of the Sacrament of Penance pag. 196. other remedies for deadly sinnes For this hath Christ the Phisician of soules ordained not onely as a present but also as a necessary medicine to bee of force against any leaper of sin whatsoeuer commēding the same he hath said to the Priests Whose (h) Io. 20 22 sins you shall remit they are remitted them Secondlie sinnes are cleansed and purged by Almes because it is written Almes (i) Tob. 4 8. 12 8. Eccli 3 15.33 Pro. 13 8. 15 27. 16 6. Luc. 11 41. deliuereth from all sinne and from death and will not suffer a soule to goe into darkenesse Therefore the Prophet giueth this admonition (k) Dā 4 24 Esa 1 17.18 Heb. 13 16. See after of Almes Redeeme thy sinnes with Almes and thy iniquities with the mercies of the poore Thirdly sins are remitted when although wee haue beene neuer so much wronged yet we do forgiue our brother the offence our Lorde haueing saide If (l) Mat. 6 14. Luc. 6 37. Mar. 11 25. Eccli 28 2. you will forgiue men their offences your heauenly Father will forgiue you also your offences Fourthlye the same effecte is wrought whē by admonishing our brother that sinneth we doe winne him and bring him to amendment as it is written He (m) Iac. 5 20 which maketh a sinner to be conuerted from the error of his way shall saue his soule from death and couereth a multitude of sinnes Fiftely hereunto belongeth the aboundance of syncere Charitie which is very puissant mightie to obtain accōplishe al good things For which it is said of MARY MAGDALEN Many (n) Luc. 7 47 sinnes are forgiuen her because shee loued much For (o) Pro. 10 12. 1. Pet. 4 8. Charity couereth the multitude of sins Sixtly hereunto is auaileable the Sacrifice of a contrit (p) Ps 50 19. Luc. 18 13. Mat. 18 32. Eccli 21 1. hart which God neuer despiseth an humble knowledg of a mans selfe confession of his sins For our Lord hath respect (q) Psal 101 18. vpon the praier of the humble and doth not despise their petitions In somuch that hereupon holy DAVID also testifieth of him selfe (r) Psal 31 5. I haue saide I will confesse against my selfe my iniustice vnto our Lorde and thou hast remitted the impietie of my sinne And S. IHON generally to al that doe truely confesse promiseth this grace (s) 1. Io. 1 9. If we confesse our sinnes saith he he is faithfull and iust for to forgiue vs our sins to cleanse vs from all iniquitie Therefore the Niniuites (t) Ionae 3 5 Mat. 12 41. Luc. 11 32. 3. Reg. 21 29. Sap. 11 24. Cypr. ep 40.8.26 when they did earnestlye perseuer in workes of humilitie and Penance appeased the present wrathe of God and turned away the imminent destruction of their Cittie and cuntrey And therefore of them we reade it thus written God (v) Ione 5 10. Num. 25 11 Psal 105 30. sawe their workes because they were turned from their euill waies God tooke compassion of the euill which he had spoken that he would doe to thē did it not Thus finally we learne by the testimonie of holy Scripture that by (x) Pro. 10 2 Act. 8 22. 2. Cor. 7 10. these other meanes offices of true pietie done by the grace of Christ this effecte is wrought that the sinnes of faithfull penitents in the Church as wee saide before are purged and taken away in regard whereof the Apostle warneth Hauing (y) 2. Cor. 7 1. 2 Tim. 2 19.21 therefore these promises my dearest let vs cleanse our selues from all inquination of the fleshe and spirit perfiting sanctification in the feare of God And with no lesse vehemencie speaketh S. IAMES (z) Iac. 4 8. Ezec. 18 27. Cleanse saith he your handes you sinners purifie your hartes you double of minde Be miserable and mourne and weepe let your laughter be turned into mourning and ioy into sorow Be humble in the sight of our Lorde and he will exalte you For it is not sufficient for a man to amende his manners to leaue his misdedes that we may againe vse the wordes (a) Hom 50 ex 50. cap. 5. in Ench. cap. 70. Cypr. de lapsis in fine others as before of Satisfaction pag. 209. of S. AVGVSTINE Vnlesse by the sorow of penance by the sighings of humilitie and by the sacrifice of a contrite harte together with the cooperation of almes satisfaction he made to God for those thinges also that haue bene committed Otherwise who so shall knowe that any mortall sinnes doe beare sway in him as the same (b) Se◠41. de Sanctus Saint writeth except he worthely amende himselfe if he haue space doe penance along time and giue large almes refraine from the sinnes themselues he cannot be purged with that transtorie fire whereof the Apostle (c) 1. Cor. 5 15. Aug. lib 16. ex 50. Ench. ca. 67. de fid op ca. 16. quaest 1. ad Dulcitium hath spoken but shall be tormented without any redresse in the euerlasting flame For not deadly sinnes but litle sinnes are purged and clensed after this life 2 And what conceipte ought we to haue of litle sinnes Aug. Ench. cap. 78. li. 21. ciu 5.27 Isid lib. 2. de sum bo c. 18 THis surelie that such lighter sinnes as the wandering of the minde an idle worde immoderate laughter and such like which are called quotidian or veniall sinnes and without the which this life is not past ouer for in (a) Iac. 3 2. 1. Io. 1 8. Eccles 7 21. Pro. 24 16. Psal 31 6. many thinges we offend all as we also noted before although they are not deadly and do seeme litle in outward apparāce yet they are not to bee (b) Aug. de 10. chord c. 11. in Pse 129. ser 244. de tēp tr 12. in Ioan. contemned For somuch as they displease God or as S. PAVL speaketh they (c) Eph. 4 30 Chry. ho. 87. in Mat.
See q. 6. of the ten Com. p. 66. impossible thinges but in commanding he doth admonish thee both to doe what thou arte able and to aske that which thou arte not able and he helpeth that thou maiest be able Whose Commaundements 1. Io. 5 a are not heauie whose yoke is Mat. 11 d Aug. de nat grat c 69. Ber. pe 341. Chrys in Psal 111. sweete burden light For they that be the sonnes of God do loue Christ And they that loue him as he himselfe Io. 14 c witnesseth doe keepe his speaches which certes with the helpe Aug. ser 61. de temp l. 3 cont Crescon Grammat cap. 4. of God they are able to performe For although in this mortall life neuer so holy and iust persons do sometimes fall Idem de vera falsa poenit c. 5. de spir lit c. 28. Greg. lib. 6. in 1. Reg. c. 2. Beda in c. 26. Pro vel 24. Of sins in general q. 3. p. 272. of the purging of sins q. 2. â— at the least into light and quotidian sinnes which are also called veniall They doe not therfore cease to be iust For euen of iust persons Conc. Mileu can 7. 8. is that speach both humble and true Mat. 6 b forgiue vs our debts Wherby it cometh to passe that the iust persons themselues ought to thinke themselues so much more bound to walke in the way of iustice in that they Rom. 6 c being now deliuered from sinne and made seruantes to Almightie God by liuing Tit. 2 d soberly iustly and godly may profitte and goe forwarde through Christ Iesus by Rom. 5 a whome they haue had accesse into this grace For God doth not Aug de nat grat c. 26. Prosp senten 7. ad cap. Gallor ad 7. obiect VinceÌ„t forsake those that are once Iustified with his grace vnlesse he be first forsaken by theÌ„ No maÌ„ therfore ought to flatter himselfe Chry. ho. 3. 9. in Io. hom 70. in Mat. in Psal â—10 l. 1. cont vit â—p Monast vit Fulg. l. 2. de remis pec c. 1. Greg. ho. 29. in Euang. lib. 33. moral cap. 7. Aug. de gra l. arbit cap. 8. Cyr. lib. 10. in Ioan. cap. 16. See the third questioÌ„ of sines against the holy-Ghost 316. and the 1. quaestioÌ„ of good workes 348. with only Faith thinking that by only Faith he is made heire and shall obtaine the inheritance although bee suffer not with Ro. 8 c CHRIST that so he may be also glorified with Christ For eueÌ„ Christ himselfe as the Apostle Heb. 5 â— saith Whereas he was the sonne of God he learned by those thinges which he suffered obedience and being consummate was made to all those that obey him cause of eternall saluation And for that cause the Apostle himselfe admonisheth the iustified saying 1. Cor. 9 d Knowe you not that they that runne in the race all runne in deed but one receiueth the prise So runne that you may obtaine I therefore so runne not as it were at an vncertaine thing so I fight not as it were beating the aire But I chastise my body and bring it into seruitude least perhaps wheÌ„ I haue preched to others my selfe become a reprobate Also the Prince of the Apostles S. PETER 2. Pet. 1 b Brethren labour the more that by good workes you may make sure your vocation election for doing these thinges you shall not sinne at any time Whereby it appeareth that they goe against the true doctrine of the Catholik Religion who say that a iust man in euery good worke sinneth at least Iob. 1 d 2 c Mat. 6 c Luc. 11 c 1. Cor. 7 c 2 Pet. 1 b 1. Io. 3 a 5 d Amb. in cap 1. Luc. Orig. ho. 2. in Luc. venially or which is more intolerable that he deserueth euerlasting paines as they also doe erre who holde that iust men doe sinne in al their works if in theÌ„ for to excite their owne sloth and to encourage themselues to runne in the rase hauing withall their principall end that God may be glorified they haue also a regard to the eternal 1. Cor. 9 d Heb. 11 b c 13 c Col. 1 a 3 d Mat. 4 c 5 a 10 d Luc. 6 c 14 c 16 b 1. Tim. 4 c 2. Paral. 15 b Eccli 12 a 18 c Ephes 6 b 2. Thes 1 b Gal. 6 b. Aug praefat in Psa 31. in Ps 93.120 Cyp. epist 9.16.56 reward whereas it is written Psal 118 o I haue enclined my heart to doe thy Iustifications for the reward And of MOYSES the Apostle saith that Heb. 11 c He looked vnto the remuneration 16 That the rashe presumption of Predestination is to be auoided MOreouer no maÌ„ so long as he liueth in this mortality ought so farre to presume of the secret mysterie Aug. lib. 6. c. 7. 8. Hypog de con ep grat cap. 13. Prosp ad 12 obiect Vinc. Greg. ho. 38 in Euang. Ber. ser 2. in octa Pasch of Gods predestination that he doe assuredly persuade himselfe that he is of the nuÌ„ber of the predestinate as though it were true that he which is iustified either Mat. 24. b Ezech. 18. f Aug. haer 82. Hier. l. 2. adu Iouin cap. 1.2 Aug. de correp grat cap. 6. 7. de don perseu cap. 6. lib. 6. de Gen. ad lit c. 28. Prosp ad 24. obiect Vincent Bern. ep 42. Cyr. lib. 10. in Io. cap. 16. Theoph. in c. 26. Mat. Conc. Vien in Clem. ad nostrum de haeret can sinne no more or if hee shall sinne ought to promise himselfe Fulgent de fid ad Pet. cap. 3. Bern. serm 38. ex paruis Aug. tract 33. in Ioan See the 3. question of sinnes against the holy Ghost page 315. assured recouerie and amendment For it cannot be knowne but by speaciall reuelation whom God hath chosen vnto himselfe 17 Of the gifte of perseuerance IN like manner concerning the gifte of perseuerance whereof it is written He Matth. 10 c 24 b that shall perseuer vnto the end he shall be saued Which gifte certes can no Aug. de don perseu cap. 1. 13. de corrept grat c. 6. other-where be had but of him that is able Ro. 14 a to make him which standeth so to stand that he may stand perseuerantly to restore him that falleth no man can Aug. ho. 35. ex 50. lib. 11. de ciuit Dei cap. 12. l. 20. c. 7. ep 121. c. 2. Chry. ho 11 in epist ad Philip. Amb. in Ps 37. Bern. ser de duplici Baptismo promise himselfe any assurance with absolute certaintie though all men ought to place and settle a most firme confidence in the helpe of al mightie God For God except they theÌ„selues be wanting vnto his grace as hee hath begunne Phil. 1 a a good worke so hee will perfitte it Phil. 2 b working both to will and to accomplishe Howbeit 1. Cor. 10 12. Rom. 10 c Aug. ep 107 de don perseuer cap. 8.
the people to vnderstand that the Pope graunteth leaue to sinne before-hand and too easely remitteth that which he should seuerely punish and that which is a horrible blasphemie that he doth make by his Pardon 's any thing lawfull vnto vs be it in it selfe neuer so repugnant to Gods holy commandementes Let vs compare our pardons with theirs our Iubeleis with theirs our remissions with theirs And to beginne first with Confession it is very well knowen in their iudgement for the moste parte to be accounted a thing little agreable with nature it selfe how many sinfull thoughtes doe they harbour how many shamefull blasphemous and iniurious wordes doe they vtter alwaies excepting some fewe of more ciuill and naturall disposition How many brutish actes doe they commit which they would neuer fall into or at the least they would auoide in parte if besides the iudgement of God before which all hidden thinges of darkenesse shall be lightened 1. Cor. 4 5. and all counsailes of hartes shall be manifested they knew they were to make before a man and a sinner perhaps as greate as themselues so straite and particular account I my selfe when I liued in my owne Countrey haue had sufficient experience of diuers whō neither loue of the worlde could with-hold nor custome of sinne allure nor feare of lawes keepe backe yet the onely shame of Confession could as I thinke doth as yet detaine from the vnitie of the Catholicke Church as our vnderstanding is often blinded by an infected wil maketh thē not to acknowledge in hart that which is the onely truth Let vs then goe to another condition And examine their austere kind of life strict satisfactiō to Almightie God And as for Fasting what better signe of a good Protestant then to eate flesh on the Friday without iudging betweene day and day For Almes if we mighte haue the Voices of all those which are poore needie in our Countrey in whom this gloriouse vertue doth more shine whether in Catholickes or in Protestants it would soone appeare what incomparable difference there is But for Praier I appeale to all greate house keepers or those which are the generall harbourers of all sortes of men yea and vnto all other persons who conuerse indifferentlye abroade whether if a man be not otherwise knowen to be a Protestāt it be not a manfest probability of a Papist to say his praiers deuoutly vpon his knees at his bedd-sid either morning or euening Sure I am that there be many honest matrons and diuerse simple persons amongst the Protestants who after the example of CORNELIVS Act. 10 2. endeuour according to their knowledge to serue Almightie God and to attend to workes of Charitie and Prayer whom I hope GOD doth now dispose by little and little with his preuenting-grace to receiue one day a perfecte knowledge of his will when they may by his cooperating-grace with such good workes builde vnto euerlasting saluation which in their present estate Heb. 11 6. Rom. 14 23 they cannot But euen these doe I call to witnesse earnestly intreating them for the honor of God without all vaine-glory as they haue little cause therof to shewe howe many examples they haue seene of the like deuotions Then let vs examine whether at the least there be to be found some great cause of Pardon and Indulgence which we propounded in the sixt place as necessarie in our remissions And perhappes wee shal find some building of Hospitals some erecting of Churches some enterprise against the Turkes the enemies of Christ and of Christendome some solemne and generall praier for the necessities of the Church which are the causes ordinarily pretended in our Indulgences But on our aduersaries side howe the matter doth stand the miserable ruines of antiquities doe shewe their rauenous gaping after Ecclesiasticall goodes doe testifie their intolerable vexations of their poore neighbours doe crie Exod. 22 23. vp to Heauen But these be outwarde thinges Confession Penance Workes of Deuotion It may be that the intenall things as Sorrowe purpose of Amendment a seuere examinatiō of their Actions Words and Thoughts doe so much excell that there can be no neede of those outwarde Ceremonies Espeacially whereas now the time is come when we must serue God in spirite and trueth And yet there is nothing lesse For howe can they settle themselues to the particular searche of their sinnes who neither purpose to Confesse them particularly to the Priest God knowing them already more particularly than themselues and besides if they stande to their Maisters doctrine maintaine that al our works are sins if God straitly examine them So that if this be credited they need not seeke to sort the good deeds from the badde But for purpose of keeping Gods Commaundementes they shoulde highly deceiue themselues if euer they should make it For they holde it an impossible thing to obserue the same And as for sorrowe that they thinke not necessary For that METANOIA which they cannot deny because it is so often commended vnto vs in the Scriptures they will not haue to signifie a sorrowefull repentance Beza vpon Mat. 3. and Luther ser de poenit but a RESIPISCENCE or waxing wise againe which God graunt they may doe without any sorrowe or affliction of minde for that which is past And although some of their Doctours doe require such sorrowe yet neither will they haue it the cause of remission of sinnes nor necessary for such effecte But onely they require Faith as a necessary sufficient cause after which as they most absurdly say by a necessary sequell followeth this sorrowe euen whether wee will or no. And yet here must I needes craue pardon if I say that they are also voide of Faith For there can be but one Ephes 4 5. Heretickes haue no Faith Faith and hee which denieth one pointe of Faith although hee giue credite to the rest that is not a Diuine Faith but a humane perswasion whereas if it were that Supernaturall Faith and Theological Vertue which is Conc. Araus 2. c. 5. necessarie for to beleeue a right it would encline a man to beleeue all thinges which God hath spoken as well as one Wherefor it is an infallible verity Concil Trid. sess 6. cap. 15. See page 479. that euē as grace is lost by euery mortall sinne so by infidelity in one only pointe the wholle substance of Faith doth perishe Nowe where there is not Diuine Faith how can there be a diuine hope Hope beeing grounded in Faith as S. PAVL Heb. 11 4. saith which although they brag neuer so much of their Iustification by Faith so long as in any one thing they dissent from the Church they cannot haue Wherefore although I might say that they require nothing at all for their iustification because they cannot beeing as they are haue so much as Faith the beginning foundation of all disposition thereunto yet supposing that they were in the right Faith consider good Reader who forgiueth
temporall punishment hee released 3 Can. 11. Thirdly the first Councell of Nice vnto some which had fallen in persecution and whome the Councell calleth vnworthy of mercie yet determineth to shewe humanitie and imposing them Penance yet giueth liberty to the Bishoppe vpon the fruite of their repentance and demonstration of a sorroweful minde to deale yet more gently But what is this but a Pardon Can. 2. The like authority is giuen to Bishoppes in the Anciran Councell before the Nicen Councell concerning Deacons which in persecution for feare did sacrifice vnto Idolles and towardes others also that they may HVMANIVS AGERE Can. 5. Deale more fauorably Can. 75 76.77.79 Diuerse Canons wee haue also in the fourth Councell of Carthage where S. AVGVSTINE was present of the speedie or slowe reconciling of Penitentes Which is nothing else but to remitte them their temporall punishmente which they at that time fulfilled as nowe also sometimes is doone in the Church before reconciliation by the Sacrament of Penance Fourthly S. CYPRIAN in diuerse epistles complaineth of those which ouer-easely did giue peace vnto Penitents 4 Lib. 1 ep 3. lib 3 ep 14. 18 ser de lapsis for so he calleth that which we now call Pardons and he writeth vnto the holy Confessors of Christ then in Prisons to request them not to exceede herein For those which for some faultes were in the number of Penitents ordinarily had recourse vnto those which for Christes sake did suffer torments or imprisonment and by their letters commended to their Bishoppes were for their sakes released Of which custome TERTVLLIAN also is a notable witnesse exhorting the Martyrs to peace amongst themselues in lib. ad Mart. desig because they obtained peace for many which otherwise had not peace in the Church Fifthly the Penitentiall Canons of the Church were made and decreed by the Church and by the same they haue bene released as we haue shewed But to release the Punishments of this world and to leaue men with the debte of more bitter punishment in the other were not to prouide carefully for the welfare of Christes flocke Therefore the continual practise of the Fathers hath bene in remitting the Penances enioined to remitte all the deserte of chastisement euen in the other worlde But if one shoulde obiecte that they did no more then we are accustomed to doe who when we enioine Penance lesse then the deserte doe not withall pardon the wholle satisfaction so doth it not seeme that these Fathers pardoned their Penitents but onely were contented with a small Penance leauing the rest to Gods iudgement and their deuotion This cānot be any waies defended for they wholly pardoned them and gaue them Peace and neuer charged them with any care or study of farther satisfaction wherefore they much differed from our maner of Penance who neuer enioine it as a sufficient remedy but as a necessary parte of the sacrament and a medicine for the time to come hauing also regard in some parte to satisfie the Iustice of God still leauing the parties perswaded of their farther debte Penances now more easie and Pardons more commō then in times past Thus much be spoken of that feruent time of the Primitiue Church when deuotion abounding neither sinnes were so rise nor Penances so easie as now a daies And therefore in those daies were the Penances so greate and so long that those holy and learned Fathers thought them sufficient to make a full satisfaction vnto that which Gods iudgement had decreed vnto sinnes remitted Since which time the holy Church hath tenderly prouided for the delicatenes of her children least they should be 2. Cor. 2 11. circumuented by Satan and so quite ouerthrowen from their wholle course of Religion For which respect as she is more milde in imposing of Penances not remitting but leauing the greatest parte of the due correction to mens owne election so is she also more liberall at conuenient times in imparting of the Treasure of the Church to their release pardon not only remitting enioined Penances which would haue bene sufficient in the new spring of the Church according to the course of those daies but also in a most large maner absoluing from al maner of desert of Punishment Now therefore hauing shewed most manifestly this practise of the Church both in the Apostles time and in the time of the Martyrs What maner of aduersaries Pardons haue had and after them when a generall peace was giuen to the whole flock of Christ ther cannot be any question of the times following this verity neuer being called into doubt before IHON WICLEFFE with his scholler IHON HVSSE and MARTIN LVTHER three persons of eternall infamy began to perturbe not only the peaceable gouernment of the Church but also therewith all true Christian policy of ciuill common wealthes For one of WICLEFFS artickles is this Conc. Cōstatien sess 8. art 15. There is no man either a temporall Lord or Prelate or Bishop whilest hee is in mortall sinne And another art 29. Vniuersities Studies Collegies Degrees and mastershippes in the same are by vaine heathenisme brought in and as much profit the Church as the deuil And againe art 6. God must obey the deuil These articles were confirmed also by IHON HVSSE who more plainly vttereth there a good lesson of theirs which with the condemnation in the Councell of Constance we will also set downe Sess 15. Euery Tyran may and ought lawfully meritoriously to be slain by whatsoeuer his vassall or subiect yea by secret deceites subtill fawnings or flatterings notwithstanding any othe taken or confederacy made with him without expectation of any sentence or commission from any Iudge whatsoeuer This is the goodly doctrine of them who as they began at the first to derogate vnto the high iurisdiction of Christ his Church so they went forwarde to abolish asmuch as in the did lye all ciuill roialty so that worthely we may say that they were such as S PETER and S. IVDE did speake of 2. Pet. 2 10. Iudae Ver. 8 who despise dominion blaspheme maiestie being bould selfe pleasers and such as feare not to bring in sectes But that we may see how reuerend account the Catholike Church hath alwaies made of obedience due to temporall Princes 1. Pet. 2 18 not onely modest but euen to those which are waiwarde in al iust and lawfull actions for otherwise we must obey Act. 5.29 The Catholicks most exact defenders of temporall obedience God rather than man Let vs here the Councells graue sentence of this matter Against this errour this holy SYNODE endeuouring to oppose it selfe and vtterly to take it away doth declare and define that this doctrine is erroneous in faith and maners and condemneth and reprooueth it as hereticall scandalous and opening a way to fraudes deceites lies treasons periuries Moreouer it declareth and decreeth that whosoeuer doe stubbornely affirme this most perniciouse doctrine are Heretickes and as such according to the Canonicall decrees are to