Vnlesse you (c) Io. 6 53. Ibid. vers 51 Conc. Trid. sess 21 c. 1. eate the fleshe of the Sonne of man drinke his bloode you shall not haue life in you We reade also If any man eate of this breade he shall liue foreuer And he which said * Ibi. ver 54. He that eateth my fleshe and drinketh my bloode hath life euerlasting hath also said The (d) Ibid. 51. bread which I will giue is my flesh for the life of the world And againe the same that affirmed He * Ibi. ver 56. that eateth my fleshe drinketh my bloode abideth in me and I in him affirmed this also He (e) Ibid. ver 58. that eateth this bread shall liue foreuer To omit what S. LVKE (f) Luc. 24 30.35 Act. 2 42. 20 7. 27 35. Aug. ep 86. ad Casul Chry. ho. 17 operis imperf Isich in Leuit. cap. 9. alleadgeth touching the breaking of breade only Neither doe we want the example of Christ himselfe who first at the last supper ordained this Sacrament vnder (g) Mat. 26 26. Mar. 14 22. Luc. 22 19. 1. Cor. 11 24. both kinds deliuered it vnto his Apostles But afterward being at Emaus with his two disciples he gaue (h) Luc. 24 30. ibid. Theoph. Beda Chry. ho. 17. oper imperf Aug. li. 3. de cons Euang cap. 25. thē the Eucharist vnder one kinde only immediatly after withdrew himselfe as the fathers do interpret this place of the Gospel we must not therfore condemn either those who contenting them selues with one kinde only doe abstaine from the vse of the cuppe are read to haue (i) Euseb l. 6. hist cap. 36. Aug. ho. 26. ex 50. ser 252. de tēp Amb. in Satyr Pauli in vita S. Amb. Amphil. in vita Basil Beda lib. 4. hist c. 14. 24. Theod. in Philoth. in vita 26. quae est Simeonis Euagr l. 4. c. 3 Greg. Turo li. 1. de glor Martyr c. 86 Gulielmus Abb. in vita S. Bernard lib. 1. ca. 11. abstained many ages sithence or those that of olde when so the Church did allow had in publike vse both kindes But vse and experience the maister of matters hath taught by litle litle that for the more profite of the people and lesse danger for many respects it is very coueniently donne that the Chalice being lefte the cōmunion vnder one kind onlye be retained And thus hath the Church long since decreed to be done not swaruing at all herein from the ordinance and commandement of her spouse for she is the Piller (k) 1. Tim. 3 15. groūd of truth a faithfull dispensour (l) 1. Cor. 4 1 of the mysteries of God but employing that power which shee hath receiued of her spouse in dispensing the mysteries to (m) 2. Cor. 10 8. 13 10. Conc. Trid. ses 21. cap. 2. edification and the commō profite of the faithfull as the state and condition of times and men which enforceth alteration euen in sacred things doth seme to require For the very wordes of the Gospel doe (n) Mat. 26 20. Mar. 14 17. Luc. 22 14. Iust in Apol. 2. ad Ant. giue vs to vnderstand that Christ at his last supper dealt with those vnto whom he gaue cōmission not only to receiue but also to consecrate and offer the Eucharist yea and to direct (o) Act. 20 28. 1. Pet. 5 2. Luc. 10 16. Ephes 4 11.14 gouerne the whole Church To the iudgement wisedome autority of those he left to appoint lawes vnto posteritie and according to the diuersitie of times orderlie to dispose aswell in moste other things appertaining vnto Chrstian weale as in the maner and order of communicating the Euchariste vnto the faithfull This same (p) 1. Cor. 11 34. euen out of Saint PAVL dothe S. AVGVSTINE (q) Ad Ianua ep 118. cap. 6. proue and it may easely be conuinced by many decrees of the Apostles Neither haue we reason to thinke that the laitye haue any wrong if in this as also in moste (r) Mat. 18 18. Io. 20 23. 1. Tim. 3 2.8.13 4 14. Tit. 1 5. other thinges they be not made equall vnto Priests For it is most certaine that Christ is not diuided into two partes according vnto the two distinct signes of this Sacrament but that aswell vnder one as vnder both kindes yea vnder a litle (s) Basil ad Caesar Cyr. ad Calos in Io. lib. 4. c. 14. Conc. Flor. Emis hom 3. de Pasc Trid. ses 13 c. 3. de cons dist 2. c. qui mā ducat ca. singuli particle of a consecrated hoste Christe is wholly giuen and wholly receiued in fleshe in soule in bloode and in Godhead And where Christ is receiued whole and perfite there can not be wanting the full fruite and effectuall grace of so greate a Sacrament And therefore the laitie are here defrauded of no commoditie at all whether thou regardest the thing it selfe contained in the Sacrament to wit Christ God and man or doest require the (t) Io. 6 41.51 1. Cor. 10 16. fruite and grace which is giuen vnto those that receiue the Blessed Sacrament for the health of theire soules but they receiue as much vnder one kind as they should vnder both if it were alowable Of which matter certes there is no more any place lefte either to (v) Aug. ep 118. cap. 5. doubt or to dispute sithence that the holy Ghost who accordinge to the promise of (x) Luc. 22 31. Io. 14 16. 16 12. Esa 59 21. Christ doth teach gouerne the Church hath sette downe vnto vs a most certaine and plaine sentence againe and againe confirmed the same with the inuiolable authoritie of a most holy (y) Synod Const sess 13. Bas sess 30. Trid. sess 21. Synode Wherupon it may euidently be concluded that this custome of reciuing vnder one kind is not contrary vnto the commandement of God is ratified by the lawfull authoritie of the Church is approued by long continuance of time and generall consent of the faithfull is commended with most sure reason and profite and finally is to be assuredly accounted for a lawe which by none but by the Church her selfe may be changed And yet neither the aduersaries themselues though here they barke and keepe a stirre are able to shewe when such custome of communicating began So that it is a wonder to see some yet for all this who being caried away with a shew of priuate deuotion doe otherwise perswade themselues doe conspire (z) 1. Tim. 3 15. Mat. 18 17. herein with the new rebels and contemnors of the Church against the reuerend (a) Aug. lib. 1. con Cresc cap. 33. authoritie of the whole Church These men truely oughte to feare leaste whilest they stand so much vpon the outwarde signes of the Sacrament and giue themselues wholly to contentiousnesse they lose the
are those Apostolical Traditions which Christians must obserue THere are sufficient store of examples extant amongest the Fathers and such of the Fathers as aboue a thowsande yeares since deserued publike credit By Tradition ORIGEN (a) in c. 6. ep ad Rom. (b) l. 10. de gen ad lit c. 23. et con Don. lib. 4. c. 24. S. AVSTEN doe teach that Infants are to be baptised S. DENIS (c) de Eccle. hier c. 7. and (d) in exhor ad castit c. 11. et de cor mil. c. 3. et de monog c. 10. TERTVLLIAN do shew that praiers oblations ought to be made at the Altar for them that are departed Hereupon S. HIEROME (e) ad Marcell ep 54. cont erro Montani (f) haeresi 75. Acrii EPIPHANIVS doe plainly affirme that the set fasts of the church especially that of LENTE are to be obserued So in like maner doth Saint AMBROSE (g) in officio Mediolan (h) in Liturgia Saint CHRYSOSTOME auouche the dignitie of those things that are solemnely prosecuted in the holy office of the MASSE Than besides (i). l. 4. c. 17. in orat de Imag. DAMASCEN the Fathers that the second Nicen Councell doth (k) act 6. tom 4. act 7. cite doe witnes by the same reason that the Images of Christ and his Saintes are to be reuerenced Finally to omit all others that great and holy (l). l. de spir sanct c. 27. doctour Saint BASIL affirmeth that the sacred Chrisme other solemne ceremonies vsed in the most holy Sacramentes are holden vpon tradition And the same Sainte addeth (m) Ibidem further If we doe once attempt to refuse the ordinances and customes that are not written as thinges of small moment and importance we shall couertly and by little little fal to disproue the very ratified sentences of the Gospell or rather wee shall bring the preaching thereof to a bare name But I (n) c. 29. clus dem li. saith he doe thinke it Apostolicall to sticke to those Traditions also that are not written 6 How much at this day doe men erre goe astray about Apostolical Ecclesiastical Traditions VEry much no doubt whilest many do despise them others neglecte them or at the least make no more account of them than of the statutes of (a) Ro. 13 1. ciuil Magistrates and faine them to be decrees of meÌ„ which may bee obserued broken at a mans pleasure as being to verie little or no profite at all calling them thinges indifferent Some there are who wil haue all manner of Traditions of like moment and so they doe shamefullie confound certaine places of Scripture as though there were no difference between (b) Math. 15 9. Pharisaicall Traditions and Apostolicall between (c) Col. 2 8.20 Mar. 7 3. Iudaicall and (d) 2. Thes 2 15 Act. 15 42. 16 4 Ecclesiastical betweene priuate particular Traditions and (e) Aug. ep ad Ian. 118. c. 1. 2. epist 86. ad Casul those which being receiued by the coÌ„sent of the whole Church approued so many ages together by the common custome of deuout persons and as it were by hande deliuered ouer vnto vs are found in a maner al the world ouer 7 What is to be thought of such as reiect make no account of the Traditions of the Church THese doth the word of God reproue and condemne when it appointeth Traditions to be (a) 2. Thess 2 15. 1. Cor. 11 2 obserued commaundeth vs to (b) Mat. 18 17. heare the Church and to keepe the (c) Act. 15 42. 16.4 precepts of the Apostles Auncients It is the worde of God that maketh vs subiecte to Magistrates both (d) Ro. 13 1. Mat. 22 21. Ciuil (e) Mat. 23 2. Luc. 10 16. Ecclesiastical to the modest also to the (f) 1. Pet. 2 13. waiwarde for (g) Ro. 13 5. conscience-sake It will haue vs giue both great (h) Tit. 3 1. reuerence and obedience vnto their Lawes (i) He. 13 17 Obay saith it your prelates and be subiect vnto them (k) Mat. 23 2. Al things that they shall say to you obserue yee and doe yee but according to their workes do yee not Wherefore these fellowes doe not only despise men but God (l) 1. Thess 438. 1. Cor. 14 37. himselfe most gratious mighty whom they shoulde heare reuerence in the (m) Ioa. 20 21. 17 18 Luc. 10 16. Apostles their (n) Cyprian epist 69. ad Flor. Pas cap. 23. constitut mon. successours Therefore they do manifestly resist the worde of God whilest they resiste the power and ordinance of God and purchase damnation vnto themselues thereby if we beleeue (o) Ro. 13 2. S. PAVL Vndoudtedly this is the very ordinance of God himselfe which caÌ„not be abolished by any authoritie of man that by certaine Lawes those partly written and partly vnwritten which the Tradition of the (p) Bas de Spir. Sanct. cap. 27. Aug. lib. 4. cont Dona. c. 24. et l. 2. c. 7. et l. 5. c. 23. et 26. Epiph. haeresi 55. Euseb l. 3. histor c. 30. Apostles commendeth vnto vs the Church be gouerned true Doctrine preserued Religion defended Concorde nourished Discipline kept and obserued 8 What hath the iudgement of the Fathers beene about this matter ORIGEN a famous and verie auncient author hath written in these wordes Euerie such onâ— is of vs to bee accounted an (a) In cap. 3. ep ad Tit. teste Pamphilo in apol pro Origen Iten l. 4. c. 43 Hereticke that professeth himselfe to beleeue Christ beleeueth otherwaies of the trueth of Christian faith than hath the definition of the Churches Tradition And the same in an other place That (b). â—l 1. periar in Prooâ— mio only is to be thought the truth saith he which in no pointe disagreeth froÌ„ the Tradition of the Church And it is the speach of S. HIEROME I doe (c) ad Lucinium ep 28 thinke it good to admonishe thee that the customes of the Church espeacially those that are not against faith are so to be obserued as they were deliuered from our auncestors And S. AVGVSTINE (d) ep 118. cap. 5. teacheth in this manner If the authoritie of diuine Scripture doe prescribe any thing there is no doubt but that we ought so to doe as we haue read so in like maner if the Church doe vse any thing through out the worlde for to dispute that a man ought not so to doe were a part of most insolent madnesse And againe the same In (e) ad Casul ep 86. those matters wherin the worde of God hath set downe no certainty the custome of Gods people or the decrees of our Auncestours are to be holden as a lawe And as the transgressours (f) Distinct 11. c. in his of diuine lawes so also the contemners
will can keepe (l) Act 20 29. Eze 33 6. 2. Tim. 2 23.25 4 2. Tit. 1 9.10.11 off the wolues defende the sheepe roote out the cockle confirme sound doctrine least otherwise the simple be seduced by the words writinges examples of deceiptful wicked persons (m) 2. Pet. 2 1. 3 3. Ro. 16 17. Iud 17.4 10 Mat. 7.15 from the kingly rode-way of truth but rather that all not only knowing the truth but practising the same may growe and goe forwarde in him that is the heade Christ our Lorde as the same Apostle S. PAVL (n) Ephes 4 15. hath also spoken 13 By what meanes may we obtaine these so singuler commodities BY this no doubt if we be not to highlye (a) Ro. 12 3. but soberly wise alwaies carefull to (b) Eph. 4 3. Io. 10 2. 21 17. keepe the vnitie of spirite in the bande of peace that so wee maye shewe our selues the humble and obedient sheepe of Christ Of which sheepe certes it is the propertie (c) Io. 10 2. Tit. 3 1. Heb. 13 17. Mat. 10 20. to flie the wolues and not to followe Aliens but their owne Pastours (d Bern. de praecep disp c. 12. to submit thēselues to thē as to the ordinarie Prefectes of our Lords folde and in them to heare the (e) Io. 15 26 et 14 17. et 16 13. spirite of truth That spirite it is which vouchsafeth euen by euill (f) Mat. 23 2. Phil. 1 15. Io. 11 51. Mat. 18.17 Deut. 17 12 Prelates to teach feed and preserue our Lords flocke and which by them commendeth vnto vs the precepts both of God our Father and the Church our Mother in thess wordes (g) Pro. 1 8. see Epiphan haer 75. Heare my sonne the discipline of thy father and doe not let goe the lawe of thy mother And againe the same doth inculcate Keepe saith (h) Pro. 6 20 he my sonne the preceptes of thy father and doe not let goe the lawe of thy mother 14 Which are the precepts of the Church THere are fiue principall necessarie doubtlesse to be knowne and obserued of euery Christian 1 (a) Conc. Lugdun apud Iuonē p. 4. c. 14. 2. Matiscon c. 1. Mogunt c. 36. et 37. Tribur c. 35. Ignat. ad Philip. The appointed holy daies of the Church doe thou celebrate 2 (b) Conc. Agath c. 47. et 21. Tribur c. 35. 1. Aurel ca. 28. The holy office of the Masse vpon holy daies doe thou heare with reuerence 3 (c) Canon Apost 68. Gangren c. 19. Ignat. ad Phil. Mog c. 34. et 35. Salegunst c. 1. et 2. Ber. in vig. S. Andreae See the places cited in the treatis of good works in the 4. question The Fastes on certaine daies and times appointed doe thou obserue For example as the Lent imber daies and the nexte daies before certaine solempne feastes which our forefathers haue (d) Tert. l. 2. ad Vxo c. 4. et in apolog cap. 2. called vigils or euens bicause they did vse at such times all night to watch in the Churches 4 (e) Sinod Lateran can 21. Triden sess 14. c. 8. Thy Sinnes to thy proper Priest doe thou euery yeere confesse 5 (f) Lateran Trident. sess 13. can 9. The holy Eucharist at the least once in the yeere and that about the feast of Easter doe thou receaue 15 What profite doth the obseruation of these precepts bring THese and other the like customes precepts of the Church so manie ages receiued and with great consent practise of deuoute Christians confirmed and very agreable to pietie and reason doe bring with them very notable and excellent commodities For they are holsome exercises of faith humilitie and Christian obedience they doe aduance honest (a) Phil. 4 8. 1. Cor. 14 26.40 discipline and concorde among the people they are goodly signes badges of Religion finally they giue markes and tokens of our inwarde pietie by which we oughte iointly to shine with the good and to shew our light to the euill for (b) Mat. 5 17. Ro. 15 2. Phil. 2 ◠14 their edification Breifly they doe helpe vs to this that we may exactly obserue that rule of the Apostle Let all thinges (c) 1. Cor. 14 40. be done honestly and according to order among you 16 Wherein is the authoritie of the Church necessarie vnto vs FIrst of all surely in this that we may certainlie (a) Gal. 2 2. 1. Tolc c. 25. Aug. ser 129 de tēp li. 13. contra Faust c. 4. 5. et l. 28. c. 2 4. discerne the true and canonicall Scripture from that which is counterfet and apocryphall Whereupon Saint HIEROME doth testifie we receiue saith he the (b) in sym ad Damasu et Aug. ser 19. 1. de tē Conc. Laod c. 59. Conc. 3. Carth. c. 47. Conc. Trid. sess 4. olde and new Testament in that number of bookes which the authority of the holy Catholike Church doth deliuer And (c) Cont. ep Fund c. 5. Saint AVGVSTINE I truely would not beleeue the Gospell excepte the authoritie of the Catholike Church did moue me thereunto It is also necessarie that we may be assured of the (d) Esa 59 21. Aug. l. 1. c. 33. cont Cresco et de vnit Eccle. c. 22. Trid. ses 4. Vin. Lir. contr nouatores true sense and apte interpretatiō of the Scripture least that otherwise we neuer make an end of doubting and disputing about the sense of the wordes For all Heretickes as the same holy Saint (e) lib. 1. de Trinit c. 3. Hillar l. 2. ad Constanti Vinc. Lir. hath written doe labour to defend their false and deceiptfull opinions by the holy Scriptures and yet the Scriptures doe not consist in reading but in vnderstanding as witnesseth (f) Cont. Lucif c. 9. in c. 1. ad Gal. Hilar. l. 2. de Trin. Saint HIEROME Thirdly that in the waightier questions (g) Deut. 17.8 and controuersies of faith that may fall out there may be some (h Act. 15 2 Iudge by whose authoritie matters may be moderated For as that is most true that (i) haer 61. cont Apostolicos EPIPHANIVS teacheth against Heresies that all thinges can not be had out of the Scriptures so doth (k) l. 11. con Faust c. 2 l. 7. c n. Donat c. 53. et in Ps 57. Saint AVGVSTINE most rightlye affirme that the authoritie of the Catholike Church is of speciall waighte and value for our faith and assurance in a doubtful case Neither can the holy Ghost be wanting to the Church to leade her as Christ hath (l) Io. 14 16. 16 13. promised into all trueth Againe that for the diuersitie of persons places and times canons (m) Can. Ap. 38. et Synod 1. Nic. c. 5. Lateran Can. 6. may be ordained perfite discipline preserued and iudgementes pronounced For to the Church
20. bee ministred euen by wicked and vnworthy persons As for example in the Sacramente of Baptisme the exteriour washing that clenseth the filthes of the body is an effectuall signe and token of the interiour (f) Tit. 3 5. Ro. 6 3.7 1. Cor. 6 11. Tertul. in l. de resur c. 8. washing as giuing an infallible testimonie that the soule is spiritually purified and clensed So also other visible externall thinges as oyle and the formes of breade and wine the vse wherof is necessary in the Sacramentes are fitly appointed vnto vs both to signifie and also to yelde vnto man the grace of God and the health of his soule so that he come not (g) Prosp senten ex Aug. in Ps 142. vnworthely therunto For by Baptisme (h) Conc. Flor. Io. 3 5 Tit. 3 5. Act. 8 17. et 1 8. Luc. 2◠49. Io. 6 51.55.58 et 20 23. we are regenerated renued by confirmation we are encreased strengthned by the holy Eucharist we are nourished refreshed by penance we are restored and healed in the spirituall life in which we are by the rest of the Sacramentes in like manner according to the nature quality of each of them holpen and abettered as we wil shew heerafter in their due places 4 Of what partes doth euery Sacrament consist OF the Worde (a) Conc. Flor. Aug. Tract 80. in Ioan. and the Element By the Worde in this place vnderstand some certaine determinate wordes wherin the very forme as they call it of the Sacrament doth consist And by the Elemente conceyue suche externall things as are the very matter of the Sacramentes as water oyle bread wine and the like Now to these partes exactly taken are the rest of those thinges annexed which do belong to the fitte ministring worthy receiuing of euery Sacrament to wit the institution of God a conuenient (b) Trid. Ses 7. can 10. 11. de Sacramentis in genere item Florentin minister a right intention in the minister faith in the receiuer and whatsoeuer els of like sorte 5 How many Sacramentes be there SEuen (a) Conc. Flor. Cōstant sess 15. Trid. sess 7. can 1. which the Church being the Spouse (b) Cant. 4 9 1. Tim. 3 15 of Christ and Pillar of truth hauing by the Apostles receiued thē from Christ himselfe hath alwaies hetherto kept faithfully dispensed And they are these (c) Mat. 28 19. Act. 8 17 Mat. 26 26. Io. 20 23. Iac. 5 14. 1. Tim. 4 14 Eph. 5 32. Baptisme Confirmation the Blessed Sacrament of the Eucharist Penance Extreame vnction Order and Matrimony Neither truly forceth it at all if such names be not all of them extant in the Scriptures so that the matter it selfe be euident the veritie and vertue of the Sacraments be approued by diuine testimony Albeit such (d) Aug. l. 4. con Donat. c. 24. et l. 2. c. 7. et l. 5. c. 23. et ep 118. c. 1. Chryso in 2. ad Thes hom 4. things as by the Apostles Traditiō the vniuersall Church holdeth commēdeth to bee kepte obserued though they be not to be found in Scripture yet doe they deserue of vs ful perfite credit as hath bin already declared And touching the institutiō of euery Sacrament in particuler we will speak herafter in their proper places But the force and vertue of them as the most faithfull interpretour of the Scripture Saint AVGVSTINE (e) l. 19. cont Faust c. 11. et 16. et trac 80. in Ioan. saith is of vnspeakeable value and therfore the contemnours of it are sacrilegious For impiously certes is that despised without the which no pietie can be perfited And as the same holy Father teacheth in an other (f) Super Leuit. q. 84. et l. 32. cont Faust c. 14. place the contemnour of the visible Sacrament can neuer be inuisibly sanctified 6 Why were the Sacramentes instituted FIrst that they may be very presēt remedies against sinne which is a pestilent disease of the (a) Sap. 16 14. Eccli 21 2. Ro. 6 23 soule and except it be cured in this life bringethe euerlastinge damnation And therfore these doe far (b) Florent Conc. Trid. Sess 7. can 2. et 4. de Sacr. in genere excel the Sacramentes of the olde lawe as being in vertue greater in commoditie more profitable in nūber fewer in the cōceiuing of thē more honorable in obseruation more easie in signification more excellent which besides their signification do also sanctifie giue saluation as S. AVGVSTINE hath verie well (c) l. 19. cōt Faust c. 13. l. 3. de doct Christ c. 19. ep 118. c. 1. gathered out of the Scriptures Secondly that we may haue some certaine effectuall signes of Gods grace and good will towardes vs which signes whilest they represent themselues to the outwarde senses they do not only stir vp our faith in Christ in the mercy (d) Ro. 9 23. goodnes of almighty God but are moreouerliuely instruments by which it hath seemed good vnto Almightie God effectually to worke (e) T it 3 5. Io. 6 58. et 20 23. our saluation So that it was notably said of an (f) Aug. l. 4. cont Dona. c. 24. ancient Father that a Sacrament euen by it selfe alone is of an inestimable value Thirdly that there may be some tokens (g) Aug. l. 19 con Faust c. 11. et c. 17. de vera reli Bas ho. 13. in exhort ad Bapt. and as it were externall markes of Christiā profession wherby the Children of God and of the Church may mutually knowe one another that they may fruitfully exercise keepe thēselues in vnity humility and obedience and so remaine lincked amongst themselues with the necessary bond and league of one Religion Otherwise without Sacramentes can not any sorte of Religion either stand or be sufficiently discerned 7 And what is to be thought of the ministers of the Sacramentes VVE must so esteeme them as the (a) 1. Cor. 4 1. ministers of Christ the dispensors of the mysteries of God that doe beare (b) Esa 52 11. Num. 1 50.51 3. Reg. 8 4. the vessels of our Lorde and serue the Tabernacle and that by profession haue authoritie in holy thinges and with a certaine right title doe minister the same For not to all (c) Numb 16 39. 2. Reg. 6 6. 2. par 26 16. Conc. Nic. cann 14. Trid. Sess 7. de Sacr. in genere can 10. indifferently but to Priestes and Bishops doth it belong and it was by God himselfe enioined to cōsecrate dispense and minister the holy Sacramentes And that wee may not thinke that the (d) 1. Cor. 1 13. et 3 4. Conc. Trid. Sess 7. can 12. Naziā orat 40. in Sanct. Bap. Sacramentes doe any whit depend vpon the life honesty of those that doe minister them S. AVGVSTINE (e) Cont. Cresco l. 4. c. 20. et l. 4.
some infirmity of body doe hinder him And CAIVS (f) In ep ad Foelicem vide Damasum in Pontificali de eod Caio a famous Pope Martyr aboue 1300. yeeres since reckoneth vp these Degrees Orders one after an other when hee saith If any man shall deserue to be a Bishop first let him be an Ostiary then a Lector afterwarde an Exorcist then let him be consecrate an Acolite after which a Subdeacon Deacon and afterwarde Priest finally if he be worthy let him be made Bishoppe Therefore (g) Epist 52. Zozym ep 8 ad Hesich Saint CYPRIAN doth praise CORNELIVS the Bishop and writeth that he was commended and honorablely spoken of by all good persons as-wel of the Cleargie as of the people Because he came not sodenly to the Bishopricke but hauing gone through all Ecclesiasticall offices and often purchased fauor at our Lordes hand by Diuine seruices administrations he ascended to the high dignity of Priesthoode by all the steps of Religiō Then afterward he neuer required the Bishopricke it selfe nor desired it nor violently vsurped it but beeing Quiet Modest Chaste Humble Shamefaste finally euen constrained did vndertake the same Those orders therefore which the ancient Apostolicall Church hath approoued as appeareth by the writings of (h) De Eccle. hier ca. 5. ad Demophilum Saint DENIS (i) Ep. 2. ANACLETE and (k) Ad Antiochenses Saint IGNATIVS and which also euerie age since hath imbraced those certes the Church at this daie cannot but conserue and defend 6 What order in the Church is of greatest account THe order of Priestes or Priesthoode of the woonderfull and euer-most reuerend dignity whereof S. CHRYSOSTOME and Saint AMBROSE haue set forth whole bookes Of which also great IGNATIVS saith (a) Epist ad Smyrn vide Chrys l. 3. de Sacer. ho. 4. 5. de verb. Esa vidi Dominū Priesthoode is the summe of all honors which are amongest men which if any man shall dishonour he dishonoreth God and our Lord Iesus Christ the first begotten of all creatures and the only chiefe Priest of God by nature Thus saith he yea it is euidently warranted by a diuine Oracle That the (b) Mal. 2 7. Agg. 2 12. Gregor in past par 2. cap. 4. lippes of the Prieste doe keepe knowledge and they shall require the lawe at his mouth because he is the Angell of our Lorde of hostes And againe He that (c) Deut. 17 12. Cyp ep 55. 65. Greg. lib. 12. ep 31. ad Foelicem shall be proude not willing to obay the autority of the Priest who at that time doth minister to thy Lord God let that man die by the decree of the Iudge thou shalt take away euel out of Israell and all the people hearing will be affraide that none from henceforwarde may swell with pride Heereupon also the Apostle willeth (d) 1. Tim. 5 19. vide 2. epist Fab. Against a Priest receiue not accusation but vnder two or three witnesses And this truely is writtē to TYMOTHY the Bishop of the Ephesians as that also which we cited before The (e) 1. Tim. 5 17. Priests that rule well let thē be esteemed woorthy of double honor especially they that labor in the Worde Doctrine 7 And what conceite ought we to haue of euil Priestes THis is the ordinance of God which cānot be abolished that not only good but also euill Priests be (a) Eccli 7 31. Mat. 10 40. Luc. 10 16. Ioan 13 20. Chrys ho. 2. in 2. Tim. 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm 66. in Cant. Aug ep 137. Euseb apud Damasc lib. 3. Parall cap. 45. honored in the Church For he will be acknowledged receiued heard obserued in his Ministers whereas he hath said (b) Mat. 23 2. Aug. ser 49. de verb. Do. cap. 5. sequ Chrys hom 85. in Ioan. Vpon the Chaire of MOYSES haue sitten the Scribes Pharisies All things therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes doe you not for they say and doe not But amongest those that be euill there is a choise to bee made that we may vnderstand that for as much as concerneth the office and authority of teaching we doe owe faith and obedience vnto those only who beeing lawfully ordained sent by Bishoppes doe professe the sound Doctrine of the Church But of others we must carefully beware as of enimies pestiferous persons Touching which matter the most auncient IRENEVS most wiselie admonisheth and teacheth in this manner Wee are (c) Lib. 4. ca. 43. vide 〈◊〉 dem lib. 3. cap. 2. 3. bound to heare those that are Priestes in the Church which both haue succession from the Apostles and haue receiued the grace and spirite of trueth with this succession of Bishop-like authority but as for others which depart from this principall succession in what place soeuer they be gathered togither we must haue thē in suspition either as Heretickes and men of euill Doctrine or as sowers of Schisme and proude persons And a little (d) Lib. 4. cap. 44. after Wee must saith hee eschewe all such And cleaue vnto those who doe keepe as we haue said before the Apostolicall Doctrine and doe together with the order of Priesthood exhibite sound speeche and conuersation without offence to the confirmation and correction of others Thus writeth that IRENEVS whose master was POLICARPE the disciple of S. IOHN the Euangeliste And not vnlike to this teacheth TERTVLLIAN (e) Lib. de praescr c. 41. who dothe exprobrate the Heretickes in this manner saying their ordinations are rashe light and vnconstant sometimes they place Neophites sometimes those that are tied to the world sometimes euē our Apostataes that they may binde them with glory whereas they cannot with trueth There is neuer more easie preferment than in the Campes of Rebelles where the very being is deserueing Therefore one is a Bishoppe to day and another to morrowe to day he his Deacon who to morrowe is a Lector to to day he is a Priest who to morrowe is a Lay-man for euen vnto Lay-men doe they (f) Vide Epiphan haeres 24. 49. enioine Priestly offices Thus farre TERTVLLIAN very liuely painting out vnto vs the peruerse customes not of his owne time only but of this our age also sheweing the preposterous endeuours of Sectaries in the disturbing of holie thinges and ordering of Ministers 8 What is the vertue and effect of this Sacrament THe vertue certes is singular the effectes are manifolde For they which rightly receiue these seuen orders which we speake of doe also receiue a spirituall grace (a) Con. Flor Trid. Aug. lib. 2. ep Parm. ca. 13. in cap. 10. l. 1. reg power that they may holsomelie execute all such thinges as doe appertaine to the proper functions of their orders and are appointed fitte Ministers
before Saints Relicks or Images in places of Pilgrimage BEcause we haue hitherto defended offeringes at the memories of Saintes and one most ordinarie offering is a burning Candell it is necessary that we speake somewhat hereof If any ornamentes be conuenient for the House of God as both the light of natural reason and the example of the olde testament doth teach Exod. c. 25. sequ Num. 7. 1. Par. 28. 29. 2. Par. 3. 4. 5. there cannot bee founde or conceiued anye either more excellent or more fitte than the ornamente of lightes or Candells The first thing which GOD made was light Light is a qualitie which bewtifieth all things and of nothing can be defiled it is so nere vnto a spiritual nature that it is only amongst all divisible accidents produced in a moment nothing more swift thaÌ„ light nothing more pearcing whereas it penetrateth most thicke bodies as of Christal glasse Ise yea the very heauens which as Iob Iob. 37 18. saith be solide firme as if they were forged of brasse The Aegiptians who did with forceable likenesses expresse euery thing by the lighte of a Lampe represented life whereas Life the moste pretiouse thing in this worlde is nourished by naturall humiditie as the most excellent qualitie of the light is conserued by oile Yea in all ciuil conuersations there is a kinde of ciuill reuerence yeelded vnto lighte when at the bringing in of light we vse to salute one another And that which is most to be wondered at those which are not ashamed of any vice or filthinesse yet ordinarilye are as it were ashamed of light and being neuer so solitarie yet are desirous not to haue so pure a witnesse of their impurity So that euen literally we may say as our Sauiour hath said Io. â— â—â— He which doth euill hateth the lighte But how if wee should runne ouer the wonderfull dignities and excellencies attributed vnto Light in holy scriptures we should farre exceed the limittes of our intended breuitie God him selfe â—â—o â— 5. is Lighte his 1. Tim. 6 16. House where hee dwelleth is Lighte his Lawe Pro. 6 2â— is Light his word Ps 118 10â— is Light his Ps 103 1 garmentes are Light his Heb 1 7. Angells are Light his Apostles Mat 5 11. are Light Finally his Io. 12 36. seruauntes are children of Lighte as contrariwise the seruauntes of iniquitie doe continually Io. 8 12 3 19. walke in darkenes because they loue darknes more than light Now if Heretickes cannot abide Lighte in Gods Churches what meruaile for what society is there betweene light and darkenes 2. Cor. 6 14. they haue forsaken the Lighte of Gods Church which although it stand Mat. 5 14. vpoÌ„ a hil they wil not see they seeke to couer Gods trueth vnder Ibidem vers 16. a bushell they carry about with theÌ„ the eies of an owle which beeing more familiar with the darkenes of the night then the glorious beames of the Church which is chosen as Cant. 6 8. the Sunne cannot open themselues to beholde the truth GOD graunt that once hauing cast away their stubborn wilfulnes they may know themselues miserably to haue conuersed so long in a more horrible hole and dongeon Dial. 7. de repub then was that of Plato where seeing nothing but false shadowes of thinges they neuerthelesse condemne and hate those which go about to open vnto them the true light and procure as much as in them lieth that theire Aegiptian darkenes being cast away in this life they may escape the 2. Pet. 2 17. mist of darkenes reserued for such as persist in their estate in the other For we haue in this pointe of the vse of Lightes in the Church testimonies of scriptures of Fathers Scriptures in that wee reade God himselfe to haue ordained perpetuall Light in his Exo 25 31. 27 20 3. Reg. 7 49. Temple And amongst the Fathers first S. Chrisostome saieth In Litur that the Priest goeth to the Aultar his Minister going before him with Lighte The Acolites Conc. 4. Carth. c. 6. Isid lib. 7. etym. c. 12. Ordo Rom. Microl. c. 11. office was alwaies in the Church to light the Torches in the MASSE time at the Gospell and at the oblation To which S. Augustine in the Councell of Carthage geueth witnesse And least any should thinke this to haue bene only in the night certaine it is that according to the auncient custome of the Church MASSE was neuer Walfrid cap. 23. said in the night excepte thrise in the yeere That is vpon Telesph ep ad vniu cap. 2. Leo. ep 79. vel 81. c. 2. Christmasse-Nighte Maundy-Thursday and Easter-Eue at night for at other times it was not ordinarily begone before the third houre of the day Wherefore those Torches of which S. Athanasius Epist ad omnes Orthod maketh mention when he chargeth the Arians with sacrilege for offering the torches of the Church vnto Idols were no doubt such as in the time of MASSE and speacially at the Gospell euen in the middest of the day were lighted as also Contr. Vigil Saint Hierome doth affirme Nowe if lights are fit ornaments for a Church thaÌ„ may they adorne the memories of Saints be set before Relickes Images in signe of ioy of the Saintes glory to put vs in minde of the light of grace glorie brought into the worlde by Christ professed and preached by them to stirre vs vp to such a kinde of life as may no otherwise than in them shine to al meÌ„ to the glory of God finallie for a certaine honour to the Saints themselues But of this matter wee will heare S. Hierome speake Contr. Vigil Vigilantius his obiection against Lights who propounding Vigilantius his obiection in this same matter saith We see almost the custome of the Gentiles vnder pretense of Religion to be brought into the Church that whilest the Sunne doth shine great heaps of torches are kindled and wheresoeuer there is I knowe not what duste inclosed in a little Vessell and couered with some pretious cloath they kissing doe worship it These men forsooth yeelde great honor to most blessed Martyrs who they thinke may bee lightened with filthye torches whereas the Lamb which is in the midst of the throne with all brightnesse of his Maiesty doth lighten them This spoke Vigilantius how like vnto the Caluinistes of our time the Reader shall iudge Now S. Hierome aunswereth it so that wee may perceiue that his opinion was that Candels were neuer sette before Relickes but in the night when the people were come togither to watche at the memories of Saintes vpon their Eues And that then it was only doone for that necessity not for any honour to the Sainte Not that S. Hierome did not acknowledge honour to be due vnto Relickes for as we haue saide before in this very booke against Vigilantius he constantly auoucheth it but because he had not as yet beene coÌ„uersant in places where this kind of honour was
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
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