for as seruants present vnto their lords a cup of drink so persecutours reach vnto those they persecute a chalice of affliction wherby they serue and help them to a purchase of heauenly blessednes A goldsmith serueth a king when he maketh for him a crown of Royalty persecutours serue good Christians when they afflict them in as much as they deuise and forme for them crowns of eternity and with ihe hammer of persecution fit them to their heads Wherfore though persecutours lorde it while they inflict torments neuertheless they are indeed but the seruants of the tormented and only aboue them as chaff is aboue the good grain not because they are more worthy but in regard they be more light and when the time of winowing with the fan of diuine justice shall come God will make clean his floore and gather his good grain into his garner but will burn vp the chaff with vnquencheable fire Mat. 30. Wherfore persecutours of justmen * Aug. in psal 53. florent inquit iniusti persecutores felicitatesaeculi pereunt in virtute Dei Non enim quomodo florent pereunt florent enim ad tempus pereunt in eternum florent falsis honis pereunt veris tormentis doe not perish as they florish they florish for a short time and perish for euer Furthermore good Christians vnder the blak rod of tribulation in as much as they suffer for God and doc not desert him in their sufferings God doth not desert them he is with them in their trouble and deliuereth and glorifieth them God went down * Sap. 10. descendit eiâ— illo Joseph in foueam in vinculis non deroliquit eâ—m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiaÌ„ eum glorificabo cum vnder his Feathers he is their sheild buckler and fortress he is near to all that call vpon him in truth Psal 104. He was not farre * Ion. 2. orauit Ionas ad Dominum Deum suum de ventre piscis c. from Ionas whom he mercifully heard euen praying out of the fishes belly while the waues of the sea compassed him about he foresook not Daniel in his den of affliction for Daniel prayed vnto him * Dan. 6. Deus meus misit Angelum suum conciuâ—â— ora leabum c. and he sent his Angell to shut the lyons mouthes that they might not hurt him his Angell likewise descended with Azarias and his fellowes into the hot fiery furnace quenched the flames of the fire and made the midds of the furnace as a wind of dew blowing * Misit Angelum suum eruit seruos suos qui crediderunt in eum and the fire had no power ouer their bodyes for not an hair of their head was burnt Daniel 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation as that wind did so mitigate and temper the hot fire of the furnace that it had no power ouer the bodies of the three Innocent children so doth the spirit of God mitigate and sweeten the afflictions which innocent Christians suffer for his sake that they may not be swallowed vp with ouermuch heauines Wherfore such as are vnder the black rod of persecution haue no cause to fear or apprehend prejudice therby hauing God ready to defend them and his spirit to comfort them which is all sweet and sends influences of diuine sweetnes to their hearts that stirs them vp to praise bless and glorify him with Azarias and his fellows in the midds of their affliction and to pray with S. Paul Blessed be God the Father of our lord Iesus-Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations 2. Cor. 10. CHAR. XIJ. OF CHRISTIAN FAITH THE CONTENTS Christian faith is a gift of God conuinceth the truth of things that are not seen and bringeth into captivity all vnderstanding to the obedience of Christ through faith poor fishermen subdued kings and Emperors vnto embracing Christian Religion deuils belieue and tremble yet haue nothing of diuine faith being they want obedience the greatest praise of a faithfull Christian is to confess with his toungue outwardly what he belieueth with his heart inwardly faith without good works proceeding from diuine grace through the merits of Christ is a body without life faith alone cannot iustify no man through faith is certain that his sinns are forgiuen him CHristian faith is the substance of things hoped for As substance giues existence to the thing which it is the substance of so Christian faith causeth the existence of the thing hoped for representing it as present that during this life is absent with greater certainty then if the hand toucht or the eye saw it It is (a) According to the Apostle Hebr. 13. faith is the substance of things hoped for the argument of things which are not feen but S. Austin l. 2. de pec merit remis cap. 30. defining diuine faith in room of argument vseth conuiction saying faith is the substance of things hoped and the conuiction of things which are not seen that is faith as a strong argument conuinceth the truth of things vnseen the conuiction of things not seen that is to say neither by sense conceiued nor by reason comprehended * Ephes 2. Dei enim donuÌ„ est nempe fides It is the diuine gift that brings into * 2. Cor. 10. in captiuitatem redigentes omnem intelictum in obsequium Christi captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled and propounded by the authority of the Catholick Church to be beleiued This captiuity is a supernaturall motion laid on the will which it inclineth effectually and vseth nothing of violence it proceeds * 1. Pet. 2. qui de tenebris vocauit eos in admirabile lumen suum from the marueilous light of saith that enlightens the mind among the dark mists of errour As the carbuncle hath a singuiar prerogatiue of brightnes beyond all other precious stones which is to shine in darknes and chase away night so faith hath a speciall excellency of light aboue all other vertues which is to dissipate the darknes (b) Vnless God had been the author of Christian faith and assisted the Apostles poor fishermen that preach'd it the conuersion of so many kings Emperors and other illustrious Princes to the faith of Christ had been impossible for abstracting from diuine assistance it had not been as to reason consonant that so great Monarchs might euer haue been perswaded to despice wordly pleasures riches and honours vnto embracing of humility pouerty and the ignominious Cross of Christ for a reward of happines
they saw not This sole motiue carrieth evident credibility and weight enough to perswade a rationall prudent man to embrace Christian faith Wherfore Picus Mirandula Epis 5. writeth thus T is an extream madnes not to belieue the gospell the truth vvherof blood of Martyrs proclames Apostolicall voices eccho forth vvonders and miracles proue reason confirmes mute elements speak deuills confess but t is a greater madnes adheth he if a Christian that doubts not of the truth of the gospell neuertheless shall liue as if he did question the truth thereof of infidelity Examples of this captiuity were the learned Pagan Philosophers namely S. Denys of Areopagus Aristides Iustin Magistrat's Princes Kings and Emperours of all nations who illuminated with the admirable splendour of faith through the preaching of poor fishermen forsooke their sacrilegious worship of many Gods to imbrace the religion of one crucifyed Christ that seemed to most Gentiles foolishnes and to most Iews the stumbling stone of offence and rock of scandall hauing respect only to a reward of an enduring happines vnseen Obedience an effect of the afore said captiuity and a necessary requisite to faith is an humble submission of the will to diuine truth which distinguisheth it from all human perswasion for an assent to naturall verities apprehended either by sense demonstration or experience requires nothing of obedience in consequence of which though deuills (c) S. lames cap. 2. saith that deuils belieue and tremble that is they beleiue vnwillingly forc'd there to by clear evidence of the miracles of Christ in consequence of which their faith is not diuine supernaturally infused The deuils were affraid in regard they were conuinc'd that Christ was the son of God who must come to judge both men and Angels wherefore deuils stand in awe of Christ and his office of judge is an vnexpressable terrour vnto them belieue neuertheless they haue not the vertue of diuine faith because they want the vertue of (d) Aug. do verbis Domini c. 9. saith that the faith of wicked men that want the vertue of obedience comes near to the faith of deuils and truly the saith of our witsectaries in these daies is extream like vnto the faith of deuils because they will not belieue the mysteries of Christian Religion in obedience to authority but in clear evidence of naturall reason obedience Examples of this obedience were millions of Christians Primitiue and modern who in obedience to Christ endured mockings scoffings imprisonments wheeles kniues swords and all manner of torments stedfast and valiant in maintaining the faith of Christ and what they * Rom. 10. corde creditur ad iustitiam ore fit confessio ad salutem beleiued with their hearts they confessed with their mouths with their hearts they beleiued to justice and with their tongues made confession to saluation in which consists the cheif praise of Christian faith It is not enough that a Christian Catholick hath faith within himselfe * Mat. 10. qui confitebitur me coram hominibus confitebor ego eū corā Patrè meo qui in coelis est vnless he express it outwardly if he will haue Christ to confess him before his heauenly Father he ought to confess Christ be fore men Nothing is more gratfull to Christ then an open confession of ones faith Saint Peters confession of Christs diuinity * S. Hilar. fides Petri de diuinitate Christi habet claues Regni caelorum got the keys of Heauen and that joyn'd to a full expression of loue to Christ merited the cheif place among the twelue Apostles But faith wanting charity is a lamp without oyle a candle without flame and a body without life faith in the absence of charity is * Jacob. 2. fides sine operibus mortua est dead hauing neither nourishment to burn or flame to enlighten or life to liue and as the body doth act by the influence of life so faith doth work by the support of charity (e) S. Bernard ser 38. teacheth that the want of merits is a pernicious pouerty and biddeth us take care to haue merits and know when we haue them that they are giuen us and indeed the Council of Trent sess 6. can 32. has defined that the good works of a just man be the gifts of God and the merits of the same just man for as much as they proceede from him by diuine grace and the merits of Iesus-Christ and other good works proceeding from diuine grace grounded in the merits of Christ which are not only signs or testimonies of faith's presence but they doe increase * Iacob 2. en operibus fides cōsummata est and perfect it in the work of iustification of which faith is the foundation only Wherby is plainly euidenced that the sole essentiall requisit to sanctifying justice is not faith * 1. Cor. 13. nunc autem manet Fides Spes Charitas tria haec maior autem horum est charitas Igitur cum charitas sit maior fide non debet dici quod sola fides iustificet saluet alone called by the name of speciall faith and counted a certain evident cognition infallibly assuring the beleiuer that his sins are forgiuen him in particular and that he is made an adopted child of God through Christ Neither is such a faith the substance of things hoped for which is the definition or description of Christian faith deliuered by the Apostle for hope that is seen is not hope nor a thing (f) Hieron l. 2. con Iouin writeth thus T vvere great injustice in God if the should punish sins that is vvicked vvorks and haue no regard to or revvard for good vvorks peculiarly assured is a thing hopd for Besides when S. Peter bid Simon Magus who after his baptism had retained wickednes in his heart to repent he did not assure him that his sins should be forgiuen him saying only vnto him Repent of this thy wickednes and pray God if perhaps the thought of thine heart may be forgiuen thee And S. Paul while he preached to others although he did not apprehend in himselfe any guilt of mortall wickednes yet he durst not pronounce himselfe justifyed being afraid of damnation he feared lest while he preached to others himselfe should become a reprobate * Aug. ser 19. de verbis Apostoliait Paulus suo timore nos terruit quid enim faciet agnus vbi aries tremuit But what shall the lamb doe when the Ram is afraid (g) Chrysostome in Comment super 10. Epis 1. ad Cor. writeth thus Let him that thinks he standeth take heed lest he fall for if Paul the Apostle saith he the strongest of all men vvas affraid vve haue greater reason to fear if S. Paul the most sted fast and valiant in the faith of Christ did tremble and fear in the working of his saluation what shall other Christians doe which be far inferior to him CHAR. XIIJ. OF A VVIT-BELIEVER THE CONTENTS
prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God
quickning spirit be not there also that by holy inspirations had tempered his free will became sensible of his own misery and humbly acknowledged his own imbecillity wherby he found the blessed effects of the diuine bountifullnes * Rom. 2. ignoras quoniam benignitas Dei ad poenitentiā te adducit that led him to repentance But Pharaoh through the flexibility of his free will resisted Gods mercifull will and continued in his pertinacy * Aug. l. quaes in Exod. q. 18. ascribit proprio Pharaonis vitio quod habuerit tale cor vt patientiâ Dei non moueretur ad pietatem sed potius ad impietatem and hardnes of heart whereby he experienced in punishments Gods power whose mercy in diuine Gifts he had contemned In like manner Esau for hauing contemned the diuine call to the light of truth became * Aug. l 1. ad simplicia noluit inquit Esau non cucurrit ..... spreta Dei vocatione reprobus faectus est a reprobat which God foreseeing long before to whome all future things are present and secrets of all hearts open and manifest pronounced his heauy displeasure against him saying I haue hated Esau yet God did not hate Esau for what he made him * Aug. trac 12. in Ioan. sub finē quod audis homo Deus fecit quod audis peccator ipse homo fecit dele quod fecisti vt Deus saluet quod fecit but for what Esau made him self God made him vnto saluation and he made himself vnto damnation dispising the diuine calling that might haue saued him (f) S. Austin trac 12. in Ioan. saith that if it were asked of him why the Iews could not belieue he should suddenly answere because they would not Which reply is conform to the sacred Text Act. 7. Hovv long yee stift neckt Jews vvill yee refist the holy ghost The blind and hard hearted Iews depriued themselues of the maruellous light of Christian faith for they might haue belieued in Christ if they had not resisted the holy Ghost that offered them holy inspirations to chase away their darknes to soften the hardnes of their hearts and to make pleasing what was displeasing vnto them namely the holy Prophesies cōuincingly shewing Christ to be the promised Messias (g) According to S. Austin in Euchir ad Laurent c. 95. tom 3. Deus non iniustè noluit saluos fieri habitantes sci Corozain Beth aide cum potuissent salui esse si voluissent That is the will of God in order to not sauing the inhabitants of Corozain and Bethsaida had nothing of iniustice since they might haue been sau'd if they would themselues wherefore Epis 105. ad Macedo be assertes that the neglect or resisting of diuine grace vvhich is giuen to make us good makes us euill And S. Chrysostom hom 28. in Mat. 26. and hom 46. in Ioan. 6. Teacheth that since many among those whom God calleth do perish by necessary consequence it followes that it lies within the power of their free will to perish or be saued It seemed expedient to set down the fore mentioned clear authorities out of S. Austin to shew against the new Teachers of our dayes that this chiefest Doctour of grace after S. Paul the Apostle did teach that God giues to euery man sufficient grace to saue his soul see the Annot. of the following character Again the inhabitants of Corozain and Bethsaida abused a measure of diuine grace to their perdition that would haue been sufficient to the inhabitants of Tyrus and Sidon vnto their conuersion and therefore woe was pronounced to the Citties of Corozain and Bethsaida for if the marueilous works which were done in them had been done in Tyrus and Sidon they had repented in sackcloth and ashes howeuer Gods Gifts neither outward * Per externa beneficia dumtaxat qualia sunt lex doctrina c. Dei benignitas non adducit ad poenitentiam sed insuper simul operatur in eo intrinsecus occulta inspinatione Audit inquit Aug. homo hominem vel Angelum dicentē vt autem cognoscat verum esse quod dicitur illo lumine mens intus spargitur quod aeteraum manet lucet in toncbris nor inward were wanting to these latter inhabitants for God is not desectiue in necessary expedients to the saluation of any one people whose mercifull will is to saue all CHAR. XIX OF GODS CHARITY IN LAYING HIS COMMANDEMENTS ON MAN THE CONTENTS If God had commanded man nothing man should haue had nothing whereby to know his own inferiority and his Creators superiority God imposed easy commandements giuing withall sufficient auxiliaries for the performance thereof to assert an impossibility to keepe the diuine laws and ordinances is to accuse God of impiety and iniustice GOds Charity in laying his commandements on man is the execution of his diuine will in remonstrance of his supream soueraignity vnto saluation to euery one that will keep his commandements Gods ordinances doe shew his superiority and mans inferiority and are the diuine compasses by which all such steer their course as tend vnto iustification of life Originall sin had so wounded the chief faculties of mans soul that in his vnderstanding little light was left to see euill and in the will less delight to doe good yet the mercifull wil of God compassionating this condition of human misery (a) S. Austin l. de sp lit c. 33. teacheth that God vseth two kind of perswasions to bring men vnto Christian faith one whereof is outward by Euangelicall exhortations wherby the precepts of the law worke something saith he for as much as they admonish us of our infirmities to the end we may recur to iustifying grace the other is an inward persuasion consisting in illuminations vnto clearing our vnderstanding and in pious affections vnto delighting our will which are inward actuall graces where of God is the sole cause for according to the same S. Austin it is not in the power of any man to hinder God from putting inward persuasions into his mynde though when they are put there he can cast them away being his will is free to assent or dissent there to gaue his commandements written with his own hand in two tables to * Rom. 7. peccatum nō cognoscebam nisi per legē point at sin and gaue together sufficient grace to take away what the tables of commandements only pointed at * Aug. l. 3. de lib. arb c. 28. rerum moderatori sūmo placuit iustissime vt in ortu hominis originaliter appareat iustitia punientis in prouectu misericordia liberantis though in mans natiuity appeares Gods vindicatiue iustice as vnto the said originall sin and the calamities annexed there to neuertheless in mans groth to the vsing of reason God manifesteth his deliuering mercy giuing to each man sufficient helps to ouercome the punishments or miscries which his natiuity meriteth And as * Aug. l. 3. de
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
remissions of their punishments But now in the declination of charity and fall of deuotion christians commonly haue an abhorrence from much sufferings notwithstanding that their sinnes are far greater then euer afore in respect wherof our holy Mother the Chnrch not ignorant of Satans crafty enterprizes lest in these delicate times * 2. Cor. 2. vt non circumueniamur à Satana he might circumuent and bring them either to despair or to forsake Christ and his Religion hath moderated the Church discipline condescending to the great weakness of her children and truly Christ did not put in the power of his Ministers dispensations of such discipline only but also * Cū Christus sit supremus Dominus Judex potest tum per se tum per ministros misericorditer relaxarepoenas debitas quoad suū Tribnnal vt costat ex cap. 21. Ioan. inuested them with authority to proceede with sinners more or less rigorously and to inflict longer or shorter punishments as in their wisdome they should thinke fitting in regard of places times persons and circumstances Neither does this great moderation cause any substantiall differences between the ancient and modern Indulgences as these so those importe remission of temporall paines not only in the ecclesiasticall but also in the diuine Court of Iustice before God (l) An Indulgence taken in the formall sense in a meer releasing of temporall paine due vnto sin wherfore it supposeth remission of the guilt which it cannot take away In consequence whereof the state of grace is of necessity required vnto obtaining the fruit or benefit of Indulgences which is the essentiall consistency of Indulgences that neuer doe remit eternall paine due to mortall offence because this is allwayes forgiuen together with the guilt thereof through the infusion of sanctifying grace which is a necessary supposall to remission of temporall paine Wherfore when Church-gouernours grant their letters of Indulgences they say expresly that they doe grant them to such * Clemens 6. extra vnige de peccat remis ait eos qui vsi sunt hoc Ecclesiae thesauro fuisse in amicitia Dei quae supponit remissionem culpae quam Indulgentia non remittit ideoque status gratiae praesupponitur ad fructū Indulgentiae percipiendū as are contrite and confessed which supposeth the state of grace as an essentiall requisite for the receiuing fruit therby neither doth it lie in the power of the supream Pastour to forgiue a sinner the temporall paines corresponding to his sinnes vnless the guilt of these be forgiuen afore for he is only the dispenser of Christ's treasure in consequence whereof he hath not absolute dominion ouer it and it is nt probable as to reason that Christ's will is that his Minister should confer the gracious benefit's which proceed meerly from his bounteous liberallity to such as be his enemies and perseuer in ingratitude towards him In regard that Indulgences doe release temporall paines wherunto a penitent sinner is liable euen in order to the diuine Court of Iustice that is to say before God when dayes Months and yeares of temporall paines are remitted in vertue of them the pains of Purgatory are remitted withall according to a meet proportion corresponding to that space of tyme for by the Church practice appeareth that the supreame Pastour granteth sometimes many more years of pardon then perhaps any soul shall remain in purgatory wherfore the said years of Indulgence are to be vnderstood and explicated in reference to those yeares which great sinners * Iob. 15. perditissimi peccatores bibunt iniquitatem sicut aquam that drink in this life iniquity as water ought to endure vnto full satisfaction for their sinn's in order (m) It was the custome of the primitiue Church to remit penances enioyned by the Churches Canons as appeares euidently by the ancient Council's namely Nicae can 10. 11. Ancyra can 5. Lardisae can 5. Carthag 4. can 75. 76. and indeed the concessions of Popes which giue faculty to grant many dayes and many year's Indulgences to those Priests which shall say Mass for peace amongst christian Princes exaltatiō of the Church c. as likewise to such as shall assist in the same Mass of necessity are meant in order to the penance inflicted by the Churches Canons in primitiue tymes for they cannot be vnderstood of common penances few whereof continue for many years or many dayes to the penitentiall Canons if they should continue aliue for so long a series of yeares for example in ertue of a thousand year's Indulgence such a quantity of the pains in purgatory is remitted as doth correspond to the paine prescribed in the penitentiall Canons yet no man can know precisely what portion of time in purgatory doth correspond to the space of one or more yeares of temporall pain 's inflicted by the said ancient Canons because laying aside diuine reuelations no man can haue a true knowledg of the proportion that is between the paines of purgatory and the afflictions of this life Howeuer it is an vndoubted truth that by a much shorter paine of this life may be released the longest paines of purgatory supposing parity in all circumstances For a man while be liueth vpon earth is in a capacity of obtaining greater measures of grace and mercy then in the next life where there is no meritorious working of blessedness The supposall of parity is added in respect of the extreme intensnesse of purgatory paines wherby they be sufficient enough in a short space of time to equall a long continuance of this lifes afflictions As concerning the sundry additionall particles or names frequently expressed in the concessions of Indulgences for example plenary more plenary most plenary and also Iubily this variety of words doth not cause any reall or substantiall difference in order to the prime effect of an Indulgence which is remission of temporall paine due to sin for he that forgiueth all excludeth nothing wherfore since a plenary Indulgence remitteth all the paine a sinner stands liable vnto there remaineth nothing of it pardonable by a more plenary or most plenary Indulgence yea or by a Iubily Howeuer these additions are prudently expressed for to take away scruple◠therby or to explicate more clearly what is granted and the weightiness of the motiues on which a plenary Indulgence is grounded yet they may be distinguished in respect of certaine priuiledges which are annexed to one Indulgence and not to an other But this is accidentall to an Indulgence which taken in the proper formall sense is remission only of temporall paine due to sin The Priuiledges are power to absolue from censures and reserued Cases liberty to make choyce of any ghostly Father approued and faculty to change vowes which priuiledges are not granted in vertue of each plenary Indulgence being proper to the Indulgence called a (n) The Name of Iubily comes of the Hebrew word Jobel which according to Saint Hierome and Saint Ifidore
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
is a holy thing and ought to be obseru'd and perform'd in holines which doctrine is conform to the Apostles instructions 1. Cor. 7. He that giueth his Virgin in marriage doth vvell And Hebrae 13. Marriage honorable in all that is in all those which are indeed lawfully married In consequence of which the act of generation in persons married aright is both lawfull and honorable but in such as are not lawfully marryed together it is damnable 1. Timoth. 5. For example in Brothers and sister's and in Virgins that haue vow'd to God perpetual chastity consummation of marriage through carnall copulation though it be lawfull honest and laudable hauing a lawfull honest and laudable end which is the generation and education of children for the propagation and conseruation of mankinde neuertheless it addeth no essentiall perfection vnto marriage being extrinsecall therunto only Howeuer God in the begining made and determinated but (e) T' is set down Gen. 1. God created them male and female in the singular number and Gen. 2. they shall be two in one flesh wherfore S. Innocent cap. Gaudemus dediuortijs faith that one rib onely was converted into one and not into many women one man and one woman to contract marriage as t' is said afore forming of one rib one woman only wherby t' is plain that Polygamy which is a plurality of wiues in order to one man can challenge no institution from the begining and indeed such plurality setting aside extraordinary means for supplying of naturall imperfections is destructiue at least of the secondary end of marriage which is a sweet sociable liuing together of man and wife as appeareth by the example of Sara and Agar Gen. 16. of Anna and Phenenna 1. Reg. Again it is not consonant as to the law of nature that a man hauing once giuen the power of his body to one woman by marriage should afterward giue it to an other yet in as much as Polygamy in order to many wiues is not absolutely prohibited by any naturall ordinance and is consistent with the principall end of marriage which is procreation and education of children God can and hath de facto dispensed in it for both Sara and Agar were rightfull wiues of Abraham the Patriarch as likewise Anna and Phenenna of Alcana and Lia and Rachel of Iacob being the scripture praiseth these men for their great sanctity of life without reproaching vnto them plurality of wiues (f) Doubtless persons renown'd for sanctity of life would neuer haue married many wiues vnless God had inspir'd them and the ancient Fathers S. Hierom. Ep. 83. ad Ocia and S. Austin l. 22. con Faus affirme that God dispensed with the Patriarchs and Iews in the plurality of wiues But this Indulgence began onely in the dayes of Noe who taught it his posterity for neither Adam nor any other married many wiues before the generall deluge except Lameth Gen. 4. who therfore was counted an adulterer and is reproch'd for that same act by Pope Nicholas in an Epistle written to king Lotherius And albeit according to holy scripture all the wiues of one singleman except the first be sometymes nam'd Concubins neuerthelesse t' is not meant therby that the others were not true and lawfull but that they were secundary wiues which were also true and lawfull wiues And doubtless God inspired these holy men to doe so that therby maÌ„kinde might be sooner propagated and the diuine blessings promised to the children of Israel fullfilled wherof one was increase and multiplication of children As God after the generall deluge appointed the flesh of beasts to be meate for Noah and his posterity without any restriction at all Gen. 5. and afterward restrained that appointment or concession limitting it in order to the flesh of such beasts as by the law of Moyses were counted clean and vnpolluted and lastly â—nulling that restriction reduced the eating of flesh to the first concession so in the begining God instituted Monogamy that is to say marriage between one man and one woman only afterward he granted Polygamy that is power to take many wiues and lastly reuoked the concession of many wiues and reduced marriage * Matth. 15. ab initio non fuit sic id est ab initio non fuit Poligamia to it's first institution as also raised it which afore was a ciuil contract only to the dignity of a Sacrament (g) The Council of Constance sess 15. declar's marriage between persons baptiz'd and fit to contract a Sacrament of the new law taken in the proper sense Likewise the Council of Florence In the Decree of Pope Eugenius and Trent sess 24. cap. vnico can 1. Besid's the Apostle Eph. 5. nameth marriage a great Sacrament that is the marriage of those which are baptiz'd for of such only he speak's in the Chapter set down saying For yee were once darknes but novv light in our lord that is through baptism for according to holy scriptures and ancient Fathers baptiz'd and lightned importe the same thing for now marriage contracted by persons that are baptised and enabled to contract is a * Sentiunt communiter Theologi quodlibet matrimoniuÌ„ validè contractum inter duas personas baptizatas esse propriè Sacramentum nec duae personae baptizatae validè contrahentes possunt facere vt illud non sit validum vbi obserua quod pecunia quae datur in matrimonio non datur pro matrimonio sed pro eius oneribus nempe pro nutritione familiae educations filiorum id genus alijs Jdeoque inde non committitur simonia Sacrament of the new law taken in the proper sense being cloathed with all requisits necessary ther to for first it is an outward sensible ceremony in as much as it is a contract expressed in outward words or other sensible signs secondly it doth effectually sanctifie such as receiue it aright through a speciall grace that is conferred on the married to loue each other mutuall after the imitation of that reciprocall loue and charity which is between Christ and his Church in respect wherof the Apostle Eph. 5. calleth the marriage of the faithfull baptised Magnum Sacramentum a great Sacrament but I speake sayes he in order to Christ and the Church exhorting withall husband's to loue their wiues euen as Christ loued the church which is his wife that was taken and formed out of his own side hanging vpon the cross a mystery S. Aug. often inculcates as Eue Adams wife was made of his rib and consequently bone of his bone and flesh of his flesh wherby is plainly manifest that the marriage of Christians lies iust claime to diuine institution also since there is no outward sensible signe or ceremony that effectually produceth sanctifying grace in the new law which is not instituted by Christ according to that of S. Iohn cap. 1. Grace and truth came by Iesus-Christ by the premises appeares that the marriages of vnbaptised persons (b)
CHVRCH MILITANT THE CONTENTS God hath giuen to his Church on earth the keeping of all truth that we may not be as children wauering carryed about with euery wind of doctrine by diuine institution pastorall functiōs are of necessary and perpetuall vse in the Church vnto teaching christian faith and deciding controuersies pertaining thereto without being liable to errour God hath inuested Church-Gouernours with autority to make laws and ordinances and exacte obediēce vnto them the Church cannot lie hid priuat spirits haue nothing of power to interprete scriptures or to judge matters in debate concerning faith and religion the outward testimony of the Church is the ordinary expedient necessary to the receiuing of christian faith answeres to sundry obiections vrged by sectaries in fauour of a priuat reuealing spirit holy scriptures were neither primarily intended nor primaryly deliuered as supream Judges of controuersies in order to christian faith and religion profoundnes ' of mysteries plenteousnes and shortnes of sentences render the scriptures obscure and intricate to infer the Churches infallibility from the autority of scriptures and scriptutes infallible autority from the infallible testimony of the Church implies no circle of errour faith as to the assent thereof is resolued into the Church and not into the scriptures the four principall marks of the true Church taken joyntly agree with the Roman Church onely which is the one holy catholick and Apostolick Church that neuer deuiated from truth THe Church militant is the grownd and piller of truth 1. Tim. 3. as the foundation of an house supporteth and hindereth it from falling So the Church of God sustaineth and preserueth truth that is the doctrine of christian faith from perishing wherefore whosoeuer desireth to find out truth vnto saluation must seek it in the Church which is the certaine keeper and faithfull Guardian thereof the supream prouidence hauing put therein Some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the consummation of the Saints for the worke of the ministery and for the edification of the body of Christ vntill we all meet together in the vnity of faith and the knowledg of the son of God vnto a perfect man and vnto the measure of the age of the fulness of Christ that we henceforth be no more children wauering and carryed about with euery wind of doctrine by the wickednesse of men and crastines of Satan whereby they lie in waite to bring vs into errour Ephes 4. where the Apostle plainly asserteth pastorall function together with the office of teaching christian faith to be of necessary and perpetuall vse in the Church for the administring of Sacraments auoiding of errours and the confirming of such as shall wauer in religion and truly it cannot be conceiued as to reason probable that Christ coming into the world to be Gouernour of souls and to make vnto himselfe a glorious Church without spot or wrinckle Ephes 5. should not departing out of the world leaue necessary helps to preserue it in holynes (a) god instituted in the old law Deut. 17. à supream Tribunall consisting of Priests for the deciding of matters in debate in order to his people to the end that if inferiour Iudges should differ in iudgment or deuiate from the truth they might recur to the Council of Priests where one chief Iudge that is the high Priest was appointed to prouounce sentence and all others bound to giue obedience therto the law condemning those of pride which resisted or refused the high Priests decision in matters of controuersie again God so specially assisted the said Council with his spirit of truth that the high Priests sentence was infallible though himselfe might erre as a priuat person Wherefore Christ Mat. 23. commanded the people to doe what the Scribs and Pharisies said in regard they sate in the Chair of Moyses And S. Iohn cap. 11. ascribes not the truth of Caiphas prophesing that Christ ought to die for the safety of that nation vnto his speaking as of himselfe but to his speaking as high Priest of that same yeare which rendered him infallible in speaking in consequence of which seeing that God so directed the high Priest in the old law that he could not speake an vntruth from the Chair of Moyses it follows of necessity that Christ in his own new law of grace so specially assistes the high Priest his grand Vicar and supream head of the Church which he built on his beloued Apostle S. Peter that he cannot tell a lye from the Chair of the same S. Peter the first high Priest of the new law after Christ Wherefore the Churches supream Gouernour that succeds in that Chair cannot erre in his decrees that concerne matters of faith or generall manners notwithstanding that he were as wicked as Caiphas From hence plainly appear's the manifest weaknes of sundry sectaries which will haue the supream Priests sentence no longer to bind then hee pronounces sentence in conformity to the word of God for there is no warrantable authority saue that of the supream Pastours Tribunall which can assure vs of the diuine word for the scripture would not be belieued if it were not warranted from the infallible Chair of S. Peter Moreouer sundry sectaries say vnaduisedly that in the old law the sentence of the high Priests concerned only ciuill matters in debate and not controuersies pertaning to faith and religion for as to this point both the second book of paralipomenon and the 24. Chapter of Exodus giue clear euidence against them Besides God hath not vsed lese care in instituting the christrian Church established in a law of grace then in forming the Synagogue of the Iewes established in a law of bondage wherefore * Deus cum primum instituit Cathedrā Moysis in Deutro promisit omnes singulas eius definitiones fore veritatis infallibilis ideo Aug. l. 4. de doct chris ait Pharisaeos scribas id est Pōtisices Mosaicos iudicantes ex Cathedra Moysis non pot uisse malè definire quamuis mali essent quia ad bene definiendum cogebantur à Deo since this had diuine authority and assistance to interpret and teach the old law of Moyses as likewise to decide all controuersies concerning the Iewish religion Deut. 17. doubtless he hath not prouided in a lesser measure for the Church of Christ in order to teaching and interpreting the new law and determining all matters that might be in debate about christian religion Again Christ being about to leaue this Church in order to his visible presence for as many ages as the world shall endure was as prouident and carefull to preserue it pure from schism and heresy as was Moyses to preserue his when he was to absent himselfe from it for a shorter time but Moyses being to goe vp vnto Mount Sinai and there to abide forty dayes and forty nights onely constituted * Exod. 24. exspectate hic inquit Moyses donec reuertamur ad vos
carefully heauenly Angels endeauour to bring mortalls vnto eternall blessedness being they reioyce in the repentance of a sinner Wherefore Orig. hom 1. in Ezech. prayeth his Angel to receiue him conuerted from his former errour reioyce at the conuersion of a sinner Luc. 15. Besids according to the common vsage of the primatiue Church one beleeuing christian bargained with an other that he who went first to Heauen should pray for him that abided on earth Let vs saith S. Cyprian Epis 57. pray mutually one for an other and whether of vs two shall through the diuine mercy be first called for let his loue continue and his prayers not cease for his brethren and sisters in the world In like manner S. Hierome spoke to Heliodorus Epis 1. cap. 2. saying that when he is once in Heauen he will pray for him that exhorted and encouraged him to embrace a monasticall state of life Moreouer in the law of nature Abraham made intercession to an Angel for his sons Ioseph Ephraim and Manasse Gen. 48. the Angel which hath deliuered me from all euill bless these children And albeit it cannot be proued that in any time during the old Testament the people of God prayed directly to the holy Patriarkes and Prophets after their decease in regard then the Saints departed were not translated into Heauen and inuested with whiâ—e cloathes of glory their habitation being vnder the earth as in a prison 1. Petri 2. neuertheless they made intercession to God humbly asking of him mercy and grace through the merits of the said Patriarches and Prophets * Psal 131. memeÌ„to Domini Dauid omnis mansuetudinis eius propter Dauid seruum tuuÌ„ non auertas faciem Christi tui Salomon asked of God meet helpe in regard of his Father Dauids great merits * Exod. recordare Domine Abraham Isaac Jacob scruoruÌ„ tuum and Moyses in respect of the good workes of Abraham Isack and Israel the faithfull seruants of God Likewise the ancient Iews made intercession to God through the prayers of their progenitors departed And the holy Prophet Ieremy (k) Baruch cap. 3. prayeth thus O lord omnipotent God of Jsra Heare the prayer of the dead of Israel and though some sectaries count Baruch as apocryphall neuertheless the ancient Fathers and Councills haue ranked that book with diuine scripture both vnder the name of Ieremy Baruchs vncle and vnder the inscription of Baruch which is more proper Again the Councill of Laodicea in the last canon mentioneth Baruchs lamentations and Ieremyes Epistles Moreouer the Councils of Florence and Trent haue defined this catholick truth after his death praid much for the people of Israel 2. Mach. 75. Neither doth the Prophet Isaias preiudice this catholike truth saying cap. 63. Abraham knew vs not and Israel was ignorant of vs for he meant only that Abraham and Iacob did not acknowledge the Iews of those days for their children because of their greiuous sinns and iniquities as the ancient Fathers interpret that scripture Nor Ecclesiastes when hee saith the dead know noe more and haue reward noe more For his meaning is not to take all vnderstanding and knowledge from soules remoued out of their bodyes but to inculcate vnto vs that it is impossible after our departure out of this world to merit a reward the time of this life being a necessarie requisite there to according to Christs own testimony Io. 9. the night cometh when noe man can worke But now the ingagement mentioned in the character of Purgatory calleth for an answere vnto the Digbean White that hath studied diuinity 40. yeares who as to the contents of this character mainly resisteth the constant (l) Mr. White in the third account of the midle state of souls boldly asserts that though to pray for the blessed be against the common practice of the Church neuertheless he is not of so vveake a stomack as not to digest that morsell so that he maks not only the Church liable to errour as to manners and doctrines vniuersally receiued approued and practiced which is a manifest heresy but himselfe the Churches Reformer and vniuersall practice of the Catholick Church agreeing with so large and euident testimony of scriptures Councills and Fathers as are set down for example in the third accompt of his midle state of souls to proue that the ancient practice of the Church was to pray for the dead euen after their souls were beatified He alledged the 2. Epis and 1. cap. to Timothie where the Apostle thus prays for Onesiphorus Our lord grant him Onesiphorus to find mercy from our lord in that day by which words this knowing Master that hath studyed 40. years to build a Theology on Digbean peripateticks will of necessity proue that S. Paul prayed that Onefiphorus might find mercy after he was beatified Shall I deny saith he the Apostle prayed that Onesiphorus might find mercy euen after his soule was beatified the Text on all sides confessed for bids me what then will our aduersaries say this was not to pray for the blessed common sense permit's them not S. Paul did it But doubtless no knowing man in Theology or ecclesiasticall historie that is vnpartiall dare say for his credits sake that Mr. White doth clearly proue against the whole practice of the Church that the faithfull on earth must pray for the blessed because the Apostle prayed for Onesiphorus saying Our lord grant vnto him that he may find mercy of our lord in illo die in that day for Onesiphorus was not dead when S. Paul prayed that he might find mercy of our lord in illo die In consequence of which Mr. Whites inference from the words alledged carries no weight with it at all being grounded vpon a very false supposall Howeuer the good prayer of the Apostle was not in vain for according to the martyrologes both Latine and Greek Onesiphorus was honored afterward with a crown of martyrdom in Hellespont in consequence wherof doubtless he found mercy of our lord in that day that is in the day of particular iudgment after his death for it is the constant Tenet of the Catholick Church * Apoc. 14. Beati mortui qui in Domino moriuntur à modo iam dicit spiritus vt requiescant à laboribus suis Hic sacer textus osteÌ„dit beatos morientes id est martyres aliosque fideles decedentes perfectè iustos sine omni macula reatu poenae id est obligatione ad poenam noÌ„ expectaturos vniuersale iudicium vt accipiaÌ„t beatitudinem ita explicat S. Aug. l. 20. de ciuit cap. 9. that martyrs by their death suffered for the confessing of Christs faith be perfectly purged of sin both in order to the guilt and paines therof and immediatly possess their glorious crowns which is the beatificall vision as S. Austin lib. de peccatorum meritis expresly teacheth saying he that prayeth for a martyr doth an iniury to a martyr The same doctrine the Councill of Trent ses