knowledg of his own infirmity left of his great pride detested the wickedness that he had committed in the holy Temple of Ierusalem and prayed also vnto God neuerthelesse found no mercy vnto iustification of life because his repentance proceeded from naturall * S. Thomas â—it actum poenitentiae quem exercuit Antiochus fuisse ex motiue purè natutali motiues precisely For he did not cast away from him the thoughts of sins in regard they were offences to God but in respect they were punishments to himselfe In like manner Esau found no place to penance though he sought with teares Heb. 12. because he did not weepe for his sins wherby he had offended God but for the loss of his father Isaacks blessing that by a diuine ordinance was annexed to his Birth right which he had sold afore for one portion of meate Besid's his heart was full of enuy and malice againsT his brother Iacob whose death he had threatned Gen. 27. A sinner that will finde place to penance and blessing to inheritance ought to behold his wayes * Vide vias tuas in conâ—alle scito quid feceriâ— Jerem. 2. in the valley of humility and know what he hath done call to his rememberance the dayes of his life that are passed thinke * Heb. 10. borrendum est incidere in manus Domini viuentis how terrible it is to fall into the hands of the liuing God consider how * Jerem. 2. scito vide quia malum est â—marum reliquisse Doâ—â—inuÌ„ Deum â—num euill a thing and bitter it is to forsake his Creatour and thereby in vertue of an humble and contrite heart to cast away from him the serpent in his bosome the poyson in his stomack the thiefe in his house that is deadly sin which keeps away from him wrongfully the place to penance and the blessing to the inheritance of Heauen CHAR. XIJ. OF CONFESSION THE CONTENTS T' is not enough that a sinner confess his sinnes to God with his heart vnless he tell them to a Priest with his mouth also that is the Minister of Christ to whom the word of reconciliation is committed Joa 20. As secret auricular so intire perfect confession and likewise the seale or obligation to keepe secret what in secret is sacramentally confessed lie claim to a diuine precept according to the practice of some primitiue Churches publick confession of publick sinnes were enioyn'd as satisfactory penances vnto humbling publick sinners the church of God haith laid aside publick confessions for iust reasons those hazard their foul's which defer sacramentall confession of their sinnes till grieuous sicknes seize on them Confession is an outward act of penance wherby a penitent sinner humbly accuseth himself of himself telling his own sins in the eare of a Priest in uested with power of iurisdiction to the end be may obtain full remission thereof in vertue of his absolution Christ when he instituted the Sacrament of penance Ioan. 20. wherein he conferred on his Apostles and their successors in priestly function authority to absolute from sins committed after baptism enioyned also sacramentall confession for by the words set down Io. 20. plainly appear's that Christ euen then instituted an inward tribunall in order to remission of sinnes and constituted Priest's the spirituall Iudges therin wherfore as in an outward Court of Iustice a person arraigned cannot be absolued or punished by a temporall Iudge legally vnless * Prouerb 12. qui iudicâ—t quod noâ—â—t iudex est iustitiae he hath the hearing of his cause so a Priest to whom the keys of authority are giuen as to the opening or shutting the gates of Heauen cannot open to or shut against a sinner iuridically whose sins he hath no knowledg of (a) The Council of Trent fess 14. c. 6. 7. as likewise others more ancient namely Lateran sub Innocent 3. Constant c. haue defined the necessity of sacramentall confession as to mortall sinnes committed after baptism And indeed veniall sinnes importe no such necessity because the Sacrament of penance hath nothing of power to retaine them and consequently confession is of diuine right and an essentiall part of the Sacrament of penance neither matters it that Christ pardoned the sinnes of S. Mary Magdalen and others of whome he exacted no confession for he that searcheth the heart knoweth exactly the state and condition of the spirit albeit nothing be outwardy expressed Howeuer now the Sacrament of penance being instituted after the similitude of an outward Court of Iustice wherein the penitent supplieth the part of the person accused and the Priest of the Iudg in the room of Christ sacramentall confession is of absolute necessity for the remission of mortall sinnes committed after baptism (b) According to S. Austin l. 65. hom 49. c. 3. if to confess our sinnes to God priuately were sufficient vnto the remission of them without cause it is said whatsoeuer yee shall loose in Earth shall be loosed in Heauen c. and in vain the keyes are giuen to the Church of God and thereby as this great Doctour obserues we should frustrate the holy Euangell we should frustrate Christ's own words promising to our selues what he denyeth And according to S. Basil in regulis breuioribus interrog 288. there is a necessity of confession our sinnes to those which are dispensers of the misteries of God it is not enough that a sinner confesse his sins to God with his heart vnless he shall tell them also with his mouth vnto a Priest who is the Minister of Christ to whom is committed * S. Basil in Regulis breuioribus interrog 228. necessario inquit ijs peccata aperire debent quibus credita est dispensatio mysteriorum Dei qua habetur 1. Cor. 4. dispensation of the mysteries of God together with the word of reconciliation A penitent that out of the tribunall of Priests seek absolution from his sins deceiues himself for it is not said in vaine Whatsoeuer yee shall loose vpon earth shall be loosed in Heauen nor the keys of authority in order to the forgiuing of sin's are giuen in vaine to the Church of God which would proue a necessary consequence if the antecedent were granted For the Sacrament of penance which Christ instituted for the pardoning of sins would not be vsefull aâ—ot if sin's might be pardoned without it In the primitiue times two kind's of confession were in practice the one publick the other secret in reference to two kind's of offences the one openly the other in secret committed and the primitiue Bishops in their seuerall Dioceses respectiuely deputed certain speciall Priests for hearing the confessions of such (c) According to Orig. in hom 2. in psal 37. S. Cyprian l. de lapsis and Tertull l. de poenit c. 9. Confession of publick sinnes was publick in the primitiue Church and publick penitent's had a place in the Church a part from the rest of the faithfull whose sinnes
signifies remission or fulnes of rest Iubilie which word Church-gouernours haue translated from the Hebrews to signifie full remission For in the times of the ancient Hebrews euery fifty yeare was named the yeare of Iubilie and holy vnto them for as much as each man did returne to his possession Gratis seruants were deliuered out of bondage and all inhabitants left their land vnlaboured enjoying full rest After the like manner in vertue of a christian Iubilie those temporall aduantages are supplyed by spirituall benefits namely rest from worldly delights employments and also deliuerance out of sin both in order to it's guilt and temporall pain corresponding therto for though the Iuâ—ilie it self be a releasing only of temporall paine yet through (o) According to the Popes intention the benefit of a Iubily cannot be obtain'd except confession of our sinnes goe afore and truly confession is required as a worke enjoynd and communion also according to the common opinion of catholick writers confession and contrition which ought to accompany it euen the guilt of sin is remitted in so much that a sinner which confesseth and detesteth his wickedness in compliance to the Iubily returneth to his possession of sanctifying grace lost afore The vsage of christian Iubilies was anciently practised though Pope Boniface the eight of that name about the year after Christ's Incarnation 1300. by an express written ordinance did institute that they should be celebrated in euery hundred yeare as appeareth by * In Extra de poenit remiss quae condita Juit anno 1630. iuxta Nauar notab 7. dicitur Antiquorum babet fida relatio quod accedentibus ad bonorabilem Basilicam principis Apostolorum in vrbe concessae fuerint magnae remissiones Indulgentiae peccatorum the Extra Antiquorum de poenitentijs remissionibus neuertheless they lay claim to a higher antiquity as doth plainly euidence the same extrauagant made in the yeare 1300. Wherefore it is an extream weakness in such as assert Iubilies to be new inuentions yet the Popes that succeeded in Church-gouernment afterward altered the institution of Boniface Clement the sixth reduced Iubilies to euery fifty yeare Vrban the second to euery thirty three yeare in memory honour and reuerence of the yeares Christ liued on earth again Paul the second and Sixtus the fourth contracted them to euery twenty fiue years and so they haue continued euer since CHAR. XV. OF PVRGATORY THE CONTENTS The soul 's of belieuing christians that remoue out of their bodyes in the state of grace and be not fully clensed from the dregs of sin endure punishment's in the lower part 's of the earth till they become fit for the enjoyment of their heauenly heritage which is inconsistent with vncleanes though some soul 's as soon as they depart out of their earthly Tabernacleâ— receiue the reward of faith and good works yet others are sent to prison Purgatory whence there is no deliuerance till the last sardin be paid God oft forgiues sin as to the mortall guilt thereof without remitting the veniall defects or temporall pains such soul 's onely goe to Purgatory as are liable to veniall fault 's or temporall satisfactions from which there is deliuerance before the generall Resurrection through the sacrifices suffrages fastings alms-deeds which the faithfull aliue offer to God to that intent and purpose The fire that by diuine dispensation tormentes good soul's in Purgatory is not imaginary or metaphoricall but true reall and corporall fire PVrgatory is a receptacle of soul 's deuested of their bodies which stand in need of the holy Churches suffrages and sacrifices for their deliuerance out of satisfactory pain 's due to the sinnes they committed when they were inuested with their bodyes Besides the receptacle of blessed souls which is the * CoeluÌ„ empyrcum est locus beatorum aterna vita fruentium highest Heauen (a) S. Austin in Psal 85. and Epis 99. calleth the receptacle of damned souls the Hell of Hell and according to the common opinion of diuin's Purgatory is not situated far from thence towards the Center of the earth Wherefore the holy Church sing's in the office of the Dead Deliuer o lord the souls of the faithfull departed from the pains of Hell that is from the pains of Purgatory So that S. Austin Epis 99. ad Euod expound's the scripture Act. 2. vvhom God rais'd vp loosing the sorrovves of Hell of Christ's discent into Hell that is into the lower parts of the earth which doubtless were not the Receptacle of damned souls whereby appears that the Hell of the damned was not the sole Receptacle of souls remou'd out of their bodyes and indeed holy scripture giues euidence enough of this catholick truth for Ecclesiasticus c. 24. personating Christ saith thus J vvill penetrate all the lovver part 's of the earth and vvill beholde all that sleepe and vvill enlighten all that hope in our lord From whence is plainly infer'd a Receptacle vnder earth different from the Hell of the damned in which soul's hope not in but blaspheme onr lord As to Christ's descending into the lower parts of the earth it is an article of christian faith and so euident a truth that S. Austin Epis 99. ad Euod expresly saith Who but an Jnfidel vvill deny that Christ descended into Hell and with intent according to the ancient Fathers to deliuer the Patriarchs and iust men which were detain'd there as Prisoners till his death and Resurrection and the receptacle of damned soul's which is the lowest Hell There is a third receptacle vnder earth of souls suffering vnto blessednes called Purgatory because the fire therof which is an instrument of the diuine Iustice purgeth out the leauen of veniall sinnes and weareth away temporall pains which euen iust men sometimes die liable vnto Though small faults and gentle debt's doe not vndoe the knott of reciprocall friendship that is once tyed between God and a sinner in vertue of perfect contrition or attrition with the helpe of sacramentall penance neuertheless they obstruct his passage to the kingdom of Heauen till they be fully compensed and satisfied for either in this life through voluntary act 's of sorrow and corporall afflictions or in the next through purgatiue fire wherby is meant Purgatory which is the (b) By the prison mention'd Mat. 4. the ancient Fathers vnderstand Purgatory for example S. Cyprian Epis 52. ad Antonia teacheth that some soul 's suddenly after their remouing out of their bodyes receiue the reward of faith and good works and a crown from our lord but others are sent to prison from which is no deliuerance till the last farthing be paid prison out of which there is no deliuerance till the vtmost farthing be paid Math. 5. for eternall life hath nothing of imperfection and consequently is inconsistent with all sort's of defects Wherefore since the soul 's euen of iust men after the quitting of their bodyes sometymes be lyable to satisfactory punishments
Rom. 5. Inuisibilia Dei à creatura mundi per ea quae facta sunt intellecta conspiciuntur in his works visible CHAR. IJ. OF ADAM THE CONTENTS The integrity of Adams creation his fall from originall Iustice through the euill managing of his free will all his posterity concerned in his fall ADam was the first man that God made * Gen. 1. creauit Deus hominem ad imaginē similitudinē suam in his own image and after his likeness (a) S. Hieron l. 3. com in epis ad Ephes calleth Adam the first man and first Prophet because he fore told the mysterious Incarnation of the Son of God in saying This novv is bone of my bone and flesh of my flesh which the Apostle nameth magnum Sacramentum For as much as it importes Christs nuptiall conjunction or marriage with the Church his Spouse the first Prophet that prophesied of the mysterious Incarnation of the Son of God and the first prodigall son that vnhappily managed his patrimony (b) Eccl 1. God made man vpright that is according to the interpretation of great S. Austin l. de cor gra God gaue him in his creation sanctifying grace And the same S. Austin l. 13. de civit Dei expresly teacheth that the first man was created in grace and l. 12. de civit affirmes that the Angels in their creation received grace together with their nature His heavenly Father had setled him in a fair estate of originall iustice as to his soul * Sap. 2. Creauit hominē inexterminabilē and immortallity as to his body and he made away with both wilfully for the obedience that was onely required to the conseruing thereof * Non foret homo animal rationale nisi ei inesset libera boni mali electio nec Deus foret iustus si impossibilia iuberet Aug. ser de tem laid in his power And it was necessary to injoyne * Aug. l. 8. gen oportebat vt homo sub Domino Deo positus aliundè prohiberetur him the performance of that vertue for if nothing had been commanded him or he forbidden from nothing he would haue had nothing to know his own inferiority and to acknowledge his Creatours superiority The Command that God laid vpon Adam was that he should not cate of the tree of knowledge of good and euill so named not in reference to the fruit that in it selfe was good * Gen. 1. omnia quae fecerat Deus erant valde bona for all that God created was very good but in order to transgression that taught him to discern between good and euill between the good of obedience as to the perpetuating of grace and life and the euill of disobedience as to the introducing of sin and death Yet God had no part in Adams transgression for his diuine goodnes had bestowed on him sufficient auxiliaries to continue him in obedience and did nothing to necessitate his disobedience (c) Ecclus. 15. God made man from the beginning and left him in the hand of his counsel gaue him his commandements .... they shall conserue thee he hath set vvater and fire before thee stretch out thy hand vnto vvhich thou vvilt before man is life and death good and euill vvhat liketh him shall be giuen him This sacred Text giues clear euidence of Adams free will as to accepting or rejecting diuine grace that might haue led him to euerlasting life and indeed S. Austin infers from the same text free will in all men lib. de gra lib. arb arguing from thence that though God giues to euery one his mercifull grace vnto obtaining of heauenly blessednes neuertheles he necessitates none to accept of it being in the liberty of each one to reject it And herein according to the Council of Trent Consisteth the reconciling of mans free will and grace together Morouer the holy writer of Genesis clearly demonstrats mans free will after Adams fall for cap. 4. God said to Cain who was troubled and angry to see his brother Abel and his offerings respected aboue his own Why is thy Countenance cast dovvn if thou doe vveli shalt thou not be accepted and if thou doest not vvell sin lyeth at the door but the lust therof shall be vnder thee and thou shalt haue rule ouen it that is saith S. Austin l. 13. Civit. Dei cap. 7. thou shalt bear dominion ouer sin Where by is evident that mans free will was not extinct through Adams fall and this Catholick assertion is yet more plainly taught Deutr. 30. I call heauen and earth to vvithess this day saith Moses to the People of Israël that I haue set before you life and death blessing and cursing chuse therefore life These last particles evidence enough that God gaue man liberty to chuse good or euill which is the consistency of liberum urbitrium free will S. Ambros in Psal 40. v. 10. for he left him in the hands of his own counsell election and deliberation which euinces Adams free will for what is necessary or impossible requires noe consultation or deliberatnes these being manifest tokens of free actions Besides it is not agreeable vnto reason that he who was established absolute lord of all liuing thing created to the vse of man * Aug. l. de cor gra docet obseruationem praecepti Adamo impositi dependisse ab eius libero arbitrio should want dominion and free vse of his own will and liberty Howeuer Adams fall seems a strange thing he hauing nothing in himselfe that inclined to disloyalty for God had made him vpright and the integrity of his creation extended to all his faculties spirituall and sensible in his will was integrity of sanctifying charity in his vnderstanding integrity of both naturall and supernaturall knowledg and in his sensible parts integrity of order with subordination and peace with quietnes whereby plainly appeares that his fall did not proceed from himselfe originally Neuertheles t' is certain that he did fall yeelding to a weak temptation of which himselfe was not author Simple Eue whom God made for his meet helpe ill counsel'd by the crafty serpent propounded vnto him the eating of the forbidden fruit vnder a fair colour of bettering his and her own condition in the knowledg Of good and euill Adams condescention to this out ward suggestion occasioned his fall wherin he imbarqued all men to ruine leauing nothing behind him for their reparation * Zach. 13. Adam exeplum metem ab adolescentia mea saue his own example of sacrilegious disobedience to make them be wary how to ingage in the future against the vertue of obedience CHAR. IIJ. OF ORIGINALL SIN THE CONTENTS The innate propriety of Originall sin the difference between Originall sin and Adams personall offence and between Originall sin and carnall concupiscence ORiginall sin is the * Aug. Epis 130. vocat peccatum originale vitium haereditarium debitum paterni chyrographi
hereditary vice that passed from our first parent vpon (a) The Apostle Rom. 5. teacheth that as by one man sin entred into the world and death by sin soe death went ouer all men in whom all men haue sinned all mankind The preuarication of Adam did not prejudice himselfe only (b) Concil Araus 2. can 2. condemnes such as assert Adams transgression to haue preiudiced himselfe only and not his posterity This Canon is set down in the Council of Treat sess 6. but also the posterity God did not giue him originall iustice so peculiarly as that it was not intended to all others descending from him yet his diuine wisdom put in his will the cause of hauing or wanting it (c) God had constituted Adam head of all mankind as to hauing or wanting Originall Iustice in consequence of which the will of Adam he being head of all human nature contained the wills of all men taken in the morall sense as to keeping or losing Originall grace God hauing plac'd in his will the cause that might preserue or lose it yet though the will of Adam taken in the proper reall sense was the same when he sinned and when he repented howeuer it was not the same morally because he sinned as a publick and repented as a priuate person only and therfore his repentance profited himselfe alone whom he had constituted chief head of all men and his disobedient carriage depriued all of the intended grace (d) S. Anselm l. de Concep Vir. c. 26. nameth Originall sin nakednes of Justice due that is a priuation of Originall Iustice iustifying grace being due to euery man from the integrity of creation and lost by Adams preuarication the wanting where of is originall sin so named because it proceeds originally from Adam by the conveiance of * CoÌ„cil Trid. definit peccatum originale in omnes traÌ„sfundi per propagationem propagation accompanied vith carnall concupiscence as the conduit of its passage to all his race (e) S. Austin l. 3. oper imperf teaches that originall sin is not only a sin but also the pain of sin whereby t' is euident that originall sin is not the actuall personall sin that Adam committed which could not be the pain of sin for sin a fore was not come into the world Whereby plainly appeares that the actuall and personall sin of Adam that preceded propagation is not originall sin contracted by propagation Besides this passeth vpon all men and consequently is common but personall and common are diuers and inconsistent together Howeuer it is the effect of the personall sin yet so * Sap. 10. eduxit illum Adam à delicto sico that the washing away of that was not to proue a cure for this It was in Adams power to hurt but not to cure the wound He made his own peace with his Creator by the vertue of true repentance (f) S. Austin l. 3. de lib. arb saith that it were not as to equity consonant that Adam should beget children better then himselfe but could not therin include his family as he did in his fall wherfore though justifying grace had cleard him of the guilt of sin notwithstanding he begot children that were sinners Euen so pure grain sown in the ground produces corne with chaff and straw good grapes bring forth wild grapes good oliue trees wild oliue trees and circuncised Iewes vncircuncised children As originall grace is the life of the soul so is originall sin which is the priuation therof the death of the soul and therby distinct (g) S. Austin l. de pec ment remis expresly teacheth that carnall concupiscence which the Apostle calleth lex in membris remaines after baptism in consequence whereof t' is noe sin sin taken in the proper sense for baptism leaueth nothing of vncleaues in him that is baptised aright Again lib. de nup. concup and in sundry other places of his writings he declares that baptism doth not wash away concupiscence thereby distinguishing originall sin which baptism fully destroyeth from concupiscence Moreouer S. Austin l. 2. de nup. concupis plainly affirmes that the conflict or rebellion that comes of carnall concupiscence is not damnable though troublesome because of the extream vnquietnes which it foment's from carnall concupiscence which is not mortall and damnable because it doth not perfect sin though it is very troublesom because it foments disquietnes * Gal. 5. care concupiscit uduersus spiritum for it is the law in the flesh that resist's the law of the mind And albeit that baptism washeth originall sin out of the soul yet it doth not wash concupiscence out of the flesh * Aug. illa concupiscentia ex nobis ipsis inobedieÌ„tia iustissimo reciprocatu inobedientibus reddita est which is a disobedience laid vpon all flesh by just reciprocation for the disobedience of the first flesh Whereby is plainly evidenced that concupiscence (h) S. Austin l. 3. coun Iulian. teaches that concupiscence does not proceed from God but from sin wherefore S. Paul sometymes call's concupiscence sin for as much as it came of sin and inclines to sinning And indeed t is noe sin sin taken in the proper sense for à free voluntary act of transgression against the law of God Wherefore the Council of Trent hath defin'd that it is not properly a sin as it is left in the regenerated through baptism because as S. Austin teacheth concupiscence does not perfect iniquity and it is left after baptism to a good intent namely to be the seed of a spirituall warfaire vnto exercising of the soul in humility vertue and godlines is not made by God but by the sin of the flesh Howeuer the supreame prouidence lets it raign in the flesh euen after baptism that the flesh may minister matter of vertue to the spirit Though the Children of Israël Gods chosen people passed the red sea which is a Type of Christian baptism came safe to the land of promise which is a figure of sanctifying grace that baptism confers and droue away the Cananites their enemies that possessed it afore which denotates the Deuil that the Sacrament of baptism cast's out of the baptized neuertheless the supream providence left in the mids of them a Iebusaeus whereby is represented carnall concupiscence that daiiy four ented disquietnes continually quarielling fighting and prejudicing them extreaâ—ely After the same manner the desires of the flesh fight whith and sometymes ouercome the spirit not by strengh but by flattery The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Sampson who exceeded her farre in strength carnall concupiscence is a faire spoken lady that tempteth the spirit as Eue did Adam and if it finde not the spirit circumspect watchfull without sleeping and extream swift in flying from its allurements as Ioseph did from the wanton lady of Egipte it will gaine the victory infallibly in consequence of which euery Christian
her exemption from the guilt of Originall sin according to Pope Alexander the seuenth who hath declared in a speciall Bull put forth 1661. that by the feast which the Church celebrates of the Immaculate Conception is meant the blessed Virgins preseruation from Originall sin This feast of the Immaculate Conception was as to the western Church first celebrated in England and afterwards in France by the canons of lyons and though S. Bernard reprehended the practice there of as to the same canons neuertheless he was not against the feast it selfe being offended only because the said canons had introduced it by their own priuate auctority But in the Greek Church the feast of the Conception was celebrated before the year 1000. as attestes Gailatinus l. 1. c. 4. Besides since God in the creation of our first Adam prepared for his entertainment a terrestiall paradise beautified with all manner of pleasant trees bearing fruit and flowers breathing sweet smells (e) S. Austin l. de nat gra c. 36. giues euidence enough of the blessed Virgins preseruation euen from the guilt of originall sin for prouing there against the Pelagians that young children are not without sin which of necessity is meant of originall young babes not being capable of actuall offence refuseth to bring in question the Virgin Mary Now if S. Austin had impugned the Pelagians as to actuall sin he ought not to except the Blessed Virgin only but likewise all young children these hauing nothing of actuall or personall transgression whereby plainly appeares that S. Austin did not thinke that the Virgin Mary was guilty of originall sin doubtles in the incarnation of our second Adam he made his spirituall paradise to wit the Virgin Mary fan beyond the other as to beauty goodnes and splendour * S. Ansel l. de Concept Virginali c. 18. decens inquit crat vt ea puritate qua maior sub Deo nequit intelligi Virgo illa Deipara niteret In her he planted spirituall trees of all vertues and flowers of all the graces that euer had been distributed to any human or Angelicall creature And as God in the temporall generation of his onely son thought fit waueing other feisable waies of his mercy to make the Virgin Mary an Instrument of vniuersall redemption so with reference to the merits of the said son he constituted her a meanes of particular saluation he in fused into her soul the plenitude of celestiall gifts wherby it plainly appeares that all necessary requisits to the purchase of eternall life proceed from God by the Virgin Mary through the merits of her son IESUS and therefore both primitiue and modern times haue stiled her (f) S. Athanas ser in Euan. prayeth thus to the mother of God we together with the Angell Gabriel extoll thee saying Hail Mary full of grace our lord is vvith thee pray for us ô Mistris ô Lady ô Queen ô mother of God queen of mercy that opens the bowels of Gods charity and compassion to whom she will (g) S. Ephrem in quadam Orat. de Deipara makes his prayer to the blessed Virgin thus Virgin before and after trauell by tsiee we are reconciled to Christ our God thy son thou art the helper of sinners the Heauen of such as are lost with tempests the worlds comfort the deliuerer of the imprisonned and the Redeemer of Captiues S. Austin de fide symbolo de agone Christiano saith that as Adam and Eue procured our fall so both sexes conduced to our saluation insomuch that the most grieuous sinner cannot perish injoying the support of her protection As Christs saying to S. Peter feed my lambs feed my sheep was directed to one and intended to many lawfully succeeding him that gouernment being of necessary and continuall vse in the Church soe his saying to S. Iohn behold thy mother was addressed to one and meant to all * Aug. ser 18. de sanctis Tom. 10. vel vt alij sentiunt S. Fulgentius habet haec verba sancta Maria succurre miseris inua pusillanimes refoue fiebries ora pro populo ... intercede pro deuoto femineo sexu that none at all might want a powerfull and tender mother of loue and mercy to fly vnto for protection in their necessity Hence is euidenced * S. Ansel apud S. Antonium 4. p. tit 15. cap. 14. item S. Bernardus sic alloquitur Deiparam quemadmodum ô beatissima omnis à te auersus à te despectus necesse est vt intereat ita omnis ad te conuersus à te respectus impossibile est vt pereat that as it is necessary for such as are auerse from the Virgin Mary and by her despised to perish so it is impossible for such as are conuerted to her and by her respected not to be saued CHAR. V. OF THE SON OF THE VIRGIN MARY THE CONTENTS The promised Messias mediator of God and men his aboundant loue shewn in the pursuance of his mediatiou and the blessed effects thereof THe son of the Virgin Mary is Iesus-Christ (a) According to S. Austin ser 3. de Ascens to assert Christ to be man only is to deny the glory of the maker and to say that he was God only is to deny the mercy of the Redeemer for neither God alone could haue suffered nor man alone ouercome death perfect God and perfect man God the second person in the blessed Trinity made * Aug. ser Nat. Domiui Deus filius inquit se hominec fecit vt homo fieret Deus himselfe man to make man God not by the conuersion of his diuinity into mans flesh but by the assumption of human nature to his diuine person so that in this mistery of Hypostaticall vnion God and man are not two but one Christ containing three substances the diuine of his person the spirituall of his soul and the materiall of his body (b) The Prophet Daniel cap. 3. and sundry other texts of the old Scripture giue clear evidence of Christs comming into the world his destroying of sin and his redeeming of mankind By the vertue of his Incarnation he finished preuarication put an end to sin abolished iniquity brought euerlasting grace and accomplished the visions and predictions of the holy Prophets who is the anointed holy of holyes the promised Messias that came into the world a * Timor 2. vnus Deus vnus mediator Dei hominū mediator of God and men for peace and in fauour of these so charitably mediated that he gaue his body in a sacrifice for the effecting of it (c) S. Iohn the Euangelist cap. 3. calleth Iesus-Christ the lamb of God that taketh away the sinns of the world he wash't away their sinns the sole ground of Gods heauy displeasure in his own blood * Jsai 53. tanquam ouis ad occisionem ductus as an innocent lamb caried to the slaughter-house he emptied his veines superabundantly bleeding euen to the
only but also for the sinns of the vvhole vvorld whereby is meant according to the interpretation of the Council of Trent sess 6. c. 3. not the elect onely but the reprobat also being the whole world importes both the one and the other kind of men a Sauiour of the whole world notwithstanding that the greatest part thereof through obstinat perseuerance in rebellion against his diuine grace will not be saued but Christs charity to saue infinitly exceeds the zeal that any temporall Prince euer shewd in gouerning his people for Christ did not only make a law to saue but also dyed for the establishing and conseruing it as to sauing the whole world which no earthly Monarch euer did as to gouerning his people furthermore Christ left necessary expedients through the merits of his death whereby euery one come to yeares of discretion might come to the knowledg of this sauing law vnless such as should be (e) The ancient Philosophers were vnexcusable because though they knew God neuertheless they did not glorify him according to their knowledge vnexcusably negligent of the helps mercifully giuen them to that end and purpose CHAR. XXIIJ OF VERTVE THE CONTENTS The property and nature of true vertue is that it cannot be vsed amiss as star's in the night so vertue in aduersity clearly shineth the supream prouidence suffered holy Iob and Toby to fall into tribulation that they might be an example of vertue vnto imitation Four kinds of Cardinall vertues described VErtue taken in the morall seuse is a good disposition or inclination tending to the exercise of honest laudable actions conformable to the dictates of reason * Aug. virtus est quae rectè viuitur nemo malè vtitur no man can vse it amiss in regard its naturall property is to bring forth good fruit to make * Aristot 2. Ethic. virtus est qua bonum facit habentem opies bonum him good that enjoyeth it and to flourish for euer As the plant called * Maior colleg 20. meminit herbae semper viuae the herb of life is neuer preiudic'd through cold heat drouth or moisture but all waies continueth in a fresh liuelynes without withered leaues so * Uirtus aeternum viuens vertue beareth vp and florisheth in the midds of trobles and miseries for as the brightnes of the sun obscureth greater lights so the power of vertue ouercometh the greatest affliction and indeed as starrs doe not shine but in the night so vertue maketh the greatest shew in aduersity which is the triall thereof The vertue of holy Iob and Toby lay as it were hid in darknes while they continued in prosperity but after they fell into misery put as it were on a publick stage euidently appeared fire encreaseth with the blasts of wind that presse it and vertue with the fire of tribulation that tryeth it Again when the good Christians of the primitiue Church were racked tryed by reproches and scourgings by bands and impri onments stoned howed a sunder slaine with the sword then the greatnes of their vertue gaue clear euidence of their loue to God the desire of heauenly things and their contempt of the world hereby t is plaine * S. Gregor l. moral aduersitas est probatio virtutis nō indicium reprobationis that aduersity is no argument of Reprobation it being the proofe of vertue vnto saluation and piously endured is a manifest token of godlines vnto imitation For truly there is no man so sensless but beleiuing the old Testament will receiue comfort in sicknes or other corporall infirmities when he shall call to remembrance how patiently that great seruant of God holy Iob endured his grieuous vlcers and how cherfully * Sacra Scriptura refert quod ideo Deus permisit vt illius modi tentatio eueniret Tobiae vt posteris daretur exemplum patientiae eius S. Iob. the noble Toby especially beloued of God bore the loss of his sight Neither is any man so void of reason if he beleiue the new Testament but will suffer with ioy reproches contumelies the spoiling of his goods for Christs sake when he shall piously consider how cherefully the primitiue Saints of the new Testament endured stripes prisons banishments gibbets swords saunces kniues and all sort of cruell torments for the same cause The cheif heads of morall vertue be four which in respect of their eminency are named Cardinall vertues for example wisdome Iustice Fortitude and Temperance Zorostrates taught that the soul had wings and being asked of his schollars how they might get flying souls he bid them water the wings therof with the water of life and being demanded again where that water might be had he replyed darkly after his wonted manner saying the Paradise of God is watered with four riuers and that they might draw from them water of life By the four riuers of Zorastrates S. Ambr. * S. Ambro. l. de paradiso allegor per quatuor flumina quorum meminit Zorostrat intellexit quatuor virtutes Cardinales vnderstood the four Cardinall vertues which be wells of water that spring vp vnto euerlasting life But the sour riuers which are said to haue their springs in the terrestiall paradise be Ganges Nilus Tigris and Euphrates The first wherof in as much as it brings forth gold the Prince of Mettals and the Carbuncle the best of precious stones expresses wisdome which is the queen of sciences and all knowledg The second for as much as it watereth the land of Egypt against the violent heats of the sun represents temperance the innate propertie wherof is to suppress the fire of carnall lustes The third namely Tygris in regard of its swift and rapid waters which cast down strong fortresses represents fortitude that ouercomes the hardest difficulties The fourth that is Euphrates because of its fruitfull fecundity is a symbole of Iustice that furnishes human society with a great aboundance of good fruits through the true exercise the rof CHAR. XXIV OF VVISDOME THE CONTENTS Whosoeuer findeth true wisdome getteth a treasure of all good things a wise man indeed loueth vertue and hateth vice reuerenceth the best antiquity and detesteth prophane nouelties embraceth sobriety and escheweth curiosity affecteth knowledge of profitable and seeketh not after science in many things WIsdome is an armour * Rom. 13. armatura lucis sapientia Sap. 70. proposui pro luce habere eam sapientiam scilicet of light which deliuereth from darknes of error enableth to wrestle against flesh and blood and to resist spirituall wickednes in the defence of truth She is a light in as much as she furnisheth knowledge vnderstanding and counsell Prouerbs 20. and an armour in regard a man truly wise (a) Salomon Sap. 7. calleth wisdom the mother of all good things and prefer's her to scepters and throns and counteth riches nothing in comparison of her receiueth together with wisdome an army of good things and treasures of heauenly graces
1. Pet. 5. and the greater thou art in wealth dignity and place the more humble thy selfe and thou shalt find mercy with blessednes before thy maker (f) S. Gregory saith that pride is an evident sign of reprobation and contrary wise humility a most clear token of election to glory as pride is an euident sign of reprobation so humility is a manifest token of predestination CHAR. XXX OF COVETOVSNES THE CONTENTS No greedines so vnsatiable as an inordinat loue to worldly riches a couetous man is but rich in imagination a meer dreamer that waken'd out of his sleep 〈◊〉 death findeth nothing of all his riches to carry with him vertues and holy sciences be mans proper goods worldly wealth in it selfe is not euil a rich man that distributeth the superfluiries of his temporall fortune to the poor profiteth his soul vnto iust fication of life Christs example hath rendred pouerty estimable aboue worldly riches COuetousnes is an inordinat desire of riches which are the seruice * Eph. 5 diuitiae appellantur Idolorum seruitus of Idolls in regard the Couetous man turnes Idolater of his goods thinking that felicity standeth therein * Chrysos 64. in mat sicut Jaolum inquit temples sie auari auruÌ„ clauâ—tris vectibus sepiunt c. as Idolaters saith S. Chry sostome enclose Idolls in temples so couetous men enclose and defend with barrs and lockes gold and siluer preparing in the room of temples chestes and afterwards adore their shut vp treasure and choose rather to lose their eyes or life then any part therof They be like vnto a certain people * Plutarchus in quas Gracis called AEneani who were perswaded by their Oracle that they should be spoiled of their country if they gaue away the least parcell of it for though they see their brother to haue need neuertheless * Auari ita clausos omnibus voluÌ„t benignitatis fontes vt quod est in sordido charactere apud Theophrastum neque salem alijs commodent neque illicmium they shut vp their compassion from him as if they were to lose all their goods by parting with the least piece of coyne to the helping of him besides there is no more (a) According to Isidorus l. 2. de summo beno The thirst of a couetous man is neuer satiated the more he has the more he coueteth vnsatiable greedines then is the loue of mony as the matter of fire is so it burneth and according to the aboundance of riches the desire thereof increaseth and cannot be satiated for as wine shut vp in a vessell quencheth not the corporall thirst so mony locked vp in a chest neuer putteth out the fire of auarice the soul which is the cabinet of loue because of its spirituallity cannot be filled with mony no more then the chest that is the cabinet of gold can be filled with loue in regard of its corporallity there being nothing of proportion between a corporall and spirituall thing again he that loueth riches inordinatly shall be without the fruit thereof Eccles 50. no good comes to the owner therby but the beholding of or wallowing in them as did the (b) Tranquillus writeth of the Emperour Caligula that he made a spatious room to be spread all ouer with heaps of gold and his chief delight was to walkein the mids of them barefoot and therin also to tumble himselfe couetous Emperour Caligula A warran keeper after he hath made his ferret very hungry then he sowes the mouth and puts it into a cunnyburrow where the famished beast tumbles among scratches with its nailes the rabbits but cannot deuour any one to the satiating of hunger the like stratagem the deuil vseth with the couetous man he stirreth vp in him a vehement loue and an vnsatiable greedines to keep vp riches but lets him not haue the enjoyment as to vsing them * S. Cypria cpis 2. nec intelligit miser auarus speciosa esse sibi supplicia auro se alligatum teneri possideri magis quam possidere opes nor saith S. Cyprian ep 2. the couetous man vnderstandeth that to be confined to gold and to be possessed by rather then to possesse his treasures are but honourable punishments Hereby appeareth that the poor man that dreame h a dream that he hath found a mine of gold is as rich as the couetous man that hath chests filled with wealth which he vseth not and indeed he that is couetously rich is a very * Psal 75. dormierant semnium suum nihil inuenerunt omnes viri diuitiarum in manibus suis Et Job 27. diues cum dormierit nihil secum auferet aperiet oculos suos nihil inueniet dreamer the time of his dream is the night of this present life the time when he wakeneth is the hour of death the dream it selfe a vain deluding imagination that he abounds with worldly treasures for death comes with his dart opens the door of his soul and seising on him says that he must depart suddenly from his goods where with wakened out of sleep and perceiuing an vnauoidable necessity of his departure looks on euery side thinking to beare somthing away but finds nothing only he sees to his greife and sorrow that he was but rich in his imagination and that the multitude of riches in which he delighted were turned into a dream Furthermore the rich man is like vnto a dog that followes two men and t is not perceiued to which of either he belongs till they part themselues but then the dog goes with him that is his own master for till the rich man departs this life t is not known whether the riches he enioyes be his or the worlds goods but their stay with the world after his departure giues euidence enough to beleiue that the world and not he had the supream dominion ouer them neither are worldly riches properly (c) According to S. Ambrose mercy only accompanies man after his death and the riches which he cannot carry to his graue ought not to be counted his proper goods the goods of man for such only be his proper goods as are within his soul namely vertues and sciences or within the body for example health strength beauty as a wall is not denominated whit of whitnes abiding in a subject distinct from it so no man can be named properly rich in regard of temporall riches these hauing norhing of inward connexion with either body or soul Outward worldly-goods be properly called goods fortune and in reason such frail treasures ought not to be counted mans goods because they turn him from the supream good which is God because they draw him to vice and hinder his aduancement in vertue because they are thornes which choke the good seed of the Euangelicall sower that is the word of God rendering it vnfruitfull filles the soul with vnprofitable desires prick teare and pine away the body through tormenting cares and lastly
Christians in as much as they dayly serue God and haue dominion ouer their concupiscenâ—es declining whatsoeuer inclineth to sin are kings in a spirituall metaphoricall signification and in as much as they daily offer themselues a liuing sacrifice holy and acceptable vnto the diuine Majesty are Preists in a spirituall metaphoricall signification their works so offered being sacrifices in a spirituall metaphoricall signification Sacrifice taken in a speciall and proper sense is (c) Catholick definition of a sacrifice taken in the proper sense an outward oblation of a sensible visible thing by lawfull authority exhibited to God only no other object interuening vnto destruction or reall change of the thing offered in recognition of his supream excellency and dominion ouer all creatures In this Catholike definition of sacrifice are obseruable seuen sundry requisits's necessarily concurring vnto the compleating of a true proper sacrifice 1. Oblation for in euery sacrifice taken in the proper sense some sensible visible thing is offered to God and consequently euery true proper sacrifice is an oblation though * Secundum S. Thomam omne sacrificium est oblatio sed non è contra euery oblation is not a sacrifice in the proper sense for many things were offered in the old law namely brass siluer gold oile which were only sacrifices improperly and metaphorically 2. Outward oblation of a sensible thing for proper sacrifice is an act of heighest worship called by (d) This vsage and practise hath continued warrantable down from the begining of Christian Religion till these tymes Quem penes arbitrium est vis sorma loquendi vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby God is honoured aÌ„d worshipped in respect of his supream excellency in consequence whereof proper sacrifice is the chiefest kind of adoration which consisteth of some externall thing signifying the internall esteem that such as adore haue of the thing adored 3. The sensible thing must be permanent because a proper sacrifice is an exhibition of tribute due to God as king of Heauen and earth but tribute is a permanent during thing as experience teacheth in the payment of tribute vnto temporall Princes which is not a meer locution or other action enduring only for a litle while but brass siluer gold or some other permanent thing that is not flitting as are naked words 4. Oblation instituted by lawfull authority For proper sacrifice if the will of God and his institution were excluded is not an act euen of morall vertue hauing of and in it's self no goodness worthy praise nor worthiness deseruing esteem For example in the old law the slaughter or death of Lambes sheep and calfes was not more laudable then the killing of dogs wolues and hogs nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs sheep and calues excluding the others Furthermore the death and passion of Christ that was the most excellent and proper sacrifice considered in it self only abstracting from the (e) According to S. John the Euangelist cap. 10. Christ after he had declared to the Pharisies his power to lay down his life immediately added This commandement haue I receiued from my Father command he had from his diuine Father to giue his life for the redemption of the world is not an action of vertue because the death of Christ participated it's goodness and worthiness from the diuine command and his own will and indeed Abraham's willingnes to kill his son Isack who was a type of Christ had been a detestable wickedness if he had not had God's warrantable authority for it who is Author of life and death 5. Exhibited by a lawfull Minister for euery man is not a proper Minister of proper sacrifice but he onely who is by lawfull authority designed ordained and consecrated for that speciall charge and * Hebrae 5. nec quisquaÌ„ sumit sibi honorem sed qui vocatur à Deo tanquam Aaron sic Christ is noÌ„ semetipsum clarificauit vt Pontisex fieret sed qui locutus est ad eum tu es Sacerdos in aeternum secuÌ„dum ordinem Melchisedech no man should take this honour vnto himself but he that is called of God as was Aaron neither did Christ take vnto himselfe the office of High-Priest For he gaue it him that said vnto him thou art a Priest for euer after the order of Melchisedech And though God declared vnto the children of Israel that if they would heare his voice and keepe his Couenant he would make them * Exod. 19. si audieritis voceÌ„ meam eritis mihi in Regnum Sacerdotale gens sancta a priestly kingdom and a holy nation neuertheless they were not all royall Priest's taken in the proper sense but (f) According to S. Hierom. in quaes Hebraicis it was a tradition amongst the ancient Iew 's that down from Noe vnto Abraham the eldest son of each family was a Priest by diuine dispensation but the family of Aaron was invested with priestly dignity long after the institution of the pascall Lamb Exod. 12. and 28. so that in order to that sacrifice the ancient priuiledge granted to the eldest son of the family continued in force only such as descended from Aaron and both Saul and * 2. Paralip 26. 4. Reg. 14. Osias lepra punitus Osias were seuerely reprehended and punishad for attempting to offer sacrifice to which they were not specially deputed If euery priuate man should turn Priest and minister of proper sacrifice such vnnaturall proceeding against the law of God and nature would cause as dangerous and execrable confusion in the spirituall Church-gouerment as in ciuill State-gouerment if euery priuate man should turne king affecting to rule as king howeuer euen such Priest's as assume to themselue speciall and proper priesthood and deny speciall and proper sacrifice acknowledging spirituall and metaphoricall only open a door to the said confusion giuing occasion to euery priuate man to count himselfe as lawfull a Priest as such are being by baptism designed and consecrated to offer spirituall sacrifice and consequently as to the proper function of a Priest which is to * Hebrae 5. omnis Sacerdos Pontifex institutus vt offerat dona sacrificia offer sacrifice there is no distinction between a priuate man so baptised and such Priest's afore mentioned 6. Exhibited to God only because the end and motiue of proper sacrifice which is omnipotency or supream dominion in recognition wherof sacrifice is offered is found in God only although the catholick Church (g) According to S. Austin c. 20. con Faustum c. 21. Though Altars were erected in memory and honour of Martyrs neuertheless it was not the custom to offer sacrifice to Martyrs but to the God of Martyrs erecteth Altars in memory and honour of Martyrs and other blessed Saint's neuertheless she doth not offer sacrifice but to the sole God of both Martyrs and
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
catholick doctrine For if perfect contrition together with the said desire shall allwaies be necessarily required vnto remission of sins and that before the outward working of the Sacrament it is evidently plain that the grace wherby a sinner is iustifyed ought neuer to to counted the product of the said Sacraments immediate working which inference if it were granted would prejudice catholick faith it teaching that the Sacraments of the new law in vertue of their institution do confer sanctifying grace ex opere operato that is through their own outward immediat working and efficacy For example the outward sensible washing of water in baptism together with the outward sensible vttering of certaine words viêªt videlicet I baptise thee doe actually produce grace and life if no impediment interuene being sensible actions instituted by Christ himselfe for that intent and purpose wherby is clearly manifest again that if * Facultas Parisiensis An. 1638. die Iulij 1. notauit censura banc propositioneÌ„ Attritione de peccatis insufficientem esse pro accipiedae remissione peccatoruÌ„ in Sacramento poenitentiae contritionem ex perfecta charitate ad id necessariaÌ„ esse cum hac altara propositione ex priori sequeÌ„te Absolutionem SacrameÌ„talem nihil aâ—â—ud esse quaÌ„ declarationem iuridicam peccati iam ramissi perfect contrition proceeding from a full loue of God which is inconsistent with deadly sin were of absolute necessity at all times the Sacrament of penance at no tyme should produce sanctifying grace by it's own outward working and efficacy because it would allwaies be preuented by perfect contrition which is opus operantis onely that is to say an action or working of a penitent sinner through an actuall motion of the Holy Ghost which of necessity would bring with it sanctifying grace before the sacramentall absolution and consequently before the perfecting of the Sacrament of penance sacramentall absolution being the sole form thereof Wherfore though contrition as it doth abstract from perfect and imperfect be an essentiall part of the Sacrament of penance yet perfect contrition is not because imperfect contrition or attrition as it is a supernaturall motion of God ioyned to the Sacrament (e) S. Austin l. de Catech. rudibus cap. 17. expresly affirm's that attrition which through speciall assistance of diuine grace is procur'd by the feare of Hell or by a desire of eternall life ioyn'd to the Sacrament of Baptism is a sufficient expedient vnto obtaining remission of deadly sinnes in order to those which are grown vp to full yeares of discretion But if attrition be a sufficient disposition to procure sanctifying grace in the Sacrament of baptism it must likewise be a sufficient disposition vnto producing the same effect in the Sacrament of penance being there is full parity between the one and the other Sacrament for both baptism and penance haue power by their institution to confer the first sanctifying grace vnto remitting of mortall sinnes and therefore be named Sacramenta mortuorum Sacrament's of the dead is a sufficient disposition vnto the obtaining remission of sins in so much that a penitent who is attrite only in vertue of the Sacrament is * Est axiâ—ma apud Theologos Attritus per Sacramentum sit contritus made contrite that is is enabled to receiue grace of iustification which is the proper effect of perfect contrition Wherfore a meer act of attrition founded * Isaiae 26. oculi Domini super metuentes eum in timoretuo Domine concepimus parturiuimus peperimus spirituÌ„ salutis Et Aug. ser 1. timor qui coÌ„cipit poeniteÌ„tiam parit compunctionem cordis quae importat remissionem peccati either in hope of eternall life or in feare of eternall death or in abhorrence of sin in respect of it's filthinesse being by the power of the Sacrament inuested with the power of perfect contrition draweth from the heart of a penitent the poyson of sin and as physick doth first afflict and afterward heale a diseased body so attrition made a soueraingn medecine in vertue of the Sacrament doth first trouble a soul sick of sin with bitternesse of grief and afterward worketh a perfect cure on it So that a sinner is truly reconciled to God that for feare of his iustice detesteth sin and turneth to penance (f) According to S. Austin ser 10. de tempore to confesse and not to abstain from sin is rather to excuse our faults then to amende them neither are our soul 's heal'd thereby Wherfore the holy scriptures commande sinners to cast from them their iniquities and neuer to returne to them again Iohn 5. Behold thou art made vvhole sinne no more lest a vvorse thing come vnto thee And Ioan. 8. goe and sinne no more confessing against himselfe his wicked ness together with a full purpose to make him a new heart and a new spirit for the future casting away all affection to his former transgressions and truly t' is impossible for a sinner to put on the new * Aug. trac de poenitentia nemo fue libero arbitrio potest inchoare nouam vitam nisi de priori se poeniteat huc spectat illud Ezech. c 18. si impius egerit poenitentiam ab omnibus peccatis suis quae operatus est omnium iniquitatum eius non recordabor hac est prudentia leonis qui ne inveniatur à venatoribus cauda sua vestigia operit without putting of the old man with his workes he must for sake the old wayes of death if he will enter into newnesse of life Howeuer acts of sorrow and detestation in order to sin euen ioyned to the Sacrament are drie vnlesse they be moystned * Psal 6. lauo per singulas noctes lectum meum lacrymis psal 118. ab oculis meis fluxerunt magni aquae riuuli quia non custodierunt legem tuam with teares which in as much as they flow from a heart truly penitent be Gods speciall delight (g) According to S. Gregory tears shed for our sinnes procure diuine mercy and according to S. Bernard the tear's of a Penitent soul are Angels wine which reioyce ouer a sinner doing penance the Angells wine and vndoubted tokens of a sinners renewed alliance with Heauen Philo the prime Historian among the Iewes relateth that Dauid and Ionathas did so passionatly loue eath other that at one tyme in their reciprocall embracements they shed tears in such plenteous measure that they were receiued in vessels and reserued as pledges of that vehement freindship mutuall expressed The hearty teares of a penitent sinner heauenly Angells receiue preserue and offer as the gratefullest libations to God wittnessing thereby that he hath cast away from him all his transgressions and made him a new heart and a new spirit and indeed no repentance that doth not bring with it newness of life is of any value or consequence as to eternall blessednesse Antiochus 2. Machab. 9. although he came to the
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
immortality of the soul vsing that scripture-testimony I am God of Abraham God of Isaack God of Iacob and subsumeth thus there is no God of the dead but of the liuing arguing therby that the dead rise again since their souls doe not die with their bodyes Besides it is obseruable (o) Oachinus an Apostata Capucin cutteth an argument out of the cited Chap. Macchabae 2. against Purgatory arguing thus If there were a Purgatory though there were no Resurrection of the dead neuertheless prayers offered for the dead might not be in vaiue because the souls thereby might obtain deliuerance from their pain 's that Ochinus an Apostat Capucin fryer abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory and after the very same way of arguing Mr. White abuseth it to ouerthrow a catholick assertion that teacheth the deliuerance of souls out of Purgatory in vertue of holy Churches suffrages Likewise sundry hereticks haue made vse of the same Text to weaken the authority of the books of Machabies pretending that the words If those that were shain should not rise again containe a manifest errour namely that soul's die with their bodies and rise again wherby is plainly euident that it is no difficult business for a man that is wantonly ambitious to be singular in teaching to cut out of scripture abortiue interpretations and to fit them to his vain vnquiet fancy by which he is biassed But how happens it that Mr. White alledgeth scripture-authority vnto the deteyning of good souls in Purgatory till the generall Resurrection * Mr. White in Dimenso 2. affirmamus itaque nos euideter conuinci ex hoc testimonio non solus poenis Purgatorij animas ante Resurrectionem and to lay claime to euidence in his deduction from thence It is not his custome to fly to that sanctuary for protection of his Nouelties nor to acknowledg euidence enough in the scriptures themselues to determine any controuersy for he expresly writeth that It were as ridiculous to seeke the decision of controuersyes out of the Bible as to cut with a Beatle or knock with a straw howeuer it seemes he hath a good minde to cloath his doctrines in the scripture colour's when that holy liuery how vnhandsomly soeuer put on may serue him for a disguise From the premises is euidenced how little reason Mr. White hath to boast of the two mentioned scripture-Testimonies viz. 2 Machab 12. 1. Cor. 15. vauntingly saying These two texts therfore remaine inviolable as first not to be resisted without manifest violence secondly pointing at the very knot of the controuersy that souls once engaged are not capable of that eminent good of being deliuered from their pain 's before the Resurrection And from these pitifull inferences he passeth vnto other scripture-Testimonies wherby he endeauour's to proue that euen blessed souls haue need of prayers but of his vnnaturall and irrationall arguments as to this point the Character of the Church triumphant shall giue euidence enough CHAR. XVI OF HOLY ORDER THE CONTENTS As God in the old law constituted superiour and inferiour Ministers to serue in the Temple so in the new law he hath appointed Bishops Priests Deacons Sub-Deacons c. one more eminent then an other to dispense diuine misteries in the Church of Christ Though euery Bishop is a Priest neuertheless enery Priest is not a Bishop to confer the Sacraments of holy Order and Confirmation is proper to Episcopall authority onely there be seuen Ecclesiasticall Orders taken in the proper sense corresponding to as many distinct functions exercised in relation to the celebrating of the holy Euchariste clericall tonsure can make noe good claim to an Ecclesiasticall Order taken in the proper sense Episcopacy in an holy Order the noblest part of the Churches Hierarchy a proper Sacrament and imprint's a speciall character in the soul of him that is ordain'd a true Bishop Bishops and Priests down from the Apostles till these tymes embraced a single life answeres to sundry Arguments made in fauour of Priest's Marriages HOly Order taken in the restrained Ecclesiasticall sense (a) 1. Timoth. 4. Neglect not the grace S. Paul saith that is in thee vvhich vvas giuen thee by prophesy and imposition of hand 's of Priesthood S. Chrysostom hom 13. commenting vpon this sacred Text affirmes that the Apostle meant by imposition of hand 's the Sacrament of holy Order which Timothy receiu'd of him after the same manner Theodoret interprets the sacred Text 2. Timot. 1. Stirr vp the grace of god vvhich is in thee by the imposition of mine hands That is by my ordaining thee who am a Bishop and S. Ambrose writing vpon the same Text implyes in the imposition of hands all the outward actions and words which were done and said ouer himselfe when he was ordain'd a Priest Besides in the primitiue Church when a Bishop confer'd the holy Order of Priesthood he vsed to bless the party ordain'd lye his hands on his head and giue him power to offer sacrifice for the liuing and the dead in the name of our lord that is in the room of Christ In consequence of the premises since in the ordination of Priests grace is giuen by an outward sensible sign holy Order is a Sacrament of the new law and so is desin'd by the Council's of Florence In the Decree of Pope Eugenius And Trent sess 23. can 4. is a proper Sacrament of the new law whereby a reasonable creature of the male sex * Baptismus requiritur in eo qui ordinatur quia baptismus in re suscept us est Janua aliorū Sacramentorum cuius proinde characterem character Ordinis supponit vt patet ex cap. si quis presbyter and baptised is ordained and enabled to perform the ministery of the Euchariste or in the celebration therof to serue after a speciall manner (b) Diaconesses mentioned Epis ad Timoth. could make no more claim to an Ecclesiasticall Order taken in the proper sense then the Religions men and women of those dayes being they had no power or iurisdiction as to the accomplishing or administring of a Sacrament And although Deanship Arch-Deaconship Priorship and Abbat-ship lay claim to something of Ecclesiasticall iurisdiction neuertheless by vertue of their institution and consecration they receiue no power to administer a Sacrament or to serue specially in the administration therof and t' is the same as to Arch Bishops and Patriarchs considered precisely in order to the dignity they haue ouer and aboue the Order of Bishops in vertue of his ordination * Hieron Epis 57. quae est ad Euagrium vt sciamus inquit traditiones Apostolicas sumptas de veteri Ecclesia puta ex Vaticinio Jsaiae cap. 6. Assumam exijs in Sacerdotes Leuitas quod Aaron filij eius Leuita in Templo fuerunt hoc sibi Epistopi Presbyteri Diaconi vendicant in Ecclesia S. Hieron locum Isaiae intelligit ad literam de Apostolis
successoribus corum in officio sacerdotali As God in the old law took of his people to be Priests and Leuits that is constituted superiour and inferiour Ministers for the administring of diuine things in the Temple so in the new law he hath ordained diuers degrees or states of Ministers one more eminent then an other for example Bishops Priests Deacons and other Clergy men to (c) The Apostle saith Rom. 4. Let a man think of us as of the Ministers of Christ and the Dispensers of the Misteries of God that is of the Sacraments From whence the Council of Trent infers that it is in the Churches power to dispose appoint ordaine in the dispensing of Sacrament's what she shall think expedient for the benefit of those which receiue them and the greater reuerence of the same Sacraments so that no alteration be made as to the substance thereof dispense diuine Mysteries that is to say the Sacraments in the Church of Christ as concerning Bishops the scripture maketh mention of them as diuinely instituted Act. 20 rake heed vnto your selues and of all the flock wherof the holy Ghost hath made you Bishops to rule the Church of God and the name Bishop according to the consenting testimonies of all Interpreters and Fathers signifys an Ecclesiasticall person that by common vsage of speech is called a Bishop (d) According to the Apostles doctrine set down Act. 20 Bishops receiue their power of gouernment in Order to the Church from the holy Ghost wherfore they be Pastores Ecclesiae Pastors taken in the proper sense seing that Church-gouernment is proper to them Again according to the same Apostle 1. Timot. 3. 2 Bishop is cloth'd with power of iurisdiction aboue a meer Priest So that according to diuine right a Bishop is aboue a meer Priest as appears by the Council of Trent sess 21. c. 1. and indeed a Bisphop by vertue of his ordination and character hath power to confer the Sacraments of holy Order and Confirmation validly in consequence of which he is by diuine dispensation aboue a meer Priest because both his ordination and character haue institution from Christ nor matters it that a meer Priest by speciall priuiledge may be enabled to confer the Sacrament of Confirmation being his ordination and character gine him no such power which is a Church-gouernour invested with superiority ouer meer Priest's in respect both of ordination and iurisdiction Again the scripture nameth Priests as distinct from Bishops 1. Timoth. 5. against Priests receiue none accusation but vnder two or three witnesses where doubtless the Apostle meaneth Priest's as wanting Episcopall dignity and ordination both because Timothy exercised authority ouer them as also in regard that in the same Chapter he gaue a command to Timothy whom he had ordained a Bishop afore to cherish and feed those Priests for as much as they were vnder his charge and as substitutes administred the Sacraments vnto the faithfull of the Church vnder him which command cannot be meant in order to Bishops since these are not (e) Aerius made no difference between a Bishop and a Priest which errour wickless the first English Heretick espoused and after him Luther and is now an assertion generally taught by sectaries of these dayes near vnto this heresy is the opinion of certain singular schollars who teach that the ordination of a Bishop and a Priest is the same and although S. Hierom assert's that the primitiue Churches were gouerned by common Counsell of Priests neuertheless he neuer assert's parity between a Bishop and a meer Priest as to the power of iurisdictiou which is the matter in debate between catholick's and sectaries howeuer catholick Bishops confer with meer Priests and embrace their Counsels in the gouernment of their seuerall Churches respectiuely but from thence no man ought to infer equality between Bishops and meer Priests as to unrisdiction for a meer Priest cannot ordaine a Priest or confer the Sacrament of confirmation as meer Priests subject to the iurisdiction and committed to the care of an other Bishop Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure conscience and the condition of their office doth euidence plainly enough their inferiority and subordination not only to Bishops but also to meer Priests and the Apostle Act. 6. declares also as much Likewise this catholick assertion doth appeare by the ecclesiasticall Hierarchy instituted by diuine ordination * Trid sess 23. can 6. definit esse in Ecclesia catholica Hieâ—â—rchiaÌ„ ordinatione diuina institutam quae constas ex Episcopis Prasbyteris ministris Et can 2. eiusdem sess dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium alios ordines majores minores per quos veluti per gradus tendatur in Sacerdotium to consist of Bishops Priests and Ministers Trid. sess 23. can 6. which manifest's a reall difference in the offices of each of them Howeuer the scripture sometimes doth call Bishops * Per impositioneÌ„ manuum Presbyterij S. Timoth. 4. Apostolus noÌ„ intelligit nomine presbyterij Officium dignitateÌ„ siue authoritatem presbyteri vel Sacerdotis sed catum vel collegium presbyteroruÌ„ sic tamen vt nomine presbyteroruÌ„ etiam Episcopos includat quod est iuxta consuetudinem scriptura liquet Apostolum ibi locutum fuisse de Episcopis de illis enim presbyteris loquitur quorum ille erat vnus Nam cap. 2. Epis 1. loquens de eadem ordinations Timothei ait per impositionem manuum mearum proinde ipse Paulus erat vnus ex Episcopis qui ordinauerunt Timotheum Deinde iuxta vetorem Ecclesia morem non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando vt notut S. Chrysost 1. Concil Nicanum lege Lata sanciuit vt Episcopus non nisi à tribus Episcopis consecraretur ideo in ordinations Episcopi plures Episcopi manus imponunt ordinando vero presbytero vnus sufficit Episcopus by the name of Priests promiscuously for example in the Epistle to Titus the Apostle sayes I left Titus in Creet that be should ordaine Priests in euery Citty that is Bishops for so the Apostle in the same Chapter doth interpret his meaning adding after that appointment these words For a Bishop must be without fault vnreprouable where the particle for doth import a coniunction causatiue which doth euidence that the Apostle vnderstood by Priests Bishops But hence no man ought to infer full parity or equallity between a Bishop and a Priest since the distinction of Bishops from and the preeminence aboue Priests is by continuall vsage receiued and preserued in the catholick Church down from the Apostles to the present times And though euery Bishop is a Priest neuertheless euery Priest is not a Bishop as euery Cherubin and Seraphin in the celestiall Hierarchy is an Angell this name being common to all alike but euery
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean