lib. arb c. 2. vt primus parens inquit meliores gigneret quam ipse esset non erat aequitatis sed ex conuersione ad Deum vt vinceret quisque suppliciū quod origo eius ex auersione meruerat adiuuari oportebat it had been against reason and equity that Adam should beget children better then he had made himself by his fall so it were against Gods mercy to continue them in the calamities vnto which they were begot these being no defects of theirs personally By necessary consequence is euident Gods clemency and bountifullnes in laying his commandements vpon man (b) The Council of Trent sess 6. defines that God commands nothing that is impossible but by commanding warneth us to doe what we can and to ask of him what we cannot doe and so God assistes us to do what of our selues we cannot and S. Austin l. de gra lib. arb c. 16. teacheth that therefore God commandeth what we cannot do of our selues without his grace to the end we may know thereby what we ought to demand of him So that O lord giue requisits to do thy commandements and command vvhat thou vvilt was a prayer often vsed by S. Austin By commanding he admonisheth him as to free will to doe what he can of himself as to grace to aske of him what himself cannot doe and God most bountifully and sweetly doth operate in mans asking and cooperate in his doing graciously * S. Tho. 1. 2. q. 106. a. 2. ad 2. lex noua inquit iram non operatur quia quantum est ex se dat sufficiens auxilium ad non peccandum Et paulo antz si quis ait post acceptam gratiam noui Testamenti peccauerit eum maiore poena dignum esse tanquam maioribus beneficijs ingratum auxilio sibi dato non vtentem furnishing euery one with requisits for the execution of all things commanded furthermore God promiseth a reward of eternall life to such as shall faithfully execute his commands as it wee extorting from them the seruice and duty which the law of nature obligeth and the expectation of promised blessednes encourageth vnto so that the diuine lawes and ordinances are sweet and easy God only requiring from each man come to the vsing of reason what lyeth in his power or will fortifyed by grace to performe It is the denil that asketh of man hard things for example to hate God blaspheme his holy name decline his diuine worship dissobey parents wrong out neighbour detract from him wound his honour and reputation which are things very hard being contrary to the light of naturall reason but God requireth only to loue and serue him and our neighbour for him in which consists the fullnes of all his commandements and very easy being conforme to the dictates of naturall reason Whereby followeth that whensoeuer the deuills request is granted and Gods denyed it is not because Gods request is hard but because mans heart is hardened in obstinacy and pertinacy against the clear light of naturall reason and supernaturall inspitations Since the first age of Christianity for about 1500. Yeares till Luther and Caluins time no example of any author can be produced for hauing impugned a possible obseruation of diuine lawes and ordinances all writers vnanimously affirming * Aug. ser de tempore ait nec impessibile potuit Deus aliquid imper are qui iustus est nec damnaturus est hominem pro eo quod non potuit vitare quia pius est Vnde l. 1. retrac c. 10. ait omnes homines posse si velint implere precepta Dei sed praeparari voluntatem à Domino qui operando incipit cooperaendo perficit vt docet Aug. multis in locis quod misericordia Dei nos in omnibus praeueniat consentire autem vel dissentire propriae voluntatis est that as God who is good doth not dam any man for an offence he cannot auoide so being iust he doth not command things impossible and indeed to impute to God an impossibility in his commands is (c) S. Hieron Epis ad Damas writeth thus We detest the blasphemy of those vvich teach that things impossible are commanded or that all men cannot keep the commandements and S. Basil in Regul c. monach c. 33. affirm's that God who is both iust and mercifull would neuer command us any thing vnless he gaue power to doe it blasphemy and sacriledg deuesting God of his iustice besides it giues the lie to the holy Ghost who saith that the Priest Zacharia◠and his wife Elizabeth were both iust before God and walked in all the commandements and iustifications of our lord without reproof CHAR. XX. OF PREDESTINATION OR ELECTION TO THE KINGDOM OF HEAVEN THE CONTENTS Grace doth not proceed first from merits it is giuen Gratis and from thence is named Grace election or Predestination to diuine Grace comes not of him that willeth nor of him that runneth but of God that sheweth mercy Gods election or Predestination of man to the kingdom of Heauen supposeth fore knowledg of Good works through Grace Graetis giuen the glory of Heauen is a prize a just crown a reward ordain'd for those which employe faithfully their Talents of Grace which mercy bestow'd S. Paul found mercy after many euill works yet he had neuer found the kingdom of Heauen but for his many good works PRedestination or election to the kingdom of Heauen is a firme purpose or decree of Gods electiue will vnto glorifying such as shall depart out of this life in due conformity to his diuine laws and ordinantes although God as the vniuersall bountifull benefactor (a) The Prophet Isaias cap. 5. setting foorth generall mercy in the person of God faith What could I haue done any more to my vinegard that I haue not done vnto it vvhether haue I looked that it should bring forth grapes and it bringeth forth vvild grapes Where by the vinegard the barren people of Israël by the grapes good by wild grapes euill works are figuratiuely meant God signifying thereby that on his part he had furnisht the people of Israël with all requisits necessary to the exercising of good works who neuertheless on their parts brought forth euill works only and in the 62. chap. of the same Isaias God complaines of the Israelits saying I haue spread out myne hands all the day vnto a rebellious people that vvalketh ina vvay vvhich is not good after their ovvn imaginations doth furnish each reasonable creature with sufficient expedients to see his own infirmity to confess his imbecillity and to know to seek profitablely what vnprofitablely he knowes not namely a diuine cure for his miseries and this act of bountifullnes is properly named grace grace (b) The Apostle Rom. 11. affirmes that grace were not grace if procured by our works and indeed as S. Austin teacheth grace comes not of our merits but is giuen gratis and therefore is called grace so that
not desert before himselfe be deserted and that is to say God doth not refuse his (c) Mat. 7. If ye that aere euil can giue to your children good gifts hovv much more shall your Father that is in Heauen giue good things to them vvhich aske him This sacred text evidently shew's Gods willingnes to furnish all expedients necessary for the sauing of euery soul if asked aright and indeed by good things are meant all spirituall meet helps of diuine grace plenteous measure of grace that brings effectually vnto iustification of life if man doth not refuse Gods call vnto it neither doth God cease * Apoco 3. ecce sto ad ostium pulso Et Luc. 11. pulsate aperietur vobis to call though man neuer comply with or consent to Gods calling and as the whole aire is said to be darkened in the absence of the sun notwithstanding that stars remaine in the firmament which furnish an inferior light so man is said to be hardened through obstinate * Aug. l. 1. ad Simplicianum Noluit Esau non cucurrit sed si voluisset cucurrisset Dei adiutorio peruenisset qui velle currere vocando prâ—staret nisi vocatione contempta reprebus fieret resisting of the diuine mercy although he doth not want sufficient grace to call him to Gods plenteous grace who obstructs the way of correction to none and giues power of doing well euen to euery one though hardened against him (d) According to S. Austin l. 3. de lib. arb c. 19. euery man hath power to know to seek profitably what vnprofitably he know's not l. de cor gra c. 17. teacheth expresly that in the day of generall judgment it may be answered to a damned soul that shall plead want of perseuerance in grace that he might haue perseuered if he would himselfe and therefore in an other place ascribes the hardnes of Pharaohs heart to his own fault being he resisted Gods mercifull grace whereby he might haue cast from him his transgressions Likewise S. Austins Disciple S. Prosper in his answere to Vincentius questions auerres that God depriu's no man of power to do well nor obstructs his way vnto correction Pharao as well as Nabuchodonosor might haue obtained plenteous grace of true repentance vnto iustification of life if he had not contemned gods call vnto it it was in his mercifully called as well as in the others power to embrace the diuine call vnto amendement Gods plenteous grace (e) In order to the royall dinner mentioned Mat. 22. S. Austin l. 38. quaes 68. expresseth his sentiment thus To that supper vvhich our lord saith vvas prepared neither all those vvhich vvere inuited vvould goe neither those vvhich vvent could haue gone vnless they had been called in consequence of which saith this greatest Doctor of grace neither these that vvent ought to ascribe their going to themselues nor those vvhich refused to goe ought to impute their not going to any other then themselues since it vvas in their ovvn povver to goe being they vvere inuited is like the plentifull nuptiall dinner prepared by the king mentioned in the Gospell at the mariage of his son of which many of his subjects made themselues vnworthy because being bidden they did not only refuse to goe but also sharply treated those that bid them Pharao was like these vnworthy bidden guests for he did not only contemn Gods call to plenteous grace of repentance but also made light of the callers and therefore God made him an example of his iust wrath multiplving his miracles and wonders in the land of Egypt euen to the desolation of him and his kingdom Hereby may be illustrated what is inserted in the said Gospell to witt Many called few chosen God calleth as he is a mercifull bountifull benefactor and is said to call many because he calleth all for his calling is an act of his first will which is (f) According to S. Chrysostome hom in ep ad Eph. Gods first will is that euen those which haue sinned against him may not perish but his second will is to let the wicked perish For this subsequent or secundary will of God is called the will of his iustice because as to this will rewardsare decreed sutable to the merits of each one God rendereth the enjoyments of Heauen for good and inflicteth the punishments of hell for euil works his will of mercy to saue all hauing made none vnto damnation but God chooseth to his glory as he is a iust rewarder And this his choosing is an act of his second will which is the will of his iustice to reward euery one according to his works and he is said to choose few because in respect of the many ill works which God finds deseruing damnation (g) S. Chrysostome hom 30. in act Apos teacheth that Gods preordination to glory supposeth his fore knowledge of good works in regard whereof he preordaineth and predâ—stinateth to glory effectually in consequence whereof the sole way to obtaine eternall blessednes is to abstaine from sin and perseuer in good works he finds few good works to choose worthy glorification CHAR. XXIJ. OF CHRISTS CHARITY TO MAN THE CONTENTS Christ came into the world to destroy sin and death and accordingly offered the Cup of his passion for as many as were liable thereto that is for the deliuerance of all men the elect and reprobat the whole world joynt and seperat except the Virgin Mary had sinned and perished in Adam Christs murderers had no reason to dispaire being Christ euen for them offered his prayer CHrists charity to man is the Cup of his passion made (a) According to the Apostle 2. Cor. 13. Christ was crucifyed as infirm that is according to the infirmity of human nature which he had assum'd in regard where of S. Prosper nameth Christs charity towards mankind the Cup of his passion made of human infirmity which is conform to Christs own words set down in S. Matthews Gospel Can ye drink the Cup that I shall drink of And the 26. Chap. of the same Gospel If it be possible let this Cup pass avvay from me Where is meant by the Cup Christs passion of human infirmity and diuine vertue vnto saluation to euery one that shall drink of it As Christ purposely came into the world * Timoth. 2. Christus Dei hominum mediator mediator of God and men excepting none from his mediation so he purposely offered the Cup of his passion for all excluding none from drinking thereof which is to say that * S. Leo. ser de natiuit Domini Dominus inquit noster peccati mortisque destructor sicut nulluÌ„ a reatu liberum reperijt ita liberandis omnibus venit being come to destroy sin and death and finding none free from the guilt of either he made himselfe the Generall Redeemer of all for their deliuerance out of both himselfe became the full propitiation for
wherefore t is manifest iniustice to exacte or contracte for lucre aboue the capitall stock that is lent and herein precisely lies the consistency of mutuum loane Besides t is vnlawfull to exacte interest of fruit from a thing that is vnfruitfull and wholy barren of it selfe but for example * Nummi noÌ„ pariunt alios nummos nec frumentum in arca vel iam consumptum parit aliud frumentum money cannot bring forth money being in it selfe fruitless Agam the selling of time is a transgressing of the diuine and naturall law that haue made tyme sun and aire common to all alike but such as in vertue of lending precisely namely money bread wine oyle which consume away with vsing for dayes weekes moneths yeares receiue or exacte interest aboue the principall stock sell tyme for since a thousand crowns exceed not the valeu of a thouland crowns to exact lucre or interest precisely in regard of the loan thereof for a moneth or a yeare is to exacte an encrease of riches for the tyme of the same loan which implies selling of tyme neither matters it though the party that lendes say that he does not exacte interest in respect of tyme loan or vsing of the thing lent but in vertue of the gain which the party that borroweth reaps thereby it matters not I say because t is vnlawfull to exacte an encrease of riches from any thing that is not ones own but he that lendes money can haue no iust claim to the lucre that comes of lending and vsing it because the loane transfers the dominion and vse of the money to the party that borrowes wherefore the gain pertaines in equity to him who has the property and vse of the thing of which the gain comes whereby appears clearly the difference that is between a thing lent taken in the proper sense afore mentioned and a thing let or set to hire * Conductor de proprietate rei locatae quaestionem referre non potest c. de pignore actione l. credito Proinde contractus locati conducti per quem vsus alicuius rei puta domus praedij equi quae vsu non consnmitur pretio concediturlicitus est item contractus deposite per quem sola custodia rei alteri coÌ„mittitur vèrum quando res quae in numero mensura pondere consistunt deponuntur facta potestate depositario vt eis vtatur tunc incipiunt esse mutua simul ac deposrtarius incipit eis vti qui sic deponit facta expressa vel tacita aut intentione principali vt aliquid lucri inde ei redeat committit peccatum vsurae quia qui sic deponit in effectu mutuat sperare principaliter lucrum ex re mutuata est vsura Item licitus est contractus commodati per quem conceditur vsus alicuius rei quae vsu non consumitur vt gratuita commodatie equi libri rursum licitus est contractus pignoris per quem debitor aliquid creditori in cautionem pignorat huiusmodi enim contractus non transferunt dominium sicut emptio venditio permutatio donatio mutuum for the dominion of what is let or set to hire it not transfered from him that letteth or setteth to hire so that the Hirer has noe good claim to the property of the thing hired and therefore t is lawfull for him that letteth or setteth to hire to exact or reciue lucre for the thing let or set to hire in regard of the vse of it being the dominion and property thereof belonges to him but for as much as the dominion of things lent which consum in vsing is transferd from the lender to the debtour t is impious and execrable to exacte or receiue encrease of riches vpon that scoare being the profit is due to him that can chalenge the property of the thing that yeeelds it wherefore the hazard or danger of losing a thing let or set to hire concernes him that letteth or setteth to hire and not the hirer soe that if a thing hired perish without any fault of the hirer the loss is his that letteth or setteth to hire but if a thing lent onely for example money bread wyne oyle perish by accident t is the debtours loss to whom the dominion thereof was transferd The premises clearly euidence the * Aug. cur miser homo faeneraris homini fanerare Deo centuplum accipies vitam aeterna possidebis wretched condition of an vsurer his life is cursed of God for he sels what is not his own to encrease his riches by vniust dealings and since such as did gather wood vpon the saboth day were stoned num 15. what shall become of an vsurer that gathers lucre on euery day selling all the dayes of the yeare for the encreasing of riches * Vsurarius omni die omni felto facit suos operarios nuÌ„mos operari Besides in his deadly sin he inuolues as many as he employes in his wicked practices and Notaries especially that compose vsurarious contracts for thereby they contract the guilt of perjury * Notarij quaÌ„do creaÌ„tur iurant sâ— non facturos instrumenta vsuraria Deinde perjurus testificari non potest quantumcunque poenitentiam egit cap. extra testibus which depriues them of power in the future either of making publick instruments or bearing legall witnes CHAR. XXXII OF LVXVRY THE CONTENTS Euill effects come of carnall lusts whores and whore keepers both are abomination to God the lawes of Christian commonwealths that tolerate whores to the eschewing of greater inconueniences are not vnjust to permit is not to commit a sin to doe wickednes that good may come of it is euil euery mortall sin expelleth charity out of the soul the daughters of lot retained nothing of charity in their outward sin LVxury is an inordinate coueting of carnall pleasures which are the works of the flesh namely adultery fornication vncleanes wantonnes * Iob. 31. ignis est vsque ad perditionem deuorans Luxury is a sire which deuoureth to destruction for as much as it * Hierom in cap. 4. Osea fornicatio voluptas peruertit sensum animam debilitat de rationabili homine brutum efficit animal Et S. Greg. l. mor. idem docetâ— dulle the sense weakenes the vnderstanding spoiles the memory darkenes the sight makes the body loath some to the sight ill fauoured pale ill sauoured stinking hastens old age and rootes out of the soul the young plantes of diuine grace * Isa 41. halitus eius â—diaboli prunas concupiscentiae ardere facit This sire is kindled by the deuil who is the author of carnall lusts and as a smith when he cannot temper a piece of yron to his mind putes it in the sire blowes the coales till it b red hot then workes it according to his own will and pleasure so the deuil when he cannot lead a soul into wickednes blowes the coales in the fire of luxury
* Clemens Alex. anima inquit por saginam degenerat in corpus change the soul into the nature of a body and the whole man into the similitude of the Image of beasts Tigers of mighty strengh and courage when their bellies are filled become so cowardly that a company of Curres shall frighten and chase them away in like manner immoderateating and drinking conuert manly courage into effeminatnes besides as the rauenous animal named Gulo created doubtless to the shame of all gluttons after it hath fed so plenteously of a carrion that more cannot be cram'd down hasteneth to some narrow passage between two trees and there presseth its belly vnto making more room which done forthwith returnes to the same carryon and falles on afresh so a glutton after he hath discharged his stomach which immoderat eating or drinking had ouercharged afore hasteneth to the table again for a fresh charge which was the dayly practice of Vitellius the Emperour as Tranquillus writeth in consequence of the premises gluttony is an enimy to nature a shame to mankind a fawning deuil a pleasant poyson a sweet sin a cruell thiefe that spoileth the body * Prouerb 21. qui diligit epulas in egestate erit qui amat vinum pinguia non ditabitur of temporall goods depriueth the soul of euerlasting treasures and carrieth both of them * Psal 77. adhuc escae eorum erant in ore ipsorum ira Dei descendit super eos to hell CHAR. XXXVJ OF SLOTHFVLNES THE CONTENTS A slothfull man is the vnprofitable seruant that buryeth his masters talent in the earth making no aduantage therby a man that is not employed in good works cannot profit himselfe euery tree that bringeth forth nothing of good fruit shall be hewen down and cast into the fire SLothfulnes is a faint remisnes in the exercise of good works corporall and spirituall The slothfull man is the vnprofitable seruant that buryed his Masters money in the earth making nothing of aduantage therby Mat. 25. he hideth the treasure of diuine grace in his bosome and refuseth to employe it euen vnto helping himself if he would put it to encrease though he were naked he might be cloathed though poor he might be made rich and though he were blind he might procure eye-salue that might giue him clear sight Through heauines and want of courage he neglecteth the worke of his diuine master to his own disaduantage that is he refuseth to worke with the treasure of diuine grace that leadeth to blessednes he hath an abhorrence of painfull labour wherfore as * Prouerb 24. per agrum hominis pigrì transiui ecce totum repleuerant vritcae operuerant supersiciem eius spinae a feild that lies idle vnlaboured and vnsowen bringeth forth thornes netles and other vnprofitable herbes so the feild of his soul in as much as it is not exercised in good workes engendereth euill weeds of wicked vices and indeed his sole delight is to liue at ease without working * Prouerb 6. sicut ostium vertitur in caxdine suo ita piger in lectulo suo he cleaueth to the bolster of his bed as a doore to the hinges and turneth therin alike while he entertaineth his thoughts with delight he coueteth earthly and celestiall treasures but will not worke for the gitting of either His louing Master standes at his doore and knockes Apoc. 3. yet he will not rise to let him in he is afraid lest a lyon stand without laying waite for his blood Prouerb 22. That is he inuentes idle excuses to the excusing of his idlenes vnwilling to worke in the pursuance of his duty he thinketh to liue by desiring * Prouerb 21. desideria occidunt pigrum tota die concupiscit desiderat and his desires kill him The spider all day weaues a web to catch a fly the cat all night watches to surprise a mouse the pismire laboures all summer to prouide meat against winter in sum all liu'd beasts take paines respectiuely in order to the end wherto the supream prouidence hath ordained them notwithstanding man more vnreasonable then beasts with out reason through sluthfullnes neglecteth to worke for the obtaining the inheritance of Heauen which is the noble end of his creation the delight he hath in the dream of his vaine desires as cords bind and as heauy fetters load him and fille his heart with wickednes aboundance of idlenes causeth the execrable abominations into which the Sodomite fell Ezech. 16. Sampson while he was employed in assaulting the Philistians escaped their snares but as soon as idlenes carryed him into an inordinate affection towards a wicked woman God departed from him and suffered him to come into the hands of the same Philistians who bound him with fetters and put out his eyes Iud. 16. nor Salomon was defiled with luxury and Idolotry as long as he was busyed in building of the Temple a vessell when t is filled with wine is not capable to containe more a man full * Aug. non facile capitur tentatione qui bono vacat desiderio of godly employments giues no place to the deuil whose entertainment is among such onely as exempt themselues from the exercise of good works among such as liue at * S. Bernard est otiosus inquit tanquam mollis calcitra in qua diabolâ—s quiescit libenter ease and delight in sloghfull idlenes and among those which are vnprofitable seruants that put not their Masters excellent tallent to encrease and such will be cast into vtter darknes for euery tree that bringeth not forth good fruit shall be hewen down and put into the fire Mat. CHAR. XXXVIJ OF A MISSIONARY PRIEST THE CONTENTS The honorable end of Priestly mission and what is requir'd of a Missionary Priest in the pursuance of his charge AMissionary Priest is the holy minister of Christ according to the order of Melchisedech the faithfull seruant rightly ordained approued and sent to worke in the vineyard of his lord the dispenser of the Euangelicall word (a) Malach. 2. The Priests lippes shall preserue knovvledg and they shall seek the lavv at his mouth for he is the Angel of the lord of Hostes the mouth of God by which God speakes to his people and declares his ordinances and since God is * 1. Io. 3. Deus charitas est charity the speeches and deeds of a Missionary Priest ought to come from him as the sanctuary of charity vnto saluation to euery sinner that will be conuerted to God whose charity is to saue and the honorable end of his mission is the zeal of soules which God created after his own Image in respect wherof amongst all diuine things (b) According to S. Gregory l. 1. in Ezech. hom 12. ther 's no sacrifice more agreeable to God then 2 holy zeal to saue souls which beare the Image of the blessed Trinity again according to S. Denys l. de caeles Hier. to cooperate with
exercise of good works opposite therto namely fasting praying Alms deeds c. S. Iohn did not require of the sinfull Iewes inward detestation of their transgressions only but exacted likewise the exercise of painfull works outwardly as to compensation or satisfaction thereof wherefore as fruit's do suppose the Tree that produceth them so good work 's which be fruites of penance suppose sinnes pardoned afore through penance taken in the sense mentioned in consequence whereof they suppose somthing of temporall paine due therunto otherwise they ought not to be called fruit's worthy of penance since after the remission of sinn's in order to the guilt thereof nothing remaineth that requireth fruit's worthy of penance if temporall pain be laid aside for the malice of sin which is it's mortall guilt cannot be taken away in part to wit partly by contrition and partly by painfull works outwardly exercised being indiuisible and without parts so that to exclude temporall punishments as due to sins remitted afore is to ascribe nothing to outward works of satisfaction in reference to penance which is contrary to the word 's vttered by S. Iohn Do fruites worthy of penance And hereby is required besid's meer works of penance proportion between the works and the sin 's committed as plainly shew's the word worthy * S. Grego hom 20. non debet inquit esse par fructus boni operis eius qui minus eius qui amplius peccauit For example one that sinneth little is liable to less satisfaction then another that sinneth much Caeteris paribus and although sacramentall satisfaction be proper only to the new law established by Christ yet taken in the generall sense in order to temporall paine that remain's after the guilt of sin is blotted out was in all times a necessary requisite for the obtaining eternall life as doe clearly euidence the scripture-testimonies sett down Howeuer no satisfaction is worthy vnless the Penitent that satisfyes be in the state of grace and therby incorporated into Christ for satisfaction is made worthy only through the merits of his death and passion the application wherof is an effect of his supernaturall friendship which is not between him and a sinner continuing in the state of mortall sin in consequence of which outward works worthy penance do suppose sanctifying grace in him that worketh worthily vnto remission of temporall paine Furthermore this catholick doctrine is euen agreable to the dictates of naturall reason for as much as amongst men it is not enough that he who wound 's the honour of his neigh hour conceiue inward griefe of that offence only but he ought also to exercise an outward action to the restoring of the honour taken away which hath something of satisfaction in order to the party offended and something of pain in order to him that offendeth so (e) According to S. Leo. ser 7. de Epiph. Domini No man is so clens'd from sin as that neither iustice can findein him what to condemne nor mercy what to pardon it is expedient for him that is a penitent besids an act of inward detestation of his sins to endure something to the satisfying of God as to the dishonour done him therby and as by sinning he hath vsed ill the creatures of God taking inordinate delight therin so he ought to suffer from creatures something of affliction to the repairing of the injury that God suffereth on that score the diuine iustice exacting that satisfaction of penitent sinners whom he chasteneth after their admittance into his fauour God scourgeth euery son Hebrae 12. whom be receiueth for his better correction and amendment Again since euery sin how great and malicious soeuer is remitted as to the guilt therof by (f) Contrition necessary to iustification requires not any certain degree of intensness or certain endurance of tyme for contrition how remiss soeuer it be and how litle soeuer it endures is either formally and indeed an act of perfect charity or importes as much in consequence of which the least measure or degree of true contrition that includes the loue of God aboue all things is inconsistent with deadly-sin euery contrition how litle-soeuer contained within the bound of true contrition and since most sin's haue an * Haecinaequalitatis ratio deprōpta est ex Concil Trid. quod sic ait qui non peccarunt per ignorantiā quique semel a peccari daemonis seruitute liberati accepto Spiritus sancti dono sciētes Templum Dei violare Spiritum sanctum cōtristare non formidarūt minori venia indulgentia digni sunt vnequiall and different malice one being greater then an other reason requires in conformity to diuine equity and iustice that a sinner who through lesser contrition is reconciled to God and becom's Heire of blessedness doth so receiue remission of sins that neuertheless he suffer withall something of affliction to compense the remissnes of his contrition In respect of this painfull satisfaction endured after the remission of the guilt of sins the Sacrament of penance is called by holy Father 's a Laborious baptism whereby it is distinguished from the Sacrament of baptism which washeth away at once both the pain and guilt of sinns as often as it is worthily receiued and the reason of difference in order to their effects respectiuely beside the will of God that hath invested these two Sacrament's with an vnequall power of working is because such as after the receiuing of sanctifying grace through baptism whereby they be deliuered out of the seruitude of sin and the diuell doe knowingly and by a voluntary act of their own will sinne again pollute the Temple of God which is their soul and grieue the Holy Ghost as far as lyeth in their reach deserue less pardon and indulgence in consequence whereof the application of Christ's merits made in the Sacrament of penance ought to be less perfect in order to remission then the application of the same merits made in the Sacrament of haptism yet it would not be less as to perfection if meer contrition or the meer Sacrament of penance should at all tymes procure full remission in order to the guilt eternall and temporall paine of sins committed after baptism (g) S. Chrysos hom 5. in Epis ad Hebrae makes this difference between the wicked that receiue from God in this life riches dignities c. and the good which endure miseries and afflictions to wit God so carries himself toward 's the wicked that albeit he let 's them haue full enjoyment of worldly fortunes neuertheless will punish them in the next life But during the present life God is wont to punish the good that deliuer'd thereby from the vncleaness of sin they may depart out of the world without reproach Wherefore the Sacrament of penance doth not so remit sins but that in remitting the eternall pain corresponding to the malice of them it changeth eternall into temporall paine that remaines behinde as a iust
priuant quod non credunt Euangelio experturi scilicet in supplicijs eius potestatem cuius misericordiam in donis cōtempserunt they depriue themselues of a great good or benefit and shall sind in punishments the power of him whose mercy in gifts they haue contemned Ill runners of the second Class are wicked Christians who willfully deuesting themselues of sanctifying grace receiued in or after baptism become seruants to sin which doth so * Psal 37. sicut onus graue grauatae sunt super me scilicet iniquitates meae Prouerb 5. iniquitates suae capiunt impiū funibus peccatorum cōstringitur ouerburden and with cords bind them that as Asses ouerloaden they cannot goe or fleas tyed in chaines they cannot leap so they cannot run * Haebr 12. Adulteri fornicatores c. nō possidebunt regnum Dei such are voluptuous luxurious wanton drunken and all vnjust Christians who will neuer obtaine the inheritance of Heauen not because they cannot (g) Oecumenius in cap. 2 1. ad Timoth. saith that-seeing it is the will of God to bring all men to the knowledge of his trueth why is not his will done he answereth that therefore it is not done because all men will not doe his will and God forceth or necessitateth no man to doe his will but because they will not take of their loads and deliuer themselues out of their cords (h) The Apostle Rom. 2. saith Dost not knovv O sinner that the bountifullnes of God leadeth thee to repentance but thou after thine hard and impenitent heart heapest vp as a treasure vnta thy selfe vvrath against the day of vvrath and of the reuelation of the just judgment of God where by the diuine bountifullnes is meant diuine grace which the sinfull Iews through their hardnes of heart resisted which is in their power to do through teares of true repentance whereto the diuine bountifullnes leadeth euery sinner By help of teares occasioned through diuine grace holy Dauid S. Peter and S. Paul and S. Mary Magdelen cast of the heauy loades and troublesom fetters which sin had caused and thereby restored to their liberty run happily vnto obtaining the prize which is eternall glory In the great day (i) According to the holy Euangelist S. Mathew cap. 25. Christ shall say in the day of generall Judgment Come yee blessed of my Father possess the inheritance of the kingdom prepared for you from the fundation of the vvorld c. from this sacred text euidently appeares that the kingdom of Heauen is ordain'd for such as shall do good works of mercy namely giuing meat to the hungred drink to the thirsted cloathing to the naked c. in consequence of which God electeth those to glory whose good works he had foreseen of generall accounts when the great king of Heauen and earth shall distribute rewards * Mat. 16. tunc reddet vnicuique secundum opera eius according to the works of each one the good runners will be put on his right hand and among the sheep intituled the blessed of his Father for hauing giuen meat to the hungry drink to the thirsty clothes to the naked assistance to the sick and almes to the imprisoned which are the works of mercy contrary wise the ill runners wanting such merits and that through their own fault will be put on the left hand of the king among the goates and condemned to the euerlasting fire of hell and * Aug. non est indignū Deo dicere ijs ite in ignem eternū qui misericordiam eius contempserunt it is not an action vnworthy a king infinitly iust to say to such as haue contemned his mercy Depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angells CHAR. XXJ. OF REPROBATION THE CONTENTS There is no positiue Act in the diuine will to reprobate that is to exclude any one from the kingdom of Heauen and to adjudge to euerlasting pains of hell without a foreknowledge of euil works God deserteth noe man before himselfe be deserted nor does he refuse to giue euen his plenteous grace that leadeth effectually vnto iustification of life if his call thereto be not rejected REprobation is a definitiue or absolute sentence of Gods iustice vnto excluding from his glory and punishing with euerlasting fire such as shall depart out of this life in mortall sin committed * Definita est reprobatio in ordine ad adultos by an act of their own will This double paine one of separation from God called Poena damni the other of sensible torment named Poena sensus is expressed in the sentence it selfe Depart from me ye cursed into euerlasting fire prepared for the deuill and his Angells Matt. 25. Where departure doth import separation from God and euerlasting fire sensible punishment but Gods knowledg of himselfe as iust reuenger doth not precede his foreknowledg of man as vniust offender for though God can deliuer without merits Gratis whom soeuer he pleaseth out of the lump of perdition that is out of originall and actuall sinns because he is infinitly good yet he doth not condemne any vnto euerlasting pains for noe fault because he is infinitly iust whereby is plainly euident that there (a) According to the Euaugelist S. Matthew c. 23. God on his part would Gather his children together as the henne gathereth her chickins vnder her vvings and they vvill not that is God on his part is vnvvilling to depart from them though on their parts they vvill depart from him Isai 54. is noe positiue act in his diuine will to exclude from Heauen and adiudg to Hell without preuision of ill works proceeding from human free will besides it would contradict Gods generall condition will so often inculcated in holy scripture to saue all reasonable creatures which obserue his lawes and ordinances if he had an absolute priuate will to damne some without respect to transgression of the same lawes and ordinances again that proceeding might argue in God either forgetfullnes of his generall will or mutability in changing or illusion in inculcating it which to conceiue of God were both blasphemy and sacraledg for thereby he would be deuested of his goodnes and be also beleiued to necessitate man to ill leauing him without free will or to work as birds build their nests in the summer by naturall instinct and consequently to extinguish in him his own image and likenes Liberum arbitrium free will being an essentiall part thereof Neither can God be said according to truth and equity to harden any man whom pertiacy and obstinacy through perseuerance in wickedness hath not hardened before that is (b) According to S. Austin l. de nat gra c. 26. God neuer deserts any man that desertes not him first To desert or forsake God is to resist and cast away the inward helps of his mercy namely holy illuminations and inspirations which lead to iustification of life God doth
will free himselfe of his bondage at his pleasure As a ship that hath lost her helme cannot sail whether and as her self would but is caryed whether and as the wind will euen so a sinner that is depriued of the helme of grace cannot doe the good things which he should but the euill which he should not and as ship of it self can descend but not ascend so a man by the power of his own free will can fali into But cannot rise from sin The works of nature (c) God said by the mouth of his Prophet Ose cap. 13. Perdition is thine O Israel onely in me is thine help whereby is clearly euidenced that the euils which happen come of our own procurement in regard of the sinnes we commit which do not proceed from God who cannot be the author of euil as it is an euil worke though according to the Prophet Amos cap. 3. he is cause of punishment due to sin which is called malum poena But God punisheth in order to amendement in this life and Iustice after death so that those which amend their life need not feare the diuine iustice after death can cast him down but the works of grace only can raise him vp again that he is a seruant of sin and freed of iustice is his own free act but that he is freed of sin and a seruant vnto iustice is the work of grace through IESUS-CHRIST and indeed if the works of nature were sufficient enough to raise vp a sinner vnto iustification of life Christ had dyed * Ga. 2. so per legem iustitia ergo Christus gratis mortuus vnde Aug. infert contra Pelagi Si per naturaÌ„ tustitia ergo Christus graits moriuus ergo scandalum crucis euacuatum est without cause Furthermore besides this bondage there be sundry other euil things which the deuil hath made of sin for he that sinneth speakes * Jsa 5. va vobis qui dicitis maluÌ„ bonum bonum malum ponentes tenebras lumeÌ„ lumen tenebras poneÌ„tes amarum in dulce dulce in amaruÌ„ good of euill and euil of good puts darknes for light and light for darknes puts bitter for sweet and sweet for bitter goes far from the springs of liue waters and dyes in the waters of vnclean delights that is to say a sinner preferreth wickednes to godlines ignorance to knowledg vice to vertue and death to life for as much as he forsaketh God his creator without whom nothing can be lightened sweetened sanctified quickened know therefore says the holy Prophet Ieremy cap. 2. and Behold ô sinner that it is an euil thing and bitter that thou hast for saken God thy lord which is an infinit treasure of good things The deuil makes a couenant with euery man that sinneth which is like the league * 1. Reg. 11 Naas interpretatur serpens significat diabolum of Naas the Amonite 1. Reg. 11. on condition that he may thrust out his right eye that is his obedience to God and his loue to spirituall things which is a very ill agreement in regard it spoileth him of knowledg grace and glory a chess player by one negligent remouall or touch of his men a miss often times loseth the whole game and the whol gaine too euen so one sin destroyeth much good Eccles 9. for euen When a iust man turneth away from his iustice and committeth iniquity all his iustice that be bath done shall not be remembered but in his transgression that he hath committed and in his sin that be bath sinned in them shall be dye Ezech. 8. That is when a sinner does not cast away from him his wickednes wherby he hath taken the couenant of the deuil and turne to God with a new heart and a new spirit but die in the bitternes of his soul he shall lose all the fruit of his good works together with the glory of Heauen Neither are these all the euill things that the deuill hath made of sin for the burdens which he layes on the shoulders of him that sinneth mortally are most beauy and grieuous and albeit that for the present they seem sweet and light yet afterwards they press him down as he that in water drawes a log of wood feels not the full waight therof till he come to land so the burden of a sinner is not felt in the waters of fleshly delights and the pleasures of this life but when he shall goe out of them that is when he shall depart out of the world he will find the (d) S Iohn Apoca. 8. faith that the waters destroy many that is worldly delights which after death are made bitter water in which he delighted as bitter as wormwood and the load that sin laid on his neck so heauy that it will suppress him suddenly for as lightening descends from Heauen in the turne of an eye so a sinner will fall down into hell in * Job 21. in puncto descendune ad inferos Ex Luc. 10. videbam Satanam sicut fulgur de calo cadentem a trice which is the place of diuine execution in punishment of transgressions As earthly kings haue faire lodgings for the entertaining of the good people and dark prisons for the punishing of malefactours so the king of glory that is exalted aboue all Princes of the earth hath goodly pallaces for delighting such as do well which is Heauen and dungeons of vtter darknes for tormenting of those that doe euill which is hell where the wicked experience in bitter suffering the power of him whose mercy in bountifull gifts they haue despiced as he that walketh in iustice and shutteth his eyes from seeing euill shall dwell on high with God in full enjoyment of all good things so he that deuiateth from the waies of godlines and delighteth in the pathe of iniquity when the number of his life is cut of (e) The Prophet Isaias cap. 33. expressing the punishments which the wicked endure after their death speaketh to sinners thus Who among yee can endure to dvvell vvith the deuouring fire vvho among yee vvith euerlasting burnings Wherfore S. Gregory saith that the death of the wicked is an euerlasting death shall dwell below with the deuil in deuouring fire and euerlasting burnings which is a death without dying and sorrow without ending for death there is alwayes * S. Gregorâ—â—it miseris â—â—ors sine â—â—â—rte begining and sorrow neuer ending in reguard the deuouring fire is for euer burning and no deliuerance from hell which is a laborynth in the mids of the earth though easely entred into yet affordes no guid or thread to direct out againe and the windings and turnings therof minister nothing of pleasure for brimstone is scattered in euery walke * Job 14. vndique terrebunt eum formidines and trouble anguish feares together with dispaire and horrible confusion be on euery side hope of blessednes being rooted out of this dwelling yet
though there is no regress out of this labyrinth full of all miseries howeuer not euen the wickedest man is necessitated to enter into it for God desireth not the death of the wicked but that the wicked turne from his way and liue Ezech. 33. and when the wicked casteth from him all his transgressions that he hath committed he shall furely liue and shall not dye Ezech. 18. (f) According to S. Prosper 1. sent ex S. Aug. there is no diuine vengeance if human vengeance goe afore that is God will not aueng himselfe of us if we will do vengeance on our selueÌ„â— by fasting praying c. God ceaseth from his iust vengeance when man turneth to humble repentance if we would judge our selues we should not be judged Cor. 11. that is we should not be tormented in hell if on earth we would examine our selues acknowledg to God our infirmities punish our transgressions in the Sacrament of Pennance master fleshly lusts and abstain from the pleasures of this life vnto the exercise wherof conduceth much an often reflexion on the greiuous torments and euerlasting afflictions which the damned endure a serious thought of hell encourageth vs to fight valiantly against the deuâ—l considering that if we be ouercome of him he will lead vs captiue thither and no ransom shall be accepted for our deliuerance out of his tyranny Often serious thougts of hell unable vs to subdue the Iusts of the flesh and despise the pleasures of this world seeing that if these raign and bear rule we must of necessity giue our members as weapons of iniquity vnto sin that brings death for they be the deuils in truments whereby wickednes is committed vnto the killing of our souls in consequence of which it is manifest madnes to take a sword and fall vpon it as Saul and his armour-bearer did that is to run wilfully after vn clean delights which are the deuils swords that destroy as many souls as fall vpon them if a child of one year will refraine from the milke which it delighteth in when at weaning time vnsauoured bitternes is applied to the breasts of the nurce much rather a man come to the age of discretion ought to abstaine from wanton pleasures considering they shall make him dye in the bitternes of his soul vnto euerlasting damnation And who in reason can tast a thing * 6 NuÌ„quid potest aliquis gustare quod gustatum affert mortem which tasted bringes eternall death Moreouer often serious thoughts of Heauen strenghen vs mainly against sin for as much as nothing of vncleanes be it coueted in the heart vttered with the mouth or exercised by outward works can haue admittance there But as sin is the deuils sword that sendes souls into hell so is it Gods sword that gards the way to the tree of life Gen. 30. And suffers no sinner to enter into Heauen Wherfore if the wickedest man that breatheth vpon the earth will take Heauen into his serious consideration he must of necessity abhorre and cast away his wickednes which obstructs the passage thither that is depriues him of the Summum bonum * Aug. quid per multa vagaris ô homuncis quaerendâ— anima tuae corpori hic ama summuÌ„ bonum which is the fountain of all good things for Heauen is a glorious Citty a secure dwelling and a country that * Iudic. 18. tradit nobis locum coelaÌ„ in quo nullius rei est penuria aboundeth in all delights in Heauen the iust shall be deliuered from the bondage of corruption into the glorious liberty of the son of God Rom. 8. in Heauen the iust shall shine as the sun Mat. 13 in Heauen the iust shall be in the hand of God and no torment shall touch them Sap. 3. in Heauen the iust shall haue fullnes of joy Psal 16. and lack nothing they shall be cloathed with robes of immortallity they shall hunger no more Liue bread that descended from Heauen shall be their meat neither shall they thirst any more the water that springeth vp vnto life euerlasting shall be their drinke they shall endure no tormenting heates the wings of the almighty shall couer them They shall suffer no cold the sun of iustice shall warme them they shall desire no sleepe the bright rayes of the diuine majesty shall expell darknes from their rest the things which eye hath not seen neither eare heard neither come into mans heart God hath prepared for them that loue him 1. Cor. 20. The sins which driue away thoughts of Heauen are seauen especially named capitall vices in regard they be the heads of all others for example Pride Auarice Luxury Enuy Gluttony Anger slothfullnes or wearines in the exercise of good works CHAR. XXIX OF PRIDE THE CONTENTS Pride the first sin that came into the world Lucifer and the confederat Angels pust vp with the brightnes and excellency of their own nature became proud whereby they fell from sanctifying grace which they had receiu'd in their creation the Angelicall pride was an inordinate desire of dominion ouer all other creatures and of independence in gouernement euen of their Creator God resisteth the proud and exalteth the humble PRide is an inordinat loue * Definitur superbia inordinatus amor propriae excellentiae of selfe excellency which is the * Eccles 10. dnitium omnis pecence est superbiae vnde Chrysost tolle inquit hoc vitium vt nom velint homines hominibus praestare sine labore catera vitia resecantur Origen of all euill affections For the proud man turneth his heart from God and disdaineth to be * Luc. 18. dixit superbus Pharisaeus noÌ„ sum sicut cateri homines ergo inquit S. Bernardus sicut cateri damones counted as other men wherefore he is indeed as other Angells which puft vp with pride because of their eminency and inordinately carryed away with the greatnes * Ezech. 28. eleuatum est cortuum in decore tuo of their brightnes coueted equallity with their maker as to similitude (a) S. Cyprian 1. de ieiunio tenta Christi Ascribes the cause of the deuils ruine vnto an ambitious desire of dominion and S. Austin l. 14. de ciuit c. 11. speaketh thus in order to the faln Angels That proud Angel and therefore enuious for enuy is not properly the cause of pride but pride is the cause of enuy by the same pride turning from God to himselfe and ambitiously seeking rather to haue subjects then to be subject fell dovvn from Heauen he inordinatly coueted rule ouer all other creatures and doubtles the Angels that sell neuer went about to equall God as to diuine perfection knowing by the light of nature the impossibility of such an enterprize in order to dominion affecting as it were with tyrannicall arrogancy rule and authority ouer all things created by him and independence in gouernment euen of him their lord and therefore God gaue them vp