for as seruants present vnto their lords a cup of drink so persecutours reach vnto those they persecute a chalice of affliction wherby they serue and help them to a purchase of heauenly blessednes A goldsmith serueth a king when he maketh for him a crown of Royalty persecutours serue good Christians when they afflict them in as much as they deuise and forme for them crowns of eternity and with ihe hammer of persecution fit them to their heads Wherfore though persecutours lorde it while they inflict torments neuertheless they are indeed but the seruants of the tormented and only aboue them as chaff is aboue the good grain not because they are more worthy but in regard they be more light and when the time of winowing with the fan of diuine justice shall come God will make clean his floore and gather his good grain into his garner but will burn vp the chaff with vnquencheable fire Mat. 30. Wherfore persecutours of justmen * Aug. in psal 53. florent inquit iniusti persecutores felicitatesaeculi pereunt in virtute Dei Non enim quomodo florent pereunt florent enim ad tempus pereunt in eternum florent falsis honis pereunt veris tormentis doe not perish as they florish they florish for a short time and perish for euer Furthermore good Christians vnder the blak rod of tribulation in as much as they suffer for God and doc not desert him in their sufferings God doth not desert them he is with them in their trouble and deliuereth and glorifieth them God went down * Sap. 10. descendit eiâ— illo Joseph in foueam in vinculis non deroliquit eâ—m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiaÌ„ eum glorificabo cum vnder his Feathers he is their sheild buckler and fortress he is near to all that call vpon him in truth Psal 104. He was not farre * Ion. 2. orauit Ionas ad Dominum Deum suum de ventre piscis c. from Ionas whom he mercifully heard euen praying out of the fishes belly while the waues of the sea compassed him about he foresook not Daniel in his den of affliction for Daniel prayed vnto him * Dan. 6. Deus meus misit Angelum suum conciuâ—â— ora leabum c. and he sent his Angell to shut the lyons mouthes that they might not hurt him his Angell likewise descended with Azarias and his fellowes into the hot fiery furnace quenched the flames of the fire and made the midds of the furnace as a wind of dew blowing * Misit Angelum suum eruit seruos suos qui crediderunt in eum and the fire had no power ouer their bodyes for not an hair of their head was burnt Daniel 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation as that wind did so mitigate and temper the hot fire of the furnace that it had no power ouer the bodies of the three Innocent children so doth the spirit of God mitigate and sweeten the afflictions which innocent Christians suffer for his sake that they may not be swallowed vp with ouermuch heauines Wherfore such as are vnder the black rod of persecution haue no cause to fear or apprehend prejudice therby hauing God ready to defend them and his spirit to comfort them which is all sweet and sends influences of diuine sweetnes to their hearts that stirs them vp to praise bless and glorify him with Azarias and his fellows in the midds of their affliction and to pray with S. Paul Blessed be God the Father of our lord Iesus-Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations 2. Cor. 10. CHAR. XIJ. OF CHRISTIAN FAITH THE CONTENTS Christian faith is a gift of God conuinceth the truth of things that are not seen and bringeth into captivity all vnderstanding to the obedience of Christ through faith poor fishermen subdued kings and Emperors vnto embracing Christian Religion deuils belieue and tremble yet haue nothing of diuine faith being they want obedience the greatest praise of a faithfull Christian is to confess with his toungue outwardly what he belieueth with his heart inwardly faith without good works proceeding from diuine grace through the merits of Christ is a body without life faith alone cannot iustify no man through faith is certain that his sinns are forgiuen him CHristian faith is the substance of things hoped for As substance giues existence to the thing which it is the substance of so Christian faith causeth the existence of the thing hoped for representing it as present that during this life is absent with greater certainty then if the hand toucht or the eye saw it It is (a) According to the Apostle Hebr. 13. faith is the substance of things hoped for the argument of things which are not feen but S. Austin l. 2. de pec merit remis cap. 30. defining diuine faith in room of argument vseth conuiction saying faith is the substance of things hoped and the conuiction of things which are not seen that is faith as a strong argument conuinceth the truth of things vnseen the conuiction of things not seen that is to say neither by sense conceiued nor by reason comprehended * Ephes 2. Dei enim donuÌ„ est nempe fides It is the diuine gift that brings into * 2. Cor. 10. in captiuitatem redigentes omnem intelictum in obsequium Christi captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled and propounded by the authority of the Catholick Church to be beleiued This captiuity is a supernaturall motion laid on the will which it inclineth effectually and vseth nothing of violence it proceeds * 1. Pet. 2. qui de tenebris vocauit eos in admirabile lumen suum from the marueilous light of saith that enlightens the mind among the dark mists of errour As the carbuncle hath a singuiar prerogatiue of brightnes beyond all other precious stones which is to shine in darknes and chase away night so faith hath a speciall excellency of light aboue all other vertues which is to dissipate the darknes (b) Vnless God had been the author of Christian faith and assisted the Apostles poor fishermen that preach'd it the conuersion of so many kings Emperors and other illustrious Princes to the faith of Christ had been impossible for abstracting from diuine assistance it had not been as to reason consonant that so great Monarchs might euer haue been perswaded to despice wordly pleasures riches and honours vnto embracing of humility pouerty and the ignominious Cross of Christ for a reward of happines
they saw not This sole motiue carrieth evident credibility and weight enough to perswade a rationall prudent man to embrace Christian faith Wherfore Picus Mirandula Epis 5. writeth thus T is an extream madnes not to belieue the gospell the truth vvherof blood of Martyrs proclames Apostolicall voices eccho forth vvonders and miracles proue reason confirmes mute elements speak deuills confess but t is a greater madnes adheth he if a Christian that doubts not of the truth of the gospell neuertheless shall liue as if he did question the truth thereof of infidelity Examples of this captiuity were the learned Pagan Philosophers namely S. Denys of Areopagus Aristides Iustin Magistrat's Princes Kings and Emperours of all nations who illuminated with the admirable splendour of faith through the preaching of poor fishermen forsooke their sacrilegious worship of many Gods to imbrace the religion of one crucifyed Christ that seemed to most Gentiles foolishnes and to most Iews the stumbling stone of offence and rock of scandall hauing respect only to a reward of an enduring happines vnseen Obedience an effect of the afore said captiuity and a necessary requisite to faith is an humble submission of the will to diuine truth which distinguisheth it from all human perswasion for an assent to naturall verities apprehended either by sense demonstration or experience requires nothing of obedience in consequence of which though deuills (c) S. lames cap. 2. saith that deuils belieue and tremble that is they beleiue vnwillingly forc'd there to by clear evidence of the miracles of Christ in consequence of which their faith is not diuine supernaturally infused The deuils were affraid in regard they were conuinc'd that Christ was the son of God who must come to judge both men and Angels wherefore deuils stand in awe of Christ and his office of judge is an vnexpressable terrour vnto them belieue neuertheless they haue not the vertue of diuine faith because they want the vertue of (d) Aug. do verbis Domini c. 9. saith that the faith of wicked men that want the vertue of obedience comes near to the faith of deuils and truly the saith of our witsectaries in these daies is extream like vnto the faith of deuils because they will not belieue the mysteries of Christian Religion in obedience to authority but in clear evidence of naturall reason obedience Examples of this obedience were millions of Christians Primitiue and modern who in obedience to Christ endured mockings scoffings imprisonments wheeles kniues swords and all manner of torments stedfast and valiant in maintaining the faith of Christ and what they * Rom. 10. corde creditur ad iustitiam ore fit confessio ad salutem beleiued with their hearts they confessed with their mouths with their hearts they beleiued to justice and with their tongues made confession to saluation in which consists the cheif praise of Christian faith It is not enough that a Christian Catholick hath faith within himselfe * Mat. 10. qui confitebitur me coram hominibus confitebor ego eū corā Patrè meo qui in coelis est vnless he express it outwardly if he will haue Christ to confess him before his heauenly Father he ought to confess Christ be fore men Nothing is more gratfull to Christ then an open confession of ones faith Saint Peters confession of Christs diuinity * S. Hilar. fides Petri de diuinitate Christi habet claues Regni caelorum got the keys of Heauen and that joyn'd to a full expression of loue to Christ merited the cheif place among the twelue Apostles But faith wanting charity is a lamp without oyle a candle without flame and a body without life faith in the absence of charity is * Jacob. 2. fides sine operibus mortua est dead hauing neither nourishment to burn or flame to enlighten or life to liue and as the body doth act by the influence of life so faith doth work by the support of charity (e) S. Bernard ser 38. teacheth that the want of merits is a pernicious pouerty and biddeth us take care to haue merits and know when we haue them that they are giuen us and indeed the Council of Trent sess 6. can 32. has defined that the good works of a just man be the gifts of God and the merits of the same just man for as much as they proceede from him by diuine grace and the merits of Iesus-Christ and other good works proceeding from diuine grace grounded in the merits of Christ which are not only signs or testimonies of faith's presence but they doe increase * Iacob 2. en operibus fides cōsummata est and perfect it in the work of iustification of which faith is the foundation only Wherby is plainly euidenced that the sole essentiall requisit to sanctifying justice is not faith * 1. Cor. 13. nunc autem manet Fides Spes Charitas tria haec maior autem horum est charitas Igitur cum charitas sit maior fide non debet dici quod sola fides iustificet saluet alone called by the name of speciall faith and counted a certain evident cognition infallibly assuring the beleiuer that his sins are forgiuen him in particular and that he is made an adopted child of God through Christ Neither is such a faith the substance of things hoped for which is the definition or description of Christian faith deliuered by the Apostle for hope that is seen is not hope nor a thing (f) Hieron l. 2. con Iouin writeth thus T vvere great injustice in God if the should punish sins that is vvicked vvorks and haue no regard to or revvard for good vvorks peculiarly assured is a thing hopd for Besides when S. Peter bid Simon Magus who after his baptism had retained wickednes in his heart to repent he did not assure him that his sins should be forgiuen him saying only vnto him Repent of this thy wickednes and pray God if perhaps the thought of thine heart may be forgiuen thee And S. Paul while he preached to others although he did not apprehend in himselfe any guilt of mortall wickednes yet he durst not pronounce himselfe justifyed being afraid of damnation he feared lest while he preached to others himselfe should become a reprobate * Aug. ser 19. de verbis Apostoliait Paulus suo timore nos terruit quid enim faciet agnus vbi aries tremuit But what shall the lamb doe when the Ram is afraid (g) Chrysostome in Comment super 10. Epis 1. ad Cor. writeth thus Let him that thinks he standeth take heed lest he fall for if Paul the Apostle saith he the strongest of all men vvas affraid vve haue greater reason to fear if S. Paul the most sted fast and valiant in the faith of Christ did tremble and fear in the working of his saluation what shall other Christians doe which be far inferior to him CHAR. XIIJ. OF A VVIT-BELIEVER THE CONTENTS
only for the goodnes sanctity and perfection essentiall vnto him And God is not loued aright when he is loued for * Aug. in psa 52. Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se a reward besides himselfe who is the * Gen. 17. ego ait Deus Abrahamo protector tuus sum merces tua magna nimis great reward of right loue also the soul that loues God aright loues him with all its faculties strength and thought * Aug. medita 35. immensus es Domine ideò sine mēsura debes amari Et rursum totū amorem à te exigit Deus qui te tetum fecit for in the exhibition of loue God requires of man it all who made him all As a chast woman that loues her husband loues no other man besides him for to loue so where not at all or less to loue him then she ought so a chast soul that loues God its spouse loues no other reward besides him for that were not to haue at all or less affection for him who will not be loued for any reward that is not himselfe and indeed a riuer diuided into two riuolets or branches the more water it giues to one the less it bestowes on the other Furthermore as a woman doth not loue her husband that loues him for his mony goods and estate so a Christian soul doth not loue God that loues him for worldly enjoyments Aright louer of God does not stoope his loue to any creature but mount's vp and sixes it in the Creatour onely that is renounces all leagues of loue and friendship with the world And truly the. (a) According to S. Chrysostom hom 42. in Mat. a man if he loues God does not loue the world for if he loues the world he loues not God with all his heart a gain in an other place S. Chrysostom saith that whosoeuer will loue God of necessity must hate riches and whosoeuer will loue riches of necessity must hate God The loue of God and the loue of the world as contradictories are inconsistent together to loue God is to hate the world and to loue the world is to hate God * Iac. 4. amicitia huius mundi inimica est Dei. whosoeuer will be a friend of the world maketh himselfe the enemy of God As the same eyes of the body cannot behold the heauen and the earth together so the same eyes of the soul cannot look on God and the world at once this cannot flie vp on high when the wings of its affections are glewed to earthly delights God and the world are two contrary Masters and command contrary wise God command's man to abandon all terrene things for him and his faith and he will giue him eternall life the world saies to man denie or dissemble thy faith and Religion and I will bestow on thee riches and honours bring thee out of trouble and misery and make thee liue in peace and plenly at thine own house with they wife children and family The obseruation of Gods commands is the proofe and evidence of Christi an charity for whosoeuer loueth God * Joan. 14. si diligitis me mādata mea seruate Et cap. 10. haec inquit est charitas Dei vt mādata eius custodiamus quo modo dicit Aug. dlligis eum cuius odisti praeceptum quis est qui dicat diligo Imperatorē sed odi leges eius keepeth his commandements and doth those things which are pleasing in his sight and good works proceeding from the root of charity are without guilt of sin and consequently gratefull sacrifices vnto God * Io. Deus charitas est qui manet in charitate in Deo manet who is charity it selfe and in whom a Christian soul abideth whiles it abideth in charity * Quod charitas de fasto deperdatur totaliter quolibet peccato mortali est assertio fide certa ex Tridentino sess 6. cap. 15. can 27. read the character of luxury vvherein this Catholick doctrine is clearely prou'd and it is as impossible for charity to remaine with mortall sin as fire to burn in water for as water extinguisheth fire so each mortall sin driueth away charitv Lucifer was depriued of charity by the sin of pride Adam by the sin of disobedience king Dauid by the sinns of adultery and homicide and S. Peter lost his charity by denying of Christ though not * Iuxta antiquos Patres S. Petrus peccauit ex timore non ex infidelitate charitatem amisit non fidem his faith he sinning through feare only And albeit that some naturall works may be (b) S. Austin ser 52. de tempore c. 2. besides diuine supernaturall acknowledges human naturall charity and expresly affirmes that such meer morall affection if no euil circunstance interuene is laudable lawfull and honest in consequence of which he teacheth that pagans Jewes and other vnbelieuers may loue one another namely pagan husbands may loue their wifes and parents their children with a loue that is no deadly sin although it be not grounded on Christian faith wherby t is plain that S. Austin did not think as the new Teachers of these daies impose vpon him that euery morall action done by a pagan or Iew is a mortall sin because of the want of Christian faith neither matt'ers it that t is said Rom. 14. Whatsoeuer is not of faith is sin Fot the Apostle meaneth only as appeares by the same chapter that whatsoeuer worke a man does against faith or contrary to conscience is a sin ant doubtles it is not meant thereby that an infidel sinneth in honouring his parents giuing of almes fighting for his Country tilling his ground and in all other morall good works where vnto an insidel is bound by the law of nature good morally without both diuine charity and diuine faith for if liberum arbitrium free will could produce no good morall action at all without Gods speciall helpe by necessary consequeuce it would follow that it were wholy extinct for example he who could perceiue nothing of any coulour without a speciall concurrence and assistance of God would be counted wholy blind that is it would be thought that his sight or faculty of seeing were totally extinct Howeuer meer works of nature inuested with morall goodnes onely haue but withered leaues wanting reall fruits such as tend * Aug. l. 4. con Julia nullum bonū beatificum sine charitate hoc inquit amore opus est vt sit bonum beatificum to the glory of Heauen which is the centre of Christian charity CHAR. XVIJ. OF CHARITY TOWARDS OVR NEIGBOUR THE CONTENTS The loue of God bringeth forth loue towards our neigbour whosoeuer loueth God as he ought loueth his neigbour also euery man is euery mans neigbour those come the nearest to God in imitation which loue their enemyes without dissimulation the highest praise
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
* 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
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
deadly schism caused by themselues that departed from and not by Catholicks that abided in her In euery ciuill state such as dissobey not such as obey authority such as abrogate not such as conserue the ancient lawes and ordinances such as reject not such as keep the setled customes therof bear the infimous brand to all posterity of being the men that rent and diuided the common wealth but Protestants haue dissobeyed not obeyed abrogated not preserued reiected not obserued the authority lawes and Customes of the Roman Church hauing by their own power only vnder a specious colour of reformation introduced nouell doctrines lawes and rites contrary to the vsage and practice therof wherfore they of necessity bear the guilt of deadly schism and not Catholicks that haue altered nothing Besides Protestants went out of the Roman Church without cause for at the time of their departure the Roman Church retained all requisits necessary vnto saluation for then was there no Christian Church vpon earth Seperated from her so that when the Protestants reformation begun the Roman Church or none was the true Church of God in consequence of which their departure was without cause * Aug. l. 3. de baptis con Donat. c. 2. in fine ait si Ecclesia Romanae sit verae Dei Ecclesia in qua salus haberi potest non habent Donatista sua pracisionis aliquam defonsionem sed exeundo communionem Ecclesiae relinquâ—â—do in quae poteraÌ„t saluari irrucrunt in sacrilegium schismatis For whosoeuer goeth out from a Church wherin he might attaine to saluation goes out without cause and commits sacriledge of damnable schism as the great Doctour S. Austin teacheth in his third book of baptism against the Donatists Moreouer this asserted truth appeares euidently by the foundamentall doctrines of Protestant Religion which are as opposite to the faith of the Roman Church as the ends of a Diameter are ouerwhart and cross For example Protestants commonly teach that good works proceeding from diuine grace can neither iustify nor merit saluation these being prerogatiues of faith only in regard wherof it beares the name of iustifying faith but all ancient and modern Pastors and Doctours of the Roman Church assert that good workes exercised in and by diuine grace doe bring vnto iustification of life and that they are in order to merit causes of euerlasting saluation as wicked workes in order to demerit are causes of perpetuall damnation Protestants commonly teach that the sacrifice of Mass wherin Catholick Priests offer the body and blood of Christ for the liuing and dead is a blasphemous tale and a daÌ„gerous deuise Protestants coÌ„monly teach that confirmation Penance Order Extream-vnction and Matrimony want requisits necessary to an Euangelicall Sacrament Protestants commonly teach that the doctrines of Purgatory Indulgences religious veneration of holy Reliks pertaining vnto and inuocation of Saints are idle fancies and trifles crept into the Church without warrantable authority of scripture testimony Protestants commonly teach sundry other doctrines as foundamentall requisits to their religion clean contrary to the faith of the Roman Church as is manifestly demonstrated in the Characters concerning the outward Sacrifice of Masse Confirmation Penance Order Extrem-vnction Matrimony Purgatory Indulgences and Adoration From the premises is inferred that the Protestant Reformation cannot borrow of the Roman Church visible existence together with continuall succession of Pastors vnto perpetuating that Church in foundamentall Articles of faith vnto excusing from schism Howeuer it cannot be denyed but that Protestants can shew clearly that the whole body of doctrines foundamentall to Protestanism hath been asserted by sundry learned men that liu'd in sundry ages respectiuely long before their reformation began namly Simon Magus taught that faith alone was an expedient sufficient vnto saluation as witnesseth S. Irenaeus and rejected good works as vnnecessary therto as doth attest Clemens Romanus Manichaeus despised the Sacrifice of Masse spoiling Christs Church of all outward sacrifice as witnesses S. Austin Nouatus impugned the Sacraments of Confirmation Eucharist Extrem-vnction and Matrimony as S. Cyprian affirmeth Vigilantius detested the inuocation of Saints and the veneration of their Reliques and likewise single life of Priests as S. Hierom relateth Iulian the Apostat had in detestation the cross of Christ and demolished his statue as Eusebius writeth Aerius condemned prayers and sacrifices offered for the souls departed as S. Austin and S. Epiphanius auerre But that which is exacted of the Protestants is to shew from the first age for 1500. yeares a setled company of Christians and the place country town or village where they liued that taught and preached the whole body of their foundamentall doctrines it is not enough to produce the example of such as at different tymes and in different places agreed with them in two or three of their Articles for that is not sufficient vnto constituting a society of true belieuers because so Turkes and Iewes might be lifted for Protestants these agreeing with them as to sundry Articles namely they deny the Popes supremacy transubstantiation inuocation of Saints and the sacrifice of the Masse Again the fore named sectaries themselues were destitute of visible existence and perpetuall succession and consequently could not deriue either of both vnto the Protestant Church Besides Simon Magus Manichaeus Nouatus Vigilantius c. bear the infamous brand of being condemned Hereticks before the ProtestaÌ„ts reformation begun Howeuer some Protestants there be that endeuour to proue their visible existeÌ„ce in a long line of succession from the Albigenses but vnaduisedly first because this seed of sectaries knowes not to deriue the Genealogy of their own Religion down from the Apostles which is the question in debate wherin satisfaction is expected secondly the Albigenses are condemned Hereticks that taught doctrine impious and blasphemous for example they asserted a good and an euill God denyed originall sin reiected baptism and impugned the resurrection of bodyes By the premises plainly appeareth that Mark Antony de Dominis Bishop of Spalatto his distinction between foundamentall and not foundamentall Articles of faith carrieth nothing of weight with it t' is like a specious building that wantes a good foundation to support it And truly it is as impossible an enterprise to proue the visible existence and perpetuall succession of Protestant Pastours from the Roman Church as it is for Caluinists to shew that the true Church of God laid hid for sundry ages inuisible without perishing which is impossible also for the markes of a liu'd Church are professing of faith preaching of the diuine word instructing of the illiterate and administring of the Sacraments which functions can noe more be executed in a Church that is inuisible then in a Church that is perished FINIS Laus Deo eiusque Matri Sanctissimae omnibus Sanctis Omnia Sanctae Romanae Ecclesiae subiecta sunt
the Cross they carry their right hand to their head naming the Father and because the second person son to God the Father became incarnat in the wombe of the Virgin Mary they carry the same right hand down to their stomack or belly naming the said diuine son likewise in regard the holy Ghost * S. Aug. vocat Spirisum saÌ„ctum charitatem vinculum reciproci amoris qui eÌ„utercedit eÌ„nter PatreÌ„ Filium is the Charity vnity or vnion that vnites Father and son together as the midle link in three linkes of a chaine in naming this diuine person they carry the same hand from the left to the right shoulder thereby vniting as it were the other two diuine persons the holy Ghost being the reciprocall diuine loue that vnites the Father and son together Furthermore Christians in making the sign of the Crosson their foreheads or otherwise saying In the name of the Father c. implore diuine assistance as to their necessities in vertue of the three diuine persoÌ„s acknowledging thereby all gifts naturall and supernaturall to come from them joyntly for as the same singular nature subsisting in each singular person doth not suffer one person to be separated from the other (d) S. Austin trac 22. in Iohn affirmes that the Catholick faith establis'hd by the holy Ghost against the pertinacy of all hereticks teacheth that the works of the Father and son are inseparable and Epis 102. expresly auerres that all created things subsiste by the Creation of the B. Trinity Likewise other ancient Fathers assert that god who is three as to diuine persons and one as to nature or essence is one sole cause of the whole vniuers in regard all the three persons haue one and the some power of working outwardly So likwise it doth not let one diuine person to act or worke without the others in the communication of graces out of themselues the originall power of working consisting in that singular diuine nature Insomuch that euen the generall redemption of mankind is owing to the three diuine persons for though the second diuine person only was made man was borne of the Virgin Mary and was crucified the mystery of the Incarnation being in and by him only executed personally neuertheless all the actions as reall created actions that did accompany the said mystery proceeded from all the three diuine persons equally For the closing of this Character only shall be added the vision (e) Apoco 7. I savv saith S. Iohn an other Angell come from the East vvhich had theseale of the liuing God and he cryed vvith a loud voice .... hurt yee not .... till vve haue sealed the seruants of God in their fore heads where according to the interpretation of S. Austin tract 43. in Joan. the Euangelist alludes to the sign of the Cross which true belieuers make on their forheads in testimony that they are not asham'd of Christ of S. Iohn the Euangelist wherin he saw four destroying Angells and one sauing Angell that had the mark or sign of the liuing God to marke or sign his seruants in their foreheads that they might not be inuolued in the generall execution of just reuenge vpon the wicked In this vision by the marke or sign of the liuing God is meant the Cross of the son of God that is our lord Iesus-Christ crucified the sign wherof is his royall mark or signature that mark 's and sign 's all his seruants in their foreheades to the end that being formed and fashioned into the similitude of his death they may be transformed and translated into the similitude of his life and deliuered from destroying Angells CHAR. IX OF ADORING THE CROSS THE CONTENTS Sundry kinds of adorations or worships God Christ God and man the true and representatiue Cross of Christ the blessed in Heauen Images and holy Reliques and ciuill Magistrats Chalenge adoration according to their seuerall excellencies respectiuely ADoration of the Cross is a Religiout honour or worship according to Christian Religion exhibited to the true or representatiue Cross of Christ in respect of supernaturall excellency or dignity This is the present Character in brief which to illustrate and make plainly clear it is obseruable First that by the law of God and nature honour and worship are due to excellency in consequence wherof there are as many diuerse branches of honour and worship as there be differing kinds of excellency Secondly Christian Religion is a vertue that by inward and outward acts procureth due adoration or worship to be exhibited vnto the Creator in respect of his proper increated excellency and withall to creatures in respect of created excellency participated and deriued from the Creator who is the fountaine of all good things and cause of all graces and as between excellency and excellency so between adoration and adoration there is essentiall difference excellency being the formall motiue or cause of adoration Thirdly adoration or worship includes of necessity two inward acts one as to the vnderstanding which is knowledg of the excellency in respect wherof adoration or worship is rendred the other as to the will is an affection or willingnes in him that adereth or worshipeth to submitt and humble himselfe to the thing ador'd honour'd or worship'd Besides these inward actions are requisite also in men composed of an intellectuall and sensible nature outward sensible actions for example prostrating on the ground bowing the body head or knee c. And in asmuch as these outward doe correspond to the inward acts they bear the name of outward adoration or worship Fourthly adoration or worship is of two kinds one ciuill human or naturall the other Religious and sacred Ciuill or naturall adoration doth correspond to Ciuill excellency dignity or worthines wherfore that kind of adoration or worship is due euen to Ciuill Magistrats in regard of their charges and offices wherwith they are inuested aboue and ouer others Iudith bowed her selfe and adored Holofernes Iacob Pharao Bethsabee Dauid on the score of Ciuill excellency belonging to the said persons adored And euery soul for conscience sake * Rom. 13. omnis anima subdita sit porestatibus 〈◊〉 bâ—â— owes obedience submission and subiection vnto the higher powers being there is no power but of God and deriued from him Religious and sacred adoration or worship doth correspond vnto supernaturall excellency or dignity of which there being two kinds namely increated and infinit created and finit excellency it followeth necessarily that there be two kinds also of Religious adoration or worship one wherof in respect of increated excellency named by appropriation of a Greek word (a) S. Austin l. 10. de Civit. Dei saith that Latria according to the form of speach vsed by those which haue deliuered vnto us the diuine Oracles signifies alwaies or for the most part that kind of seruice or worship which pertaines to God only And wheras Mat. 4. his said the lord thy God shalt thou adore and
vertues he molesteth such chiefly as are constant in their faith stedfast in their hope feruent in their charity patient in their sufferings for justice sake and laudable in exercising works of mercy such rich ships of Christian souls he mainly assaulteth to get them to yeeld vnto him for the deuill can not rob them vnless they doe yeeld themselues nor he cannot destroy them vnless they accept of his * Eccles 21. bis acuta rumphâ—a omnis miquitas two edged sword which is sin to destroy themselues as did Saul (c) 1 Reg. 31. Saul took a sword and fell vpon it and when his Armour-bearer saw that he was dead he fell likewise vpon his sword and dyed with him foolishly and his Armour-Bear'er neither can the deuill come to bord rich Christian ships if they will stand out against him he can perswade not force his entrance but in the pursuance thereof he vseth fair and foule meanes he beginneth with offers of braue conditions propoundeth and promiseth all the delightfull pleasures that the world and the flesh can afford an these be the deuills (d) S. Austin calleth worldly pleasures the Deuils moustraps because while a man catcheth them himselfe is catcht mouse trapps wherein failing he proceeds to threats menacing all manner of miseries and afflictions hoeweuer true Christian souldiers make light of his fair promises and threatened vexations * Diabolus pugnat nobiscum duplici manu dextra prosperitatis sinistra aduersitatis prosperis alliciens aduersis tervens sednec illa appetenda nec ista timenda exemplo Christi following the example of Christ their God who saith S. Austin while he was a passenger on Earth contemned all wordly pleasures and endured in his own person whatsoeuer afflictions he commanded Christians to suffer for his sake to the end they should not place their felicity in temporall enjoyments or be frightened with the afflictions of this time that * Rom 8. noÌ„ sunt condigâ—â— passiones 〈◊〉 temports ad futuram gloriam quae reuelatur in nobis are not worthy of the future glory which shall be reueiled vnto them Rom. 8. CHAR. XJ. OF A CHRISTIAN PERSECVTED FOR CHRIST'S SAKE THE CONTENTS God breedeth vp his Children in the School of tribulation that they may be made partakers of heauenly enjoyments persecutors doe not prejudice those which they persecute being instruments only of divine permission whereby the persecuted are tormented vnto blessedness from persecution came full happines whosoeuer hath endured nothing of affliction is not begun to be a Christian such as suffer for Christs sake sind vnexpressible comfort in their sufferings A Christian persecuted for Christs sake is a child especially beloued of his heauenly Father who scourgeth euery son that he receiueth * Haebr 12. quem diligit Deus castigat flagellat omneÌ„ silium quem recipit He Chasteneth him in whom he delighteth * Aug. in psal 39. non vis inquit flagellum non datur tibi hareditas omnis enim filius necesse est vt flagelletur vsque adeò omnis flagellatur vt nec illi pepercerit qui peccatum non habuit qui proprio silio inquit Apostolus RoÌ„ 8. non pepercit and spared not him that neuer had sinned God breedeth vp his Children in the school of tribulation that they may be partakers of his holines and heauenly enjoyments The rod of persecution is giuen for our profit in as much as it ministreth matter of merit fortitude constancy patience faith and deuotion which are the requisits necessary to the purchase of our blessed heritage in consequence of which persecutours doe not prejudice those whom they persecute they being through a supream providence assumed to that ministery only as meet instruments to bring the Children of mercy vnto the inheritance of blessednes * Aug. in Psa 73. Deus per malos erudit bonos per patieÌ„tiâ—m damnandorum exercet disciplinam liberandorum God by the wicked instructeth the good and by a patient toleration of such as will be damned exerciseth the discipline of such as shall be saued Of affliction is come all our happines * Aug. Epi. 93. Iudas tradidit ad passionem silium Dei per passionem filij Dei omnes gentes redeÌ„ptae sunt Iudas deliuered the son of God vnto death and through his passion all nations were redeemed Again Christ the same son of god voluntarily endured his affliction teaching us an example that wee should follow his stepps 1. Pet. 2. and all that will liue godly in Christ shall suffer persecution 2. Tim. 3. Whosoeuer thinks that he hath nothing of affliction is not begun to be a Christian nor to liue godly in Christ faith the great * Aug. in Psal 55. qui nihil inquit afflictionis sentit nonduÌ„ Christianus esse incipit S. Austin wherfore all the blessed Saints of God very gladly rejoyced in infirmities in reproches in necessities in persecution in anguish for Christs sake As a bright and shining resemblance or image is seen in a clear looking glass so they saw plainly in the example of Christ how much it would * 2. Cor. 4. id auteÌ„ quod est in prasenti momentaneum leue tribulationis mastra supra moduÌ„ in sublimitate aterua gloriae pandus operatur aduantage them to eudure tribulation for his sake They saw that to suffer with Christ was to be glorified with him and therfore counted * Rom. 8. existimo enim quod noÌ„ sunt coÌ„dignae passiones huius temporic ad futuram gloriam quae reuelabitur in nobis that the afflictions of the present time were not worthy the glory that would be shewed vnto such as euery where bear about in their bodyes the mortification of their lord ISSUS Whereby it is euident that a Catholick Christian vnder the black rod of persecution is not without comfort for as the sufferings of Christ abound in him so his consolation abounds through Christ Besides he belieueth that he cannot enter into the kingdom of God but * Act. 14. per multas tribulationes oportet nos intrare in regnum Dei vnde D. Gregor vir sanctus inquit quos hume exhibet pro veritate tuenda labores tot iaÌ„ remunerationis suae pignorae intra pectoris sui cubiculuÌ„ tenet sanc dere securus est qui habet bonuÌ„ pignus apud sâ— atqueÌ„ afflictiones toleratae per fide Christi sunt quadam pignora seu arrhae regni calestis through many afflictions these being the pledges and earnest of eternall life Wherfore he very gladly rejoyceth to follow the steps of Christ suffer in the defence of his faith and to be spoyled of his goods that thereby he may come to participate of a better and enduring substance in heauen Moreouer he that is persecuted for justice sake taketh great pleasure when he seriously considereth that his persecutours are rather his seruants then his lords and Masters
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
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
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
hereticall interpretations Howeuer an answer shall of Mr. Whits proofes To wit nor is it saith he infrequent among the pious when they name a Saint or Martyr to adde whose glory God increase Hereby Mr. white either means essentiall or accidentall glory if he vnderstand an increase of essentiall glory in order to the intensnes therof he teacheth an heresy for the Church of God ascribes such an increase of blessednes * Concil Flor. in dee vnionis desinit animas beatorū videre clarè Deum sicut◠est sed alian◠alia perfectius pro diuersitate meritorum Et definitum est sess 6. can 32. iustificatum bonis operibus augmētum gratiae mereri ita profit entur veteres Patres Et ratio distributiua iustitiae exigit vt plus merenti maior reddatur morces to the Saints own merits and not to the prayers of their friends according to that saying of the Apostle 2. Cor. 9. He that soweth sparingly reapes alsoe sparingly and he that soweth liberally shall reap also liberally and indeed it is the proprietie of distributiue iustice to better the reward in order to such as deserue better and God compenseth the merits of his faithfull according to destributiue iustice but if Mr. White vnderstand an increase of accidentall glory either in order to speciall reuelations of mysteries whereof the Saints were ignorant afore or in order to a greater measure of honour and reuerence from the faithfull aliue that makes nothing to his purpose and in that sense may be meant that saying (n) According to the Roman Catholick Church a Priest preparing himselfe to say Mass prayeth thus I vill say Muss and offer in saecrifice the body and blood of our lord Iesus Christ to the prayse of God and the vvhole triumphant Court Now if by praying soe he prayeth for the blessed he prayeth for God also being he promiseth therby to offer sacrifice to the praise of both in cosequence of which S. Paul likwise 1. Tim. 1. prayed for God when he said vnto the king of vvorlds immortall inuisible sole God be bonour and glory for euer and euer amen But were it not an extream madness to think that S. Paul by praying so conceiued that he might bring vnto God an encrease of glorie Howeuer Mr. White will needs haue the words of the prayers set down in the Roman lyturgie after the offertorie Receiue vvhat vve offer to the honour of thy Saints c. to proue it lawfull to pray for Saints that thereby they may find mercy and encrease of glory But S. Thomas 3. p. q. 71. art 8. in resp ad 1. obiec saith that when we celebrate the feasts of Saints their glory is not augmented by that solemnity but we receiue greate benefit thereby and euen so saith he when we giue praise to God we and not God receiue benefit thereby from the premises clearly appeares how vnaduisedly Mr. White in the 3. account of the midle state of souls alleageth S. Greg. to proue that the blessed receiue encrease of glory through the prayers of the faithfull liuing Sed mira sunt qua docet Albius noua sunt mira stupemus noua cauemus Aug. l. 3. con Iulia. Whose glory God encrease and after that sense Christians pray Glory be to the Father to the son and to the holy Ghost Amen CHAR. XXIJ. OF FOVNDAMENTALL AND NOT foundamentall Articles of faith T' Is a moderne distinction that was ingeniously contriu'd by (a) Marke Anthony de Dominis Arch-Bishop of Spalatto became an Apostate fled out of Italy into England in the Reign of king Iames of happy memory and taught that a Christian might be saued in any sect professing the foundamentall Articles of Christian faith as for example said he euery one may attaine vnto saluation either by adhering to S. Thomas doctrine or the doctrine of Scotus Marke Anthony de Dominis Arsh-Bishop of Spalatto and brought into the Protestant Church in order to the said Churches claim vnto as to foundamentall and disclaim from the Roman Church as to not foundamentall Articles of faith that is as to errours in order to such Articles of faith as may be denyed without hurt of faith and loss of saluation though sufficiently propounded in regard whereof they beare the name of not foundamentall * Protestātes communiter constituunt hocdiscrimen inter fundamentales non fundamentales quod scilicet damnabile sit ab illis dissentire cū sufficienter proponūtur non item dissentire à nō fundamentalibus dum sufficienter proponūtur vt vniuersalitatem amplitudinē suae Ecclesiae estendant as disinct frō foundamētals which cā not be reiected without incurring both loss of faith and saluation in consequence wherof Protestans of theses dayes commonly represent the Roman Church as a naturall body that is partly sound and partly vnsound infected with sundry soares and vlcers which is to say that although the Roman Church hath continued alwaies sound at heart hauing neuer deuiated from the true doctrin of Christ as to foundamentall requisits vnto saluation neuertheless she still retaines sundry errours in order to not foundamentall requisits which they pretend to haue purged away and therby make their Church to be the same with the Roman Church as to the sound part therof Marke Antony de Dominis saw a necessity of inuesting the Protestant Church with visible existence least it might appeare to haue perished afore and with perpetuall succession of Pastors and Teachers these being of necessary vse in the gouernment therof for as much as they be essentially required to the professing of faith preaching the diuine word instructing the illiterat and administring the Sacraments which functions could neuer haue been performed if the Church of God wherof these be necessary markes had been inuisible and therby destitute of Pastors for the work of the ministery wherfore to fit vnto the Protestant Church visible existence and a series of Pastors and Teachers in a continuall line of succession down from the Apostls he aduiced such as carried on the Protestant Reformation not to quitte all claim to the Roman Church without which visible existence and perpetuall succession of their Church had been impossible since no one society of Christian belieuers appeared vpon earth when the Protestant Reformation begun that was seperated from the Church of Rome Again he saw that by asserting the Romā Church to haue in all times reserued necessary requisits vnto saluation that is foundamentall Articles of faith it might seem as to reason consonant that the Protestants departure from it had been without cause and thereby they as to reason might be counted guilty * Secundum Aug. l. 1. con Epis Parm. cap. 4. schisma omnia scelera supergreditur of deadly schism for going out from and breaking vnity and communion with a Church wherin if they had continued they might haue attained vnto saluation therfore to escape this rock he aduiced again that Protestants should represent the Roman Church