HOLY CHARACTERS CONTAINING A MISCELLANY OF THEOLOCICALL DISCOURSES THAT IS THEOLOGY, Positive, Scholastical, polemical, and Moral.  
Built upon the foundation of Scriptures, Traditions, Councils, Fathers.  
DIVIDED INTO TWO BOOKS.  
Written by GEORGE LEYBURN Doctor of Divinity.  
Beware lest there be any man that deceive you through Philosophy, and crafty handling according to the traditions of men, according to the rudiments of the world, and not according to Christ:  Coloss. 2. 
Of yourselves shall men rise speaking perverse things to draw Disciples after them.  Act. 20. 
PRINTED AT DOUAI, By BALTAZAR BELLIER. An. 1662.  
With Privilege.   

TO THE RIGHT HONOURABLE LORD PERCY HERBERT, LORD POWYS OF POWYS etc.  
MY LORD,  
S. Clement in the eleventh book of Apostolical constitutions writeth; that Selene (the great beauty of Rome in those days) when she shown herself from a high Tower unto the people of that City, Simon the Magician by sleight conveyances represented as many Selenes, as were windows in the same Tower. However there was no more than one true Selene, the rest being mere outward resemblances (having nothing of inward substance) contrived by natural magic unto deluding the Eyesight of the Beholders; in like manner, though true Theology is not divided, nor has many faces, being the science of one God; that shows herself front the high Tower of one divine faith, which supports her: nevertheless through the subtle deal of Satan, is represented with as many faces, as there be new models of Christian doctrine, that is, as many, or rather more, than ages down from Christ till these days, every age respectively having coined new opinions in order to the mysteries of Christian Religion. Heady, and highmynded scholars, once they come to be blown up with the activity of their own wit, and thereby become inordinate 
a 2. Timoth. 3. erunt homines seipsos amantes.  lovers of their own thoughts, leave the love of truth. As a troubled eye, so the understanding deluded with opinions, which go beyond the boundaries of nature, cannot see the light of truth: Mittit illis Deus operationem erroris, quoniam charitatem veritatis recipere noluerunt. 2. Thes. 2. In regard heady scholars are carried on the wings of Pride, and will not embrace the love of truth, the supreme providence gives them up to their heart's lust unto uncleaness of error, that is, God 
b Secundum S. Aug. l. 20. civet. c. 19 Deus mittit, quatenus diabolum facere ista permittit.  permitt's Satan to send them strong delusion unto believing lies, and taking pleasure therein, which together with pertinacy so by degrees, blinds them, that they still increase in madness, till at length through faction, sedition, and schism they endeavour to ruin, as it were, all true Christian doctrine, and Religion: witness Nestorius, Arius, Pelagius, Donatus, and sundry other ancient and modern scholars, which (upon what designs of ambition 
c S. Austin l. de vtil. cred. c. 1. saith, that he is an Heretic that for temporal interest either coineth, or followeth new opinions.  and interest is needless to express) through new coined Theologies have laboured to turn the Church of God into utter disorder, and confusion. As all rebellion is to civil, so all schism is to ecclesiastical government dangerous, and pernicious. In the old law, lest the people of God might be deceived with false coin, and weights, the original Cycli, and original weights were conserved in the Sanctuary of the Temple, and no money, or weights allowed which were not conform to the original's of the same Sanctuary. Likewise that the same people might not be deluded with false coins, and weights of doctrine, the chair of Moses by divine dispensation was clothed with infallibility. The high Priest how wicked soever could not utter wicked doctrine from Moses' chair, as appears evidently from Christ's own words Mat. 23. The scribes and Pharises sit in Moses' Chair etc. From which sacred Text S. Austin l. 6. con. Faus. Manichae. c. 29. infers thus. In Cathedra Moysis mali sedentes bona dicere cogebantur. Besides when God erected Moses his Chair (Deutro. 17.) he promised that all definitions, Decrees, and decisions of matters in debate as coming from that seat should be of undoubted truth. Moreover the children of Israël, were bound to submit to the sentence of the high Priest, the law condemning of pride, and punishing with death those, which disobeyed the commandment of the Priest, that ministered to our lord, and the Decree of the Judges.  
In the new law lest Christians might be carried away with every wind of doctrine S. Peter, and his Chair by divine dispensation were invested into much better privileges, than Moses, and his Chair. For our Saviour took special care, that S. Peter might not fall away from the true faith, as does evidence his prayer. Luc. 22. Oravi pro te (Petre) ut non deficiat fides tua: I have prayed for thee (Peter) that thy faith fail not: and doubtless his prayer was effectual according to the Apostle (Hebrae. 5.) Exauditus est (Christus) pro sua reverentia. Our lord provided for S. Peter that his faith might not fail, to the end saith S. Leo (ser. 3. de Assumpt.) The head being made invincible, the state of all the rest might be more sure: that is, the rest thereby might be strengthened, and confirmed in faith. S. Peter according to S. Ambrose (l. 9 Novi Testam. 9.75. Tom 4.) after his denying of Christ was constituted the supreme Pastor of souls, because, it was said to him afore, When thou art converted confirm thy Brethren; neither was Christ's prayer offered in order to the person of S. Peter only, but likewise in reference to his office; according to the inter pretation of the best antiquity, so that the effect of the same prayer will continue as long, as the Church of Christ shall endure on Earth: and indeed even as Christ commands S. Peter to feed his sheep joa. 21. so he commands him to confirm his Brethren Luc. 22. but that saying of Christ: Feed my sheep, did not relate to the person of S. Peter only according to all Orthodox Writers: but also to the office of supreme Pastor, which was conferred upon S. Peter with intent to continue it in his successors, being of necessary use in the Church: wherefore Christ saying to S. Peter, confirm thy Brethren, aught to carry the same interpretation; and in earnest it were manifest weakness to give unto the successors of Moses' greater prerogatives, as to power, authority, and infallibility in the government of the Synagogue, then to the Successors of S. Peter in the government of the Church of Christ; for this were to prefer the law of bondage before the law of grace. In consequence of the premises the Roman faith of S. Peter's successors cannot fail; not to fall away from faith is a privilege proper to the Church of Rome, that is, to the Bishops of that seat, as also plainly appears by the clear Testimonies of primitive Fathers. For example S. Cyprian Epis. 55. affirms That infidelity, or false faith, is inconsistent with the Church of Rome: S. Austin Epis. 66. auers that our lord hath placed the doctrine of truth in the office, and Chair of the Roman Church, and S. Bernard Epis. 190. to Pope Innocentius against Abailardus, writeth thus. We must refer to your Apostle-ship all the scandals, and dangers, which may happen in matters of faith, for there, defects in order to faith ought to be remedied, where faith cannot fail: for to what Other see was it ever said, I have prayed for thee Peter, that thy faith fail not. Although Bishops of Rome that succeed in the Chair of S. Peter may personally err, as private Doctors: nevertheless none ever did, or shall err judicially, or definitively, that is none of S. Peter's successors have, or shall deviat from the truth in their consistories, Courts, Councils, consultations held concerning matters of faith, Religion and general manners, because Christ's prayer (I have prayed for thee Peter, that thy faith fail not) protects them. Wherefore the ancient Fathers recured to Rome, and applied themselves to the Chair of S. Peter in all matters of controversy pertaining to Religion, and faith, namely S. Austin and the Bishops of Africa unto Innocentius the first, and unto Celestinus (Epis. 90 95.) S. chrysostom had recourse to the same Innocentius (Epis. 1. & 2.) S. Basil to the Pope in his time Epis. 52. S. Hierom to Damasus Epis. 5. 7 58. and S. Cyprian Epis. ad Cornelium, expressly affirms that, the cause of all schisms, and heresies proceeds from want of obedience to the supreme Pastor. Nec aliunde, saith he, haereses obortae sunt, aut nata sunt schismata, quam inde, quod uni Sacerdoti Dei non obtemperatur, nec unus in Ecclesia ad tempus Sacerdos, & ad tempus judex vice Christi cogitatur.  
From disobeying of lawful Pastors began the notorious schism of Core, Dathan and Abyron, who risen up against Moses, and Aaron, whom God had apppointed Chief Rulers over them, and the rest of the Children of Israël; puffed up with proud thoughts of their own abilities, and conceited worthiness, they were troubled, and grieved at the establishing of priesthood in the family of Aaron only, and therefore arrogated to themselves priestly function against the ordinance of God, and to the upholding of their schism coined a new Theology teaching, that Moses, and Aaron took too much upon them, lifting themselves above the people of our lord, saying all were alike holy, and our lord with every one of them alike: after the same manner all schisms, and heresies down from our Saviour Christ till these days have sprung up against God's ordinance; in every age some one, or other wanton scholar hath drawn Disciples, and gathered Accomplices together against the supreme Pastor, that is the Bishop of Rome, and our true Aaron, as S. Bernard calleth him l. 2. de consid. c. 8. pretending that he take's too much authority upon him, lifting his own chair above all others; seeing that the spirit of God is with every one of them to teach, preach, and administer the Sacraments without dependence of him. Their intent and aim in rising thus against the supreme Pastor of the Church, is to persuade the unlearned, that the special privileges of Pasce oves meas: confirma fratres tuos, which Christ conferred on S. Peter, do not descend on his successors alone: in consequence of which they conceive it needless to seek to the Bishop of Rome for Confirmation of their new opinions, or to value any condemnation in order thereto, that proceeds from that Apostolical Chair; and as all wanton scholars, which coin new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreme Pastor of the Church, so they speak contemptuously of the schools of orthodox Doctors, in regard these be the supreme Pastors' chiefest consistery, and the Church's sanctuary, that keeps the Original Cycli, and weights of all Christian doctrine where with they weigh all coins of new Theologies, and such as are found too light are laid aside for the high Priest to condemn and anathematise, lest the unlearned learned be deluded thereby. And indeed since the first erecting of schools, Connexae sunt, saith the learned Canus, scholae contemptio, & haeresum pests; contempt of schools and heresies are inseparably connected together. For example Luther afraid of the original weights kept in the schools of Orthodox Doctors sharpened his tongue against all the Universities of those days, which he called Lupanaria Antichristi, the stews, or Brodel houses of Antichrist; and 'tis common alike to all such as coin, or follow new opinions to have an extreme abhorrence from the schools of Orthodox Doctors. But woe to all such wanton scholars, as go out from the rest into several sects: for they perish in the contradiction of Core; They are clouds without water carried about of winds, Trees of Autumn without fruit, raging waves of the sea foaming out their own shame, and confusion: wand'ring stars, to whom is reserved the storm of darkness for ever (Ep. Cath. Judae) because they despise the schools of Orthodox Doctors, rise against the authority of their supreme Pastor, and cut out of their own brains unauthorised Models of new sects, and Religions.  
As the Prince of darkness by divine permission transforms himself into an Angel of light, so he guideth the pencils of Ambitious scholars unto setting forth false resemblances of true faith. The extreme wantonness of heady, and high minded Teachers by the crafty deal of Satan has even in our days turned Christianism into great disorder, and confusion; As the People of Rome through the delusions of Simon Magus were divided in order to the true Selene, some conceiving her to appear from one window, some from an other, and some from as many windows, as darted seeming resemblances of her; so very many Christian people, especially these of our own nation, since they have let go their hold of S. Peter's Chair (that is since their falling away from the obedience due to the Church of Rome, that first converted them to Christianism) are of different judgements, as to the true faith, deluded by the subtle sleights of new Teachers, which according to the several lusts of their high minds have divided them into several sects: some be Lutherans, some Caluinists, some Protestants, some Anabaptists, some Independents, some fift-Monarke men, some Quakers, some Deists, and some Atheists. There are now as many faiths, as wills, whiles either faith is represented, as new Teachers will, or as they will, so is interpreted: and whereas according to one God, one Lord, and one baptism, there is also but one faith, men of these days are fallen away from that, which is the only faith, and begin to believe, that there is none at all, confounded with the great variety of seeming faiths; The ground whereof, as 'tis afore intimated is in regard, Non unus in Ecclesia ad tempus Sacerdos, & ad tempus judex vice Christi cogitatur. Because due obedience is not exhibited to Christ's Vicar, and the Chair by our lords voice founded on S. Peter. As in the old law schisms, so in the new law, heresies spring up. The Children of Israël fell into schisms, when they fell away from their due Obedience, to the Chair of Moses; and Christians fall into heresies, as oft as they rise against the Chair of S. Peter coining, or following unauthorised novelties, whereby Christian souls are misled into most desperate precipices of errors: in regard whereof, I have been moved to write a Theology conform to the ancient Cycli, and weights of the holy Church's sanctuary, that is, to set forth a whole body of Christian doctrine; built upon Scriptures, Traditions, Councils, and Fathers which deserve to be preferred before Scholars of new Notions; that is Christian people ought to adhere, conform their consciences to, and rely their eternity rather on those, than these, which is the Counsel that the great S. Austin gyves in his 2. Book against Julian the Pelagian Bishop (who had brought new opinions to the prejudice of souls) exhorting all Christians to regard rather the learning of the holy Fathers, which flourished in the precedent ages, and the constant and universal practice of the Catholic Church, than the profane novelties vented, and spread by the Pelagians. Saying Host (antiquos Patres) oportet, ut Christiani populi vestris prophanis novitatibus anteponant, eisque potius, quam vobis eligant adherere.  
My lord herein lies the sole intent of these conceptions, which I present you with, and under your authority adventure into public view unto advantaging such as are piously sober 
d Secundum S. Aug. l. 14. de Trinit. c. 1. munns Theologiae est & pijs opitulari, & veritatem contra impios defendere.  and to defend the truth against such as are impiously wanton. This is the aim of my Theological discourses, and the height of my desires is but this, that they may be received into your Lordship's protection, which is ground warrantable enough to gain them credit, in regard of the high measure of knowledge which is extraordinary in you, beseeming a well studied divine, as appears by your own writings, which together with your other gifts of nature, and grace renders you admired by all, that know your Lordship aright, Besides that which alone might embolden me to address these endeavours unto your Lordship, is your eminent nobility. The best blood, that is in any English subject, runs in your Lordship's veins, as evidence your paternal, and maternal descents from the most renowned, and ancient Houses of Pembrock, Northumberland, and Derby: Again your sundry noble allyances. The lord Talbot that was Heir of Shrewsbury married your only Daughter, a Lady of great virtue, and Vere vidua. A widow indeed, having for above these 20. years continued in her widow hood, notwithstanding her Ladyship's youth, person, birth, and great dowry, which made her the ambition of many noble Suitors. Moreover your Lordship's only and most hopeful son married to the most accomplished in honour, obligingness, sweetness, and piety the lady Elizabeth Daughter to Edward Lord Marquis of Worcester, which brings forth also an alliance with the most illustrious House of Norfolk, Arundel, and Surrey.  
Since I am fallen upon your eminent Nobility, has not your own Lady much added thereto? if your House were without an ample series of renowned progenitors, might not your posterity have a glorious Rise from her Ladyship, whose eminent virtues have rendered her memory blessed. Nobilitas sola est atque unica virtus. Besides has not that gallant Person the lord Craven her Ladyship's Brother added something of greatness to your posterity, whose brave and gallant actions performed a broad in foreign parts have gained much honour to his Country. Moreover the rising of that family is honourable: the supreme providence having brought it to the height of Eminence, which it now happily enjoys (as the same providence 
e Aug. l. 5. de Civit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij concessisse bonis artibus Romanorum, id est, ut ipsemet interpretatur, virtutibus, quibus ad tantam gloriam nitebantur.  extended the Empire of the ancient Romans) in regard of Moral virtues, which were eminent in your lady's Father and Mother the Raiser's of it, for as much as their zeal to the law of nature, that is to do justice (giving to every one what is every on's own) and to show mercy unto the distressed (feeding the hungry, and clothing the naked) rendered them admired of such as knew them: and according to holy Scriptures, God exalted the Midwives of the Hebrew women, and made them houses, Exod. 1. For their compliance to the law of nature in preserving of innocent Babes, which the Tyrant of Fgypt had commanded them to kill: and since I am fallen upon God's merveilous rewarding of moral good works; in confirmation of this truth I might produce convincing examples in our own Country, where very many in these times through a supreme providence are advanced to honours, dignities, and eminent offices, that is God hath built them new Houses of nobility, or increased the glory of the old, for preserving loyalty to their king (which is the law of nature written in their hearts) they feared God, and honoured his anointed against the commandment of the Tyrant of England, and therefore are exalted: and truly upon this score the supreme providence hath built his Grace the Duke of Albermarle a more glorious House them any subject in the Christian world this day enjoys, in as much as through a happy managing of his loyalty he carries the name not only of Paterpatriae but likewise of Pater Caesaris, having preserved both Caesar and his Countries. In consequence of the premises his Ma.tie Catholic subjects, that with the effusion of their blood, and loss of their Estates have cheerfully performed that duty of nature in order to loyalty, may hope, that a special providence in good time will make for them Houses of Ease, which shall be the daily prayer of  
MY LORD YOUR HONOURS Most humble and most obedient Servant GEO. LEYBURN.   

PREFACE TO THE COUNTRY-MISSIONARY.  
SR.  
Although these holy Characters (so named, because they describe, and set forth the holy Mysteries of Christian Religion) contain Theology but compendiously dressed up: nevertheless, want no Requisits either essential, or necessary thereto, being built on the foundation of holy Scriptures, Traditions, Councils, and Fathers, wherein lies the consistency of true Theology, which, as the pillar of fire led the Israëlits by night in their way to the land of promise: so, in as much, as it carries the lights of the best Antiquity shows Christians their way thorough the dark Mysteries of Christian faith, as by night, unto an heavenly Inheritance prefigured in the land of promise: that is, God hath instituted this divine science to direct Governors of souls in the pursuance of their pastoral function, which is to crush heresies in the bud, suppress schims, prevent scandals, and to preach the Gospel of Christ unto salvation to every one, that believeth. To this intent, and purpose I have employed my endeavours. However: some may conceive, that the aim of this Theology leuel's at Mr. Whites Theology, because their foundations are as opposite, as the ends of a Diameter are overwhart, and cross, this Theology being built on the divine Dictates, which Christ left unto his Apostles, and their Successors in Church-governement unto the saving of souls: but his Theology, contrariwise is built on the Digbean Peripatetics, which heathen Philosophers left to their schools unto the exercising of men's wits: and as the foundations, so the doctrines ex Diametro differ. Yet I set them not down, because the principal heads thereof Ionas Thamon hath learnedly set forth and expressed to the life, and what of that kind hath issued from the excellent Latin pen of Dr. Pugh, evidence his learning, virtue, and zeal against impious novelties: but that which ought to have fullness of weight with the good, and wise Believers in order to an abhorrence from Mr. Wites new notions, is because a famous University hath censured, and the sea Apostolic condemned his Tenants. However the Chief design of my writing these holy Characters, is to benefit Missionaryes, and if I may arrive to this, I shall esteem myself most happy, who am  
Sr. Your most affectionate Brother, and humble servant. GEO. LEYBURN.   

APPROBATIO.  
LIber hic, cui titulus: Sacri Characteres etc. Anglicè ab Exim. viro D. GEORGIO LEYBURNO, S. Theologiae Doctore compositus, nihil habet fidei aut moribus dissonum; sed undique spirat sanam doctrinam cum pietate coniunctam. Quapropter magno cum fructu, praeli beneficio diwlgabitur.  
Datum Duaci die 23. Augusti 1662. MATHIAS GERTMAN S. Th. Doctor & Professor, ac in urbe Duacena librorum Visitator & Censor.   

APPROBATIO.  
NOs in fra-scripti ingenti cum voluptate per legimus librum, cui titulus, Holy Characters etc. ab Eximio Domino, D. GEORGIO LEYBURNO, Sacrae Theologiae Doctore, ac Collegij Anglo-Duaceni Praeside elaboratum & in eo nihil invenimus fidei vel bo●●is moribus diffonum, quinimò ex firmis Sacrae Scripturae, Conciliorum, ac Sanctorum Patrum authoritatibus fidem orthodoxam dilucidè ostendit, reiectis vanis speculationibus ac questionibus superfluis, vocumque profanis novitatibus & opinionibus falsi nominis scientiae, quam quidam promittentes, circa fidem exciderunt; magno ingenij acumine, stylo eleganti, methodoque subtili ac nervosa, profundè investiga tur, clarè resolvitur, ac clucidatur perspicuè; adeo ut, qui his duntaxat fac●is Characteribus munitus fuerit, abundè habeat, quò Sectariorum ac Novatorum praestigias, ex vano in Theologiâ philosophandi genere inductas, detegat ac devitet, populumque fidelem genuinam fidei Catholicae veritatem, mira cum facilitate edoccat; quapropter ad communem popularium nostrorum utilitatem, luce publica dignissimum censemus.  
Duaci in Collegio Fratrum Minorum Recollectorum Anglorum hac 16. Augusti 1662. 

F. BERNARDUS A S. FRANCISCO S. Theol Lector.  
F. JOANNES A S. CRUCE S. Theol. Lector.     

APPROBATIO.  
PErlegi librum, cui titulus: Holy Characters, etc. Anglicè ab Eximio D. ac M. nostro D. GEORGIO LEYBURNO Sacrae Theologiae Doctore, & Collegij Pontificij Anglo-Duaceni Praeside conscriptum; paruum quidèm mole; sed virtute magnum, utpote qui omnia Catholicae fidei mysteria clarissimè enucleata, praecipuasque quaestiones Orthodoxos inter, & vel manifestos, vel occultos haereticos controucrsas solidissimè diremptas, mirabili planè brevitate & perspicuitate complectitur; in eo ubique relucet singularis, & ab omnibus agnita Authoris eruditio, Pietas, & in Sedem Apostolicam obseruantia: qui memor, se sapientibus & insipientibus debitorem, hoc in opere, ita paruulis in Christo lac potum, id est, Christianae fidei rudimenta propinavit, ut in eo nec maximi solidum cibum, eruditas, in quam, Theologicarum controversiarum veritates desiderarent. In opere ea est sermonis claritas, ut etiam infimos admittat; ea materiei sublimitas, ut etiam summos exerceat: ea rerum varietas, ut illud planè credam Controvertistis, Praedicatoribus, Confessarijs, Catechistis, Orthodoxis omnibus, & Heterodoxis Anglis utilissimum: nec utilissimum tantum, verumetiam hac tempestate Novitatum avidissimâ paenè necessarium. Quapropter opto, ut quamprimùm fieri possit, liber hic magno rei Catholicae commodo in lucem emittatur.  
Datum Duaci in Collegio Anglorum die 23. Augusti 1662. JOANNES WARNERUS S. Theol. Professor.   


A TABLE Of the Characters contained in the first Book.  
CHar. I. Of God. pag. 1.  
Char. II. Of Adam. p. 6.  
Char. III. Of Original Sin. p. 10.  
Char. IU. Of the Virgin Mary. p. 16.  
Char. V Of the son of the Virgin Mary. p. 25.  
Char. VI Of the name of JESUS. p. 28.  
Char. VII. Of the name of Christ. p. 34.  
Char. VIII. Of the Cross of Christ. p. 39  
Char. IX. Of Adoring the Cross. p. 45.  
Char. X. Of a Christian. p. 55.  
Char. XI. Of a Christian persecuted for Christ's sake. p. 61.  
Char. XII. Of Christian faith. p. 67.  
Char. XIII. Of a wit-believer. p. 74.  
Char. XIV. Of a singular Doctor. p. 78.  
Char. XV. Of Christian Hope. p. 85.  
Char. XVI. Of Christian charity towards God. p. 89.  
Char. XVII. Of Charity towards our Neighbour. p. 94.  
Char. XVIII. Of God's Charity to Man. p. 99  
Char. XIX. Of God's Charity in laying his commandments on man. p. 106.  
Char. XX. Of Predestination. Or Election to the kingdom of Heaven. p. 112.  
Char. XXI Of Reprobation. p. 121.  
Char. XXII. Of Christ's Charity to man. p. 127.  
Char. XXIII. Of virtue is general. p. 254.  
Char. XXIV. Of Wisdom. p. 238.  
Char. XXV. Of justice. p. 243.  
Char. XXVI. Of Temperance. p. 252.  
Char. XXVII. Of Fortitude. p. 258.  
Char. XXVIII. Of sin. in general. p. 263.  
Char. XXIX. Of Pride. p. 274.  
Char. XXX. Of Covetousness. p. 281.  
Char. XXXI. Of Usury. p. 290.  
Char. XXXII. Of Luxury. p. 301.  
Char. XXXIII. Of Envy. p. 315.  
Char. XXXIV. Of Anger. p. 322.  
Char. XXXV. Of Gluttony. p. 326.  
Char. XXXVI. Of slothfullness. p. 331.  
Char. XXXVII. Of a Missionary Priest. p. 335.    


A TABLE Of the Characters contained in the second Book.  
Char. I. Of Sacrifice in general. pag. 1.  
Char. II. Of the Sacrifice of the Bucharist, or Mass. p. 9  
Char. III. Of Melchisedech. p. 37.  
Char. IU. Of Sacraments in general. p. 44.  
Char. V Of Church-ceremonies. p. 51.  
Char. VI Of Baptism. p. 67.  
Char. VII. Of Confirmation. p. 85.  
Char. VIII. Of the eucharist. p. 96.  
Char. IX. Of Communion in both kinds. p. 117.  
Char. X. Of Penance. p. 134.  
Char. XI. Of Contrition. p. 144.  
Char. XXII. Of Confession. p. 156.  
Char. XIII. Of Satisfaction. p. 166.  
Char. XIV. Of Indulgences. p. 180.  
Char. XV. Of Purgatory. p. 208.  
Char. XVI. Of Holy Order. p. 233.  
Char. XVII. Of Matrimony. p. 261.  
Char. XVIII. Of Extremunction. p. 279.  
Char. XIX. Of the Church Militant. p. 291.  
Char. XX. Of Traditions. p. 333.  
Char. XXI. Of the Church Triumphant. p. 351.  
Char. XXII. Of Foundamentall, and not foundamentall Articles of faith. p. 289.    

THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscellany of Theological discourses THAT IS THEOLOGY Positive, Scholastical; polemical and Moral.  
Built upon the foundation of Scriptures, Traditions, Councils, Fathers.  

CHARACTER J. OF GOD  
THE CONTENTS.  
The necessary being of one God: his existence in three distinct persons: his omnipotency together with his other divine attributes.  
GOD is a spiritual nature; so eminent, that nothing can be apprehended by man, or Angel 
* Aug. l. 1. de doct. Chr. Deus est quo nihil cogitari potest aut bonitate meliùs aut porsectione matus.  in goodness better, in perfection greater. His existence 
* Si ab altero haberet existentiam non esset ens supremum & improductum: proinde debet necessariò essentialiter existere.  is his essence, and therefore to him essential, which evinceth a necessity of his being, and all Creatures necessary dependence of him: for 'tis impossible, that there should be more than 
* Singularitas, seu ut loqùitur Tertull. solitas id est, incommunicabilitas ad extra, est essentialis supremo enti, quod debet necessariò essentialiter existere, quia existentia est rei singularis & incommunicabilis, ideoque impossibile est, ut multipliectur, nam essentiae sunt omnino per se incommunicabiles.  one necessary being, and that is properly called God 
(a) 1. Io. 3. There are three, which bear witness in Heaven. the Father, the Word, and the-hold Ghost: and these three are one. This Scripture testimony gives full evidence of personal distinction, and essential unity in the blessed Trinity: and as S. Austin well observes, overthrows two heresies at once, namely the Arian by saying, one which signifies unity in nature: and the Sabellian heresy by saying bear in the plural number which plainly expresseth distinction, as to the divine persons.  who in essence is one, and in persons three; one and the same individual Deity essentially requiring to be invested with a triple personality, expressed in the name of Father, Son, and holy Ghost: 
(b) God sais, Isa. 66. Shall I cause to travel, and not bring forth? from this sacred Text S. Austin infers, that it were not equity if God should give fecundity of generation to his creatures, and want it, as to himself.  and it were not reason, or equity, that God within himself should be barren wanting production, that communicates fecundity of generation to all things without himself.  
God the Father is a beginning without a beginning having no beginning of his being: God the Son hath his beginning and being from his divine Father, who begot him from all eternity, the full brightness of his glory, and 
* Hebr. 1. splendour gloriae, & figura substantia eius.  the express resemblance of his divine substance: God 
(c) The Council of Florence in the decree of Pope Eugenius the 4th. defines the procession of the holy Ghost from the Father, and the Son. In this Council the Grecians renounced their heresy, as to the same procession, though soon after they fell again into it, and so continue obstinate in their pertinacy, notwithstanding that God by evident signs manifested his just wrath against them, in regard of that relapse. For soon after, and even at Pentecost, when the Church celebrates a special Feast in honour of the holy Ghost, the Turks seized on the Imperial town of Constantinople, and thereby mastered all Greece, Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father, and the Son, as from one sole beginning of his being.  the holy Ghost, proceedeth from the divine Father, and the divine son, as from one origin of his procession, being the reciprocal love and union of both.  
As in the visible sun three things are observable 
(d) The similitude as to the globe, beams, and light of the sun, Gelasius the Patriarch of Constantinople used in a conference with Amurath the Emperor of the Turks unto illustrating the unexpressisible mystery of the blessed Trinity.  the round body, or globe thereof, the beams, and the light; and as the beams are derived from the same body, and not from the light, and the light from the body, and beams, and the body from neither of both: and as all these three make one only sun without confusion, or separation: so in God there are three divine persons, and the Son proceedeth only from the Father, the holy Ghost from the Father and Son, and the Father from neither of both: and these three are one sole God without 
* Symbolum S. Athanasij neque confunaentes personas, neque substantiam separantes.  confusion of persons, or separation of fubstance.  

* Exod. 13. Omnipotens nomen eius unde Aug. ser. 12 ait quod nomen Deus est potestatis non proprietatis,  The name of God is Almighty for so he calleth himself; and his works show what his name speaks him to be: namely the world created out of nothing by 
* Psal. 37. Verbo Domini Coeli firmati sunt & spiritu oris eius omnis virtus eorum.  the word of his power: the sweet order in the disposition of the fabric: the extraction of man from the dust 
* Gen. 2. formavit Deus hominem de limo terrae.  of the ground the universal deluge drowning the whole earth to the destruction of man, and beast, Noë only with his family preserved 
(e) Exod. 12. the Children of Israë are said to have walked upon dry land through the mids of the sea, while the waters were as a wall unto them on the right, and on the  hand. : the division of the red sea giving safe passage to the Israëlites as by land, and the reunion of its waters to the drowning of king Pharaoh, and his whole army.  
In these marvelous effects of God's omnipotency as in a clear glass appear his other divine attributes: in the creation of the world in time, his duration before time 
* Isaias cap. 51. appellat Dominū habitantem aternitatem.  which is his eternity: in the sweet order of the things created, his wisdom: in the production of man after his own image, and likeness, his goodness: in the general deluge his justice; in the preservation of the Israëlites his mercy: in the destruction of Pharaoh, his fortitude. And all his works joint, or separate declare 
(f) The intent of creation was the Creators' glorification; wherefore the Royal Prophet Psal. 18 makes the heavens to speak the glory of God.  his glory which is the end of his working, who is above all his works, a God without circumscription immense, without bounds infinite, in himself invisible, 
* Rom. 5. Inuisibilia Dei à creatura mundi per ea quae facta sunt, intellecta conspiciuntur.  in his works visible.   

CHAR. IJ. OF ADAM  
THE CONTENTS.  
The integrity of Adam's creation: his fall from original justice through the evil managing, of his free will: all his posterity concerned in his fall.  
ADam was the first man that God made 
* Gen. 1. creavit Deus hominem ad imaginem & similitudinem suam.  in his own image, and after his likeness 
(a) S. Hieron. l. 3. come. in epis. ad Ephes. calleth Adam the first man, and first Prophet, because he fore told the mysterious Incarnation of the Son of God, in saying This now is bone of my bone, and flesh of my flesh, which the Apostle nameth magnum Sacramentum. For as much as it imports Christ's nuptial conjunction, or marriage with the Church his Spouse.  the first Prophet that prophesied of the mysterious Incarnation of the Son of God: and the first prodigal son, that unhappily managed his patrimony. 
(b) Eccls 1. God made man upright; that is, according to the interpretation of great S. Austin, l. de cor. & gra. God gave him in his creation sanctifying grace. And the same S. Austin l. 13. de civet. Dei, expressly teacheth, that the first man was created in grace, and l. 12. de civet. affirms that the Angels in their creation received grace together with their nature.  His heavenly Father had settled him in a fair estate of original justice, as to his soul, 
* Sap. 2. Creavit hominem inexterminabilem.  and immortality as to his body, and he made away with both wilfully; for the obedience, that was only required to the conserving thereof 
* Non foret homo animal rationale nisi ei inesset libera boni, & mali electio: nec Deus foret iustus si impossibilia iuberet. Aug. ser. de tem.  laid in his power. And it was necessary to enjoin 
* Aug. l. 8. gen. oportebat, ut homo sub Domino Deo positus aliundè prohiberetur.  him the performance of that virtue; for if nothing had been commanded him, or he forbidden from nothing, he would have had nothing to know his own inferiority, and to acknowledge his Creators' superiority.  
The Command, that God laid upon Adam was that he should not eate of the tree of knowledge of good and evil: so named not in reference to the fruit, that in itself was good 
* Gen. 1. omnia quae fecerat Deus erant valde bona.  for all that God created was very good; but in order to transgression, that taught him to discern between good and evil: between the good of obedience, as to the perpetuating of grace, and life, and the evil of disobedience, as to the introducing of sin, and death. Yet God had no part in Adam's transgression; for his divine goodness, had bestowed on him sufficient auxiliaries to continue him in obedience, and did nothing to necessitate his disobedience 
(c) Ecclus. 15. God made man from the beginning, and left him in the hand of his counsel: gave him his commandments: .... they shall conserve thee: he hath set water and fire before thee; stretch out thy hand unto which thou wilt: before man is life, and death, good, and evil, what liketh him shall be given him. This sacred Text gives clear evidence of Adam's free will, as to accepting or rejecting divine grace, that might have led him to everlasting life: and indeed S. Austin infers from the same text free will in all men, lib. de gra. & lib. arb. arguing from thence, that though God gives to every one his merciful grace unto obtaining of heavenly blessedness, nevertheless he necessitates none to accept of it, being in the liberty of each one to reject it. And herein according to the Council of Trent. Consisteth the reconciling of man's free will, and grace together. Morover the holy writer of Genesis clearly demonstrats man's free will after Adam's fall; for cap. 4. God said to Cain (who was troubled, and angry to see his brother Abel, and his offerings respected above his own) Why is thy Countenance cast down? if thou do weli shalt thou not be accepted? and if thou dost not well sin lieth at the door, but the lust thereof shall be under thee, and thou shalt have rule oven it: that is, saith S. Austin l. 13. Civit. Dei cap. 7. thou shalt bear dominion over sin. Where by is evident, that man's free will was not extinct through Adam's fall: and this Catholic assertion is yet more plainly taught Deutr. 30. I call heaven and earth to withess this day (saith Moses to the People of Israël) that I have set before you life and death, blessing, and cursing, choose therefore life. These last particles evidence enough that God gave man liberty to choose good or evil, which is the consistency of liberum urbitrium, free will. S. Ambros in Psal. 40. v. 10.  for he left him in the hands of his own counsel, election, and deliberation, which evinces Adam's free will: for what is necessary, or impossible, requires no consultation, or deliberatnes, these being manifest tokens of free actions. Besides it is not agreeable unto reason, that he, who was established absolute lord of all living thing created to the use of man 
* Aug. l. de cor & gra. docet obseruationem praecepti Adamo impositi dependisse ab eius libero arbitrio.  should want dominion, and free use of his own will, and liberty. However Adam's fall seems a strange thing, he having nothing in himself, that inclined to disloyalty; for God had made him upright, and the integrity of his creation extended to all his faculties spiritual, and sensible: in his will was integrity of sanctifying charity, in his understanding integrity of both natural and supernatural knowledge, and in his sensible parts integrity of order with subordination, and peace with quietness; whereby plainly appears, that his fall did not proceed from himself originally. Nevertheless 'tis certain, that he did fall, yielding to a weak temptation, of which himself was not author. Simple Eve, whom God made for his meet help, ill counselled by the crafty serpent, propounded unto him the eating of the forbidden fruit, under a fair colour of bettering his, and her own condition in the knowledge Of good and evil: Adam's condescension to this out ward suggestion occasioned his fall, wherein he embarked all men to ruin, leaving nothing behind him for their reparation 
* Zach. 13. Adam exeplum metem ab adolescentia mea.  save his own example of sacrilegious disobedience, to make them be wary how to engage in the future against the virtue of obedience.   

CHAR. IIJ OF ORIGINAL SIN.  
THE CONTENTS.  
The innate propriety of Original sin: the difference between Original sin, and Adam's personal offence, and between Original sin and carnal concupiscence.  
Original sin is the 
* Aug. Epis. 130. vocat peccatum originale vitium haereditarium, & debitum paterni chyrographi.  hereditary vice, that passed from our first parent upon 
(a) The Apostle Rom. 5. teacheth, that as by one man sin entered into the world, and death by sin, so death went over all men, in whom all men have sinned.  all mankind. The prevarication of Adam did not prejudice himself only: 
(b) Concil. Araus. 2. can. 2. condemns such, as assert Adam's transgression to have prejudiced himself only, and not his posterity. This Canon is set down in the Council of Treat. sess. 6.  but also the posterity. God did not give him original justice so peculiarly, as that it was not intended to all others descending from him; yet his divine wisdom put in his will the cause of having, or wanting it, 
(c) God had constituted Adam head of all mankind, as to having, or wanting Original justice: in consequence of which the will of Adam (he being head of all human nature) contained the wills of all men (taken in the moral sense) as to keeping, or losing Original grace, God having placed in his will the cause, that might preserve, or lose it; yet though the will of Adam taken in the proper real sense, was the same when he sinned, and when he repent, however it was not the same morally, because he sinned as a public, and repent as a private person only, and therefore his repentance profited himself alone.  whom he had constituted chief head of all men, and his disobedient carriage deprived all of the intended grace, 
(d) S. Anselm. l. de Concep. Vir. c. 26. nameth Original sin nakedness of Justice due: that is a privation of Original justice: justifying grace being due to every man from the integrity of creation, and lost by Adam's prevarication.  the wanting where of is original sin, so named, because it proceeds originally from Adam, by the conveyance of 
* Council. Trid. definite peccatum originale in omnes transfundi per propagationem.  propagation accompanied with carnal concupiscence, as the conduit of its passage to all his race. 
(e) S. Austin l. 3. oper. imperf. teaches that original sin, is not only a sin, but also the pain of sin, whereby 'tis evident that original sin is not the actual personal sin that Adam committed, which could not be the pain of sin, for sin a fore was not come into the world.  Whereby plainly appears, that the actual, and personal sin of Adam, that preceded propagation, is not original sin contracted by propagation. Besides this passeth upon all men, and consequently is common; but personal, and common are divers, and inconsistent together. However it is the effect of the personal sin; yet so 
* Sap. 10. eduxit illum (Adam) à delicto sico.  that the washing away of that, was not to prove a cure for this. It was in Adam's power to hurt, but not to cure the wound. He made his own peace with his Creator by the virtue of true repentance, 
(f) S. Austin. l. 3. de lib. arb. saith, that it were not as to equity consonant, that Adam should beget children better than himself.  but could not therein include his family, as he did in his fall: wherefore though justifying grace had cleared him of the guilt of sin; notwithstanding he begot children, that were sinners. Even so pure grain sown in the ground produces corn with chaff, and straw: good grapes bring forth wild grapes: good olive trees wild olive trees: and circumcised jews uncircuncised children.  
As original grace is the life of the soul: so is original sin, which is the privation thereof, the death of the soul, and thereby distinct 
(g) S. Austin. l. de pec. ment. & remis. expressly teacheth that carnal concupiscence, (which the Apostle calleth lex in membris) remains after baptism: in consequence whereof 'tis no sin, sin taken in the proper sense; for baptism leaveth nothing of uncleaves in him, that is baptised aright. Again lib. de nup. & concup. and in sundry other places of his writings he declares, that baptism doth not wash away concupiscence, thereby distinguishing original sin which baptism fully destroyeth from concupiscence. Moreover S. Austin l. 2. de nup. & concupis. plainly affirms, that the conflict, or rebellion that comes of carnal concupiscence is not damnable, though troublesome, because of the extreme unquietness, which it foment's.  from carnal concupiscence which is not mortal, and damnable, because it doth not perfect sin: though it is very troublesome, because it foments' disquietness, 
* Gal. 5. care concupiscit uduersus spiritum.  for it is the law in the flesh, that resist's the law of the mind. And albeit that baptism washeth original sin out of the soul, yet it doth not wash concupiscence out of the flesh, 
* Aug. illa concupiscentia ex nobis ipsis inobedientia iustissimo reciprocatu inobedientibus reddita est.  which is a disobedience laid upon all flesh by just reciprocation for the disobedience of the first flesh. Whereby is plainly evidenced, that concupiscence 
(h) S. Austin. l. 3. coun. julian. teaches, that concupiscence does not proceed from God, but from sin: wherefore S. Paul sometimes calls concupiscence sin, for as much as it came of sin. and inclines to sinning. And indeed 'tis no sin, sin taken in the proper sense, for à free voluntary act of transgression against the law of God. Wherefore the Council of Trent hath defined, that it is not properly a sin, as it is left in the regenerated through baptism, because as S. Austin teacheth concupiscence does not perfect iniquity, and it is left after baptism to a good intent, namely to be the seed of a spiritual warfaire unto exercising of the soul in humility, virtue, and godliness.  is not made by God, but by the sin of the flesh. However the supreme providence lets it reign in the flesh, even after baptism, that the flesh may minister matter of virtue to the spirit. Though the Children of Israël, God's chosen people passed the red sea (which is a Type of Christian baptism) came safe to the land of promise (which is a figure of sanctifying grace that baptism confers) and driven away the Canaanites their enemies, that possessed it afore, which denotates the Devil, that the Sacrament of baptism casts out of the baptised; nevertheless the supreme providence left in the mids of them a jebusaeus (whereby is represented carnal concupiscence) that daiiy four ented disquietness, continually quarielling, fight, and prejudicing them extremely. After the same manner the desires of the flesh fight , and sometimes overcome the spirit, not by strength, but by flattery. The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Samson, who exceeded her fare in strength: carnal concupiscence is a fair spoken lady, that tempteth the spirit, as Eve did Adam, and if it find not the spirit circumspect, watchful without sleeping, and extreme swift in flying from its allurements, as joseph did from the wanton lady of Egipte, it will gain the victory infallibly: in consequence of which every Christian, that will prefer heavenly enjoyments before worldly pleasures, aught to fly from the crafty deal of the flesh as from a serpent, lion, or tiger.   

CHAR. IU. OF THE VIRGIN MARY  
THE CONTENTS.  
The Virgin MARY Mother of God, Mother taken in the proper sense: her maternity did not prejudice her virginity, nor original sin her conception, which by divine dispensation was immaculate: the power of her Intercession unto salvation to every sinner, that humbly seeketh unto her.  
THe Virgin MARY was the Royal Stem 
(a) Isaias cap. 11. prophesied that there should come a rod forth of the root of jesse, and that a flower should grow out of his root. Where according to the ancient Fathers, the Prophet meant by the rod the Virgin MARY, and by the flower her divine son JESUS.  that sprung from the root of jesse, and from her root sprung the fairest branch of man kind. For she was the woman, 
* Gal. 4. misit Deus Filium suum factum ex muliere.  of whom the Son of God was made man, whence arised her most excellent title of mother of God. And Saint Elizabeth was not more truly the mother of S. john Baptist, than the Virgin Mary was God's mother, mother taken in the proper sense, having all necessary requisites to a true maternity. For the body, that the son of God assumed, was made of her and by her disposed to the reception of the reasonable soul, that informed the said body: also she cooperated to the uniting of that soul to the said body, and bore to the world the singular person Christ, God-man, and man-God, which was sufficient enough to invest her in the eminent title of mother of God, mother taken in the proper sense. For to furnish all essential requisites to the making of Christ, namely his divine nature, personality, and reasonable soul, are not necessarily required to make her maternity. For if a mother could not be truly the mother of her son, unless she should furnish whatsoever is essential to a son, it would plainly, and evidently follow, that S. Elizabeth was not the mother of S. john Baptist, nor any other woman the mother of her child, since a child essentially requires a reasonable soul, that is not produced by the mother, but created by God alone.  
To declare how the son of God was conceived of the Virgin Mary lies not within the reach of a natural understanding: the nuptial conjunction of divinity, and humanity in the unity of his divine person, was the divine work of the holy Ghost in an admirable, and unexpressible manner; however it may be illustrated thus. 
(b) S. Greg. Thaumat. l. de Incarn. useth that similitude, unto illustrating the manner of Christ's Nativity.  Naturalists have observed, that the shell fish, which bringeth forth a precious stone, called an union, when the time of breeding comes (naturally desirous of conception) opens its mouth to receive the dew descending from Heaven, which afterwards touched by a heavenly lightning contracts that precious body of stone named union, through the cooperation of the same shell fish. The Virgin MARY is the pure shell: the heavenly dew the son of God, that descended from heaven into the Virginal womb: the heavenly lightning the holy Ghost, that descended upon the Apostles in form of lightning, and fiery tongues at Pentecost: the touch of the said lightning the divine operation of the same holy Ghost, in virtue whereof together with the concurrence, and cooperation of the Virgin MARY the son of God contracted a precious body justly named an union, for he made one of two: united juda; and Ephraim, the jews, and the Gentiles, demolishing the middle wall of the partition (namely the old law,) that caused the division between them.  
As in the Conception of the son of God the Virgin Mary was like the aforementioned shell fish: so in his Nativity she resembled a royal bird, that in bigness little exceeds a sparrow, and in colour represents the sky, with some increase of white, and purple: it sings amongst the low, and humble reeds, builds its nest of thorns upon the sea, brings forth its young ones in winter, 
* Dies Alcionides.  and during the time of breeding the whole Ocean is quiet, and calm. The Virgin Mary is the royal bird, in humility little, and whom celestial graces beautified with an advantage of natural gifts: she sung amongst the low, and humble reeds of a poor Cottage, Behold the hand maid of our lord: made her cradle of a thorny manger, brought forth her divine son the 25th. of December, and during the time of her travelling with child 
(c) The Evangelist S. Luke cap. 2. writeth, that it happened in those days, there came a decree from Augustus Cesar, that all the world should be enroled.  the whole world did obedience to Augustus Cesar, acknowledging his sovereignty in a full enjoyment of peace.  
As in the Conception of the son of God no human seed did intervene to diminish the sanctity of the Virgin Mary: so in his Nativity no uncleaves did occur to prejudice her Virginity; he went out of her pure womb, as the sun out of a bright morning; he did not force his passage to a breach of the Virginal seal: that as before, so after his miraculous birth continued sealed: the Virgin Mary was the 
* S. Hierom. adversies jovianum, haec (Virgo Maria, est, inquit porta Orientalis Ezechiel, c. 44. semper clausa, per quam sol iustitiae, & Pontifex noster secundùm ordinem Melchisedech ingreditur, & egreditur.  Oriental door that gave ingress, and egress to our high Priest, and still remained shut. And though to her Conception concurred human seed: notwithstanding by a divine dispensation she was delivered from all uncleanness, and Original infection, which defiled the Conceptions of all others descending by the intervening of human seed from the race of Adam. Quicksilver infused into any whatsoever vessel of Gold, silver, Iron etc. save a vessel of pure glass, break's throw it: Original sin is the quick silver, that broke all the vessels of human nature, save that of the Virgin Mary, who was the unbroken vessel of pure glass. And it was necessary that she should be so 
* Eccl. 3. Pater sine honore est dedecus filij.  for a mother without honour, is the dishonour of her son. Neither was it probable as to the light of reason, that she, who in her eternal predestination was foreordained to be the mother of God, should be made in her Conception an example of divine wrath: or who by an eternal decree was appointed to fight the infernal serpent, and bruise his head, should at any time be enslaved by sin, whereof the serpent is sole author. 
(d) S. Andrew the Apostle said, (as 'tis related in his history) that as the first man was made of pure earth, so it was necessary that Christ should be born of a pure Immaculat Virgin. Besides sundry Popes have named the blessed Virgin's Conception Immaculate, thereby ascribing to her exemption from the guilt of Original sin, according to Pope Alexander the seventh, who hath declared in a special Bull put forth 1661. that by the feast which the Church celebrates of the Immaculate Conception, is meant the blessed Virgin's preservation from Original sin. This feast of the Immaculate Conception, was (as to the western Church) first celebrated in England, and afterwards in France by the canons of lions; and though S. Bernard reprehended the practice there of as to the same canons: nevertheless he was not against the feast itself, being offended only because the said canons had introduced it, by their own private authority. But in the Greek Church, the feast of the Conception was celebrated before the year 1000 as attestes Gailatinus l. 1. c. 4.  Besides since God in the creation of our first Adam prepared for his entertainment a terrestrial paradise beautified with all manner of pleasant trees bearing fruit, and flowers breathing sweet smells, 
(e) S. Austin l. de nat. & gra. c. 36. gives evidence enough of the blessed Virgin's preservation even from the guilt of original sin; for proving there against the Pelagians, that young children are not without sin (which of necessity is meant of original, young babes not being capable of actual offence) refuseth to bring in question the Virgin Mary. Now if S. Austin had impugned the Pelagians, as to actual sin, he ought not to except the Blessed Virgin only, but likewise all young children, these having nothing of actual, or personal transgression: whereby plainly appears that S. Austin did not think, that the Virgin Mary was guilty of original sin.  doubtless in the incarnation of our second Adam, he made his spiritual paradise, to wit, the Virgin Mary fan beyond the other, as to beauty goodness and splendour. 
* S. Ansel. l. de Concept. Virginali. c. 18. decens inquit crat, ut ea puritate, qua maior sub Deo nequit intelligi Virgo illa Deipara niteret.  In her he planted spiritual trees of all virtues, and flowers of all the graces, that ever had been distributed to any human, or Angelical creature. And as God in the temporal generation of his only son thought fit, waveing other feisable ways of his mercy, to make the Virgin Mary an Instrument of universal redemption: so with reference to the merits of the said son he constituted her a means of particular salvation: he in fused into her soul the plenitude of celestial gifts, whereby it plainly appears, that all necessary requisits to the purchase of eternal life proceed from God by the Virgin Mary through the merits of her son JESUS: and therefore both primitive, and modern times, have styled her 
(f) S. Athanas. ser. in Euan. prayeth thus to the mother of God: we together with the Angel Gabriel extol thee, saying: Hail Marry full of grace our lord is with thee, pray for us, o Mistress, o Lady, o Queen, o mother of God.  queen of mercy, that opens the bowels of God's charity, and compassion to whom she will: 
(g) S. Ephrem in quadam Orat. de Deipara makes his prayer to the blessed Virgin thus: Virgin before and after travel, by tsiee we are reconciled to Christ our God, thy son: thou art the helper of sinners, the Heaven of such as are lost with tempests, the world's comfort, the deliverer of the imprisonned, and the Redeemer of Captives. S. Austin de fide, & symbolo, & de ago Christiano, saith, that as Adam and Eve procured our fall: so both sexes conduced to our salvation.  insomuch that the most grievous sinner cannot perish enjoying the support of her protection. As Christ's saying to S. Peter, feed my lambs, feed my sheep was directed to one, and intended to many lawfully succeeding him (that government being of necessary, and continual use in the Church) so his saying to S. john, behold thy mother was addressed to one, and meant to all, 
* Aug. ser. 18. de sanctis Tom. 10. vel (ut alij sentiunt) S. Fulgentius habet haec verba: sancta Maria, succurre miseris, inva pusillanimes, refove fiebries, ora pro populo, ... intercede pro devoto femineo sexu.  that none at all might want a powerful, and tender mother of love and mercy to fly unto for protection in their necessity. Hence is evidenced, 
* S. Ansel. apud S. Antonium 4. p. tit. 15. cap. 14. item S. Bernardus) sic alloquitur Deiparam: quemadmodum ô beatissima, omnis à te aversus, & à te despectus necesse est ut intereat, ita omnis ad te conversus, & à te respectus impossibile est. ut pereat.  that as it is necessary for such, as are averse from the Virgin Mary, and by her despised, to perish: so it is impossible for such as are converted to her, and by her respected, not to be saved.   

CHAR. V OF THE SON OF THE VIRGIN MARY.  
THE CONTENTS.  
The promised Messiah: mediator of God, and men: his abundant love shown in the pursuance of his mediatiou, and the blessed effects thereof.  
THe son of the Virgin Mary is jesus-christ 
(a) According to S. Austin ser. 3. de Ascens. to assert Christ to be man only, is to deny the glory of the maker, and to say that he was God only, is to deny the mercy of the Redeemer; for neither God alone could have suffered, nor man alone overcome death.  perfect God, and perfect man. God the second person in the blessed Trinity made 
* Aug. ser. Nat. Domivi. Deus filius, inquit, se hominec fecit, ut homo fieret Deus.  himself man, to make man God; not by the conversion of his divinity into man's flesh, but by the assumption of human nature, to his divine person: so that in this mystery of Hypostatical union, God and man are not two, but one Christ containing three substances, the divine of his person, the spiritual of his soul, and the material, of his body. 
(b) The Prophet Daniel cap. 3. and sundry other texts of the old Scripture give clear evidence of Christ's coming into the world, his destroying of sin, and his redeeming of mankind.  By the virtue of his Incarnation he finished prevarication, put an end to sin, abolished iniquity, brought everlasting grace, and accomplished the visions and predictions of the holy Prophets, who is the anointed holy of holyes, the promised Messiah, that came into the world, a 
* Timor. 2. unus Deus & unus mediator Dei, & hominum.  mediator of God, and men for peace: and in favour of these so charitably mediated, that he gave his body in a sacrifice for the effecting of it 
(c) S. john the Evangelist cap. 3. calleth jesus-christ the lamb of God, that taketh away the sins of the world.  he washed away their sins (the sole ground of God's heavy displeasure in his own blood 
* Jsai. 53. tanquam ovis ad occisionem ductus.  as an innocent lamb carried to the slaughter-house, he emptied his veins, superabundantly bleeding, even to the separation of his soul from his body, in evidence of his superabundant love; 
(d) According to S. Ambrose, one sole drop of Christ's precious blood, had been sufficient to redeem all mankind.  for one only drop of that precious liquor had been sufficient for the redemption of all mankind.  
His extraction as man, is derived from the most illustrious Tribe of 
(e) Rom. 15. Isaias saith, there shall be the root of jesse, and he that shall rise to rule over the Gentiles, in him shall the Gentiles hope, Christ was the flower, that grew out of the root of Jesse, that came of the stock of juda.  juda, whereof he was 
* Apoc. 5. ecce vicit leo de tribus juda.  the conquering lion: he overcame the world, the devil, and the flesh: the world by contemning it, the devil by putting down his principality, the flesh by Crucifying it. As a lion he appeared in his nativity; for it is the innate propriety of that royal Beast to wipe out with his stern the prints of his feet, that his steps may not be discovered: and Christ in his Nativity hid with the stern of his humanity his God head that it should not be perceived by the devil: as a lion 
* Gen. 49. requiescens accubuisti ut lo, & quasi leaena quis suscitabit eum.  he slept in his sepulchre, none daring to awake him: as a lion he waked himself rising gloriously 
* Mat. 27. soluite hoc templum, e in triduo reaedificabo illud.  in the third day of his dead sleep by the virtue of his own power: and as a lion he will come to the general judgement to put down the authority, power and principality of all his enemies, 
* 1. Cor. 15. cum tradiderit Regnum Deo Patri.  and deliver the kingdom, which is the Congregation of the faithful (never after to be exercised by the tyranny of the wicked) to his divine Father, to whom, as God, he is equal, as man, inferior.   

CHAR. VJ. OF THE NAME ISEUS.  
THE CONTENTS.  
The origin, excellency, and marvelous virtue of the name JESUS.  
JESUS is the proper name of the son of man, 
* Luc. 19 venit filius hominisquaerere & saluum facere quod perierat.  that came into the world to seek, and save that which was lost, and to heal, and quicken that which was mortally wounded. This is to say, that the son of the Virgin Mary (who is also the son of God) is properly named 
(a) Isaias cap. 62. prophesied of the name JESUS: and thou shalt be called (saith he) by a new name which the mouth of our lord hath named. That is the Angel of God, whom the Prophet Zachary calleth the mouth of our lord, and 'tis set down Mat. 1. that the words: thou shalt call his name jesus, etc. were uttered by an Angel.  JESUS, which signifieth Saviour, being born to save his people from their sins 
(b) S. Austin treating of Christ's coming into the world writeth thus: take away wounds, take away death; if man had not perished, the son of man had not come, because there would have been no need of remedies; whereby he meaneth, that if Adam had not sinned the son of God had not been the son of man.  which are the wounds, and death, that procured his coming, or temporal generation. As in the administration of Ecclesiastical, and civil government, names are given to men suitable, and proper to the charges, or offices they undergo, (for example the names Pope, Bishop, Emperor, King, General, Admiral, Mayor: etc.) so the son of the Virgin Mary was by 
* Mat. 1. vacabis nomen eius jesum, ipse enim saluabit populum à peccatis eorum.  divino dispensation named JESUS, Saviour, the general redemption being committed to his charge. And albeit that this name was given to some others long afore (for the holy Scriptures make mention of 
(c) jesus Nave according to Ecclesiast. 46. was a valiant warrior.  one JESUS Nave, and 
(d) jesus the son of josedech succeeded his Father in the office of high Priest. Hag. 5.  JESUS the son of josedech high Priest,) yet it was new, and extraordinary in the son of the Virgin Mary: first, as to his Person, being God and man, and consequently far more excelling the other two, than substances their shadows, or things figured their naked figures. And jesus Nave though a Gallant Captain, however he conducted only the people of israel into the land of promise, which Moses before had brought out of Egygt; but jesus the son of the Virgin Mary came a guide to all nations unto conducting them into the kingdom of Heaven, of which the land of promise was a figure only, as likewise jesus Nave was a Type only of jesus the son of the Virgin Mary. And though jesus the son of josedech was a high Priest, yet he did not perpetuate his Priesthood. that dying with him; but jesus the son of the Virgin Mary 
* Hebr. 6. tu es Sacerdos in aternum.  is a Priest for ever enjoying an ever lasting Priest hood. Besides jesus the son of the Virgin Mary saved his people from their sins: of slaves unto Satan 
(e) S. john the Evangelist. cap. 5. writeth that Christ gave power to be the sous of God unto as many, as received him.  he made Children of God, and showed mercy 
* Isai cuius misericordia super omnem carnem.  on all flesh. Secondly as to the name itself, that was new, and marvelous also 
(f) Philip. 2. at the name of jesus every knee shall bow, of those which are in heaven, of those wihch are on Earth, and of those which are under the Earth, that is in Purgatory, for those which are under the earth in the hell of the damned give nothing of reverence to the name of jesus, being obdurate in an abhorrence from it. S. Hieron. l. 3. Comment in Isa. attesteth, that in those days bowing at the name of jesus was counted à distinctive sign, whereby Christians were known from jews, which shown no more respect, and reverence, when they heard jesus named, then when they heard the name of Satan, or Pharaoh. However Catholics do not honour the name of jesus, in regard of the Syllables, letters, or sound, that it carries, but because of the relation it has to the Son of God called jesus. Neither does this exhibition of Religious worship render them more guilty, of superstition, then are the subjects of a king, when they show a civil reverence, while they hear him named.  for at the name of jesus (the Son of the Virgin Mary) every knee bow's, of Creatures in heaven, in earth, and under the earth, 
* Act. 4. non est aliud nomen in quo homines saluari possunt nisi in nomine jesu Nazareni.  and it is the sole name that procureth salvation for man: in respect, and consideration whereof it hath been a holy constant custom amongst ancient Catholic Christians to bow at the name of this jesus, in reverence, and reference, not to the material elements, or sound of the name itself, but to the son of the Virgin Mary, God and man, which kind of Religious honour was never exhibited to the name of jesus Nave, or jesus the son of josedech: and the best antiquity counted the said Custom of bowing at the name of jesus a distinctive mark to the distinguishing of Christians from jews, who hearing the name jesus spoken did no more bow their stiff necks, and proud heads, than they did hearing the names Pharach or Satan 
* S. Hieron. l. 3. Commentar ait suo tempore Christianos hac nota à Iudais cognitos fuisse, quod hi nunquam genuflecterent audito nomine jesu.  Besides the ancient Christians were piously accustomed to wear about their necks the name of this jesus form in Agnus Deies, and Crosses which they counted as Religious table books to preserve the memory 
(g) According to S. Austin there is no such sovereign medicine against sin, as is a reflection on the grievous sufferings which Christ, God and man endured for our sake: and who is (writeth S. Bernard) so voluptuous, as will not abstain, so ambitious, that will not repent, or so full of wrath, that will not grieve, when he takes into his serious consideration the passion, and death of Christ.  of their God crucified, dead, and buried, knowing well, that if they would not carry the name of the divine son in tables of their hearts, they should not find their own names put down in the table book of the divine Father, which is the book of life, since none can come to the Father but by the son, and the merits of his passion. Whereby is plain that to a good Christian the name of jesus the Son of the Virgin Mary 
* Bonauo●tura in vital S. Francisci. scribit eum solitum fuissa labia sua lambere diâ legerot nomen jesu, & S. Bernardus ser. 13. in Cant. jesus, inquit, mel in over, in aure melos in cord jubilun.  is honey in the mouth, melody in the care and gladness in the heart. Further more the very name of jesus 
(h) Lactantius l. 4, c. 24. affirms that many men were delivered from devils through the name of jesus, and the sign of the cross, that represents his passion, and death. The same is asserted by S. Justin the Martyr in his dialogue with Tryphon: this name jesus, (saith he) forceth devils to fly. Again the name of jesus according to Origen heals wounds, cures diseases, delivers from death, and expels devils.  hath produced marvelous effects, overcame temptations, expelled devils, and cured all manner of infirmities, in reference to him whose proper name it is, to wit, the son of the Virgin Mary, who is also the son of God.   

CHAR. VIJ OF THE NAME OF CHRIST.  
THE CONTENTS.  
The exposition of the word Christ: his Priest hood, whereby he was constituted Chief Governor of souls unto bringing them to the knowledge of truth, and to healing the wounds also, which sin had inflicted: in the Cure whereof Christ performed the seven works of mercy.  
CHrist is a second name properly belonging to the son of the Virgin Mary, so named: because he was anointed by the holy Ghost, in respect of 
(a) Psal. 44. thy God hath anointed thee with the oil of gladness above thy fellows. Christ was anointed in regard of his hypostatical union: in consequence of which he was both peculiarly, and incomparably anointed, and endued with abilities, and graces above all other kings, and Priests.  the hypostatical union of his divine, and human nature in one divine person, so that at once, and in a most eminent degree he was both king, and Priest, and endued with gifts, and abilities effectually necessary for the performance of each charge: 
(b) The Royal Prophet Psal. 49. assertes Christ's rule, and dominion over the whole world.   
As king, his inheritance was the whole world, and the plenitude of all things therein contained, though while he lived on the earth, he did not exercise Regal power.  
As Priest he was chief Governor of souls, being married to the Church in mercy and compassion 
* Oseae. 2. Spensabo te mihi in aeternum.  for ever: and this spiritual government he executed in two kinds of ways.  
As to the first 
(c) S. john the Evangelist cap. 1. attesteth Christ to be the true light, that enlighteneth every man, that cometh into the world; from whence S. Austin l. 1. de Gen. Con. Manich. c. 3. inters, that every man may keep the Commandments, if he will himself, because saith he, that light (Christ) lighteneth all men, that come into the world: and indeed, as S. Anselm teaches, no man wanteth the light of grace, because God doth not give it, but because man will not accept it, being as S. Austin often inculcates, left to the free will of each one to consent unto, or descent from divine grace, which beginneth every good work, and if not hindered through the resistance of our flexible nature, effectually perfects the work it beginneth:  he was a general light, offering on his part to enlighten every one in darkness of ignorance, and sin: insomuch that such as are not enlightened, it is because they 
* joa. 3. lux venit in mundum, & dilexeruns homines magis tenebras, qua lucem.  love darkness more than light: like unto certain Ethiopians, who have so great an abhorrence from the clear beams of the sun, that at the rising thereof, they retire into woods, or dens, to eschew the brightness of it: such are 
* S. Ansel. homo non habet gratiam, non quia hanc non dat Deus, sed quia hanc non accipit homo.  sinners, which through wilful blindness of error do 
* Job. 24. ipsi erant lumini rebels. declinaverunt oculos suos ne viderent .  rebel against the light of divine grace, shutting the eyes of their understanding, that it may not shine upon them. And as wood, wherein is much water, doth hardly take fire, the form of water mainly resisting the introducing of the form of fire: so such love not the light of grace, as are delighted with darkness of sin, darkness being an enemy to light. When Christ the son of the Virgin Mary was born (the general light of the world,) he offered his enlightening grace, as the rising sun its shining beams to all, though the celestial quires of Angels did communicate the glad tidings of this light unto the shepherdess of Bethlem, (the place of his birth) and divinely sung glory to God in the highest heavens, for sending it; yet they did not proclaim peace, as to the reconciling earth, and heaven together, but only to men Bonae voluntatis, 
* Luc. 2. & in terra pax hominibus bonae voluntatis.  of good will, plainly showing thereby, that the reconciliation of man unto God should depend of the free will of each one prepared by the said light of grace 
* Aug. misericordia eius nos in omnibus praevenit consentire verò vel dissentire propriè voluntatis est.  to consent or not consent unto it; for God forceth no man unto his friendship.  
As to the second kind, or way of government, Christ the son of the Virgin Mary was 
* Aug. 95. haer. filius hominis venit magnus medicus, quia magnus iacebit aeger, & ipse medicus factus est medicamentum phraenetici.  a great merciful physician undertaking the Cure of a great infirm patient, which was all mankind, afflicted with sundry mortal infirmities, in healing whereof he applied no other remedy then himself: he was made both the physician and the physic, to show his merciful greatness: 
(d) Christ In the pursuance of the general redemption performed all the seven works of mercy.  and in the Cure of each infirmity he performed a work of mercy. Man was half dead with hunger: himself gave him Heavenly 
(e) Jo. 6. Christ is named bread of life.  bread, his own body unto everlasting life. Man was half dead with thirst, himself ministered drink made of his own blood, that he might be no more a thirst. Man was a very Idiot, as to the knowledge of his Creators' glory, and his own happiness, himself taught him, 
(f) 'twas foretold jerem. 31 that the law of grace should. be given in the inward parts, and writ in the hearts of the faithful.  and writ his holy ordinances in his heart. Man in a journey between jerusalem, and jerico met with thiefs, that rob him of his garments, wounded, and left him for half dead: himself was the charitable Samaritan, that took compassion of him, 
(g) Lut. 10. he went to him and bound up his wounds and poured oil, and wine.  bound up his wounds, poured in oil, and wine of several graces, and made full provision for him. Man was detained in prison for a debt, that was not in his reach to discharge, himself visited him, wiped out, and canceled 
(h) Coloss. 2. Christ is said to have canceled the handwriting of the decree, that was against us.  the handwriting of the decree, that was against him, and fastened it upon his Cross, wherein he dying spoiled the principalities, and powers of death and hell, triumphing over them, which had brought all the fore mentioned infirmities upon mankind.   

CHAR. VIIJ OF THE CROSS OF CHRIST.  
THE CONTENTS.  
Of the Cross of Christ came all our happiness: honour, and worship due to the Cross: the custom of ancient, and modern Christians to make the sign of the Cross in their foreheads: the ground, manner and meaning thereof.  
THe Cross of Christ is the Altar of general redemption, that is the Tree that was erected in Mount Calvary, wherein Christ the second Adam by a supreme sacrifice of his precious body, and blood redeemed the general loss, that the first Adam made in the tree planted in the terrestrial Paradise, divine providence fore ordaining so, that the devil 
* Canit Ecclesia inpraefatione de Dominica passione, ut qui in ligno vincebat in ligno quoque vinceretur; & S. Ignatius mar. Epis. ad philad. Crucis signum, inquit, est trophaeum contra virtutem principis mundi. quod videns expavoscit & audience timet.  who in wood overcame, should in wood be overcome. And as a stag worsted in single fight by another of his fellows, ever after stands in awe of the Conqueror, waves his walk, or if by accident, or necessity he passeth by him, bows his lofty head in recognizance of his inferiority, and the others superiority: 
(a) S. Damascene calleth the Cross of Christ a sign, or token of his victory over the devil, and erected to the intent, the conquered enemy may not dare to come near the place, wherein it is exposed: and S. Chrisostome expressly affirms, that devils cannot abide near such, as make the sign of the Cross on their forcheads, Again Origen Hom. 8. in locis diverfis calleth the Cross of the son of God our victory, at the sight whereof devils tremble: Nothing afraid (saith he) of golden Capitols they stand in fear of the Cross.  so the devil stands in fear of the Cross, that subdued him, runneth from it, and though he make light of guilded palaces, and contemn the Sceptres of kings; nevertheless he is afraid of the weapon, that wounded him, and trembles as often as he sees the sword, that deprived him 
(b) Io. 12. Christ said, the Prince of this world (the devil) shall be cast out, and when I shall be exalted from the earth, (that is put upon the Cross) I will draw all men unto me. Wherefore S. Ignatius the Martyr calleth the Cross a trophy, or sign, that is set up against the power of the Prince of this world, who while he see it, is afraid, and while he hears the naming of it, trembles.  of his principality, and power. This is one reason of the general practice used by Catholic Christians in making the 
* S. Chryfost. si vultui tuo signum sanctae Crucis affixeris nullum daemonium propè stare poterst.  sign of the Cross on their forheads, on their meat, and drink 
(c) S. Hieron Epis. ad Eustoch. exhorteth this holy virgin to make the sign of the Cross with her hand in the doing of every work.  and in all their conversations, and exercises, at their going out, and coming into their houses, at their going to bed, and rising: and this pious, and religious use hath descended from Father to son ever from the beginning of Christianity: Tradition left it (saith Tertullian) custom confirmed it, and faith practised it. Another reason is, because the Cross is a lively representation of the General redemption unto conserving the memory of Christ's passion, who did choose, saith S. Austin (in exposit. Euang. S. joan. trac. 43. That kind of death to hang on the Cross, and to fasten the same Cross in the foreheads of the faithful, that a Christian may say, God forbidden, that I should glory, save in the Cross of our lord JESUS Christ. Besides Christians by imprinting the sign of the Cross in their foreheads, and saying in the name of the Father, and of the son, and of the holy Ghost, do confess, and profess together with the mystery of general redemption, the mystery of the holy Trinity; for they mention expressly the three divine persons; and in as much, as they say, In the name of the Father etc. and not in the names, using the singular number only, they signify implicitly the individual, or singular unity of the individual, or singular divine nature equally participated by each person. Also they plainly, and orderly express the marvelous order, that the divine persons had from all eternity, for example, they name the Father in the first place, the son in the second, the holy ghost in the last. And in regard the divine Father is a beginning without a beginning, and as it were, the head of the other two divine persons, in making the sign of the Cross they carry their right hand to their head naming the Father: and because the second person, son to God the Father, became incarnate in the womb of the Virgin Mary, they carry the same right hand down to their stomach, or belly, naming the said divine son: likewise in regard the holy Ghost 
* S. Aug. vocat Spirisum sanctum charitatem & vinculum reciproci amoris, qui enutercedit ennter Patrens & Filium.  is the Charity, unity, or union that unites Father, and son together as the middle link in three links of a chain, in naming this divine person they carry the same hand from the left to the right shoulder, thereby uniting as it were the other two divine persons, the holy Ghost being the reciprocal divine love that unites 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 etc. implore divine assistance, as to their necessities, in virtue of the three divine people, acknowledging thereby all gifts natural, and supernatural to come from them jointly; 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 john. affirms that the Catholic faith establis'hd by the holy Ghost against the pertinacy of all heretics teacheth that the works of the Father, and son are inseparable: and Epis. 102. expressly avers that all created things subsiste by the Creation of the B. Trinity. Likewise other ancient Fathers assert that god, who is three, as to divine persons, and one as to nature, or essence, is one sole cause of the whole vniuers in regard all the three persons have one, and the some power of working outwardly.  So likewise it doth not let one divine person to act, or work without the others in the communication of graces out of themselves, the original power of working consisting in that singular divine nature. Insomuch that even the general redemption of mankind is owing to the three divine persons: for though the second divine 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) nevertheless all the actions, as real created actions, that did accompany the said mystery proceeded from all the three divine persons equally.  
For the closing of this Character, only shall be added the vision 
(e) Apoco. 7. I see saith S. john an other Angel come from the East, which had theseale of the living God, and he cried with a loud voice .... hurt ye not .... till we have sealed the servants of God in their fore heads; where according to the interpretation of S. Austin. tract. 43. in Joan. the Evangelist alludes to the sign of the Cross, which true believers make on their foreheads, in testimony that they are not ashamed of Christ.  of S. john the Evangelist, wherein he saw four destroying Angels, and one saving Angel, that had the mark, or sign of the living God to mark, or sign his servants in their foreheads, that they might not be involved in the general execution of just revenge upon the wicked. In this vision by the mark, or sign of the living God, is meant the Cross of the son of God, that is, our lord jesus-christ crucified, the sign whereof is his royal mark, or signature, that mark's, and sign's all his servants in their foreheads, to the end that being form, and fashioned into the similitude of his death, they may be transformed, and translated into the similitude of his life, and delivered from destroying Angels.   

CHAR. IX. OF ADORING THE CROSS.  
THE CONTENTS.  
Sundry kinds of adorations, or worships: God, Christ God, and man, the true, and representative Cross of Christ, the blessed in Heaven, Images and holy Relics, and civil Magistrates Challenge adoration according to their several excellencies respectively.  
ADoration of the Cross is a Religiout honour, or worship according to Christian Religion exhibited to the true, or representative Cross of Christ in respect of supernatural excellency, or dignity. This is the present Character in brief, which to illustrate, and make plainly clear, it is observable.  
First, that by the law of God, and nature, honour, and worship are due to excellency; in consequence whereof there are as many divers branches of honour and worship, as there be differing kinds of excellency.  
Secondly, Christian Religion is a virtue, that by inward, and outward acts procureth due adoration, or worship to be exhibited unto the Creator in respect of his proper increated excellency, and withal to creatures, in respect of created excellency participated, and derived from the Creator, who is the fountain of all good things, and cause of all graces: and as between excellency, and excellency, so between adoration, and adoration, there is essential difference, excellency being the formal motive, or cause of adoration.  
Thirdly, adoration or worship includes of necessity two inward acts: one as to the understanding, which is knowledge of the excellency, in respect whereof adoration, or worship is rendered; the other, as to the will, is an affection, or willingness in him that adereth, or worshippeth, to submit, and humble himself to the thing adored, honoured, or worshipped.  
Besides these inward actions are requisite also in men composed of an intellectual, and sensible nature, outward sensible actions: for example prostrating on the ground, bowing the body, head, or knee, etc. And in as much, as these outward do correspond to the inward acts, they bear the name of outward adoration, or worship.  
Fourthly, adoration, or worship is of two kinds; one civil, human, or natural: the other Religious, and sacred. Civil or natural adoration doth correspond to Civil excellency, dignity, or worthiness, wherefore that kind of adoration, or worship, is due even to Civil Magistrates in regard of their charges, and offices, wherewith they are invested above, and over others. judith bowed herself, and adored Holofernes, jacob, Pharaoh, Bethsabee David on the score of Civil excellency belonging to the said persons adored. And every soul for conscience sake 
* Rom. 13. omnis anima subdita sit porestatibus 〈◊〉 b●●.  owes obedience, submission, and subjection unto the higher powers, being there is no power but of God, and derived from him.  
Religious, and sacred adoration, or worship doth correspond unto supernatural excellency, or dignity, of which there being two kinds namely increated, and infinite, created, and finite excellency, it followeth necessarily, that there be two kinds also of Religious adoration, or worship: one whereof 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 speech used by those, which have delivered unto us the divine Oracles, signifies always, or for the most part that kind of service, or worship which pertains to God only. And whereas Mat. 4. his said, the lord thy God shalt thou adore, and him only shalt thou serve; the Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports supreme worship proper only to God in regard of his divine excellency, and to give this kind of worship to a creature is idolatry.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English divine, or supreme adoration, proper to God only, for it is his glory, 
* Mat. 4. Dominum Deum tuum adorabis & illi soli seruies: unde illa scriptura, gloriam meam alteri non dabo.  which he will not part with, in so much that whosoever shall give divine, or supreme worship to any Creature, as an Idolater turning the proper glory of God, who is all things, to an Idol, 
(b) The Apostle 1. Cor. 8, saith: We know that an Idol is nothing in the world.  that is nothing, as to increated excellency, for which it is adored.  
Notwithstanding all this, supreme adoration is due to Christ, even as man; for Christ hath not 
(c) The Church's Councils, and ancient Fathers condemn Nestorius for asserting two persons in Christ, and likewise his inference from thence, viz. that Christ lays claim to two distinct adorations.  one person, as man, and another, as God, 
(d) According to S. chrysostom. hom. 3. in Epis. ad Hebr. all the Angels adore the humanity of Christ in as much, as it is united to the divine word: and hom. 5 ... 'tis a great, and marvelous thing (saith he) that our flesh united to the word should sit above, and be adored by the Angels, Arch-Angels, Cherubins etc.  his humanity together with his divinity is united in one, and the same personality, so that the singular person of Christ is the support of both natures, and being a divine increated excellency necessarily claims exhibition of divine worship: neither is it requisite, that excellency, for which worship is offered, should be in each part of the whole, that is worshipped. For example Solomon was honoured, as to the whole singular man for wisdom, that was in his soul, and not in his flesh.  
The other Religious, or sacred adoration, or worship in respect of superna urall created excellency, called by use, (which is the best arbitrator of words) from the Greek, Dulia, is a middle worship between the supreme, and civil, far exceeding this, and infinitely exceeded by the other, and is due to special friends, servants, and Saints of God, in regard of supernatural created graces supernaturally conferred on them 
(e) Nabuchodonosor adored Daniel Dan. 2. Abdias adored Elias 3. Reg. 18. Abraham adored three Angels, which appeared unto him in the form of young men Gen. 18. Balaam adored an Angel Num. 22. and Bethsabee bowed her face, and adored the king 1. Reg. which Sacred Texts are not meant of divine honour, but of Religious worship, which is due to several creatures in order to their several graces, dignities and excellencies: namely to Angels because of their supernatural gifts, and to other things, and places in regard of their relations.  Nabuchodonosor adored Daniel for his supernatural gift of interpreting Mysteries, and consequently with religious adoration: neither is it as to reason credible that so great a king, as Nabuchodonosor should worship Daniel a private man, and a captive with civil worship in respect of civil, or worldly dignity. In like manner Abdias a Chief Prince of the kingdom where he lived, religiously adored Elias upon the same score: that is for his supernatural gift of prophecy: and Abraham bowing himself towards the ground adored three Angels, religiously doubtless, in regard of their supernatural excellency and charge, for it cannot be conceived that he should adore them with civil adoration, since he had no civil conversation with them, for the Angels were citizens of Heaven, and Abraham only a Citisen of the earth: besides the Angels were in possession of eternal life, and Abraham a passenger only aspiring thereto: in consequence of which the Angels were exalted to an eminent degree of excellency above him; for otherwise Abraham ought not to have adored them, adoration (taken in the proper sense) being due only to exceeding excellency.  
But though God will not part with his glory unto any creature whatsoever, that is will not part with his supreme, and divine worship: nevertheless be is well pleased that honour, or worship be given to his special servants, friends and Saints conform to, and agreeing with their conditions respectively. 
* Luc. 10. qui vos audit, me audit, qui vos spernit, me spernit: & Mat. 10. & joan. 13. qui vos suscipit mo suscipit.  As he counteth himself despised, when these are despised, so he esteemeth himself honoured, when they are honoured for their supernatural created gifts, which himself is sol Author of. And indeed Christian Catholics do honour Saints, 
(e) S. Hierome Epis. 53. teacheth that we honour Relics of Martyrs with intent to adore him, whose Martyrs they are: we Honour the servants, that the honour exhibited to the servants may-redound to the lord. Again S. Ambrose ser. 6. affirms, that as often as we celebrate the memories of Martyrs, we are bound to render them worship, since by the effusion of their blood they have obtained for us safety.  and their Relics with intent to honour God thereby, whose Saints they are: they honour his servants, to the end the honour of his servants may return back to him, who is their Lord, and Master, that gave them excellent graces, for which they ought to be reverenced religiously.  
Lastly Religious, and sacred adoration or worship, as to the manner of exhibiting it, is of two sorts: one absolute in respect of excellency, that is in, and properto the subject adored, and such is the forementioned adoration exhibited to God, and his Saints: the other Religious, and sacred adoration or worship is relative, offered in relation, and for extrinsecall excellency. And 
(f) The second Council of Nice Act. 7. in the definition concerning faith, commands exhibition of honourable worship in order to The venerable and life-giving Cross; so the ancient Fathers in that Council style the Cross of Christ.  as to this kind of adoration, the representative Cross of Christ is religiously worshipped for Christ's sake (whom it represents dying) and the 
(g) S. Damascene Orat. de Imag. saith that Christians in regard they are no longer under the Pedagogue ship, or bondage of the old law, and thereby less inclined to idolatry, give reverence, and honour to pictures, which he nameth the books of the unlearned: because of the relations they have to their prototypes, and in deed exhibition of religious worship to pictures is approved by the second Council of Nice Act. 4. from the words of the bishop of Neopoleos Cypri which are these. Even as the book of the la is vvorshiped and not the parchment or ink thereof, but the divine word contained therein, so we worship the picture of Christ without worshipping the wood, or colours there of.  Image of his blessed Mother for her sake; (whom it represents living) 
* Concil. Nice. appellatum 7. Synodus generalis quicunque, inquit, sententias sacrae Scripturae de Idolis contra venerandas imagines adducunt anathema: qui venerandas imagines Idola appellat, anatbema. Qui dicunt quod Christiani adorāt imagines ut Deos, anathema.  wherein there is nothing of Idolatry, But to the true Cross of Christ is due absolute religious adoration, in as much as it hath contracted a moral intrinsical excellency, or sanctity through a real, and substantial touch of Christ's sacred body; and if the earth could truly be called holy in respect of an Angel's presence, with greater reason and equity Christ may besaid by his personal presence to have honoured, and sanctified his Cross. Besides if the ancient Iewes Gods chosen people in a time disposed to Idolatry did adore religiously without reproof the Tabernacle (of all things then consecrated to divine service the holiest) because it contained the sacred Ark of the Testament, stament, the heavenly Manna, the marvelous rod of Aaron, and the glorious Cherubins shadowing the propitiatory, with much more reason Christians, (idolatry being suppressed through Christ's coming into the world) have, and still do religiously adore this Cross, it importing an excellency above all others joint, and separate, being the holy Altar of the bloody Sacrifice, that Christ offered for the redemption of mankind: as also the Ladder by which Christ was exalted to the glory of his body.   

CHAR. X. OF A CHRISTIAN.  
THE CONTENTS.  
A man through Baptism is made a Christian, and listed a soldier of Christ to fight against the world the Devil, and the flesh: ways set down how to overcome those adversaries.  
A Christian is a soldier of Christ from whom he 
(a) According to S. Athanas. ora. 2. con. Arium we be named, and are indeed Christians from Christ, and to be a right Christian is to be a follower of Christ. After the same manner S. Cyprian affirms, that no man can lay claim to the name of a a Christian unless his comportement be conform to the life of Christ. Again S. Austin saith, that it avails us not to bear the name of Christian unless we show it in our works.  taketh the name of Christian in Baptism, promising with all to sight for, and in imitation of him his God against the flesh, the world, and the Devil. He only is a true Christian, that makes Christ's life the Compass to steer by in the whole course of his own life. It is not enough, that a man is 
* Aug. ser. 16. de verbis Apostolit ecce baptizati sunt homines: omnia illis poccata dimissa sunt: iustificati sunt à peccatis, negare non possumus; restat tamen lucta cum carne, restat lucta cum diabolo restat lucta cum mundo.  baptised into the glorious name of Christian, unless his works do show what his specious Character speaks him to be, viz: an imitator or follower of Christ, in subduing the afore said adversaries, this spiritual combat necessarily attending even such, as are baptised unto full remission of sin, as soon as they shall attain to the years of discretion.  
To subdue the first adversary the flesh, a Christian must use it hardly, and by fasting, watching, and praying beat it into subjection after the example of Christ his Captain, who fasted forty days, watched whole nights, and prayed till the sweat tricled down his flesh like drops of blood falling to the ground: and furthermore suffered it to be scarified with sharp rods, to be torn with thorns, to be fastened to a Cross with nails of Iron. Since Christ the head, for the example of his members hath so rigorously treated his flesh, that was quiet without rebellion, members in imitation of him their head, aught in all reason, and equity to mortific their flesh, that is unquiet, unto the suppression of rebellion: 
(b) According to holy Scripture 1. Cor. c. 11. If we would judge ourselves. we should not be judged, that is, we might escape the heavy hand of God's vindicative justice, if we should punish ourselves during this life throug fasting, and other painful works of penance. In other places of Scripture to judge according to the usage of speech among the ancient jews, signifies to punish, and indeed the office of a judge is not to take recognizance only of a fault committed, but likewise to inflict punishment suitable to the Gild, or malice thereof.  and such, as shall punish their flesh in this life shall not be punished for heir flesh in the next.  
As to the second adversary the world, which to wrestle with 
* Hieron. stadium est hac vita: hic contendimus, ut coronemur.  unto a victory, a Christian must not let it come within him 
* August: amarc, inquit, mundum, est amare proditorem: ama saculum, & absorbebit te.  Whosoever receives the world into his arms, embraceth a Traitor to his ruin. As judas betrayed Christ to the scribes and Pharises, so the world betrays Christian souls to the devil: and even alike, as to each circumstance of the treachery. judas gave soldiers, that were sent to apprehend Christ a sign, or token, whereby to know him, saying, Whom soever 
* Marc. 4. quemcunque osculatus fuero, ipse est, tenete cum. & ducite cautè.  I shall kiss, that is he lay hold on him. The same token the world giveth to know Christian souls by, which it betrays to the Devils, saying, whom soever I shall kiss with a kiss of honour, dignity, prosperity, etc. that is he, lay hold on him. And as judas when he had delivered Christ into the hands of the soldiers bade them to lead him away warily, lest he might make an Escape: so the world saith to the devils in order to Christian souls, which it delivereth up: lead them away softly to hell, that is to say, let them fell nothing of misery till they arrive there 
* Isat. 28. vexatio dat intellectum.  lest affliction should give them full understanding of their condition. Hence followeth plainly, that to prevent the unhappy trcachery of the world, is to entertain no friendship with it: and a Christian whom the world hateth is a true follower of Christ, glorying in his Cross only, whereby 
* Gal. 14. absit mihi gloriari nist in Cruse Domini nostri jesu Christi, per quem mihi mundus crucifixus est, & ego mundo.  the world is crucified to him and he to the world.  
As concerning the third adversary the devil, he is a cruel pirate that roveth about in the sea of man's life seeking whom he may rob, and destroy: 
* Chrysost. vocat daemonem pyratam.  and as a pirate doth not molest much empty vessels, but rich ships loaden with silver, Gold, precious stones, and considerable Merchandise: so the devil doth not buisy himself greatly with Christians, that serve the world, and the flesh, they being empty vessels, and already under his dominion, but followeth after rich ships of Christian souls furnished with treasures of all virtues: he molesteth such chief, as are constant in their faith, steadfast in their hope, fervent in their charity, patiented 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 yield unto him: for the devil can not rob them unless they do yield themselves, nor he cannot destroy them, unless they accept of his 
* Eccles. 21. bis acuta rumph●a omnis miquitas.  two edged sword (which is sin) to destroy themselves, as did Saul 
(c) 1 Reg. 31. Saul took a sword, and fell upon it, and when his Armour-bearer saw, that he was dead, he fell likewise upon his sword, and died with him.  foolishly and his Armour-Bear'er: neither can the devil come to board rich Christian ships, if they will stand out against him, he can persuade, not force his entrance: but in the pursuance thereof he useth fair, and foul means: he beginneth with offers of brave conditions: propoundeth, and promiseth all the delightful pleasures, that the world, and the flesh can afford (an these be the devil's 
(d) S. Austin calleth worldly pleasures the Devil's mousetrap, because while a man catcheth them, himself is catcht.  mouse traps) wherein failing, he proceeds to threats, menacing all manner of miseries, and afflictions: hoewever true Christian soldiers make light of his fair promises, and threatened vexations, 
* Diabolus pugnat nobiscum duplici manu, dextra prosperitatis & sinistra adversitatis, prosperis alliciens, adversis 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 worldly pleasures, and endured in his own person whatsoever afflictions he commanded Christians to suffer for his sake, to the end they should not place their felicity in temporal enjoyments, or be frightened with the afflictions of this time, that 
* Rom 8. non sunt condig●● passiones 〈◊〉 temports ad futuram gloriam, quae revelatur in nobis.  are not worthy of the future glory, which shall be reueiled unto them. Rom. 8.   

CHAR. XJ. OF A CHRISTIAN PERSECUTED FOR CHRIST'S SAKE.  
THE CONTENTS.  
God breedeth up his Children in the School of tribulation, that they may be made partakers of heavenly enjoyments: persecutors do not prejudice those, which they persecute, being instruments only of divine permission, whereby the persecuted are tormented unto blessedness from persecution came full happiness: whosoever hath endured nothing of affliction, is not begun to be a Christian: such as suffer for Christ's sake sinned unexpressible comfort in their sufferings.  
A Christian persecuted for Christ's sake is a child especially beloved of his heavenly Father, who scourgeth every son, that he receiveth, 
* Haebr. 12. quem diligit Deus, castigat, & flagellat omnem 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 ut flagelletur, usque adeò omnis flagellatur, ut nec illi pepercerit, qui peccatum non habuit: qui proprio silio, (inquit, Apostolus Rō. 8.) non pepercit.  and spared not him, that never had sinned. God breedeth up his Children in the school of tribulation, that they may be partakers of his holiness, and heavenly enjoyments. The rod of persecution is given for our profit, in as much, as it ministereth matter of merit, fortitude, constancy, patience, faith, and devotion, which are the requisits necessary to the purchase of our blessed heritage: in consequence of which persecutors do not prejudice those, whom they persecute, they being through a supreme providence assumed to that ministry only, as meet instruments to bring the Children of mercy unto the inheritance of blessedness. 
* Aug. in Psa. 73. Deus per malos erudit bonos, & per patiēti●m damnandorum exercet disciplinam liberandorum.  God by the wicked instructeth the good, and by a patiented toleration of such, as will be damned, exerciseth the discipline of such, as shall be saved. Of affliction is come all our happiness: 
* Aug. Epi. 93. judas tradidit ad passionem silium Dei, & per passionem filij Dei omnes gentes redemptae sunt.  judas delivered the son of God unto 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 we should follow his steps, 1. Pet. 2. and all that will live godly in Christ, shall suffer persecution 2. Tim. 3. Whosoever thinks, that he hath nothing of affliction, is not begun to be a Christian, nor to live godly in Christ, faith the great 
* Aug. in Psal. 55. qui nihil, inquit. afflictionis sentit, nondum Christianus esse incipit.  S. Austin: wherefore all the blessed Saints of God very gladly rejoiced in infirmities, in reproaches, in necessities, in persecution, in anguish for Christ's 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 autē quod est in prasenti momentaneum, & leave tribulationis mastra supra modum in sublimitate aterua gloriae pandus operatur.  advantage them to eudure tribulation for his sake. They saw that to suffer with Christ was to be glorified with him: and therefore counted 
* Rom. 8. existimo enim quod non sunt condignae passiones huius temporic ad futuram gloriam quae revelabitur in nobis.  that the afflictions of the present time were not worthy the glory, that would be showed unto such, as every where bear about in their bodies the mortification of their lord ISSUS. Whereby it is evident, that a Catholic Christian under 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 believeth that he cannot enter into the kingdom of God, but 
* Act. 14. per multas tribulationes oportet nos intrare in regnum Dei: unde D. Gregor. vir sanctus. inquit, quos hume exhibet pro veritate tuenda labores, tot iam remunerationis suae pignorae intra pectoris sui cubiculum tenet: & sanc dere securus est qui habet bonum pignus apud s● atquen afflictiones toleratae per fide Christi sunt quadam pignora seu arrhae regni calestis.  through many afflictions these being the pledges, and earnest of eternal life: Wherefore he very gladly rejoiceth to follow the steps of Christ, suffer in the defence of his faith, and to be spoilt of his goods, that thereby he may come to participate of a better, and enduring substance in heaven. Moreover he, that is persecuted for justice sake, taketh great pleasure, when he seriously considereth, that his persecutors are rather his servants, than his lords, and Masters; for as servants present unto their lords a cup of drink: so persecutors reach unto those, they persecute a chalice of affliction, whereby they serve, and help them to a purchase of heavenly blessedness. A goldsmith serveth a king, when he maketh for him a crown of Royalty; persecutors serve good Christians, when they afflict them, in as much, as they device and form for them crowns of eternity, and with ihe hammer of persecution fit them to their heads. Wherefore though persecutors lord it, while they inflict torments; nevertheless they are indeed, but the servants of the tormented: and only above them, as chaff is above 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 divine justice shall come, God will make clean his floor, and gather his good grain into his garner, but will burn up the chaff with unquenchable fire, Mat. 30. Wherefore persecutors 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.  do not perish, as they flourish: they flourish for a short time, and perish for ever. Furthermore good Christians under the black 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 delivereth, and glorifieth them: God went down 
* Sap. 10. descendit ei● illo (Joseph) in foveam, & in vinculis non deroliquit e●m.  with joseph into the dungeon, and left him not in the bands; he covereth them under his wings, and secureth them 
* Ps. 90 scapulis suit obumbrabit tibi, & sub pennis cius sperabis .... cu ipso sum in tribulatione, eripian eum & glorificabo cum  under his Feathers; he is their shield, buckler, and fortress: he is near to all that call upon him in truth, Psal. 104. He was not fare 
* jon. 2. oravit Ionas ad Dominum Deum suum de ventre piscis etc.  from jonas, whom he mercifully heard even praying out of the fishes belly, while the waves of the sea compassed him about: he foresook not Daniel in his den of affliction; for Daniel prayed unto him, 
* Dan. 6. Deus meus misit Angelum suum & conciu●●: ora leabum etc.  and he sent his Angel to shut the lion's mouths, that they might not hurt him, his Angel likewise descended with Azarias, and his fellows 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 over their bodies: for not an hair of their head was burnt, Daniel. 3. The wind of dew blowing in the mids of the furnace denotats the spirit of God giving 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 over 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 up with overmuch heaviness. Wherefore such, as are under the black rod of persecution have no cause to fear, or apprehend prejudice thereby having God ready to defend them, and his spirit to comfort them, which is all sweet, and sends influences of divine sweetness to their hearts, that stirs them up 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 jesus-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: convinceth the truth of things, that are not seen, and bringeth into captivity all understanding to the obedience of Christ: through faith poor fishermen subdued kings, and Emperors unto embracing Christian Religion: devils believe, and tremble, yet have nothing of divine faith being they want obedience: the greatest praise of a faithful Christian is to confess with his tongue outwardly, what he believeth with his heart inwardly: faith without good works (proceeding from divine grace through the merits of Christ) is a body without life: faith alone cannot justify: no man through faith is certain, that his sins are forgiven him.  
CHristian faith is the substance of things hoped for. As substance gives 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 touched, 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 seen; but S. Austin l. 2. de pec. merit. & remis. cap. 30. defining divine faith, in room of argument, useth conviction, saying faith is the substance of things hoped, and the conviction of things, which are not seen: that is, faith, as a strong argument, convinceth the truth of things unseen.  the conviction of things not seen, that is to say, neither by sense conceived, nor by reason comprehended. 
* Ephes. 2. Dei enim donum est, nempe fides.  It is the divine gift, that brings into 
* 2. Cor. 10. in captivitatem redigentes omnem intelictum in obsequium Christi.  captivity all understanding to the obedience of Christ in a firm assent to supernatural truth supernaturally reueiled, and propounded by the authority of the Catholic Church to be believed. This captivity is a supernatural motion laid on the will, which it inclineth effectually and useth nothing of violence; it proceeds 
* 1. Pet. 2. qui de tenebris vocavit eos in admirabile lumen suum.  from the marvelous light of saith, that enlightens the mind among the dark mists of error. As the carbuncle hath a singuiar prerogative of brightness beyond all other precious stones, which is, to shine in darkness, and chase away night: so faith hath a special excellency of light above all other virtues, which is to dissipate the darkness 
(b) Unless God had been the author of Christian faith, and assisted the Apostles, poor fishermen, that preached it, the conversion of so many kings, Emperors, and other illustrious Princes to the faith of Christ, had been impossible; for abstracting from divine assistance it had not been, as to reason consonant, that so great Monarches might ever have been persuaded to despice worldly pleasures, riches, and honours, unto embracing of humility, poverty, and the ignominious Cross of Christ, for a reward of happiness they saw not. This sole motive carrieth evident credibility, and weight enough to persuade a rational prudent man to embrace Christian faith. Wherefore Picus Mirandula Epis. 5. writeth thus. 'tis an extreme madness not to believe the gospel, the truth whereof blood of Martyrs proclaims, Apostolical voices echo forth, wonders, and miracles prove, reason confirms, mute elements speak, devils confess; but 'tis a greater madness, (adheth he) if a Christian that doubts not of the truth of the gospel, nevertheless shall live. as if he did question the truth thereof.  of infidelity. Examples of this captivity were the learned Pagan Philosophers, namely S. Denys of Areopagus, Aristides, justin, Magistrat's, Princes, Kings, and Emperors of all nations, who illuminated with the admirable splendour of faith through the preaching of poor fishermen, forsook their sacrilegious worship of many Gods to embrace the religion of one crucified Christ (that seemed to most Gentiles foolishness, and to most jews the stumbling stone of offence, and rock of scandal) having respect only to a reward of an enduring happiness unseen.  
Obedience an effect of the afore said captivity, and a necessary requisite to faith, is an humble submission of the will to divine truth, which distinguisheth it from all human persuasion; for an assent to natural verities apprehended either by sense, demonstration, or experience, requires nothing of obedience: in consequence of which though devil's 
(c) S. Iames cap. 2. saith that devils believe and tremble: that is, they believe unwillingly forced there to by clear evidence of the miracles of Christ: in consequence of which their faith is not divine, supernaturally infused. The devils were afraid in regard they were convinced, that Christ was the son of God, who must come to judge both men, and Angels: wherefore devils stand in awe of Christ, and his office of judge is an unexpressable terror unto them.  believe: nevertheless they have not the virtue of divine faith, because they want the virtue of 
(d) Aug. do verbis Domini c. 9 saith that the faith of wicked men that want the virtue of obedience comes near to the faith of devils: and truly the saith of our witsectaries in these days is extreme like unto the faith of devils, because they will not believe the mysteries of Christian Religion in obedience to authority, but in clear evidence of natural reason.  obedience. Examples of this obedience were millions of Christians Primitive, and modern, who in obedience to Christ endured mockings, scoffings, imprisonments, wheels, knives, swords, and all manner of torments, steadfast, and valiant in maintaining the faith of Christ, and what they 
* Rom. 10. cord creditur ad iustitiam, o'er fit confessio ad salutem.  believed, with their hearts they confessed with their mouths: with their hearts they believed to justice, and with their tongues made confession to salvation: in which consists the chief praise of Christian faith. It is not enough, that a Christian Catholic hath faith within himself, 
* Mat. 10. qui confitebitur me coram hominibus confitebor & ego eum coram Patrè meo qui in coelis est.  unless he express it outwardly: if he will have Christ to confess him before his heavenly Father, he ought to confess Christ be fore men. Nothing is more grateful to Christ then an open confession of ones faith. Saint Peter's confession of Christ's divinity 
* S. Hilar. fides (Petri) de divinitate Christi habet claues Regni caelorum.  got the keys of Heaven, and that joined to a full expression of love to Christ, merited the chief place among the twelve Apostles. But faith wanting charity is a lamp without oil, a candle without flame, and a body without life: faith in the absence of charity is 
* Jacob. 2. fides sine operibus mortua est.  dead, having neither nourishment to burn, or flame to enlighten, or life to live: 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 poverty, and biddeth us take care to have merits: and know when we have them, that they are given 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 proceed from him by divine grace, and the merits of jesus-christ.  and other good works proceeding from divine grace grounded in the merits of Christ, which are not only signs, or testimonies of faith's presence, but they do increase, 
* jacob. 2. en operibus fides consummata est.  and perfect it in the work of justification, of which faith is the foundation only. Whereby is plainly evidenced, that the sole essential requisite 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 special faith, and counted a certain evident cognition infallibly assuring the beleiver, that his sins are forgiven 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 delivered by the Apostle, for hope, that is seen is not hope, nor a thing 
(f) Hieron. l. 2. con jovin. writeth thus. 'tTwere great injustice in God if the should punish sins, that is, wicked works, and have no regard to, or reward for good works.  peculiarly assured is a thing hoped for. Besides when S. Peter bid Simon Magus (who after his baptism had retained wickedness in his heart) to repent, he did not assure him, that his sins should be forgiven him, saying only unto him: Repent of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.) And S. Paul while he preached to others, although he did not apprehend in himself any guilt of mortal wickedness, yet he durst not pronounce himself justified, being afraid of damnation: he feared lest while he preached to others, himself should become a reprobate. 
* Aug. ser. 19 de verbis Apostoliait Paulus suo timore nos terruit; quid enim faciet agnus, ubi aries tremuit?  But what shall the lamb do when the Ram is afraid: 
(g) chrysostom 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 was afraid, we have greater reason to fear.  if S. Paul the most stead fast, and valiant in the faith of Christ did tremble, and fear in the working of his salvation, what shall other Christians do, which be far inferior to him?   

CHAR. XIIJ OF A WIT-BELIEVER  
THE CONTENTS.  
A wit-sectary set forth: the greatest praise of faith is first to believe, and then to know: an inordinate love to Philosophy is the mother of Heresies.  
A Wit-believer is an invader of Christian faith inordinately attending to natural reason, and scientifical demonstrations in the search of supernatural truths, which faith only is entrusted with: 
(a) S. Austin l. de utili. cred. c. 1. arguing against the Manicheans (which taught, that Christians ought not to assent unto the mysteries of faith, unless they knew them afore by the light of reason) saith expressly, That we do not know unto believing, but ye believe unto knowing.  and ambitious to know before he believes, he robs faith of its greatest praise, which is first to 
* Aug. tract. 79. in Joan. haec est, inquit, laws fidei, si quod creditur non videtur: unde illud Isa. si non credideritis, non intelligetis.  believe, and then to know, or to believe what is not known. Also he is an invader of the true believers 
* Aug. de utilitate credendi con. Manichae. sidelis, Christianus, non rationalis appellatur.  name, which is Christian, changing it into an novel Title of rational, and accordingly styleth himself the rational believer. Besides blown up with a conceited activity of his own wit, he chooseth to teach amiss, rather than to teach with the current of other believers: and invent 
(b) S. Paul 1. Tim. Counsels Timothy to avoid profane novelties, and oppositions of knowledge falsely so called, which men of corrupt minds, and puffed up with pride promising have erred about faith.  vnauthorized, and unparal leled models of new doctrine, rather than to be counted in the rank of 
* Luc. 18. dixit superbus Pharisaeus non sum. sicut caeteri homines, ergo sicut caeteri daemonum infert S. Bernardus.  Caeteri homines. In the pursuance of his ambition he rips his brain, and forcibly cuts out abortive notions, which go rather in a round circle of fancy, by which he is biased, then in a right line of reason, tending to the law 
(c) Rom. 12. The Apostle condemns knowledge, that is not according to sobriety, that is, which is not conform to the general practice of the holy Church: and such (saith S. Iraeneus. l. 5. c 17.) as forsake the preaching of the Church argue the holy Priests of unskilfulness, not considering how far more worthy a religious Idiot is, than a blasphemous and impudent sophister.  of sobriety, and charity, which is the only centre of religious consistency. His fancied thoughts he puts forth in bold assertions, dressed up with obscure words, and dark sentences to take the ears of the ignorant, or such, as being desirous to be esteemed witty, do abandon their judgement to an implicit faith of his new exotic notions. In sum he is a wit-sectary, that fancy under a specious colour of reason hath deboiched, making him eat too 
* Proverb. 25. mel multum comedendo nocet.  abundantly the honey of Philosophy, and thereby create her the Mistress, which is but the hand maid of Theology, her office being only to call unto the Tower of wisdom, and not to rule therein. Philosophy is the captive woman, that S. Hierome wisely adviseth Pammachius to divest of her alluring, and bewitching hairs, and make her bald, assuring him, that by so dressing her, she shall bring forth much captive fruit, and of a Moabit, become an Israelite. 
(d) S. Hier. ad Ctesiph. con. Pelag. c. 1. and Tertullian the praescrip. con. Marcio. l. 5. call Philosophers the Patriarcks of Heretics, affirming, that the ancient Heresies have sprung from such, as were too much addicted to profane Philosophy. And S. Ambros. l. 1. de fide cap. 5. con. Aria. ascribes to Philosophy the Origen of all impieties, and moreover excludes Philosophical arguments in the resolution of faith, as unnecessary; For we give credence, saith this great Doctor, to fishermen, and not to Philosophers.  Philosophy so long only is profitable to the Church of God, as she is kept in awe of divine faith, and in obedience to the schools of Christian Catholic Doctors. If it were granted that 
* S. Tho. do Villa-nova, ser. de Epiph. pag. 33. experimento saepè didicimus, ut qu● nimium cupit esse Philosophus, facilè desinat esse Christianus: sicut magi dum quaerunt in Jerusalem humanum consilium amisere caeleste signum: sic Christiani nimium quaerentes humanas rationes in divinis mysterijs perdunt fidei lucom, & fulgorem.  Philosophy might furnish clear demonstrations as requisits to Christian faith, it would follow of necessity, that faith were not faith, being faith, and natural evidence are inconsistent together according to the Apostle, who excludeth sight from the walk of faith. 2. Cor. 5.   

CHAR. XIV. OF A SINGULAR DOCTOR.  
THE CONTENTS.  
Singular Teachers compared to Erostratus, and Pausanias: from the singularity of one Doctor proceeds the curiosity of many hearers: one singular Master planteth a sect, which the curiosity of many scholars spreads: singular Teachers appear outwardly in sheep's clothing, while they are inwardly ravenous wolves.  
A Singular Doctor is a wanton scholar of new notions, that blown up with vanity, and arrogancy ambitiously endeavoureth, to get a name above other Teachers contempory with him 
(a) S. Bernard ser. 65. in Cant. writeth, that the intent, and aim of all heretics, is to in hance, and spread their name through singularity of doctrine. And S. Gregor. l. 24. mor. saith, that 'tis natural unto heretics to be puffed up with vain pride of science, and to scorn, and laugh at the simplicity of other believers. Also Theodoret. in praet. in Polymor. observes, that some men which have done no gallant laudable actions worthy renown, endeavour by wicked entreprises to celebrate their name. Aug. in psal. 9 saith, that those which cannot be known by well doing, strive by ill doing to abide for ever in the mouth of posterity, desirous of an evil name rather, then to have none at all.  which is the sole ground of his singularity: and rather than to have none he laboureth for an ill one, turning from wholesome learning 
* Martianus Imperator in Concil. Calcedo. qui post veritatem repertam, inquit, & Doctorum unitate stabilitā aliquid ulterius discutit, mendacium quaerit.  established in the unity of Doctors to exoctick, and unauthorised Tenants which though he craftily diuulgeth for primitive verities, and vaunteth 
(b) S. chrysostom in come. oper. imperf. super Mat. hom. 45. writeth thus. When thou shalt hear any man extolling, and beatifying the ancient Doctors, observe his carriage toward those which are contemporary with him, for if he shall approve, and honour those, doubtless he would have respected the others, if be had lived in their days: but if he contemn the modern, he would likewise have contemned the ancient. Teachers, if he had been contemporary with them.  to have left modern, as troubled waters, for ancient doctrines, as clear springs; nevertheless he carries not the least sound that way teaching nothing that hath any relation to truth or antiquity. In the pursuance of his ambition he makes proselytes of such, as having their ears itching, do after their own lusts seek Masters of new notions. 
* Scientia, iuquit, Apostolus Paulus, inflat, ubi charitas non aedificat: quam sententiam frequēter usurpat S. Aug.  As science without charity begetteth pride, and pride Teachers of Novelties: so want of science without soberness bringeth forth curiosity, which maketh itching cares in order to new Masters. The 
(c) Vincen. Lyrinen. 2. p. tom 5. Bid. vit. S. Patr. addresseth himself to Priests, and Teachers in order to avoiding of Novelties thus. O Priest, o Doctor, if the aivine power hath furnished thee with wit, and abilities fit for exercise, out out faithfully the precious stones of divine doctrine, deck, and set them forth wisely, add splendour, grace, and comeliness, but so teach what thou hast learned, that while thou speakest after a new method thou deliver nothing of new doctrine.  singularity of one Doctor planteth a sect, and the curiosity of many increaseth it. In the completing of his ambition he doth not only equal, but exceed the ambition 
* Volaterranus l. 15. Anthrop. Erostratus, inquit, Templum Diana Ephestae incendit nominis, & famae libidine.  of Erostratus, that to perpetuate his name set on fire the Temple of Diana at Ephesus, counted one of the seven wonders of the world; for the ambition of Erostratus destroyed one Temple only, but the pride of a singular Teacher ruins 
* 2. Cor. 6. vos estis templum Dei & 1. Cor. 3. Templun Dei estis, & Spiritus sanctus habitat in nobis.  as many temples, as the Christians, (which by crafty deal he seduceth, and bringeth into error) every Christian being a temple of the living God, and the habitation of the holy Ghost: and consequently, as the God of Christians surpasseth in worthiness Diana of the Ephesians: and as a spiritual excenedeth a material temple: so a destroyer of Christian souls, goes beyond Erostratus in wickedness. In like manner he exceedeth the Regicide 
* joan. Sarisburiensis polycratio. Pausanias, inquit, cum Hermaclea percunctatus esset quò nam modò clarus evadere posset, subito atquen hic respondisset, si occidisset aliquem virum clarum continuo Philippam interemit.  Pausanias, that made his way to an everlasting memorial of a wicked enterprise, thorough the Royal blood of Philip of Macedo, which ambitiously he spilt; for a singular Teacher murthereth as many 
* Secundum Bedam l. 3 in cap. 10. lucae quos Lucas appellat Reges, matthaeus vocat iustos, ipsi sunt, ait ille, Reges magni, qui tentationum suatum motibus non consentiendo succumbere, sed regendo praeesse novernnt:  kings, as there are just men, which he perverteth, and draweth from the truth. However a singular Teacher will not profess openly the malice of his ambition, as did Erostratus, who afraid, as it were, to lose the renowning of his name, himself diuulged his 
* Hier. l. con: Heluidium cap. 8. mullo, inquit, prodente sacrilegium, fertur ipse (Erostratus) in medium processisse clamitas sese incendium subiecisse.  sacrilegious crime; for though a singular teacher is inwardly a ravenous wolf, yet outwardly, for the most part, he appeareth in sheep's clothing. And indeed his ambition is a subtle inordinate desire of glory, a secret poison, an occult plague author of crafty deal, and mother of hypocrisy. A singular Teacher never publisheth his wicked affection, lest the effects thereof might be thereby obstructed: he is like unto a white tomb, which appears beautiful outward, but within is full of filthiness. However, that such teachers should rise even of Christians, Apostolical prophecies give evidence enough to believe so. When S. Paul said 1. Cor. 11. There must be heresies even among you, he pointed at singularity of doctrine; for the word heresy taken in the precise sense for a choosing, and adhering unto a peculiar opinion imports as much. When the same Apostle said, as is related Act. 20. I know of your own selves shall men rise speaking perverse things to draw disciples after them; he foretold the ambition of a singular Teacher. When S. Matthew said Beware of  Prophets, which come unto you, in sheep's clothing, he hinted at the hypocrisy of singular Teachers, which disguise their malice with a vizard of outward sanctity, and thereby craftily circunuent, and bring into error such, as through weakness, or wavering in faith, or through itching ears, are given to novelties. 
(d) Vincen. Lirinen. writeth of Origine, that he might have been of great authority, if an exemplar life had been sufficient enough to have made him so, for he was a person of singular integrity, purity, learning, industry, etc. but that gallant person, saith he, in regard he insolently abused the grace of God, (confiding in his own abilities, and despising the simplicity of Christian Religion) presumed, that he knew more than all other men, and interpreted holy Scriptures after a new mode, deserved, that the Church of God should say of him: Non audies verba prophetaeillius: thou shalt not hearken to the words of that Prophet. Baronius in his Ecclesiastical History. An. 449. after he had said much of Eutiches the Heretic in order to his outward sanctity, adviseth the reader to learn from him, that other Heretics so comport themselves, as if they breathed forth purity of faith, and sanctity of manners. The same Baronius writeth in his Eccles. Hist. An. 428. that the Arch-Heretick. Nestorius' with his sordid clothing, pale face, and lean body, (whereby he was counted a person of great abstinence, and mortification) drew many followers after him. Again An. 411. of his Eccles. History he relateth, that Paulinus in an Epistle to S. Austin, extolleth Pelagius the Heretic for great sanctity of life, who notwithstanding, as Baronius attesteth, was a ravenous wolf clothed in a Monastical habit, a new Proteus, that according to place, time, and persons with whom he conversed, changed his discourse. Moreover Wicleff the first English heretic through his sordid clothing, and affected humility bewitched, and infected nany with his pernicious novelties.  Under a false show, and disguise of outward holiness, singular Teachers in all times of the Christian Church have spread their pernicious Doctrines, as do plainly evidence the Ecclesiastical Annals of each age respectively: and indeed Origines, Nestorius, Pelagius, Eutiches, (to say nothing of sundry others) while they wantonly presumed of their own wits, and insolently despised the ancient plainess, and lownes of Christian religion, together with the general practice thereof, affected outward piety, thinking thereby to get authority, and credence to their new notions, wanting ordinary Mission to preach them. The activity of their own wits caused wantonness, wantonness pride, and pride a preferring themselves before all other Teachers of those days; yet though the end of such teachers be evil, the end for which the supreme providence permitteth them is good; for God suffereth them to be, that the approved, as gold in the fire tried, may be manifested, and discovered from the hollow hearted members of the Church. The supreme providence suffereth them to be, that the carnal thereby may be stirred up to seek, and the spiritual to clear the truth: the supreme providence tolerateth them to the end, that many may be raised out of their sleep to see the day of God, and be glad thereof, S. Aug. c. 8. de verae religione: the supreme providence suffereth them to be choosing rather to draw good out of evil, then to permit no evil at all. But woe to such, as through their fault commit the evil, that God suffereth to be.   

CHAR. XV. OF CHRISTIAN HOPE.  
THE CONTENTS.  
Good works supported by divine promises have a good claim to the glory of Heaven, which is the consistency of Christian hope: God by promising maketh himself man's debtor: the assurance, that man hath, that God cannot fail of his promise doth not render him sure of the thing promised, till he shall perform the condition of the promise made, which is, full perseverance in the exercise of good works, whereof no man can be certain: the death of Christ brought forth Hope of life.  
CHristian Hope is a certain 
* S. August. vocat Christianā spem certam exspectationem gloriae futurae.  expectation of future glory supported by divine promises, and perseverance in good works (the condition of the promises) proceeding from divine grace through the merits of Christ. And as God cannot fail of his promise, who is 
* 2. Thessal. 3. fidelis autem Deus est.  faithful in all he promiseth, or falsify his word, who is the eternal truth, so works done a right cannot be frustrated of the reward promised being 
* Bona opera quae procedunt ex gratia sunt quasi pignora, & arahae regni caelestis.  pledges of full assurance, which render God their 
(a) According to Tertull. l. depenit. a good work makes God man's debtor: likewise S. Austin ser. 31. de verbis Domini. Saith, that God under his hand-writing hath given us an engagement of his promises.  debtor; not because God owes any thing, that is not his own, who is lord of all things, and good works themselves are his 
(b) According to S. Austin in Enchir. c. 107. good works are the gifts of God, and God by crowning our works, crowns but his own gifts: and indeed every good work conducing to heavenly blessedness proceeds from druine grace, which is God's free liberal gift.  gifts derived from his grace, that make, them good; but because the reward, that his goodness gratis, and frankly promises, justice performs; 
* Hebrae. 6. non enim iniustus Deus, ut obliviscatur operis vestri, & dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis & ministratis.  for God is not  to forget the work, and labour of love shown towards his name. Holy joh having this full assurance of divine promises shut up in the cabinet of his heart, was not a more illustrious king sitting in his Regal Throne, than he was glorious lying on his dunghill, where he rejoiced, and gloried in the assurance of promised glory, through Christ his Redeemer, though he 
(c) Though I were, saith holy job c. 9 perfect neverthess my soul is ignorant thereof: and Solomon Proverb. 20. Who can say my heart is clean, I am clean from sin? and (the Apostle) 1. Cor. 4. durst nost pronounce himself justified, albeit his conscience was not guilty of evil. Again S. Austin l. 1. de civet. c. 12. teacheth, that though we can be certain of the reward of perseverance nevertheless we cannot besure of perseverance itself, since no man can know certainly without a special reuclation, that he shall continued in the exercise of good works till the end of his life.  was not sure of salvation, nor yet or his own justification. Hence evidently appears the eminency of divine Hope above any human expectation; for this is like dust, that is blown away with the wind, or like the smoke, that is dispersed here, and there with a tempest, to the confusion of him, that placeth his trust in the arm of flesh; but divine Hope doth not make ashamed: it is the ancre of the soul, and holds it firm, and steadfast in the greatest storm of tribulation, and affliction. And as the ancre of a ship doth not fix in water, but in the firm earth below: 
(d) The Apostle Hebr. 6. assures us, that Christian Hope entereth into those parts, which are within the vail, that is, Sanctum Sanctorum, which is an allegory taken from the ancient Tabernacle, or Temple of the jews, the inward part whereof was called Sanctum Sanctorum, which, the interposition of a vail separated from that part, where the people assembled together. This inward part was a type of the divine Tabernacle, and represented everlasting blessedness, wherasthe other part was a figure only of enjoyments proper to the present life.  so Christian Hope doth not stay at the porch, or entry of the veil of the Tabernacle (which misteriously represents the floating waters of transitory, and visible enjoyments) but passeth into the inward parts thereof, which is Sanctum Sanctorum, the holiest place mysteriously showing the throne of the invisible God, whether is entered the forerunner for all true believes JESUS-CHRIST the author of divine Hope. Christ came into the world as a great Physician to heal the infirmities of man, and he made of his own blood 
* Aug. sanguis medici factus est medicamentum phraenetici.  the physic, that healed him, whereby he begot him unto a full assurance of Hope, so that it would be impossibile, that he should hate him, as to perdition, for whom he hath shed his blood, as to salvation. Thus Christ's death was made the Hope of life, which his resurrection confirmed: Christ rising did perfect what dying he had merited, and gloriously risen he entered into the inward parts of the veil, that is, of his heavenly kingdom, making way for all such 
(e) The Apostle Rom. 2. ascribes justification to the doers, not to the hearers of the law: whereby is evident, that not faith alone, but the keeping of God's commandments is of necessity required unto obtaining heavenly blessedness.  as shall observe his commandments, to follow, and to receive the reward of eternal life, that his death hath merited.   

CHAR. XUJ. OF CHRISTIAN CHARITY TOWARD GOD  
THE CONTENTS.  
God will not be loved for a reward, that is not himself: in the exhibition of love God exacteth all: the love of God, and the love of the world are iuconsistent together: whosoever loveth God a right keepeth his commandments: where there is deadly transgression, there is nothing of justification: as water extinguisbeth fire, so each mortal sin driveth away charity out of the soul.  
CHarity towards God is a supernatural love, wherewith the soul being invested, love's God only for the goodness, sanctity and perfection essential unto him. And God is not loved aright, when he is loved for 
* Aug. in psa. 52. Deus non propterea se amari vult, quia dat aliquid praeter se, sed quia dat se.  a reward besides himself who is the 
* Gen. 17. ego, ait Deus Abrahamo, protector tuus sum, & & merces tua magna nimis.  great reward of right love: also the soul, that love's God aright love's him with all its faculties, strength, and thought, 
* Aug. medita. 35. immensus es Domine & ideò sine mensura debes amari. Et rursum totum (amorem) à te exigit Deus, qui te tetum fecit.  for in the exhibition of love God requires of man it all, who made him all. As a chaste woman, that love's her husband, love's no other man besides him (for to love so, where not at all, or less to love him, than she ought) so a chaste soul, that love's God its spouse, love's no other reward besides him, for that were not to have at all, or less affection for him, who will not be loved for any reward, that is not himself: and indeed a river divided into two rivulets, or branches, the more water it gives to one, the less it bestows on the other. Furthermore, as a woman doth not love her husband, that love's him for his money, goods, and estate: so a Christian soul doth not love God, that love's him for worldly enjoyments. Aright lover of God does not stoop his love to any creature, but mounts up, and six it in the Creator only, that is, renounces all leagues of love, and friendship with the world. And truly the.  

(a) According to S. Chrysostom hom. 42. in Mat. a man, if he love's God, does not love the world, for if he love's the world, he love's not God with all his heart; a gain in an other place S. Chrysostom saith, that whosoever will love God of necessity must hate riches, and whosoever will love riches, of necessity must hate God.  The love of God, and the love of the world, as contradictories are inconsistent together: to love God is to hate the world, and to love the world is to hate God: 
* jac. 4. amicitia huius mundi inimica est Dei.  whosoever will be a friend of the world maketh himself the enemy of God. As the same eyes of the body cannot behold the heaven, and the earth together: so the same eyes of the soul cannot look on God, and the world at once: this cannot fly up on high, when the wings of its affections are glued to earthly delights. God and the world are two contrary Masters, and command contrary wise. God commands man to abandon all terrene things for him, and his faith, and he will give him eternal life: the world says to man, deny, 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 live in peace, and plenly at thine own house with they wife, children, and family.  
The observation of God's commands is the proof, and evidence of Christi an charity: for whosoever loveth God, 
* Joan. 14. si diligitis me, mandata mea seruate. Et cap. 10. haec (inquit) est charitas Dei, ut mandata eius custodiamus, & quo modo (dicit Aug.) dlligis eum, cuius odisti praeceptum? quis est qui dicat, diligo Imperatorem, sed odi leges eius.  keepeth his commandments, 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 grateful sacrifices unto God: 
* Io. Deus charitas est, & qui manet in charitate in Deo manet.  who is charity itself 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 wherein this Catholic doctrine is clearly proved.  and it is as impossible for charity to remain with mortal sin, as fire to burn in water; for as water extinguisheth fire, so each mortal sin driveth away charitv. Lucifer was deprived of charity by the sin of pride: Adam by the sin of disobedience: king David by the sins of adultery, and homicide: and S. Peter lost his charity by denying of Christ, though not 
* juxta antiquos Patres S. Petrus peccavit ex timore non ex infidelitate: charitatem amisit, non fidem.  his faith, he sinning through fear only. And albeit, that some natural works may be 
(b) S. Austin ser. 52. de tempore c. 2. besides divine supernatural, acknowledges human natural charity, and expressly affirms, that such mere moral affection, if no evil circumstance intervene, is laudable; lawful and honest; in consequence of which, he teacheth that pagans, Jews, and other unbelievers may love one another: namely pagan husbands may love their wives, and parents their children with a love, that is no deadly sin, although it be not grounded on Christian faith; whereby 'tis plain that S. Austin did not think (as the new Teachers of these days impose upon him) that every moral action done by a pagan, or jew, is a mortal sin, because of the want of Christian faith: neither matt'ers it, that 'tis said Rom. 14. Whatsoever is not of faith is sin. For the Apostle meaneth only (as appears by the same chapter (that whatsoever work a man does against faith, or contrary to conscience is a sin: antony's doubtless it is not meant thereby that an infidel sinneth in honouring his parents, giving of alms, fight for his Country, tilling his ground, and in all other moral good works where unto an insidel is bound by the law of nature.  good morally without both divine charity, and divine faith; (for if liberum arbitrium, free, will could produce no good moral action at all without God's special help, by necessary consequeuce it would follow that it were wholly extinct; for example he, who could perceive nothing of any colour without a special concurrence, and assistance of God, would be counted wholly blind, that is, it would be thought, that his sight or faculty of seeing were totally extinct.) However mere works of nature invested with moral goodness only have but withered leaves, wanting real fruits, such as tend 
* Aug. l. 4. con. Julia nullum bonum beatificum sine charitate: hoc, inquit, amore opus est, ut sit bonum beatificum.  to the glory of Heaven, which is the centre of Christian charity.   

CHAR. XVIJ OF CHARITY TOWARDS OUR NEIGHBOUR.  
THE CONTENTS.  
The love of God bringeth forth love towards our neighbour: whosoever loveth God, as he ought, loveth his neighbour also: every man is every man's neighbour, those come the nearest to God in imitation, which love their enemies without dissimulation: the highest praise of Christian charity towards our neighbour is that it cannot be idle, nor fall away, and in Heaven it increaseth.  
CHarity towards our neighbour is a divine love derived from the love of God, as a copy drawn from the original: 
* S. Greger. ait, quod per amorem Dei amor proximi gignitur, & per amorem proximi amor Dei nutritur.  Yet as the love of God causeth love to our neighbour: so this doth nourish that, passing from, and for God upon our neighbour; in consequence of which both loves are reciprocally necessary to each other: their consistency depeuds of their uniting together: neither of them is love to blessedness, if divided. As God in the creation of time blessed the first day, that was one only, and is not said to have blessed the second, which made two, that being a number of division: so he blesseth the love exhibited to himself, and to our neighbour for his sake, if undivided, and one only: 
* Aug. l. 4. confess. c. 9 Beatus qui amat te, & amicum in te, & inimicum propter te.  he is blessed that love's God for himself, and for, and in him, his neighbour. Whereby it is plainly evident, that the love of such, as love by reflection on worldly advantages only, or principally, do not tend to blessedness which is the centre of charity towards our neighbour: nor friendship is a right score to love upon, if it be not with conformity, and subordination to the love of God, 
* Mat. 5. qui facit solem oriri super bonos, & malos, & pluit super iustos, & iniustos.  who as he maketh the sun to arise on the evil, and the good, and sendeth rain on the just, and unjust: so commandeth love, not only to friends, but even to enemies; these, as well as the others being our neighbours: 
* Aug. in psal. 115. tom. 8. omnis homo, inquit, est omni homini proximice.  for each man is each man's neighbour; neither is their any thing, that makes a Christian 
* Secundum S. Chrysost. nihil est quod sic Deo similes facit ut malignis, & laedentibus esse placabi●●m.  so like to God, as to love them, that curse him, to do good to them, that hate him and to pray for them that hurt, and persecute him: besides in an enemy is the image of God, a possibility of justification to life, and capacity of blessedness, which are the chief inducements to charity towards our neighbour. Hence is evidenced, that because the Image of God, the possibility of justification to life, and the capacity of blessedness are proper to all men as well others, as ourselves, peasants, as kings, foes, as friends, therefore we are bound to love and respect all a like, our neighbour, as well, as our selves, poor, as rich, foes, as friends, for there is no just difference where the true love's motives are the same.  
The praise, and eminency of charity above the virtues of Hope, and faith, (though all three are necessary to salvation) consists in the continuance thereof after the enjoyment of blessedness, the other two falling away, and ceasing. A Christian soul that shall departed out of this life in charity shall ever keep it in the kingdom of Heaven, for charity never falleth away, or wanteth, the acts which are proper unto it; nay the blessed souls now love 
* Aug. in Psal. 91. si amamus, inquit, quem non videmus, quomodo amaturi sumus cum viderimus.  more perfectly God, whom they see, then when they saw him nor, and rejoice in the glorification of the good, through mercy 
* Psal. 57 laetabitur iustus cum viderit vindictam: & Lucae 18. an, inquit, Deus non facit vindictam electorum suorum clamantium ad se die, & nocte.  and the punishment of the wicked, through justice. Also they love their neighbours more intensely: for charity 
(a) The Apostle teacheth that charity never falleth away; the prerogative of this divine virtue is, that it cannot be abolished in Heaven, or cease from the exercise of its own proper innate actions, which it had on earth, and these it performs in a far higher degree of perfection according to S. Austin l. de cura pro mortuis c. 14. and S. Hierom.  increaseth in Heaven, whence by necessary consequence followeth, that they intercede for their friends on earth, intercession, or prayer for friends, being the necessary office, or act of charity, and idle 
(b) S. Gregory hom. 30. super Euang. teacheth that the love of God is never idle, if it abstain from working it is not love. And l. 4. dial, saith, that exhibition of work is the trial of love.  charity, acting nothing is not charity: neither in reason can it be objected to the blessed, want of 
* S. Gregor. l. 4. Dial. cap. 33. quid est, quod ibi nesciunt, ubi scientem omnia sciunt. Loquitur de sanctis in coelo, qui clarè intuentur divinam essentiam.  knowledge who perfectly know and see him, who knows, and sees all things. Besides Abraham after his death though then he was not admitted into the kingdom of Heaven, had knowledge of Moses, and the Prophet's books, which he never saw while he was on Earth, and the holy Prophet jeremy 
(c) The holy writer of the Machabies 2. cap. 15. affirms that jeremy the Prophet dead afore, prayed much for the people, and City of jerusalem. As to this, and other books of the Machabies S. Austin l. 18. de civet. Dei avers, that though they be not comprehended in the Canon, or Catalogue of the ancient jews: nenertheless the Catholic Church ever held them as Canonical: also the third Council of Charthage whereof S. Austin was a member, counteth the books of the Machabies in the number of divine Scriptures and for such they are set down in the Decree of Pope Gelasius in a Council of 70. Bishops.  after his death did pray much for the people, and holy city of jerusalem: neither doth such intercession deerogate from Christ, it being effectual only through his merits: nor can it be displeasing to God 
* Psal. 136. nimis honorati sunt amici tui Deus.  who will be honoured in his Saints, and who promised protection to the City of jerusalem 
* L. Reg. pretegam, inquit, Deus hane civitatem propter me, & seruum meum David.  for his own, and his servant David's sake.   

CHAR. XVIIJ. OF GOD'S CHARITY TO MAN.  
THE CONTENTS.  
God is an infinite lover of mankind: desireth on his part to bring all men to salvation, which is the end of their creation: Gods will to save on his part, doth not take away free will on man's part: life and death, good and evil is put before man, he can stretch out his hand to which he will: God doth not necessitate him to either of both: man of himself works evil unto damnation, and God furnisheth meet helps to do good unto salvation: neither Pharaoh, nor Esau had been rejected, if they had not resisted divine grace whereby they might have been elected.  
GOds charity to man is the 
(a) 'tis called the will of mercy in regard, it proceeds from God only, being man on his part hath nothing, that is able to merit God's love towards him, because he is conceived, and born in sin, which makes him a child of wrath, and not of lou●.  will of his mercy towards all men to justification, and glorification, which is the end of their creation 
* Orig. tract. 340. in Mat. Deus, inquit, quantum ad se, homines non ad perditionem creavit sed ad vitam aeternam.  for God made no man to damnation; in consequence of which his will on his part, is to save 
(b) S. Ignatius Epis. 6. add philad. writeth, that God is so exceeding a great lover of mankind, that he desires to save all men, and bring them to the knowledge of truth, in testimony whereof, (saith this great Saint) God makes the sun to shine as well on the wicked, as the just.  and bring all unto the knowledge of the truth, and in evidence thereof swears by the mouth of his Prophet Ezechiel c. 33. 
* Ezech. 33. quare moriemini domus Israël, dicit Dominus, vivo ego, nolo mortem impij. Ubi Tertul. l. de pen. c. 4. ait, Deu inrasse ut sibi crederetur, quatenus dixit vivo ego.  he coveteth not the death of a sinner saying: As I live, I desire not the death of the wicked, but that the wicked turn from his evil ways, and live; which plainly shewes God's love, and mercy to a sinner, for whose sake he swears, and argueth withal the unhappiness of a sinner, that shall not believe God, when he swears. However God doth not save all sinners because all 
* Occumen in cap. 2. ad Timoth. Si Deus, inquit, vult omnes homines saluos fieri, quare non fit, quod vult, non fit quia illi nolunt, nihil enim ex necessitate facit in nobis Deus. Idem docet Aug. l. 1. de gen. con. Manichaeos' cap. 3.  will not be saved, and Gods will to save on his part 
(c) S. Austin l. de spir. & lit. c. 33. or 32. writeth, That the will of God is, that all men be saved, and come to the knowledge of the truth: but (addeth) not so, as that he will take away their free will, according to the good, or evil managing whereof, each one shall be judged most justly; from whence this great Doctor infers, that those Infidels, which do not perform the will of God (for as much as they do not believe in the Gospel of Christ) deprive themselves of an exceeding great benefit, and thereby shall experience in their punishments his power, whose mercy in gifts they have contemned, and the same S. Austin l. 2. Act. cum felice Manichaeo, saith expressly, that it is not an action unbeseeming God to say to those, go ye into everlasting fire, which through their own free will despised his mercy.  doth not take away free will on their part, but most justly he judgeth them according to the usage of their liberty (prepared by his grace) well, or amiss: he doth not necessitate either to virtue, or vice; for where there is necessity, neither virtue can merit the crown of glorification, nor vice the pain of damnation: 
* Aug. l. 3. de lib. arb. cap. 18. nemo peccat in eo, quod vitare non potest.  a fault that cannot be avoided is not counted a sin unto damnation: and therefore 
(d) S. Austin l. 3. de lib. arbit. c. 19 & l. de natura & gra. c. 67. arguing against the Pelagians saith, That God imputes to no man, as a fault unuoluntary error. Again saith he, 'tis not ascribed to any man, as a crime, that he healeth not his wounded members (caused through Adam's transgression) but in regard he contemneth God, that is willing to heal them. Furthermore l. de praedes. Sanctorum. c. 7. he teacheth, That no man is barred from knowing to seek profitably, what unprofitably hekuowes not, or from an humble Confession of his own infirmity, and weakness, to the end God may assist, him so seeking, and confessing, who neither erreth nor laboureth while he assisteth; which testimonies clearly evidence against the new Teachers of these days, that S. Austin believed, that God gives sufficient grace to every man unto bringing him to the knowledge of his truth.  God doth not impute to any man as a damnable offence, for being defective in binding up his wounded members, or in driving away his ignorance, blindness, and difficulty of living aright unto justice, these being necessary infirmities, which came of Adam's disobedience; the offence that God imputs unto sinners, is for resifting him, who is willing to cure them: for he gives to every one sufficient 
* S. Tho. 1. 2. q. 106. a. 2. ad 2. & Scotus in primum dis. 46. q. unica ad primum arg. agnoscunt gratiam sufficientem in statu naturae lapsae cui homo refragari, seu resistere possit: & high Doctores sunt duo Theologiae Scholasticae Principes.  remedies, or meet helps through grace to heal his wounds, and to know to seek unto his advantage, what he is ignorant of to his disadvantage. God shuts not the door of his mercy against the greatest sinners, who is the universal Father of mercy: from these premises is convincingly deducible the full reason of the different 
* Aug. l. de praedest. & gra. cap. 15. docet Nabuchodonosor manum Dei sentientem in recordatione propriae iniquitatis ingemuisse Pharaonem vero contra misericordissimam Dei voluntatem pugnasse arbitrio. Dicant autem hune librum falso ascribi Aug. utcunque hoc sit, locus cit. in canonem Ecclesiae redactus est. Decret. par. 1. cau. 23. q. 4. cap. Nabuchodonosor.  ends of Nabuchodonosor, and Pharaoh, though in both was parity as unto nature; for both were men: as unto dignity; for both were kings: as unto injustice: for both unjustly detained captive the people of God: as unto correction: for both were chastened for the same fault: and as unto the merciful will of God: whose bountifulness lead them both unto repentance: Nevertheless there was no parity in their ends; for Nabuchodonosor by a happy managing of his free will in obedienee to God's merciful will 
(e) S. Austin l. de predes. Sanctorum saith, that unless our lord shald build the house, those labour in vain, that endeavour to build it. Whereby he expresseth the necessity even of inward grace unto justification of life: and indeed the written law, or Evangelicall doctrines, which are outward graces only, if inward grace were wanting, would rather exasperate; then heal the wounds, as S. Austin teacheth in sundry other places, and in his book despir. & lit. cap. 5. saith expressly, that the doctrine, whereby we receive the precept unto living continently, and godly, is the kill letter, if the quickening spirit be not there also.  (that by holy inspirations had tempered his free will) became sensible of his own misery, and humbly acknowledged his own imbecility whereby, he found the blessed effects of the divine bountifulness 
* Rom. 2. ignoras, quoniam benignitas Dei ad poenitentiam te adducit.  that led him to repentance. But Pharaoh through the flexibility of his free will resisted Gods merciful will, and continued in his pertinacy 
* Aug. l. quaes. in Exod. q. 18. ascribit proprio Pharaonis vitio, quod habuerit tale cor, ut patientiâ Dei non moveretur ad pietatem, sed potius ad impietatem.  and hardness of heart, whereby he experienced in punishments Gods power, whose mercy in divine Gifts he had contemned. In like manner Esau for having contemned the divine call to the light of truth, became 
* Aug. l 1. ad simplicia. noluit, inquit, Esau, & non cucurrit ..... spreta Dei vocatione reprobus faectus est.  a reprobat, which God foreseeing long before (to whom all future things are present, and secrets of all hearts open, and manifest) pronounced his heavy displeasure against him, saying: I have hated Esau; yet God did not hate Esau for what he made him, 
* Aug. trac. 12. in joan. sub finē quod audis, homo, Deus fecit: quod audis, peccator, ipse homo fecit dele quod fecisti, ut Deus saluet, quod fecit.  but for what Esau made himself; God made him unto salvation, and he made himself unto damnation, despising the divine calling, that might have saved him. 
(f) S. Austin trac. 12. in joan. saith, that if it were asked of him, why the jews could not believe, he should suddenly answer, because they would not. Which reply is conform to the sacred Text Act. 7. How long (ye stift necked Jews) will ye refist the holy ghost.  The blind, and hard hearted jews deprived themselves of the marvelous light of Christian faith; for they might have believed in Christ, if they had not resisted the holy Ghost, that offered them holy inspirations to chase away their darkness, to soften the hardness of their hearts, and to make pleasing what was displeasing unto them: namely, the holy Prophecies convincingly showing Christ to be the promised Messiah: 
(g) According to S. Austin in Euchir. ad Laurent. c. 95. tom. 3. Deus, non iniustè noluit saluos fieri habitantes (sci. Corozain, & Beth aid cum potuissent salui esse, si voluissent. That is, the will of God in order to not saving the inhabitants of Corozain, and Bethsaida, had nothing of injustice, since they might have been saved, if they would themselves; wherefore Epis. 105. ad Macedo. be assertes that the neglect, or resisting of divine grace, which is given to make us good, makes us evil. And S. Chrysostom hom. 28. in Mat. 26. and hom. 46. in joan. 6. Teacheth, that since many among those, whom God calleth, do perish, by necessary consequence it follows, that it lies within the power of their free will to perish, or be saved. It seemed expedient to set down the fore mentioned clear authorities out of S. Austin to show against the new Teachers of our days, that this chiefest Doctor of grace after S. Paul the Apostle, did teach, that God gives to every man sufficient grace to save his soul; see the Annot. of the following character.  Again the inhabitants, of Corozain, and Bethsaida abused a measure of divine grace to their perdition, that would have been sufficient to the inhabitants of Tyrus, and Sidon unto their conversion; and therefore woe was pronounced to the Cities of Corozain, and Bethsaida: for if the marvelous works, which were done in them, had been done in Tyrus, and Sidon, they had repent in sackcloth, and ashes: however God's Gifts, neither outward; 
* Per externa beneficia dumtaxat, qualia sunt lex, doctrina, etc. Dei benignitas non adducit ad poenitentiam, sed insuper & simul operatur in eo intrinsecus occulta inspinatione. Audit, inquit. Aug. homo hominem, vel Angelum dicentem, ut autem cognoscat verum esse quod dicitur, illo lumine mens intus spargitur, quod aeteraum manet, & lucet in toncbris.  nor inward were wanting to these latter inhabitants; for God is not desective in necessary expedients to the salvation of any one people, whose merciful will is to save all.   

CHAR. XIX. OF GOD'S CHARITY IN LAYING HIS COMMANDMENTS ON MAN.  
THE CONTENTS.  
If God had commanded man nothing, man should have had nothing whereby to know his own inferiority, and his Creator's superiority: God imposed easy commandments giving withal sufficient auxiliaries for the performance thereof: to assert an impossibility to keep the divine laws, and ordinances, is to accuse God of impiety, and injustice.  
GOds Charity in laying his commandments on man is the execution of his divine will in remonstrance of his supreme sovereignty unto salvation to every one, that will keep his commandments: Gods ordinances do show his superiority, and man's inferiority, and are the divine compasses by which all such steer their course as tend unto justification of life. Original sin had so wounded the chief faculties of man's soul, that in his understanding little light was left to see evil, and in the will less delight to do good: yet the merciful will of God compassionating this condition of human misery 
(a) S. Austin l. de sp. & lit. c. 33. teacheth, that God useth two kind of persuasions to bring men unto Christian faith, one whereof is outward by Evangelicall exhortations, whereby the precepts of the law work something, saith he, for as much, as they admonish us of our infirmities, to the end we may recur to justifying grace; the other is an inward persuasion consisting in illuminations unto clearing our understanding, and in pious affections unto delighting our will, which are inward actual graces, where of God is the sole cause; for according to the same S. Austin, it is not in the power of any man to hinder God from putting inward persuasions into his mind, though when they are put there he can cast them away, being his will is free to assent, or descent there to.  gave his commandments written with his own hand in two tables to 
* Rom. 7. peccatum non cognoscebam nisi per legen.  point at sin, and gave together sufficient grace to take away, what the tables of commandments only pointed at, 
* Aug. l. 3. de lib. arb. c. 28. rerum moderatori summo placuit iustissime, & ut in ortu hominis originaliter appareat iustitia punientis, & in provectu misericordia liberantis.  though in man's nativity appears Gods vindicative justice, as unto the said original sin, and the calamities annexed there to: nevertheless in man's growth to the using of reason, God manifesteth his delivering mercy, giving to each man sufficient helps to overcome the punishments, or miscries, which his nativity meriteth; And as 
* Aug. l. 3. de lib. arb c. 2. ut primus parens, inquit, meliores gigneret, quam ipse esset, non erat aequitatis, sed ex conuersione ad Deum ut vinceret quisque supplicium, quod origo eius ex auersione meruerat, adiwari oportebat.  it had been against reason, and equity that Adam should beget children better than he had made himself by his fall: so it were against God's mercy to continue them in the calamities, unto which they were begot, these being no defects of theirs personally. By necessary consequence is evident God's clemency, and bountifulness in laying his commandments upon man. 
(b) The Council of Trent sess. 6. defines, that God commands nothing, that is impossible, but by commanding warneth us to do what we can, and to ask of him what we cannot do, and so God assistes us to do, what of ourselves we cannot and S. Austin l. de gra. & lib. arb. c. 16. teacheth, that therefore God commandeth what we cannot do of ourselves without his grace, to the end we may know thereby what we ought to demand of him. So that, O lord give requisits to do thy commandments and command what thou wilt, was a prayer often used by S. Austin.  By commanding he admonisheth him, as to free will, to do what he can of himself; as to grace to ask of him, what himself cannot do, and God most bountifully, and sweetly doth operate in man's ask, and cooperate in his doing, graciously 
* S. Tho. 1. 2. q. 106. a. 2. ad 2. lex nova, inquit, iram non operatur, quia quantum est ex se dat sufficiens auxilium ad non peccandum. Et paulo antzes, si quis, ait, post acceptam gratiam novi Testamenti peccaverit, eum maiore poena dignum esse tanquam maioribus beneficijs ingratum, & auxilio sibi dato non utentem.  furnishing every one with requisits for the execution of all things commanded: furthermore God promiseth a reward of eternal life to such, as shall faithfully execute his commands, as it we extorting from them the service, and duty which the law of nature obligeth, and the expectation of promised blessedness encourageth unto; so that the divine laws, and ordinances are sweet, and easy, God only requiring from each man (come to the using of reason) what lieth in his power, or will (fortified by grace) to perform. It is the denil that asketh of man hard things, for example, to hate God, blaspheme his holy name, decline his divine 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 natural reason, but God requireth only to love, and serve him, and our neighbour for him, in which consists the fullness of all his commandments, and very easy, being conform to the dictates of natural reason. Whereby followeth that whensoever the devil's request is granted, and Gods denied, it is not because God's request is hard, but because man's heart is hardened in obstinacy, and pertinacy against the clear light of natural reason and supernatural inspitations. Since the first age of Christianity, for about 1500. Years till Luther, and Caluins' time, no example of any author can be produced for having impugned a possible observation of divine laws, and ordinances, all writers unanimously affirming 
* Aug. ser. de tempore, ait, nec impessibile potuit (Deus) aliquid imperare, 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, ut docet Aug. multis in locis, & quod misericordia Dei nos in omnibus praeveniat, consentire autem, vel dissentire propriae voluntatis est.  that as God, who is good, doth not damn any man for an offence he cannot avoid: so being just, 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 which teach that things impossible are commanded, or that all men cannot keep the commandments, and S. Basil in Regul. c. monach. c. 33. affirms, that God, who is both just, and merciful would never command us any thing, unless he gave power to do it.  blasphemy, and sacrilege divesting God of his justice: besides it gives the lie to the holy Ghost, who saith, that the Priest Zacharia●, and his wife Elizabeth were both just before God, and walked in all the commandments, 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 given Gratis, and from thence is named Grace: election, or Predestination to divine Grace comes not of him, that willeth, nor of him, that runneth but of God, that showeth mercy: God's election, or Predestination of man to the kingdom of Heaven supposeth fore knowledge of Good works through Grace Graetis given: the glory of Heaven is a prize, a just crown, a reward ordained for those, which employ faithfully their Talents of Grace, which mercy bestowed: S. Paul found mercy after many evil works: yet he had never found the kingdom of Heaven, but for his many good works.  
PRedestination, or election to the kingdom of Heaven is a firm purpose or decree of God's elective will unto glorifying such, as shall departed out of this life in due conformity to his divine laws, and ordinantes; although God as the universal bountiful benefactor; 
(a) The Prophet Isaias cap. 5. setting forth general mercy in the person of God, faith: What could I have done any more to my vinegard, that I have not done unto it: whether have I looked. that it should bring forth grapes, and it bringeth forth wild grapes. Where, by the vinegard, the barren people of Israël: by the grapes, good, by wild grapes evil works are figuratively meant, God signifying thereby, that on his part he had furnished the people of Israël with all requisits necessary to the exercising of good works, who nevertheless on their parts brought forth evil works only, and in the 62. chap. of the same Isaias God complains of the Israelits, saying I have spread out mine hands all the day unto a rebellious people, that walketh ina way, which is not good, after their own imaginations.  doth furnish each reasonable creature with sufficient expedients to see his own infirmity, to confess his imbecility, and to know to seek profitablely, what unprofitablely he knows not: namely, a divine cure for his miseries: and this act of bountifulness is properly named grace, grace 
(b) The Apostle Rom. 11. affirms, that grace were not grace if procured by our works: and indeed as S. Austin teacheth grace comes not of our merits, but is given gratis, and therefore is called grace, so that our call, or election unto grace comes not of him, that willeth, nor of him, that runneth, but of God, that showeth mercy. Rom. 9  being frank, and Gratic bestowed on every man come to the use of reason: so that it doth not depend of him, that willeth nor of him that runneth, 
* Rom. non est volentis, neque currentis, sed miserentis Dei: id est, Dei vocatio, seu electio ad primangratiam neque est ex merito bonae voluntatis, quod importat velle, nec ex merito boni operis, quod importat currere: sed ex solo, & libero beneplacito Dei miserentis, & ideo gratia nominatur, quia gratis datur. ait Aug.  but of God only that showeth mercy Rom. 9 who (if so he had pleased) might have left all mankind in the lump of perdition: 
(c) S. Austin l. 1. ad simplicia: q. 2. expressly teacheth, that man: justification goes before his election to glory in the fore science of God, from whence he infers. that God ordains none to glory without a fore knowledge of his good works: for he makes a difference between God's will, or purpose, as to justification, and his will, and purpose, as unto election in order to glory, saying, that God's purpose to justify does not suppose in us works deserving of justification: wherefore the holy Scriptures, and ancient Fathers call eternal glory a prize, a just crown, a salary, a reward, because it supposeth good works: and indeed eternal life properly bears the name of a reward, and is only called grace in regard it is procured by good works, which proceed from divine grace.  nevertheless God doth not predestinate, or elect any one to the glory of Heaven, whose meritorious works (proceeding from his grace) he hath not a prescience, or fore knowledge of 
* Aug. l.de gra. & lib. arb. Paulus, inquit, post meritae bona consecutus est gloriam, qui post mala merita consecutus est graetiam. Act. enim 9 dicitur Saulus adhuc spirans caedis, & minarum in discipulos Christi: Deus nobis inimicis confert gratiam ex meritis Christi Rom. 5.  S. Paul in the mids of many ill merits, breathing out threaten, and slaughter against the disciples of Christ received divine grace even to justification of life Gratis. Yet he did not obtain his incorruptible crown, but after many good merits: he had missed of eternal blessedness, if he had not both willed well, and run well in the sweet odour of that grace, which he got through mercy without his own willing, or his own running. 
(d) According to holy Scriptures, and ancient Fathers the present life is a course, wherein the faithful run, that is endeavour by their good works to make their calling, and election sure.  This present life is a race, wherein only good runners obtain the prize, namely everlasting blessedness, which God gives only to those, who persever running in sanctity of life, and works of mercy to the end of the race, that is to the hour of death; for such only are the good runners in the race of predestination. Brethren saith the Apostle, Labour the rather, that 
* 2. Pet. 1. Quapropter Fratres magis satagite, ut per bona opera certam vestram vocationem, & electionem faciatis; & sanè qui habet in sua potestate causam efficientem, habet & effectnm torrespondentem talt causae: atqui efficax motiwm, quo Deus deputat efficaciter homines ad gloriam aeternam consistit in bonis operibus factis ex gratia, & in statu gratiae, & in perseverantia utriusque usque ad finem vitae inclusiuè, & hat sunt in potestate cuiuseunque adulti, ergo & efficax electio ad gloriam.  by good works you may make sure your vocation, and election: whence plainly appears, that God's eternal election, or predestination to life everlasting is in order to our free will, and good works: In consequence of which 'tis. manifest weakness, and a clear sign, that such are reprobate, and will perish which say, if we be predestinate, do what we will, we shall be saved: nay the Apostie biddeth us, if we Hope to be in the number of the predestinate (for know we cannot without a special revelation) do well, that is exercise good works, that thereby our predestination to glory may be assured: and indeed as God doth distribute his glory, as to execution in reserence to the deserts of those, to whom he distributeth it: so as to predestination, he prepares it upon the same score: for God doth not distribute the prepared reward otherwise, than he hath prepared it to be distributed; whereby is evidenced, that since God gives the inheritance of Heaven in respect of good works proceeding from his merciful grace: he doth predestinate also to the enjoyment thereof upon the same score, and consequently 
(e) S. Austin ser. 1. de Verbis Domini c. 1. setteth down a double election, for example one in order to grace, the other in order to glory, and teacheth, that the first election, which is to grace goes before, and the other which is to glory follows in the divine fore knowledge of good works. God gives grace Gra●is without any respect to our merits: but he gives glory according to our works. Saul, saith S. Austin l. de gra. & lib. arb. c. 6. after many good works obtained glory, who after many evil works obtained grace. And S. Ambrose l. 1. de fide c. 2. observes, that the Apostle Rom. S. saith, that those, which God knew afore, were predestinated, for he did not predestinate before he knew, but foresaw the works of such, as he predestinated to rewards.  good works precede predestination in God's prescience, or fore knowledge, those being the motives unto this. Now ill runners (in the race of predestination of the first class, or rank, are Infidels, who have, and do contemn still the merciful helps, which God furnishes to make them run even unto salvation, for he gives unto these, beside exterior 
(f) S. Austin l. 10. confess. c. 6. affirms, that though Heaven, and earth, and all things contained in each of both speak unto us to love God: nevertheless they speak in vain outwardly, if God shall not speak inwardly. The divinè goodness bringeth no man to repentance, without the working of some inward occult inspiration, and infusion of grace. The letter of the law saith S. Austin l. de spi. & lit. c. 4. 5. 33. 34. that reacheth against sin, rather hardeneth, and killeth the soul, if the quickening spirit (which is inward grace) be wanting.  interior grace to love him, and to keep his commandments, which are the law of nature so firmly written in their hearts, 
* Aug. lex tua Domine insita est in cordibus nostris, quam nulia delet, vel delebit iniquitas.  that no iniquity doth, or can blot it out: wherefore for as much, as they wilfully neglect these bountiful remedies 
* Aug infideles, inquit, magno bono se privant, quod non credunt Euangelio, experturi scilicet in supplicijs eius potestatem, cuius misericordiam in donis contempserunt.  they deprive themselves of a great good, or benefit, and shall sinned in punishments, the power of him, whose mercy in gifts they have contemned, Ill runners of the second Class are wicked Christians, who wilfully divesting themselves of, sanctifying grace received in or after baptism, become servants to sin, which doth so 
* Psal. 37. sicut onus graue gravatae sunt super me: scilicet iniquitates meae & Proverb. 5. iniquitates suae capiunt impium, & funibus peccatorum constringitur.  overburden, and with cords bind them, that as Asses overloaden they cannot go, or fleas tied in chains they cannot leap: so they cannot run; 
* Haebr. 12. Adulteri, fornicatores etc. non possidebunt regnum Dei.  such are voluptuous, luxurious, wanton, drunken, and all  Christians, who will never obtain the inheritance of Heaven, not because they cannot, 
(g) Oecumenius in cap. 2, 1. ad Timoth. saith, that-seeing it is the will of God to bring all men to the knowledge of his truth, why is not his will done? he answereth, that therefore it is not done, because all men will not do his will, and God forceth, or necessitateth no man to do his will.  but because they will not take of their loads, and deliver themselves out of their cords, 
(h) The Apostle Rom. 2. saith, Dost not know O sinner, that the bountifulness of God leadeth thee to repentance: but thou after thine hard, and impenitent heart heapest up, as a treasure unta thyself wrath against the day of wrath, and of the revelation of the just judgement of God; where, by the divine bountifulness is meant divine grace, which the sinful jews through their hardness of heart resisted.  which is in their power to do through tears of true repentance, whereto the divine bountifulness leadeth every sinner. By help of tears, occasioned through divine grace, holy David, S. Peter, and S. Paul, and S. Mary Magdelen, cast of the heavy loads, and troublesome fetters, which sin had caused, and thereby restored to their liberty, run happily unto obtaining the prize, which is eternal glory.  
In the great day 
(i) According to the holy Evangelist S. Matthew cap. 25. Christ shall say in the day of general Judgement: Come ye blessed of my Father possess the inheritance of the kingdom prepared for you, from the foundation of the world etc. from this sacred text evidently appears, that the kingdom of Heaven is ordained for such, as shall do good works of mercy, namely giving meat to the hungered, drink to the thirsted, clothing to the naked etc. in consequence of which God electeth those to glory, whose good works he had foreseen.  of general accounts, when the great king of Heaven, and earth shall distribute rewards 
* Mat. 16. tunc reddet unicuique secundum opera eius.  according to the works of each one, the good runners will be put on his right hand, and among the sheep entitled the blessed of his Father, for having given meat to the hungry, drink to the thirsty, clothes to the naked, assistance to the sick, and alms to the imprisoned, which are the works, of mercy; contrary wise the ill runners wanting such merits, and that through their own fault, will be put on the left hand of the king, among the goats, and condemned to the everlasting fire of hell: and 
* Aug. non est indignum Deo dicere ijs, ite in ignem eternum, qui misericordiam eius contempserunt.  it is not an action unworthy a king infinitely just to say to such, as have contemned his mercy: Depart from me ye cursed into everlasting fire, which is prepared for the devil, and his Angels.   

CHAR. XXJ. OF REPROBATION.  
THE CONTENTS.  
There is no positive Act in the divine will to reprobate, that is to exclude any one from the kingdom of Heaven, and to adjudge to everlasting pains of hell without a foreknowledge of evil works: God deserteth no man before himself be deserted: nor does he refuse to give even his plenteous grace, that leadeth effectually unto justification of life, if his call thereto be not rejected.  
REprobation is a definitive, or absolute sentence of God's justice unto excluding from his glory, and punishing with everlasting fire such, as shall departed out of this life in mortal sin, committed 
* Definita est reprobatio in ordine ad adultos,  by an act of their own will. This double pain, one of separation from God, called Poena damni the other of sensible torment, named Poena sensus, is expressed in the sentence itself, Depart from me ye cursed into everlasting fire, prepared for the devil, and his Angels: Matt. 25. Where departure doth import separation from God, and everlasting fire, sensible punishment; but God's knowledge of himself, as just revenger doth not precede his foreknowledge of man, as unjust offender: for though God can deliver without merits Gratis whom soever he pleaseth out of the lump of perdition, that is, out of original, and actual sins, because he is infinitely good; yet he doth not condemn any unto everlasting pains for no fault, because he is infinitely just: whereby is plainly evident, that there 
(a) According to the Euaugelist S. Matthew. c. 23. God on his part would, Gather his children together, as the hen gathereth her chickens under her wings, and they will not that is, God on his part is unwilling to departed from them, though on their parts they will departed from him Isai. 54.  is no positive act in his divine will to exclude from Heaven, and adiudg to Hell without prevision of ill works proceeding from human free will: besides it would contradict Gods general condition will (so often inculcated in holy scripture) to save all reasonable creatures, which observe his laws, and ordinances, if he had an absolute private will to damn some without respect to transgression of the same laws, and ordinances: again that proceeding might argue in God either forgetfulness of his general will, or mutability in changing, or illusion in inculcating it, which to conceive of God were both blasphemy, and sacraledg: for thereby he would be devested of his goodness, and be also believed to necessitate man to ill, leaving him without free will, or to work, as birds build their nests in the summer by natural instinct, and consequently to extinguish in him his own image, and likeness, Liberum arbitrium, free will, being an essential part thereof. Neither can God be said according to truth, and equity to harden any man, whom pertiacy, and obstinacy through perseverance in wickedness hath not hardened before: that is, 
(b) According to S. Austin l. de nat. & gra. c. 26. God never deserts any man, that deserts not him first. To desert, or forsake God, is to resist, and cast away the inward helps of his mercy, namely holy illuminations, and inspirations, which lead to justification of life.  God doth not desert before himself be deserted, and that is to say God doth not refuse his 
(c) Mat. 7. If ye, that aere evil can give to your children good gifts, how much more shall your Father, that is in Heaven give good things to them, which ask him. This sacred text evidently shows God's willingness to furnish all expedients necessary for the saving of every soul, if asked aright, and indeed by good things, are meant all spiritual meet helps of divine grace.  plenteous measure of grace, that brings effectually unto justification of life, if man doth not refuse Gods call unto it: neither doth God cease 
* Apoco. 3. ecce sto ad ostium & pulso. Et Luc. 11. pulsate, & aperietur vobis.  to call though man never comply with, or consent to God's calling: and as the whole air is said to be darkened in the absence of the sun, notwithstanding, that stars remain in the firmament, which furnish an inferior light: so man is said to be hardened (through obstinate 
* Aug. l. 1. ad Simplicianum. Noluit Esau, & non cucurrit: sed si voluisset, & cucurrisset, Dei adiutorio pervenisset, qui & velle & currere vocando pr●staret, nisi vocatione contempta reprebus fieret.  resisting of the divine mercy) although he doth not want sufficient grace to call him to God's plenteous grace, who obstructs the way of correction to none, and gives power of doing well even to every one, though hardened against him, 
(d) According to S. Austin l. 3. de lib. arb. c. 19 every man hath power to know to seek profitably, what unprofitably he knows not: & l. de cor. & gra. c. 17. teacheth expressly, that in the day of general judgement it may be answered to a damned soul, that shall plead want of perseverance in grace, that he might have persevered, if he would himself; and therefore in an other place ascribes the hardness of Pharaohs heart to his own fault, being he resisted Gods merciful grace, whereby he might have cast from him his transgressions. Likewise S. Augustine's Disciple S. Prosper in his answer to Vincentius questions, avers that God depriu's no man of power to do well, nor obstructs his way unto correction.  Pharaoh as well, as Nabuchodonosor might have obtained plenteous grace of true repentance unto justification of life, if he had not contemned gods call unto it, it was in his, (mercifully called) as well, as in the others power to embrace the divine call unto amendment: Gods plenteous grace 
(e) In order to the royal dinner mentioned Mat. 22. S. Austin l. 38. quaes. 68 expresseth his sentiment thus To that supper, which our lord saith, was prepared, neither all those which were invited would go, neither those which went could have gone unless they had been called: in consequence of which, saith this greatest Doctor of grace, neither these, that went aught to ascribe their going to themselves, nor those which refused to go, aught to impute their not going to any other, than themselves, since it was in their own power to go, being they were invited.  is like the plentiful nuptial dinner prepared by the king mentioned in the Gospel at the marriage of his son, of which many of his subjects made themselves unworthy, because being bidden they did not only refuse to go, but also sharply treated those, that bid them; Pharaoh was like these unworthy bidden guests, for he did not only contemn Gods call to plenteous grace of repentance, but also made light of the callers, and therefore God made him an example of his just wrath, multiplving his miracles, and wonders in the land of Egypt even to the desolation of him, and his kingdom. Hereby may be illustrated, what is inserted in the said Gospel, to wit, Many called, few chosen. God calleth as he is a merciful bountiful benefactor, and is said to call many, because he calleth all: for his calling is an act of his first will, which is 
(f) According to S. chrysostom hom. in ep. ad Eph. God's first will is, that even those, which have sinned against him, may not perish: but his second will is to let the wicked perish. For this subsequent, or secundary will of God is called the will of his justice, because, as to this will rewardsare decreed suitable to the merits of each one; God rendereth the enjoyments of Heaven for good, and inflicteth the punishments of hell, for evil works.  his will of mercy to save all, having made none unto damnation: but God chooseth to his glory, as he is a just rewarder. And this his choosing is an act of his second will, which is the will of his justice to reward every one according to his works, and he is said to choose few, because in respect of the many ill works, which God finds deserving damnation 
(g) S. chrysostom hom. 30. in act Apos. teacheth, that God's preordination to glory supposeth his fore knowledge of good works, in regard whereof he preordaineth, and pred●stinateth to glory effectually: in consequence whereof the sole way to obtain eternal blessedness is to abstain from sin, and persever in good works.  he finds few good works to choose worthy glorification.   

CHAR. XXIJ OF CHRIST'S CHARITY TO MAN.  
THE CONTENTS.  
Christ came into the world to destroy sin, and death, and accordingly offered the Cup of his passion for as many, as were liable thereto, that is for the deliverance of all men, the elect, and reprobat: the whole world joint, and separate (except the Virgin Mary) had sinned, and perished in Adam: Christ's murderers had no reason to despair, being Christ even for them offered his prayer.  
CHrists charity to man is the Cup of his passion made 
(a) According to the Apostle 2. Cor. 13. Christ was crucified, as infirm, that is according to the infirmity of human nature, which he had assumed: in regard where of S. Prosper nameth Christ's charity towards, mankind, the Cup of his passion made of human infirmity, which is conform to Christ's own words set down in S. Matthews Gospel. Can ye drink the Cup, that I shall drink of. And the 26. Chap. of the same Gospel. If it be possible let this Cup pass away from me. Where is meant by the Cup, Christ's passion.  of human infirmity, and divine virtue, unto salvation to every one that shall drink of it: As Christ purposely came into the world 
* Timoth. 2. Christus Dei, & hominum mediator.  mediator of God, and men excepting none from his mediation: so he purposely offered the Cup of his passion for all, excluding none from drinking thereof; which is to say, that, 
* S. Leo. ser. de nativit. Domini. Dominus, inquit, noster peccati, mortisque destructor, sicut nullum a reatu liberum reperijt, ita liberandis omnibus venit.  being come to destroy sin and death, and finding none free from the guilt of either he made himself the General Redeemer of all for their deliverance out of both; himself became the full propitiation, for the sins of the whole world joint; and separate, comprehending even children of one days old, and such as are hardened against him 
* Concil. Valent. 3. cap. 5. Christus jesus Daeminus noster, sicut nullus homo est, fuit, vel erit, cuius naturae in illo assumpta non fuerit. Ita nullus est etc.  as there is none, or hath been, or ever shall be any, whose human nature is not assumed in Christ: so there is none, or hath been, or shall ever be any, for whom Christ hath not suffered his passion: in regard whereof he is called Saviour of all, though specially of those, which by baptism are buried with him into death, that is which drink of the Cup of his passion: for baptism was instituted by him as an essential requisite for the drinking thereof unto justification of life: and the offering the Cup of his passion had been little conducible to the end, it was offered for, if necessary means had not been provided to proffer it; an end cannot be obtained without the application of helps convenient, and conform there to: and as to this point of general provision Christ was wanting to none: for such as are baptised in him, and consequently buried with him by baptism into death of sin, receive the benefit of his passions Cup, which if they shall constantly keep, they cannot be deprived of eternal blessedness due to their holy perseverance in sanctity through the merits of Christ's death; and all those, 
* Secundum S. Aug. qui nunquam audivit Euangelium Chricti habet gratiam, qua possit vel praeceptum naturae implere, vel qua possit implorare auxilium ad praeceptum naturae implendum: unde illud psal. 83. benedictionem dabit Dominus qui lege dedit.  who are not baptised, if they are come to the years of discretion, do infallibly participate of God's general grace on the same score of Christ's death sufficiently, as to the observation of the commandments, which if they shall faithfully keep, (and these are written in their hearts) they must certainly enjoy the benefit of baptism, or some other advantage equalling that, as to justification. Touching 
(b) According to S. Prosper l. de voca. Gent. c. 23. Young children born of unbelieved parents might receive meet help in order to their salvation, if the same parents should use well the grace, that Christ through his bitter passion hath procured for every kind of people, and nation, being Christ offered the Cup of his passion for all men joint, and separate excluding none on his part from the possibility of drinking of it.  children, who die before the use of reason without baptism, though they want thereby the benefit of general redemption, and consequently are deprived of full felicity: nevertheless their misfortune must not be ascribed to the wanting of a general Redeemer 
(c) The Apostle 2. Cor. 5. inferreth from Christ's dying for all men, that all were dead in Adam, saying if one (Christ) be dead for all: from whence 'tis evident that Christ died for all, which were dead in Adam: and indeed otherwise the Apostle had made a very weak inference, and to no purpose: wherefore since according to the Apostle all men were dead in Adam, without doubt Christ died for all men joint, and separate: and S. Austin after the same manner inferreth from the text set down, that all men were dead in Adam because Christ died for all, and l. 6. con. julia c. 1. makes use of the same argument to prove against julian, and the Pelagians, that all children were dead in Adam; because one Christ died for all, and this Catholic doctrine S. Austin inculcateth, urgeth, and presseth against all opposers. Hanc, inquit, doctrinam inculco, impingo, refercio recusanti, so that our modern Teachers say unadvisedly that S. Austin nover taught, that Christ gave himself a propitiation, was crucified, or died for all men joint, and separate. besides S. Austin trac. 31. in Joan. saith expressly, that the jews which murdered Christ ought not to despair being Christ even for them offered his prayer, and a little after, Christ, saith he, considered his death, as offered for; and not as procured by them: which doctrine S. Prosper confirms l. 2. de vocat. gent.  Christ having died for, and to redeem all, excluding none on his part: it is to be imputed either to the negligence of their parents, who (if Christians) let them die without baptism; if infidels help them not, as they might do by embracing 
* Graetia implorandi divinum vuxilium, & implendi omnia praecepta naturae omnibus hominibus adultis gratis concessa est & proinde nemo est cui ad fidem Christi aliquis non patent accessus: unde Io. 1. erat lux veraquae illuminat omnem bominem venientem in hunc mundum.  Gods general grace, that leads them to the marvelous light of Christian faith. Again many times it is to be ascribed to natural secundary causes, which take Children out of this life before baptism can be administered to them; however God is not wanting in necessary requisits, or means, as to the full happiness of those Infants, which by natural causes are prevented of the application of baptism: because they do not suffer prejudice for want of sufficient expedients, since Christ hath instituted baptism, as a most sufficient remedy unto blessedness in order to all men: and infants are deprived of the fruit, for as much only, as the application of it is obstructed by certain natural causes, which God did not dispose, and ordain to that end, or purpose, but for a general good of the whole vniuers, which God is not bound to hinder: for he doth not invert, or obstruct the order of things settled from the creation of the world: he is not only general benefactor according to mercy: but also a general provider, according to providence: he taketh not care of one creature so, as to neglect his care of another, or so to benefit one, as to prejudice another; for example if a man should cast himself wilfully into a hot fiery furnace, God to preserve him from burning should be obliged to hinder the innate activity of fire, which is to burn, and so to work miraculously above nature, as he did in the hot furnace of Babylon, which God is not bound to do: however the premises give evidence enough to believe, that Christ is rightly named the Redeemer, and Saviour of all. Besides, as a king is truly a king, sovereign lord, and supreme Governor of his people, though they rebel against him, and will not be governed: so Christ is truly 
(d) The Apostle 1. Timoth. 4. calleth Christ the Saviour of all men, but specially of the faithful, where the particle specially, gives evidence enough against our modern Teachers that Christ, died for the Redemption of all men joint and separate: which Catholic doctrine S. john the Apostle cap. 2. clearly demonstrates saying, that Christ Is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, whereby is meant according to the interpretation of the Council of Trent sess. 6. c. 3. not the elect only, but the reprobat also, being the whole world imports both the one, and the other kind of men.  a Saviour of the whole world, notwithstanding, that the greatest part thereof through obstinate perseverance in rebellion against his divine grace, will not be saved: but Christ's charity to save infinitely exceeds the zeal, that any temporal Prince ever showed in governing his people: for Christ did not only make a law to save: but also died for the establishing, and conserving it, as to saving the whole world, which no earthly Monarch ever did, as to governing his people; furthermore Christ left necessary expedients (through the merits of his death) whereby every one come to years of discretion, might come to the knowledge of this saving law, unless such as should be 
(e) The ancient Philosophers were unexcusable, because, though they knew God, nevertheless they did not glorify him according to their knowledge.  unexcusably negligent of the helps mercifully given them to that end, and purpose.   

CHAR. TWENTY-THREE. OF VIRTUE  
THE CONTENTS.  
The property, and nature of true virtue is, that it, cannot be used amiss: as star's in the night, so virtue in adversity clearly shineth: the supreme providence suffered holy job, and Toby to fall into tribulation, that they might be an example of virtue unto imitation. Four kinds of Cardinal virtues described.  
Virtue (taken in the moral seuse) is a good disposition, or inclination tending to the exercise of honest laudable actions conformable to the dictates of reason 
* Aug. virtus est quae rectè vivitur, & nemo malè utitur.  no man can use it amiss, in regard its natural property is to bring forth good fruit, to make 
* Aristot. 2. Ethic. virtus est qua bonum facit habentem, & opies bonum.  him good, that enjoyeth it, and to flourish for ever. As the plant called 
* Mayor, colleg. 20. meminit herbae semper vivae.  the herb of life is never prejudiced through cold, heat, drought, or moisture, but all ways continueth in a fresh livelynes without withered leaves: so 
* Uirtus aeternum vivens.  virtue beareth up, and flourisheth in the midds of troubles, and miseries: for as the brightness of the sun obscureth greater lights: so the power of virtue overcometh the greatest affliction; and indeed, as stars do not shine, but in the night: so virtue maketh the greatest show in adversity, which is the trial thereof. The virtue of holy job, and Toby lay, as it were, hid in darkness while they continued in prosperity: but after they fell into misery, put, as it were, on a public stage, evidently appeared: fire increaseth with the blasts of wind, that press it, and virtue with the fire of tribulation that tryeth it. Again when the good Christians of the primitive Church were racked, tried by reproaches, and scourge, by bands, and impri onments, stoned, howed a sunder, slain with the sword, than the greatness of their virtue gave clear evidence of their love to God, the desire of heavenly things, and their contempt of the world; hereby 'tis plain 
* S. Gregor. l. moral. adversitas est probatio virtutis, non indicium reprobationis.  that adversity is no argument of Reprobation, it being the proof of virtue unto salvation, and piously endured is a manifest token of godliness unto imitation. For truly there is no man so senseless, but believing the old Testament, will receive comfort in sickness, or other corporal infirmities, when he shall call to remembrance how patiently that great servant of God holy job endured his grievous ulcers, and how cheerfully 
* Sacra Scriptura refert, quod ideo Deus permisit, ut illius modi tentatio eveniret Tobiae, ut posteris daretur exemplum patientiae eius, & S. job.  the noble Toby especially beloved of God bore the loss of his sight. Neither is any man so void of reason if he believe the new Testament, but will suffer with joy reproaches, contumelies, the spoiling of his goods for Christ's sake, when he shall piously consider how cheerfully the primitive Saints of the new Testament endured stripes, prisons, banishments, gibbets, swords, saunces, knives, and all sort of cruel torments for the same cause.  
The chief heads of moral virtue be four, which in respect of their eminency are named Cardinal virtues; for example, wisdom, justice, Fortitude, and Temperance, Zorostrates taught, that the soul had wings, and being asked of his scholars, how they might get flying souls, he bid them water the wings thereof, with the water of life: and being demanded again, where that water might be had, he replied darkly after his wont manner, saying, the Paradise of God is watered with four rivers, and that they might draw from them water of life. By the four rivers of Zorastrates S. Ambr. 
* S. Ambro. l. de paradiso, & allegor. per quatuor flumina, quorum meminit Zorostrat. intellexit quatuor virtutes Cardinals.  understood the four Cardinal virtues, which be wells of water, that spring up unto everlasting life. But the sour rivers which are said to have their springs in the terrestrial paradise, be Ganges, Nilus, Tigris, and Euphrates. The first whereof in as much, as it brings forth gold the Prince of Metals, and the Carbuncle the best of precious stones, expresses wisdom, which is the queen of sciences, and all knowledge. The second for as much as it watereth the land of Egypt against the violent heats of the sun represents temperance, the innate property whereof, is to suppress the fire of carnal lusts. The third namely Tigris in regard of its swift, and rapid waters, which cast down strong fortresses, represents fortitude, that overcomes the hardest difficulties. The fourth that is Euphrates because of its fruitful fecundity is a symbol of justice, that furnishes human society with a great abundance of good fruits through the true exercise the rof.   

CHAR. XXIV. OF WISDOM.  
THE CONTENTS.  
Whosoever findeth true wisdom getteth a treasure of all good things: a wise man indeed loveth virtue, and hateth vice, reverenceth the best antiquity, and detesteth profane novelties, embraceth sobriety, and escheweth curiosity, affecteth knowledge of profitable, and seeketh not after science in many things.  
Wisdom is an armour 
* Rom. 13. armatura lucis (sapientia) Sap. 70. proposui pro luce habere eam, sapientiam scilicet.  of light, which delivereth from darkness of error, enableth to wrestle against flesh, and blood, and to resist spiritual wickedness in the defence of truth. She is a light in as much, as she furnisheth knowledge, understanding, and counsel Proverbs. 20. and an armour in regard a man truly wise 
(a) Solomon Sap. 7. calleth wisdom the mother of all good things, and prefers her to sceptres, and throns, and counteth riches nothing in comparison of her.  receiveth together with wisdom an army of good things, and treasures of heavenly graces, whereby he is armed against his own lusts, and wanton desires 
(b) Seneca compareth a wise man unto the strongest army; because a wise man indeed stands firm against poverty, slanders, reproaches ignominies, and all manner of tribulations.  and made undantedly valiant in all encounters with adversity: wherefore wisdom is an infinite treasure unto such, as lay hold on her, for her counsel preserveth, and her understanding keepeth them; as a pillar of a cloud led the Israëlits in their way by day, and the pillar of fire gave them light by night, that they might go both by day, and night Exodus. 13. so wisdom, is a guide unto men, which walk in prosperity, as by day, and a light unto men, that walk in adversity, as by night. Wisdom is the schoolmistris of the knowledge of God, the chooser out of his works, the teacher of soberness, the giver of holiness, and the doer of all things most profitable, and acceptable in the sight of Heaven, 
* Jacob 30. Sapientia desursum est.  whence she is descended. Whereby is plainly evident, that wisdom is not the same thing with science, which taken precisely, hath no bounds, being common a like to each human knowledge: besides many time's 
* 1. Cor. 8. Scientia, inflat.  science puffeth up him, that findeth it, and deceiveth his judgement, rendering him curious in superfluous things 
(c) Those which know profitable, and not such as know many things, are wise men indeed.  which have nothing of profit. Of this curiosity in order to science the Athenians were guilty, who, saith S. Luke Act. 17. gave themselves to nothing else, but to speak, or to hear something of novelty, which is the mother of schism, and heresy: but in all times some wanton wits have either begot, or revived dangerous unauthorised doctrines blown up with their own science to the end they might be counted learned above the ordinary rank of knowing men: so that it is no strange thing, that the present age should bring forth new Teachers, and new hearers of profane novelties; in consequence of the premises no man how knowing soever he seems, is truly wise, when 
(d) S. Austin in an Epistle to Dioscorus condemns those scholars, which rejoice in knowing of Anoxagoras, Anoxemenes, Pythagoras, Demosthenes, to the end they may seem learned, because there is nothing of  doctrine, and true erudition in them.  he seeketh out curiously things, that have nothing of profit, or searcheth into hidden mysteries, which exceed his capacity; for a wise man indeed thinketh with reverence upon what God hath commanded Eccles. 32. in superfluous things search not, and be not curious in many of his works, for many things are showed unto thee above the capacity of men. Furthermore true wisdom, which is from above, is pure, jacob. 30. That is, without uncleanness. A wise man indeed 
(e) Ecclesiasticus cap. 3. saith, that an heart, which is wise, and understanding will abstain from sin, and shall prosper in the works of justice, wherefore S. Bernard teacheth that those sinned wisdom which are sorry for their sins.  purgeth out of his heart the leaven of sin, casteth a way wickedness, presseth down the lusts of curiosity, of ambition, of vain glory, committeth not fornication with schism, and heresy, despiseth worldly pleasures 
(f) According to S. Austin l. de civet. the intent, and aim of true wisdom is to be where God is all in all things, with an assured eternity, and perfect peace.  and setteth his affection on things that are above, and not on things which are on the earth: true wisdom is peaceable jacob. 30. A wise man indeed hath nothing of strife in his heart, is a lover of union established in the unity of Christian schools, is gentle, humble, modest, without levity, pride, wantounes, is full of obedience to the Church's laws, and ordinances, and full of mercy and good fruits without hypocrisy. Again a wise man indeed, is wise in order to himself Proverbs. 90. if thou be wise thou shalt be wise for thyself. The primitive Christians were wise indeed to themselves, which every where bore in their bodies the mortifications of Christ JESUS, for they suffered with great patience all manner of tribulations together with the spoiling of their goods for his sake, that they might be glorified with him, counting that the afflictions of this present time were not worthy of the glory to come through his merits: and truly what shall it prosit a man, though he did win the whole world, and lose his own soul: or What exchange shall a man give for his soul Mat. 8. Wherefore such Christians, as desert the Catholic Church to get worldly honours, to heap up earthly treasures, preferring the world to the faith of Christ, earth to Heaven, flesh to the soul, transitory pleasures, to eternal blessedness, 
* S. Bernard. de consideratione. Sic alloquitur Eugenium Papam: quid prodest si universum mundum lucreris te unum perdens? etsi sapiens alijs sis, deest tibi sapientia, si tibi non fury,  how wise soever they be to others are not wise to themselves: for the wisdom of such men doth not descend from above, but is earthly, sensual, and devilish. jacob. 30.   

CHAR. XXV. OF JUSTICE  
THE CONTENTS.  
The things, that are made equal are said to be adjusted, from whence justice derives its name: the property of Justice is to render to every one what is every on's own: justice requireth of every man worship, and obediencein order to God: exacteth love, kindness, respect, honour, and duty in order to man: man in justice is bound to do to his neighbour, what he would his neighbour should do unto him: justice exhorteth the faithful alive, to show pity unto the faithful departed: apparitions of souls after their removal out of their bodies asserted.  
Justice is a 
* justitia definitur virtus reddens unicuique quod su●● est. Seu constans, & perpetua voluntas in's suum unicuique tri● buens.  constant perpetual inclination of the will to render unto every one, what is every on's own: That is to give unto God the things, that are Gods, and to give unto man the things which are man's; as the immobility 
(a) According to Aristotle l. 2. de coelo. the earth is equally poised in the mids of the world, in consequence whereof 'tis immoveable, and indeed according to the holy Scripture, terra in aeternum stat Eccles. 1. that is, the earth for ever stands firm without moving at all.  of the earth is perceived through an equal weighing of its parts in the centre of the world, so the firmness, and constancy of justice is established, and perpetuated by an equal adjusting of debts unto God, and man, which is the centre thereof 
(b) justice is a moral virtue so named, because of necessity it requires equality, and things are said to be adjusted, which are of equal parts, wherefore the great lawer Constantine, defines us to be ars boni, & aqui.  and from equalling, or adjusting of things due by right, justice derives its name, which in order to God is meet exhibiting of praise, and service in regard of his divine perfections, and thanksgiving in reference to the infinite benefits he hath conferred on mankind, and a meet satisfying for sin, whereby God is injured. It is meet, and just, that we praise, and serve God, who is our sovereign lord, of whom we hold all our goods both temporal, and spiritual, and which-indeed are rather his goods, then ours, he having delivered them to us only upon condition we render him faithful service, that is, 
* Ad Epes. 6. non ad oculum seruientes, quasi hominibus placentes, sed ut serui Christi facientes voluntatem eivo ex animo.  not service to the eye, as men-pleasers but as good servants doing his will with a perfect heart, and willing mind. 
* S. Chrysos cum tali, inquit, vultu respicit. Deus ea, quae facis, cum quali facis.  For God regardeth our service according to the manner we do it; he glorifyeth the good, and casteth the evil servants into utter darkness: wherefore whosoever will be for himself, and not for God 
* S. Gregor. de nihilo Deus fecit omniae: & qui sibi vult esse, & non tiói, nihil vult esse inter omnia.  will be nothing amongst all things, which God made of nothing: besides it is meet, and just, that we praise, and serve God in regard he is our Father; we are the clay, and he our potter, and we all are the work of his hands Isa. 64. if a child is bound to honour, and serve his earthly Father in deed, in word, and in all patience Eccle. 30. from whom he receiveth his body, much rather he ought to honour, and serve his heavenly Father, that both forms the same body, and breathes into it a breath of life unto making him a living soul, and exalting him to a heavenly inheritance; wherefore doubtless every good Christian, when he saith our Father which art in Heaven, hath a great sense of his condition, and taketh thought for pleasing God his heavenly Father, lest he come to hear the heavy sentence of judgement declared to the wicked jews: I have nourished, and brought up children, but they have rebelled against me Isa. 50. or that other Io. 8. ye are of your Father the devil, and the lusts of your Father ye will do; Again 'tis meet, and just that we celebrate the remembrance of God's immense benefits bestowed on us with thanksgiving: for he 
* Ephes. 2. Deus, qui diues est in misericordia propter nimiam suam charitatem, qua dilexit nos.  which is rich in mercy through the great abundance of his love where with he loved us even When we were by nature the children of wrath, and dead in sin, hath quickened us together in Christ by whose grace we are delivered from bondage, death, and made partakers of eternal life, to the end we may reign with him celestially. Eph. 20. One of the ten lepers Luc. 17. was just, fell down on his face at the feet of Christ, and gave him thanks for the healing of his corporal leprosy; much rather we Christians, aught to exalt the great mercy of God with thanksgiving, for as much; as he hath cured us through JESUS-CHRIST of our spiritual leprosy, which is sin, unless we will be like the other evil nine lepers, which returned not to praise God, that had cleansed them; or like the pagan Philosophers Rom. 10. which God gave up to their vain thoughts deceitful vanities, and their hearts filthy lusts, because though they knew, yet they did not glorify him, neither were thankful: Again 'tis meet, and just, that we acknowledge our sins to God unto repairing of the injuries done him thereby, and when we 
(c) An humble confession of our sins appeaseth God's wrath. I did confess (saith the Royal Prophet) against myself my injustice to our lord, and he forgave the impiety of my sin.  confess with a contrite heart against ourselves our wickedness, his mercy forgives the punishment of our guilt, 
* Ezechiel. 18. si impius egerit poenitiam ab omnibus peccatis suis quae operatus est .... omnium iniquitatum eius non recordabor.  neither will God remember the iniquities of him, that turns from them, and makes him, a new heart, and a new spirit.  
justice in order to our neighbour is to pay to all men love, respect, honour, and duty: that is to do to every man whatsoever we would 
* Haecest lex naturae. Quod tibi non vis facere alteri nefeceris.  that every man should do to us; for every man is every man's neighbour, there being nothing of 
* Aug. in Psal. 118. omnis homo omni homini est proximus: nec ullae cogit anda est longinquitas generis, ubi est natura communis.  distance, as to birth, or kindred, where nature is common alike. Besides God's law of charity excepts none, his will being to save, and bring all men unto the knowledge of his truth; 
(d) According to the general practice of the Catholic Church, public prayers are offered on good friday for all men of what condition, or profession soever they be, which holy custom plainly demonstrates the sense of the whole Church in order to Christ's offering his passion for the redemption of the world, that is, the Church believes, that Christ excluded none from that oblation.  Pagans, jews, and heretics through the great mercy of God may cast from them their iniquities unto justification of life, in respect whereof the Apostle Timo. 2. exhorteth, that supplications, prayers, intercessions, and giving of thanks be made for all men: in consequence of the premises, as we would that our neighbour should do to us, so must we do to him likewise: as we would, that our neighbour should give to us love, respect, honour, and duty, so must we give to him likewise: as we would that our neighbour should not prejudice us in word, counsel, or deed, so must we do to him likewise: as we would that all men should keep their faith pawned to us, so must likewise we perform faithfully our engagement with all men. Furthermore justice in order to our neighbour is to fulfil 
(e) S. Gregor. l. 4. Dial. c. 58. adviseth us as a thing more safe, and profitable to procure in our life time those benefits, and advantages which after our death we expect from those, which are entrusted with our pious legacies, saying 'tis better to departed out of this world unliable to imprisonment, than afterwards in prison to seek liberty.  the will of the dead, according to the trust put in us, and to pour out our prayers: to give of our abundance, alms, and to under go voluntary afflictions for the faithful departed, to the end, that such, as after their removal out of their bodies, stand liable 
(f) S. Bernard averreth, that the torments of faithful souls in Purgatory are shortened through the fasting, praying, and alms deeds of the faithful on earth, and moreover saith, ser. 66. in Canti. that the same happy souls perceive the prayers, and sacrifices of the living by the mediation of Angels, which comfore them.  to temporal punishments due to their sins committed when they lived on earth, may receive refreshment unto shortening of their painful accounts. S. Bernard writeth in the life of S. Malachias, that this holy monk had so great an abhorrence of the wicked courses, which a certain sister of his own embraced, that he made a vow never to see her in the flesh. But (says S. Bernard) she being removed out of the body, he was freed from his vow, and whom he detested to see in the flesh 
(g) S. Austin l. de cura pro mor. c. 10. assertes apparitions of souls departed. If we shall answer saith he, that such apparitions were false, we shall seem impudently to contradict sundry faithful writers, and even the sense of such, as attest they have seen them. Other ancient Fathers, and S. Bede especially affirm, that such apparitions have been always counted amongst divine 〈◊〉 racles; besides Moses and Elias truly and really appeared in 〈◊〉 Transfiguration of Christ, and the true Samuel 1. Reg. according to the common opinion of orthodox writers appeared to Saul, whereby is evidenced the impudence, and manifest weakness of those who name such apparitions old wives tales.  saw in spirit; for in a dream he heard a voice, that said unto him thy sister is in the court before thy door, and hath received nothing of nourishment for the space of thirty days, wherewith being raised from sleep, he apprehended suddenly the meaning of the vision, and computing the time of her want of food with the time he had omitted to offer for her the sacrifice of mass, he found the number of days to be the very same: then he (saith S. Bernard) that hated the sins, but not the soul of his sister. began again to offer for her refreshment the heavenly bread of the altar, the sacrifice whereof he had omitted during thirty days afore: and not in vain according to the same S. Bernard: for a very little while after he saw her before the door of the Church clothed in a mourning weed, yet not suffered to enter in, and persevering in his great work of piety saw her afterwards in a whitish habit admitted into the Church: but not admitted to touch the Altar; at length in a third vision he saw her invested with a fair whit garment together with sundry others clothed in white robes, which gave evidence of her deliverance out of the bitter afflictions which she had endured in Purgatory. Whereby appeareth how much 
* jacob. 5. assidua iusti oratio multum valet.  the prayer of a just man availeth, if it be fervent; truly the kingdom of God suffereth violence, and the violent take it by force. Mat. 11. The extreme fervour of S. Malachias piety, as it were by force opened the gates of Heaven to his distressed sister, whoobtained through the constant violence of his prayers a speedy enjoyment of hlessednes, that was before denied to her own merits.   

CHAR. XXUJ. OF TEMPERANCE  
THE CONTENTS.  
Temperance is a bridle to the flesh, whereby it is hindered from formenting of disquietness, and trouble to the mind: the property of temperance is to purge out of man's body the malignant humours, which tend to the prejudice of his soul: human flesh is the evil servant, that requireth whips, correction, and employment: the rebellion of the flesh comes of idleness, and disorder: many good fruits proceed from abstinence, which is the daughter of temperance.  
TEmperance is a moral virtue, that enableth the soul to bridle the body: as a bit is put into the mouth of an horse, that he may obey the rider: so temperance is the body's bit unto obeying the soul, in regard it suppresseth the just of the flesh, that foments' disquietness, and trouble to the mind.  
As God through wisdom hath formed, and tempered man in measure, number, and weight. Sap. 11. disposing sweetly the members, every one of them in the body with proportion, decency, and order: so through temperance he hath ordered him in measure, number, and weight, moderating all his affections thereby, that he be not carried about with inordinate lusts of the flesh. Astrologers teach, that the planet called Mercury reigns in the house of the sign named Virgo, and ruleth over the sign Gemini (the two twins) temperance is like this planet, for in the House of Virgo she keepeth her Court, that is to say, virginity is the certain token, and chief habitation of temperance: again she beareth rule over Gemini viz: the senses of the body, which are two eyes, two ears, two nostrils etc. as twins borne at one birth, and committed to the care, jurisdiction, and government of temperance, it being proper to this virtue to obstruct the wanton ways of wickedness, whereto the senses lead.  
The only daughter of temperance, and nurse to all other moral virtues is abstinence, which coveteth nothing, but what is consonant to the light of reason, and rejecteth all things tending to the prejudice either of the body, or soul. (a) For it driveth out malignant humours unto keeping the body in health; purgeth away the leaven of original concupiscence unto preserving the soul in sanctity: and as hunger forceth a wolf out of the wood, he lurks in, so it chaseth the divid out of the soul, he lodgeth in; although no man in justice can destrov his own flesh: nevertheless in; reason he ought to kept it under. 
* Hieron. nihil magis aestuaet, quam iuueniles medullae vino, & dapibus inflamatae.  For when it is inflamed through much abundance of wine and meat, it is like to a wild unruly horse, and cannot be tamed, but with the bridle of abstinence. The flesh is the evil servant 
* Eccles. 33. seruo malevolo (carni) tortura, & compedes: mitte illum in operationem, ne vaeet.  that needs whips, correction, and work, lest it grow idle, seek liberty, become insolent, and breed much sorrow, truble, and vexation: the fatter any ground is, the more thistles it breedeth; even so the flesh, the more it is pampered up with dilicacies, the more desires it bringeth forth to the 
(b) Boetius saith that we have exceeding great need of integrity, and honesty, because we can do nothing out of the sight of the judge, that seethe all things, and S. Bernard exhorteth us to reverence our Angel in every corner, and forbiddeth to do that thing in our Angel's presence, which we dare not attempt in the presence of him, or any other man.  disquieting 
* S. Pet. 2. obsecro vos abstinere a carnalibus desiderijs, quae militāt adversus spiritum.  of the spirit. He, saith Solomon, that delicately bringeth up his servant (the flesh) from youth, at length it will become disobedient. Besides such, as from youth be delicately nourished, celebrat the feast before the vigil, that is, they feast before they fast: the present, and the next life are, as it were two days, whereof one is the vigil, the other the feast, the present time is after the similitude of a vigil, the time of rest to come after death is as a festival solemnity: good Christians wisely consider this. Wherefore in this present life, as in a vigil, they suffer many tribulations exercising often watching in hunger, and thirst, and often fasting in cold, and nakedness: but when the festival time of the next life is come, they do then feast for ever, and are clothed in white robs of glory: but the wicked, which invert the order, that the supreme providence hath appointed, feasting in the vigil: that is, in the time of this life, whereas they should have prayed, fasted, watched, put on sackcloth, and suffered tribulation in punishment of their sins, when the festival day shall come, they will be spoiled of their rich garments, deprived of their pleasures, and cast into utter darkness of hell to keep an everlasting fast in torments.  
Yet in regard the soul of man is a nobler part, than the body, the best abstinence is in order to it: wherefore S. Paul 1. Coloss. 4 declareth, that it is the will of God our sanctification, that is, the command of God, who hath not called us unto uncleanness, but to holiness of life, that we abstain from fornication, and S. Peter. 1. Pet. 20. in the person of God beseecheth, and exhorteth, that we will abstain from fleshly lusts, which fight against the soul, and indeed to fast from, and without sin, 
* Cor sapiens, & inzelligibile abstinebit à peccatis.  is the true fast unto salvation: for he that fasteth with the guilt of a mortal offence offereth the body to God 
* Rom. 12. obsecro vos per misericordiam Dei, ut exhibeatis corpora vestra hostiam vinentem non mortuam.  as a dead carkeise only; that wanteth the spirit of life; but he that fasteth both from, and without sin giveth the body. a living sacrisice, holy, and acceptable unto God. Hereby appeareth the manifest blindness of many carnal, and sensual men, which say, that they cannot abstain from the pleasures of this life: that 'tis impossible to fast from  affections: that 'tis not in the power of any whosoever to stop the course of the law of wantonness written in the flesh, to the mastering of fleshly lusts, carnal love when it engrosseth all power to itself, and beareth rule, maketh men foolishly mad: for even then the most carnal man, can fast from meats which he thinks will prejudice the body, but not from sin, though he know it will 
* Aug. omn● seminarium voluptatis venenum puta, ' id est voluptas est animae mortifera.  poison the soul: likewise shame can refrain him from the exercise of his fleshly lusts in the sight of a temporal Prince 
(a) S. Hierom compareth abstinence to a wine-press in as much, as it purgeth out of our souls the abundant humours of sin: and indeed abstinence is able to drive away the devil, for according to S. Ambrose, as fasting spittle is poison to a serpent, so abstiinence is to the devil. And some kind of devils cannot be cast out, but by prayer, and fasting. Mat. 17.  however he is not ashamed to commit fornication in the presence of God, who is the Prince of Princes. But the spiritual man, that is wise, and understanding will abstain from sin. Eccle. 30.   

CHAR. XXVIJ. OF FORTITUDE  
THE CONTENTS.  
Fortitude taken in the proper sense inclineth neither to the right, nor left hand, that is attempteth nothing of danger out of vashnes, and escheweth nothing of difficulty out of pusillanimity: many enterprises begin happily which end unhappily: the gift of perseverance only is able to crown the virtue of fortitude.  
FOrtitude taken in the proper sense is strength, whereby a just man is enabled to overcome the works of the flesh, which are adultery, fornication, uncleanness, wantonness, emmulations, contentions, seditions, heresies ewy, murder, drunkenness, gluttony, and such like Gal. 5. 
(a) S. Ambrose, and S. Gregory ascribe true fortitude to such only, as bear rule over their passions, fight against all vices, and endure persecution for justice sake cheerfully.  fortitude is the conqueror of all vices, and the defender of all virtues in as much, as it quencheth the heat of fleshly lusts, extinguisheth the fire of  delights, refraineth the inbrdinat pleasures of this life, moderateth the sweetness of prosperity, sweeteneth the bitterness of adversity, 
(b) S. Hierom. come. in Esa. counteth those, which turn to the right, rash, and those which incline to the left hand faint hearted: and S. Austin Epis. ad Hierom, teacheth, that such as have the virtue of fortitude, neither attempt rashly, nor fear unadvisedly.  declineth neither to the right, or left hand, that is, attempteth nothing of danger out of rashness, and flieth nothing of difficulty out of fear, loveth persecution for justice unto obtaining a crown of reward for merit; but as fortitude is the armour of all virtues: so all virtues respectively are the support of fortitude: for example, as fortitude is the shield, that defendeth faith: 
(c) According to S. Austin, faith is the ground of all good things, and the root of all other virtues.  so faith is the root, that bringeth forth fortitude: for God gives fortitude to those, who with a perfect heart believe, in him 20. parae. 16. as fortitude is the preserver of hope: so hope is the renewer of fortitude; for they that hope in our lord shall renew their strength Esa. 40. as fortitude rendereth 
* Cantico. 8. fortis est ut mors dilectio.  charity as strong as death Can. 8. so charity giveth fortitude power 
(d) The Apostle. 1. Cor. 13. denyeth that there is any meritorious work without charity; and indeed Charitas est principium meriti: and according to S. Austin, if a man hath charity he can do what pleaseth him, for nothing of wickedness can proceed from the root of charity.  for the meriting of life 1. Colos. 13. yet there is but one virtue, that crowneth fortitude, which is perseverance: for he only, that continueth strong in the exercise of good works to the end, shall be saved. Perseverance is the coat of joseph reaching down to the feet: the priestly garment coming down to the ankles: the rump of the peace offering due to God: the heel of good works, that protecteth against the bite of serpents (Augus. ser. 8. ad fratres in Erenio. tom. 10.) no man, that striveth for a prize is crowned, except he striveth as he ought to do, persevering to the end: a good beginning without a good ending hath nothing of profit; Saul when he began to reign was humble, and innocent as a child of one year 1. Reg. 13. Saul falling of from humility, and innocency lost his kingdom together with his life; if Solomon had persevered in godliness, he had not been deprived of wisdom, nor Samson of his mighty strength, if he had taken diligent ligent heed 
* Mat. 10. juda una cum alijs Apostolis dixit jesus: euntes praedicare, dicentes quia appropinquavit Regnum calorum: infirmos curate, mortuos suscitate, leproses mundate, demones eijcite.  and what availeth judas his election to the high dignity of an Apostle, his familiarity with Christ, his society with other Apostles, and the power given him against  spirits to cast them out, to heal every sickness, and to raise up the dead Mat. 10. seeing his good beginning ended in wicked treachery to the delivering up of his divine lord unto death; many begin well, that end ill: many depart from Egypt, and come to the wilderness, which do not enter into the land of promise; that is, many are brought to the marvelous light of Christian faith even unto justification of life, that come not unto glorification: he that endureth to the end, shall be saved. Without 
(e) S. Bernard Epis. 29. ad januenses assureth, that without perseverance neither those, which fight can gain the victory, nor those which overcome obtain the prize.  perseverance, neither he that striveth to get the victory, nor he that overcometh obtains the prize. And although perseverance be a divine gift freely given, 
* Aug. I de prad. SS. aliqua, inquit, danda praeparari à Deo non orantibus, ut initium fidei, alia vero non nisi orantibus, ut donum persenerantiae.  nevertheless the fervent 
(f) According to S. Austin I de dono pursue. c. 6. an humble prayer can merit the gift of perseverance (merito de congruo duntaxat) and he means final perseverance. And indeed, 'tis but meet that a friend grant assurance of his friendship to his friend, that humbly intercedes for it.  prayer of a just man conduceth some thing to the having of it. Hereby is plainly evident, that true fortitude does not consist in the arm of flesh, or in the outward gallantry of every man: but in the spirit of a just Christian, that overcometh the lusts of the flesh unto sanctifying, and glorifying the soul: in consequence of which the fortitude of Mutius Scevola, of Cocles, of Attilius Regulus so much renowned, and extoiled by the Roman writers, was but a shadow of true fortitude, in regard their brave enterprises, and gallant sufferings tended merely to get a name unto perpetuating a memorial of their own praise, that thereby the remembrance of their gallantry might be as honey sweet in all mouths for the future. No man how glorious soever his actions, or passions appear in the sight of the world can lay claim to true fortitude, when they do not tend to the glory of the soul. Many heathen Captains which have been renowned to the ends of the earth for valiantness, are not now crowned in heaven for fortitude; for though with their courage they mastered fortresses of earth unto winning of Cities; yet they did not overcome the works of the flesh unto the obtaining of blessedness, wherein is the consistency of true fortitude.   

CHAR. XXVIIJ. OF SIN  
THE CONTENTS  
God that made all things of nothing made not sin, which is nothing: The devil is the sole author of sin, whereby he maketh those his servants which he ouercom's through a voluntary condescension thereto: to whomsoever a man giveth himself to obey, his servant he is: exceeding great miseries accompany the servitude of sin: to be delivered from the bondage of sin is a work of divine grace, whereby a finner turneth to God his maker  a penitent heart confessing his wickedness against himself.  
SIn taken in the formal sense 
(a) God made all things, and without him was made nothing 10. 10. where according to S. Austin by the particle nothing is meant sin, which God made not: and indeed sin taken in the formal sense hath nothing of a real entity, being a mere privation of that conformity to the law of God, which ought to be in all in ward, and outward human actions, that is to say in all our outward deeds, and inward thoughts. Wherefore S. Austin l. 22. con. Faustum Manichae. defineth sin to be That which is done, or said, or coveted, contrary to the eternal la: so that outward deeds, or say, or inward thoughts are the acts only whereby sins are committed.  is nothing; yet not that nothing, of which God created all things, that were very good: but that nothing of which the devil hath made all things, which are very evil. For example the devil through sin overcame man, and thereby brought him into servitude; for of whomsoever one 
* 2. Pet. 2. à quovis superatus est: huius & seruus.  is overcome, even unto the same is he in bondage, which is an evil thing, because a slave is tied to the will of his master; wherefore a sinner 
* S. Chris. homo obligatus peccato per propriam voluntatem iam non agit quod vult, sed quod diabolus vult.  of necessity as it were walketh after the flesh in the lusts of uncleanness being it is the devils will (whose slave he is) that he do so.  
A stag, that is once mastered by an other stag, afterwards resisteth him no more 
* Sic referunt naturales de ceruo victo.  but boweth down his head whensoever he passeth in presence of his conqueror in token of his subjection: a maid, that once suffereth herself to be deflowered will go whether it pleaseth the deflourer: even so, he that is once overcome of the devil through voluntary condescension unto sin, afterwards is unwilling to resist him; some times it is in the power of man to make king whomsoever he pleases: but once made he cannot vnking him at his pleasure: for To whomsoever we give ourselves, as servants to obey, his servants we are to whom we obey, whether it be of sin unto death, or of obedience unto justice Rom. 6. Wherefore, as a servant cannot cast of the yoke of servitude, when, or as he pleaseth: so neither can a sinner according to the form of moral speech, 
(b) The Apostle in his Epistle to the Rom. cap. 7. saith; Not the good things which I would, but the evil, which I would not, that do I: now, if I do that I would not, it is no more I, that do it, but the sin, that dwelleth in me: whereby is meant, that the justest man carried by the violence of carnal concupiscence (which he calleth sin taken in a large sense) may do, or suffer many things in his outward parts, or faculties without the consent of his will; in consequence whereof a man put in that condition is so far from sinning (sin taken in the proper sense for a voluutary act of the will) that according to S. Austin, he never need say to God forgive us our sins, for sin unless it be voluntary contracts nothing of guilt, that is, there's no sin taken in the proper sense without a free consent of the will.  free himself of his bondage at his pleasure. As a ship, that hath lost her helm, cannot sail whether, and as herself would, but is carried whether, and as the wind will: even so a sinner, that is deprived of the helm of grace cannot do the good things, which he should, but the evil which he should not, and as ship of itself can descend, but not ascend: so a man by the power of his own free will can fali into, But cannot rise from sin. The works of nature 
(c) God said by the mouth of his Prophet Ose. cap. 13. Perdition is thine, O Israel, only in me is thine help, whereby is clearly evidenced, that the evils which happen, come of our own procurement in regard of the sins we commit, which do not proceed from God, who cannot be the author of evil, as it is an evil work, though according to the Prophet Amos cap. 3. he is cause of punishment due to sin, which is called malum poena. But God punisheth in order to amendment in this life, and justice after death: so that those which amend their life, need not fear the divine justice after death.  can cast him down, but the works of grace only can raise him up again; that he is a servant of sin, and freed of justice is his own free act: but that he is freed of sin, and a servant unto justice, is the work of grace through JESUS-CHRIST; and indeed if the works of nature were sufficient enough to raise up a sinner unto justification of life, Christ had died 
* Ga. 2. so per legem iustitia: ergo Christus gratis mortuus: unde Aug. infert contra Pelagi Si per naturam tustitia, ergo Christus graits moriws, ergo scandalum crucis evacuatum est.  without cause. Furthermore besides this bondage, there be sundry other evil things, which the devil hath made of sin: for he that sinneth speaks 
* Jsa. 5. va vobis, qui dicitis malum bonum, & bonum malum, ponentes tenebras lumen, & lumen tenebras, ponentes amarum in dulce, & dulce in amarum.  good of evil, and evil of good, puts darkness for light, and light for darkness puts bitter for sweet, and sweet for bitter, goes far from the springs of live waters, and dies in the waters of  delights: that is to say a sinner preferreth wickedness to godliness, ignorance to knowledge, vice to virtue, and death to life, for as much, as he forsaketh God his creator without whom nothing can be lightened, sweetened, sanctified, quickened; know therefore says the holy Prophet jeremy cap. 2. and Behold, o sinner, that it is an evil thing, and bitter, that thou hast forsaken God thy lord, which is an infinite treasure of good things.  
The devil makes a covenant with every man that sinneth (which is like the league 
* 1. Reg. 11 Naas interpretatur serpens, & significat diabolum.  of Naas the Amonite 1. Reg. 11.) on condition, that he may thrust out his right eye, that is, his obedience to God, and his love to spiritual things, which is a very ill agreement, in regard it spoileth him of knowledge, grace, and glory; a chess player by one negligent removal, or touch of his men a miss often times loseth the whole game, and the whole gain too: even so one sin destroyeth much good Eccles. 9 for even When a just man turneth away from his justice, and committeth iniquity all his justice, that be bathe done shall not be remembered, but in his transgression, that he hath committed, and in his sin, that be bathe sinned, in them shall be dye Ezech. 8. That is: when a sinner does not cast away from him his wickedness, whereby he hath taken the covenant of the devil, and turn to God with a new heart, and a new spirit, but die in the bitterness of his soul, he shall lose all the fruit of his good works together with the glory of Heaven. Neither are these all the evil things, that the devil hath made of sin: for the burdens which he lays on the shoulders of him, that sinneth mortally are most bevy, and grievous: and albeit, that for the present, they seem sweet, and light, yet afterwards they press him down: as he, that in water draws a log of wood feels not the full weight thereof till he come to land: so the burden of a sinner is not felt in the waters of fleshly delights, and the pleasures of this life, but when he shall go out of them, that is, when he shall departed out of the world, he will find the 
(d) S john Apoca. 8. faith that the waters destroy many, that is, worldly delights, which after death are made bitter.  water, in which he delighted, as bitter, as wormwood, and the load that sin laid on his neck so heavy, that it will suppress him suddenly; for as lightning descends from Heaven in the turn of an eye: so a sinner will fall down into hell in 
* Job. 21. in puncto descendune ad inferos. Ex Luc. 10. videbam Satanam sicut fulgur de calo cadentem.  a trice, which is the place of divine execution in punishment of transgressions. As earthly kings have fair lodgings for the entertaining of the good people, and dark prisons for the punishing of malefactors: so the king of glory, that is exalted above all Princes of the earth, hath goodly palaces for delighting such, as do well, which is Heaven, and dungeons of utter darkness for tormenting of those, that do evil, which is hell, where the wicked experience in bitter suffering, the power of him whose mercy in bountiful gifts they have despiced: as he that walketh in justice, and shutteth his eyes from seeing evil, shall dwell on high with God in full enjoyment of all good things: so he that deviateth from the ways of godliness, and delighteth in the path of iniquity, when the number of his life is cut of 
(e) The Prophet Isaias cap. 33. expressing the punishments, which the wicked endure after their death, speaketh to sinners thus, Who among ye can endure to devil with the devouring fire? who among ye with everlasting burn? Wherefore S. Gregory. saith that the death of the wicked, is an everlasting death.  shall dwell below with the devil in devouring fire, and everlasting burn, which is a death without dying; and sorrow without ending; for death there, is always 
* S. Gregor●●it miseris ●●ors sine ●●●rte.  beginning, and sorrow never ending, in regard the devouring fire is for ever burning, and no deliverance from hell, which is a labyrinth in the mids of the earth, though easily entered into, yet affords no guide, or thread to direct out again, and the wind, and turn thereof minister nothing of pleasure: for brimstone is scattered in every walk, 
* Job. 14. undique terrebunt eum formidines.  and trouble, anguish, fears, together with despair, and horrible confusion be on every side, hope of blessedness being rooted out of this dwelling; yet though there is no regress out of this labyrinth full of all miseries; however not even the wickedest man, is necessitated to enter into it: for God desireth not the death of the wicked, but that the wicked turn from his way and live Ezech. 33. and when the wicked casteth from him all his transgressions, that he hath committed, he shall surely live, and shall not die Ezech. 18. 
(f) According to S. Prosper 1. sent, ex S. Aug. there is no divine vengeance, if human vengeance go afore; that is God will not avenge himself of us, if we will do vengeance on our seluē● by fasting, praying etc.  God ceaseth from his just vengeance, when man turneth to humble repentance; if we would judge ourselves, we should not be judged Cor. 11. that is, we should not be tormented in hell, if on earth we would examine ourselves, acknowledge to God our infirmities, punish our transgressions in the Sacrament of Penance, master fleshly lusts, and abstain from the pleasures of this life, unto the exercise whereof conduceth much an often reflection on the grievous torments, and everlasting afflictions, which the damned endure; a serious thought of hell encourageth us to fight valiantly against the devil, considering, that if we be overcome of him, he will lead us captive thither, and no ransom shall be accepted for our deliverance out of his tyranny. Often serious thoughts of hell unable us to subdue the justs of the flesh and despise the pleasures of this world, seeing that, if these reign, and bear rule we must of necessity give our members as weapons of iniquity unto sin, that brings death: for they be the devils in truments whereby wickedness is committed unto the kill of our souls: in consequence of which it is manifest madness to take a sword, and fall upon it, as Saul, and his armour-bearer did: that is, to run wilfully after un clean delights, which are the devil's swords, that destroy as many souls, as fall upon them: if a child of one year will refrain from the milk, which it delighteth in, when at weaning time unsavoured bitterness is applied to the breasts of the nurse: much rather a man come to the age of discretion ought to abstain from wanton pleasures, considering they shall make him die in the bitterness of his soul unto everlasting damnation. And who in reason can taste a thing 
* 6, Nunquid potest aliquis gustare, quod gustatum affert mortem.  which tasted, brings eternal death. Moreover often serious thoughts of Heaven strengthen us mainly against sin, for as much as nothing of uncleanness, be it coveted in the heart, uttered with the mouth, or exercised by outward works, can have admittance there: But as sin is the devil's sword, that sends souls into hell: so is it God's sword, that guards the way to the tree of life Gen. 30. And suffers no sinner to enter into Heaven. Wherefore if the wickedest man, that breatheth upon the earth will take Heaven into his serious consideration he must of necessity abhor, and cast away his wickedness, which obstructs the passage thither, that is, deprives him of the Summum bonum 
* Aug. quid per multa vagaris ô homuncis, quaerend● anima tuae & corpori, hic ama summum bonum.  which is the fountain of all good things: for Heaven is a glorious City, a secure dwelling, and a country, that 
* judic. 18. tradit nobis locum (coelan) in quo nullius rei est penuria.  aboundeth in all delights; in Heaven the just shall be delivered from the bondage of corruption, into the glorious liberty of the son of God. Rom. 8. in Heaven the just shall shine as the sun Mat. 13 in Heaven the just shall be in the hand of God, and no torment shall touch them Sap. 3. in Heaven the just shall have fullness of joy Psal. 16. and lack nothing, they shall be clothed with robes of immortality, they shall hunger no more. Live bread, that descended from Heaven shall be their meat, neither shall they thirst any more: the water, that springeth up unto life everlasting, shall be their drink; they shall endure no tormenting heats: the wings of the almighty shall cover them. They shall suffer no cold: the sun of justice shall warm them; they shall desire no sleep: the bright rays of the divine majesty shall expel darkness from their rest: the things which eye hath not seen, neither ear heard, neither come into man's heart, God hath prepared for them, that love him 1. Cor. 20. The sins which drive away thoughts of Heaven are seven especially, named capital vices in regard they be the heads of all others, for example Pride, Avarice, Luxury, Envy, Gluttony, Anger. slothfullness, or weariness in the exercise of good works.   

CHAR. XXIX. OF PRIDE  
THE CONTENTS.  
Pride the first sin, that came into the world: Lucifer, and the confederate Angels puft up with the brightness, and excellency of their own nature became proud, whereby they. fell from sanctifying grace, which they had received in their creation: the Angelical pride was an inordinate desire of dominion over all other creatures, and of independence in government even of their Creator. God resisteth the proud, and exalteth the humble.  
PRide is an inordinate love 
* Definitur superbia inordinatus amor propriae excellentiae.  of self excellency, which is the 
* Eccles. 10. dnitium omnis pecence est superbiae unde Chrysost. tolle, inquit, hoc vitium ut nom velint homines hominibus praestare, & sine labore catera vitia resecantur.  Origen of all evil affections. For the proud man turneth his heart from God, and disdaineth to be 
* Luc. 18. dixit superbus Pharisaeus non sum sicut cateri homines, ergo, inquit, S. Bernardus sicut cateri damones.  counted as other men: wherefore he is indeed, as other Angels, which puffed up with pride because of their eminency, and inordinately carried away with the greatness 
* Ezech. 28. elevatum est cortuum in decore tuo.  of their brightness coveted equality with their maker as to similitude 
(a) S. Cyprian 1. de ieiunio, & tenta. Christi. Ascribes the cause of the devil's ruin unto an ambitious desire of dominion: and S. Austin l. 14. de civet. c. 11. speaketh thus in order to the fallen Angels. That proud Angel, and therefore envious (for envy is not properly the cause of pride, but pride is the cause of envy) by the same pride, turning from God to himself, and ambitiously seeking rather to have subjects, then to be subject, fell down from Heaven: he inordinately coveted rule over all other creatures: and doubtless the Angels, that sell never went about to equal God, as to divine perfection, knowing by the light of nature the impossibility of such an enterprise.  in order to dominion, affecting, as it were, with tyrannical arrogancy rule, and authority over all things created by him, and independence in government even of him their lord: and therefore God gave them up to: heir own lusts 
(b) S. Austin l. 14. de civet. saith, that a devil is neither a fornicator, nor a drunkard, but he is proud, and envious: though devils persuade men to commit carnal sins: nevertheless their proper sins are spiritual.  unto spiritual uncleanness: for they were perfect in sanctifying grace from the day, 
(c) According to S. Auslin l. 12. de civet. the Angels received grace together with their creation: and S. Basil in psal. 32. affirms, that the Angels in their first making, or being, were endued with inward sanctity; again the Prophet Isaias c. 14. saith expressly, that Lucifer was the son of brightness before he was brought down to the grave of utter darkness. How art thou (saith the sacred text) fallen from heaven Lucïfer, son of the morning .... yet thou saidst in thine heart, I will ascend above the heïght of the clouds, and I will be like the most high. This doctrine is so Catholic, that the famous Faculty of Sorbon Doctors, have counted the contrary as erroneous. Besides S. Anstin l. 1. de cor. & gra. c. 10. expressly teacheth, that the Angels were created in a state, wherein they might merit, or demerit: We profess profitably. saith he, because most certainly we believe, that God did so ordain the life of Angels, and men, that first he might show what the free will of the one, and the other was able to do, and afterwards the power of his helping grace.  of their creation till pride was found in them, which plainly evinceth their mutability both in order to their understanding, and will, in regard they were made perfect both in the one, and in the other unto salvation, though through the flexibillity of their own free will they used ill their received sanctification against the divine will, unto damnation: as those evil Angels lifted up with arrogancy inordinately desired to have subjects, and not to be subject (according to the great Dr S. Austin) so wanton scholars blown up with an activity of their own wit, ambitiously covet to have disciples, and to teach all others. A keeper of sheep no sooner puts the tinkling bell about the neck of any one of them, but it suddenly striveth, how poor soever, to go before, and lead all the flock: even so God bestows on man a talon of learning, which no sooner begins to tinkle, and sound in his care unto delighting him, but he lifteth up his thoughts above 
* Isa. 14. ascendam super altitudinem nubium, & ero similis altissimo.  the height of the clouds, and endeavoureth to sit upon the mount of the congregation, as Lucifer did Isay. 14. that is to say, arrogantly affecteth knowledge above, and rule over all others, though very many of the congregation exceed him even in that talon, whereof he is proud: which kind of pride is a thing, as unnatural, and monstrous as if a toad should be borne of a woman: and such a vain glorious vaunter 
(d) According to S. Gregory, those which proudly vaunt of the grace, that God gives them, kill themselves, not with a sword, but with a sovereign medicine: in regard that God gives us grace unto healing of our wounded souls, and through pride 'tis lost, and thereby our wounds grow mortal.  of the gift his maker hath given him, is sick of health, and dies of a sovereign medicine. Likewise God gives unto some men great abundance of wealth, which through ill managing blows them up unto dominiering over, and despising all others, that be not equal with themselves in riches: which is a thing 
* Seneca, si videamus murem dominari velle alijs muribus, nunquid risum teneds.  as ridiculous, as to see one mouse alone lord it over all other mice: for as every mouse is every mouse's companion, so every man is every man's fellow, seeing that by the law of nature every man is every man's neighbour.  
As the beginning of the first Angel's pride was an inconsiderate enterprise to make himself like The most high in dominion: so the beginning of the first man's pride was an inordinate desire to make himself like The most high 
* Gen. ut essent sicut dy cognoscentes bonum, & malum.  in knowledge, and God the most high brought both their prides to condign punishment excluding the one from his heavenly, the other from his terrestrial paradise: yet for as much, as Adam the first man was less culpable being a weaker vessel, 
(e) S. Gregory l. 9 mor. teacheth, that the spirit of Angels finned irreparably, for as much, as they had more strength to conserve their intergrity, and therefore he teacheth again l. 32. mor. c. 18. that an Angel was damned without pardon, because he was created exceeding great, and powerful, to stand against wickedness.  than Lucifer the first Angel, the divine mercy led him, together with his consort unto repentance, whereas the divine justice without delay sent the other together with his associates into devouring fire, and everlasting burn, whereby their beauty was defiled, their brightness covered with darkness, and their pride turned to malice, and envy, and of Angels made devils, which hate God, as the chastiser, or inflicter of their torment, and every man, as the adopted heir of that blessedness whereof they were justly disinherited: and 'tis hard to tell whether their hatred against God, or their envy against man is greater; to the dishonour of God they pour out curses, blasphemies, and all abominations: to the destruction of man they employ all crafty deal seeking whom they may bring into the snares of perdition; they deal cunningly with men, as crows deal with nuts, the fruit whereof they covet: for as these take up nuts, which they cannot break on the ground, and lift them on high to let them fall against stones: so the devil strius to lift up such, as they cannot master while they be on the ground of humility, to honours, riches, and dignities, that so elevated he may bring them into the snares of pride, and let them fall down into the pit of everlasting miseries. Buildings of riches, honours, and dignities made without the 
* Proverb. 17. qui altam facit domum quaerit ruinam.  foundation of humility are like fair high houses, that want competent walls, and pillars to support them, and consequently must fall of necessity to utter ruin. Besides God resisteth the proud, and giveth grace to the humble, that is, his mercy translateth 
* S. Prosper non per●enitur in altitudinem Dei, nice per humilitatem, & cui appropinquat subditus ab eo recedit elatus.  into Heaven such as humble themselves, and casteth down into hell those, that exalt themselves. As waters descend from the mountains into the valleys: so divine gifts come from above upon the humble. Wherefore o Christian man humble thy self under the mighty hand of God, that he may exalt thee in due time: be sober, and watch: for thy adversary the devil, as a roaring lion walketh, seeking whom he may devour 1. Pet. 5. and the greater thou art in wealth, dignity, and place, the more humble thyself, and thou shalt find mercy with blessedness before thy maker 
(f) S. Gregory saith, that pride is an evident sign of reprobation, and contrary wise humility a most clear token of election to glory.  as pride is an evident sign of reprobation, so humility is a manifest token of predestination.   

CHAR. XXX. OF COVETOUSNESS  
THE CONTENTS.  
No greediness so unsatiable, as an inordinate love to worldly riches; a covetous man is but rich in imagination, a mere dreamer, that wakened out of his sleep 〈◊〉 death findeth nothing of all his riches to carry with him: virtues, and holy sciences be man's proper goods. worldly wealth in itself is not evil: a rich man that distributeth the superfluiries of his temporal fortune to the poor profiteth his soul unto just: fication of life: Christ's example hath rendered poverty estimable above worldly riches.  
Covetousness is an inordinate desire of riches, which are the service 
* Eph. 5 divitiae appellantur Idolorum seruitus.  of Idols, in regard the Covetous man turns Idolater of his goods, thinking, that felicity standeth therein 
* Chrysos. 64. in mat. sicut Jaolum, inquit, temples, sie avari aurum clau●tris, & vectibus sepiunt etc.  as Idolaters, saith S. Chry sostome, enclose Idols in temples: so covetous men enclose, and defend with bars, and locks gold, and silver, preparing in the room of temples chests, and afterwards adore their shut up treasure, and choose rather to lose their eyes, or life, than any part thereof. They be like unto a certain people 
* Plutarch in quas. Graces.  called AEneani, who were persuaded by their Oracle, that they should be spoiled of their country, if they gave away the least parcel of it: for though they see their brother to have need: nevertheless 
* Auari ita clausos omnibus volunt benignitatis fontes, ut quod est in sordido charactere apud Theophrastum) neque salem alijs commodent, neque illicmium.  they shut up their compassion from him, as if they were to lose all their goods by parting with the least piece of coin to the helping of him: besides there is no more 
(a) According to Isidorus l. 2. de summo beno. The thirst of a covetous man is never satiated: the more he has, the more he coveteth.  unsatiable greediness, then is the love of money: as the matter of fire is, so it burneth, and according to the abundance of riches the desire thereof increaseth, and cannot be satiated: for as wine shut up in a vessel quencheth not the corporal thirst: so money locked up in a chest never putteth out the fire of avarice: the soul which is the cabinet of love (because of its spirituality) cannot be filled with money, no more than the chest, that is the cabinet of gold, can be filled with love in regard of its corporallity, there being nothing of proportion between a corporal, and spiritual thing; again, he that loveth riches inordinately shall be without the fruit thereof Eccles. 50. no good comes to the owner thereby, but the beholding of, or wallowing in them, as did the 
(b) Tranquillus writeth of the Emperor Caligula, that he made a spacious room to be spread all over with heaps of gold, and his chief delight was to walkein the mids of them barefoot, and therein also to tumble himself.  covetous Emperor Caligula.  
A warrant keeper after he hath made his ferret very hungry, than he sows the mouth, and puts it into a cunnyburrow, where the famished beast tumbles among, scratches with its nails the rabbits, but cannot devour any one to the satiating of hunger: the like stratagem the devil useth with the covetous man: he stirreth up in him a vehement love, and an unsatiable greediness to keep up riches, but lets him not have the enjoyment, as to using them: 
* S. Cypria cpis. 2. nec intelligit miser avarus speciosa esse sibi supplicia auro se alligatum teneri, & possideri magis quam possidere opes.  nor saith, S. Cyprian ep. 2. the covetous man understandeth, that to be confined to gold, and to be possessed by, rather than to possess his treasures are but honourable punishments. Hereby appeareth, that the poor man, that dreameth a dream, that he hath found a mine of gold, is as rich, as the covetous man, that hath chests filled with wealth, which he useth not: and indeed he that is covetously rich is a very 
* Psal. 75. dormierant semnium suum, & nihil invenerunt omnes viri divitiarum in manibus suis. Et Job. 27. diues: cum dormierit, nihil secum auferet: aperiet oculos suos, & nihil inveniet.  dreamer: the time of his dream is the night of this present life: the time when he wakeneth is the hour of death: the dream itself a vain deluding imagination, that he abounds with worldly treasures; for death comes with his dart, opens the door of his soul, and seizing on him, says, that he must departed suddenly from his goods, where with wakened out of sleep, and perceiving an unavoidable necessity of his departure looks on every side thinking to bear something away, but finds nothing: only he sees to his grief, and sorrow, that he was but rich in his imagination, and that the multitude of riches, in which he delighted were turned into a dream. Furthermore the rich man is like unto a dog, that follows two men, and 'tis not perceived to which of either he belongs till they part themselves, but then the dog goes with him, that is his own master: for till the rich man departs this life 'tis not known whether the riches he enjoys be his, or the world's goods: but their stay with the world after his departure gives evidence enough to believe, that the world, and not he had the supreme dominion over them; neither are worldly riches properly 
(c) According to S. Ambrose mercy only accompanies man after his death, and the riches, which he cannot carry to his grave ought not to be counted his proper goods.  the goods of man: for such only be his proper goods, as are within his soul, namely virtues, and sciences, or within the body, for example, health, strength, beauty: as a wall is not denominated whit of whiteness abiding in a subject distinct from it: so no man can be named properly rich in regard of temporal riches, these having nothing of inward connexion with either body, or soul. Outward worldly-goods be properly called goods, fortune, and in reason such frail treasures ought not to be counted man's goods, because they turn him from the supreme good, which is God: because they draw him to vice, and hinder his advancement in virtue: because they are thorns, which choke the good seed of the Evangelicall sower, that is, the word of God, rendering it unfruitful: fills the soul with unprofitable desires: prick, tear, and pine away the body through tormenting cares: and lastly brings poor man into the pit of the devil: for they that will be rich, saith the Apostle, 1. Timot. 6. fall into temptation and snares, and into many foolish, and noisome lusts, which drown them in perdition, and destruction.  
A ship, that is fastened to the earth cannot sail to the haven, she tends to: even so a man whose affections are fixed on earthly riches cannot pass to Heaven, which is his haven, in regard the ship of his soul sticks fast to the ground of worldly treasures: however riches in themselves are not evil: as the poor labourer, that spreads fat dung abroad over all his field, renders it fruitful unto 
(d) According to the holy Scriptures, Alms deeds deliver from sin. The holy Prophet Daniel counselled Nabuchodonosor to redeem his sins by giving alms: and to relieve the poor is a counsel Christ himself gave, saying Give unto the poor, and thou ●halt have a treasure in Heaven.  bringing forth much corn: so the rich man that distribut's his' riches to such, as be in necessity, prosits his soul unto justification of life: but who is he, that uses well his riches, which he might abuse? who is he, that might do evil with his gold, and hath not done it, might offend, and hath not offended? who is this blessed rich, which is found without blemish, and hath not gone after riches, nor hoped in money, or treasures whereby so many are destroyed? who is he? for he is an example of glory, and his goods be established in our lord, and all the Church of Saints shall declare his alms Eccles. 31. the blessed rich is he, that maketh himself poor having great riches: or he that of his little substance is not afraid to give a little alms. In the law of Moses the old Tobias was blessedly rich: he gave the first tenth part of all his goods to the Priests the sons of Aron: another tenth part he sold, and every year bestowed it in good uses at jerusalem: the third tenth part of his goods he distributed among them, to whom, it was meet: he poured out great alms to his brethren, and gave his own bread to such, as were hungry, and his own clothes to those which were naked. Tob. 10. likewise Zaccheus was blessed in riches, that gave half of his goods 
* Qui miseretur pauperi beatus erit; beatus, qui intelligi● super egenum, & pauperem; id est, qni providet egenis, & pauperibus.  to the poor, because salvation came thereby to his house. Luk. 19 and that alms laid up a good store for himself, in regard it delivered him from death, and suffered him not to come into darkness. In the law of grace the primitive Christians were the blessed rich: for many, which were possessors of lands, or houses sold them, and brought the price, and laid it down at the Apostles feet, and it was distaibuted according to the necessity of each one respectively. Act. 4. and down from the Apostles to the present times the Church hath produced numberless numbers of blessed rich in every age respectively, and our country of England makes a large claim to the blessed rich, as evidence the many beautiful Churches, sumptious Monasteries, goodly Colleges, and famous hospitals, which the alms of its primitive Catholic Christians have erected in the honour of God, his glorious Virgin mother, and other blessed Saints. But truly the modern have much surpassed even the primitive Catholic Christians of this Island for as much, as they have gladly born the yoke of persecution, patiently endured the spoiling of their goods, and willingly suffered banishment taking up their Cross of tribulation after the example of their heavenly Master the son of God, that desceuded from Heaven to exalt, and render poverty estimable beyond worldly treasures; for coming into the world he made choice 
* Elegi te in camino paupertatis, ait Propheta.  of a poor Virgin in the furnace of poverty, of whom he was made man, and in lieu of a glorious palace suitable to the king of glory at his first entrance into the world, was lodged in a stable: in room of rich mantles was wrapped in poor swaddling . In stead of a bed of state he was laid in a crath, or manger; and while he was conversant on earth, he had not whereon to rest his head; besides at his departure out of this world he was stripped of all . Wherefore 'tis a great abuse, saith S. Bernard, and manifest madness if we shall 
* S. Bernardus magna abusio: ut quis diues esse velit, pro quo Deus pauper fier● voluit.  covet to be rich, for whose sake the son of God made himself poor.   

CHAR. XXXI. OF VSURY  
THE CONTENTS.  
To lend unto usury is forbidden by the law of nature, the written law of Moses, and the Evangelicall law of Christ. The ancient jews by divine dispensation lent upon usury to the Canaanites; to lend for a spiritual gain precisely implies nothing of usury, nor to exact, or receive temporal gain either in regard of gain that ceaseth by, or damage that comes of loan precisely. Those, which lend money, or other commodities, that consume in using transfer the dominion thereof unto the borrowers, in consequence of which Mutuum, loan, differs from letting, or setting to hite. The condition of usurers is miserable.  
USury, whichcomes of covetousness taken in the proper sense implies lucre, that is, gain gotten, exacted, or coveted of the loan of money principally, and precisely above the Capital sum, or of some other thing, which through using consumes away, namely oil, corn etc. above the capital stock. Here the particle lucre denotates real money, or a vantage, that carries the price, or valeu of true money: for he, who lends to an other man with intent only to make him his friend, or to keep him from being his Enemy, or lends merely to prevent an unjust vexation, does not commit usury, since he reaps thereby nothing of lucre, that bears the price, or valeu of money, because the motives of such loan be spiritual, in consequence of which the lucre, that comes of them must of necessity be 
* S. Math. c. 15. & centuplum accipietis etc. hic saccrtextus intelligitur de lucre spirituali.  spiritual also. The particle principally makes the primary, or principal intent, and aim of receiving increase above the Capital to be a requisite necessary to the guilt of usury: and indeed a secundary, or less principal intention of gain has nothing of wickedness, for example 'tis lawful to serve the Church, or the chief Prelate of a Church with a secundary, and less principal intent in order to the obtaining of a benefice for his service: likewise 'tis lawful to celebrate, or hear divine service unto receiving daily distributions, or to serve God in hope, and in regard secondarily of worldly rewards and enjoyements 
* Psal. 118. inclinavi cor meum ad faciendas iustificationes tuas propter vetributionem.  which is the doctrine of the Council of Trent sess. 6. can. 3. The particle coveted is inserted in this character, or definition, because usury does not consist only in opere: in the receiving of unlawful interest: or in ore in the exacting thereof, but also in cord, in the desire, and coveting of it: (whence comes the distinction of real, and mental usury) for S. Austin defines sin, Factum vel dictum, vel concupitum contra legem Dei: that is, sin is a transgression of the law of God either in deed, word, or thought. By the particle precisely is meant, that in the lucre, or gain, which comes of lending is the consistency of usury: for a man that has a sum of money designed, and ready at hand for traffic in a certain, or probable way of increasing his riches lawfully, and notwithstanding all this, of his good will (which is charity) lendes the same sum to a neighbour, that is pressed with necessity, he does not commit usury in coveting, exacting, or receiving interest above the Capital, because lucre invested with that circumstance comes not precisely of lending, it being rather a recompense upon an other score called by divines lucrum cessans, lucre ceasing, which may be lawfully exacted, or sold, without incurring usury. Neither matters it, that the gain expected from money, that is actually ready, and deputed to traffic is uncertain because, of the many casualties, whereby it may be obstructed: for a fisher man does not commit the sin of usury, that sells a cast, or draught with his net, though nothing of benefit arise thereby to the buyer, and indeed the profit is uncertain according to the Apostles answer to Christ Luc. 5. Domine per totam noctem laborantes nihil caepimus. Master we have travailed all night lancing into the deep, and letting down our nets to make a draught, and have taken nothing Again 'tis not usury to receive, exact, or covet vantage above the capital in regard of prejudice precisely suffered by the loan thereof, and this Divines call damnum emergens, damage that comes of loan precisely: and truly no man is bound to pleasure his neighbour to the prejudice of himself; in consequence of which, a man for example, that lends a sum of money out of good will, and thereby receives damage, may lawfully receive moderate interest unto compensing his loss: for this is not to increase his riches in virtue of the loan precisely, but to repair the damage suffered thereby, which is the doctrine of S. Thomas q. 78. ar. 2. ad 2. And the common assertion of Catholic Doctors. Besides Pope Leo the tenth in consideration of damnum emergens, hath defined in the Council of Laterain, that the public banks named montes pietatis, mounts-piety, contain nothing of eveil, and that they may justly exact, and receive something of moderate increase above the capital in respect of the expenses where unto they are liable, which in earnest are great, for they require a spacious house together with convenient rooms for the receiving of pledges; likewise they entertain many servants in order to sundry offices, namely, to receive, price, distinguish, and conserve the pledges, to call in, pay out moneys, and to take, keep, and give accounts of affairs; whereby is plainly evidenced that the mounts-picty are subject to great expenses, in regard whereof they may lawfully exact, and receive something of moderate interest above the capital: for Aequum est ut nulli sua pietas noceat: moreover 'tis a rule in law, qui sentit commodum debet etiam sentire onus. The particles moderate interest is added, because those are guilty of usury, which in taking of interest upon the scoar of damnum emergens, or lucrum cessans, do not what is lawful, and right, do not show mercy unto the poor: do not restore the pledges to their debtors, but contrary wise oppress, and tie them to hard conditions, and bargans, and exact immoderate interest under specious pretences of damnum emergens, or lucrum cessans, which is a mere colour of seeming equity, that serves as a cloak to palliate, that is, to cover, or hid usury, and palliated usury is no less detestable, and execrable in the sight of God, then if it were outwardly apparent: for all manner of usury taken in the proper sense is unlawful bearing the guilt of deadly sin: 10. the old law forbids it ps. 14. Lord who shall dwell in thy Tabernacle, who shall rest in thy holy mountain .... he that has not given his money unto usury: from this sacred text the Council of Nyce infers a divine precept condemning usury: again 'tis forbidden Exod. 22. If thou lend money to my people (saith God by the mouth of his Prophet) that is to the poor with thee .... thou shalt not oppress him with usury: nevertheless the ancient jews Deut. 23. had a privilege by divine dispensation to lend upon usury unto a stranger, that is to an enemy, whereby were meant the Canaanites, and Amorits, whom God commanded the Israëlites to destroy lest they should be a mean of their ruin, and according to S. Ambrose l. de Tob. c. 15. Vbi ius belli, ibi ius usurae in consequence of which since the Israëlites might kill the Canaanites, and Amorites without sinning, they might lawfully spoil them of their riches: and since God de facto, as Dominus universorum, supreme lord of all, granted the same Israëlites leave to deprive the Egyptians of their gold, and silver vessels, it ought not to seem a strange thing if he tolerated 
* S. Tho. q. 78. ar. 1. ad 2. & q. 13. de malo ar. 4. ad primum cui subscribunt Caietanus & Soto, ait, Judaeis non suisse concessum exigere vel recipere usuras ab alienigenis tanqnan ailiqnd in se licitum sed permissum, seu toleratum, quo pacto tolerabatur inter illos libellus repudij causa maioris mali evitandi.  the loan of money upon usury. 20. 'tis forbidden in the new law Luc. 6. Date mutuum nihil inde sperantes, lend hoping nothing thereby; The latter particle of this sacred Text, namely, hoping nothing thereby, implies an absolute precept, though the particle lend, that goes before, imports counsel only, and the sense, and meaning is, lend, but in virtue thereof take, exact, or covet nothing of increase (above the capital) that is of interest, that carries the price, and valeu of money. 30. Usury includes an intrinsical malice, in consequence of which 'tis forbidden by the law of nature: and indeed 'tis against the dictates of natural reason to exact lucre of a thing, that is not one's owne neither as to the dominion, nor usage thereof: but he that lends, for example, money, wine, oil which through using consume away 
* Contractus transferentes dominium sunt emptio, venditio, donatio, & mutuum per quod gratis creduntur res quae in numero mensura vel pondere consistunt & usia consumuntur.  transfers the dominion, and the use thereof from himself, wherefore 'tis manifest injustice to exact, or contract for lucre above the capital stock, that is lent, and herein precisely lies the consistency of mutuum, loan: Besides 'tis unlawful to exact interest of fruit from a thing, that is unfruitful, and wholly barren of itself: but for example 
* Nummi non pariunt alios nummos, nec frumentum in arca, vel iam consumptum, parit aliud frumentum.  money cannot bring forth money being in itself fruitless. Agam the selling of time is a transgressing of the divine, and natural law, that have made time, sun, and air common to all alike: but such as in virtue of lending precisely (namely money, bread, wine, oil which consume away with using) for days, week's months years, receive, or exact interest above the principal stock, sell time: for since a thousand crowns exceed not the valeu of a thouland crowns, to exact lucre, or interest precisely in regard of the loan thereof for a month, or a year, is to exact an increase of riches for the time of the same loan, which implies selling of time: neither matters it though the party that lendes say, that he does not exact interest in respect of time, loan, or using of the thing lent, but in virtue of the gain, which the party, that borroweth reaps thereby: it matters not, I say, because 'tis unlawful to exact an increase of riches from any thing, that is not one's own: but he, that lendes money can have no just claim to the lucre, that comes of lending, and using it, because the loan transfers the dominion, and use of the money to the party, that borrows, wherefore the gain pertains in equity to him, who has the property, and use of the thing of which the gain comes, whereby appears clearly the difference, that is between a thing lent taken in the proper sense afore mentioned, and a thing let, or set to hire: 
* Conductor de proprietate rei locatae quaestionem referre non potest c. de pignore actione l. credito. Proinde contractus locati & conducti, per quem usus alicuius rei, puta, domus, praedij, equi, quae usu non consnmitur pretio concediturlicitus est: item contractus deposite per quem sola custodia rei alteri committitur: uèrum quando res, quae in numero, mensura, & pondere consistunt, deponuntur facta potestate depositario, ut eis utatur, tunc incipiunt esse mutua, simul ac deposrtarius incipit eis uti, & qui sic deponit facta expressa, vel tacita, aut intentione principali ut aliquid lucri inde ei redeat, committit peccatum usurae, quia qui sic deponit in effectu mutuat & sperare principaliter lucrum ex re mutuata, est usura: Item, licitus est contractus commodati per quem conceditur usus alicuius rei, quae usu non consumitur, ut gratuita commodatie equi, libri, & rursum licitus est contractus pignoris per quem debitor aliquid creditori in cautionem pignorat: huiusmodi enim contractus non transferunt dominium, sicut emptio, venditio, permutatio, donatio, & mutuum.  for the dominion of what is let, or set to hire, it not transfered from him, that letteth, or setteth to hire, so that the Hirer has no good claim to the property of the thing hired: and therefore 'tis lawful for him, that letteth, or setteth to hire, to exact, or receive lucre for the thing let, or set to hire in regard of the use of it, being the dominion, and property thereof belongs to him: but for as much as the dominion of things lent, which consume in using, is transferred from the lender to the debtor, 'tis impious, and execrable to exact, or receive increase of riches upon that score, being the profit is due to him, that can challenge the property of the thing, that yeeelds it: wherefore the hazard, or danger of losing a thing let, or set to hire concerns him, that letteth, or setteth to hire, and not the hirer, so that if a thing hired perish without any fault of the hirer, the loss is his, that letteth, or setteth to hire; but if a thing lent only, for example money, bread, wine, oil, perish by accident, 'tis the debtors loss, to whom the dominion thereof was transferred.  
The premises clearly evidence the 
* Aug. cur miser homo faeneraris homini? fanerare Deo, & centuplum accipies & vitam aeterna possidebis.  wretched condition of an usurer: his life is cursed of God for he sells what is not his own to increase his riches by unjust deal: and since such, as did gather wood upon the saboth day were stoned num. 15. what shall become of an usurer that gathers lucre on every day, selling all the days of the year for the increasing of riches. 
* Vsurarius omni die & omni felto facit suos operarios (nummos) operari.  Besides in his deadly sin he inuolues as many, as he employs in his wicked practices, and Notaries especially that compose usurarious contracts, for thereby they contract the guilt of perjury, 
* Notarij quando creantur iurant s● non facturos instrumenta usuraria. Deinde perjurus testificari non potest quantumcunque poenitentiam egit cap. extra & testibus.  which deprives them of power in the future either of making public instruments, or bearing legal witness.   

CHAR. XXXII. OF LUXURY,  
THE CONTENTS.  
Evil effects come of carnal lusts: whores, and whore keepers both are abomination to God: the laws of Christian commonwealths, that tolerate whores to the eschewing of greater inconveniences, are not : to permit is not to commit a sin: to do wickedness, that good may come of it is evil: every mortal sin expelleth charity out of the soul: the daughters of lot retained nothing of charity in their outward sin.  
LVxury is an inordinate coveting of carnal pleasures, which are the works of the flesh: namely adultery, fornication, uncleanness, wantonness; 
* job. 31. ignis est usque ad perditionem devorans.  Luxury is a sire, which devoureth to destruction, for as much as it 
* Hierom in cap. 4. Osea fornicatio, & voluptas pervertit sensum, animam debilitat, de rationabili homine brutum efficit animal. Et S. Greg. l. mor. idem docet●  dull the sense, weakness the understanding, spoils the memory, darkness the sight, makes the body loathe some to the sight, ill favoured, pale, ill savoured, stinking, hastens old age, and roots out of the soul the young plants of divine grace 
* Isa. 41. halitus eius (●diaboli) prunas (concupiscentiae) ardere facit.  This sire is kindled by the devil, who is the author of carnal lusts: and as a smith, when he cannot temper a piece of iron to his mind, putes it in the sire, blows the coals till it b red hot, then works it according to his own will, and pleasure: so the devil, when he cannot lead a soul into wickedness, blows the coals in the fire of luxury unto making it warm, and thereby draws it into whatsoever sin he pleaseth; besides 
* Isa. 54. ecce ego creavi fabrum (diabolum) sufflantem in igne prunas, & proferentem vas in opus suum.  the bellows of the devils own mouth, wherewith he blows the coals in this sire of luxury he brings forth other instruments to the work: for example old whores, which keep a school of incontinency, instruct young maids in all  acts of carnal wantonness, and sell their 
* joel. 3. puellam vendiderunt pro vino, & biberunt.  Virginity for wine to drink, are the devil's incendiaries, that work in the furnace of luxury. I 
* Ier●m 1. ollam incensam ego video: id est, vetulam nigram. Olla enim (quantumcunque alba, si ad ignem frequēter ponatur denigratur.  see saith the holy Prophet a seething pot: that is an old harlot, who boileth young women in the pleasures, and lusts of the flesh unto destruction both of body, and soul. As sire makes a pot black as a coal, that was white afore, and consumes it: so at last the most beautiful men, and women, that frequent the fiery furnace of luxury become deformed, and withered like a stock, as to their bodies, and in order to their souls most hateful unto God, that 
* Deutro. 23.  Endures no whores of the daughters of his people, nor no whore keepers of the sons of his people: for the one, and the other is abomination in his sight.  
Because the people of Israël began to commit whore doom with the daughthers of Moab, God commanded Moses to take all the heads, that is the principal among them, and hang them up against the sun; in regard phinias slew Zambry fornicating with an Midianitisht woman, he merited his priestly charge, and dignity for ever: Num. 25. and it matters not that laws of some places, namely in Italy, suffer whores; for the said laws do not consider the sin of whoredom, but the peace, and tranquillity of the commonwealth obtained through that indulgence, in as much as adulteries, and other great inconveniences tending to the disturbance thereof are prevented, and avoided thereby: to permit, and to commit sin, is not the same thing: God permitteth wickedness, which he doth not commit himself. And though whores be exempt (in regard of whore doom presisely) from penal laws of Magistratos, which tollerat them: nevertheless they are not delivered thereby from the tribunal of God, that punisheth all wicked sinners. In consequence of the premises 'tis evident, that no man ought 
(a) The common saying: of two evils the lesser ought to be chosen, is not meant of two sins, which be spiritual evils, but of corporal harms, or damages, for according to the Apostle Rom. 8. no man can lawfully commit the least sin, although much good may come of it.  to commit a lesser, for preventing the doing of a greater sin: wherefore S. Austin condemneth the fact of lot Gen. 19 that offered his innocent daughters to be deflowered for preventing the filthy lusts of the Sodomites; all though Lot was worthy of praise in regard of his abhorrence of so detestable a sin: yet he deserved blame in seeking unlawful means to avoid it. No wickedness ought to be done, that good may come thereby.  
Furthermore the company 
* Tritum adagium est: mare ignis, mulier tria mala: sed tamen minus tempestuosum est mare, ignis minus inflammat, in muliere omnia nocent: oculi instar Basilisci, vel solo aspectu venenant, labia, & ora flammas vomunt, vel levis attactus inficit. Et mulierem sacrae literae cum lcone, urso, pardo, colubro, serpent comparant.  of wanton women is the devil's instrument that blows the coals in this fire of luxury: for through it love is kindled, as a fire unto destruction, Eccle. 9 a cat, that sitteth near the fire scorcheth her whit skin, and a fly, that toucheth the candle burneth its wings; even so a man, that useth 
(b) According to S. Hierom. à woman smiteth the conscience of a man with flams of fire, and if young women dwell with men, the devil hath his snares among them.  the company of wanton women falleth into the snares of concupiscence, and defileth his soul. Besides as material fire is kindled by adding thereto wood, oil, and pitch: so  meats, 
* S. Hier●. venture vino aestuans spumat in libidinem.  and strong wines taken immoderately increase the flame of luxury: and indeed whosoever eats, and drinks wantonly shows no more willingness to extinguish the burning coals of fiery lusts, than he that casts into a house set on fire, wood, oil, and pitch, shows an inclination to quench it: moreover the body of man is not made for fornication, or carnal uncleanness, but for our lord, that bought the whole man with the price of his precious blood to the end, that both body, and soul should serve to his glory: our bodies are members of Christ, and consequently a fornicator is sacrilegious, in as much as he giveth his body, that is consecrated unto God, to any other; likewise he is injurious, and contumelious to his body: for he, that committeth fornication 
(c) According to the Apostle 1. Cor. 6. fornication defileth the body with a peculiar kind of uncleanness so that carnal sensuality differs exceedingly from the inordinate delights of the other senses, which have nothing of brutal filthiness: however carnal pleasure has no deformiry, as to married people, because of the uprightness and integrity of conscience, desire of issue, holiness of the Sacrament, which therefore be called Bona matrimonij.  sinneth against his own Body, where as other sins, which a man doth, are with out the body; that is, luxury defileth the body with a sordid brutal filthiness, which is not common a like to sins committed by the other senses vix: hearing, seeing, tasting, smelling.  
But notwithstanding all this even among Christians of these days, do rise cynic Philosophers, which so flatter themselves in their carnal pleasures, as to think, that simple fornication hath nothing of mortal guilt. Likewise the Digbean divins so fool themselves, as to believe that an outward sin: for example outward fornication, adultery, incest, murder, do not of necessity expel the love of God out of the soul; and in consequence thereof do not obstruct the passage to Heaven: and both the cynic Philosophy, and the Digbean Theology lay claim to scripture testimony respectively, for the proof thereof. The cynic Philosophy allegeth the first chapter of Osea where is mentioned, that our lord said to Osea go take unto thee a wise of fornications, and children of fornications, and thence inferreth, that luxury is lawful, as to simple fornication: but 'tis a very weak inference: for God commanded not the Prophet to commit fornication, but matrimony with a woman, that had fornicated afore, that is to make an honest wife of a dishonest woman unto representing a divine mystery, that might set forth the Idolatry of the Synagogue, and the people her children.  
After the like manner the Digbean Theology (which is the product of Mr. Whites 40. year's study) to prove, that outward sin doth not necessarily exclude charity from the souls nor that the soul is excluded from the kingdom of Heaven by outward sin make scripture give an example thereof. Gen. 19 that is of the sweet agreement, between the love of God, and outward sin in Lot, and his daughters: yet indeed no one place of holy scripture attestes, that Lot, and his daughters retained charity with their outward sin. As touching Lot the holy writer seems rather to excuse, then accuse him in order to outward sin taken in the proper sense. For 'tis expressly set down, that his daughters made him drink wine, and lay with him, but he perceived not, neither when they lay down, neither when they risen, so that lot might want knowledge of, and thereby voluntary condescension to the fact, and in consequence of which might not sin, because sin properly taken imports of necessity 
(d) Sin of necessity includes a voluntary assent of the will, which supposeth an act of the understanding; for as S Austin often inculcateth no man sinneth by doing a thing, which he cannot avoid.  a voluntary act of the will: for S. Austin teacheth that no man sinneth in a thing, that he cannot 
* Hac propositio, homo peccat damnabiliter in ●o, quod necessario facit, est damnata à Pio 5. & Gregor. 13. & secundum Aug. eam asserere summae est iniquitatis, ac dementiae, & ait S. Hiero. ubi est necessitas, ibi neque meritum, neque demeritum, neque laus neque vituperium, neque vita aeterna, neque damnatio.  avoid, or eschew, in regard whereof some of the ancient Father's endeavour to absolve lot from all guilt, albeit, that the mayor part, and current of Catholic Doctors of these days, do ascribe unto him the sin of drunkenness, at least in the second bout, and to his daughters the guilt of both, for as much, as they voluntarily procured the one, and committed the other sin. But as to Mr. whites assertion Author of the Digbean Theology to wit: If one should commit an outward deadly sin, retaining a love to God notwithstanding he might go to Heaven; which imports communion; fellowship, and a joving agreement between charity, and outward sin, (a doctrine truly, which hath been hid in darkness since the first age of christianity for 1660. years till the supreme providence sent Mr. white to teach Christian schools, that charity, and deadly sin are not inconsistent together,) which he proves, from the text set down thus. God did bless the progeny, that proceeded from Lot, and his daughters: therefore Lot, and his daughters retained charity, that is, continued in holy society, and freindshipp with God notwithstanding their external sin of 
* In filiabus Lot propriè fuit peccatum incestus, ut fusè probat Aug. l. 22. contrae faustum, cum ab illis fuerit causatum voluntariè.  incest: but good God, what a poor demonstrative argument is this? where the antecedent proposition is evidently false, and the consequence, (suppose the antecedent were true) very inconsequently deduced. Falsity, as to the antecedent, plainly appears: for as that issue was born in horrible incest: so was it, and the posterity thereof namely the Amonites, and the Moabites vile, and wicked, 
* Aug. l. quaes. in Deutro. qu. 35. notat ab Abrahamo (cuius frater erat Lot) usque ad Ruth (quae prima ex Moabitis intravit in Ecclesiam) decem generationes inveniri.  in so much, that even to their tenth generation they did not enter into the Church of our Lord according to scripture testimony: and the deduction is very inconsequent, if the antecedent proposition were granted, because the supreme providence many times blesseth the children of wicked parents, so that the divine blessing bestowed upon children is no infallible argument to demonstrate, that their parents did adhere to God in charity, and holy society at the time they got them. For example God blessed the issue of judas, and Thamar in a great measure, Christ as man descending from it, albeit, that both were grievous sinners in order to the bringing forth of the said issue: for judas the Father voluntarily committed simple fornication, and Thamar the mother the sin of incest. But perhaps the student of 40. years standing will allege, that the antecedent afore mentioned: That God did bless the progeny etc. is meant of temporal blessings only, and indeed it cannot be denied, but that the said progeny, for example Moab the son of Lot's elder daughter, and Ammon son of the younger, were heads of great nations, the Moabites descending from the one, and the Ammonites from the other; yet this answer will avail him nothing at all, as to the point of the present difficulty, being it implieth manifest weakness to infer from the worldly advantages of Moab, and Ammon, that Lot, and his daughters retained charity, that is, holy society with God in the outward sin of incest. For God prospered the kings of Egypt many hundred years, though they did not adhere unto him in communion, and holy society: And S. Austin attesteth, that God did extend the territories of the Roman Empire for the moral virtues practised by the ancient Romans. which notwithstanding were not endued with divine charity. Hereby plainly appears that the holy scripture will not receive into their sanctuary Mr. Whites Theology: truly no wonder, for 'tis a doctrine destructive of all morality and christian Religion, in regard the excellent agreement, that it settles between charity, and external sin must, as it were of necessity, induce frail nature to commit outward sins of the flesh presuming, that notwithstanding all outward uncleanness, namely of drunkenness simple fornication, adultery, the love retained to God shall bring a man so sinning outwardly, to Heaven. Besides it doth prejudice the Apostles Theology: Neither drunkards, nor fornicatours; nor adulterers shall inherit the kingdom of Heaven. Heb. 13 But perhaps it will be replied, that the Apostle excludes only such drunkards, fornicatours, and adulterers etc. from the kingdom of Heaven, as have nothing of charity together with the sins of drunkenness, fornication, and adultery: so that though drunkards etc. without charity cannot inherit the kingdom of God: nevertheless charitable drunkards, charitable fornicatours, charitable adulterers, charitable murderers shall not be excluded: is this the Theology, that 40. Years study hath brought forth?  
But to return unto the matter in debate: 'tis an article of Christian faith (Trident. sess. 6. can. 15. & can. 27.) that charity, and deadly sin are incompatible, and S. james the Apostle giveth evidence thereof in the 2. Chapter of his canonical Epistle, saying Whosoever shall keep the whole law, and yet offendeth in one, he is guilty of all: Because whosoever transgresseth one sole precept of the law is liable to eternal malediction enjoined by God to the transgressors of it, according to S. Hieroms interpretation l. 1. cap. 7. con Pelagia. And that the sacred text set down speaketh of deadly sins appears evidently by the subsequent words: for example, the Apostle addeth: He that said thou shalt not commit adultery, said also thou shalt not kill (which are deadly sins) and if thou dost none adultery, but shalt kill, thou art made a transgressor of the law. Again no man is counted worthy eternal life, and eternal death at once: no man is God friend through charity, and his enemy through deadly sin at the same time: but every moral sin rendereth a man liable to everlasting death Rom. 6. stipendia peccati mors. The wages of sin is death: contrariwise charity bringeth forth life and heavenly blessedness joan. 14. he that loveth me shall be loved of my Father, and I will ●●ue him; and wilt show myself to him; in consequence of which, as life, and death, so charity and mortal sin are inconsistent together; neither matters it that divine faith, and divine hope can abide in a soul defiled with deadly sin, forthese two supernatural virtues taken precisely import nothing of that union, and friendship, which is between the Creator, and the creature, that being the proper product of charity: neither matters it, that a natural habit is not lost by one sole contrary act (though some learned Philosophers assert otherwise:) for there is nothing of parity between an habit naturally produced and an habit supernaturally infused; unto continuing, and conserving a natural habit, is not required, that the acts, that produced it continue also to the conserving of it: a man may for some time have the enjoyment of a natural habit without exercising any act at all: but the conservation of habitual charity, necessarily depends of God's special influence, which is obstructed through deadly sin, that rendereth a soul unworthy of it.   

CHAR. XXXIIJ. OF ENVY.  
THE CONTENTS.  
An envious man hath pleasure in evil, and heaviness in good things. through envy a man is made worse than devils: the daughter of envy is detraction, the property whereof is to report amiss, and to aggravate wicked aspersions: the mouth of a detractor is a sepulchre of corruption: who soever harkneth willingly to a detractor cooperateth to his sin.  
Envy is a kill plague: man that God created without corruption, the devil through envy brought to destruction 
* Sap. 2. invidia diaboli mors introivit in mundum.  death came into the world together with this infection: and indeed men through envy resemble devils, for as these wicked spirits, so envious men have pleasure in evil, and heaviness in good things, 
* Aug. invidia est dolour alienae felicitatis: invidus de bono dolot, de malo gaudet.  the prosperity, that is not their own afflicts, and the affliction of other men rejoices them: they be like the sirens of the sea, that lie hid in a calm mourning, and exalt themselves in a storm singing, while distressed mariners struggle with the raging waves unto saving their lives: they no more endure the light of good works, than owls the brightness of the sun; they have in extreme detestation such as exceed them in authority, godliness, dignity, or wealth, because they cannot equal them: neither do they love their inferiors lest they may come to be their equals: likewise they despise their equals even upon the score of equality. The sons of jacob through envy sold their brother joseph, lest he might come to bear rule over them Gen. 39 Cain through envy murdered his brother Abel Gen. 4. because he saw that God had a greater kindness for him in regard his virtue, and uprightness had rendered him more amiable in the sight of his Creator: king Saul though he coveted victories over his enemies: nevertheless he laid wait for David's blood unto taking away his life, because the glory of the battles won was ascribed 
* 1. Reg. percussit Saul mille, & David decem millia. Mihi dederunt mille, aiebat Saul, David vero decem millia.  to the conduct, and courage of David: whereby is plainly evidenced, that envy rendereth man 
* S. Chrys. hom. 4. in Mat. invidia reddit homines peiores diabolis. Nam diabolus non vult nocere diabol●.  worse than devils; for devils do not hurt devils, but men through envy prejudice men, which, as to kind, and nature are alike; the envious man sharpeneth his tongue as a serpent, and adders poison is under his lips, that is, wicked detraction, the innate property whereof is to report evil of others in their absence, which is an impiety forbidden Levit. 19 thou shalt not curse the deaf, that is, thou shalt not detract from the absent, that cannotheare what is objected against him. Again the natural property of detraction is to augment, or aggra●at evil reports, and to travel after the hearing thereof, as a woman, that is about to bring forth a child, which is a wickedness forbidden Eccles. 19 If show hast heard a word against they neighbour let it die with the: furthermore the innate property of detraction is to darken the lustre of good works, though never so clear, and manifest: to extenuate their greatness, or steal away the right pertaining thereto, whereby plainly appears, that a detractor is an abomination to God, and the worst 
* S. Ambry. asserit tolerabiliores esse fures, quem vespes, & alia bona nostra diripiunt, quam fures, qui famam nostram lacerant.  seed of thief's; for example other robbers spoil, and carry away temporal goods only, namely gold silver, and garments, whereas a detractor taketh away spiritual enjoyments: that is our good name, which is to be chosen above great riches Proverb. 22. and he that detracteth is 
* B●siliu● comparat detractatorem muscae, quae sanam carnem percutit, ulceri incidit & ibi figit rostrun.  like a fly, that makes a would in whole flesh, where none was afore, sitteth on, and fixeth its nib in it: for a detractor strives to wound such, as for innocency, and purity of life shine without reproof. He is like a butcher's dog, that lies wait for blood, and hath his lips always bloody: for nothing of cleanness is in the mouth of a detractor, whose throat is an open sepulchre of corruption: he is like a spider, that turneth sweet savours into poison, converting good into evil: he is like a swine, that entering into a garden, where in one quarter are beds of sweet flowers, and in another part thereof dunghills, hasteneth from the odoriferous plants to the stinking dirt, which is his pleasure; for a detractor passeth over the flowery beds of virtues, and hasteneth to dunghills, that is to the sins of other men, wherein is the consistency of his delight: in sum he is like 
* Eccles. 10. qui famam alterius occultè laedit, similis est serpenti morde●ti in sident●o.  a serpent, that windeth, and turneth about craftily, carrieth fair before, and stingeth behind secretly: for a detractor speaks sweetly, and praiseth thee to thy face, but at last turneth his tale, and sharpeneth his tongue to hurt thy good name: and indeed the tongue of a slanderer is a venomous serpent, that killeth three (says S. Bernard) with one sole blast of his mouth: namely, the slanderer himself, the party slandered, and likewise him, that willingly inclines his ears to a slandering tongue, 
* Rom. 1. digni sunt morte non solum qui peccata faciunt, sed etiam qui consentiunt facientibus.  not such only, as commit wickedness are worthy of death, but also those, that countenance, and favour such, as commit it: Rom. 1. whosoever harkeneth willingly to a slanderer cooperateth unto his sin, either directly, if he induceth him thereto, as a taleteller, that soweth strife, or indirectly if he can, and doth not hinder him from detracting. Wherefore the holy writer Eccles. 28. exhort's us to hedge our ears with thorns, and make doors, and bars for our mouth, that is, to stop our ears against wicked tongues, and put away from us slandering lips. But there would be no need of doors, or bars if the heart of the hearer were not inclined to evil: for as the north wind driveth away rain, so an angry countenance dissipateth the slandering tongue ●r●nerb 25. no man will tell a story to an other, that abhors to hear it. 
* S. Bernardus detrahere, aut detrahentem audire, quid borum damnabilius sit non facilè dixerim.  Whether to detract, or to hearken to a detractor be the more grievous crime cannot easily be decided; each of them is an abomination to God, for as much as he, that harkeneth to a slandering tongue consenteth to the evil it bringeth. The sovereign remedy against distraction is to eschew envy, 
* S. Basilius hom. 11. v ar. arg invidiam, inquit, fugiamus pugnae in Deum magistram, homicidij matrem, naturae confusionem, amicitiae & familiaritaetis expertem.  that kindleth strife, teacheth rebellion against God, causeth murders, disordereth nature, and destroyeth familiarity together with friendship: and to fly from envy is to set light by earthly enjoyments, to tread under foot the goods of the world, and to aspire unto the treasures of Heaven: whosoever regulateth his life so, shall sooner be moved to pity, than envy, when he beholds other men more honoured, more eminent, and more rich than himself: 
* S. Gregor. l. 5. mor. c. 34. plena, inquit, mors invidiae, est perfectus amor aeternitatis.  a perfect love to heavenly blessedness extinguisheth the fire of onuy, and suppresseth the lust of detraction.   

CHAR. XXXIV. OF ANGER  
THE CONTENTS.  
Of Anger comes much evil: as water, that is troubled wanteth light to cast a shadow: so an angry man wanteth light to understand reason: it is better to converse with savage beasts then with men, that cannot rule their passions: anger is an abominable thing, and the sinful man is subject thereto.  
ANger is an inordinate 
* Hugo de S. Vict. definite iram irrationabilem mentis perturbationem.  truble of the mind destructive of reason, in as much, as it hideth the soul of man from understanding aright. As troubled water cannot cast forth a shadow, or as a troubled eye cannot see clearly, so whosoever is carried away with an inordinate passion of anger cannot 
* Psal. 6. turbatus est à furora oculus meus.  know himself, or God his maker. Anger is blind: and as the crafty fisherman trubleth the waters, that the fishes at unawares may run into his notes: so the devil stirreth us up unto anger, that we may fall into his snares, which troubled with wrath we do not perceive; a thief when he entereth into a house shutteth the windows, and extinguisheth light, lest he may be seen (Every man, that evil doth hateth the light, lest his deeds should appear Io. 30.) so the devil when he hath got possession of a soul dimmeth the light of its understanding through anger, that he may rule it at his pleasure, and as the Philistians after they had pulled out Sampsons' eyes, put him to vile, and base offices, namely to grind in their prison house judic. 16. so the devil, after he hath extinguished in a soul the light of reason through anger, bringeth it to much villainy, that is, to vile, and wicked enterprises: Anger openeth a door to all vices: for he that inclineth to indignation, aboundeth in transgression Proverb. 49. Anger gives the devil full dominion over us unto obeying him in all wicked, and barbarous villainy: for a man in 
* S. Th●. 2.2 q. 158. definite iram esse vitium animae ad appetitum vindictae inclinans: id est, mentem humanam ad quiduis audendum vindictae desiderio praecipitat. Ex hoc vitio nascuntur septem alia: nempe, in dignatio, tumour mentis, clamour, contumelia, blasphemia, opprobtium, & rixa.  his wrath neither spareth servant, wife, nor child, but like a kill serpent breatheth devouring fire out of his mouth: so that 'tis better to meet a bear rob of her whelps, than the wicked man in his anger Proverb. 17. When Herod saw, that he was mocked of the royal Sages in order to the babe JESUS (for whose blood he laid wait) became exceeding angry, and in his wrath slew all the male children, that were in Bethleem, and all the coasts thereof from two years old, and under. Theodosius the Emperor at solonique in Macedonia transported with inordinate anger to see 
* Nicepho. l. 12. his. Eccles. l. 40. Baron. ad an. 309.  one of his own courtiers killed in a popular tumult assembled the people of that city unto a certain place under a specious pretext of some solemneshew, or play there to be exhibited: but when the said people were come together to the number of 7000. souls, 
* Prenerb. 26. qui ad indignandum facilis est, erit ad peccandum proclivior.  he commanded, that each of them should be murdered, for which vile inhuman action S. Ambrose excommunicated this Emperor, kept him out of the Church, and pardoned him not, till he did public penance in the sight of all his people rehearsing in tears, and sobs, (while he laid prostrate with his face towards the ground) the 118. Pslme of the royal Prophet, My soul cleaveth 〈◊〉 the pavement &c: no sin hath so great a measure of brutal distemper, as anger. Wherefore though every man be every man's neighbour, and upon that score every man is bound to love every man: nevertheless no man, as to prudence ought to entertain 
* S. Chrys. hom. 49. ad popul. Antio. praestat, inquit, cum bestia Syluestri habitatare, quam cum homine iracundo, qui nescit affestus suos regere. Nihil, inquit, peius, nihil periculosius, nibil horribilius homine iracundo.  familiarity with an angry man, that wanteth ability to command his affections, lest he receive prejudice by his evil conversation. However anger taken precisely hath nothing of wickedness: 'tis like a dog, that 
* S. Basilius in ora. de trac.  is good when he barketh against enemies, and naught when he hurteth friends; that is, if it so fall out, that a man is angry, and notwithstanding bridles his wrath according to reason, and justice without putting in wicked execution, what he hath wickedly conceived, is not guilty of sin; for moderate anger advisedly managed is without reproof, as plainly evidenceth the Apostle Eph. 4. saying: Be angry, but sin not: let not the sun go down upon your wrath; which is to say. He that is stirred up unto anger, ought not to let himself be carried away unto wicked enterprises, or give his passion one nights lodging in his bosom, lest it be converted into hatred, and revenge: irrational, and immoderate, not rational, and moderate anger beareth the guilt of transgression: for example, anger accompanied with inordinate desires is a grievous sin, and anger, that seeketh justice unjustly, is damnable, for as much as it either exceedeth in the pursuance, or useth crafty deal for the execution thereof. But anger that artempteth wicked enterprifes kindleth strife, breatheth forth injuries, raiserh slanders, and uttereth blasphemies, is an abomination to God. The sovereign cure of inordinate anger is integrity, and innocence of life: as storks devour venomous serpents, and receive no hurt, but nourishment thereby: so the virtuous digest poisonous words, calumnies, detractions, without suffering harm thereby.  
The sin of anger cannot enter into the heart of the spiritual man, he that delighteth in godliness, will not swear, curse, and blaspheme, as doth the carnal man, when he encountereth with any contradiction, or hard difficulty. A stone cast into a fountain, that has a bottom filled with dirty mud easily truble●h the water thereof: so every small stone of offence trubleth such, as have fullness of wickedness in their hearts. It is the spiritual man, that governeth his assections unto bridling of anger, because he is meek, lowly in mind, and lively touched with the feeling of his Redeemers meekness, that did not once open his mouth while he was reproached, and slandered, or shown trouble, or unquietness, while he was buffered, whipped, crowned with thorns, and as a lamb carried to the slaughter-house: an innocent, and godly life in imitation of Christ our Saviour, is a sure remedy against the sin of anger.   

CHAR. XXXV. OF GLUTTONY  
THE CONTENTS.  
Excess in abundance of meat, or drink hath nothing of reason, and preiudiceth nature: a glutton pleaseth his gust unto satisfying his belly, and displeaseth his Creator to the destroying of his soul: drunkenness is a voluntary madness.  
GLuttony is an unuaturall greediness of meat, and drink: a glutton passeth the bounds of nature, that is content with moderate nourrishment, and likewise of reason, that detesteth transgression: for example he requireth either meat for his Justice, as did the Israëlits in the wilderness Psal. 78. or lusteth after exquisite feeding, as did the sons of Hely 1 Reg. 2. or exceedeth in abundance of cheer, as did the Sodomites Ezech. 16. or is hastily greedy even after gross meats, as was Esau; that chose rather to sell away his birth right for bread, and pottage Gen. 25. then to refrain his greedy appetite one sole moment.  
A glutton prefereth the present pleasure of eating, and drinking before worldly riches, or heavenly treasures: his heart lodgeth in his belly, 
* Philip. 3. quorum Deus venture est, & gloria ●n confusione ipsorum: quem locum explanans Tertulliamus Deus, inquit, venture, pu●mo templum, a qualiculus altar, quibus tota charitas in cacabis feruet, fides in culina, spes tota in ferculis.  which is the God, he serveth, and adoreth, little considering, that such service will bring to him shame, and destruction: for whosoever soweth in the flesh, of the flesh reapeth corruption Eph. 6. it were extreme madness to put good wine into a vessel, which is sure to corrupt it: such a vessel is the belly, that corrupteth whatsoever it receiveth: meat eaten in desight, and 
* loel ululate, qui bibitis vinum in dulcedine, quoniam perijt ab ore vestro. Nomine vini intelligitur omne genus potus, quod obrietate●n procurare potest.  wine drunken in sweetness perish from us: besides in the end thereof they by't like a serpent, and hurt deadly like a cockatrice. To whom is woe? to whom is sorrow? to whom is strife, and to whom be wounds without cause? even to them that tarry long at the wine Proverb 23. 
* Clemens Alex. Esca, inquit, ventriest, venture Escae: Deus autem hunc, & hanc destruet.  to them that exceed in abundance of chcare: by surfeiting, and drunkenness, have many thousands perished: wherefore Christ JESUS Luc. 21. warneth us to take heed to ourselves, lest at any time our hearts be oppressed with surfeiting, and drunkenness, lest that day surprise us at unawares, that is, lest while we spend the time of this life in excess of meat, and drink, death come 
* job. 21. ducunt in bonis dies suos, & in puncto descendunt ad inferos.  and carry us down suddenly to hell. The rich glutton Luc. 16. clothed in purple, and silk fared every day delicately, and splendidly: but as soon, as death seized on him, he was buried in hell, where in lieu of  morsels his feeding was of Adders, 
* Psal. 6. ignis, & sulphur, & spiritus procellarū pars calicis corum.  and fire, and brimstone was the portion of his cup: whereby clearly appeareth the extreme madness of such, as to please their gust unto satisfying their belly, displease their Creator unto destroying their souls. But if there were no place of torments appointed by the supreme providence for the punishment of sinful disorders after death. Nevertheless inordinate eating, drinking, taking pastime, living at ease, and making full cheer daily, is a detestable practice, as to natural reason: because such, as live so, murder themselves thereby: the law of nature commands conservation of life, which they shorten through voluntary excess; 
* Luc. 21. attendite vobis, ne fortè graventur corda vestra crapula & ebrietate.  again gluttony oppresseth nature, and obstructeth all the faculties thereof: the belly of a glutton is full, while his soul is empty, and he that delighteth in wine is destitute 
* Chrysologus, ebrietatem qui habet, homo non est: & Aug. eam qui habet, seipsum non habet: Cicero, recta, inquit, ment uti non potest, qui multo cibo, vinoque repletur. Et Seneca vocat ebrietatem voliitariam insaniam.  of wisdom Proverb. 20. The excess of it, is a voluntary madness: whosoever is drunk, neither knoweth where he is, nor what he doth, nor sensible of the evil whereto drunkenness bringeth him, thinketh that he doth well when he is fallen into a deadly precipice. Furthermore a glutton is a shame to mankind, insomuch, as he turneth the glory of an incorruptible soul into the similitude of a corruptible body, and of beasts; for inordinat eating, and drinking 
* 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 strength, and courage, when their bellies are filled, become so cowardly, that a company of Curs shall frighten, and chase them away: in like manner immoderateating, and drinking convert manly courage into effeminatnes; besides, as the ravenous animal named Gulo (created doubtless to the shame of all gluttons) after it hath fed so plenteously of a carrion, that more cannot be crammed down, hasteneth to some narrow passage between two trees, and there presseth its belly unto making more room, which done forthwith returns to the same carrion and falls on afresh: so a glutton after he hath discharged his stomach, which immoderate eating or drinking had overcharged afore, hasteneth to the table again for a fresh charge which was the daily practice of Vitellius the Emperor, as Tranquillus writeth; in consequence of the premises gluttony is an enemy to nature, a shame to mankind, a fawning devil, a pleasant poison, a sweet sin, a cruel thief, that spoileth the body 
* Proverb. 21. qui diligit epulas in egestate erit: qui amat vinum, & pinguia non ditabitur.  of temporal goods, depriveth the soul of everlasting treasures, and carrieth both of them 
* Psal. 77. adhuc escae eorum erant in ore ipsorum, & ira Dei descendit super eos.  to hell.   

CHAR. XXXUJ. OF SLOTHFULNESS  
THE CONTENTS.  
A slothful man is the unprofitable servant, that buryeth his master's talon in the earth making no advantage thereby: a man, that is not employed in good works cannot profit himself: every tree that bringeth forth nothing of good fruit shall be hewn down, and cast into the fire.  
Slothfulness is a faint remissness in the exercise of good works corporal, and spiritual. The slothful man is the unprofitable servant, that buried his Master's money in the earth making nothing of advantage thereby. Mat. 25. he hideth the treasure of divine grace in his bosom, and refuseth to employ it even unto helping himself: if he would put it to increase, though he were naked he might be clothed, though poor he might be made rich, and though he were blind, he might procure eye-salue, that might give him clear sight. Through heaviness, and want of courage, he neglecteth the work of his divine master to his own disadvantage, that is, he refuseth to work with the treasure of divine grace, that leadeth to blessedness: he hath an abhorrence of painful labour, wherefore as 
* Proverb. 24. per agrum hominis pigrì transivi, & ecce totum repleverant uritcae: & operuerant supersiciem eius spinae.  a field, that lies idle unlaboured and unsowen bringeth forth thorns, nettles, and other unprofitable herbs, so the field of his soul in as much, as it is not exercised in good works engendereth evil weeds of wicked vices: and indeed his sole delight is to live at ease without working: 
* Proverb. 6. sicut ostium vertitur in caxdine suo, ita piger in lectulo suo.  he cleaveth to the bolster of his bed, as a door to the hinges, and turneth therein alike, while he entertaineth his thoughts with delight he coveteth earthly, and celestial treasures, but will not work for the getting of either. His loving Master stands at his door, and knocks, Apoc. 3. yet he will not rise to let him in: he is afraid lest a lion stand without laying wait for his blood Proverb. 22. That is, he inventes idle excuses to the excusing of his idleness unwilling to work in the pursuance of his duty: he thinketh to live by desiring, 
* Proverb. 21. desideria occidunt pigrum: tota die concupiscit, & desiderat.  and his desires kill him. The spider all day weaves a web to catch a fly: the cat all night watches to surprise a mouse: the pismire labours all summer to provide meat against winter: in sum all lived beasts take pains respectively in order to the end whereto the supreme providence hath ordained them: notwithstanding man, more unreasonable than beasts with out reason, through sluthfullnes neglecteth to work for the obtaining the inheritance of Heaven, which is the noble end of his creation; the delight he hath in the dream of his vain desires, as cords bind, and as heavy fetters load him, and fille his heart with wickedness: abundance of idleness 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 idleness carried 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 bond him with fetters and put out his eyes jud. 16. nor Solomon was defiled with luxury, and Idolotry as long, as he was busyed in building of the Temple: a vessel when 'tis filled with wine, is not capable to contain more: a man full 
* Aug. non facile capitur tentatione qui bono vacat desiderio.  of godly employments gives no place to the devil, whose entertainment is among such only, as exempt themselves from the exercise of good works, among such as live at 
* S. Bernard est otiosus, inquit, tanquam mollis calcitra, in qua diabol●s quiescit libenter.  ease, and delight in sloghfull idleness, and among those which are unprofitable servants, that put not their Master's excellent talent to increase, and such will be cast into utter darkness; for every tree, that bringeth not forth good fruit shall be hewn down, and put into the fire Mat.   

CHAR. XXXVIJ. OF A MISSIONARY PRIEST.  
THE CONTENTS.  
The honourable end of Priestly mission, and what is required 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 faithful servant rightly ordained, approved, and sent to work in the vineyard of his lord: the dispenser of the Evangelicall word 
(a) Malach. 2. The Priest's lips shall preserve knowledge, and they shall seek the la at his mouth, for he is the Angel of the lord of Hosts.  the mouth of God by which God speaks 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 unto salvation to every sinner, that will be converted to God, whose charity is to save; and the honourable end of his mission is the zeal of souls which God created after his own Image, in respect whereof amongst all divine things 
(b) According to S. Gregory l. 1. in Ezech. hom. 12. there's no sacrifice more agreeable to God, than 2 holy zeal to save souls, which bear the Image of the blessed Trinity: again according to S. Denys l. de caeles. Hier. to cooperate with God in the conversion of sinners, of all divine things is the divinest.  the divinest, as also amongst all facrifices the gratfullest to the divine Majesty consisting in a daily exercise of good works spiritual, and corporal charitablely employed for the salvation of sinners. The Panther by a natural quality breathes forth a pleasant perfume, the sweetness whereof allures beasts of the wood to his sanctuary, and then he kills them: the Priest is the Panther, sinners the wild beasts, the delicious odour of charity the sweet perfume, that enticeth sinners to the Priest's tribunal, the sinkiller: and the property of a Priest is with S. Peter 
* Act. 10. surge Petre, & occide.  to kill unclean beasts. As charity in a missionary is the loadstone, that draws sinners to salvation: so the want thereof is the Remora, that keeps them from it: nor can a golden tongue draw, when the heart is made of iron. Christ the chief missionary Priest sent by his divine Father to be Teacher, and governor of souls, first begun to do well himself, as to the law of charity, and afterward to teach well, as to the way of salvation. Nothing better teaches others to live well, than the well ordered life of the Teacher, who is the guide of others, laudable deeds are more effectual, then fair speeches; 
* Aug. super Ioan doctrina per malos, est palms in sepe, Botrus inter spinas: cautè aliquis colligit vuas inter spinas, ne dum quaerit fructum, laceret manum, & dumb audit bona dicentem imitetur mala facientem.  good say coming from a Teacher, that does ill, are like a goodly bunch of grapes in a hedge of thorns; whoever will attempt gathering them, shall hazard the pricking of his fingers, and tearing his hands: so the hearer of a Teacher, that speaks well, and does ill runs a hazard of imitating evil do, while he hears good say. A Priest does ill when he seeks praise, and glory in order to himself, or looks more to 
* 1. Pet. 5. pascite, qui in vobis est, gregem Dei .... neque turpis lucri gratia, sed voluntariè: indignum est Sacerdote sacram functionem suam quaestui habere.  worldly advantages than his spiritual function, preferring his own gain before the gaining of souls, and while by holy say, and good do he might render himself capable 
(c) According to the Apostle 1. Timoth. 5. Priests, which rule well ought to be had in double honour. Which is meant of such specially, as instruct the unlearned in the mystcries of Christian Religion.  of double honour, and judge of all others, he contracts an incapacity of enjoying either, and makes himself 
* S. Chrys. ad id Mat. 13. super cathedram Moysis. Si bene vixeris omnium Judex eris: si malè vixeris, & bene docueris judex eris tui solius, quia malè vivendo docès Deum quomodo te debet condemnare. Porrò ut ait S. Bernardus, misera Sacerdotum conversatio fit misera dominicae plebis subversio; hinc illae in jeremia lachrymae, quia stultè egerunt pastors, & Dominum non qüaesiverunt, omnis grex meus dispersus est.  judge of himself only, teaching God how to condemn him of unfaithfulness in the pursuance of his charge. Hereby plainly appears, that the charitable zeal to work in the vineyard of our lord, that is, to deliver souls out of error, and sin, is the compass by which a missionary Priest ought to steer the whole course of his life: in consequence whereof he ought not to run after vain sports, and worldly pleasures, which have nothing of relation to the end of his mission, and which indeed prejudice the sacred dignity of his function; neither every thing though indifferent in itself, and whereof the exercise is laudable, as to a secularperson 
(d) According to the Apostle 1. Cor. 6. even things which in themselves are lawful, be not at all times, and to all persons expedient, or profitable: and indeed clamorous hunting in order to Priests was alwaise prohibited, though it be an exercise in itself lawful.  is lawful to him. For example the Church's ordinances 
* Semper fuit prohibita clericis venatio quae fit in saltibus & syluis cum strepitu, & clamore.  forbidden Priests to practise clamorous hunting after hares, does, bucks, stags, which is an honest recreation in order to lay-people; but in Priests 'tis a great scandal to cry, and hollow among the trees of forests, and woods after dogs, 
* joel. 2. pl●rabunt Sacerdotes ministri Dei inter vestibulum, & altar, & dicent, parce Domine, parce populo tuo.  whose office is to weep between the porch, and the altar, and say Spare o lord, spare thy people, and give not their inheritage into reproach, that the lusts of the flesh should rule over them: yet in as much, as Priests exercise charitable works, pour forth prayers, and tears for the conversion of sinners, they be hunters too, not of clean, but of  beasts, namely sins; they be spiritual hunters of souls unto justification of life in the vineyard of our lord, the king of hunters: and never any huntsman made such marvelous leaps in hunting beasts unto destruction, as the son of God made in hunting souls unto salvation; our lord the son of God to save souls leapt from Heaven into the womb of a Virgin; from the Virginal womb like a young Hart came skipping into the world, and leapt by the mountains, and by the little hills of judaea working miracles, by word, and example teaching all men every where the way of God truly. Afterwards he leapt into Mount-caluary, where lift up from the earth, and put on the tree of the Cross gave himself a full propitiation for the sins of all men: from his Cross he leapt into the sepulchre wherein his body remained for three days whilst his soul 
(e) Catholic faith teacheth, that before the Incarnation of the son of God there were receptacles of good souls in the lower parts of the earth, which the Prophet Zachary c. 6. names a lake without water, that is without water springing up unto everlasting life according to the interpretation of Theodoret. S. Cyprian, and other ancient Fathers: yet S. Peter 1. Epis. c. 3. calleth the same receptacles a prison, where the good souls (unto which Christ, at his descending into hell, as to his soul, preached) were detained as prisoners. And Christ preached according to S. Damascene l. 3. de fide ortho. c. 9 as Angels speak one to an other, by mutual communication of thoughts. Again Christ Luc. 16. styleth the said receptacles the bosom of Abram, and all antiquity nameth them Limbus, or Purgatory; and truly the ancient Fathers Irenae: l. 4. c. 19 Nazan. Ora. ad pasch. S. Ambros. de mysterio paschatis attest, that Christ's descending into the lower parts of the earth released many souls, which he found in the bosom of Abram; whereby appears, that there was an other place, or receptacle besides the Heaven of the blessed, and the Hell of the damned. Caluin that he might the rather deny Purgatory, he denied Limbus, and that he might the better deny Limbus he denied, that Christ descended into hell, otherwise then by suffering on his Cross the torments of a damned soul, which, saith Caluin in cap. 26. mat: were so grievous that even words of despair came from him. So impudently this great reformer of religion blasphemed against Christ: but the Catholic Church teacheth that Christ truly, and properly descended into hell, that is, the soul of Christ removed out of his body with its proper presence penetrated the lower receptacles of the earth, where good souls were detained, as pr●sonners, and borough with him from thence such, as were ripe, and fit for the kingdom of Heaven. Lege S. Jgnat. Epis. ad Trallia. Clem. Alex. l. 2. & 6. stromatum. Basil. in Psal. 48.  visited the lower parts of the earth comforting such, as were departed in perfect grace afore his coming thither. From his sepulchre, he leapt again into the world, from whence, after that he had settled a Priestly ministry, that should be of perpetual use in his vineyard (that is, the Church) like a hunter, that gladly rejoices in his obtained prey, went with joy home, leading captivity captive: that is, rendering happy the captivity of just souls detained, as it were, in a prison under ground, and carrying them with him in glorious triumph: for he opened the gates of his Father's Palace, which were ever afore shut against them.  
As clamorous hunting, so covetous playing, 
* Aleae lusus Clericis interdictus à Concilijs, Patribus, Canonibus, & Aristoteles Aleatores latronum, praedonumque societati inserit.  at cards, or dice for money is an exercise unworthy Priests, which ought to seek no other lucre, than the gaining of souls unto jesus-christ, who is their proper treasure, and 
* Sacerdos dicit Christo, tu es, qui restituis haereditatem meam mihi.  heritage, and money betrayed him, sold joseph, and damned judas. 
* Augustinus vocat Theatra cau●as turpitudinis, & publican professiones flagitiorum: & laudantur Massilienses quod sic abhorrebant à spectaculis, ut mimis locum in scaena non conceder●nt.  Again stageplayss, as they be commonly exhibited in our country are inconsistent with Priestly function, for as much as the outward words, and counterfeited Gestures of the players representing reciprocal passages of wicked lovers, tend to carnal wantonness, and uncleanness, and such a a Theatre, Saith S. Chrysostom, is the chair of pestilence, school of incontinency, and shop of luxury, that sets out to sale the lusts of the flesh, however stageplayss are laudable recreations in order to lay-people while they represent, but heroical actions of gallant persons unto imitation, and un godly enterprises of wicked men unto detestation thereof, or while they exhibit delightful fictions without obscenes. Furthermore Missionary Priests must not affect to be counted 
* 2. Timoth. 2. homo militans Deo non se implicet negotijs saecularibus.  statesmen, they being private persons professing a spiritual vocation, which hath not any relation to the temporal affairs of state. The supreme providence hath set bounds to every vocation: 
* Tractent fabrilia fabri, nec sutor ultra crepidam, ut fert vetus pronerbium.  nor ought any man to put his sickle on strange ground. Let Priests manage what is theirs, and Christ's business; and the affairs, which pertain to Caesar, let them leave to Caesar, and the ministers of his Council: yet there are some wanton wits, which like the raging sea transcend their prefixed limits, lifted up above the height of the clouds with an opinion of their own science, fancying to themselves knowledge of all things (though indeed the greatest part of what they know, 
* Sapiens ille Mercurius Trismigistus: maxima ●orum, inquit, quae scimus, est minima pars eorum, quae nescimus.  is the least part of what they know not) and thus wantonly carried away, entangle themselves with public affairs of civil Magistrates before they be called thereto. However Priests ought to know nothing, 
* Apostolus Paulus profitetur se nihil scire praeter jesum Christum, & hunc Crucifixum.  but jesus-christ, and him crucified; and if the supreme providence hath bestowed on one alone a better memory, and wit, then on others contemporary with him, he is to use his abundant abilities according to charity, temperance, and sobriety: for otherwise he shall by his high attempts unhappily verify the old Proverb: much wit, little judgement. Besides great wanton wits are not without a mixture of madness. And truly experience shows that common wealths are unfortunate, when the things named wits manage the affairs thereof; 'tis judgement, not flashes of wit, that makes governements happy.  
FINIS I. BOOK.    

The faults escaped in printing, a courteous Reader will easily correct and pardon.   

THE SECOND BOOK OF HOLY CHARACTERS containing a Miscellany of Theological discourses THAT IS THEOLOGY, Positive, Scholastical, polemical and Moral.  
Built upon the foundation of Scriptures Traditions Councils Fathers.  

CHAR. I. OF SACRIFICE  
THE CONTENTS.  
Proper sacrifice defined: no Priests (Priesthood taken in the proper sense) if proper sacrifice be laid aside: asserting of improper metaphorical sacrifice only, bringeth confusion, and rendereth priestly function common to all alike.  
SAcrifice (taken in a spiritual general sense) is every 
* Aug l 10. de civet. Dei c. 6. ait sacrificium generaliter sumptum esse omne opus, quod agitur, ut sancta soci●tate inbaereamus Deo●  work, that a believer employeth to the end, that he may continue in holy society, and friendship with God. There are 
(a) According to S. Thomas two kinds of sacrifice (taken in the general sense) are offered upon the altar of Christ, whereof one is called devotion in order to God, the other pity, or compassion in order to our neighbour.  two kinds thereof, the one is devotion towards God, comprehending all such actions inward, and outward of the mind, and body; as tend to the honouring, and praising of God: the 
(b) The Apostle Hebrae. 13. exhorteth us to do works of Alms, and charity, saying, that such sacrifices promerite God, that is, procure his grace, and favour, and according to Ecclesiastes cap. 5. Those offer sacrifice, which show mercy.  other is pity, or compassion towards our neighbour including the works of mercy, and justice; to both kinds of spiritual sacrifice the Royal Prophet David exhorteth all God's people of whatsoever condition, or sex, saying, 
* Psal. 15. tibi sacrificabo hostiam laudis. Et psal. 4. sacrificate sacrificium iustiti●.  Offer to God hosts of praises, and sacrifice sacrifices of justice: and according to the Apostle spiri fall sacrificers of these kinds, are 
* 1. Pet. 4. vos autem genus electum, vegale Sacerdotium. Idem habetur Apoc. 5.  kings, and Priests investedwith the honour of royal Preisthood; and indeed devout Christians, in as much, as they daily serve God, and have dominion over their concupiscences declining whatsoever inclineth to sin are kings in a spiritual metaphorical signification, and in as much, as they daily offer themselves a living sacrifice holy, and acceptable unto the divine Majesty, are Priests in a spiritual metaphorical signification, their works so offered being sacrifices in a spiritual metaphorical signification.  
Sacrifice taken in a special, and proper sense, is 
(c) Catholic definition of a sacrifice taken in the proper sense.  an outward oblation of a sensible visible thing, by lawful authority exhibited to God only (not other object intervening) unto destruction, or real change of the thing offered, in recognition of his supreme excellency, and dominion over all creatures. In this Catholic definition of sacrifice are observable seven sundry requisits's necessarily concurring unto the completing of a true proper sacrifice, 1. Oblation: for in every sacrifice (taken in the proper sense) some sensible visible thing is offered to God, and consequently every true proper sacrifice is an oblation, though 
* Secundum S. Thomam omne sacrificium est oblatio, sed non è contra.  every oblation is not a sacrifice in the proper sense: for many things were offered in the old law, namely brass, silver, gold, oil, which were only sacrifices improperly and metaphorically. 2. Outward oblation of a sensible thing: for proper sacrifice is an act of highest worship, called by 
(d) This usage, and practice hath continued warrantable down from the beginning of Christian Religion till these times. Quem penes arbitrium est, & vis, & sorma loquendi.  use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby God is honoured, and worshipped in respect of his supreme excellency: in consequence whereof proper sacrifice is the chiefest kind of adoration, which consisteth of some external thing, signifying the internal esteem, that such, as adore, have of the thing adored. 3. The sensible thing must be permanent; because a proper sacrifice is an exhibition of tribute due to God, as king of Heaven, and earth: but tribute is a permanent during thing, as experience teacheth in the payment of tribute unto temporal Princes, which is not a mere locution, or other action enduring only for a little while; but brass, silver, gold, or some other permanent thing, that is not flitting, as are naked words. 4. Oblation instituted by lawful authority For proper sacrifice (if the will of God and his institution were excluded) is not an act even of moral virtue, having of, and in its self no goodness worthy praise, nor worthiness deserving esteem. For example, in the old law the slaughter, or death of Lamb's sheep, and calves, was not more laudable, than the kill of dogs, wolves, and hogs, nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs, sheep, and calves, excluding the others. Furthermore the death, and passion of Christ (that was the most excellent, and proper sacrifice) considered in itself only, abstracting from the 
(e) According to S. John the Evangelist cap. 10. Christ, after he had declared to the pharisees his power to lay down his life, immediately added, This commandment have I received from my Father.  command, he had from his divine Father to give his life for the redemption of the world, is not an action of virtue, because the death of Christ participated its goodness and worthiness, from the divine command, and his own will; and indeed Abraham's willingness to kill his son Isaac (who was a type of Christ) had been a detestable wickedness, if he had not had God's warrantable authority for it, who is Author of life, and death. 5. Exhibited by a lawful Minister, for every man is not a proper Minister of proper sacrifice, but he only, who is by lawful authority designed, ordained, and consecrated for that special charge, and 
* Hebrae. 5. nec quisquam sumit sibi honorem, sed qui vocatur à Deo tanquam Aaron: sic & Christ is non semetipsum clarificavit, ut Pontisex fieret: sed qui locutus est ad eum: tu es Sacerdos in aeternum secundum ordinem Melchisedech.  no man should take this honour unto himself, but he that is called of God, as was Aaron; neither did Christ take unto himself the office of Highpriest; For he gave it him, that said unto him, thou art a Priest for ever after the order of Melchisedech; And though God declared unto the children of Israel, that if they would hear his voice and keep his Covenant, he would make them 
* Exod. 19 si audieritis vocem meam eritis mihi in Regnum Sacerdotale gens sancta.  a priestly kingdom, and a holy nation: nevertheless they were not all royal Priest's taken in the proper sense, but 
(f) According to S. Hierom. in quaes. Hebraicis, it was a tradition amongst the ancient jew's, that down from No unto Abraham the eldest son of each family was a Priest by divine dispensation; but the family of Aaron was invested with priestly dignity long after the institution of the paschal Lamb Exod. 12. and 28. so that in order to that sacrifice, the ancient privilege granted to the eldest son of the family continued in force.  only such, as descended from Aaron; and both Saul and 
* 2. Paralip. 26. & 4. Reg. 14. Osias lepra punitus.  Osias were severely reprehended, and punishad, for attempting to offer sacrifice, to which they were not specially deputed. If every private man should turn Priest, and minister of proper sacrifice, such unnatural proceeding against the law of God, and nature, would cause as dangerous, and execrable confusion in the spiritual Church-goverment, as in civil State-goverment, if every private man should turn king, affecting to rule, as king; however even such Priest's, as assume to themselves, special, and proper priesthood, and deny special, and proper sacrifice acknowledging spiritual, and metaphorical only, open a door to the said confusion, giving occasion to every private man to count himself as lawful a Priest, as such are, being by baptism designed, and consecrated to offer spiritual sacrifice, and consequently, as to the proper function of a Priest, which is to 
* Hebrae. 5. omnis Sacerdos, & Pontifex institutus, ut offerat dona, & sacrificia.  offer sacrifice, there is no distinction between a private man so baptised, and such Priest's afore mentioned. 6. Exhibited to God only, because the end, and motive of proper sacrifice, which is omnipotency, or supreme dominion, in recognition whereof sacrifice is offered, is found in God only; although the catholic Church 
(g) According to S. Austin c. 20. con. Faustum c. 21. Though Altars were erected in memory, and honour of Martyrs, nevertheless it was not the custom to offer sacrifice to Martyrs, but to the God of Martyrs.  erecteth Altars in memory, and honour of Martyrs, and other blessed Saints, nevertheless she doth not offer sacrifice but to the sole God of both Martyrs, and of other Saints; and no man hath ever thought fitting 
* Augus. l. 10. de civet. cap. 4. quis, inquit, sacrificandum censuit, nisi ei, quem Deum scivit, vel putavit. Et cap. 19 docet daemones ideo velle sibi offerri sacrificia, ut sic pro Dijs habeantur. Vnde Exod. 22. qui unmolat Dijs occidetur, praeterquam Domino soli.  to sacrifice to any, whom he hath not known, believed, or feigned to be a God. 7. No other object intervening: for God alone is the immediate object of proper sacrifice, for as much, as he containeth in himself alone the sole motive thereof. Whereby it plainly followeth, that the oblation of tithe, that is given immediately to the Ministers of God, is not a proper sacrifice, though it be exhibited for God's sake. 8. Unto destruction: in recognition of God's supreme excellency, and power over his creatures: this necessary requisite experience showeth in all the sacrifices of the old law, wherein the sensible thing offered was either killed, if quick, and alive, uꝫt Ox, lamb, calf; or broken, or burnt, if liveless, 
(h) According to Leviticus dry-offerings were either broken, or burnt, and liquid offerings were destroyed by pouring them out, whereby appears, that an unbloody manner of effusion, nothing derogats to the true nature, or essence of a sacrifice.  hard, and dry: or consumed by effusion, if liquid, namely wine, in testimony of God's omnipotency, thereby manifesting him to be Author of life, and death, and consequently to have power to conserve his creatures, as the thing before oblation was conserved, and to destroy his creatures, as the thing destroyed after oblation.   

CHAR. II. OF THE SACRIFICE OF THE EUCHARIST, OR MASS.  
THE CONTENTS.  
The sacrifices of the old law weak unprofitable Element's: Christ the night before his passion instituted, and offered in the room of them all a sacrifice of his body, and blood under the form of bread, and wine according to the Order of Melchisedech, called sacrifice of the Eucharist, sacrifice of the Altar, sacrifice of Mass, which is a perfect commemoration of the bloody sacrifice, Christ offered on the Cross, a propitiation, whereby grace is obtained, and sins remitted, and the public service of every true christian Church down from the Apostles till these times, celebrated in one of the three holy tongues, which be Hebrew, Greek, and Latin. The Apostle 1. Cor. 14. forbiddeth not saying of public, or private prayers in an unknown tongue.  
THe sacrifice of the Eucharist is the special, and proper external sacrifice of the new law instituted, and offered by Christ in his own body, and blood, under the forms of bread, and wine, 
* Hebrae. 7. secundum similitudinem M●lchisedech, sic Apostolus interpretatur secundum ordinem Melchisedech.  after the similitude of Melchisedech his Sacrifice, of whose order Christ was anointed high Priest for ever. The law of Moses, and sacrifices thereof as they had institution, and confirmation of God in respect of Christ only, so they were to continue only, till 
* Luc. 10. l●x & Propheta usque ad Joamnem.  Christ came, that was the 
* Hebrae. 6. lex vetus lata fuit duraxat donec veniret semē promissum.  seed to which the promise was made of a new law, and a new sacrifice unto blessedness, which the law of Moses, and the sacrifices thereof could not effect. The law written in Tables could not make the 
* Aug. lex in tabulis exarata non potuit efficere eam inscriptionem, quae est iustificatio.  inscription, which is justification of life: It 
* Chrysos. l●x erat tantum iubens, & nihil afferebat auxilij.  shown but could not heal the soar of man's soul: And though the old sacrifices conferred 
* Hebrae. 9 exterior, & legalis mundities appellatur iustitia ca●nis, & emundatio carnis.  legal purity on the body: nevertheless they could not give spiritual sanctity to the soul unto salvation. Besides, the commandment, that went afore, that is to say, the old law was peculiar to one people only: namely the jew's; and the sacrifices thereof were but 
(a) According to the Apostle Hebrae. 10. the old law had the shadow of good things only, and not the very Image of the things. Whereby appears that the sacrifices, and Sacraments of Moses were unperfect resemblances, and dark representations of the good things procured by the sacrifice, and Sacraments of the new law, namely general redemption, and sanctifying grace: wherefore S. john cap. 1. saith, that the Law was given by Moses, but grace, and truth came by Jesus-Christ; in consequence of which the new law is called the law of Christ, the law of grace, Christ being the lawmaker, and the Grace-giver.  holy figures of a better oblation, and those polluted through the sins of the Priests, that offered them, in so much that God had no affection for either of both; because 
* Hebrae. 1. Reprobatio quidem fit praecedentis mandati propter infirmitatem eius, & imbecillitatem, promde Christus, ait Io. 13. mandatum nowm do vobis.  of the weakness, and unprofitableness of the sacrifices, and the uncleaness and wickedness of the Priests: wherefore he sent his own son to give a new commandment, that is, the new law of sanctifying grace to the saving both jew, and Gentile, and to institute a new sacrifice of a clean oblation to the exalting his name even among the Gentiles, that being to be celebrated 
(b) Malach. 10. From the rising of the sun even to the going down ●●n every place shall be sacrificing, and a clean oblation shall be offered to my name. In the room of sacrificing beasts, and other creatures, which were not able to purge out the leaven of sin, and likewise often times were polluted through the uncleanness of the Priests, that offered them, God by the mouth of his Prophet promised a daily, clean, and undefilable sacrifice, that should continue in all places of his Church for ever unto celebrating his name. And this is the sacrifice Christ instituted of his own body, and blood under the forms of bread, and wine, according to the interpretation of the ancient Fathers. S. justin the Martyr in dial cum Triphone. S. Cyprian. l. 1. c. 14. adversus judaeos. S. Damas'. l. 4. c. 14. de fide orthodoxa. S. Austin. l. 18. c. 35. de Civit. S. chrysostom in psal. 95 & ora. 2. con. judaeos, and all modern writers that are orthodox: wherefore the Prophecy is fulfilled by the sacrifice of the Altar, which is daily offered in the Catholic Church from the rising of the sun to the going down.  in every place of the world from the rising of the sun to the going down thereof, according to the Prophecy of Malachias, signifying, that God was determined to abolish the said weak, and polluted sacrifices, and substitute in lieu thereof an effectual, and most pure oblation, which is that, Christ the son of God, and man instituted of his body, and blood, and offered at his last supper under the form of bread and wine according to the Order of Melchisedech: and that the Eucharist, as it was instituted, and celebrated was not only a Sacrament, but also a sacrifice, is plainly evidenced out of the words expressing the action, that Christ used in the instituting, and celebrating thereof, for example: 
(c) The three Evangelists S. Matthew, S. Mark, and S. Luke express the words Christ used in the instituting, and celebrating of the Eucharist in the present Tense, for example, IS GIVEN, IS shed, likewise S. Paul, as to Christ's body 1. Cor. 11. is broken. Besides the French, and Latin Bibles of Caluinists have, IS given for you, IS shed for you. But according to the Latin vulgar translation the particles, given, shed, broken, are expressed in the future Tense, namely shall be given: shall be shed: shall be broken. However However whether they be expounded in the present, or future Tense it matters not, since the sense is the same: for although is given, is shed carry the signification of the present Tense: nevertheless the subsequent particles, namely: Do this in remembrance of me (until our lord shall come to judge the quick, and the dead 1. Cor. 11.) imply the future Tense. The Greek Church hath always used the future Tense in their Liturgies (namely S. james. S. Clement. S. Basil. S. chrysostom) to prove that Christ offered the sacrifice of his body, and blood when he was present with his Apostles at his last supper, and indeed Christ himself pave evidence enough of this Catholic assertion, by saying Hic Calix Sanguinis mei. This Cup of my blood. And the Latin Church useth the future Tense, shall be given: shall be shed, to show plainly, that Christ spoke not of his body, and blood only then at his last supper offered, but of the same sacrifice, that was to be offered for the future till he should come again to judge the quick, and the dead.  This is my body, which is given for you Luk 22. which S. Paul expresseth in other term's viz: This is my body, which is broken for you. 1. Cor. 11. This is my blood of the new Testament, which is shed for many Mar: 14. This is my blood the new Testament that is shed for many unto remission of Sins: Math. 26. All which sentences import sacrificing, since they contain the proper words of sacrifice, as it is plainly deducible out of other evident Scripture-testimonies, in consequence whereof the Eucharist instituted, and celebrated by Christ in his last supper is not a Sacrament only, but a sacrifice also. Again the afore said Verbs namely to give, to break to shed, are uttered in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Cross, but in an unbloody also at his last supper. 
(d) S. Luke cap. 22. expresseth the action that Christ used in the institution of the Eucharist (as to his body) under the elements of bread, and wine in these words. This is my body, which is given for you, which S. Paul 1. Cor. 11. delivers thus: This is my body, which is broken for you: and 1. Cor. 10. he saith, The bread, which we break, is it not the participation of the body of our lord? S. chrysostom expounding this sacred Text, demands, why S. Paul added, to the words of the Evangelist, which we break; and answers to his own question, saying: This is done in the Eucharist; and not on the Cross, where no bone of him was broken Io. 19 According to S. chrysostom, as likewise Theodoret, and Occumenius who were versed in the Greek tongue, Christ suffered himself to be broken in the Eucharist (under the form of bread) unto filling of all, which he did not suffer to be done, saith S. chrysostom, on the Cross (unto redeeming of all:) and indeed Calvin in his Commentary upon the 11. Chapter set down noteth, that the particles Is Broken: signify is offered, or is sacrificed, whereby appears that the Apostles intent, and aim was to show that Christ's body was truly broken in the unbloody oblation offered at his last supper, for as much, as the species of the consecrated bread were then truly broken.  Besides as the words of the action which Christ used in instituting, and celebrating the Eucharist, viz: This is my body which is given for you. This is my blood shed for many unto remission of sins do evidently import 
(e) The sacrifice of the eucharist in as much, as it appeaseth God, rendereth him propitious, and procureth divine grace unto remission of sin●, is truly a propitiotary sacrifice taken in the proper sense according to the ancient Father's S. Gyprian. S. Basil, S. chrysostom, S. Ambrose. S. Austin; and the Council of Trent assertes this Catholic doctrine, and addeth withal, The sacrifice of the Eucharist according to Apostolical tradition is not only offeréd for sins, pains, satisfactions; and other necessities, but likewisa for such, as are dead in the state of grace, and not sufficiently purged, as yet.  a propitiatory sacrifice for blood to be shed is to be sacrificed for propitiation, or pardon of sins: so the words of precept which follow (This is my body given for you) namely: do this in remembrance of me: That is, in memory of my death, and passion, do signify a commemorative sacrifice, and consequently plainly demonstrate the Eucharist not to be a Sacrament only, but 
(f) The ancient Fathers S. Cypr. Ep. 63. and Caeci. Orig. in cap. 16. Mat. and others also, compare the sacrifice Christ offered of his body and blood at his last supper, unto the sacrifice of the paschal Lamb, and other sacrifices of the old law whereby appears that the sacrifice Christ offered at his last supper, was a sacrifice taken in the proper sense, wherefore S. Gregor. Nyssen. Ora. 1. de Resur. saith expressly, that Christ in celebrating the eucharist at his last supper sacrificed himself before he was sacrificed upon the Cross.  a sacrified also: For otherwise it would not be a lively, and perfect commemoration, or representation of the sacrifice offered on the Cross, such as Christ requireth Luk. 22. for as a Sacrament cannot be perfectly represented, but by an other Sacrament: 〈◊〉 a sacrifice cannot be lively represented, but by another sacrifice: there is necessarily required similitude, and proportion between the thing, that representeth, and the thing represented: for a man cannot represent an horse, or an horse a man; nor the saying of the Apostle, 1. Cor. 11. (as often as you shall eat of this bread, and drink of this drink, you shall show the death of our Lord) doth infirm the strength of this argument. 
* Patres antiqui in tribus oecumenicis Concilijs, puta, Ephesino, Calcedo. Constantinop. (ut constat ex praefatione Ephesi.) sic interpretati sunt verbae Apostoli quotiescunque manducabitis— mortem Domini annunciabitis.  For the true sense, and meaning thereof is, that the sacrifice of the Eucharist, which is a perfect representation of Christ's death, and Passion suffered on his Cross, must precede the eating of that bread, and drinking of that drink: for Christ's death and Passion was 
(g) S. Austin. l. 13. de Trinit. c. 17 & Epis. 49. quaes. 3. attestes, that it is foretold in the old Testament, that there should be in the law of grace a true, proper outward visible sacrifice: again it is foretold that in the last age of the new Law (that is when Antichrist shall come) the usual sacrifice shall cease, which give evidence enough of the continuance of some one sacrifice in the law of grace till the time of Antichrist. Which cannot be meant of a Metaphorical, and invisible sacrifice, being that kind of unproper sacrifice will not cease in the days of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10.  a proper special sacrifice that cannot be represented perfecttly by a Sacrament, but by a sacrifice wherein destruction must intervene necessarily, either by death, if what is offered by a living thing: or by fraction, if what is offered be a hard, and dry thing, as breard, or by effusion, if what is offered be a liquid thing, as wine, which experience showeth in all the sacrifices of the law of nature, and Moses. And indeed the end, and innate propriety of a proper sacrifice (being an external sensible act of supreme adoration) is, to signify God's omnipotency, as to his power over life, and death: whereas a Sacrament signifieth the sanctifying of such, as believe in, and serve God, which is but the product, or effect of Christ his bloody sacrifice. If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament, it were to be ascribed to the Sacrament of Baptism, whereby, as the Apostle saith Heb. 9 Wear buried with Christ into his death: Nevertheless Baptism doth not represent the death of Christ, but the death, and resurrection of him, that is baptised, Baptism signifying, that he that is baptised doth die, as unto sin, and rise, as unto newness of life: neither is Christ said to die in Baptism, as he is believed to be immolated in the sacrifice of the Eucharist.  
Furthermore, as 
* Sanguine hostiae obsignabatur vetus testamentum, ut post Moysen declarat Apostolus Hebrae. 1.  Moses began, and dedicated the old Testament, law, or Religion in the blood of calves contained in his cup, saying: This is the blood of the Covenant etc. So Christ began, and dedicated the new Testament in his own blood contained in the Chalice of his last supper, saying: This is the Chalice the new Testament in my blood etc. Luc. 22. which the other Euangelist's more plainly express introducing Christ to say: This is my blood of the new Testament, whereby is evidently certain, that Christ's blood in the Chalice shed in an unbloody manner was the blood of sacrifice, and consequently in that sacrifice, which is the sacrifice of the Eucharist consisteth the external Religion, and proper service of the new Testament, as the outward Religion and sovereign worship of God in the old law did consist in the sacrifices thereof, under which it was established Heb. 7. And though Christ hanging on his cross did confirm, and ratify the new Testament, yet he made it only at his last supper, when he said. This is the Chalice the new Testament in my blood: or this is my blood of the new Testament: For then Christ was free, and alive: whereas on his cross he was devested of liberty, and deprived of life, and consequently not in a condition to make it: the making of a Testament being an act of a person free, and alive. Also though Christ's death, and passion was the perfect sacrifice, that 
(h) The Apostle Hebrae. 1. teacheth that Christ By one oblation consummated for ever them, that are sanctified: where by one oblation is meant the sacrifice of the Cross, which the Apostle there calleth sacrifice of consummation; that is of general redemption, and indeed that sacred Text speaks only of the sacrifice of the Cross not mentioning the sacrifice of application, that is the sacrifice of Mass, called the sacrifice of the Altar, or the sacrifice of the Eucharist, whereby the sacrifice of general Redemption called the sacrifice of the Cross, is particularly applied, and offered daily in all places of the Church unto sanctification of life. And indeed to affert, that Christ only once offered himself to God the Father, were a manifest blasphemy, since Scripture Testimonies show evidently sundry oblations Christ made of himself. For example he offered himself in the time of his conception, and during his abode on earth, he made several offerings in order to his own person, for he offered his body his soul, his life, his fasting, his praying, his watching, his sighs, and tears: however the offering of his body in a bloody sacrifice, was made once only.  consummated the general redemption, or remission of all sins whatsoever, as to sufficiency, nevertheless, that bloody sacrifice enduring only for a day of time, could not be the external sacrifice, which the people of the new Testament might have recourse unto, even to the end of the world: and to aver the taking away of such external sacrifice, is to acknowledge the taking away also of external Priesthood, (sacrifice, and Priesthood being correlatives) and consequently the 
* S. Cypria. de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis, & sanguinis Christi auferatur.  abolishing of the new Testament: for if the Priesthood, and sacrifice thereof be disannulled then of necessity must there be an abrogation of the law, that was established under them. Furthermore it is convincingly manifest, that it was an external proper sacrifice, which Christ offered at his last supper: for the one oblation according to the order of Melchisedech, which succeeded 
(i) That one sole sacrifice of Christ's body, and blood succeeded in the room of many sacrifices is a catholic assertion unanimously taught by the ancient Fathers. And S. Aus. l. 8. c. 27 & l. 17. c. 20. de civet. & l. 3. de bap. c. 19 names the sacrifice of Mass, the sacrifice that sufficeth for all sacrifices which were offered in the old law, for as much, as the body of Christ is offered in the room of all those sacrifices.  in the room of all the sacrifices of the old law, was that one, or none was that one: but that one was an external proper sacrifice, and cannot be meant of the sacrifice of the Cross, that being rather after the order of Aaron since it was celebrated in real effusion of blood, then after the similitude of Melchisedech, who offered no bloody oblation. Besides all the necessary requisits unto proper sacrifice are plainly observable in that action, that Christ used in instituting, and celebrating the Eucharist at his last supper. 10. is observable Christ himself, that is a Priest instituted by legal authority, and more solemnly made then all the Priests, that went afore, to wit, with an oath, by him, that said unto him: Our lord hath sworn, and will not repent, thou art a Priest for ever according to the Order of Melchisedech. 2. Outward oblation is observable, which is expressed in the words whereby Christ consecrated his body, and blood, saying: This is my body, which is given for you. 
(k) The Apostle S. Paul. useth the verb, give, in that signification when he mentioneth our redemption procured by the sacrifice of the Cross, for example Gal. 3. ad Tit. 2. likewise holy scripture useth frequently the verb, to shed, for to Sacrifice. Exod. 29. Levit. 1.2.3.  This is my blood of the new Testament, which is shed for you; which are the terms of proper sacrifice, and were outwardly uttered in the last supper. For indeed all the actions performed by Christ in celebrating the Eucharist were outward, actions, namely blessing of the bread, giving thanks to his divine Father, before consecration, and 
* Christus in ultima coena manducavit corpus suum, & bibit sanguinem suum una cum Apostolis, ut post s. Hiero. & alios Patres docet S. Thomas 3. p. q. 81.  eating his own body, and drinking his own blood together with his Apostles after consecration. 3. Oblation of a sensible permanent thing is observable, uꝫt, Christ's body, and blood (which are sensible things) under the form of bread, and wine, which are sensible also. 4. There is observable destruction, or real change in the oblation, to wit, by substantial conversion of the bread into Christ's body, and wine into his blood. Besides by eating and drinking thereof the body, and blood of Christ lose that sacramental being, they had by reproduction under the elements of bread, and wine, which is a real change also. 5. It was an oblation exhibited to God alone: for Christ in celebrating the Eucharist addressed all his speeches to his divine Father: lastly there is observable recognition of divine omnipotency, as is plainly evidenced by the oblation itself, since it succeeded not only in the room of the Pascall lamb: but of all the other sacrifices of the law of Moses and consequently aught to contain in itself the perfect moral signification essential to those sacrifices, which is recognition of divine omnipotency, and representation of the sacrifice of the cross. Nor is it inconvenient for a sacrifice going afore to be a representation, or commemoration of a sacrifice coming after: for all the old sacrifices went before the sacrifice of the cross, which nevertheless they represented: How ever the sacrifice of the cross is only distinct from the sacrifice of the Fucharist, as to the manner of offering, bloodily, or unbloodily: for the head-offerer is the same, Christ, and the thing offered the same also, body and blood of Christ. And albeit, that Christ by one sole bloody oblation, that is, by once offering himself in a bloody manner, consummated the general redemption; nevertheless he did not think fit to make that one general oblation an effectual redemption, or remission of sins without the application thereof: for so he had entailed the kingdom of Heaven upon every sinner, and consequently devested himself of all power to disinherit any for what fault soever. But the applicative perfection, as to a sacrifice, he gave to the unbloody oblation only, which by his own institution, and appointment, is and shall be the external service of the new Testament, and the continual application of his passion unto sanctification; As corporal remedies how perfect, and sufficient soever do no cure upon a sick body, that is to say are not effectual remedies unless they be applied: so Christ his death, and passion though a spiritual remedy superabundantly sufficient to take away all the sins of the world, nevertheless is not an effectual remission of any, till it be applied aright: neither is the preeminent perfection of Christ's death, and passion a jot lessened thereby: application being necessarily requisite to its effect by Christ his own appointment. And prayers which the faithful offer to God one for an other do not prejudice, or diminish any part of the intercession, which Christ himself made for his people while he lived upon earth Io. 17. nor of those, which sitting at the right hand of his divine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit thereof to the effecting of the said faithful their holy desires, especially when prayers are offered by the Bishopps, and Priests of the catholic Church, unto whom God hath committed the 
(l) God, saith the Apostle 2. Cor. 5. Hath given unto us the word of reconciliation, now then are we Ambassadors for Christ, God as it were exhorting by us. Whereby is meant that Christ as man, is the principal Minister unto reconciling of sinners to God, and for, and in the room of Christ in order to the office of reconcilement, the Apostles, and their successors were instituted as his Vicars, namely the Bishops, and Priests of the Catholic Church. Wherefore their absolution from sins by offering sacrifice, and their ministering the Sacraments, aught to be counted as Christ's own absolution, remission, or pardon, being the absolving from, and remitting sins in the room of Christ: in like manner their preaching, and exhorting in stead of Christ, is, as if it were Christ's own preaching and exhorting, the office of Bishops and Priests, being the Vicarship of Christ. So that when the same Apostle saith Hebrae. 8. that Christ only is the Priest of the new law, or Testament, his meaning is, that Christ is the chief Priest, that is the Prince of Priests to whom as to his Ambassadors he hath committed the ministry of reconciliation. In the old law according to the Apostle Hebrae. 7. there was a series of many chief Priests succeeding one an other in that function, for none of all them was of perpetual durance. But in our new law there is but one chief Priest, or Bishop that shall endure for ever, and all other Priests are his Vicar's only, who in his room exercise Priestly function visibly: wherefore Christ is chief Priest for ever, and exerciseth his Priesthood by his substitute Ministers, or Vicars, which execute the office of reconciliation for him, and in his room.  ministry of reconciliation for, and under Christ, who is the high Priest, and chief Minister, according to his humanity, of man's reconcilement to God: the others exercise Christ's vicarshipp only; These pray, and minister sacrifice, and Sacraments in Christ's stead, both unto remission of sins, and the verifying his For ever Priesthood according to the order of Melchisedech; so that Christ is a Priest for ever after the right order, and similitude of Melchisedech, for as much, as he daily doth, and shall to the end of the world offer by the Priests of the new law, as his Vicars, the unbloody sacrifice of his own body, and blood under the form of bread, and wine called by use (which is the arbitrator of words, and language) sacrifice of the Eucharist, sacrifice of the Mass, sacrifice of the Altar. The name Eucharist comes of the Greek: Eucharistia, that signifies thanksgiving: for Christ in celebrating his unbloody oblation the night before his death gave thanks to his divine Father both in general for all the benefits conferred upon all mankind, as in particular also, for that one singular grace, whereby he was empowered, as man, to iustitute so divine a mystery. So that undoubtedly by a special providence the name Eucharist is appropriated to the sacrifice of Christ his body, and blood, to the end, that even the name thereof might excite Priests (who's office, and function it is to ofter that sacrifice) to imitate the thanksgiving, that Christ exhibited in the enterprise of this mystery.  
The name Mass comes of Missa which is latin doubtless, for if it had been an Hebrew word, the use thereof would have remained, and continued among the greek Fathers, as well as of Alleluya, Osanna, Amen, which be Hebrew words; But none of the Greek Fathers use this term Missa, and consequently it is a denomination which the people of the latin Church have imposed to express the sacrifice of Christ his body, and blood, and signifies the same thing, that dimissio in latin: that is to say, dismissing, or sending away; for in the primitive Church it was an ordinary ceremony practised by the Deacon, to cry aloud twice in the Church, during the time of celebrating divine service: Ite Missa est: once in the beginning of the mystery, or sacrifice, wherein the Catecumen were not suffered to be present being Believers unbaptized; signifying thereby, that all such should departed out of the Church; and once again in the end of the said mystery, or sacrifice, intimating thereby the dimissing, or sending away of the faithful baptised. This signification of the name Missa (in English Mass) and this original ground thereof is approved by the uniform judgement of the mayor part of orthodox writers. However the appropriation of the said name, as to signifying the service of the mystery, or sacrifice of Christ's body, and blood, is derivable even from the primitive successors of the Apostles who 
(m) S. Clement that succeeded S. Peter in the supreme government of the Church composed a Missale, and in his writingmentioneth the word Missa, Mass. And S. Denys did not only write of the Ecclesiastical Hierarchy, but of the Mass also. And whereas sectaries do not ascribe that work unto him, it is without warrantable ground: however whosoever was the Author thereof 'tis certain that the Church of God hath approved it, for the first Council of Nice styleth the Author Magnum: which Title he had given unto him afore, and S. John Damascene calleth him Magnum Theologum, à great divine; but all antiquity make mention of the Mass. For example Alexander, that was the fourth Pope after S. Peter. Epis. 1. ad orthodox. And Sixtus, that succeeded him according to S. Damascene in the life of the same Alexander. S. Telesphorus seth forth an ordinance that commanded Priests to say 3. Masses in the feast of Christ's Nativity. S. Soter prohibited all Priests to eat, or drink before they said their Masses. S. Steven the Pope under the persecution of Valerian the Emperor was killed at Mass. S. Felix Ep. 2. ad Episcopos Galliae mentioneth saying of Masses upon the Tombs of Martyrs. S. Hierom. in cap. 11. Proverb. affirms that the souls of the faithful departed, receive comfort, and help by the celebration of Mass, and S. Austin Epis. 49. tom. 2. ad Deo gratias c. 3. teacheth that the sacrifice which Christians now offer, is evidenced both by Evangelicall, and prophetical Scripture: besides this Catholic assertion is taught in sundry Councils, namely in the Nicen. cap. 14. Carth. 2. can. 4. So that it is a manifest weakness in sectaries to deny a doctrine, that all antiquity by unanimous consent plainly assert.  use the name Missa, and the signification thereof: namely S. Dionys. S. Clement. S. eucharist. S. Alexander. S. Sixtus. S. Telesphorus. S. Higinus. S. Soter, S. Fabianus. S. Stephanus. S. Felix. S. Sylvester. S. Damascenus. With whom were contemporary the great lights of the Church S. Basil. S. Gregory Nazianzenus. S. Ambro. S. Chrysost. S. Hieron. S. Epiphan. S. Cyrill. S. August. where unto may be added sundry general Councils, whereof the unquestionable testimonies, and records are enough to evidence the truth of this primative doctrine: so that with great reason it may be much wondered at, how the People of England came to look with so envious an eye upon the Mass, as to count it Idolatry: since the practice thereof is agreeing with the full, and evident Testimonies of all the primitive Fathers. And as to the Realm of England even from the first plantation of Christianity settled therein, Mass constantly continued the sole public worship, or service, that was resorted unto, till the civil power of Parliament in the Reign of Queen Elizabeth put it down: upon what design of avarice, liberty, and ambition, is needless to express: But in the room of the Mass was substituted a new outward service named the book of Common prayer, and set forth in the vulgar tongue; whereas since the first age for 1500. Years not one example can be produced of any Christian kingdom which had not for the common public service of Religion the Mass, and that celebrated in Hebrew, Greek, or Latin: neither were the holy Euangels wrirten in other language than Hebrew, Greek, and Latin, which are the three holy tongues. The Hebrew was sanctified from the beginning of the world: God even then conferring with Adam in the Hebrew tongue, and teaching him the names of each living creature. Gen. 2. Besides all three were sanctified in the death, and Passion of Christ the son of God; the inscription over his Cross (jesus of Nazareth king of the jews) being written in Hebrew, Greek, and Latin letters, and prophesied 
* Septuaginta super psal. 56.57.58. ne disperdas Dauid in tituli inscriptionem.  of long afore. This doctrine does not prejudice what S. Paul writeth 1. Cor. 14 saying, That he that speaketh a strange language edifieth himself; but he that prophesieth edifieth the Church of God. I would that you all speak with tongues, but rather that you prophesied: For it is convincingly evident, that the Apostle neither by these, or any other words of that chapter commandeth the use of the vulgar tongue in the Church service: For so there had been no need of prophesying, that is of interpreting unto edification, exhortation or instruction, which the Apostle expressly enjoineth, saying, That if any man speak a strange tongue, let it be by two, or at the most by three, and that by course, and let one interpret. Besid's it is plain, that S. Paul there treateth of the miraculous gifts, or strange tongues infused both into men, and women in the first beginning of the Church, and not intelligible without the miraculous gift of interpretation also, and consequently he cannot mean the Hebrew, Greek, and Latin tongue, as to the public service of the Church, these being no strange languages inspired by miracle, but the known tongues of the Christian world, and the most proper, and significant to express the divine mysteries, because of the elegancy, emphasy of their words, and sentences, and also of their grammar rules, whereby they are contained within certain bounds, and limits to the clearing of uncertaintyes, and intricacies, unto which other languages are subject in regard of the great similitude of cases, numbers, and tenses, that occasion inextricable doubts; for this respect all the Scriptures of the old, and new Testament were written, and set forth in Hebrew, Greek, and Latin. And S. Paul himself composed his Epistles in Greek, which he directed to the Romans, whose vulgar tongue was latin: Furthermore it is evident, that the Corinthians had their public service in Greek when the Apostle writ unto them, whereby manifestly appeareth, that he meant not of the Church service, which in no place of the world was celebrated, but in Hebrew, Greek or Latin. And though S. Paul says in the aforenamed Chapter; If I pray in a strange tongue my spirit prayeth, but my understanding is without fruit: Nevertheless he does not 
(n) The Apostle 1. Cor. 14. reprehends certain Corinthians endued with the gift of tongues, because they uttered prayers, and Hymns in the private meetings of the faithful of those days, which neither themselves, nor others there present understood, and puffed up with a vain opinion preferred the gift of tongues before all other miraculous gifts, and this is what S. Paul condemneth in the Chapter set down.  mean of private prayers, which the faithful of all fexes, even in this age do devoutly use upon their latin Primers especially: for the private prayers he speaketh of were psalms, hymns, sonnets, revelations inspired by miracle, and uttered in a strange tongue given extraordinarily by miracle also; however without doubt the Apostles intention in the words above mentioned was not to forbid even strange languages, since he expressly says in the same Chapter: Wherefore brethren covet to prophesy, and forbidden not languages; but the true meaning of the aforesaid words is, that if any one shall use a strange tongue in praying, and want the knowledge thereof, though his spirit, heart, and affection prayeth well: nevertheless he is without fruit, as to the understanding, for as much, as the understanding doth not penetrate the things, or mysteries, that the words signify, and this is incident even in this age, to such, as pray in the latin tongue, wherein they are not versed: yea to such also, as be knowing in the grammatical signification of latin words, especially if in praying they use the Psalms of David, because of the tropes, and figures contained therein. For example how many, even of the learned reciting the words of the Psalm 59 (Moab the pot of my hope. Into Edom I will stretch out my thooe; or of the Psalm 67. If ye sleep among the midst of the lots, the wings of a dove covered with silver: rebuke the wild hests of the reed. The congregation of bulls in the kine of the people) do comprehend the sense, and meaning thereof: notwithstanding all this, neither private prayers, which are said, and not understood, nor public prayers, which are heard, and not understood likewise, aught to be contemned, or counted as unprofitable; for whosoever sayeth, or heareth prayers so, if he prayeth, and heareth devoutly, enjoys the fruit, and comfort of a mind 
* S. Damas'. ait oratio est mentis elevatio in Deum. Suppoint autem hac orationis definitio, vel includit rerum decentium petitionem.  elevated to, and fixed in God, wherein lies the consistency of praying, and hearing aright, albeit that his understanding wanteth it's proper fruit, which is to feed of the sense signified by the words: and indeed it happeneth often times, that many good catholic men, and women praying in a language unknown to themselves do merit, and obtain more spiritual advantages of God, than others, that have the understanding of what they utter in praying: especially if they pray with greater humility, piety, fervour, and reverence towards the prayers, for as much, as they be set forth, and approved, as holy, profitable, and acceptable to the divine Majesty by the general practice, and warrantable authority of the holy catholic Church, 
(o) Aug. Epis. 118. cap. 5. any thing that the whole Church practices, and observes through out the world to dispute thereof as though it were not to be done is most insolent madness.  that cannot err in its ordinances. Besid's there is more respect, and devotion had towards a thing, that is not known by the understanding, nor perceived by the senses, if credence be given to the profitableness thereof, then towards any other thing, that is familiar to the understanding, and obvious to the senses; for example all true Christians do most religiously honour the Mystery of the Incarnation, and most devoutly reverence the Sacraments, for as much, as they believe the Incarnation to be the principal, and the Sacraments the instrumental cause of justification unto eternal life. God does not so much look after the 
* Aug. Epis. 102. ad Euodium, non enim quantum intelligas, sed quantum credas, & credendo ames, quaerit Deus! nam saepe fit, ut qui intelligunt, contemnant, qui non intelligunt afficiantur.  accuratnes of knowledge, as to the understanding of the words of holy prayers, Hymns etc. privately, or publicly said, as he does after the credence given thereunto, whereby a believer is excited to love him; for often times it happeneth that such as understand do contemn, when such as are 
* Dixit quidam sanctus Pater. Jlliterati rapiunt Coelum, & nos ubi cum scientia nostra.  unlearned, and know little, or nothing are carried on the wings of a fervent devotion, and zeal to the inward veil of the divine Tabernacle, that is to say, to the Throne of God. For this reason, which is taken out of S. Augustine, it may be probably conjectured, that in the primitive Church the holy Ghost did give sundry Christians gifts to speak in strange tongues, which they understood not, thereby to show to posterity, that no man ought to condemn, as unprofitable the prayers of such as say them in an unknown language, especially they relying on the Church-authority for the profitableness thereof, as also useing attention 
* S. Tho. ponit tres intentiones orationis: unam ad verba, qua orans profert: alteram ad sensum; tertiam ad finam, qui est Deus. Et prima. & secunda aliquando nocent in quantum impediunt devotionem.  as to the end of prayer, which is God only, though they should not have attention as to the words uttered in praying, or as to the sense thereof; the two last attentions being neither the best, nor necessarily required to the consistency of prayer, and some times, do obstruct, and hinder devotion, whereas the fervour, and humility in the unlearned do compence even the want of an exact, and distinct understanding: however it is very expedient, that every believer say our lords prayer in the tongue he knows: for it is not enough to understand confusedly, that the petitions therein contained are good, and profitable: but likewise to know them distinctly. Wherefore sundry constitutions set forth by Synods of Bishops require understanding of words, and sense, as to our lords prayer.   

CHAR. III. OF MELCHISEDECH  
THE CONTENTS.  
Melchisedech a type of Christ: by divine dispensation invested in holy Priesthood: offered a proper sacrifice of thanksgiving in bread, and wine: Melchisedech's sacrifice figured the sacrifice Christ offered of his body, and blood under the elements of bread, and wine: Christ's unbloody sacrifice fulfilled the figurative of Melchisedech: Those which deny, that Christ appointed Priests, as his Vicars to offer in his room daily sacrifice of his body, and blood under the forms of bread, and wine, of necessity destroy his everlasting Priesthood according to the order of Melchisedech: the practice of Priestly blessing.  
MElchisedech was king of 
* Fuit salem urbs terrae Chananaeae (ut constat ex historia Genesis) quae fuit filijs Israel à Deo promissa, & iam dicta judaea Palestina, seu terra sanctae.  salem, that it, by interpretation, of justice, and Peace: 
(a) According to holy scriptures Melchisedech was a Priest, priesthood taken in the proper sense, for he is called the Priest of God most high. Gen. 1. and Hebrae. 7. and this catholic assertion the ancient Fathers have unanimously taught, as likewise Philo judae. l. de Abraham.  a Priest of God most high, counted without Father, and mother, without kindred, without beginning of days, or end of life, the holy Scriptures no where making mention of his genealogic. He met the great Patriarch Abraham as be returned from the slaughter of the kings, brought forth bread, and wine, which he 
(b) All the ancient Fathers that flourished in the years 100.200.300.400. namely S. Irenaeus, S. Hippolytus, S. Chrysostomus, S. Ambrose, S. Hierom, S. Austin etc. teach that Melchisedech offered a sacrifice of bread, and wine: and S. Cyprian Epis. 63. ad Caecil. saith expressly, that Melchisedech Priest of God most high made an offering of bread and wine; and in an other place he calleth the sacrifice of Melchisedech the Image of Christ's sacrifice (offered under the forms of bread, and wine) so that according to S. Cyprian, Melchisedech said Mass figuratively, his sacrifice being a Type, or figure of the sacrifice of the Eucharist: and doubtless Melchisedech brought forth bread, and wine with an intent to offer a sacrifice of thanksgiving for the great victory Abraham had won, and not precisely to refresh the soldiers, who needed no meat having refreshed themselves afore. Gen, 14. However 'tis probable, that Melchisedech did distribute amongst the soldiers of Abraham the bread, and wine, which he had consecrated, in representation of the sacrifice Christ offered at his last supper, wherein he consecrated bread, and wine, and after gave them to his Apostles: and indeed Clemens. Alexand. l. 4. stroma. Calleth the meat Melchisedech distributed sanctified nourishment: and S. Epipha. ser. 55. affirms, that Melchisedech gave to Abraham, and his soldiers consecrated bread, and wine.  offered in sacrifice to give thanks, to him, whose Priest he was for the obtained victory: and afterward blessed him, which shows his excellency above Abraham (who was a Priest also) and consequently above Levi, and all the Priests of the old law, that came out of the loins of Abraham. 
(c) S. Paul Hebrae. 7. saith, that without all contradiction the less is blessed of the better, signifying thereby that Melchisedech, was a greater Priest than Abraham, whom he blessed; moreover the Scripture Text teacheth that to bless after a sacred manner is proper to Priestly function, in consequence of which without all contradiction a Priest is greater in dignity then any temporal Prince, that wanteth authority to give sacred benediction. As Melchisedech blessed Abraham so Priests num. 6. were commanded to bless the people, and Christ Mark 10. blessed young children, and his Disciples. Luk 24. and after the same manner the Bishops, and Priests of the catholic Church bless lay-people, and other creatures, namely Agnus Dei, bead's, Crosses, medals, candles, Ashes, Palms, Bells, new ships etc. all which creatures are sanctified by the word of God, and prayer, for so the Church blesseth all such things by express invocation of God alwaise using this preface. Adiutorium nostrum in nomine Domini. Our help is in the name of our lord, and so beseecheth God to bless, consecrate, and sanctify his creatures in virtue of his passion, and death suffered on the Cross, that so they may be delivered from the power of Satan, and become beneficial to men, and the Church concludes all benedictions, Per Christum Dominum nostrum.  For it is the prerogative of the greatest Priest to bless the lesser: besid's Abraham gave him tithe, which doth evidence the others exceeding dignity: yet in these excellencies, Melchisedech was a type only of Christ in whom the real verity was contained. Melchisedech as king of justice, and peace (by interpretation) was but a shadow of Christ, who was, and is actually, and indeed king, and Author of both, for he came into the world 
* Zachar. 9 Ecce Rex tuus venit iustus, & Saluator.  a just and peaceable king, that 
* 1. Cor. 1. qui factus est nobis iustitia, sanctificatio, & redemptio.  justified and reconciled man to God, and his Angels. Melchisedech as Priest of God, that offered a sacrifice of bread, and wine, was a figure of Christ the son of God, who being anointed Priest by the holy ghost offered 
(d) S. Austin in psal. 33. saith that Christ instituted a sacrifice of his body and blood according to the Order of Melchisedech, that is under the forms of bread and wine And l. 6. de civet c. 22. speaking of Melchisedech's sacrifice, therein, saith he, first appeared the sacrifice, which Christians offer to God, and thereby is fulfilled the prophetical saying: Thou art a Priest according to the Order of Melchisedech.  a sacrifice of his own body, and blood under the forms of bread, and wine at his last supper. Melchisedech as Priest without beginning of days, or end of life, signifieth the continuance of Christ his Priesthood for ever, in as much, as Priests instituted by, and substituted under Christ as his proper Vicars, shall continually offer to the end of the world the unbloody sacrifice, that Christ himself celebrated in his last supper: neither can any man in reason deny, but that Christ even then offered an unbloody sacrifice; for that were to aver, that Christ did not fulfil the figurative sacrifice of Melchisedech, and consequently, that he was no Priest according to his order, or similitude, since it cannot be proved, that Christ at any other time did offer a sacrifice under the forms of bread, and wine wherein consists the similitude of Melchisedeches sacrifice; Again to deny, that Christ instituted, and appointed Priest's as his substitutes to offer even to the end of the world the sacrifice, that himself celebrated at his last supper, were to deny Christ to be a Priest for ever, there being no other means to establish his eternal Priesthood, then by the sacrifice of Priest's instituted by, and substituted under him, Priesthood being but a power or faculty 
* Hebrae. 5. omnis Sacerdos, & Pontisex est institutus, ut offerat dona, & sacrificia.  to offer sacrifice, which Christ sitting at the right hand of his divine Father cannot do in his own person, sacrifice taken in the proper sense for an outward visible act of supreme worship, as of necessity it must be taken: whereby plainly followeth, that whosoever does take away Christ his power to sacrifice, does destroy his Priesthood also, or render it unprofitable, and useless: and to allow Christ improper, spiritual, and metaphorical sacrifice only, is not enough to make good his Priesthood, as to the order of Melchisedech, who offered outward sensible sacrifice of bread, and wine. Neither can Christ in respect of spiritual sacrifice only, be counted more a Priest, than every faithful man, or woman, that offereth to God contrition of a penitent heart, which is an insensible spiritual sacrifice, Psalmo 50. Furthermore Melchisedech in meeting Abraham, as he returned from the victory over the kings, and blessing him, is a mysterious representation of Christ, who meeteth, and blesseth his faithful servants returning to their Country of Paradise (whence their first parent Adam was ejected) with the spoils of the devil, that ejected him; lastly Melchisedeck in taking 
(e) Abraham paid Tithes to Melchisedech as a duty, or homage, and not for his own person only, but even for Levi then unborn, and consequently for the whole Priesthood of Leui's stock acknowledging thereby Melchisedech to be Priest, and his superior, and of all the levitical order. payment of tithes is a natural duty which is done to Priests, that thereby they may receive both honour, and livelihood. jacob vowed to pay tithes Gen 28. Moses appointed them. Levit. 27. num. 18. and the ancient Fathers prove them to be due to the Church Pastors. Namely S. Cyprian Epis. 66. S. Hierom. Epis. 1, 7. S. Austin ser. 1 ●● de Tempore.  tithe of Abraham, is a type of Christ also, who can in equity exact, as tithe, service and obedience of all reasonable creatures, whom he hath delivered out of captivity by the merit of his death, and passion.   

CHAR. IU. OF SACRAMENTS  
THE CONTENTS.  
The Sacraments of the new law by divine institution are enabled to produce inward grace unto justification of life (ex opere operato) that is, through their own outward sensible working. They be sovereign remedies against all kinds of spiritual infirmities: the Catholic Church the shop, that keepeth the medicinal Sacraments: Christ the divine Apothecary: no sinner ought to despair of salvation, while he abideth in a shop of saving remedies, which is the catholic Church.  
SAcraments (taken in a large general sense) be outward visible ceremonies employed in corporal creatures, or elements, whereby men, as birds of one feather, flock together and 
* Aug. l. 9 Con. Faustum cap 11. in nulla, inquit, religione homines colligantur inter se sine consortio Sacramentorun, id est, sine aliquibus caer●monijs sensibilibus. Et S. Chrysos. hom. 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus, quia constamus anima, & corpore: si vero essemus incorporei, incorporea et●am dedisset dona, id est, Sacramenta.  unite in the profession of some one Religion true, or false: the worship of a thing that is indeed, or counted a God depending necessarily thereof. Pagans worshipped the sensible elements 
(a) Through human weakness, and the crafty dealing of the Devil certain people have been brought to that height of madness, as to think, and worship for Gods, and goddesses the four elements, namely, fire, air, water, and earth, as likewise other parts of the vniuers, especially such, as conduced to the generation of any thing. From hence the vital spirit was called the God jupiter, fire the God Vulcan, air the goddess Pallas, and the earth the goddess Ceres.  of their ceremonies, ascribing a divinity even to the meanest creatures. jews worshipped the true God under corporal creatures, wherein they used their ceremonies: but the multitude thereof being numerous, difficult, and grievous made their Religion a yoke of bondage. The society of christian people are delivered from the Pagans Idolatry, and the jew's servitude being called unto the liberty wherewith Christ hath made them free to serve, and worship one true God under 
* Aug. l. 38. c. 9.ae doc. Chris. & l. 19 con. Faus. cap. 13. Sacramenta, inquit, mutata sunt; facta sunt faciliora, pauciora, salubriorae.  a few ceremonies most proper for an agreeable exercise both of body, and soul, being sensible things most clean in reference to the body, and most precious in order to the soul: to wit, seven Sacraments 
(b) The decree of Pope Eugenius set down in the end of the Council of Florence asserteth seven Sacraments, which catholic assertion the Council of Trent hath defined sess. 7. can. 10. and Caluin l. 4. instit. c. 19 confesseth, that the opinion of seven Sacraments is grounded in antiquity, and was universally approved.  mysteriously figured in the seven pillars wisdom hewed out in the building of her house Proverb. 1. that is, which Christ the eternal wisdom hewed 
(c) According to S. John the Evangelist cap. 19 When the soldiers see, that Jesus was dead, one of them with a spear pierced his side, and fortwith came there out blood and water. whereby are signified mystically all the Sacraments, though two especially: namely Baptism, which openeth the door unto, and the eucharist, which is the end of all the other Sacraments: wherefore S. Austin, c. 120. in joan. infers, that the Sacraments of the new law, came from the side of Christ.  out of his side in the erecting of his Church. Also mysteriously represented in naaman's washing himself seven times in jordan: and in the five breads and two fishes wherewith Christ fed, and satisfied many Thousands: and taken in the strict proper sense they be outward visible signs, or rites of inward invisible sanctity, and 
(d) The Council of Trent casts an Anathema upon those, which shall assert that the Sacraments of the new law do not contain the grace, which they signify, or that they be not effectual instruments Ex opere operato (through their own working) of the same grace. This Catholic assertion is conform to the doctrine of the ancient Fathers in the first Council of Nice, which speaking of Baptism say. Aquam vides, considera vi●ti●tem Dei in aqua absconditam. Thou beholdest water, consider the virtue of God, that lies hid in the water. Wherefore the new Teachers of these days impiously assert, that outward works, as are the Sacraments, exercise no efficiency in the production of sanctifying grace. But this their heretical assertion Luther taught l. de captivit. Babylon.  effectual instruments thereof by divine dispensation; As God did enable the earth in its creation to bring forth corporal fruits to the nourishment of the body: so he did enable the Sacraments in their institution to bring forth spiritual fruits to the refection of the soul: and indeed 'tis mad ignorance, or extreme madness to think that God is sufficient to give effectual virtue 
* Chrys. hom. 24. in illud Jo. 3. nisi quis renatus fuerit. Docet, quod quemadmodum terra accepit à De● virtutem producendi fructus: ita aqua in institutione baptismi accepit virtutem faciendi regenerationem spiritual●●●.  to vnliued seed unto producing living bodies in corporal generation, and unsufficient to infuse effectual force into Sacraments unto sanctifying souls in spiritual regeneration: that is to say, to exercise efficiency in the production of justifying grace, and truly when Christ instructed Nicodemus of the necessity of the Sacrament of Baptism. Io. 3. saying, That except a man be borne again of water, and the holy ghost, he cannot enter into the kingdom of Heaven, undoubtedly he did attribute the same kind of causality unto water, as unto the holy Ghost which the particle (and showeth clearly since it joins both causes together: and though an instrument in working be subordinat to the principal cause, in virtue whereof it worketh: nevertheless there is but one kind of causality in both. Wherefore since real causality, or efficiency is of necessity due to the holy ghost, the same with subordination is belonging to the outward element of water in Baptism: whereby is convincingly proved, that Baptism is not (and consequently 
* Si Sacramenta à Christo instituta essent 7. duntaxat symbola quaedam externa, quibus salus per Christū accepta velut sigillis obsignetur, & confirmetur, non dixisset Christus Io. 3. ●isi quis renatus fuerit ex aqua & Spirit● sancto. N●c Apostolus dixisset mundans cum lavacro aquae in verbo vita Eph. 5. nam istae particulae, non nud●m sonant obsignationem salutis acceptae, sed causalitatem, unde S. Grego. Niss. Ora. Catech. c. 33. extremae, inquit, dementiae est, & ignorantiae animi tribuentis Deo tantam vim semini in generatione hominis, existimare eum esse imbecillem, ut hoc idem tribuatur aqua ad iustificandum suscipientem Baptismum.  other Sacraments neither) a naked sign only to stir up, or excite to an act of faith, or a mere signet to seal the divine promises; for the outward element of water is an effectual instrumental cause of inward sanctity Ex opere operato, that is, doth with its own outward visible action, enabled by divine institution, produce inward grace unto sanctification of life in such, as receive the Sacrament of Baptism aright. Besides if sacramental water were but a mere sign of justifying grace Christ Io. 3. had spoken as improperly, (saying: except that a man be born again of water etc.) as if a man should say to his friend, that is a thirst, except that you drink of the Iuy bush, you cannot quench your thirst; for as sacramental water according to the contrary opinion is a naked sign of grace only: so an Iuy bush, is a naked, or a sign only of wine; or other drink ready for sale; whereby is plainly evident, that Sacraments even as outward works do exercise efficiency in the production of sanctifying grace. Yet as the water of the pool named in the holy scripture Probatica Piscina did not cure corporal diseases by an innate quality proper to the water itself: but through the motion of an Angel, that went down at a certain season; and stirred it: so the Sacraments do not heal spiritual infirmities, that is, sins, but by a special extraordinary virtue, which they receive from the holy ghost, or Christ, who to that purpose did institute all of them. Christ the son of God is our great Physician, and Apothecary also; the catholic Church his shop: the Sacraments placed therein the pots, boxes, vesells, that contain, and preserve the heavenly medicines, which Christ brought with him into the world, and the sundry sacramental graces divinely prepared unto effectual healing of all spiritual wounds are the said heavenly remedies; wherefore it is a most extreme advantage to be lodged in the bosom of the catholic Curch, wherein be present sovereign remedies against all manner of spiritual discases; no man how sick, or wounded soever can despair of his health while he continueth in the shop of the divine Apothecary, that is furnished with medicines which cannot miss in the cure of any infirmity, if applied aright thereunto: As a tree planted by the water's side vows not corporal nourishment to preserve it alive: so such, as abide in the catholic Church want not spiritual help's whereby to nourish them unto eternal life, which be the Sacraments, that Christ hath left to his Church, as certain preservatives against the poison of sin.   

CHAR. V OF CHURCH-CEREMONIES.  
THE CONTENTS.  
Public church-service requireth outward acts of Religion, namely ceremonies: holy ceremonies set forth the majesty of God, stir up attention, move reverence, beget devotion. Ceremonies pertaining to the sacrifices of Mass. Answer to an objection against Church-ceremonies drawn from Christ's conference with the Samaritan woman joan. 4. The beginning of Schisms: Heretics, and Schismatics adore not in spirit, and truth: holy ceremonies warrantable without express authority of scripture.  
CHurch-ceremonies are outward sensible Rites of christian religion: yet are but the 
(a) An Ecclesiastical ceremony is an outward secundary act of Religion, that answer's to the inward first act thereof, which is to will, or desire due exhibition of honour, and worship unto Gods and it comprehends Sacraments, sacrifice (which is supreme outward worship unto professing God's omnipotency) Sacramental's, namely Churches, Altars, Chalices, Priestly ornaments, bowing, kneeling, holy water, the sign of the Cross etc.  secundary acts thereof; for the first is an insensible desire to advance the worship due unto God, which Church ceremonies do execute only. As civil ceremonies used in the consecration of temporal Princes (they be inoyld, invested with royal robes, presented with Sceptres, crowned with Diadems, and beset round with armed guards) do demonstrate their eminent charge, and dignity above the people, which they rule over: so Religious ceremonies employed in the exhibition of divine worship do set forth the majesty of God, and his supreme dominion over all creatures; besides they stir up attention, move reverence, beget denotion, and conduce unto the understanding of supernatural mysteries, which they imprint also in the memory of the faithful. As pictures: so Church-ceremonies are the books of the unlearned. All the visible Rites employed in and about the sacrifice of the Mass tend unto instruction, and 
* Hoc facite in mean commemorationem, id est in memoriam passionis, & mortis meae. Et 1. Pet. 4. Christo passo in carne, & vos eadem cogitatione armemini. Vnde ait S. Bernardus passio Christi, est ultimum resugium contra omnes illicitas voluptates, visa, inquit, Christi passione, quis tam deliciosus, qui non abstineat, & quis tam iracundus ut non doleat, & quis tam malitiosus, quem non poeniteat: & S. Augustinus, nullum est, ait remedium salubrius, quam iugiter cogitare de passion● Christi.  full commemoration of Christ his death, and passion in compliance with his own command, as it is plainly observable in the garments wherewith the Priest is invested during the time of sacrifice: as likewise in the Altar, and ornament's thereof; for example 10. The Amice, in as much, as it is a linen cloth, which the Priest pulls over his face, and fasten's in his neck, doth signify the rag of linen, wherewith the jews blindfolded Christ in mockery, when they smote, and buffited him, (saying Prophecy to us o Christ, who is he that smote thee Mat. 20.20. The Priests Albe (that is a white linen garment) doth represent the raiment, in which Herod invested Christ after that he had despised, and mocked him Luc. 23.30. The maniple, that the Priest weareth on his left arm, and the stole, that hangeth about his neck do figure the cords, and fetters with which the officers of the jews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas, from Caiphas to Pilate, from Pilat to Herod, and from Herod to Pilate again. 40. The Chasuble (that is the uppermost vestment) doth express the purple garment the soldiers put on Christ. Mar. 25. and the heavy cross also, that Christ carried on his shoulders to mount Caluary. 50. The Priests 
(b) Tonsure, that is a round crown made in the heads of Clergymen, is an ancient ceremony: and according to S. Bede l. 5. 〈◊〉. S. Peter wore it in remembrance of the crown of thorns wherewith Christ's head was crowned; again S. Anicetus, that was Chief Church-governour in the first 200. years in a certain Epistle to the Bishops of France commanded all Priests to cut their hair, to the end they might not appear delicate, and effeminate like secular men, that wear long hair for ornament sake.  Tonsure (that is to say the crown of his head shaved in fashion of a round circle) doth show the crown of thorns, which the soldiers plaited, and put about the sacred head of Christ. Mar. 25.60. The sundry crosses, that the Priest makes over the host, and chalice before, and after consecration are mystical representations of the many grievous torments, which Christ endured in pursuance of the general redemption. 70. The elevation of the host, and chalice doth figure the lifting up of Christ on the cross; and in as much, as that ceremony is exhibited a part, or severally it declares the separation of Christ's soul from his body, and his blood from his veins. 80. The division of the host into three distinct parts doth show the three substances in Christ uꝫt the divine of his person, the spiritual of his soul, and the material of his body: and whereas one of the said parts is put into the chalice, and as it were buried therein, thereby is signified Christ's body in the sepulchre: likewise the mingling thereof with the blood demonstrates, that the divine personality was never separated neither from his soul in his descent into Hell, nor from his body lying in the sepulchre. 90. The Priest's 
(c) According to the Decrees of Ancient Councils a Priest ought not to departed from the Altar before he give his benediction; again the people were bound to remain in the Church till the Priest had blest them, and indeed priestly benediction was ever practised. In the law of nature, Melchisedech blessed Abraham; in the written law, Moses, and Aaron blessed the people of Israel, and in the law of grace Christ blessed his Disciples.  benediction given in the end of the sacrifice of Mass relates unto the peculiar recommendation, whereby Christ: did recommend his Church at the rendering of his soul into the hands of his divine Father. 10. The Altar representes Mount-Caluary, and signifies the cross therein erected, on which Christ offering as on an Altar a sacrifice of his own body, and blood, consummated for ever those, that are sanctified Heb. 10. And truly as the name of smoke puts us in mind of fire, because of the necessary mutual relation to each other: for smoke of necessity comes from fire, that is the cause thereof: so the name of an Altar doth relate unto sacrifice necessarily, this being included even in the definition of an Altar taken in the proper sense for a real Altar to sacrifice on: And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body, and so meant by the Apostle 
(d) The Apostle by saying Hebraes. 13. that (We have an Altar whereof they have no authority to eat, which serve in the Tabernacle) meant an Altar taken in the proper sense, that is, an Altar, on which is offered the sacrifice of Christ's body, and blood according to the interpretation of the Ancient Fathers S. Greg. Nazian. in ora. desorore Gorgonia. S. Chrysostom demons. an Christus sit Deus. S. Austin Epis. 86. de civet. l. 8. Confess. c. 27. Theophy. in 23. Mat. and of the sacrifice of this Altar, those cannot eat which serve in the Tabernacle, that is, which follow the rites, and custom of the ancient jews, nor those which believe not in the sacrifice of Christ's body, and blood. But this holy Altar, si sometimes called Mensa Dominica. The Table of our lord, because of the heavenly meat, our lords real body, and blood which is eaten, and drunk there: and indeed Mensa, Table, according to holy scripture often signifies an Altar, namely, Isa. 65. Malach. 1. likewise S. Austin ser. 103. de diversis, discoursing of S. Cyprian's Table, so called in order to his holy Relics, which were put under the Table, or Altar erected in the same place, where S. Cyprian had suffered Martyrdom. In the same place, saith S. Austin, a Table, though erected to God, nevertheless was named S. Cyprians Table, not because S. Cyprian had feasted there, but in regard he had been sacrificed there, and through his Martyrdom procured that Table, not that he might feed, or be fed at it, but that upon it sacrifice might be offered unto God, to whom himself had been made an oblation.  Haebr. 13. saying We have an Altar whereof such have no authority to eat, as serve the Tabernacle: and for as much, as Christ's body is spiritual meat, and his blood spiritual drink, it is named also our lords Table. 1. Cor. 10 you cannot (says the Apostle) be partakers of our lords Table, and the table of devils, that is to say, such as are not members of Christ's Church have no right to the mystical meat, and drink, which is the real body, and blood of Christ. 11. The corporal, and linen clothes that cover the Altar do signify the linen cloth, that wrapped the sacred Body of Christ, when he was laid in the sepulchre Io. 19  
Furthermore, besides the many religious visible ceremonies God commanded to be employed in exhibition of divine worship during the continuance of the old law Exod. 29. Christ Author of the new law instituted sundry ceremonies, and rites, which be of necessity: namely washing with water in Baptism, imposition of hands, and anointing with consecrated oil in the Sacrament of Order etc. Yea Christ himself practised visible ceremonies for he fell on his face, and prayed. Io. 26. lift up his eyes, and prayed Io. 11. lift up his hands, and blessed Luc. 24. Besides when he found in the Temple (which is a sensible ceremony too, deputed unto divine worship) those, that sold oxen, sheep, and doves etc. Io. 20. he was offended to see his Father's house made an house of merchandise. Hereby is evidently plain, that Christ, when in his conference with the Samaritan Woman Io. 4. said the hour cometh, and now is, when the true adorers shall adore the Father in spirit, and truth, he did not mean, that he was come to take away sacrifice, Sacraments, prayers, Churches, and all other sensible ceremonies practised in the service of the new law: but for as much, as the cited Text is often times alleged by ancient, and modern sectaries especially against all visible rites of christian religion, it will conduce greatly to undeceiving the deceived in the sense, and meaning thereof, if they consider duly, that the Samaritans were Schismatics; as Luther, and Zuinglius (religious men both, and Priests) illegally, and sacrilegiously married against the holy Canons, and vowed chastity, went out from the catholic Church, in the time of Henry the eight king of England, and began a schism in Germany: likewise as Ballev, Peter Martyr, Martin Bucher etc. Apostat-wedded-priests also, in the reign of Edward the sixth a child, began the schism in England (countenanced and supported by Bishop Cranmer specially) to which Henry the eight king Edward's Father had opened a door only; so a certain Priest of the jews called Mansses to retain, and enjoy an unlawful wife fell from the society of the faithful jews at Jerusalem, and broached schism in Samaria; Besides as Luther and those other afore mentioned to establish their schisms leapt 
* joseph l. 11. Antiquit. cap. 8. est proprium, inquit, Haereticis, & Schismaticis transilire capita antiquarum Ecclesiarum, ut suam reddant Religionem antiquissimam.  over the heads of all christian Churches then, and for many ages before established, pretending, that these were not agreeing with Christ, and his Apostles in the essentials of doctrine, worship, and government; and in consequence thereof made reformation the disguised end of their leap: in like manner Manasses to render his schism plausible, and taking with that people he leapt over the Prophet Moses to jacob the Patriarch, and over the Temple in jerusalem to the Temple of the Samaritans in Mount Garizim, tying thereto the sacrifice of the jews religion, upon pretence, that the said Patriarch jacob had therein adored long before the Temple of Solomon was built, or the law given; to obtain superiority in his schism he gave the preeminence in church-service to the place wherein he began it. This was the true cause, that moved the faithful jews to abstain from the company and conversation of the Samaritans, who maintained their adoring in Garizim to be more ancient, than the worship of the jews in jerusalem. In regard of this contention about the Temple in jerusalem, and the Temple in Garizim, the Samaritan woman conceiving Christ to be some Prophet (for as much as he had revealed unto her the secret passages of her whole life) propounded unto him a Theological question touching the afore said controversy, on design to be informed to which of the two, public 
(e) According to holy scriptures by public solemn adoration is meant proper sacrifice namely Joan. 12. and There were certain Gentiles amongst them, that came up to adore at the feast. And Act. 8. the Euneuch came up to adore in Jerusalem, in both these scripture-places by adoration, which was public, and solemn is understood proper sacrifice, that was offered only in jerusalem; but all other adorations outward, and inward, might be used in any whatsoever place besid's jerusalem.  adoration, or sacrifice was tied, and confined, saying: Our Fathers adored in this mountain, and ye say, that in jerusalem is the place where men ought to adore; that is to offer sacrifice to which Christ replying 
(f) The jews, and Samaritans contended about the place of sacrifice, and for as much, as both of them were in fault, therefore Christ formed his answer in order to both. Although the jews sacrifice was the true sacrifice, nevertheless it was unprofitable; being not able to procure sanctifying grace: but the Samaritans sacrifice was erroneous, for they were schismatics, and adored, that is, offered sacrifice, where God would not have had them, that is, they offered sacrifice out of God's Temple in jerusalem, and therefore Christ said to the Samaritan woman Ye adore what ye know not.  said: woman, believe me, the hour cometh, when ye shall neither in this mountain, nor at jerusalem adore the Father etc. Whereby he for'told her, that the adoration, or sacrifice, as to both the Temples should shortly cease, and be disannulled, and that the true sacrifice (suddenly to be instituted in room thereof) should not be tied to one place, or nation, but should be offered in all the parts of the world according to the Prophecy of Malachias cap. 10. and instructed her with all concerning this new sacrifice, signifying, that is should not be a gross, and carnal adoration exhibited in, and by the flesh, and blood of goats, sheep, oxen &c. as afore; but that it should be a clean adoration, or sacrifice containing in itself spirit, grace, and life, which the others wanted, yea that it should be the verity itself, whereof all former sacrifices were shadows, and figures only: wherefore Christ told her, that the new adorers should adore the Father in spirit, that is to lay, should offer to God a sacrifice giving grace, and life. Christ did not inculcate adoration of God in spirit to condemn adoration under whatsoever sensible rites, and ceremonies: but to exclude the carnal adoration, or sacrifice of the jews that wanted spirit to give life to the soul: In like manner Christ did intimate adoration of God in verity to condemn the erroneous worship of the Samaritans, who albeit they did adore the true God of Israel, nevertheless being Schismatics they did not adore him in verity, because they adored him out of the communion, and unity of the faithful jews, and in the mountain of Garizim, where God would not be adored by sacrifice, this being confined to the Temple at jerusalem. Whereby followeth evidently, that such, as worship, or adore God otherwise then he will himself be worshipped, or adored, do not worship, or adore him in verity, or Truth. Since God will be adored in one sole Church founded on the merits of Christ, all Schismatics, and Heretics, that abandon the communion, and unity thereof, do not adore God in verity unto salvation, however they may flatter themselves with their mountain of Garizim, that is, with their own fancied worship founded on the mountain of pride: wherefore to such worshippers may be said, both according to reason, and equity: you adore what you know not: for salvation is of one Church: and such only do pray, worship, and adore 
* Aug. in psal. 130. ipse, inquit, in spiritu, & veritate orat, qui in pace Ecclesiae orat.  in spirit, and truth, which pray, worship, and adore in peace and communion of one catholic, and apostolic Church, whereunto is tied, and confined the sacrifice, worship, and service of the new law unto justification of life: Again though sundry Church-ceremonies be neither commanded, nor mentioned 
(g) The Council of Trent sess. 21. c. 2. declares, that God hath left power unto the Church to ordain, and institute what she shall think expedient, and conducing to the reverence of the Sacraments, and the advantages of such, as receive them: wherefore Church-governors are called dispensers of the mysteries of God. 1. Cor. 4.  in the holy scriptures farther than unto an implicit faith: nevertheless they are not to be condemned: for many things appertaining unto divine worship do not of necessity require an express ordinance. Noah built an Altar to God, on which he offered a sacrifice of every clean beast, all eit he had no 
* No non iussus altare construxit, ut notat S. Ambrose.  warrantable authority by special precept. Abel in like manner unbidden, offered sacrifice that was 
* Respexit Deus ad Abel, & munera eius.  acceptable to the divine Majesty. According to the dictates of nature God is to be worshipped, Priesthood to be instituted, Hosts to be immolated, ministers to be deputed for exhibition of divine service, and special ornaments are to be ordained, and appointed, as holy signs to distinguish them from the rest of the people: moreover works of special command even executed aright are not so pleasing in the sight of God, as works 
* Vulgar apud Theologos est dictum. Deus imperat minora, de maioribus dat consilium.  counselled only, if they be done according to the rule of a discreet zeal. A good work that is done in, and for as much, as God doth counsel the doing thereof, is more laudable, and noble, than a commanded work, because of a greater alacrity, and promptitude, that is required to the performance of a good work unbidden. Christ 
* Hierom. l. 1. con. jovia. ait Christum plus amare Virgins, quia sponte tribuunt, quod jis non fuit imperatum.  bears a more special affection to Virgins, that do consecrate unto him their virginity without a special command; and indeed it is a more noble action in a man to give an alms, which he is not obliged unto, then to give it upon the score of an obligation. Furthermore Church-ceremonies ought not to be counted 
* Augus. Epis. 40. quaes. 3. dicit non esse c●nsendū superstitiosum omne, quod christiani cum infidelibus quomodocunque habent commun●.  superstitious, though Pagans, and other Infidels do use the same, or the like, unto superstition; for according to that argument christians should condemn vowed chastity; because the Pagans had their vestal Virgins, that did bind themselves by vow to a single chaste life: Christians should pull down Churches, because Pagans built Churches: christians should abolish sacrifice, because Pagans offered sacrifice: christians should despise all manner of prayers, because Pagans used prayers: christians should not reverence, honour, and worship one true God, because Pagans reverenced, honoured, and worshipped many false Gods; To conclude, christians should not wear breeches, because the Turks, which be Infidels, wear breeches, however truly according to Tertullian it is an 
* Pudeat, inquit, Tertullianus, insulsos christianos, quod ab Ethinicis Idolorun suorum solemni pompa, religioso gestu, & officio superentur.  exceeding great shame unto Christians to use less solemn pomp, less ceremony, and less reverence in the service of the true God, then is used by the Heathens in the worship of Idols.   

CHAR. VI OF BAPTISM  
THE CONTENTS.  
Baptism is the sole door, that openeth a passage into the Church of God: The kingdom of Heaven is for ever shut against the vnbaptized, that is, no man can come to the clear sight of God, that is not washed sacramentally afore with natural water under an express invocation of the blessed Trinity de facto, or in desire: The sanctity of holy faithful parents cannot render their children, that die without Baptism Heirs of Heaven, coheirs, and brothers of Christ: Through divine mercy those which die without Baptism, and have nothing of any other guilt are not punished with sensible pain after their death: they are banished the court of Heaven only: S. Augustine's opinion, as to this point cleared. Baptism ministered aright imprinteth an indelible character, or mark in the soul of the baptised, Anabaptism confuted. Ceremonies pertaining to sacramental baptism set down, and explicated.  
BAptism is a Sacrament of new birth, or regeneration unto justification of life, through the washing of 
(a) Sensible natural water is the proper remote matter of necessity requisite to the Sacrament of baptism, and accordingly the Council of Lateran haveth defined it, out of the third Chapter of S. john. Except that a man be born again of water etc. and from thence is named a Sacrament of regeneration, which is conform to the doctrine delivered by the Apostle ad Tit c. 3. where he calleth baptism, the washing of a new birth: and indeed washing is the immediate, and water the remote matter only, so that neither ye, hail, or snow, unless, they be made fluid, and thereby proper to wash, are a sufficient matter of baptism.  natural water under an express invocation of 
(b) The true form of sacramental baptism is. I baptise thee in the name of the Father, son, and holy Ghost, which is cut out of Christ's own words. Mat. 28. Where is required a distinct invocation of all the three divine persons. Wherefore Pelagius the Pope dis. 4. can multi de consecra. reiectes' baptism administered in the name of Christ only. And S. Cyprian Epis. 73. ad Jubaia. affirms, that the Apostles never baptised de facto in the sole name of Christ: however he grant's, that S. Peter, and the other Apostles named jesus-christ in the conferring of baptism together with the other divine persons. For example, saying. I baptise thee in the name of the Father, and Jesus-Christ his son, and the holy Ghost, and this was done with intent to render the name of Christ more honourable: but S. Cyprian denies expressly, that remission of sins can be procured without naming of the three divine persons, which is the opinion of S. Austin. l. 1. de baptismo con. donat.  the Holy Trinity. As there is fecundi●y in carnal parents to beget carnal children: so by divine dispensation fecundity is given to elementary water in baptism to bring forth spiritual children: and as no man comes into the world, that is not born of carnal parents: So no man enters into the kingdom of Heaven, that is not born again by sacramental washing of water unto justification; whosoever will put himself in a capacity to obtain celestial enjoyments, must put of the old, and terrene man, and put on the new, and spiritual creature: he must purge out the old leaven of original sin, and by christian circumcision cast of the sinful body of the flesh Col. 2. which is inconsistent with heavenly endowments, that is to say, he must be buried with Christ by baptism Rom. 6. christian circumcision unto remission of sms, and newness of life consisting therein. Wherefore since that all men by the law 
* Apostolus dicit omnes peccasse in Adamo primo nostro Parent, & esse conceptos in peccato.  of their conception, or birth are liable to the guilt of sin, that only baptism de facto, in deed, or in desire received can wash away it is most evident, that baptism is a requisite absolutely necessary unto salvation. And so i is defined 10. 3. Except that a man be born again of water, and of the holy Ghost he cannot enter into the kingdom of God. Where the definition extends even to 
(c) Ancient Councils, namely Carthag. and Milevit. convince those of foolishness, which teach, that even young children can have full enjoyment of Heavenly blessedness without baptism, and so it is defined in the Council of Trent sess. 5. decret de pecta. originali: and this catholic assertion was counted so certain in S Augustine's days, that he l. con. julia. c. 10. and 12. writeth that Pelagius out of fear of his own damnation, damned such, as exclude vnbaptis'd children from eternal life. Yet though the Pelagians denied, that children contracted original sin; and in consequence thereof, that Baptism, as to them, was no requisite necessary unto the washing away of original guilt: nevertheless they taught that children without baptism could not be made Heirs of the kingdom of Heaven.  infants that die in their infancy unbaptized according to the Church-interpretation, expressing the want thereof to import the loss of Heaven's blessedness: so that it is extreme blindness to assert the reception of children into Heaven unless baptism be applied unto them indeed, or by some extraordinary means employed above the common, and ordinary law of Christ, who hath instituted no other ordinary remedy then 
* Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit: utique nullum excipit, non infantem non aliqua praeventum necessitate. Iten Aug. Epis. ad Optatum. mortis, inquit, transmissae ab Adamo chyrographo, nullus omnino, antequam per baptismum liberetur, non tenetur obnoxius.  sacramental washing of water for the remission of original sin, as plainly shows the scripture-Testimony set down, and the constant tradition, and universal practice of the catholic Church since the first age for 1662. years: and truly children ought not to be exempted from a divine law generally given with reference to all men joint, and separate without warrantable authority of scripture 
(d) According to the ancient Father's Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom. ad Theoph. S. Austin l. 1. de Baptismo con. dona. the baptising of young children is an Apostolical tradition, in consequence of which it is no humane invention introduced by Pope Higinus, or Pope Syrisius, as some sectaries unadvisedly write: and indeed it can lay claim to the best antiquity, as plainly appears by the Testimonies set down. Besides Act. 16. Paul, and Silas, baptised the keeper of the prison, and all his House, and 1. Cor. 1. the family of Stephanus was baptised, and even young children are members of a family.  Church-tradition, or special revelation, whereof not one example can be produced in all antiquity, that even such, as are born of faithful, and godly parents can be made of Adam's children Gods children, and be cleansed, and purged of original sin without the washing of water in the word 
(e) S. Paul Eph. 5. saith, that Christ sanctified his Church cleansing it by the washing of water in the word of life Which sacred Text S. Chrys. interpreting hom. 20. ad Ephes. asketh, in what word? and answers to the question, saying, in the name of the Father, the son, and holy Ghost; and S. Austin: l. 6. con. donat. c. 25. affirms, that God is present with the Evangelicall words. without which baptism has nothing of efficacy, and l. 3. de baptismo, explaining his meaning, understands by Evangelicall words Christ's own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father, the son, and holy Ghost. Whereby 'tis evident, that by the word required to the administering of baptism is not meant preaching unto, or instructing of those which receive that Sacrament, as some sectaries unadvisedly expound that scripture-Text in opposition to the baptism of children, that are not capable of instruction.  of life: that is to say, through the evangelical invocation of the most blessed Trinity, Father, son, and holy Ghost: and though Christ by his absolute power could have instituted other remedies, than the Sacrament of baptism to purge out the leaven of original sin: yet it is evident, that his will was only to apply that, and none other, as the ordinary cure thereof. Wherefore the faith, and sanctity of faithful and holy parents is not enough to sanctify their children unto salvation without baptism, hereunto being necessarily required justifying grace through divine faith, the collation whereof is the prerogative of Christ's merit's. The grace, that does sanctify parents' souls does not sanctify their children's souls, every soul is sanctified by its own inherent sanctity, and not by the sanctity of an other in the formal sense. Parents can only through their sanctity dispose, and prepare unto spiritual sanctity, for as much, as they can procure for their children christian baptism, whereof they be neither the formal, nor efficient causes: so the holy prayers of S. Steven did dispose unto the marvelous grace, that sanctified S. Paul. Act. but did not effect it: notwithstanding in regard of this holy preparation practised by faithful Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say 
* Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos. Et Hierom. Epis. 153. ad Paulinum, Christianae fidei candidatos.  as to preparation holy: according to the interpretation of the ancient Fathers. Furthermore though the faithful of the new law do succeed in the Covenant established between Abraham, and God Rom 9 The words whereof are these: I will be God unto thee, and to thy seed after thee Gen. 17. nevertheless there cannot be alleged any one Scripture-testimony to prove, that the children of believing Parents be sanctified in virtue of the said Covenant: for they are not Abraham's seed, and heirs in their Mother's womb, or as soon, as they be born, according to promise, but after they be made sons of God by faith 
* Gal. 3. quicunque enim in Christo baptiz ati estis, Christum induist is: si autem vos Christi, ergo semen Abrahae estis haeredes secundum promissionem.  in Christ jesus through baptism, Gal. 3. Moreover the Covenant was made on condition that every man child should have the foreskin of his flesh circumcised, or otherwise cut of from the people of God Gen. 17. in consequence of which it is evident, that even in the old law the Male-sex descending from Abraham by corporal generation were not counted de facto, indeed, children of the Covenant without circumcision: in like manner in the new law no man is Abraham's seed, child of the Covenant, and Heir of blessedness according to promise, that is not Christ's afore, by spiritual generation in baptism, which is christian circumcision, and the condition of promised blessedness. Wherefore it is a weak imagination of modern sectaries to think that faithful, and holy Parents bring forth sanctified children. Besides Isaac, and Rebecca were most renowned for faith, and holiness: nevertheless not even Caluinists will dare to say, that their son Esau was sanctified in his mother's womb. Since the Sacrament of baptism is a requisite absolutely necessary unto salvation according to the common, and ordinary way instituted for the obtaining of it, a christian woman conceiving a child shall do most prudently, and christianly during the time of travail to desire of God by daily prayers, and alms-deeds, that the fruit of her womb may not be deprived of baptism, and God, whose power is not confined to Sacraments, and whose mercy is above his other ordinary works, can be moved at the piety, and devotion of a believing Mother to use a special privilege to bring the said child to the kingdom of Heaven, though natural causes do obstruct the baptism thereof: however Infants of what condition soever, dying in their infancy unbaptized with the guilt only of original treason against the divine majesty committed by their first Parent are but banished the court of Heaven, no sentence of sensible punishment passeth against them, being their consent, as to their own 
(f) According to S. Bernard cited by S. Tho. q. de malo are 2. a man burns in the fire of hell in regard of his own will only. But Original sin is no product of our own will.  will, was not given to the treason; so that their banishment is most mild, and favourable, compared with the 
(g) According to S. Gregory Nazian. Ora. 40. young babes, which through misfortune are not baptised, neither enjoy the glory of Heaven, nor endure the pains of Hell, which S. Austin. l. de pec. mer. & remis. c. 16. calleth mitissimam damnationem, the mildest damnation: and that no man may conceive, that S. Austin so nameth the condition of children, that die without Baptism as if he so named it, in comparison of the torments those suffer, which are punished with everlasting sensible burn in regard of their actual personal sins. ● 5. con. Julia. cap. 8. affirms expressly, that his meaning is, that children dying unbaptized are not afflicted with so grievous pains, as that it were better they had never been born: but Christ saith of the damned in Hell, melius esset si natus non fuisset homo ille, wherefore according to Christ's own saying it were better never to be born, then to dwell in Hell: and hereby appears that poena sensus sensible pain, is not procured by original sin, and indeed the punishment a man incurs through original sin, is a privation of beatifical vision only, according to S. Thomas in 2. dis. 33. q. 12. ar. 2. wherefore whereas S. Austin ser. 14. de verbis Apostoli saith that children unbaptised are on the left hand, and go into everlasting fire, doubtless he mean's not, that they shall be tormented with the everlasting burn of Hell. Besides perhaps S. Austin aggravated the punishment of children unbaptised in heat of dispute with the Pelagians, that ascribed unto them eternal felicity without the kingdom of Heaven. However S. Austin in Enchir. ad Laur. cap. 47. ingeniously confesseth, that he neither can, nor dare define Quadratus, qualis, & quanta set poena illa parvulorum sine baptismo morientium: and names it only mit●ssimam, aut levissimam poenam. And doubtless though children that die without baptism in as much, as they be deprived of the clear sight of God, suffer something of heaviness, nevertheless it is not grievous unto them, being they know, that they are not deprived of heavenly blessedness in regard of any personal fault of theirs; again since that heaviness, or sorrow is not Poena sensus, a sensible punishment, there can be no outward cause thereof.  banishment of ill Angels, and wicked men, that have by their own voluntary act engaged in a rebellion against God their sovereign lord.  
In regard of the absolute necessary dependence, that eternal life hath of baptism, Christ out of a favourable providence towards all mankind so instituted this Sacrament, that even 
(h) According to Tertull. l. de Baptis. c. 16. Lay-people can minister baptism lawfully when the necessity thereof urgeth, and cannot otherwise be supplied: which opinion S. Hierom assertes Dial. 1. adversus Lucif. and truly the Apostles, joan. 4. ministered the baptism of Christ while they were lay-men, for they were made Priests at the last supper, moreover this doctrine is asserted, as an Article of faith by the Council of Florence in the Decree of Pope Engenius.  private persons of what condition, or sex soever (unclothed with authority by ordination, or jurisdiction) can both lawfully, and validly exercise the administration thereof in the occurrence of urgent necessity occasioned through the absence of Pastors lawfully called thereunto, applying the true matter, and true form, and employing also an intention conformable to Christ, and his Church: and albeit that setting aside the case of necessity, baptism so administered, is unlawful as to conscience in him, that is the Minister thereof: nevertheless it is valid, as to the essence of the Sacrament: circumcision performed by uncircumscised Gentills was counted valid: and the same reason makes for the validity of Baptism exercised by vnbaptized persons, seeing there is parity between baptism, and circumcision, as unto necessary application. But to proceed further, as to the excellency of this Sacrament of Christ (for so it is named properly, and therefore 
(i) Ephes. 4. One lord, one faith, one Baptism. Christ is our one sole lord upon the score of general redemption, which he procured by his death, and passion. Faith is one only because the object is but one, and common alike to all the faithful. Baptism is one only because by virtue of the fame baptism all men are incorporated in to the mystical body of Christ, which is the catholic Church.  one alone, whereas if it were a Sacrament of sole man, it should be many) besid's it's chief product of sanctifying grace, whereby man is made a child of God, Heir of Heaven, coheir, and brother of Christ Ro. 8. in regard whereof it surpasseth circücision, (that figured only, what it is indeed, and verity, and the 
(k) The baptism of S. john Baptist was no Sacrament taken in the proper sense being a preparation there unto only: however Christ thought fit to be baptised of S. john his precursor, that thereby the water might be sanctified through a touch of his sacred body, and likewise consecrated, as the instrumental cause unto giving ingress into his Church even then designed by him to be built forthwith, for Christ's baptism happened in that very year of his age, when he began to preach the Gospel.  baptism of S. john Baptist, that prepared only thereunto) it doth 
(l) S. Gregory Nazian. Ora. 40. calleth baptism a seal, or mark, whereby a man is signed, and marked for a soldier of Christ: and S. Cyril. jerosol. nameth it a sacred undelible seal: wherefore S. Austin l. 2. con. Epis. Parmeni. c. 12. affirms, that as the mark's made with a hot iron in soldiers, that run from their colours abide in their flesh, so baptism and holy order continue in Apostates, that desert their faith, and religion. wherefore if such rebellious stragglers return after wards to the Church, those two Sacraments ought not to be administered again, because they imprinted characters, which can never wear away.  imprint in the person baptised a Character, which is a spiritual Mark, whereby the soul is figured, and fashioned in conformity to Christ, as also known for his, and distinguished from such, as are not his. Wherefore it is a distinctive sign, and consequently indelible, eternally permanent: so that after a soul is once charactarised, or sealed 
(m) Anabaptists are so named because such, as were baptised in their infancy, those sectaries baptise again, as soon as they come to perfect use of reason, as if the baptism conferred afore were invalide; they ground their Heresy in Christ's word's Mat. 28. teach all nations, baptising them &c. but without cause, as in the character is proved.  with the seal of baptism, it ought not to be sealed again.  
As concerning the ceremonies belonging to the solemnity and meetness of this Sacrament they be outward sensible actions decently, and profitably employed before, in, or after the administration thereof. Before the receiving of baptism as meet preparations required there unto are first 
* S. Hieron in cap. 28. Mat. non potest fieri, ut corpus baptismi suscipiat Sacramentum, nisi antea anima susceperit veritatem. Loquitur de adultis.  instructions in the rudiments of christian religion if the person, or persons suing for baptism are grown to full age of reason Math. 28. which scripture doth set down the order therein to be observed according to the condition, capacity, or ripeness of each one: such as are apt, and capable to understand christian doctrine ought to be instructed before they be admitted to the Sacrament: which was the practice of the Apostles Act. 2. and 3. S. Philip the Deacon preached unto the Eunuch jesus, and required credence thereunto, before he did baptise him Act. 8. and indeed it is impossible for the body to receive the Sacrament of Baptism unless the soul receive afore the verity of faith when there is sufficient ripeness of judgement in the subject to receive it. However neither instruction, nor any other disposition is of necessity, as to the nature, or essence of this Sacrament: Infants in their infancy 
* Mar. 10. Luc. 18. Christus ait, sinite paruulos, & nolite prohibere illos venire ad me, talium ●nim est Regnum Coelorum.  being capable of heavenly blessedness, are not uncapable of baptism though they want capacity for instruction: Christ did express the necessity of baptism, as to the new Testament after the same manner, as God did explain the necessity of circumcision, as to the old Testament, Gen 17. and consequently since infancy was no hindrance to circumcision neither is it a l●t to baptism. Secondly 
* Scrutinium, quo fides baptiz andorun explorabatur agnoscit Aug. l. de side, & operibus c. 6. & exprimitur hac caremonia in Rituali, quande dicit Sacerdos infan●ulo; quid petis, & patrinus respondet fidem, deinde Sacerdos dicit abrenuncias Satanae? Huius ceremoniae meminit Tertull. l. de spectaculis cap. 4.  inspection, or examination as to faith by interogatories. Thirdly 
* Signi Crucis usurpati in baptism meminit Aug. l. de Catech. Rudibus cap. 20.  sign of the cross, which showeth, that Christ doth not work in this Sacrament unto remission of sin's by water only, but by water and blood shed on the cross. It was JESUS-CHRIST that 
(n) Christ is said to come by water because he instituted the Sacrament of baptism in water signified by the sacred water, that sprung out of his side hanging on the cross: and he is said to come by blood in regard the blood of Christ cleanseth from all sins. 1. joan. 10.  came by water, and blood unto salvation of all men Io. 1. cap. 5. fourthly 
* Exorcismi meminit justinus Maertyr Dialogo de Tripho.  exorcism whereby the devil is hindered so, that he cannot obstruct the ministering of baptism, or the effect thereof. Fiftly 
* Insufflationis (qua utitur Sacerdos solemniter baptizans, dicens, exi ab eo spriritus immunde, meminit S. Ambros. l. de ijs, qui initiantur, significat expulsionem Daemonis.  insufflation, or breathing on the person, that is to be baptised signifieth the casting out of the devil: for every one before baptism is a child of wrath, of Hell, of damnation through original sin. Sixtly 
* Gustus salis memenit Concil. Carthag 4. can. 5. transfertur ad significandam sapientiam. Vnde dicitur sal sapientiae.  salt given to taste, which doth represent the wisdom of christian doctrine received in baptism. Seaventhly 
* Mar. 7. misit (JESUS) digitos suos in auriculas eius, & expuens tetigit linguam eius, & inspiciens in caelum gemuit, & ait illi (surdo & muto) Epheta, quod est adaperire, Huius contactus narium, & aurium meminit S. Ambrose, loco supra citato.  the putting of spittle into the nostrils, and ears, which signify the receiving of faith, and grace in virtue of the Sacrament. And this ceremony is grounded Mar 7. Eightly. 
* Mar. 1. complexans (LESUS) eos (paruulos) & imponens manus super illos benedicebat. Huius caeremoniae meminit Aug. l. 2. de pec. merit. c. 16.  Imposition of hands, and the Priest's benediction with all after the imitation of Christ Mar. ●. Ninthly 
* Unctionis ex oleo benedicto in pectore, & scapùlis meminit Aug. ser. 206 de Tempore.  anoiming breast, and shoulders with holy oil, whereby is signified, that who ever is haptized is prepared to fight the devil, the world, and the flesh.  
Ceremonies employed in administering of baptism: that is to say: which accompany the doing of the Sacrament are first: the 
* Nomina Gentilium imponere prohibitum est can. 33. Council Nicaeni.  naming of the person, that is to be baptised: a ceremony not at all times practised. Secondly 
(o) Godfathers' and God mother's Tertull l. de baptis. c. 18. nameth sure ties, because of their engagement in order to such, as they chrisen, and indeed thereby they are bound to instruct their God-sons, and God-daughters in all requisits necessary too christian Religion. Trident. sess. 24. cap. de reform. But their obligation is far less when the children they chrisen abide under the conduct of catholic Parents. From the Sacrament of Baptism ariseth a spiritual kindred between the Godfather, or Godmother, and the party baptised, and again between the Godfather, or Godmother, and the Parents of the party baptised. In regard of this spiritual kindred 'tis unlawful (without special dispensation) for either Godfather, or Godmother to marry with the party they chrisen, and the marriage is invalide. However now since the publication of the Council of Trent no such spiritual kindred ariseth to the anulling of marriage between the Godfather, and Godmother. And from hence it comes that Fathers, and Mothers ought not to baptise their own children, if their baptism can be supplied otherwise, neither ought they to be Godfathers, or Godmothers of their own children according to the Church's canons. can. 30. q. 1. ad simina.  Godfathers', and Godmothers so called in regard of their concurrence unto the spiritual regeneration by baptism, whereby they contract spiritual kindred with the baptised, and parents thereof only; in as much as they undertake the spiritual conduct of the baptised, as to instruction in the rudiments of christian doctrine, and thereby contract an obligation according to justice to the performance thereof, they be named sureties. Thirdly blessing of water: fourthly immersion, or washing of water considered as it is a ceremony only, and not as it is the immediate matter of this Sacrament, for taken in that sense, it is more than an accidental ceremony being an essential part of baptism.  
Ceremonies employed after baptism is ministered: that is to say which be subsequent thereunto are, first: anointing of the crown of the head in the person baptised with chrism consecrated by a Bishop, which ceremony doth signify, that the baptised in Christ hath put on Christ, and incorporated himself into him, as to his head. Fourthly the putting of a wax candle lighted into the hand of the baptised, which is a mystical representation of the marvelous light of faith the baptised is called unto. Fiftly a white garment which expresseth the innocency and spiritual candour of him, that is baptised, whose sins though they be as crimson, or scarlet by baptism be made white, as snow, and wool.   

CHAR. VII. OF CONFIRMATION  
THE CONTENTS.  
To lay hand's on the heads of such, as are baptised anointing their foreheads with Chrism, and signing them with the sign of the cross, wherein consisteth the true matter, and form of sacramental Confirmation, is a function proper to Bishops only. Although the Sacrament of Confirmation, is not of so exceeding great necessity as baptism: nevertheless it produceth an additional sanctity unto perfecting the grace, that baptism brought forth afore: baptism begetteth christian soldier, and sacramental confirmation improu's, and strengthens them in professing Christ. As to confirm sacramentally, so to consecrate Chrism is an office proper to Bishops only. Episcopal ceremonies practised in the consecration of Chrism.  
COnfirmation is a 
(a) The Councils of Florence in the Decree of Pope Eugenius, and of Trent sess. 7. can. 7. define Confirmation to be a Sacrament of the new law. Neither matters it, that it is not set down expressly in the holy Euangile, for according to S. john cap. vlt. JESUS did many things, which the Evangelists never committed to writing: and indeed 'tis mere accidental to a Sacrament, that either the iustitution, or any essential part thereof be expressed plainly in the holy scriptures: for before the new Testament was written both batpism, and the Eucharist were Sacraments taken in the proper sense.  Sacrament of the new law taken in the proper sense: the ordinary Minister whereof is a Bishop. S. Philip. Deacon, and disciple of Christ, though he did confer the Sacrament of baptism Act. 8. nevertheless, he did not lay his hand's on the heads of those whom he dad baptised anointing their forehead's with Chrism, and signing them with the sign of the cross in the name of the Father, son, and holy Ghost (wherein is this Sacraments consistency) that being an act proper 
(b) Though a mere Priest has power to baptise, and anoint the baptised with the oil of Chrism consecrated by a Bishop, nevertheless he wants authority to sign with the same oil the forehead of the baptised: that function being proper to Bishops when they give the holy Ghost to the baptised: however by special privilege of the sea Apostolic Abbates, that are no Bishops and mere Briests also, may minister the Sacrament of Confirmation where there is no Bishop to perform that office: and de facto Pope Gregory dispensed, as appears by his own writings l. 5. Epis. 26.  to the Episcopal function. Wherefore when the Apostles, that w●re at jerusalem heard that the Samaritans, through S. Philip's preaching had embraced christian religion, and were baptised with all, they sent 
* S. Chrysos. in 8. Act. hom. 18. & Epiphan. haer. 21. expressè negant S. Philippum (cum esset Diaconus dumtaxat) fuisse sufficientem muneri imponendi manus, ut Samaritani reciperent Spiritum sanctum, proinde intentio ob quam missi fuerunt Petrus & joannes ad id officium praestandum, fuit, quod essent Episcopi, unde constat Episcopum esse ministrum ordinarium sacramentalis confirmationis. Vnde S. Dionys. Eccl. Hierar. cap. a. Sacerdotes, inquit, offerebant baptisatum Episcopo, ut eum posset signare divino, & Deifico unguento.  S. Peter, and S. john (which were Apostles, and Bishops too) to lay their hands on the heads of those, which were baptised, that they might receive the holy Ghost; that is they sent unto them Bishops to minister the Sacrament of confirmation unto giving of sanctifying grace: so the 
* Theodor. in cantica ad illa verba, unguentum effusum nomen tuum, dicit baptizatos sub visibili unguenti specie huius Sacramenti, invisibilem sancti spiritus accipere gratiam. Jtem S. Cyrillus Hierosol. Cateche. 3. unguentum, inquit, confirmationis postquam est consecratum. non est ampliùs unguentum nudum, & commune, sed Chrysma Christi, quo corpus quidem ungitur anima autem sancto, & vivifico spiritu sanctificatur.  ancient Fathers nearest to the Apostles times do unanimonsly interpret the meaning of the Scripture Act. 8. that saith: then laid they their hands on them, and they received the 
(c) By imposition of hands mentioned Act. 8. The ancient Fathers understood the administing of sacramental confirmation, namely S. Cyprian Epis. 73. S. Hierom. Dial. con. Lucif. ad S. Austin l. 15. de Trinit. c. 26. affirms, that the Apostles (Peter, and john) prayed, that those might receive the holy Ghost, on whom they had laid their hands. By the holy Ghost is meant the third person in the B. Trinity, and he is said to be given when sanctifying grace is infused into, or augmented in our souls; and doubtless the imposition of hands afore mentioned Act. 8. through the virtue, and efficacy of its application was indeed an effectual instrumental cause of grace: for 'tis said in the same chapter set down, that when Simon saw, that through the imposition of the Apostles hands, the holy Ghost was given, he offered to buy it, conceiving, he might obtain that divine gift with money.  Holy Ghost. And albeit that signing, and anointing with Chrism in the forehead be not mentioned therein, yet it is clear, that then S. Peter, and S. john did not administer confirmation without either of them, they having been by continual usage received, and practised in the catholic Church down from the Apostles, to the present times, as the essential parts thereof: in so much that even anciently confirmation is named the Sacrament 
* Aug. l, 2. con. lite. petit. c. 104. vocat Sacramentum chrysmatis, & dicit esse Sacramentum sicut Baptimus etc. Aug. & alij Patres vocant illud signaculum in front.  of Chrism, Sacrament, or sign in the forehead, Christ did think it fitting that the forehead should be signed because of the outward eminence thereof above the other parts of man's body, signifying thereby, that a Christian ought not to be ashamed of the cross. Besid's in the same chap. Act. 8. though S. Luke relateth only, that the Eunuch (before S. Philip baptised him) said: I believe the son of God to be JESUS, making no mention of the other divine persons to wit: Father, and Holy Ghost, nor of other necessary requisits to divine faith: notwithstanding according to S. Austin lib. de fide & oper. cap. 9 it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to christian faith: however it is a weak argument, that hath the support of negatives only: and a manifest weakness to question what the Church of God armed against all heresies through the constant infallible assistance of the holy Ghost doth practise universally. Moreover Christ at his last supper (when he instituted 
(d) Christ iustituted the Sacrament of confirmation at his last supper according to tradition set down in the 2. Epis. c. 1. of Pope Fabianus, who expressly assertes, that Christ at his last supper appointed, and determined Chrism for the proper matter of this Sacrament, and taught his Apostles how to make it.  the Sacrament of confirmation) taught his Apostles the mingling of oil, and Balsom to the making of Chrism, which is the necessary matter thereof, and instructed them as to the form also, which is, this or some other equalling it, for example 
* Catech. Trid. par. 2. cap. 3. ait & Christum tradidisse qua forma administretur hoc Sacramentum & legitimam formam esse hanc, vel aliam aequivalentem. Consigno to signo Crucis etc.  I sign thee with the sign of the cross, and confirm thee with Chrism of salvation in the name of the Father, and of the son, and of the holy Ghost, Amen. Which words, or others equalling them are 
(e) The general practice of the Church, and the Decree of Pope Eugenius in the Council of Floreuce give evidence of the from of sacramental confirmation. The particle Salvation is put, unto signifying the chief product of this Sacrament, which is sanctifying, and strengthening grace; again the particles with the sign of the cross are inserted in the form, because the military mark, that the party confirmed receives, is the sign of the cross, and indeed all christian signing is performed with the sign of the cross, as plainly appears by the general practice of the primitive Church.  the form of this Sacrament. The 
(f) According to S. Hierom Dial. con. Lucif. c. 4. Bishops give the holy Ghost by laying on their hands on the baptised that is by the Sacrament of cofirmation the holy Ghost is given and Epis. 150. ad jubaian. he calleth sacramental confirmation grace of strength unto professing the faith of Christ before kings, and Tyrants: also observes that even the Apostles wanted courage, and strength before they were confirmed through the coming of the holy Ghost at Pentecost: but afterwards (saith S. Hierome) they spoke boldy to the Prince of the jews, saying, They were bound to obey rather God, than men, and rejoiced in the mids of their bitter sufferings.  special effect of confirmation is additional sanctification, and armour of grace, or grace of strength, as a pleadg of the spirit in the heart. 2. Cor. 1. Whereby the person baptised is established in Christ, and enabled to wrestle against spiritual wickedness, and stand boldly against the sensible assaults of Tyrants, that persecute the catholic religion. The Apostles after they were confirmed, with great confidence preached the word of God, and with great power gave testimony of the resurrection of jesus. Act. 4. S. Peter unconfirmed was frighted at the voice of a poor Maid. S. Peter confirmed made light of the imperial sword of Nero.  
In as much as this Sacrament is uniterable deputing a christian to a special office in the service of Christ, that is, admitting him into Christ's militia, and withal arming him with the grace of courage, and strength to stand against Tyrants in defence of Christ, and his faith, of necessity imprinteth an 
(g) 'tis an Article of christian faith defined. Trident. sess. 7. de Sacram. in genere Floren, in decreto Eugenij that the Sacrament of confirmation imprints an indelible Character, which bear's the name of a military sign, or mark.  undelible cbaracter, which is a spiritual mark, or quality, that receiu's its existency in the soul of him, that is confirmed through a real impression thereof made in virtue of the Sacrament: In like manner the Character of baptism is a real physical quality, or entity imprinted in him, that is baptised aright, and can never be blotted out, either by Apostasy, or Heresy.  
For as much, as of necessity cofirmation presupposeth the Character of baptism; it is of no effect if conferred on a person unbaptized. A man must be made a christian through baptism, before he can make a progress in christianity through confirmation. A man must be made a member of Christ through baptism, before he can be a soldier of Christ through confirmation. A man must be endued with faith through baptism, before he can be deputed to a special office in the exercise thereof (which is to defend it against the assaults of Tyrants through confirmation. A man must be invested with 
* Hieron. diolog. con. Lucifer. cap. 4. quemodo, inquit, ab Ecclesia recipiet (confirmationem) qui nec dum remissionem peccatorum consecutus est. Docet Arianos qui errabant contra formam baptismi non accepisse spiritum sanctum per Sacramentum Confirmationis.  grace unto remission of sins, through baptism, before he can receive the holy Ghost unto perfection, through confirmation, which does not confer sanctity after the manner of other Sacraments only: but also doth 
* Omnes S. Patres qui agunt de Sacramento confirmationis docent baptismi gratiam perfici, & consummari per gratiam confirmationis.  increase, and perfect the sanctity received afore by baptism, it being the compliment, or consummation thereof. Whereby it is plainly evident, that albeit this Sacrament is not, as baptism, a requisite absolutely necessary unto obtaining eternal blessedness; nevertheless it is conditionally necessary: to wit, as to the armour of grace, and 
(h) According to Pope Vrban. (dist. 5. de consecratione) there is no perfect christian, that hath not received the holy Ghost through the imposition of Episcopal hands: and Hugo de S. Vict. l. 2. de Sacram. par. 7. cap. 3. counts it dangerous to die without being confirmed afore, which is conform to the doctrine of ancient Fathers (S. Dionys. L●de Eccles. Hierar. c. 4. S. Cypr. Epis. 72. ad jubaian.) which assert, that then a man has fullness of sanctity, and is made an adopted son of God, when he receives both the Sacraments, baptism, and confirmation.  perfection thereof, as also to a more ample measure of blessedness, than baptism alone doth effect: so that christian catholics, especially such, as live under persecution ought to use extraordinary endeavours for their admittance to this Sacrament, the proper office there of being to strengthen them by grace, that they may not fall from the Church of Christ, 
* In Epis. ad Fabium uti refert Eusebius l. 1. cap. 35.  S. Cornelius affirmeth that Novatus fell into Heresy for the want thereof. If they have no conveniency in their own country to repair unto a catholic Bishop, the spiritual advantages, which they may reap from the Sacrament of confirmation will compence the charges of a journey into foreign parts, where catholic Bishops are to be found: but this is to be understood in reference to such catholics, as have ability of body, and a competency of temporal fortunes.  
As touching the sensible rites, or ceremonies employed in, or about the Sacrament of confirmation, the most remarkable are two only. For example a Bishop in making of chrism breatheth three times in form of a cross on the mouth of the pot, or flagon, that containeth the said Chrism, signifying thereby, that even at that time through episcopal consecration Chrism receiveth virtue from God. whereby it is impowered, as his instrument to confer strengthening grace to such, as do receive the Sacrament aright: and ceremonies signifying the thing, that is done for the time they are employed, are profitable by the confession of such 
* Caluinus in sua harmonia ad cap. 7. S. Marci fatetur caeremonias illas, quae habent significationem eius, quod tunc fit, dum exercentur, esse utiles.  as impugn catholic ceremonies. The other ceremony is the reverence a Bishop exhibiteth to the consecrated Chrism, bowing down his head, he saluteth, saying: Hail holy Chrism. This ceremony hath nothing of Idolatry: for an vnliued thing may challenge religious adoration in reference to an other distinct, wherein excellency is contained, to which religious adoration is due. The ancient jews adored the Ark of the Testament, because of the relation it had to God, that is an increated excellency; and all Christians do religiously worship, and adore the sacred books of the new Testament in regard of the word of God therein comprehended, And subjects of a temporal Prince do render civil reverence to his chair of state in relation to his sacred Person (if a king, or Emperor) to which is due civil adoration by the law of God, and nature: in like manner religious worship is exhibited to holy Chrism, in as much, as it is the effectual instrument of God to give armour of grace to such, as are baptised, and is by special benediction deputed to the effecting thereof.   

CHAR. VIIJ OF THE EUCHARISTE  
THE CONTENTS.  
Christ the night before his passion made his last Testament, gave unto his Church a legasy of his body, and blood in the Sacrament of the eucharist under the form of bread, and wine for to continue the spiritual food of souls till he come to judgement. The express words of the Testament. This is my body. This Chalice is the new Testament in my blood, exclude each figure, that is inconsistent with the literal sense intended by the testator that useth not to say one thing literally, and mean an other mystically: because Christ Said this is my body, this Chalice is the new Testament in my blood, no man in reason ought to doubt of it. Authorities of Councils, testimonies of ancient Fathers, and the warrantable practice of both primitive and modern Churches evince the real presence of Christ in the Sacrament of the eucharist: in virtue of the same word, that was made flesh, and made all things of nothing bread is transubstantiated in to the body, and wine in to the blood of Christ, who is in Heaven, and in the Sacrament at once. One body can agree with many places by divine dispensation. Requisit's necessary to a worthy receiving of Christ's body, and blood in the Sacrament.  
THe eucharist is the 
(a) The blood of Christ shed unto remission of sins is the proper legacy of the new Testament according to Christ's own words set down 1. Cor. 11. This Chalice is the new Testament in my blood.  legacy of the new Testament unto eternal life, that Christ bequeathed to his Church in a Sacrament of his body, and blood the night before he suffered his passion in the presence of witnesses without exception, which were his Apostles. The same body, and blood, that Christ offered in a sacrifice on the cross visibly to the redeeming of man kind unto liberty, he left in a Sacrament under the elements of bread, and wine invisibly to the feeding of man unto eternal life. In the bestowing of this legacy, Christ, who is faithful in all he promiseth, fulfilled the promise he had made long afore, and which is set down Io. 6. 
(b) Christ joan. 6. promising, and recommending the Sacrament of his body, and blood, said whosoever eateth my flesh, and drinketh my blood hath eternal life, and except you shall eat the flesh of the son of man, and drink his blood you have no life in you: again the bread, that I will give, is my flesh for the life of the world. Thus, saith S. Austin (ser. 2. de verbis Apos. c. 1.) life said of life, and to him, that thinketh life to be a liar, this meat shall be death, and not life.  The bread, that I will give is my flesh for the life of the world etc. Thereby signifying plainly his intent of leaving to his Church his substantial real body in meat, and his substantial real blood in drink, as an effectual expedient for the obtaining eternal life: for always the words of Christ, or God, which do import a thing promised tending to man's salvation ought to be understood in the sense wherein they be outwardly expressed in scripture: that is to say, 
* Aug. l. de doc. Chris. cap. 10. & 16. in sermone, inquit, divino id omne pertinet ad sensum literalem (id est debet accipi literaliter, ut verba sonant, & non figuratè) quod potest referri ad morum honestatem, vel fidei veritatem: & locutio quae iubet vel utilitatem, vel. beneficentian, est propria, non figurativa secundum Iustinum codice de legibus.  literally, setting aside Tropes, and mystical significations. Besides a law, or precept, that exact's obedience from subjects (and such indeed is the legacy of the new Testament) ought to be clear, and plain to the understanding of every man; that each one may decline what is forbidden, and observe what is enjoined. For no law, or precept can be understood by all subjects if the words thereof be mystical, or figurative: but Christ to show that he spoken according 
* Concil. Nicae. quod est 7. synodus generalis. Act. 6. probat ex citato Textu Jo. 6. con. Iconiclastas, Sacramentum Eucharistiae non esse imaginem Christi, sed verum, & real corpus erus: probat insuper ex eodem loco Trid. sess. 21. can. 1. laicos non adctrings iure diuine ad communionem sub utraque specie.  to the plain literal sense: when he perceived, that the Capharnaits (for in the synagogue at Capharnaum Christ taught these things) began to reason among themselves concerning the possibility of giving his flesh to eat, and his blood to drink, he did not correct their conceptions, as to oral manducation, and oral drinking thereof (yet his custom 
(c) In regard Nicodemus conceived spiritual regeneration after the similitude of natural generation, Christ rectified his understanding: in regard the Pharisees Io. 16. Mat. 15. imagined that a mere omission of washing their hand's before refection, was a grievous crime; Christ instructed them in the knowledge of sin: and in regard the Apostles made a wrong construction of his saying in order to eating his body, anddrinking of his blood, Christ forthwith expounded his meaning telling them, that the words he had spoken were spirit, and life, that is, according to S. Austin Epis. 98. they were spiritually not carnally meant, as if Christ had intended to give unto his Apostles particles of his body divided from the whole, so that Christ in order to the manner (and that only) of eating his body, and drinking of his blood corrected his Apostles.  was constant in conformity to his pastoral office to instruct his auditory conceiving amiss of his say) but repeated the same words confirmed with an oath: saying to them: Amen, Amen: except ye eat the flesh of the son of man and drink his blood ye have no life in you: which convincingly shows, that Christ spoke not figuratively, but literally: and indeed an oath is sworn to the end, that such, as doubt of the things promised, or spoken, may be assured of the true meaning of him, that promiseth, or speaketh any thing Hebrae. 6. in consequence of which a thing confirmed with an oath, aught to be interpreted in the 
* Innocentius 3. cap. veniens. Extra de iuramento.  plain literal sense, and according to the conceptions of those, for whose sake an oath is sworn: but the Capharnaits, for whose sake Christ 
* Augus. ait Christum iurasse dicendo Amen, Amen.  swore, conceived Christ to speak of oral manducation of his body, and oral drinking of his blood, wherefore it was that manner of eating, and drinking, that Christ confirmed with his oath: but when he saw, that his Disciples did misunderstand his meaning as to the eating his flesh, and drinking his blood imagining him to mean, that they were to eat his flesh, and drink his blood with the mouth of their body after the manner of common meat, and drink: that is, to tear Christ's body, and blood, dividing one part from an other in eating, and drinking it, he corrected, 
(d) According to S. Cyprian ser. de Coena Domini the intent and aim of Christ's saying joan. 6. Unless you eat etc. was to instruct us that our abiding in him is meat and drink: from whence Caluinists unadvisedly infer, that S. Cyprian. interpreted Christ's words Unless you eat etc. Of spiritual manducation only. For in the place set down S. Cyprian expressly assertes that Christ commanded Christians in the new law to drink his blood, the eating whereof in the old law (Deut. 12.) was prohibited, which doubtless is meant of true real drinking. Wherefore S. Austin 9.57. in Levit, ingeniously confesseth, that in the new law we are as truly commanded to: drink the blood of Christ, as were the Jews in the old law forbidden to drink the blood of sacrifices offered unto expiating sins, in consequence of which according to S. Cyprian and S. Austin real drinking of Christ's real blood is commanded in the chapter alleged.  and instructed them, as to the manner thereof only: saying, The words that I spoke unto you are spirit, and life: that is, says S. Aug. on the 98. Psal. They ought not to be understood carnally: as if Christ's intent had been to give certain particles, or pieces of his body divided from the whole: but they ought to be understood spiritually; which is to say, that Christ's body is in the Sacrament after the manner of a spiritual substance, invisible, indivisible, whole, and entire in the whole entire subject: also whole, and entire in each part thereof. And here is observable, that a real substantial, and true body may be considered after two sundry fashions conformably to the Apostle, that says 1. Cor. 15. A body is raised spiritual in incorruption, that is sown natural in corruption. First as it is clothed with terrene conditions, and qualities, which naturally accompany a body in this mortal life. For example visibility, divisibility, and mortality. Secondly as it is devested of such raiments of corporal accidents, and invested with the noble conditions, and qualities of a spirit, or spiritual substance, namely invisibility, indivisibility, impassibility. According to this latter consideration, which is proper to things spiritual, Christ meant the oral eating of his flesh, and oral drinking of his blood, saying, The words that I speak unto you, that is, those things (my flesh, and blood) are 
* Trid. sess. 13. ait Christum instituisse Sacramentum Eucharistiae tamquam spiritualem animarum cibum.  spirit and life, and that is to say are spiritually clothed after the imitation of spiritual substances exempted from the carnal proprieties, which naturally adhere to flesh, and blood in this mortal life but are no essential requisits there unto: whereby it is plain, that the eating of Christ's body, and drinking of his blood in the Sacrament of the Eucharist may be said spiritual in reference to the spiritual being they have therein. Besides Christ's body, and blood be indeed spiritual supersubstantial meat, and drink whereby the substance of humane souls is supported, and nourished spiritually. As corporal meat doth repair material breaches, which natural heat makes in a material body: so this spiritual meat doth repair the spiritual ruins, that the fire of concupiscence doth cause in a spiritual soul. Also the eating of Christ's body, and drinking of his blood, may be termed spiritual through faith: for as much, as a Christian, that eateth, and drinketh worthily, is united to Christ by faith which is aspirituall quality. Again the eating of Christ's body, and the drinking of his blood may be styled spiritual, because of Christ's death and passion figured therein, and this Sacrament imports 
* Quotiescunquo, ait Apostolus, manducabitis panem hunc, & calicem bibetis mortem Domini annunciahitis donec veniat.  a commemoration thereof: so that a Christian receiving worthily doth communicate with Christ's passion suffered on the cross, and this manner of spiritual locution is used sometimes by ancient Fathers, who nevertheless expressly affirm Christ to be truly 
(e) The second Council of Nice Act. 6. declares evidently, that the Sacrament of the Eucharist ought not to be called the Image of Christ's body; because he did not say, take, eat the Image of my body: also declares, that in the Sacrament is the true body of Christ, because he said; This is my body.  really, and substantially in the Sacrament of the Eucharist; neither is the literal sense of words inconsistent with the spiritual signification of things, which they express taken in the literal sense. For example though Isaac and Ishmael do literally signify the two sons of Abraham, as the history of Genesis plainly showeth: nevertheless the Apostle Gal. 4. by Ishmael, that was born of Agar a servant, spiritually, and figuratively understands the old Testament, that was a law of bondage: and likewise by Isaac, that was born of Sara a free woman spiritually, and figuratively understandeth the new Testament, which is a law of liberty, and grace: and indeed all Sacraments whatsoever besides 
* Aug. l. 2. con. advers. legis c. 9 ait Christi locutionem, nis● manducaveritis etc. codem modo esse figuratam, ac duo filij Abraha fu●●unt duo Test amenta & Jsaac; & Ishmael secundum literam vere, & de facto fuerunt filij Abraha, figurabant tamen duo Testamenta. Idem Aug. l. 3. de doct. Christ. c. 16. ait illam Christi locutionem, nisi manducaveritis etc. figuratam esse, quatenus praecipit communicandum passioni Christi, & vti●●ter recondendum in memoria quod pro nobis caro Christi crucifixa sit. Non negat tamen dictam locutionem in sensu literali etïam intelligi de real. & oral● manducatione corporit Christi & bibition● 〈◊〉 sanguinis sub spocicbus consecratis panis, & vins.  their literal, do admit a spiritual, or figurative construction, being defined visible figures, or signs of spiritual invisible grace. The Sacrament of Circumcision according to the literal meaning thereof did signify corporal circumcision, as to the foreskin of the flesh called prepuce, and according to it's spiritual, and figurative signification did import spiritual circumcision, as to the foreskin of the heart, which is of spiritual vices, as also did shadow grace given in the new law. In like manner the words uttered in baptism, I baptise thee: taken in the literal sense, which is expressed immediately by the said words, do signify real washing of natural water, as to the body: and taken in the spiritual sense they signify spiritual washing of grace, 
* Aug. unde tanta vis aquae, ut corpus tangat cor vero abluat?  as to the soul. Furthermore the words, whereby Christ instituted the Sacrament of the Eucharist in full performance of the promise afore mentioned Io. 6. give clear evidence of Christ's meaning in recognition of a real eating of his body, and real drinking of his blood.  
The words of institution (according to the consenting Testimonies of all ancient and modern writers are these. This is my body, which is given for you Luc. 22. This is my body, which shall be delivered for you. This Chalice is the new Testament in my blood. 1. Cor. 11. This is the blood of the new Testament, which shall be shed for you. Mar. 14. This is my blood of thenew Testament, that shall be shed for many unto remission of sins Mat. 26. Which words of Christ being as plainly, and clearly uttered, as to the literal sense, as those of God the Father in the Transfiguration of Christ to wit: This is my son: Mat. 30. and consequently there being no more reason to wrest the former, than the latter words to a figurative signification, it is a manifest blindness in the Caluinists, and other ancienter sectaries to wrest the proper clear words, and to substitute in their room improper obscure tropes, and figures without any ground of reason: for what can be more unreasonable then to think that Christ saying (This is my body which shall be delivered for you. 1. Cor. 11. This is my blood, which shall be shed for many unto remission of sins Mat. 26. meant a figure 
(f) Both canon, and civil layers treating of Testaments, legacies, and contracts, teach that we must not recede from the words of the Testament, nor from the rigour thereof, and that we ought to presume of the Testatours intent, and meaning according to the signification of the words taken in their proper sense.  of his body only: and a figure of his blood only since a figure was not delivered in a Sacrifice, but Christ's true, real, substantial body: nor a figure was shed unto remission of sins, but Christ's true real, and substantial blood. Besides a thing that is mysterious unheard of afore, and instituted for an article of faith, as is the Sacrament of the Eucharist, of necessity ought to be propounded 
(g) According to S. chrysostom. Hom. 83. in Mat. because Christ said; This is my body, we must not doubt of, but believe it to be so. And S. Austin Tom. 8. in psal. 33. saith expressly that when Christ gave the Sacrament of the Eucharist, he did that, which no other could do: for Christ, saith he, carried himself in his own hands, while giving his body he said. (This is my body.) But truly he had not done what no other could do, if he had carried in his hands a mere figure or sign of his body only. Again S. Cyril Hieros. Catech. mysti. affirms, that the wine is as truly changed into the blood of Christ, as water was converted into wine in Cana-Galilaea. Moreover S. Cyprian ser. de Domi. coena, asserts, that the bread Christ gave unto his Disciples, is changed, saith he, not as to the form, or figure (that is as to the accidents thereof) but as to the nature (that is as to substance) through the Omnipotent power of the word, that was made flesh.  plainly and evidently otherwise the mystery established unto salvation might lead into error, and damnation, since a thing delivered in Tropes, and figures is subject unto uncertainty, and intricacies. Again the words afore mentioned set down by three Evangelists, and one Apostle, import the new Testament made by Christ himself the night before his passion: and it is uncredible, that a testator expecting death suddenly, should say in express terms, what he meaned not. In regard whereof the ancient Fathers do unanimously declare, that the cited words of institution, uꝫt This is my body: This is the blood of the new Testament ought to be taken in their proper sense, that no man according to reason might doubt of the ●●all, and substantial presence of Christ's real, and substantial body, and blood in the Sacrament of the Eucharist, Christ the divine testator expressing himself therein plainly, and clearly. Wherefore it is an infallible Article of christian faith, that under the elements of bread, and wine is contained Christ's true real, and substantial body, and blood through a marvellous transubstantiation, that is to say, substantial 
(h) Transubstantiation signifies conversion of one substance into an other.  conversion of the bread into his body, and the wine into his blood in virtue of the word, that was made flesh, which the word made, that made all things of nothing Gen. 1. In virtue of the word that changed Lot's wife into a pillar of salt. Gen. 19 that turned Moses' rod into a serpent Exod. 4. that converted the rivers, and fountains of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground, and breathed in his face breath of life. Gen. 1. In virtue of the word, that was God. Io. 10. Wherefore since the omnipotency of the word can work such marvelous effects, it is evidently plain, that Christ, who is this omnipotent word, to wit, the son of God, can convert bread into his flesh, and wine into his blood: and the divine omnipotency, as to transmutation of one created substance into an other in like manner created, the Devil did acknowledge when he said unto Christ: If thou be the son of God, command, that these stones may be made bread. Mat. 4. Wherefore such as deny transubstantiation in the Sacrament of Christ's body, and blood, as an action impossible, are worse than Devils, and do not consider the infinite power of God according to the innate virtue thereof. Besides if the nutritive faculty of nature can turn bread into the substance of him, that eateth it, and change wine into the blood of him, that drinketh it: if art can make Iron of earth, and glass of ashes: why cannot God, that is above nature, and art, convert bread into Christ's body, and wine into his blood: Christ's body, and blood being created substances. Furthermore it is extreme weakness in a Christian, that aught in the mysteries of christian doctrine to be ruled by faith, which is a conviction of things not seen, to think, that he cannot receive in the Sacrament with his corporal mouth the true real and substantial body, and blood of Christ because he doth not see them: for indeed he might, as to reason, think as well, that there are not three persons in God, and one substance: two natures in Christ, and one person: or that there was never such a man, as Solomon; or any such, as are called his great Grandfather's, and Grandmothers because he hath not seen them, or to think he is not endued with an immortal soul which quickeneth each part of his body because he cannot see it: and 'tis as great weakness to think that if all the believers had eaten of Christ's real body from the first age for 1662. it would have been wasted, and spent long ago though it had been as big, as a great mountain: for Christ's 
(i) 'tis no strange thing for the substance of Christ's body to exist after an indivisibie manner, since according to true Philosophy the substance, or essence of every real thing hath an indivisible existency.  body by divine dispensation is spiritually clothed in the Sacrament, being invisible, indivisible, and incorruptible, and consequently devested of outward extension in order to place: and therefore not subject to natural alterations, which do accompany common bodies: As Heat, brightness of fire, sweet odour of a rose, do not suffer prejudice for as much as they be communicated to many: and as the pot of meal, and vessel of oil did not fail, or diminish, though the widow of Sareptha, and her family did eat thereof continually, while the Heavens were shut from raining through the prayers of Elias 30. Regum: so the body of Christ in the Sacrament is not wasted spent, or prejudiced, albeit that the whole Church doth daily feed thereof.  
Likewise 'tis extreme weakness to think that Christ cannot be in 
* Chrys. l. de Sacerd. ait, qui (Christus) cum patro sursum sedet, in illo ipso temporis momēto omnium manibus pertractatur.  Heaven and in the Sacrament at once, in as much as one body is not capable according to Philosophy to possess two places together: for God is not confined to Aristotle's principles, The divine omnipotency transcends Philosophy her Rules, and all the works of nature. God made all things of nothing contrary to the maxim of Aristotle. Nothing is made of nothing. Furthermore in Christ are two natures, and one sole person: Christ was conceived of the Virgin Mary without prejudice to her virginity: and in the day of his Ascension penetrated the Heavens, which are solid bodies, without boring into them: and other effects which unto Philosophy are impossible, to God are possible. However one body, and many places are not inconsistent together, as to natural Philosophy, especially when a body is in many places after the manner of a spiritual substance devested of outward extension in order to the places, that contain it, (and so Christ's body is in many consecrated Hosts at once) or when one body is in one place with its quantity extended outwardly thereunto, and in another deprived thereof at the same time, and so Christ's body is in Heaven, and in the Sacrament together: all which according to natural Philosophy ought not to seem things impossible, outward extension in order to place being an accidental propriety only of a body clothed with quantity, as natural Philosophy teacheth, and consequently the want thereof destroyeth not the nature, or essence of a body, as natural Philosophy teacheth also. Besides though the light of the sun be a corporeal quality, nevertheless, it is well nigh in infinite places at once: likewise the words of a preacher are corporal things, which in the same moment of time possess the ears of all such as are attentive to his sermon: and one man walking in a Chamber, where be placed sundry looking-glasses, his Image appeareth in each of them at the same time: in consequence of which doubtless God in the virtue of his word can put supernaturally one singular Man in many places, since his figure (which is some thing) doth naturally occupate many looking-glasses at once.  
Out of the premises plainly followeth, that the Sacrament of the Eucharist hath a singular prerogative beyond all the other Sacraments of the new law, in as much as it is not an effectual instrument only to confer divine grace, which is a sovereign Antidote against the poison of sin: but it contains, and gives also the Author of grace: wherefore it comprehends within itself both the sweetness of inherent sanctity, and the giver thereof, which is all sweet, being the fountain of sweetness and sweetness itself, whereunto the fair spouse in the Canticles inviteth saying. Taste ye, and see how sweet our lord is. However as Manna, which was a figure of this Sacrament, as to Christ's body, did seem bitter, and loathsome to the ill minded, and pleasant only to the good Israelites. In like manner Christ's body to Christians, that receive it unworthily, is the bitterness of death unto death, and to others, that eat it aright, the sweetness of life unto life: so fire, that purgeth gold consumes wood: so the sun's light, that recreat's the sound, offends the unsound eyes: so the sweet savour of an ointment, that refreshes doves, kill's beetles. Christians by eating Christ's natural body worthily are not united to him only 
* Eph. 5. quia membra sumus de corpore eius, & de car ne ●●us, & de ossibus cius.  through faith, and charity mystically, but really, and are flesh of his flesh, and bones of his bones Eph. 5.  
To eat worthily unto a natural union with Christ, a christian aught 
* 1. Cor. probet autem seipsum homo, & sic de pane illo edat, unde dc Sacramento corporis, & sanguinis Christi canit Ecclesia mors est malis, vita bonis.  to examine himself afore, and purge out the leaven of vice. Christ hath 
* Nulla conventio Christi ad diabolum: nulla conventio charitatis ad peccatum mortale.  no concord with sin, nor consequently union with a soul, that sin hath dominion over: Christ's body will not be 
* Luc. 23. in sindone munda, & in sepulchro in quo nondum quisquam positus sit.  wrapped but in a pure linen cloth, that is to say, in a clean heart: nor will be laid in a Tomb, that is not hewn out of a rock, wherein never any laid afore. As there is no agreement betwixt Christ and Belial, no communion betwixt sanctity and iniquity, no society betwixt light, and darkness: so there is no union betwixt Christ's body and a Christian, that serue's Belial, delight's in iniquity, and walks in darkness: wherefore let no Christian think to tie a knot of union with Christ, if he shall put his body where already is 
* L. 6. super cap. 9 Lucae, ait, nemo accipit cibum Christi, nis● fuerit ante sanatus. Et Aug. trac. 26. in Joan. sic praecipit: Innocentiam ad altare portate.  established Belial, that is to say, the devil through mortal sin: and truly Christians, that 
* 1. Cor. 11. qui manducat, & bibit indignè reu● erit sanguinis, & corporis Domini.  unworthily receive the body of Christ as much, as lieth in them do betray him to the devil, putting him in a place, the devil commands in, and consequently become guilty of Christ's body, and blood in as high a measure, 
(k) According to S. Chrysostom hom. de non contemnenda Ecclesia, & hom. 8 ad popul. Antioch. those which receive the Sacrament of the body, and blood of Christ unworthily do an injury to Christ's proper person like the jews, and Gentiles, that crucified him.  as judas, that betrayed him to the jews. As the children of Israel were forbidden Exod. 12. to eate the paschal lamb (which was a figure of Christ's Sacramental body too) 
* Exod. 12. non comedetis ex eo crudum quid, nec coctum, sed tantum assum igne.  raw, or boiled, butrosted only: so Christians be prohibited to eat Christ's body raw: that is before the fire of charity hath prepared them for it; or boiled namely in luxury, and voluptuousness, but roasted only viz. at the fire of a contrite heart inflamed with the memory of Christ 
* Ecce agnus Dei, inquit, Apostolus, qui tollit peccata mundi.  the lamb of God, that was roasted in the hot furnace of affliction for the taking away the sins of the world.   

CHAR. IX. OF COMMUNION IN BOTH KIND'S  
THE CONTENTS.  
Christ instituted the holy eucharist under the elements of both bread, and wine: Christ by his institution did not oblige the Church to dispense the eucharist under both kinds: Christ left it in the Church's power to give the eucharist to lay-people under one, or both kinds, accordingly, as she should think fit in order to times, places, and persons: those, which receive the eucharist under one sole kind have nothing less, nor such, as receive under both kinds have nothing more of Christ, nor of the Sacramental grace, if there be parity in the receivers, as to worthiness: objections answered.  
Communion in both kinds is the receiving of Christ's real body, and blood under the two Sacramental shapes, or element's of bread, and wine afrer Christ's own institution Mat. 26. Mar. 14. Luc. 22. However from thence it followeth not, that communion under both kinds is necessary to the whole Church joint, and separate unto salvation: for matrimony. and the orders of Bishops, and Priests do challenge divine institution: nevertheless none of them be necessary to each member of God's Church. A Priest celebrating, as he ought to consecrate the body, and blood of Christ under distinct elements through distinct forms of words, for as much, as he than representes Christ's person, supplieth his room, and offereth an unbloody sacrifice on the Altar, that is an express remembrance of Christ's bloody sacrifice offered on the cross, wherein his blood was separated from his body in consummation of the general redemption: so he ought likewise to communicate in the distinct consecrated elements; but communion in order to lay-people, which are no Priest's, Christ hath left free, 
(a) According to S. Austin Epis. 108. Christ left power unto his Church to determine how the eucharist should be ordered: and indeed the Church-goucrnours are the proper ministers of Christ, and the dispensers of the mysteries of God 1. Cor. 4. in consequence of which the Church has authority to constitute, and appoint in order to dispensing the Sacraments, what she shall judge expedient according to time, place, and persons, but with that proviso, that she altar nothing pertaining to the nature, or essence of them.  muesting his Church with authority, and power to dispense, and order therein (so the integrity, and substance of the Sacrament be not prejudiced) as in prudence she might think fit, in regard of places times, persons, and circumstances. 
(b) Communion under the form of bread only was practised in the primitive Church according to the best antiquity, proving the lawfulness thereof out of the 2. and 20. chapter of the Acts. For example S. Austin Epis. 6. ad Casulanum; S. Bede in 20. Act. and indeed many of the first Christians were Nazarits, who were bound by their vow not to drink any liquour of grapes. pum. 4. wherefore since the legal ceremonies of the old law were in force, as appears by the fame chapter of the Act. doubtless those new Christians received the Sacrament of the eucharist under one kind only. Besides S. Cyprian, that lived in the first 300. years l. de lapsis set's down two examples of communion under one kind. Again S. Hierom in epitap. Paul. ad Eustach. e. 23. S. Austin l. 3. de consensu Euang. c. 23. affirm. that Christ gave the Sacrament of the eucharist under the form of bread only unto the Disciples going to Emmaous Moreover Tertull. l. 2. ad uxor. & l. de Orat. attest's, that it was a practice, or custom to take Christ's body forthwith, or to carry it home, and defer the taking to an other tyme.  Lay-communion under one kind only was practised in the primitive Ages, as plainly do evidence scripture, and Father-Testimonies, preserving of the Eucharist under one sole kind, as spiritual provision for sick persons (which though they were Priests did nor communicate in sickness but under one kind de only, namely bread 
(c) The custom of communicating Infants continued in Some Churches till the days of Hugo de S. Victor. who lived about the year 1130. for l. 1. c. 2. de caeremon. he affirms that the Priest with his finger dipped afore in consecrated wine ministered the Sacramen: of the eucharist under the form of wine unto Babes newly born they being able to suck. Besides in the ancient Roman office cap. de Sabbato parents are admonished not to suffer their children to suck milk until they had communicated: But now the Church for good, and just reasons hath wholly abolished that custom; and a principal motive there of was to resist the heresy, which even in those days the Bohemian Hussits had spread, teaching, that Infants could not be saved without receiving the eucharist, and an other reason of taking away that practice was the eminent danger of profaning so holy a Sacrament because of the great number of children.  and the distribution of the Sacrament unto Infants in one sole kind also, Namely wine: for albeit, these could not eat the sacramental bread: yet they might suck the sacramental wine from the Priest's finger, which truly they did according to the custom of some Churches. Again lay-communion 
* Conueniŭt omnes Doctores Caetbolici communionem sub utraque specie fuisse in usu in quibusdam Ecclesijs, eiusque meminerunt S. Dionys. cap. 3. de Eccles. Hierarch. S. justinus Martyr. Apolog. 2. S. Gregor. l. 3. Dial. cap. 36 alijque Patres.  under both kinds was anciently practised at some times in several precincts of particular christian Churches, as do plainly show the writings of primitive Fathers. And S. Leo the first, being supreme Pastor in Church-government under Christ, by a special ordinance commanded public lay-communion at Easter under both kinds: the chief intent whereof, was to discover the manichean heriticks, who to conceal their heresy (these sectaries did foolishly believe, that there was a good, and evil God: and as foolishly held wine to be created by the evil God: and therefore had an abhorrence of it) were observed to receive the sacramental bread at Easter (which sole kind was then in practice) with Catholics promiscuously. Again lay-communion under both kind's was abrogated absolutely, and universally because of certain Bohemian sectaries named Hussits, that condemned lay-communion under one kind only, teaching both kind's, as necessarily required to all Christians unto salvation. In detestation of this heresy, as also for other good reasons the general Council of Constance obliged all lay-Catholick's to communicate in one kind: and indeed the Church of God ought to exercise her authority to the crushing of all heresies in the bud. Yet the Greek-Church continued lay-communion in both kind's though it did not esteem both the species of the Sacrament necessary to salvation. For in the general Council of Florence, which was called with design chief to settle concord, and union between that, and the latin, Church, neither the greek, or latin Fathers did except against lay-communion, as to the practice thereof under one sole, or both kinds: whereby it is evidently manifest, that Christ hat left it in the Church's liberty to determine, and appoint the distribution of the communion unto mere lay-people in one only, or both kind's, as it shall think fit according to the various condition of times, places, persons, and circumstances: so that though in this present age, lay-communion be given in sacramental bread alone through all the precincts of the eastern Church: nevertheless it is in the power of the supreme Pastor to change that into another usage of both kind's, if he shall see as good reasons to move him thereunto, as he seethe cause to continue it under one sole kind, viꝪt. in opposition, and detestation of modern heresies. First in regard of many Lutherans, who believe, that Christ's body only is contained with the bread, and his blood only with the wine, and not all Christ entirely: which is a manifest ignorance: for wheresoever Christ's body is truly really, and substantially from the day of his Resurrection, there it is truly 
* Rom. non amplius moritur (Christus.)  alive, being impossible for Christ to die again: and since the life of the flesh 
* Levit. 17. anima omnis carnis in sanguine.  is in the blood Levit. 17. it followeth evidently, that wheresoever Christ's body is there his blood is also: and since Christ hath devested himself of no real thing, that he once assumed, and whatsoever he assumed was united hypostatically to his divine person, it is again plainly evident, that wheresoever 
* S. Ambrose ubi carpus Christi Christus est.  Christ's body, blood, or soul is, there is all Christ entire without separation of one part from another: and albeit the words, that consecrate Christ's body according to their proper signification do constitute the body only under the forms of bread, and the words which consecrate Christ's blood according to their proper signification do put the blood only under the form of wine: neverth eless in virtue of natural concomitancy, that is to say, of the natural connection, which is between all the natural part's of Christ now invested with immortality, it is manifest by necessary consequence, that wheresoever Christ's body, and blood is, there is all Christ undivided: and so it is alike in the mystery of the blessed Trinity, that includes three Persons really distinct: though the word Father according to its proper signification be appropriated to the first Person only: notwithstanding whersoever the first divine Person is, who only layeth claim to the name Father taken in the proper sense, there also is the second Person, the son, and the third Person the holy Ghost in virtue of the natural connection, that one Person has with an other. Hence it is plainly evident, that the Euchariste distributed under one kind only ought not to be counted a lame Sacrament, since one sole species contain's as much of Christ, as both together to wit, all Christ entirely. Neither is a greater measure of grace conferred Ex opere operato, that is by the Sacraments working precisely, when it is taken in one sole, or in both kind's, the spiritual effect thereof, which is supernatural grace unto refreshing, and feeding of the soul being equally divided to all such, as receive the Sacrament with the same worthiness whether under one only, or both kind's, and all such are 
* 1. Cor. 10. multi unum corpus, sumus, qui de uno pane participamus.  one bread, and one body in as much, as all are partakers of one bread 1. Cor. 10. which is an other effect of the Sacrament. Also he that shall eat of this bread, worthily (which is converted into the body of Christ) shall live for ever 10. 6. And as 
* 2. Cor. 8. qui multum non abundavit & qui modicum non minoravit. Et Exod. 16. filij Israel colligerunt (Manna) alius plus, alius minus— nec qui plus collegerat habuit amplius, nec qui minus paraverat, r. perit minus.  an Israëlite, that gathered much Manna had nothing over, and an Israëlite, that gathered little, had not the less: so a Christian, that receiveth the Sacrament under both kind's hath no more of Christ, or of sacramental grace, than he that receiveth under one kind only if there 
* Gratia sucramentalis confertur iuxta dispositiones (supernaturales) eorune qui recipiunt Sacramenta.  be parity as to the disposition of the receivers: notwithstanding all these premises, it cannot be said in proper speech, that he that eateth Christ's body, doth drink his blood, or that he that drinketh Christ blood under the form of wine doth eate his blood, albeit, that whosoever receiveth his body, receiveth his blood withal: and whosoever receiveth his blood, receiveth his body withal: for the reason of difference, in order to the proper form of speech, doth not proceed from the absence of the one, and the sole presence of the other: but from a different manner exercised in the conveyance of the consecrated elements (
* Innocentius III. ait, quod quamuis dum bibitur sanguis Christi simul accipiatur eius corpus quod tamen tune non dicitur propriè ●●āducari.  under both of which be contained, as well the body, as the blood of Christ) from the mouth into the stomach. no man eating, and thinking alike. Secondly lay-communion under one kind only is continued because of other modern sectaries, that lay claim to a divine precept to prove a necessary usage of both kinds, which is a manifest weakness: for 
* Gems. 6. hic est panis de co●le descendens, s● quit 〈◊〉 ipso manducavevit non morictur. Et v. 52. 〈…〉 si quit manduc●●erit &c hoc pane vivet in ater●●●. Rursiam qui māduc●t ●●am 〈◊〉 vi●●t in aeternum.  many scripture-testion onies do declare communion in one kind to be enough for one obtaining eternal life: and not any one doth exprosse an obsolute command to oblige the Church unto lay-communion under both kinds. For of all the three Euangelist's, which set down the Institution of the Eucharist only S. Luk cap. as mentioneth an absolute precept given by Christ viꝪt. Do this in 〈◊〉 of me: but from this scripture no man ought to argue an obligation even: for consecration in both kinds, and consequently much less for lay-communion under both kinds: because the precept doth immediately follow the consecration of the bread asone, and was enjoined afore Christ did institute the chalice: and though Christ Mat. 6. after he had consecrated the chalice said: drink ye all of it yet that was a precept given to the Apostles only, which were present; for S. Mark chap. 14. says. And they All drank of it, that is: all the Apostles then sitting at the last supper. Furthermore Christ by giving the afore said precept. Do this in remember ance of me, whereby is commanded the execution of all the actions joint, and separate, that Christ then did, cannot be meant universally in order to all the faithful joint, and separate, the said actions being inconsistent with mere lay-people, who are not invested with power to offer proper sacrifice, consecrate Christ's body, and ordain Priests for the distributing the eucharist to others, which were the actions, that Christ exercised, and proper only to the Episcopal, and Priestly function, 
* Trident. sess. 22. cap. 1. can. 1. ait, per verba: hoc facite, Christum ordinasse Apostolos Sacerd●tes.  that Christ instituted at his last supper. Amongst the Apostles S. Paul. 1. Cor. 11. only relateth the Institution of this Sacrament, and according to his Testimony the absolute precept Do this in remember ance of me: is given also before Christ consecrated the chalice: and albeit that S. Paul mentioneth a conditional precept that felloweth the institution of the said chalice, to wit; This do, as oft as ye drink it, in remember ance of me: nevertheless, as no man ought to argue, according to the rules of true Logic, from a condititionall proposition, an universal absolute: so no man ought to infer from a conditional, an absolute precept universally obliging the whole Church joint, and separate, and consequently there cannot be produced out of the three Evangelists, and S. Paul: which set down the words Christ used in the institution of this Sacrament any warrantable ground to prove a divine precept obliging all believers universally to communicate under both kind's: and although. S. john the Evangelist chap. 6. doth show an express warrant from Christ commanding, as it were, communion under both kinds in order to the whole Church joint, and separate. The warrant runs thus: Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you, however modern sectaries and Caluinist's especially cannot in reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's, in regard they deny, that any part of the said chapter of S. john is meant of sacramental eating, or drinking, lest by assenting thereto, they might be forced to grant Christ's real presence in the Sacrament, which the chapter plainly declares, if it shall bear an interpretation of sacramental eating, and drinking. However the precept so interpreted doth not evince communion under both kinds to be enjoined of necessity in order to each Christian in particular: since according to scripture usage the particle 
* Julius Paulus insignis Jurisconsultus ait comparatum esse, ut coniuncta pro disiunctis accipiantur. Di gestis de verborum significatione l. saepe.  (And) is frequently taken in a disiunctive sense only. For example S. Peter Act. 3. says: Silver, and Gold have I none, where the particle (And) is taken disiunctively: the true meaning thereof being Silver, or gold have I none. In like manner it is written Exod. 21. He that smiteth his Father, and Mother (so it is read in Hebrew) shall die the death. Where (And) is taken for (or) Again Math. 20. it is said by thy words thou shalt be justified, and by thy words thou shalt be condemned. Where likewise the particle (And) is taken disiunctively for (Or) and Aristotle also taketh (And) in the disiunctive sense, when he defineth Nature to be Author, or cause of motion, and rest, all his interpreters understanding the particle (And) in that definition, to signify (Or) and truly by the latter particle (And) in the cited passage of scripture uꝫt Except ye eate the flesh of the son of man, and drink his blood See. doubtless was meant (Or) as do plainly demonstrate other word's of Christ there set down, whereby he explains that precept: saying. v. 47. I am the bread of life. v. 50. This is that bread, that came down: from Heaven. If any man eat of this bread he shall live for ever, and the bread that I shall give is my flesh, which I shall give for the life of the world. Whereby is plainly evident, that Christ did ascribe the effect of this Sacrament as common alike, to the bread alone, and to the bread, and wine jointly. However sectaries have nothing of advantage, if the latter particle (And) in S. john ought to be taken in the copulative sense: for the precept even so meant (and indeed so catholic writers do understand it) imports an obligation only in order to the whole Church (wherein there is never want of Priests, that be obliged to communicate in both kinds, as often, as they offer sacrifice) and not to each member thereof. In the old law God having iustituted Circumcision added this precept in general terms viꝪt: Ye shall circumcise the foreskin of your flesh. and notwithstanding only such had right to exercise that function, as were deputed thereunto by the Church, or Synagegue: which showeth plainly, that though the precept did oblige the whole Church, or Synagogue, yet it did not reach to each member thereof, however it seems, as if it had been enjoined in order to all universally. Again when God instituted the paschal lamb as a Sacrament, and sacrifice also; he imposed two precepts Exod. 12. the one: Let every man take unto him a lamb: the other all the multitude of the children of Israel shall kill it: which two precepts though they be expressed in general words to the obliging the whole Synagogue: yet every particular member thereof had not right to choose, and take unto him a lamb, and sacrifice it: but the heads of each family only, which executed Priestly function as to that sacrifice being a privilege given to them before Priesthood was appropriated to the family of Aaron, as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries allege (out of S. Innocent Ep. 26. and S. Augustin lib. 7. against julian the Pelagian) to prove a necessity of communion under both kinds in regard, that these ancient Fathers expressly assert, that Infants cannot be saved except they eat Christ's flesh, and drink his blood, they make not a jot for them, who require a presonall act of inward faith to the eating of Christ's body, and drinking of his blood, Infant's being uncapable of exercising any such acction, in consequence where of the alleged 
* Agunt Innocen. & Aug. contra Pelagium, qui negabat peccatum originale in infantibus.  authorities afford them nothing of advantage. But, as to the true sense of these primitive Fathers, doubtless their meaning is only to show, that Infants cannot enter into the kingdom of God, except they receive sanctifying grace in baptism through the merits of Christ's body, and blood that were offered for all men unto remission of sins. 
(d) According to Origin. hom. 29. in num. we are said to drink of Christ's blood, not only when we receive the Sacrament. but when we hear his divine word preached wherein is life according to Christ's own saying, the Words which I have spoken are spirit, and life in as much as they be dispositions, to divine grace, which is the life of the soul through the merits of Christ. Again such as hear Mass devoutly, and join, in heart with the Priest receive life, and fruit by the Sacrament, though they neither eat of Christ's body, nor drink of his blood sacramentally.  Fourthermore in as much, as Infants through baptism be made members of that Church, which eateth Christ's flesh, and drinketh his blood, the same Church as it doth furnish them 
* Aug. Tom. 10. ser. 10. de verbis Apostoli. Mater Ecclesia, inquit, accommodat parvults aliorum pedes, ut veniant ad Ecclesiam, altorum cor, ut credant, aliorum linguam ut fatcantur: it a Ecclesia accommodat aliorum ora, ut comedant, & bibant.  with the feet of others to come unto it, with the heart of others to believe, and with the tongues of others to profess the christian faith: in like manner according to a spiritual metaphorical form of speech, it may be said to furnish them with the mouths, of others to eat Christ's flesh, and drink his blood.   

CHAR. X. OF PENANCE  
THE CONTENTS.  
Penance hath a just claim unto all requisits necessary to a special Sacrament of the new law; Christ after the similitude of an outward Court of justice instituted an inward Tribunal where, by divine dispensation Priest's sit as judges of sins committed after baptism: whatsoever Priests judge here below, God approu's above: the power Christ gave to the Apostles, and heir successors in priestly function, and authority was not only to declare, but effect indeed remission of hones in virtue of the word of reconciliation joint unto a sinners sincere sorrow, and humble Confession of his sins together with a full purpose to sin no more.  
PEnance is a 
(a) There are three requisits necessary to the nature of a Sacrament of the new law: namely outward Rite, or sign, promise of sanctifying grace, and the institution of Christ: The outward Rite, or ligh, as to the Sacrament of Penance, is the sensible absolution of a Priest: The promise of grace appears by the words of Christ joan. 20. Whose sins you shall forgive they are forgiven them; and the institution of Christ is expressed in the precedent words of the same Chapter. As my Father sent me. so send I you. Wherefore the ancient Fathers treating of sacramental Penance in order to such, as are baptised, teach that Christ gives power unto a Priest to remit thereby even occult sins; in consequence of which they appropriate to Penance the name of a Sacrament, as much as to baptism. Tertull. l. de prescript. adversus Haeret Ambros. l. de poenit. c. 7. and S. Austin l. 5. hom. c. 5. compareth this Sacrament ministered by a Priest to the raising yp of Lazarus by Christ, and to the untying of his cords by the Apostles.  Sacrament of the new law taken in the proper sense unto remission of sius committed after baptism: and therefore named 
* Hieron. ad Demetr. vocat Sacramentum poenitentia secundam tabulam post naufragium.  the second spiritual board, or plank of a souls spiritual wrack. Grace given by baptism restoreth sanctity, that Original sin took away: grace received through Penance recovereth that sanctity, being lost again through actual sin. A christians life on earth is a warfare against flesh, and blood: against principalities: against powers: against worldly Governors the Princes of the darkness of this world, and against all spiritual wickednesses, which are the assaults of the devil. And for as much as humane nature is infirm, and the power of this adversary great, it is impossible for any whomsoever to escape unwounded without armour of extraordinary protection: In regard whereof Christ hath provided a sovereign remedy, as an effectual cure for all the personal wound;, a christian might receive in this warfare exercised after baptism: and this is the Sacrament of Penance instituted by Christ himself 
(b) Christ Mat. 18. saying to his Apostles. Whatsoever ye shall bind on earth, shall be bound in Heaven; and whatsoever ye shall lose on earth shall be loosed in Heaven, only promised them, and their successors in Priestly function authority, and power to forgive sins, and invested them in it, joan. 20. saying unto them. Receive the holy Ghos● whose sins you shall forgive are forgiven them. Neither hath Christ left less power unto Priest's to lose, then to bind, as S. Ambrose asserted against Novatianus, who taught that Priests had power to bind, but not to lose,  10.20. when he said to his Apostles. Receive the holy Ghost: whosoevers sius ye shall remit, they are remitted: and whosoevers sins ye shall retain they are retained. Although Christ alone had the 
* Apoc. 3. qui habet clavem David etc.  key of David, which openeth, and no man shutteth, and shutteth, and no man openeth (Apocal. 30.) as to supreme excellency, and power of remitting, and retaining sins, being enabled in virtue of his divinity to open to, and shut against sinners the kingdom of Heaven without help of a Sacrament: nevertheless the same power as to participation and outward Ministry thereof he communicated to his said Apostles, and their successors in priestly function, committing to them the Word of reconciliation 1. Cor. 5. That is to say the 
* Aug. accedit verbum ad elementum & fit Sacramentum. Elementum, seu materia proxima Sacramenti poenitentiae est confessio & contritio.  word of sacramental power employed in the form of sacramental absolution uꝫt I absolve thee: which joined to the elements, contrition, confession, and actual satisfaction makes the Sacrament of Penance, these acts being the material parts thereof. And although Christ did not appoint this form in express terms: nevertheless, for as much, as he instituted this Sacrament 
(c) Great is the dignity of a Priest, saith S. chrysostom hom. 85. in Joan. For whose sins they shall remit are remitted to them: and hom. 5. de verbis Isa. Vidi Dominum. Speaking of the Sacrament of Penance writeth thus. Heaven takes from the earth chief power: for the judge sitteth in earth, our lord follovv's the servant: and whatsoever he shall judge here below, God approu's above. By the judge that sitteth in earth is meant a Priest, whose judgement, or sentence goes before, and the sentence of God comes after. In consequence of which, seeing that a sentence mere declaratory cannot go before, but of necessity must follow, it is evident, that a Priest sacramentally absolving a penitent is a judge taken in the proper sense; wherefore S. Cyprian Epis. 73. ad jubaian. S. Ambrose lapsis de poenit. c. 1. & 2. S. Austin l. 2. con. Epis. parmeni. c. 11. and S. chrysostom l. 3. de Sacerdot. expound the particles (whose sins ye shall forgive) of power and authority given unto the Apostles, as judges in order to remitting of sins.  after the similitude of an outward iudicatory Court, or Tribunal (wherein the penitent acts the accused, and the witnesses too: and the Priest supplies the part of the 
(d) The Council of Trent declares, that no man can be restored by the Sacrament of Penance to that sanctity, and integrity, which he received by baptism without bitter tears, and painful labours.  judge in the room of Christ it is evidence enough to prove it. As in an outward Court of justice the judge giveth sentence, and thereby absolveth, or condemneth the accused. So Christ did think fit, that a Priest, as lawful judge should pronounce sentence of absolution unto remission of sins committed after baptism for Christ in saying Whosoevers sins ye shall remit are remitted: substituted the Apostles 
* 1. Cor. 5. ubi dixisset Apostol is dedit nobis ministerium reconciliationis. subiungit: pro Christo ergo legatione fungiunur, id est, Sacardotes succedunt in munus, seu ministerium reconciliationis eo modo, quo Christus reconciliavit homines Deo, ramittendo paccata corum, ut constat av citato Textu. Et Chryso. hom. 11. in●llam 2. Epis. Pauli, sic scribit: quod igitur pro Christo legatioue fungimur, idem est, ac si dixisset, Christi vice, nos enim ipsius muneri successimus.  his special Legates to reconcile sinners to God: neither is it of necessity required to the form of a Sacrament, that it be expressly set down in holy scripture: the universal tradition of the Church being testimony enough to prove it: and even Caluinists, and sundry other sectaries do use in baptism the words: I baptise thee: for which they cannot allege any scripture-evidence. Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's, deriveth that ceremony from Church tradition, and practice only, and confesseth withal, that it ought to be counted in lieu of a precept. By the premises plainly appears that Christ 10.2. did not give to the Apostles, and their successors in the function of Priesthood power, and authority only to preach remission of sins: because the form of speech, and circumstances of that action therein expressed do evidently demonstrate, that Christ both spoke, and meant of a new power, that he had not conferred before his passion: but Christ afore his Resurrection invested his Apostles with power to preach remission of sins Mat. 10. as ye go, saying the kingdom of Heaven is at hand: which words even Caluin in his evangelical Harmony doth interpret of preaching salvation through remission of sins. Wherefore S. Chrysostom hom. 85. explaining that passage of S. john compareth the collation of the power, that Christ there bestowed on the Apostles, to the authority given to officers of a tempoall Prince, whereby they are enabled to imprison, or deliver out of prison such, as be accused of transgressing his laws, and addeth withal these express words: Great dignity of Priest's, whosoever sins, says be, (Christ) ye shall remit are remitted. Again power to preach the Gospel to all nations was given to the Apostles Mat. 28. as a distinct office from the power, that Christ conferred on them Io. 20. as plainly will appear to any rational, and judicious man, that shall consider both Texts together with the circumstances therein expressed. Neither did Christ confer upon his apostles and their successors power only to declare remission of sins: since he did not say Io. 20. Whosoevers sins ye shall declare remitted, are remitted: but whosoevers sins, ye shall remit. Besides these words ye shall remit; aught to be interpreted in the same sense, as those others: Are remitted. For other wise the form of Christ's speech had been extreme improper, in regard, that both of them: shall be remitted: and are remitted be uttered in one, and the same sentence. But the latter particles, viz, (are remitted:) do not signify mere declaration of remission of sins (for so Christ's words would carry this sense Whosoevers sins ye shall declare to be remitted are declared to be remitted, and consequently since such a declaration is speculative only, and not practical effecting nothing in order to remission of sins: a man, to whom such a declaration is intimated shall remain in sin, as much after, as before. Again Christ after he invested the Apostles, and consequently their successors with the power mentioned Io. 20. said to them: as my Father sent me: so I send you: but Christ was sent by his Father endued with power to remit sins indeed, and not to declare remission only. Wherefore Mat. 9 that ye may know, saith Christ, the son of man hath authority in earth to forgive sins etc. Whereby it is plainly evident that he sent his Apostles invested with power to remit sins giving unto them the ministry of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not 
* Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a p●nitentia. St inquit. à Cathecun. eno factum, scilicet uxorcidium, baptismo abluitur, si à baptizato, poenitentia, & reconciliatione.  a mere remembrance of baptism received afore; and indeed setting aside 
* Trident. dicit nos per poenitentia Sacramentum sine magnis nostris fletibus & ●aboribus ad novitatem, & integritatem, quam per baptismum adepti eramus, pervenire no posse.  voluntary acts of corporal affliction, and inward contrition together with a full purpose of amendment, the mere Sacrament of penance hath not power enough to restore the integrity, and newness of life got by baptism, and lost through actual sin. Again penance hath all requisits necessary to a Sacrament viz. sensible Rites, promise of grace, and the institution of Christ, as by the premises appears, so that together with baptism, it makes two Sacraments of the new law, and may often 
(e) The ancient Fathers S. Cyprian Epis. 52. S. Ambrose in 2. Cor. 5. S. Austin con. Epis. parmeni: affirm that the Sacrament of Penance may be oft reiterated, and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bids his Apostles to remit sins, as often, as through humane frailty they are committed, which is meant in order to such only, as are sorry to have sinned: for without true sorrow remission cannot be obtained.  be reiterated: but baptism cannot. For it is impossible, that they, who are once lightened, if they fall away can be renewed again to penance. Hebrae. 6. where the particle lightened doth signify baptised according to the interpretation of primitive Fathers, who also do name baptism a light, and consequently the words (impossible to be renewed again to penance) beat this meaning, viꝪt. (Impossible to be baptised again) for the particle (Again) doth import a repetition of what was meant afore by the words (lightened) and indeed otherwise the particle (once) had been impertinent and inserted to no purpose at all: since (once) and (Again) put in the same period, or sentence ought to relate to one, and the same thing: and therefore seeing that by the first place baptism is understood, the Apostles doubtless by the latter meant baptism too. This cited scripture Hebr. 6. the 
* Novatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt, ex qua haresi multarum animarum interitus secutus est.  Novatians made the ground of their heresy teaching that no man falling into mortal sin after baptism could rise again by penance unto justification: and Calvin therein growndeth his heresy impiously asserting, that it is impossible for any one, that deserteth his faith entirely, and becometh an apostate to be renewed again by penance unto remission of his fins, thereby denying God's general mercy: and so proud contentious men, that follow only the mere words of scripture together with their own sense without respect of the Church's judgement, and interpretation of ancient Fathers (after which every scripture ought to be expounded) plunge themselves into damnable errors.   

CHAR. XI. OF CONTRITION  
THE CONTENTS.  
Two kinds of contrition; the one perfect, the other imperfect: perfect contrition, which is formerly, or includeth a formal act of charity (whereby God in regard of his infinite goodness, and supreme excellency is preferred before all earthly enjoyments, and sin detested) was of absolute necessity before the establishing of the law of Christ: imperfect contrition called attrition (whereby a sinner detesteth his sin, because of the deformity thereof, or fear of everlasting punishment) joint to the Sacrament of penance equalleth perfect contrition, as to the effect thereof: if perfect contrition were of absolute necessity in the new law: christians should be in a worse condition than were the jews under the old law: Those which assert absolute necessity of perfect contrition at all times in the law of Christ prejudice christian faith.  
Contrition is 
* Trident. definite contritionem per dolorem animae: est autem contritio actus voluntatis non appetitus sensitivi.  a bitter grief, and detestation, that a penitent sinner voluntarily conceives to the punishing of his sin, as an offence against God, together with a full purpose to confess, satisfy, and never to sin again. As the innate heat of new wine put into a close vessel makes to boil the whole substance thereof, and thereby purgeth out the dregs: so the fire of contrition kindled in a penitent soul, makes it seethe in tears of bitter sorrow 
* Psal. 50. cor contritum & humiliatum Deus non despiciet: & proinde peccator eliciens contritionem perfectam Deo reconciliatur.  whereby the filth, and uncleanness of sin together with the ill affection inclining thereto, purge away. As the heat of the sun doth disperse the black clouds, which obstruct its brightness: so the warmeness of a contrite heart dissipates sins, which are the dark clouds obstructing the light thereof. But there 
(a) Love that proceeds from the motive of charity precisely, is perfect and called Amor amicitrae: the love of friendship, which imports remission of sins. Love that comes of the motive of God's justice, or fear of him, is named Amor benevolentiae, love of good will, which is imperfect. An example of remission of sins by perfect love, or perfect contrition (which includes perfect love) without the Sacrament or penance is set down. Deut. 4. If thou seek our lord God, thou shalt find him, if thou seeks him withal thine heart, and with all thy soul.  be two kinds of contrition the one perfect, in as much as a penitent sinner grieveth for, and detesteth his sin in regard precisely, that he loveth God with all his heart: that is, maketh Gods own goodness the chief motive of his love, and in respect thereof preferreth him before all earthly enjoyments: The other is imperfect; and by usage of speech named Attrition proceeding from a motive far inferior to that of a full love to God. For example: a sinner conceiveth an act of imperfect contrition, or attrition, when he grieveth to have sinned, and purposeth amendment in regard merely of the deformity of sin, which is its formal essence; or fear of eternal fire, which is the proper effect thereof, if mortal.  
Perfect contrition was of absolute necessity unto remission of sins in all times before the establishment of the new law. No man even in the old, law did find 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 beggarly elements, and no effectual instruments of grace, and life. Yet in the new law of Christ, which is not a law of bondage, but of grace; not of beggary, but of plenty, and consequently abounding with saving privileges, and prerogatives above the other, by divine dispensation attrition, 
(b) The Council of Trent fess. 14. declar's, that imperfect contrition, called attrition, though it be grounded in the fear of Hell, or in a serious reflection on the deformity of sin: nevertheless 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 itself cannot bring a sinner unto justification of life, however in the Sacrament of Penance it disposeth him thereto: Whereby evidently appears, that attrition is not the same disposition separate from, that it is joint unto the Sacrament: in consequence of which. the meaning of the Council is, that seeing it is a remote disposition unto justification without sacramental penance, joint thereto, is made an immediate disposition, that of necessity procures justifying grace.  that of itself is not sufficient enough to bring a sinner unto justification of life joined to, and supported by the Sacrament of penance, is an effectual expedient for the obtaining it: and indeed Christians under the new law were in a worse condition, than the Israëlits under the old law, if beside perfect contrition God should exact of them, as a necessary requisite to remission of sins, Confession, since he required of the Israëlites perfect contrition only Deut. 4. Wherefore that the trouble employed in confession of sins, might be compensed by taking away the absolute necessity of hearing the other burden employed in perfect Contrition, Christ hath so instituted the Sacrament of penance in his new law, that as water, which albeit according to its own natural propriety hath nothing of heat, yet made hot with fire, can produce heat; so Attrition, which though in order to it's own virtue, is no effectual instrument of grace to the quickening a dead soul, however together with the help of the Sacrament can deliver out of the laws of death, and restore it to newness of life. Again if perfect Contrition were of absolute necessity penance ought not to lay claim 
* Poenitentia est Sacramentum 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 effectual help of such, 
(c) The chief effect of sacramental penance is to reconeile unto God such as have sinned after their baptism, and because mortal sin is the death of the soul, sacramental penance that is specially instituted to confer the first sanctifying grace unto remitting of deadly offences, is called Sacramentum mortuorum, a Sacrament of the dead.  as are dead in sin: because it would presuppose always the remission thereof, perfect Contrition including a full love of God, which is inconsistent with deadly sin: and thereby would plainly follow, that the sacramental Absolution of a Priest were a mere declaration of sins remitted afore: In consequence of which sacramental penance should not produce the effect, which it signify: to wit remission of sins, which is contrary to the nature 
(d) It is an Article of catholic 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 natural causes, which employ their whole activity while they work, 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 receive it. As to the form of speaking ex opere operato, taken in the passive signification, it is ancient; Pope Innocentius the third, used it, and the catholic Church in the Council of Trent received it, which makes it a matter of faith.  of the Sacraments of the new law, they being by virtue of their institution practical Rites, or signs for the effecting of sanctifying grace, which indeed they signify: and to say, that perfect contrition includeth a desire of the Sacrament of penance, hath nothing of weight with it, to weaken this catholic doctrine. For if perfect contrition together with the said desire shall always be necessarily required unto remission of sins, and that, before the outward working of the Sacrament, it is evidently plain, that the grace, whereby a sinner is justified, ought never to to counted the product of the said Sacraments immediate working: which inference, if it were granted, would prejudice catholic faith, it teaching that the Sacraments of the new law in virtue of their institution do confer sanctifying grace ex opere operato, that is, through their own outward immediate working, and efficacy. For example the outward sensible washing of water in baptism, together with the outward sensible uttering of certain words: viꝪt; I baptise thee: do actually produce grace, and life, if no impediment intervene, being sensible actions instituted by Christ himself for that intent, and purpose: whereby is clearly manifest again, that if 
* Facultas Parisiensis An. 1638. die julij 1. notavit censura banc propositionem: Attritione de peccatis insufficientem esse pro accipiedae remissione peccatorum in Sacramento poenitentiae, contritionem ex perfecta charitate ad id necessariam esse cum hac altara propositione ex priori sequente: Absolutionem Sacramentalem nihil a●●ud esse quam declarationem iuridicam peccati iam ramissi.  perfect contrition proceeding from a full love of God (which is inconsistent with deadly sin) were of absolute necessity at all times, the Sacrament of penance at no time should produce sanctifying grace by its own outward working, and efficacy: because it would always be prevented by perfect contrition, which is opus operantis only, that is to say, an action or working of a penitent sinner through an actual motion of the Holy Ghost, which of necessity would bring with it sanctifying grace before the sacramental absolution and consequently before the perfecting of the Sacrament of penance, sacramental absolution being the sole form thereof. Wherefore though contrition, as it doth abstract from perfect, and imperfect, be an essential part of the Sacrament of penance: yet perfect contrition is not, because imperfect contrition, or attrition, as it is a supernatural motion of God joined to the Sacrament, 
(e) S. Austin l. de Catech. rudibus cap. 17. expressly affirms, that attrition, which through special assistance of divine grace is procured by the fear of Hell, or by a desire of eternal life joined to the Sacrament of Baptism is a sufficient expedient unto obtaining remission of deadly sins in order to those, which are grown up to full years 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 unto 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 have power by their institution to confer the first sanctifying grace unto remitting of mortal sins, and therefore be named Sacramenta mortuorum, Sacrament's of the dead.  is a sufficient: disposition unto the obtaining remission of sins: in so much that a penitent, who is attrite only in virtue of the Sacrament, is 
* Est axi●ma apud Theologos. Attritus per Sacramentum sit contritus.  made contrite that is, is enabled to receive grace of justification, which is the proper effect of perfect contrition. Wherefore a mere act of attrition founded 
* Isaiae 26. oculi Domini super metuentes eum, in timoretuo Domine concepimus, parturivimus, & peperimus spiritum salutis. Et Aug. ser. 1. timor qui concipit poenitentiam, parit compunctionem cordis, quae importat remissionem peccati.  either in hope of eternal life, or in fear of eternal death, or in abhorrence of sin in respect of its filthiness, being by the power of the Sacrament invested with the power of perfect contrition draweth from the heart of a penitent the poison of sin: and as physic doth first afflict, and afterward heal a diseased body: so attrition made a soveraingn medicine in virtue of the Sacrament doth first trouble a soul sick of sin with bitterness of grief, and afterward worketh a perfect cure on it. So that a sinner is truly reconciled to God, that for fear of his justice detesteth sin, and turneth to penance 
(f) According to S. Austin ser. 10. de tempore, to confess, and not to abstain from sin, is rather to excuse our faults, then to amend them, neither are our soul's healed thereby. Wherefore the holy scriptures command sinners to cast from them their iniquities, and never to return to them again. john. 5. Behold thou art made whole: sin no more, lest a worse thing come unto thee. And joan. 8. go, and sin no more.  confessing against himself his wickedness 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 'tis impossible for a sinner to put on the new 
* Aug. trac. de poenitentia: nemo fue libero arbitrio potest inchoare novam 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 works: he must for sake the old ways of death, if he will enter into newness of life. However acts of sorrow, and detestation in order to sin, even joined to the Sacrament are dry, unless they be moistened 
* Psal. 6. lavo per singulas noctes lectum meum lacrymis & psal. 118. ab oculis meis fluxerunt magni aquae riwli, quia non custodierunt legem tuam.  with tears, which in as much, as they flow from a heart truly penitent be Gods special delight, 
(g) According to S. Gregory tears shed for our sins procure divine mercy, and according to S. Bernard the tear's of a Penitent soul are Angels wine, which rejoice over a sinner doing penance.  the Angel's wine: and undoubted tokens of a sinners renewed alliance with Heaven. Philo the prime Historian among the jews, relateth that David, and jonathas did so passionately love each other, that at one time in their reciprocal embracements they shed tears in such plenteous measure, that they were received in vessels, and reserved as pledges of that vehement friendship mutual expressed. The hearty tears of a penitent sinner heavenly Angels receive, preserve, 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 eternal blessedness. Antiochus' 2. Machab. 9 although he came to the knowledge of his own infirmity, left of his great pride, detested the wickedness, that he had committed in the holy Temple of jerusalem, and prayed also unto God: nevertheless found no mercy unto justification of life: because his repentance proceeded from natural 
* S. Thomas ●it, actum poenitentiae, quem exercuit Antiochus fuisse ex motiue purè natutali.  motives precisely. For he did not cast away from him the thoughts of sins in regard they were offences to God: but in respect they were punishments to himself. In like manner Esau found no place to penance though he sought with tears. Heb. 12. because he did not weep for his sins, whereby he had offended God: but for the loss of his father isaack's blessing, that by a divine ordinance was annexed to his Birth right which he had sold afore, for one portion of meat. Besid's his heart was full of envy, and malice againsT his brother jacob, whose death he had threatened, Gen. 27.  
A sinner that will find place to penance, and blessing to inheritance, aught to behold his ways 
* Vide vias tuas in con●alle, scito quid feceri●. Jerem. 2.  in the valley of humility and know what he hath done, call to his remembrance the days of his life, that are passed, think 
* Heb. 10. borrendum est incidere in manus Domini viventis.  how terrible it is to fall into the hands of the living God, consider how 
* Jerem. 2. scito. & vide, quia malum est & ●marum reliquisse Do●●inū Deum ●num.  evil a thing, and bitter it is to forsake his Creator, and thereby in virtue of an humble, and contrite heart to cast away from him the serpent in his bosom, the poison in his stomach, the thief in his house: that is, deadly sin, which keeps away from him wrongfully the place to penance, and the blessing to the inheritance of Heaven.   

CHAR. XIJ OF CONFESSION  
THE CONTENTS.  
'tis not enough that a sinner confess his sins to God with his heart, unless he tell them to a Priest with his mouth also, that is the Minister of Christ, to whom the word of reconciliation is committed Joa. 20. As secret auricular, so entire perfect confession, and likewise the seal, or obligation to keep secret what in secret is sacramentally confessed, lie claim to a divine precept: according to the practice of some primitive Churches public confession of public sins were enjoined, as satisfactory penances unto humbling public sinners; the church of God haveth laid aside public confessions for just reasons: those hazard their foul's, which defer sacramental confession of their sins, till grievous sickness seize on them.  
Confession is an outward act of penance, whereby a penitent sinner humbly accuseth himself of himself, telling his own sins in the ear of a Priest (in vested with power of jurisdiction) to the end be may obtain full remission thereof in virtue of his absolution. Christ when he instituted the Sacrament of penance joan. 20. wherein he conferred on his Apostles, and their successors in priestly function, authority to absolute from sins committed after baptism, enjoined also sacramental confession: for by the words set down Io. 20. plainly appears, that Christ even then instituted an inward tribunal in order to remission of sins: and constituted Priest's the spiritual judges therein: wherefore, as in an outward Court of justice, a person arraigned cannot be absolved, or punished by a temporal judge legally, unless 
* Proverb. 12. qui iudic●t quod no●●t iudex est iustitiae.  he hath the hearing of his cause: so a Priest, to whom the keys of authority are given, as to the opening, or shutting the gates of Heaven, cannot open to, or shut against a sinner iuridically, whose sins he hath no knowledge of: 
(a) The Council of Trent fess. 14. c. 6. & 7. as likewise others more ancient, namely, Lateran. sub Innocent. 3. Constant. etc. have defined the necessity of sacramental confession, as to mortal sins committed after baptism. And indeed venial sins import no such necessity, because the Sacrament of penance hath nothing of power to retain them.  and consequently confession is of divine right, and an essential part of the Sacrament of penance: neither matters it, that Christ pardoned the sins of S. Mary Magdalen, and others, of whom he exacted no confession: for he, that searcheth the heart, knoweth exactly the state, and condition of the spirit, albeit nothing be outwardy expressed. However now the Sacrament of penance being instituted after the similitude of an outward Court of justice, wherein the penitent supplieth the part of the person accused, and the Priest of the judge in the room of Christ, sacramental confession is of absolute necessity for the remission of mortal sins committed after baptism: 
(b) According to S. Austin l. 65. hom. 49. c. 3. if to confess our sins to God privately, were sufficient unto the remission of them, without cause it is said, whatsoever ye shall lose in Earth, shall be loosed in Heaven etc. and in vain the keys are given to the Church of God: and thereby, as this great Doctor observes, we should frustrate the holy Euangell, we should frustrate Christ's own words, promising to ourselves, what he denyeth. And according to S. Basil in regulis brevioribus interrog. 288. there is a necessity of confession our sins to those, which are dispensers of the mysteries of God.  it is not enough, that a sinner confess his sins to God with his heart, unless he shall tell them also with his mouth unto a Priest, who is the Minister of Christ, to whom is committed 
* S. Basil in Regulis brevioribus interrog. 228. necessario, inquit, ijs peccata aperire debent, quibus credita est dispensatio mysteriorum Dei, (qua habetur 1. Cor. 4.  dispensation of the mysteries of God, together with the word of reconciliation. A penitent, that out of the tribunal of Priests seek absolution from his sins, deceives himself: for it is not said in vain Whatsoever ye shall lose upon earth, shall be loosed in Heaven: nor the keys of authority in order to the forgiving of sin's are given in vain to the Church of God: which would prove a necessary consequence, if the antecedent were granted. For the Sacrament of penance, which Christ instituted for the pardoning of sins would not be useful agate, if sin's might be pardoned without it.  
In the primitive times two kind's of confession were in practice: the one public, the other secret, in reference to two kind's of offences: the one openly, the other in secret committed: and the primitive Bishops in their several Dioceses respectively deputed certain special Priests for hearing the confessions of such, 
(c) According to Orig. in hom. 2. in psal. 37. S. Cyprian l. de lapsis, and Tertull l. de poenit. c. 9 Confession of public sins was public in the primitive Church, and public penitent's had a place in the Church a part from the rest of the faithful, whose sins were not public, as attest Tertull. and S. Cyprian.  as had openly sinned to the disedifying of other believers: whence they named them Penitentiaries, and those so sinning, Penitents and for distinction sake allotted them places in their Churches apart from the rest of their flock: yet now by usage of speech the name of penitents is appropriated to all sinners joint and separate, that confess their sins to any Priest lawfully ordained, and approved. However even those public offenders did confess their public,, together with their secret offences unto the penitentiary Priests secretly, 
(d) Secret confession made to a Priest is no humane invention, but a divine institution. Concil. Trid. fess. 14. c. 6. and S. Chrysostom. hom. in Gen. de Lazaro, names secret confession made to a Priest, confession made to God himself, because a Priest is Christ's Vicar, or substitute, and judge appointed by Christ unto losing, and binding, who is chief principal cause, that work's in every Sacrament: for example a Priest that ministereth Baptism, though he truly baptises, nevertheless Christ specially is said to baptise according to the holy Evangelist Hic (Christus) est qui baptizat. This is he (Christ) that baptiseth.  secret confession importing a divine precept in order to both kinds of sins; entire confession being an essential part of the Sacrament of penance: and public confession, that was made in an open assembly was a mere injunction, as to satisfaction, in flicted by the said Penitentiaries, to whom power was given by their Bishops to impose public confession of sundry public sin's, as in prudence they should think it expedient for the humbling of public sinners, and thereby unto terrefying, and edifying of others. Yet in this, and many ages before, public confession together with Penitentiary Priest's in order to the practice mentioned, are laid aside. 
* Socrater qui narrat factum nectarij, ait eum tantum sustulisse quod Episcopi Ecclejiarū adiunxerant Canoni (id est, praecepto divino confitendi) propter haeresim Novatianorum.  Nectarius Patriarch of Constantinople in respect of great inconveniences occasioned thereby annulled both: they being Church additions only, joined to the divine precept of sacramental confession: and S. chrysostom, that succeeded Nectarius, approved his proceeding therein, judging it unreasonable, and too heavy a burden for sinners to confess unto men, t at might reproach them for their sins, as be such, as are no Priests, and consequently such, as are not concerned in the seal of sacramental confession 
* Obligatio sigilli nascitur ex omni & sola confessione Sacramentali, id est, quae suscipitur animo subyciendi peccataclavibus Ecclesiae.  which is an obligation not to reveal, what is confessed sacramentally, the precept thereof being of divine right: and whereas it includes a negation after the manner of mere negative precepts, for example, Thou shalt not commit adultery, thou shalt not tell a lie, which be binding without exception the seal of sacramental confession ought not to be broke in any case whatsoever: again as confession in secret, in order to the Sacrament of penance hath its institution, and command from Christ: and as the seal of sacramental confession hath institution, and command from Christ also: 
(e) The necessity of whole and entire confession evidently appears by sundry general Councils. Namely Latera. cap. omnis v. riusque sexus. Flor. in Decreto Eugenij, & Trident. fess. 14. cap. 5.  so integrity, as to confessing of sins committed after baptism hath its institution, and command from Christ, in order to a Christian, that will confess unto full remission thereof: in so much, that sacramental confession of necessity must be perfect, entire, and undivided in order to all mortal sins, which occur to a Penitent's memory after sufficient examination of his conscience: for that thing is a necessary requisite to sacramental confession, which if it were omitted, the Priest's absolution would be in vain, and of no effect, or purpose: and a Priest's absolution is of no value without integrity of confession in order to all mortal sins, which occur to a Penitents memory after a serious examination of his conscience, not confessed afore, because one mortal sin confessed apart, from another mortal alike, cannot be pardoned. Wherefore it is not enough. as to the integrity of sacramental confession to confess (wittingly) one mortal sin unconfessed afore sacramentally, to one Priest, and another mortal alike to another Priest: but all mortal sins, joint, and separate aught to be confessed to one, and the same Priest, together with the 
* Trident. sess. 14. docet eas. circumstantias in confession explicandas esse, quae speciem peccati mutant, quibus verbis damnat nonnullos haereticos asserentes circumstantias peccatorum fuisse ab otiosis hominibus excogitatas.  circumstances that bring with them a new mortal malice to the making of a distinct sin; for example, it is not enough for a man, that hath rob a Church to confess, that he hath committed theft; because that circumstance imports a new, and distinct sin, integrity of sacramental confession being inconsistent with voluntary omission of any one mortal sin. And for as much as a penitent cannot procure integrity of confession without 
* Eccles. 18. ante indicium interroga to ipsum, & in conspectu, Domini invenies propitiationem.  a due inspection over his conscience, 
(f) S. Athanas. (in illud Euangelij, profecti in-Pagum) writeth thus 1. letus examine ourselves whether our fetters be loosed, whereby he requires inspection into our consciences before we come to confession. 2. in case, saith he, the cords of sin, that tie us fast be not loosed already, we must deliver ourselves up to the Disciples of JESUS (that is, we must confess our sins to a Priest) for they are those, that can lose our cords by the power which they have received from our saviour JESUS, who said. Whatsoever ye shall bind on Earth, shall be bound in Heaven, and whatsoever ye shall lose on Earth, shall be loosed in Heaven; in consequence of which Priests have power to absolve iuridically, as true judges in the Sacrament of penance.  it is expedient for him to call to his remembrance the hours of his life, that are passed, especially since his last confession, what businesses he hath managed, what persons he hath haunted, and what sins he is inclined to most. As a prudent Physician, that vndertak's the cure of a diseased body, gives preparatives to the loosening, or stirring up of ill humours, that are cause of the disease, before he applies sovereign physic to the purging of them away, whereby the cure is done: so a discreet penitent in the cure of a sick soul prepares his conscience by examination, unto the removal of malignant humours of sins, which are the cause of its sickness, before he applies the remedy 
* Aug. de penitent. confessio est salus animarum, dissipatrix vitiorum, expugnatrix daemonum: quid plura? obstruit os inferni, & paradiso portas aperi●.  of sacramental confession to purge out the leaven thereof, whereby he is cured. For as a wounded body, cannot be healed, while the arrow, that gave the wound, continues therein: so neither a wounded soul can be cured, whiles sin remains, that wounded it. Wherefore as an imposthume, that breaks not outwardly causeth corporal death: so sin's that stay within the soul 
* S. Aug qui inconfessus lates, inconfessus condemnaberis.  unconfessed, cause eternal death. Whereby evidently appears, the greatness of the hazard, that sinners run which 
(g) S. Cyprian l. de lapsis writeth thus. Let every man confess his sins, while he is alive, while his confession may be accepted, while his satisfaction, and remission given by a Priest is grateful in the sight of God.  defer confession of their sins, till great sickness seize on them: and such be like unto malefactors, that confess their wickedness at the gallows, when they can sin no more, being deprived of further opportunity to sin, so that their sins do rather leave them, than they their sins. Besides this kind of slow-negligent penitents seldom confess unto justification of life retaining for the most part an affection to their former transgressious; in consequence of which, they die in their wickedness: for love to, and remission of sin, are inconsistent together. Furthermore, as a man, that is afflicted with many grievous wounds cannot perform any hard work; so a penitent oppressed with many deadly sins, togegether with violent sickness, cannot 
* Psalm. 14. dereliquit me virtus mea.  stand against the difficult assaults of the devil.   

CHAR. XIIJ OF SATISFACTION  
THE CONTENTS.  
The integrity of sacramental penance requireth sacramental satisfaction; the propriety whereof is to discharge the debt of temporal punishments, which even after the pardoning of sin, as to the guilt thereof, oft remains behind unsatisfyed: satisfaction hath nothing of weight with it, unless the penitent, that satisfyes be in state of grace: God scourgeth every son, whom he receiveth: neither holy scriptures, nor ancient Fathers exhort sinners to turn to God with inward penance only: outward penance is required, namely fasting, praying, Alms deeds, and other painful afflictions: outward penance doth not prejudice the satisfaction of Christ, from the merits whereof proceeds whatsoever it hath, as conducing to heavenly blessedness.  
SAtisfaction is a painful, and laborious exercise of some one, or more outward good works, namely fasting, praying or giving of Alms etc. which a Penitent 
(a) Satisfaction consists in the exercise of painful works appointed, and enjoined by a Ghostly-Father in manner of command: and indeed, if such works were required by way of counsel only, the Penitent might choose whether he would receive the whole entire Sacrament of Penance, or not, being satisfaction pertains to the integrity fhereof.  by command of his Ghostly-father 
* Satisfactio debet esse actus voluntarius, nam qui invitus poenanae sustinct dicitur potius satispati, quam satisfacere.  voluntarily embraceth, for the remitting of temporal pain due to his sins, as offences against God, together with full purpose to sin no more. The prime propriety of satisfaction, is to discharge the debt of temporal punishment, which after pardon of sin, in order to it's mortal malice, and eternal pain, if the sin be mortal, often times 
(b) The Council of Trent. fess. 6. cap. 14. declar's, that satisfaction is one part of sacramental penance enjoined to the remitting of temporal pain, which according to holy scriptures is not all ways taken away wholly together with the guilt of sin: and the Council of Trent fess. 14. cap. 8. expressly teacheth, and cap. 12. defineth Sub Anathemate, that often times God remitteth the guilt of sin, without foregiving the temporal pain due thereto: and uponthis catholic assertion is grounded christian faith in order to Indulgences, and Purgatory, the fire whereof purgeth away temporal pains due to sins afore remitted.  remains behind unpaid. Although a penitent sinner by a perfect act of contrition, or real receiving of the Sacrament of Penance find grace again in the sight of his Creator: Nevertheless he is not alwaise delivered from temporal afflictions. For example God as soon, as he saw david's contrition, and detestation of the adultery, which he had committed with Bersebe, and the Murder, that the had exercised on Urias her husband, remitted the guilt of those sins, and received him into favour again: yet notwithstanding his happy reconciliation, he was left to endure many temporal calamities even in order to the offences pardoned afore: For afterward God raised evil against him in a great measure. The child that was borne unto him, died: the sword never departed from his own house: sundry of his seed were violently slain, and his people rebelled against him. In like manner although Moses, and Aaron long before their death's got remission of the guilt of their incredulity contracted 
* Num. 20. Moses & Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel, quod tamen Deus praeceperat illis.  at the waters of contradiction Num. 20. believing not God to sanctify them in the presence of the children of Israël: 
(c) According to S. Anstin (l. 16. con. Faus. Manich. c. 16.) Moses, and Aaron's sin of incredulity was remitted them long afore their death.  yet in punishment of that very fault committed afore, they were not suffered to conduct his people into the land of promise, which was the thing they passionately coveted. Again 
(d) S. Chrysostom hom. 80. ad popul. Antich. discoursing upon those words Math. 12. The men of Ninive did penance at the preaching of jonas, writes thus. Every where sackcloth, every where Ashes, every where Tears; and the king of Ninive himself left his Throne, laid aside his Royal Robes, put on a hair shirt, and powdered his head with ashes, whereby the Town was delivered from destruction.  the people of Nineve at the preaching of jonas the Prophet believed in God jonas 3. and turned unto him in tribulation of soul, whereby doubtless they procured pardon of their transgressions in order to the guilt thereof: Nevertheless they voluntarily afterward exercised works of satisfaction: for they proclaimed a fast of three days: put on sack cloth, even from the greatest to the least of them, and turned from their evil ways in bitterness of sorrow. Besid's. S. john Baptist Mat. 3. after he had severely reproached the jews, to whom he preached salvation for their grievous sins, and exhorted them to penance he inferred upon it thus: do therefore fruits 
* S. Hier●● nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium, orationes, eleemosynas, & id ganus alia.  worthy penance, thereby distinguishing penance, that is to say, inward contrition, and detestation of sins commited, from outward good works thence proceeding, as observeth S. Gregory hom. 20. in Euangelia. And indeed a sinner, that is really penitent detesteth, and abhorreth his sins, and turneth to the exercise of good works opposite thereto: namely fasting, praying, Alms deeds etc. S. john did not require of the sinful Iewes inward detestation of their transgressions only: but exacted likewise the exercise of painful works outwardly as to compensation, or satisfaction thereof: wherefore, as fruits do suppose the Tree, that produceth them: so good work's, which be fruits of penance, suppose sins pardoned afore through penance taken in the sense mentioned: in consequence whereof they suppose something of temporal pain due thereunto: otherwise they ought not to be called fruits worthy of penance, since after the remission of sin's's in order to the guilt thereof, nothing remaineth, that requireth fruits worthy of penance, if temporal pain be laid aside: for the malice of sin, which is its mortal guilt, cannot be taken away in part, to wit: partly by contrition, and partly by painful works outwardly exercised, being indivisible, and without parts, so that to exclude temporal 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 uttered by S. john: Do fruits worthy of penance: And hereby is required besid's mere works of penance, proportion between the works, and the sin's committed, as plainly shows the word (worthy.) 
* S. Grego. hom. 20. non debet, inquit, esse par fructus boni operis, eius, qui minus, & eius, qui amplius peccavit.  For example, one, that sinneth little, is liable to less satisfaction, than another that sinneth much, Caeteris paribus: and although sacramental satisfaction be proper only to the new law established by Christ: yet taken in the general sense in order to temporal pain, that remain's after the guilt of sin is blotted out, was in all times a necessary requisite for the obtaining eternal life, as do clearly evidence the scripture-testimonies set down. However, no satisfaction is worthy, unless the Penitent, that satisfyes be in the state of grace, and thereby incorporated into Christ: for satisfaction is made worthy only through the merits of his death, and passion: the application whereof is an effect of his supernatural friendship, which is not between him, and a sinner continuing in the state of mortal sin: in consequence of which, outward works worthy penance do suppose sanctifying grace in him, that worketh worthily unto remission of temporal pain. Furthermore this catholic doctrine is even agreeable to the dictates of natural reason: for as much as amongst men, it is not enough, that he who wound's the honour of his neigh hour conceive inward grief 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 cleansed from sin, as that neither justice can findein him what to condemn, nor mercy what to pardon.  it is expedient for him, that is a penitent besides an act of inward detestation of his sins, to endure something to the satisfying of God, as to the dishonour done him thereby: and as by sinning he hath used ill the creatures of God taking inordinate delight therein: so he ought to suffer from creatures something of affliction, to the repairing of the injury, that God suffereth on that score, the divine justice exacting that satisfaction of penitent sinners, whom he chasteneth after their admittance into his favour. God scourgeth every son Hebrae. 12. whom be receiveth for his better correction and amendment. Again since every sin how great, and malicious soever, is remitted, as to the guilt thereof by 
(f) Contrition necessary to justification requires not any certain degree of intenseness, or certain endurance of time: for contrition how remiss soever it be, and how little soever it endures, is either formally, and indeed, an act of perfect charity, or imports as much, in consequence of which the least measure, or degree of true contrition, that includes the love of God above all things, is inconsistent with deadly-sin.  every contrition how litle-soever contained within the bound of true contrition: and since most sin's have an 
* Haecinaequalitatis ratio deprompta est ex Council Trid. quod sic ait, qui non peccarunt per ignorantiam. quique semel a peccari, & daemonis seruitute liberati accepto Spiritus sancti dono scientes Templum Dei violare, & Spiritum sanctum contristare non formidarunt, minori venia, & indulgentia digni sunt.  unequiall, and different malice, one being greater, than an other, reason requires in conformity to divine equity, and justice, that a sinner, who through lesser contrition is reconciled to God, and becom's Heir of blessedness, doth so receive remission of sins, that nevertheless he suffer withal something of affliction to compense the remissness of his contrition. In respect of this painful 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 sins, as often, as it is worthily received: and the reason of difference in order to their effects respectively, beside the will of God, that hath invested these two Sacrament's with an unequal power of working, is, because such as after the receiving of sanctifying grace through baptism, whereby they be delivered out of the servitude of sin, and the devil, do knowingly, and by a voluntary act of their own will, sin again, pollute the Temple of God, which is their soul, and grieve the Holy Ghost, as far as lieth in their reach, deserve 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, than the application of the same merits made in the Sacrament of haptism: yet it would not be less, as to perfection if mere contrition, or the mere Sacrament of penance should at all times procure full remission in order to the guilt, eternal, and temporal pain of sins committed after baptism. 
(g) S. Chrysos. hom. 5. in Epis. ad Hebrae. makes this difference between the wicked, that receive from God in this life riches, dignities etc. and the good, which endure miseries, and afflictions, to wit. God so carries himself toward's the wicked that albeit he let's them have full enjoyment of worldly fortunes, nevertheless will punish them in the next life. But during the present life God is wont to punish the good, that delivered thereby from the uncleaness of sin, they may departed out of the world without reproach.  Wherefore the Sacrament of penance doth not so remit sins, but that in remitting the eternal pain corresponding to the malice of them; it changeth eternal into temporal pain, that remains behind as a just debt liable to satisfaction. Neither doth this prejudice Christ's satisfaction: for though in order to it's own value, and efficacy, it is more than abundantly sufficient to ransom all sins whatsoever joint, and separate: nevertheless it causeth remission only according to the disposition of the subject, to which it is applied, after the similitude of natural causes, which how potent, and active soever they are themselves: yet the subjects on which they work, put bound's to their activity, and efficacy in working: wherefore, as it doth not argue insufficiency in natural causes, though they do not produce effect's proportionable to their efficacy through the indisposition of the subjects: so neither doth it argue imperfection in Christ's satisfaction to the prejudice thereof, although sin's are remitted thereby, as to their malice, and eternal pain, the temporal pain remaining unremitted through remissness of a penitent's contrition. By the premises evidently appears the extreme weakness of modern sectaries, that acknowledge inward penance only, which is a detestation of sin, together with a purpose of amendment, 
(b) S. Cyprian l. de lapsis treating of Confession in order to secret sins, mentions expressly satisfaction as a part of true penance: Et confiteantur, ait, singuli delictum suum, dum adhuc qui delinquit in saeculo est, dum admitti confessio eius potest, dum satisfactio, & remissio per Sacerdotem grata est apud Dominum: and a little after exhort's sinners to turn to God with their whole heart, and to appease his wrath through fasting, praying, weeping and wailing, and according to S. Ambrose trac. ad Virginem lapsam cap. 8, if a sinner shall not be indulgent to himself, God will show him indulgence: that is, if he shall punish himself, God will not punish him.  and reject outward penance, which is called satisfaction, belicuing that God 
* Concil. Trid. sess. 6. can. 30. si quis post acceptam iustificationis gratiam cuilibet peccatori poenitenti ita culpam remitti, & reatum aternae poenadeleri dixerit, ut nullus remaneat reatus poenae temporalis exoluenda vel in hoc saeculo, vel in futuro in purgatorio, antequam ad regna caelorum aditus patere possit, anathema sit.  doth never inflict temporal punishments for sin's whose mortal malice, and eternal pain due thereto, is pardoned afore: for the scripture-testimonies alleged do plainly demonstrate the contrary. Besides although the malice, or deformity of sin be the sole cause of temporal pain: nevertheless it is no formal, or material cause, it is but the efficient moral cause only, which is not always in being together with its effect, as clear experience teacheth in things physical, and moral: and therefore no man ought to infer from the remission of the malice of sin the remission of all pain corresponding thereto. Again albeit that remission of eternal pain be a greater thing, and far more difficult, then is the remission of temporal pain: nevertheless that doth not of necessity infer this: for an outward Court of justice often times doth spare a malefactors' life, that deserveth death enjoining him a penalty, that is a lesser thing. To forgive a greater punishment is not to forgive a lesser, that hath noessentiall connection with the greater: and indeed though eternal pain be inconsistent with the remission of the deformity, and malice of mortal sin, in as much as sanctifying grace, whereby such remission is purchased doth constitute a sinner a child of God, Heir of Heaven, and coheir of Christ; however sanctity, and temporal pain are not incompatible together. God took to mercy again the children of Israel, that had made them God's of gold, which they adored, being pacified by the prayer of Moses for their Idolatry Exod. 32 
(i) Exod. 32. Our lord therefore plagued the people for the fault in order to the calf that Aaron had made. Where the particles (Therefore for the fault) give evidence, that the sole reason, which moved God to punish them again (that is after the prayer of Moses had appeased him) was the sin of Idolatry afore pardoned, as to the guilt thereof, neither does Caluin deny (in his Comment. on the same Chap. of Exod.) but that the fault was remitted afore.  yet afterward he did visit that very sin upon them with temporal punishments, as doth evidence the same Chapter. To conclude all primitive Fathers of the new law do not exhort Christians only to turn unto God with inward contrition of heart 
* S. Cypria. ser. 5. de lapsi●. Oportet, inquit, orare impensius, & rogare, diemluctu transigere, vigil●●s, & fletibus noctes ducere, & tempus omne lacrymosis lamentationibus óccupare.  but also with praying, fasting, mourning, weeping, Almes-deed's, and other painful afflictions. Wherefore it is mere foolishness to believe, that God is pacified by inward penance, which is detestation of sin, and not by outward penance, which is satisfaction for temporal pain due thereto together with reparation of the injury, which God suffereth by sin. Neither doth the saying of S. Paul. (Ephes. 5. viz. No man ever ye hateth his own flesh, but nourisheth, and cherisheth it) infirm, this christian doctrine for the same Apostle 1. Cor. 9 confesseth that himself punished his flesh: saying, I beat down my body, and bring it into subjection. Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of hatred to the many miseries the rebellion thereof brings to the soul and indeed God 
* Apo. 3. ego quos amo, arguo & castigo.  chasteneth the flesh of as many as he loveth.   

CHAR. XIV. OF INDULGENCES  
THE CONTENTS.  
The Church of God inheriteth the abundant satisfactions of Christ, and his Saints unto remitting of temporal pains due to sins pardoned afore (as to the guilt thereof) which is the consistency of the Church's Indulgences, or pardons, the dispensing whereof is proper to the Church-governors which use less, or more moderation in the releasing of temporal punishment's according to times, places, and persons? greater-penances, and fewer pardons agreed with primitive christians, that carried about the dying mortifications of their crucified Lord: there is nothing of substantial difference between ancient, and modern Indulgences, as those, so these import remission of temporal pains not only in the Ecclesiastical before men, but likewise in the divine Court of justice in the sight of God: sundry kinds of Indulgences set down: The state of grace necessarily required unto the gaining of them.  
INdulgences are remission of temporal pain due to sins (pardoned afore) through the application of the 
(a) Pope Clement the sixth Extra. unigenitus. Tit. de poenit. calleth the prize of Christ, and the Saint's satisfaction 2 Treasure taken in spiritual signification after the similitude of a corporal Treasure laid up, and conserved for the common uses of a community, or common wealth without being propriated to any particular person.  abundant satisfactions of the blessed Saints, and Christ's specially: the value, and worth whereof, is the spiritual treasure laid up in the Churches spiritual Treasury, and by her supreme Pastor dispensed. The end for which God ordained the mystery of the Incarnation, was not to remit sin only: but the pain of it also; wherefore Christ did not give the great price of his suffering for sin alone: but likewise for the pain corresponding thereunto, in consequence of which 'tis necessary, that, 
(b) According to the definition of Pope Leo the tenth, that condemned, Luther; the Church of God possesses a spiritual Treasure of Indulgences consisting of the abundant satisfactions of Christ, and the blessed Saints: and this catholic assertion is set down in the Councils of Constance ses. 8. and of Trent. ses, 21. c. 9 where Indulgence are named Celestial Treasure: likewise this latter Council declares, that Christ hath given to his Church Indulgences, and power to grant them.  when the price, or satisfaction is abundant, and exceedeth the greatness of the debt contracted, something of it remain unexhausted, and unapplyed: but the satisfaction of Christ was so abundant, that in respect of the infinite dignity thereof it was sufficient enough to redeem the sins of all men joint, and separate, if it had been applied, 
* 1. Cor. 5. Christus mortuus pro omnibus. 1. Jo. 2. ipse (Christus) est propitiatio pro peccatis nostris etc.  for Christ died for all 1. Cor. 5. and was a full propitiation for our sins: and not for our sins only, but also for the sins of the whole world 1. Io. 2. Wherefore something of Christ's satisfaction still remains to show in Ages to come the exceeding riches of his suffering, which are the spiritual Treasure reserved in the Treasury of his holy spouse the Church to the benefit of her, and her children: and truly the abundant goods, that a loving Husband, purchaseth, he leaves to the use of his wife, and children, in consequence whereof Christ bath left all his abundant, and undisposed riches of his abundant satisfaction to the Church 
* Legatione pro Christo fungimur, inquit, Apostolus Paulus.  and the dispensation thereof to the supreme Minister for him on earth.  
Although all Christ's sufferings considered, as merits precisely 
* Luc. 4. Nun bac oportuit Christū pati, & sic intrare in regnum suum. Et Philip. 2. humiliavit semetipsum usque ad merten, mortem autem Crucis: propter quod & Deus exaltavit illum, & de●it ill● 〈◊〉 quod est super ●mne nomen.  were rewarded in the glory of his body, 
(c) According to the holy scripture Philip. 2. Christ humbled himself, and became obedient unto death, even the death of the cross: wherefore God exalted him, and gave him a name above every name.  and the exaltation of his holy name: nevertheless they did not receive a full reward thereby: for as concerning the body's glory, of necessity it doth accompany the blessedness of the soul, which by natural consequence is derived into it, if no hindrance intervene: wherefore since Christ did not merit the glory of his soul, that had full enjoyment of the beatifical vision in the first moment of its assumption, the glory of his body cannot be the reward of his merits: neither could the exaltation of his name exhaust all his merit's, since one action of Christ alone was sufficient to deserve both the exaltation, and the glory of his body: whereby is plainly evident, that many meritorious actions exercised by Christ are laid up in the spiritual Treasury of the Church. However though it were granted, that the glory of Christ's body, and the exaltation of his name did equal all his actions joint, and separate (considered, as meritorious) to a full reward: yet it cannot be said, shalt his satisfactory actions are exhausted thereby. For satisfaction is only ordained to remit temporal pain due unto sin, which was inconsistent with Christ's impeccability: and since all the sins of the world were not sufficient enough to exhaust his satisfactions, they containing an intrinsical infinity of worth, and dignity, for as much, as they were the products 
(d) The infinite prize of Christ satisfaction proceeded from the infinite dignity of his divine person, that was intrinsically annexed unto it: for as S. Thomas teacheth, actiones sunt suppositorum: But if there were an infinite unworthiness, or deformity in the sins of all men joint, and separate 'tis extrinsical only, because it comes merely of the object, which is extrinsical, namely God, whom a sinner offends: in consequence whereof the infinite valour, or worthiness of Christ's satisfaction far exceeds the unworthiness of sin taken in its whole possible latitude.  of his divine person, doubtless some part of these satisfactions do remain still in the Church's Treasury to be dispensed for the benefit of the faithful unto remission of temporal pains due to their sins, which was the sole end, and motive of all his actions considered, as satisfactory: because it is proper to satisfaction, only to remit temporal punishment's due to sins. Neither is it inconvenient that one, and the same action exercised by Christ should have something of merit, and something of satisfaction, for by his bitter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimonies plainly declare, that he suffered for us, and satisfied for our sins 2. Cor. 4 and indeed evident experience showeth different effects to proceed from one, and the same individual cause: for doubtless he, that charitably prayeth for his enemies, by one, and the same prayer may obtain something of advantage in order to them, and something of reward in order to himself, as appeareth by the promises, which God hath made to such, as love their enemies: and whereas the sufferings of the blessed Saints 
(e) A good work, is counted meritorious for as much, as it proceeds from a man invested with sanctifying grace, which is the ground of merit, however a meritorious work is satisfactory also, when it is performed with pain, and labour.  had something of merit, and something of satisfaction (for they were meritorious in as much, as they proceeded from them through sanctifying grace, which is the root, and prime cause of good merits: and in as much, as the exercise thereof was laborious, and painefnll they were satisfactory) it followeth clearly, that though God hath rewarded them with blessedness 
* Deus praemiat ultra dignitatem,  even beyond what they did merit, and consequently, all their merits are fully exhausted: yet because remission of temporal pain due to sin is the reward of satisfaction, painful suffering, as satisfactory had no full reward in the persons, of sundry blessed Saints, and therefore remained unrewarded, and unexhausted in order to them. For 
(f) The Council of Trent defineth, that the Virgin Mary never committed mortal, or venial sin.  example the Mother of God had not the least guilt of sin: yet 
* Et tuam ipsius, inquit, S. Lucas, portransibit gladius.  she endured grievous afflictions, and painful sorrows: S. john Baptist who exceeded in sanctity all others of his sex by Christ's own testimony did practice extreme penance: and the calamities, that holy job suffered were greater than his sin's required, as himself witnesseth in the sixth Chapter of his book, saying: Oh that my sins were weighed, whereby I have desernad wrath, and my miseries together in the balance: as the sand of the sea this would appear heavier: in like manner it may be turly said of the passions endured by other blessed Saints: wherefore since the supreme providence doth reward every good work beyond what it deserveth, undoubtedly he hath assigned reward's suitable thereto, that is both in order to merit, and satisfaction, according to that of S. Luke cap. 21. There shall not an hair of your heads perish: Whereby Christ promiseth a recompense to each good work how little soever it be: But if the works of blessed Saints, as meritorious only, and not as satisfactory should receive reward, many baires of their head's would perish; that is, many of their good works, as they are satisfactory should not be recompensed, which is contrary to Christ's promise.  
Since the condition of satisfaction is such, that it is appliable by him, that satisfyes for others distinct from himself, as appears by S. Paul that wished to be Anathema for his brothers, and by Moses, that beseeched God to blot him out of the book of life for the conservation of the Israëlites, it is conformable to reason, and divine justice, which hath a reward for every good work, that the abundant, and exceeding satisfactions of blessed Saints, that remain uprecompenced, be laid up in the Treasury of the Church unto the remission of temporal pain due to sin, which is the reward, that good works, as satisfaction specially challenge: and undoubtedly 
* 2. Cor. 12. Ego autem libentissimè impendam, & super impendam ego ipse pro ani●●bus vestris. Et S. Timoth. 2. omnia sustineo propter electos.  the saints themselves now departed in as much, as they were invested with the grace of charity, when they did exercise their voluntary satisfactions, and endured their violent passions, had at least a virtual intention to assist, and profit thereby the rest of the faithful, the law of charity requiring that 
* Vnum, inquit, Paulus, corpus in Christo sumus. Et Gal. 6. alter alterius onera portate.  all members of the holy catholic Church concur mutually to the perfecting of the whole body, one bearing another's burden, and one satisfying for an other applying a mere price for temporal pain due to sin, 
* In Bulla Pij 5. damnatur propositio Michaelis Baij dicentis per passiones sanctorum communicatas Jndulgentijs non propriè redimi debita.  which is the consistency of Communio Sanctorum, that christians profess in the Nicene Creed, and the Apostle practised, saying Now rejoice I in my suffering for you, and fulfil the rest of the afflictions of Christ's in my flesh for his body's sake, which is the Church. Neither hence ought any man to infer the saints to be our Redeemers: because their satisfactions for others in order to remission of temporal punishments, if Christ's satisfactions were to be laid aside, would signify nothing, being founded therein: 
(g) Though the blood of Christ be sufficient enough to olenst a soul from both the guilt, and the pain of sin: nevertheless it does not procure that deliverance unless it be applied by the Church's Sacraments, or by acts of faith and contrition: and indeed even sectaries assert a necessity of saith, and contrition unto remission of sins. In consequence whereof, whereas Christ is said Hebra. 10. with one oblation to have consummated forever them, that are sanctified, it is meant, as to sufficiency, being that one oblation without the application thereof doth not sanctify indeed, and effectually.  and he alone is properly our Redeemer in, and by whose proper merit's through the effusion of his blood was purchased our redemption unto forgiveness of sins. Collos. 1. And that was Christ only, One mediator of God and man: and as no man ought to be said his own Redeemer according to the form of proper speech, for as much, as through good works of painful satisfaction he payeth a ransom for temporal punishment's corresponding to his sins, or for as much, as he exerciseth an act of perfect contrition, whereby his sin's are remitted: so the blessed saints ought not to be called the Redeemers of such, as receive remission of temporal pains due to sin's's through the application of their satisfactions. Neither hereby are Christ's satisfaction's prejudiced: For as the prayer, that one believer on earth maketh for another doth nothing at all diminish the dignity of Christ's daily praying for us at the right hand of his divine Father 
* Rom. 8. quotidie interpellat pro nobis.  Rom. S. since the efficacy of it is founded in the merit's of his death, and passion: so the satisfactions of the blessed saints applied for the remission of pain due to sin do dot lessen the infinite valour of Christ's satisfactions, being they receive from them all their worthiness, and efficacy. And doubtless Christ's own will was to have it so, to the end, that his faithful on earth might exercise reciprocal works of charity towards one an other, and exhibit honour to such; as he had translated to his kingdom of eternal blessedness, being the honour done to a servant doth redound to his lord, and Master.  
Power to dispense this spiritual Treasure of Indulgences, or pardons is committed to the Catholic Church, as appeareth evidently by Christ's own word's Mat. 16. saying: And I will give unto thee the key's of the kingdom of Heaven, and whatsoever thou shalt bind upon earth shall be bound also in Heaven, and whatsoever thou shalt 
* Quoad verba Christi: quodcumque solueris; nomine solutionis non intelligitur sola absolutio iudiciaria, sed etiam omnis dispensatio, imo & omnis favour, & gratia ex vi illius potestatis facta, & proinde Indulgentia concessa pro & extensa ad defunctum à summo Pontifice (eius enim solius est dare Indulgentias per defunctis) infallibiliter prodest defuncto per modum suffragij, id est pro modum auxilij, & adiutorij Ecclesiastici eidem defuncto applicata si caetera sint paria: puta si Jndulgentia fiat ex rationabili causa, sique defunctus existat in gratia etc. his suppositis, Indulgentia applicata defuncto alicui semper est valida & rata apud Deum; luxta tamen Ca●etanum & Henricum Indulgentia non babes infallibilem effectu● respectu animae defuncti, sed liberum est Deo eam acceptare, vel non acceptare.  lose an earth shall be loosed also in Heaven: whereby Christ promiseth to S. Peter, and his successors in Church-government authority, and power for the removing of all impediment's inconsistent with the enjoyment of heavenly blessedness: wherefore since not sin's alone, but pain's due thereunto obstruct the passage to the kingdom of Heaven according to Christ's own preaching Mat. 5. Verily 1 say unto thee thou shalt not come out thence till thou hast paid the utmost farthing; it is evident, that the power of the Church doth not only extend unto the remitting of sin's: but likewise to the releasing of temporal punishment's due thereunto: this catholic Truth is clearly evidenced by S. Paul's proceeding with the incestuous Corinthian, whom he had commanded afore to be delivered up to Satan, as to destruction of the flesh, that his spirit might be saved. 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exercised great penance for his sin, lest he should be swallowed up with over much sorrow, at the earnest request of the Corinthians he for gave the rest, or surplus of the pain, he had inflicted on him, writing to them thus. Whom ye forgive any thing, I forgive also: for if I forgive any thing, to whom I forgive it for your sakes, forgive I it, in the person of Christ 2. Cor. 2. by these words plainly appears, that the Apostle forgave something, and since what he forgave could not be sin in order to the guilt thereof (for by the Epistle it is clear, that the adulterer had exercised great contrition in consequence of which he had received remission of his grievous offence, as to its malice, or guilt) It followeth of necessity that the thing forgiven was part of the temporal punishment which the greatness of the sin had deserved: and indeed in order to that alone the Corinthians presented their request. Hereby further appears the authority, wherewith Church-governors are invested for the remission of temporal pain's remaining after sin's are forgiven, which is the power of granting Indulgences, proper to the Vicars of Christ in whose room they exercise it: And the word's set down bear evidently this sense viꝪt: In the person of Christ. As the Apostle did deliver unto Satan the adulterer in the name, and by the power of our lord JESUS CHRIST 1. Cor. 5. so 2. Cor. 2. 
* In 1. Cor. 5. Patianus Epis. contra Novatianun. Vide, inquit, Apostoli Jndulgentiam, proprias etiam sententias temperantis.  he did moderate his sentence by remitting part of his temporal affliction 
* S. Ambros. l. 1. de poeniten. c. 6. agens con. Novatianos', ait ex eo quod Apostolus dicit se condonare in persona Christi, ipsum vendicasse ius à Domino acceptum & non indebitum usurpasse.  challenging to that effect authority received of Christ, whose person he represented in the dispensation of that pardon, or Indulgence. Neither is this doctrine infirmed at all, because of the Apostles request directed, to the rest of the Corinthians, whereby he, (hearing of the said adulterers exceeding grief for his sin) exhorteth them to pardon, and comfort him saying: It is sufficient unto the same man, that he was rebuked of many: so that now contrary wise ye ought rather to forgive, and comfort him, lest exceeding heaviness should swallow him up: Cor. 2. For though it was not said to all the faithful of the Church joint, and separate, Whatsoever ye shall lose on earth shall be loosed in Heaven: But to the Apostles, and their successors in Priestly function, such only being Christ's ministers, and Vicegerents, to whom the power of losing is committed properly, as to the iuridicall exercise of it: 
(b) A believiug Christian, that hath nothing of jurisdiction can by way of request, or prayer obtain for an other remission of the pain due to his sin: for example a man, that is bound to suffer pain, or punishment, may notwithstanding transfer, and apply the prize of that satisfaction to the advantage of his friend: for as the Apostle saith Charitas patiens est. Charity is patiented, wherefore a charitable man is inclinable to suffer affliction unto profiting his Neighbour, whereof the Apostle Collos. 1. gives evidence evough saying, Now rejoice I in my sufferings for you, and to fulfil those things, that want of the passions of Christ in my flesh for his body's sake, which is the Church? though Christ's Passions were wanting in nothing as to sufficiency: for he was made unto us justice, sanctification, and redemption 1. Cor. 1. that is according to the same Apostle 1. Cor. 6. he was made the Author, giver, and meritorious cause of our justice, sanctity, and redemption: nevertheless as to efficacy there was something wanting, viz. the application of Christ's merits, which is made by the Sacraments of the Church unto remitting both the guilt, and pain of sin, and by our own afflictions charitable offered in order to our Neighbour unto remitting of temporal punishment due to sin remitted afore: But no man can satisfy for the sin of an other, as to the guilt thereof: for he divine justice will remit no man his sin, that shall not be sorry for, and dereste it himself according to the holy scripture Luc. 13. Except ye do penance (that is except ye have in ward sorrow, and detestation of your sins) ye shall all perish: Besides neither the guilt of a mortal sin nor eternal pain due thereto is forgiven, and taken away without the infusion of sanctifying grace according to the Council of Trent. sess. 6. c. 7. nay venial sin according to the common opinion of Catholic Doctors is not purged out of a soul, unless grace be infused into it: however neither of both is remitted to those, which are come to full years of discretion without an act of detestation, and sorrow. Wherefore when the Pope's Bull's, whereby Indulgences are granted mention remission of sins, they mean remission of the temporal pains due unto them. And indeed the Popes declare in their Bull's that they grant their Indulgences to such, as are contrite, and truly penitent. Again accordiug to holy scriptures sin is taken sometimes for the pain due thereto, namely Machabae. 2.  nevertheless all the faithful together with their Pastors forgive, and lose by consent, desire, 
(i) The Apostle 2. Cor. 8. in saying, Let your abundance supply their want, that also their abundance may supply your want, gave hopes to the Corinthians (whom he exhorted to furnish Titus, and Luke with corporal necessary's) that the spiritual abundance of the same Titus, and Luke, might supply, and enrich their spiritual want through their good work's, prayers, and corporal satisfactions. And truly this sacred Text shows evidently, that not only worldly goods, as Alms, may be rewarded through spiritual riches, namely prayers, and other holy works, but that the Saints, or godly persons may as well apply their abundant satisfactions unto supplying the spiritual vows of others, as those which abound with worldly riches, may supply with their superfluities the corporal necessities of their Neighbours.  commiseration, outward ward good works, and holy prayers offered to God for a sinful Brother: and truly this kind of forgiving, and losing is common alike to all such, as devoutly, and charitably recite that petition of our Lord's prayer: Forgive us our trespasses, as we forgive the trespasses against us, as witnesseth S. Augus. trac. 58. upon S. john: and doubtless by the mentioned word's of the Apostle viꝪt. Ye ought rather to forgive, and comfort him, and whom ye forgive any thing, etc. is meant of this general manner of forgiving, and losing, which is common alike to all the faithful of the Church: but to demonstrate, that he himself laid claim to a higher, and better kind of forgiving, and losing, he professeth, that he exercised his forgiveness, and power of losing in the person, or room of Christ. Whereby again appears, that the Apostle did not forgive this adulterer the rest of the pain enjoined him in order to the rigour of Church-discipline only: that is, to the intent only, that it should advantage him in the ecclesiastical Court: but also in order to the divine Court of justice, that it might benefit him before God: and this is so manifest a truth, that no sectary can say the contrary without contradicting the Apostles own words, viꝪt: I forgave it in the person of Christ, that is in the room of Christ, and as his Minister, to whom Christ had committed his power of losing, and binding upon earth: and indeed S. Paul should have extremely prejudiced the said miserable adulterer (which were great impiety to think) if his forgiveness should have had no weight 
* S. Cypria. Epis. 14. agens de relaxatione poenarum impositarum peccatoribus, ait illam fieri per intercessionem martyrum vel aliorum fidelium, quorum satisfactionibus, & suffragijs adiwantur in delictis apud Dominum, id est in foro Dei.  with the divine Court, and been of no value before God: for according to that supposal he should have pardoned a pain of this life, in respect whereof the adulterer should have suffered a far greater in the next: because the punishment a man endureth upon earth is a thousand times lesser, than the torment's of Purgatory: and thereby S. Paul would have brought his penitent Corinthian out of the frying pan into the fire. That is out of the prison of the ecclesiastical Court into the prison of the divine Court. Conformably unto this catholic doctrine, Bishops in the primitive Church enjoined sinners penances to satisfy God, and to compence the injury done to him through their sin's: 
(k) According to Tertullian. l. add martyrs and S. Cyprian Epis. 10.11.12.13.14. sundry Christians, that through frailty fell from the Church in time of grievous persecution were wont to recur unto the Martyrs, and Confessors, that their penances might be remitted unto them: and these ancient Fathers did not mean penances, or pains enjoind, and due only in the Church's Court, but due also in the Court of God: wherefore S. Cyprian Epis. 14. faith expressly, that they received help, and deliverance from their pains apud Dominum, that is in the divine Court: in consequence whereof Indulgences remit penances, or pains at the Tribunal of God, as due there, and not as due only in order to the Church's Canons (as wanton scholars of these days unadvisedly teach) for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more unprofitable, then profitable reserving the penitent to more grievous pains in Purgatory. Besides according to the holy scriptures whatsoever priest's shall bind on earth shall be bound in Heaven, and whatsoever they shall lose on earth shall be loosed in heaven: in consequence of which God has a Court in Heaven, that remits the guilt, and pain of sin accordingly as they be remitted in the Church's Court: and indeed if there were no remitting of pains in the Court of Heaven there would be no need at all of the Churches spiritual Treasure consisting of the abundant satisfactions of Christ, and the blessed Saints (and yet that there is this spiritual Treasure is an article of Christian faith) for as such a Treasure could not be necessary unto remission of pains in a civil Court, so it could not be necessary unto remission in an ecclesiastical Court. The ground on which the Digbean divines build their opinion, is a damned heresy, namely, that God does not forgive us our sins as to the guilt thereof except her pardon the pain also, as is plainly clear according to the definition of the Council of Trent sess. 6. can. 30.  and this practice was, both in order to such, as had publicly sinned (in reference to which canonical pain's were instituted only) as also in order to such, as had sinned in secret, as do demonstrate Burchard in the 13th. book of decretals, and sundry others, which have made a full collection of the canonical pains.  
Furthermore no man can say without running into manifest error, that the Apostles forgiveness, or indulgence in order to the penitent Corinthian was but an absolution of excommunication, or of his sin given in the Sacrament of penance: for first a deliverance from an ecclesiastical censure of excommunication is never named by scriptures, or Fathers a condonation, forgiveness, or indulgence. Again by the Apostles words appeareth, that he forgave part only of the punishment enjoined, which cannot be meant of an absolution either from excommunication, or sin's in the Sacrament of penance, where there is no sharing out by parts. Yet notwithstanding all this, the usage of indulgences was not near so frequent in the primitive times, as in the subsequent ages, because primary Christians carrying the fresh memory of their crucified Redeemer, and thereby much inflamed with love towards his sufferings, always bore about his dying mortification, that his life also might be made manifest in their mortal flesh 2. Cor. 4. so that then there was strict discipline, and great penances enjoined sinners. For example rigorous fasting, much praying, and other painful afflictions, 
* In 1. Concil. Nicae cui intersuerunt 318. Patres, indicitur poena undecim annorum. Item in Concil. Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificaverant. Porro vulgatum est unicuique peccato mort all poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest. Et contrarium tenet S. Tho. in 4. l. sent. dis. 20. & sanè Gratianus, qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse, sed tantum pro gravissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori, sed exteriori, & constat illos Canones ad forum exteriùs pertinere.  as by the ancientest Councils appeareth: Nevertheless such was their fervour of spirit, and extreme zeal in compliance to Christ's sufferings, that they fulfiled them willingly, and cheerfully: few sought after pardons unto remissions of their punishments; But now in the declination of charity, and fall of devotion christians commonly have an abhorrence from much sufferings, notwithstanding that their sins are far greater, than ever afore, in respect whereof our holy Mother the Church not ignorant of Satan's crafty erterprises, lest in these delicate times 
* 2. Cor. 2. ut non circumueniamur à Satana.  he might circumvent, and bring them either to despair, or to forsake Christ, and his Religion, hath moderated the Church discipline, condescending to the great weakness of her children: and truly Christ did not put in the power of his Ministers dispensations of such discipline only, but also 
* Cum Christus sit supremus Dominus & Judex potest tum per se, tum per ministros misericorditer relaxarepoenas debitas quoad suum Tribnnal. ut costat ex cap. 21. joan.  invested them with authority to proceed with sinners more, or less rigorously, and to inflict longer, or shorter punishments, as in their wisdom they should think fitting in regard of places, times, persons, and circumstances; Neither does this great moderation cause any substantial differences between the ancient, and modern Indulgences: as these, so those import remission of temporal pains not only in the ecclesiastical, but also in the divine Court of justice before God, 
(l) An Indulgence taken in the formal sense in a mere releasing of temporal pain due unto sin, wherefore it supposeth remission of the guilt, which it cannot take away. In consequence whereof the state of grace is of necessity required unto obtaining the fruit, or benefit of Indulgences.  which is the essential consistency of Indulgences, that never do remit eternal pain due to mortal offence, because this is always forgiven together with the guilt thereof through the infusion of sanctifying grace, which is a necessary supposal to remission of temporal pain. Wherefore when Church-governors grant their letters of Indulgences, they say expressly that they do grant them to such 
* Clemens 6. extra. unige. de peccat. & remis. ait eos, qui usi sunt hoc Ecclesiae thesauro fuisse in amicitia Dei, quae supponit remissionem culpae, quam Indulgentia non remittit, ideoque status gratiae praesupponitur ad fructum Indulgentiae percipiendun.  as are contrite, and confessed, which supposeth the state of grace, as an essential requisite for the receiving fruit thereby. neither doth it lie in the power of the supreme Pastor to forgive a sinner the temporal pains corresponding to his sins, unless the guilt of these be forgiven afore: for he is only the dispenser of Christ's treasure, in consequence whereof he hath not absolute dominion over it: and it is not probable, as to reason, that Christ's will is, that his Minister should confer the gracious benefit's, which proceed merely from his bounteous liberality to such, as be his enemies, and persever in ingratitude towards him.  
In regard, that Indulgences do release temporal pains, whereunto a penitent sinner is liable even in order to the divine Court of justice, that is to say before God, when days, Months, and years of temporal pains are remitted in virtue of them the pains of Purgatory are remitted withal according to a meet proportion corresponding to that space of time: for by the Church— practice appeareth, that the supreme Pastor granteth sometimes many more years of pardon, than perhaps any soul shall remain in purgatory: wherefore the said years of Indulgence are to be understood, and explicated in reference to those years, which great sinners, 
* job. 15. perditissimi peccatores bibunt iniquitatem, sicut aquam  that drink in this life iniquity as water, aught to endure unto full satisfaction for their sin's's in order 
(m) It was the custom of the primitive Church to remit penances enjoined by the Church's Canons, as appears evidently by the ancient Council's namely Nicae. can. 10. & 11. Ancyra. can. 5. Lardisae. can. 5. Carthag. 4. can. 75. & 76. and indeed the concessions of Popes which give faculty to grant many days, and many year's Indulgences to those Priests, which shall say Mass for peace amongst christian Princes, exaltation of the Church etc. as likewise to such, as shall assist in the same Mass, of necessity are meant in order to the penance inflicted by the Church's Canons in primitive times; for they cannot be understood of common penances, few whereof continued for many years, or many days.  to the penitential Canons, if they should continue alive for so long a series of years: for example: in ertue of a thousand year's Indulgence, such a quantity of the pains in purgatory is remitted, as doth correspond to the pain prescribed in the penitential Canons: yet no man can know precisely what portion of time in purgatory doth correspond to the space of one, or more years of temporal pain's inflicted by the said ancient Canons: because laying aside divine revelations, no man can have a true knowledge of the proportion, that is between the pains of purgatory, and the afflictions of this life: However it is an undoubted truth that by a much shorter pain of this life may be released the longest pains of purgatory, supposing parity in all circumstances. For a man while be liveth upon earth is in a capacity of obtaining greater measures of grace, and mercy then in the next life, where there is no meritorious working of blessedness. The supposal of parity is added in respect of the extreme intenseness of purgatory pains, whereby they be sufficient enough in a short space of time to equal a long continuance of this life's afflictions.  
As concerning the sundry additional particles, or names frequently expressed in the concessions of Indulgences for example plenary, more plenary, most plenary, and also jubily: this variety of words doth not cause any real, or substantial difference in order to the prime effect of an Indulgence, which is remission of temporal pain due to sin: for he that forgiveth all, excludeth nothing; wherefore since a plenary Indulgence remitteth all the pain a sinner stands liable unto, there remaineth nothing of it pardonable by a more plenary, or most plenary Indulgence, yea or by a jubily. However these additions are prudently expressed for to take away scruple● thereby, or to explicate more clearly what is granted, and the weightiness of the motives on which a plenary Indulgence is grounded: yet they may be distinguished in respect of certain privileges, which are annexed to one Indulgence, and not to an other. But this is accidental to an Indulgence, which taken in the proper formal sense is remission only of temporal pain due to sin. The Privileges are power to absolve from censures, and reserved Cases: liberty to make choice of any ghostly Father approved, and faculty to change vows, which privileges are not granted in virtue of each plenary Indulgence, being proper to the Indulgence called a 
(n) The Name of jubily comes of the Hebrew word Jobel which according to Saint Hierome and Saint Ifidore signifies remission, or fullness of rest.  jubilee, which word Church-governors have translated from the Hebrews to signify full remission. For in the times of the ancient Hebrews every fifty year was named the year of jubilee, and holy unto them, for as much, as each man did return to his possession Gratis; servants were delivered out of bondage, and all inhabitants left their land unlaboured enjoying full rest. After the like manner in virtue of a christian jubilee those temporal advantages are supplied by spiritual benefits namely rest from worldly delights, employments, and also deliverance out of sin both in order to its guilt, and temporal pain corresponding thereto; for though the jubilee itself be a releasing only of temporal pain, yet through 
(o) According to the Pope's intention the benefit of a jubily cannot be obtained except confession of our sins go afore: and truly confession is required as a work enjoined, and communion also according to the common opinion of catholic writers.  confession, and contrition, which ought to accompany it, even the guilt of sin is remitted, in so much, that a sinner, which confesseth, and detesteth his wickedness in compliance to the jubily returneth to his possession of sanctifying grace lost afore.  
The usage of christian jubilies 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 every hundred year, as appeareth by 
* In Extra. de poenit. & remiss. (quae condita Juit anno 1630. iuxta Navarre. notab. 7.) dicitur Antiquorum babet fida relatio, quod accedentibus ad bonorabilem Basilicam principis Apostolorum in urbe concessae fuerint magnae remissiones, & Indulgentiae peccatorum.  the Extra: Antiquorum de poenitentijs, & remissionibus: nevertheless they lay claim to a higher antiquity, as doth plainly evidence the same extravagant made in the year 1300. Wherefore it is an extreme weakness in such, as assert jubilies to be new inventions: yet the Popes, that succeeded in Church-government afterward, altered the institution of Boniface: Clement the sixth reduced jubilies to every fifty year: Vrban the second to every thirty three year in memory, honour, and reverence of the years Christ lived on earth; again Paul the second, and Sixtus the fourth contracted them to every twenty five years, and so they have continued ever since.   

CHAR. XV. OF PURGATORY  
THE CONTENTS.  
The soul's of believing christians, that remove out of their bodies in the state of grace, and be not fully cleansed from the dregs of sin endure punishments in the lower part's of the earth, till they become fit for the enjoyment of their heavenly heritage, which is inconsistent with uncleanness: though some soul's as soon, as they depart out of their earthly Tabernacled receive the reward of faith, and good works, yet others are sent to prison (Purgatory) whence there is no deliverance till the last sardin be paid: God oft forgives sin, as to the mortal guilt thereof without remitting the venial defects, or temporal pains: such soul's only go to Purgatory, as are liable to venial fault's, or temporal satisfactions, from which there is deliverance before the general Resurrection through the sacrifices, suffrages, fastings, alms-deeds, which the faithful alive offer to God to that intent, and purpose: The fire that by divine dispensation torments good soul's in Purgatory, is not imaginary, or metaphorical, but true real, and corporal fire.  
PVrgatory is a receptacle of soul's devested of their bodies, which stand in need of the holy Church's suffrages, and sacrifices for their deliverance out of satisfactory pain's due to the sins they committed when they were invested with their bodies. Besides the receptacle of blessed souls, which is the 
* Coelun empyrcum est locus beatorum aterna vita fruentium.  highest Heaven, 
(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 diuins Purgatory is not situated far from thence, towards the Centre of the earth. Wherefore the holy Church sing's in the office of the Dead. Deliver o lord, the souls of the faithful 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. (whom God raised up losing the sorrows of Hell) of Christ's descent 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 removed out of their bodies; and indeed holy scripture gives evidence enough of this catholic truth: for Ecclesiasticus c. 24. personating Christ, saith thus. I will penetrate all the lower part's of the earth, and will behold all that sleep, and will enlighten all that hope in our lord. From whence, is plainly inferred a Receptacle under earth different from the Hell of the damned, in which soul's hope not in, but blaspheme our lord. As to Christ's descending into the lower parts of the earth, it is an article of christian faith, and so evident a truth, that S. Austin Epis. 99 ad Euod. expressly saith, Who but an Jnfidel will deny that Christ descended into Hell, and with intent according to the ancient Fathers to deliver the Patriarches, and just men which were detained 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 under earth of souls suffering unto blessedness, called Purgatory: because the fire thereof, which is an instrument of the divine justice purgeth out the leaven of venial sins, and weareth away temporal pains, which even just men sometimes die liable unto. Though small faults, and gentle debts do not undo the knot of reciprocal friendship, that is once tied between God, and a sinner in virtue of perfect contrition, or attrition with the help of sacramental penance: nevertheless they obstruct his passage to the kingdom of Heaven, till they be fully compensed, and satisfied for, either in this life through voluntary act's of sorrow, and corporal afflictions, or in the next through purgative fire, whereby is meant Purgatory, which is the 
(b) By the prison mentioned Mat. 4. the ancient Fathers understand Purgatory: for example S. Cyprian Epis. 52. ad Antonia. teacheth that some soul's suddenly after their removing out of their bodies receive the reward of faith, and good works, and a crown from our lord: but others are sent to prison from which is no deliverance till the last farthing be paid.  prison out of which there is no deliverance till the utmost farthing be paid. Math. 5. for eternal life hath nothing of imperfection, and consequently is inconsistent with all sort's of defects. Wherefore since the soul's even of just men after the quitting of their bodies sometimes be liable to satisfactory punishments, 
(c) S. Austin l. de bono coningij cap. 6. names mortal sin. deadly crime, and Epis. 89. and in sundry other places he calleth offences which are not deadly (and therefore commonly named venial sins) little fault's, of which the Apostle S. james, cap. 2. in many things we sinne all. And S. Matthew cap. 6. foregive us our treipasses etc. and of venial sins the Milevitan synod interprete these scriptures, so that the justest man, that life's is liable to venial sins.  and venial defects, and therefore counted imperfect, they continue deprived of blessedness, till all imperfection be purged away. As a judge doth not punish all offences with death: and as one man after that he is reconciled to another, that hath injured him, demandeth some satisfaction for the injury done: for David though he pardoned Absalon his offence: Yet he did not suffer him 
* Reg. 14. David condonavit filio suo Absoloni peccatum, sic tamen ci placatus, addit: revertatur in domum suam, & faciem meam non videat.  to abide in his sight, or in his house: so God, though he doth not punish all sins with eternal death (some having nothin g of mortal malice) and though he receiveth a grievous sinner into grace, that casteth away all his mortal transgressions, and turneth unto him with a new heart: nevertheless he doth not admit him to his glorious presence, till he hath made full satisfaction, as to the reparation of he injury done him: whereby it is clear that God neither in this life, nor in the next 
* Proverb. 23. Tu virga percuties eum, & animam eius de inferno liberabis. Item Tob. 13. Tu flagellas, & saluas, deducis ad inferos, & reducis.  chasteneth sinners, that have turned away from their iniquity, as his enemies to destroy them: but as his children to make them fit, and proper for the enjoyment of their heavenly inheritance. This catholic truth all antiquity acknowledgeth, Councils define, the approved universal practice of christian Churches teacheth, and authority of scriptures warranteth.  
The second book of the Maccabees praiseth the noble judas 
(d) Judas Machabae us piously conceived all, or at least many of his soldiers to have died godly, that is in the state of grace and though they might have coveted, and detained some part of the silver, and gold, that was on the Idols, contrary to the commandment of God Deut. 7. Nevertheless we ought not to infer from thence, that the same soldiers did not repent of that sin before their death, or that by doing so they committed a deadly sin, being they might want sufficient instruction, and recogni zance in order to that law. However 'tis certain, that judas Machabaeus appointed a sacrifice to be offered for those only, which died godly. As to the books of the Machabies S. Austin l. 18. de civet. cap. 3. attests, that though they be not contained in the jew's Canon, or Catalogue, nevertheless the catholic Church counteth them for canonical. Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of divine scriptures.  who judged, that it was a holy, and good thought to pray for the dead, that they might be delivered from sin, and therefore sent three thousand drachmas to jesusalem for the offering of a sin-sacrifice in regard of his soldiers, that were ssaine in the holy war, believing that there was great favour laid up for those, that died godly: that is, in the state of grace; and since this action of religious piety cannot be meant in order to blessed soul's, these having full enjoyment of blessedness, nor in order to damned souls, these being sentenced to eternal fire: it is plainly evident, that the meaning thereof is in reference to good souls, which are neither in Heaven, nor in Hell, but in a third place suffering unto heavenly blessedness: this doctrine the Apostle teacheth 
* Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent. Purgatarium dari definiunt. Et quod ibi Apostolus intelligat ignem Purgatorium testantur Orig. hom. 25. in Exod. Jtem Aug. in Enchyrd. c. 68 & l. 21. de civet c. 2. & 26.  1. Cor. 3. where he affirmeth, that after this life some souls are saved by fire, saying; If any man's work's burn be shall suffer prejudice, but he shall be saved himself:" yet so, as it were by fire. In which scripture he distinguisheth two kind's of work's, that a catholic christian constituted in the state of grace, exerciseth, whereof some are meritorious, and in as much, as they contain nothing of uncleaness, or imperfection the Apostle compareth them unto gold, silver, and precious stones, which can receive no detriment through fire: thereby signifying, that such souls, as build on the foundation, that is Christ, and his grace, works of gold, silver, and precious stones: which is to say pure, and holy actions without mixture of uncleaness, 
(e) According to holy scripture fire shall try all works; yet not so, as that all works, and all the workers shall have their trial in burning flams: but because fire, that is ordained to purge out of our works the dregs of corruption, is said to try works, which have nothing of uncleanness, because the fire does not touch them in regard of their pureness. Which is s. Ambroses explication in Psal. 118. and after the same manner wild beasts, are said to have tried many martyrs, though they touched not their sacred bodies.  will suffer no prejudice by fire in the day of particular, or universal judgement; but there be other works built upon Christ, as the foundation, which include small defects, and imperfections. to wit, venial sins only, which the Apostle nameth Wood, bay, or stubble, that do consume in the fire; wherefore such soul's, as be charged with this kind of unclean works, do suffer detriment in the day of particular judgement remaining afflicted by fire, till all uncleaness be purged away: and this to be the true meaning of the Apostle, his own words, explicated aright do clearly evidence. For first, that by gold; silver, and precious stones be understood good work's, pure without thou't stain, orthodox writers unanimously grant. Secondly that by wood, hay, or stubble are meant venial sins, it is manifest enough: because the Apostle expressly doth assert, that the works signified by those word's are to be burnt by the fire, and nevertheless such, as have exercised them, are to be saved, which cannot be understood of mortal offences, the guilt whereof undoubtedly damneth every one that dyeth charged with it: neither can the said word's carry the sense of works, that have nothing of uncleaness because fire cannot prejudice those, they being as gold, silver, and precious stones vnc●mbustible; wherefore of necessity wood, hay, or stubble do signify small faults, which being once purged out by fire, the soul, that committed them is saved: that is to say translated to eternal life: and indeed since the Apostle speaketh of saving after death, it is clear that he meaneth eternal salvation thereby. Thirdly that by the words The day of the lord shall declare it, is understood the day of each souls particular judgement, is manifest likewise, according to that saying Math. 24. Watch therefore for ye know not what hour the son of man will come: that is to say, what hour ye shall die, and be judged. Again the same Apostle 2. Timoth. 4. saith that there was laid up for him a crown of justice, which At that day our lord would give him, a just judg. Yet doubtless he obtained that reward instantly after his death as to essential blessedness. Lastly, that by the word 
(f) According to S Austin l. de fide & operibus the fire of hell is everlasting against the error of Origin. and the Latin Father's in the Council's of Florence assert true fire in Purgatory, and speak after the same manner of it, as of Hell fire, and the Current of catholic Doctors teach, that the fire of Hell is true corporal fire.  fire, true, and real fire is meant, appears by the Apostles saying, That if any man's work burneth, for to burn is proper to true fire: and as concerning the particles 
* Jo. 1. vidimus gloriam eius, quast gloriam unigeniti à Patre, ubi quasi, non est particula diminuens, aut faciens comparationem inter veram & metaphoricam gloriam, sed potius explicat veritatem, ut notant S. Patres, sic loquendo de Rege, dicimus incedit quasi Rex, id est, ut Regem decet: & de v●ro iusto: venit ut vir iustus, id est, ut decet virum iustum.  (as it were) they do rather affirm then infirm the reality of fire: for when S. john sayeth of Christ cap. 1. we saw the glory of him, as it were of the only begotten of the Father: the particles (as it were) do not deny Christ to be the true, and natural son of God the Father: but rather affirm, that undoubted truth, as all catholic writers do observe in their Commentaries upon that scripture. Hereby it is clear 
(g) S. Cyprian Epis. 52. ad Antonia. writes thus. 'tis not the same thing to be sent to prison, and there to remain till the last farthing be paid; 'tis not the same thing to receive suddenly the reward of faith, and virtue, and to be cleansed, and purged by fire after long suffering of grievous sorrows for sins committed afore.  that the Apostle held purgation of some souls after they were devested of their bodies, and before their translation unto eternal life: and this the catholic Church calleth Purgatory, which name, though it be no: used in holy scripture no more than the words Trinity, person, and sundry others, which are received, and allowed of by all writers in order to a clearer explicating some mysteries of christian Religion: however the name Purgatory taken in the sense afore mentioned layeth claim to a large series of Antiquity. But seeing that scriptures, and 
* S. Cyprian. Epis. tota. 52. ad Anton. Orig. hom. 6. in Exod. cum. inquit, venitur, si quis multa opera bona, & parum aliquid iniquitatis attulerit, illud parum tanquam plumbum resoluitur, & purgatur, & totum remanet aurum purum .... Hilar. in illud Psal. 118. (concupivit anima mea) purgatorium vocat indefessum ignem, in quo grania sustinentur supplicia, per quae animae à peccatis expiantur. Aug. l. 2. 1. de civet. c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur.  primitive Fathers do assert the thing signified by the name of Purgatory uꝫt purgation of some souls by suffering of temporal pains in the next life 
* Aug. quando de re constat de nomine non est contemndendum.  no man can contend about that name without incurring a censure of manifest weakness; yet in regard of two states only to which God promiseth eternal life, or eternal death, that is: beatitude, or damnation (for Purgatory shall cease after the day of general judgement is passed) both the scripture, and the Fathers sometimes do mention only after death the Paradise of the blessed, and the Hell of the damned, 
* De locis, seu statibus perpetuis intelliguntur hae scripturae: Eccles. 11. si ceciderit lignum ad Austrum aut Aquilonem, in quocunque loco inciderit, sbi erit. Item Mat. 25 Jte maledicti in ignem aternun, & venite benedicti possidere Regnum.  which be the two everlasting states of souls: but hence no man can argue an absolute negation of a third place, or state in reference to temporal afflictions after death without preiudicing both scriptur's, and Fathers, as is sufficiently enough proved: and though S. Austin Ser. 14. de verbis Domini & lib. 10. de peccatorum meritis, & remissione cap. 20. doth expressly affirm, that the catholic faith acknowledgeth two places only vat: an eternal kingdom (of Heaven) or Hell eternal nevertheless by his other writings appeareth plainly, that he held the Purgatory of some faithful soul's after death, and in the cited writings he denyeth only, that the Catholic Church does acknowledge such a third place, as Pelagius contended for, who taught, that children dying without baptism should be saved, though they were not admitted into the kingdom of Heaven: which error S. Austin confuteth. By the premises is evident that such souls only go to Purgatory, as are liable either to venial sins, or temporal satisfactions corresponding to their sins pardoned in this life, as to the guilt thereof, both of them importing defects, that are inconsistent with the perfection of heavenly blessdeness: yet these suffering souls, while they endure their painful afflictions have something of comfort, and refreshment: 
(b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul's in Purgatory are assured of their salvation.  for they know, that there is favour laid up for them, they are certain of their salvation, they love God with all their power conforming themselves in the bitterness of their afflictions to his divine will of justice, they have confidence in the suffrages, and sacrifices of the faithful upon earth in order to their deliverance, and are visited by their good Angels, that cheer them up. Neither doth it hence follow, that their pains are less grievous: for the intensest sorrow is not incompatible with the said refreshments, as appeareth by Christ, whose grief abounded, and exceeded others in intenseness, notwithstanding the assurance of glory, the comfort flowing from his Godhead, the conformity to the will of his divine Father, and the extreme willingness to suffer his death, and passion for the Redemption of the world: and indeed it is a certain truth, that the anguish, and tribulation which a soul endureth in Purgatory 
* Docent S. Aug. l de euva pro mortuis agenda c. 16. & S. Ansel. in cap. 3. 1. Cor. poenam quam patiuntur animae Purgatorij esse graviorem omni poena huius vita.  is more grievous, than all the sufferings of this life: for therein is the place, and time of executing the divine justice, the instrument whereof is true, and real fire, that is applied 
* Aug l. 2. de civet. c. 10. docet spiritum posse pati ab igne corporeo per omnipotentiam Dei.  for the tormenting of such souls (truly and really) according to the proportion of the guilt of petty-treasons, and debts, they stand charged with; yet in as much, as they being departed in faith, hope, and charity, which be the spiritual chains of union, in order to all the good members of Christ's mystical body, and in as much, as it is proper, and natural to the 
(i) According to the Apostle 1. Cor. 12. members of one, and the same body can mutual help one, another: and it is an Article of Catholic faith, that the soul's in Purgatory are members of one, and the same Church, and can be helped through her prayers, and suffrages. And as to this point of doctrine there was full agreement between the Latin, and Greek Fathers in the Council of Florence, as clearly appears by the letters ' of union. Besides Aerius was counted an Heretic by S. Epipha. haer. 75. and S. Austin haer. because he denied that the dead might receive relief through the suffrages of the living. Moreover this Catholic truth is asserted by the ancientest Fathers, namely S Denies l. de caeles. Hierar. c. 7. S. Cyprian Epis 66. and S. Austin l de curae pro mortuis agenda & ser. 22. de verbis Apos. expressly teacheth that the doctrine, which asserts, that the faithful departed receive help by prayers sacrifices, and Almsdeeds etc. is approved by the universal Church.  members of one, and the same body, to comfort, and help one an other, doubtless the souls of Purgatory can be comforted, and helped by the prayers, and suffrages of the living, as plainly appears by the testimonies, and Liturgies of primitive Fathers, authorities of Councils, and the universal practice of the catholic church, that offereth daily, and hourly prayers, and suffrages for the faithful souls of such, as die in grace, that they may be comforted, and delivered out of the grievous pains, which they endure in Purgatory. Besides for as much, as they are not 
(k) According to S. Austin l. 20. de Civit. c. 9 the souls of the faithful departed are not separated from the Church, which even now is the kingdom of God: and indeed the good soul's of Purgatory are united unto us in charity, in regard at their departure out of this world they were in the state of grace: again they are united unto us in faith, and hope, because these two virtues are not evacuated before the soul's admittance into Heaven.  separated from the Church, they be in a capacity to receive benefit even by Indulgences, it being in the Church's power to apply those spiritual treasures for the advantage of all such children, as abide in union with her through faith, Hope, and charity. And though prayers, Church-suffrages, Indulgences etc. do not remit sins in the next life these requiring necessarily 
* Tried sess. 6. cap. 7. docet peccatum mortale non remit ti sine infusione gratiae, at sola Sacramenta in re, vel in voto suscepta in fundunt gratiam ex eodem Concil. sess. 6. cap. 4. sed Indulgentia non est Sacramentum, & culpa venialis nunquam tollitur sine aliqua displicentia de tali peccato veniali.  infusion of grace if mortal, or a detestation thereof, if venial: no man can say, but that souls be delivered thereby out of their pames, and translated to the kingdom of heaven, without contradicting the authority of ancient Fathers, the definition of a general Council, the Ordinances of sundry Popes, and the universal practice of the catholic Church. For example S. Austin placeth souls after their purgation in the next life, in heaven, to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to time in Purgatory, than the matter, as to satisfaction, for each sin, requireth. The Council of Florence defineth the transplanting of suffering soul's out of Purgatory, into Heaven before the general Resurrection: Pope Benedict the 12. decreto Benedictus Deus in donis suis rancketh such, as hold with pertinacy the contrary doctrine in the number of Heretics. Pope Gregory the first, and Pope Silvester afore granted 
(l) Although an Indulgence be an act of jurisdiction, and although the Church militant hath nothing of jurisdiction over the souls suffering in Purgatory: nevertheless she hath power over her spiritual Treasure. In consequence of which Indulgences are not granted in order to the dead after the manner of a judge's absolution, but in nature of a suffrage unto helping of such only, as remove out of their bodies in communion with Christ's body, and blood: wherefore when the Church-governors grant Indulgences for the dead, they insert the particles per modum suffragij: after the manner of suffrages, whereby is signified, that they do not give Indulgences in order to the dead, as if the dead were continued under their jurisdiction, but they grant them only, as competent recompenses, or convenient satisfactions for as much, as the faithful alive offer them as satisfactory works unto satisfying the pains due to the sins which the dead had committed before they were removed out of their bodies. And doubtless every particular believer, that is in the slate of grace may offer to God their fasting. praying, and giving of alms, as worthy satisfactions unto compensing of the torment's which good soul's endure in Purgatory.  Indulgences to such Priests, as offered the sacrifice of Christ's body, and blood in a Chapel dedicated to the blessed Virgin Mary called by the name of Mariae Liberatricis that they might free one soul out of Purgatory as doth appear by the ancient Records of the said Chapel, and Pope Pascall the first gave deliverance of one soul out of Purgatory to Priests celebrating five Masses in a Church consecrated to S. Praxes, which Indulgence eleven succeeding Popes confirmed whereunto may be added the Indulgence of Pope john the eight, that administered supreme Church-government in the year 878. granted to soldiers, that should lose their lifes in the holy war for the defence of the Church; and this practice was never yet reproved by any Council, Pope, or catholic writer, wherefore it seemeth a strange thing, that Mr. Thomas White a private man, and in outward profession a catholic christian should assume so unauthorised a liberty, and unparalelled boldness, as to publish a writing in the year 1653. entitled (An Account of his husbanding the middle state of soul's) in contradiction of the 
(m) According to S. Austin Tom. Epis. 118. ad janua. it is a manifest madness to call in question, what the universal Church practiseth.  constant, and universal practice, that agreeth with so warrantable, and evident testimonies, as are set down. However he produces but weak, and inconsequent proofs for the establishing of his novel doctrine: for example from these words Maccab. For if he had not hoped that they, which were slain would rise again, it had been superfluous and vain, to pray for the dead) he doth infer that the soul's in Purgatory are not freed of their sufferings till the general Resurrection, and this inference he proveth only saying: For if soul's were released out of their pains through the prayers of the living before the Resurrection, it would be extreme profit able to pray for the dead, though no Resurrection should follow. But where is the connection between the Scripture-Text, and Mr. Whites inference? shall it follow, that good soul's must be imprisoned till the general Resurrection, because the noble, and godly judas according to the profession of his Religion did believe in the immortality of soul's, and the Resurrection of their bodies? and indeed the true meaning of this scripture afore alleged according to all Orthodox writers, is this, viꝪt: if judas Maccabaeus had believed soul's to be mortal, and to die with their bodies, which consequently should never rise again, it had been superfluous, and vain to pray for them: and therefore religiously thinking of the Resurrection, and fearing, that the souls of his soldiers, that were slain in battle might be punished in the next life, in respect of some sins they had committed upon earth, he commanded, that prayers, and sacrifice should be offered for their deliverance from sin, that is to say from temporal punishment due to their sins: whence doubtless no wise, and indicious man can infer the imprisonment of soul's in Purgatory till the general Resurrection, which would never have happened if souls had been mortal, and died together with their bodies. After the same manner he abuseth the new Testament. Let the new iustrument, saith he, keep time and harmony with the old: let S. Paul be heard preaching to the same effect 1. Cor. 15. what shall they do, which are 
(n) by baptism for he dead the Apostle may mean water of tribulation, and persecution, wherewith primitive Christians seemed, as it were baptised: again may understand voluntary afflictions: for example praying, fasting, giving of Alms etc. which the living offer to God for the comfort and benefit of the dead, moreover the Apostle may mean the baptising of such, as deferred their baptism till the hour of death, which Custom was usual in the primitive Church, and the Apostles sense is then, if souls be mortal, and in consequence thereof no resurrection of the dead, those which are baptised dying, that is at the hour of their death reapo nothing of advantage by their baptism.  baptised for the dead if the dead do not rise at all. From this holy text he inferreth, that no benefit is obtained by baptism for the dead before the Resurrection, not by so doing can soul's till then be released. But in earnest, this is a pitiful deduction, like unto this: God is in Heaven, therefore Mr. Thomas White is at Rotterdam: for indeed there is nothing of connection between the antecedent, and consequence, and Mr. Whit's inference, for it does not follow, that soul's obtain nothing of profit before the Resurrection, because S. Paul saith: What shall they do, which are baptised for the dead, (meaning thereby to what purpose shall Christians pray, fast, give Alms, or suffer tribulation for Christ's sake) if the dead rise not again. Besides if Mr. Whit's inference were warrantable, and unquestionable the Apostle himself is not as yet in a capacity to obtain that eminent benefit of being delivered before the Resurrection. For in the same Chapter he addeth to the word's set down, Why are we (Apostles) in icopardy every hour (if the dead rise not at all?) what advantageth it me (to have prayed, fasted, endnred great persecution) if the dead be not raised up: let us eat, and drink for to morrow we shall die; that is, if there be no Resurrection after death why do we give ourselves to any thing el's, save to eating, and drinking. Wherefore S. Paul himself according to Mr. White is but in the way to his blessed crown, for if his soul were already translated into Heaven, his sufferings would have advantaged even though no Resurrection should follow. But it seemeth a strange thing, that Mr. White should presume to gather from the words set down, that good souls shall not be released of the pains, which they sufferin Purgatory before the general Resurrection, the said words not carrying the least sound that way: for they neither speak of pain's in order to the next life, nor of releasing souls out of Purgatory: and indeed the Apostles sole intent in the Chapter alleged, is to prove the Resurrection of the dead, and to that purpose brings sundry argument's. The first whereof is that Christ our head is raised up, and therefore we his members shall rise again in regard of the fast connection, that is between the head, and the members thereof. And what Mr. White allegeth for the imprisonment of souls to the day of judgement is a secondary argument, which S. Paul useth only as a confirmation of his first argument to demonstrate the Resurrection of bodies, signifying thereby, that he himself together with the rest of the Apostles, and primitive Christians of those day's had suffered in vain afflictions, and tribulations if sou'ls had been mortal, and consequently never to rise again: for 'tis clear by the very form of the Apostles speech, that he supposed the false opinion, that teacheth souls to be mortal, whence of necessity would follow, that there should be no Resurrection at all: and truly if the Apostle had not made that supposal, he would have concluded nothing; for supposing souls to be immortal, good works of this life would have much advantaged him for the obtaining of Heavenly blessedness, though no Resurrection at all had followed. And the same supposal is made by the holy writer of the Macchabies, signisying thereby if the dead were not to rise again, it would follow; that soul's were mortal in consequence of which all prayers offered for them would be in vain; where is observable, that the jewish sectaryes, to wit, Sadducies' held, that the soul's were mortal, and consequently denied the Resurrection of Bodies: other jews which believed aright, professed immortality together with the Resurrection, there being in each soul an innate desire to resume the body whereof it was the true form once, and as to reason it is most consonant, that God, who createth nothing in vain, will not frustrate that desire: hence it was, that the ancient jew's spoke of the immortality of souls, and the Resurrection of bodies alike: and our Saviour Christ Math. 22. to prove to the Sadducies' the Resurrection of bodies infers it from the immortality of the soul, using that scripture-testimony: I am God of Abraham, God of Isaac, God of jacob, and subsumeth thus: there is no God of the dead, but of the living, arguing thereby, that the dead rise again, since their souls do not die with their bodies. Besides it is observable, 
(o) Oachinus an Apostata Capucin cutteth an argument out of the cited Chap. Macchabae. 2. against Purgatory arguing thus. If there were a Purgatory, though there were no Resurrection of the dead: nevertheless prayers offered for the dead might not be in vaive, because the souls thereby might obtain deliverance from their pain's.  that Ochinus an Apostate Capucin friar abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory: and after the very same way of arguing Mr. White abuseth it to overthrew a catholic assertion, that teacheth the deliverance of souls out of Purgatory in virtue of holy Churches suffrages. Likewise sundry heretics have made use of the same Text to weaken the authority of the books of Machabies pretending, that the words (If those that were shain should not rise again) contain a manifest error, namely, that soul's die with their bodies, and rise again: whereby is plainly evident, that it is no difficult business for a man, that is wantonly ambitious to be singular in teaching, to cut out of scripture abortive interpretations, and to fit them to his vain unquiet fancy, by which he is biased. But how happens it, that Mr. White allegeth scripture-authority unto the detaining of good souls in Purgatory till the general Resurrection, 
* Mr. White in Dimenso 2. affirmamus itaque nos, evideter convinci ex hoc testimonio non solus poenis Purgatorij animas ante Resurrectionem.  and to lay claim to evidence in his deduction from thence. It is not his custom to fly to that sanctuary for protection of his Novelties, nor to acknowledge evidence enough in the scriptures themselves to determine any controversy: for he expressly writeth, that It were as ridiculous to seek the decision of controversyes out of the Bible, as to cut with a Beatle, or knock with a straw: however it seems, he hath a good mind to  his doctrines in the scripture colour, when that holy livery (how unhandsomly soever put on) may serve him for a disguise. From the premises is evidenced how little reason Mr. White hath to boast of the two mentioned scripture-Testimonies viz. 2 Machab. 12. 1. Cor. 15. vauntingly saying: These two texts therefore remain inviolable, as first not to be resisted without manifest violence, secondly, pointing at the very knot of the controversy, that souls once engaged are not capable of that eminent good of being delivered from their pain's before the Resurrection. And from these pitiful inferences he passeth unto other scripture-Testimonies, whereby he endeavor's to prove, that even blessed souls have need of prayers: but of his unnatural, and irrational arguments, as to this point, the Character of the Church triumphant shall give evidence enough.   

CHAR. XVI. OF HOLY ORDER  
THE CONTENTS.  
As God in the old law constituted superior, and inferior Ministers to serve in the Temple, so in the new law he hath appointed Bishops, Priests, Deacons, Subdeacons etc. one more eminent, than an other to dispense divine mysteries in the Church of Christ: Though every Bishop is a Priest, nevertheless enery Priest is not a Bishop: to confer the Sacraments of holy Order, and Confirmation is proper to Episcopal authority only: there be seven Ecclesiastical Orders taken in the proper sense corresponding to as many distinct functions exercised in relation to the celebrating of the holy Euchariste: clerical tonsure can make no good claim to an Ecclesiastical Order taken in the proper sense: Episcopacy in an holy Order, the noblest part of the Church's Hierarchy, a proper Sacrament, and imprint's a special character in the soul of him, that is ordained a true Bishop: Bishops, and Priests down from the Apostles till these times embraced a single life: answers to sundry Arguments made in favour of Priest's Marriages.  
HOly Order (taken in the restrained Ecclesiastical sense) 
(a) 1. Timoth. 4. Neglect not the grace (S. Paul saith) that is in thee, which was given thee by prophecy, and imposition of hand's of Priesthood. S. Chrysostom hom. 13. commenting upon this sacred Text affirms. that the Apostle meant by imposition of hand's the Sacrament of holy Order, which Timothy received of him: after the same manner Theodoret interprets the sacred Text 2. Timot. 1. Stir up the grace of god, which is in thee by the imposition of mine hands. That is by my ordaining thee, who am a Bishop, and S. Ambrose writing upon the same Text implies in the imposition of hands all the outward actions, and words, which were done, and said over himself, when he was ordained a Priest: Besides in the primitive Church when a Bishop conferred the holy Order of Priesthood, he used to bless the party ordained, lie his hands on his head, and give him power to offer sacrifice for the living, and the dead in the name of our lord, that is in the room of Christ. In consequence of the premises, since in the ordination of Priest's grace is given by an outward sensible sign, holy Order is a Sacrament of the new law, and so is designed by the Council's of Florence In the Decree of Pope Eugenius. And Trent sess. 23. can. 4.  is a proper Sacrament of the new law, whereby a reasonable creature of the male sex, 
* Baptismus requiritur in eo qui ordinatur, quia baptismus in re suscept us est Janua aliorum Sacramentorum, cuius proinde characterem, character Ordinis supponit, ut patet ex cap. si quis presbyter.  and baptised, is ordained, and enabled to perform the ministry of the eucharist, or in the celebration thereof to serve after a special manner 
(b) Diaconesses mentioned Epis ad Timoth. could make no more claim to an Ecclesiastical Order taken in the proper sense, than the Religion's men, and women of those days being they had no power, or jurisdiction, as to the accomplishing or administering of a Sacrament. And although Deanship, Arch-Deaconship, Priorship, and Abbat-ship lay claim to something of Ecclesiastical jurisdiction: nevertheless by virtue of their institution, and consecration they receive no power to administer a Sacrament, or to serve specially in the administration thereof, and 'tis the same, as to Arch Bishops and Patriarches considered precisely in order to the dignity they have over, and above the Order of Bishops.  in virtue of his ordination. 
* Hieron. Epis. 57 quae est ad Euagrium, ut sciamus, inquit, traditiones Apostolicas sumptas de veteri Ecclesia (puta ex Vaticinio Jsaiae cap. 6. Assumam exijs in Sacerdotes & Levitas) quod Aaron, & filij eius, & Levita in Templo fuerunt, hoc sibi Epistopi, Presbyteri & Diaconi vendicant in Ecclesia: & S. Hieron, locum Isaiae intelligit ad literam, de Apostolis, & successoribus corum in officio sacerdotali.  As God in the old law took of his people to be Priests and Leuits: that is constituted superior, and inferior Ministers for the administering of divine things in the Temple: so in the new law he hath ordained divers degrees, or states of Ministers, one more eminent, than an other: for example Bishops, Priests, Deacons, and other Clergy men to 
(c) The Apostle saith Rom. 4. Let a man think of us, as of the Ministers of Christ, and the Dispenser's of the Mysteries of God, that is of the Sacraments. From whence the Council of Trent infers, that it is in the Church's power to dispose, appoint ordain in the dispensing of Sacrament's, what she shall think expedient for the benefit of those which receive them, and the greater reverence of the same Sacraments, so that no alteration be made as to the substance thereof.  dispense divine Mysteries: that is to say, the Sacraments in the Church of Christ: as concerning Bishops the scripture maketh mention of them, as divinely instituted Act. 20 rake heed unto yourselves, and of all the flock whereof the holy Ghost hath made you Bishops to rule the Church of God: and the name Bishop according to the consenting testimonies of all Interpreters, and Fathers signifys an Ecclesiastical person, that by common usage of speech is called a Bishop, 
(d) According to the Apostles doctrine set down Act. 20, Bishops receive their power of government in Order to the Church from the holy Ghost, wherefore they be pastors Ecclesiae, Pastors taken in the proper sense, seeing that Church-government is proper to them. Again according to the same Apostle 1. Timot. 3. 2 Bishop is clothed with power of jurisdiction above a mere Priest. So that according to divine right a Bishop is above a mere Priest as appears by the Council of Trent sess. 21. c. 1. and indeed a Bisphop by virtue of his ordination, and character hath power to confer the Sacraments of holy Order, and Confirmation validly: in consequence of which, he is by divine dispensation above a mere Priest, because both his ordination and character have institution from Christ: nor matters it, that a mere Priest by special privilege may be enabled to confer the Sacrament of Confirmation, being his ordination, and character give him no such power.  which is a Church-governour invested with superiority over mere Priest's in respect both of ordination, and jurisdiction. Again the scripture nameth Priests, as distinct from Bishops 1. Timoth. 5. against Priests: receive none accusation but under two, or three witnesses: where doubtless the Apostle meaneth Priest's as wanting Episcopal dignity, and ordination, both because Timothy exercised authority over them, as also in regard, that in the same Chapter he gave a command to Timothy, whom he had ordained a Bishop afore to cherish, and feed those Priests, for as much, as they were under his charge, and as substitutes administered the Sacraments unto the faithful of the Church under him: which command cannot be meant in order to Bishops, since these are not 
(e) Aerius made no difference between a Bishop, and a Priest, which error wickless the first English Heretic espoused, and after him Luther, and is now an assertion generally taught by sectaries of these days: near unto this heresy is the opinion of certain singular scholars, who teach that the ordination of a Bishop and a Priest is the same: and although S. Hierom asserts, that the primitive Churches were governed by common Counsel of Priests: nevertheless he never asserts parity between a Bishop, and a mere Priest, as to the power of iurisdictiou, which is the matter in debate between catholicks. and sectaries: however catholic Bishops confer with mere Priests, and embrace their Counsels in the government of their several Churches respectively, but from thence no man ought to infer equality between Bishops, and mere Priests, as to unrisdiction: for a mere Priest cannot ordain a Priest, or confer the Sacrament of confirmation.  as mere Priests subject to the jurisdiction, and committed to the care of an other Bishop. Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chaste having the mystery of saith in pure conscience, and the condition of their office doth evidence plainly enough their inferiority, and subordination not only to Bishops, but also to mere Priests, and the Apostle. Act. 6. declares also as much. Likewise this catholic assertion doth appear by the ecclesiastical Hierarchy instituted by divine ordination 
* Tried sess. 23. can. 6. definite esse in Ecclesia catholica Hie●●rchiā ordinatione divina institutam, quae constas ex Episcopis, Prasbyteris, & ministris. Et can. 2. eiusdem sess. dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium, alios ordines & majores & minores, per quos veluti per gradus tendatur in Sacerdotium.  to consist of Bishops, Priests, and Ministers Trid. sess. 23. can. 6. which manifests a real difference in the offices of each of them: However the scripture sometimes doth call Bishops 
* Per impositionem manuum Presbyterij S. Timoth. 4. Apostolus non intelligit nomine presbyterij, Officium dignitatem sive authoritatem presbyteri vel Sacerdotis, sed catum vel collegium presbyterorum sic tamen, ut nomine presbyterorum etiam Episcopos includat, quod est iuxta consuetudinem scriptura, & liquet Apostolum ibi locutum fuisse de Episcopis, de illis enim presbyteris loquitur. quorum ille erat unus. Nam cap. 2. Epis. 1. loquens de eadem ordinations Timothei, ait per impositionem manuum mearum, & proinde ipse Paulus erat unus ex Episcopis qui ordinaverunt Timotheum. Deinde iuxta vetorem Ecclesia morem, non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando, ut notut. S. Chrysost. & 1. Concil. Nicanum lege Lata sancivit, ut Episcopus non nisi à tribus Episcopis consecraretur, & ideo in ordinations Episcopi plures Episcopi manus imponunt, ordinando vero presbytero unus sufficit Episcopus.  by the name of Priests promiscuously: for example in the Epistle to Titus the Apostle says. I left Titus in Crect, that be should ordain Priests in every City: that is Bishops: for so the Apostle in the same Chapter doth interpret his meaning, adding after that appointment, these words: For a Bishop must be without fault unreprovable: where the particle (for) doth import a conjunction causative, which doth evidence. that the Apostle understood by Priests Bishops. But hence no man ought to infer full parity, or equality between a Bishop, and a Priest, since the distinction of Bishops from, and the preeminence above Priests, is by continual usage received, and preserved in the catholic Church down from the Apostles to the present times. And though every Bishop is a Priest: nevertheless every Priest is not a Bishop: as every Cherubin, and Seraphin in the celestial Hierarchy is an Angel (this name being common to all alike) but every Angel is not a Cherubin, or Seraphin, that being a peculiar Order of Angels distinct from the rest. And albeit that S. Hierom (and but he alone among all the ancient ecclesiastical writers) doth assert in his Epistle 85. to Euagrius, that in the primitive times a Bishop, and a Priest were one, and the same thing: also that Bishops got superiority over mere Priests rather in respect of ecclesiastical constitution, then divine institution: yet no man must argue thence, that S. Hierom did deny a Bishop taken in the ordinary ecclesiastical sense to be distinct from a mere Priest without having him contradict what himself hath written in sundry other places, which were to play the part of an unjust judg. Besides it is not consonant at all, as to reason, that so great a learned Prelate, as S. Hierom, should be ignorant of bishop's superiority over mere Priests in regard of jurisdiction, and order, as to divine right: since Timothy, whom all interpreters, and Fathers call Bishop, was invested with iudicatory authority over mere Priests, as doth plainly appear by the Apostles own words 1. Timoth. 3. Against Priests receive none accusation but under two or three witnesses: Moreover S. Hierom doth not deny in the epistle afore alleged the superiority of Bishops over mere Priest's to be grounded in the truth of our lord's disposal: for he doth assert only, that majority to proceed rather, or more from ecclesiastical custom, then from a true ordinance of Christ, for as much as ecclesiastical constitutions have rendered the dignity of Bishop's more eminent, than it was in primary times adding thereunto preeminence of places in the Church, peculiar ornaments, and privileges to consecrate divers thing's which mere Priest's cannot do: However S. Hierom doth assert expressly ordination, that is power to ordain Priests, proper to Episcopal function only, in his said Epistle to Euagrius, and likewise power to confer the Sacrament of Confirmation in a Dialogue written against Luciferus. But it is conceived by conjectural deductions from the writings of S. Hierom, that in his Epistle 85. to Euagrius 
* Credibile etiam est S. Hieron. prae oculis habuisse joannem jerosolymae Episcopum, qui iniustè afflixerat eum, & fratrem ipsius, & voluit deprimere fastum eius. Legatur Epis. 61. ipsius Hieron.  he played the Orator, using the figure hyperbole, being hearty angry with certain Deacons, that ambitiously preferred themselves before Priests, or at least suffered themselves to be preferred: wherefore to suppress their inordinate ambition, and extreme insolence he made a parity between Bishops, and mere Priest's: which doubtless he meant only in respect of the great, and main function in order to the celebration of the holy Eucharist, that is equal, and common alike to both of them.  

* Est propositio de fide quod sint. 7. ordines communiter dicti, presbyte ratus, Diaconatus etc. ut patet ex Concilijs Roma. sub Syluestro can. 7. Carthag. 4. cui interfuit S. Aug. & Trid. sess. 32. & catechismus Trid. cap. de ordine recenset omnes 7. ordines sigillatim.  As touching the number of ecclesiastical Orders, it is a constant Tenet of catholic faith, that there be seven, orders taken in the proper sense, viz, of Priests, Deacons, subdeacons, Acolists, Lectours, Exorcists, and doorekeepers corresponding to as many sundry functions, which are exercised in reference to the celebrating of the Eucharist. The first is the consecration thereof proper to Priest's alone: the second administration of the Sacrament, which belongeth to Deacons. The third is the preparing of the sacramental matter, whereunto Subdeacons are ordained: the fourth is the presenting of the matter at the Altar, and unto this function doth relate the order of Acolits. But the other three orders regard the disposition of such, as be attendants only at the time of celebrating the Eucharist among which some are unbelievers: and doorkeepers are ordained to debar, and keeper of such Persons; others have a desire to believe aright, but are not sufficiently enough instructed: for the perfecting of these Lectours are ordained. Others though they are true believers, and want no instructions: yet in as much, as they, be possessed with devils, or otherwise vexed by them, Exorcists are ordained for their meet help 
(f) According to Pope Innocent the third, and other Orthodox. writers before him, namely Steph. Eduensis In opus. de Sacra. Altaris pr. 6. all the functions proper to the seven orders were represented in the outward actions of Christ. And S. Austin, and other ancient Fathers affirm, that Christ represented the Sacrament of penance in the raising of Lazarus, for as much as he commanded the Apostles to untie the cords, that bound him. Again S. Austin Comment. In joan. c. 9 says that the washing of the man's eyes, that was blind from his birth, in the water of Siloe was a figure of christian baptism.  And all these seven ecclesiastical orders are figured, and represented by sundry actions, which Christ exercised on earth. For example Christ Io. 3. made a scourge of small cords, and driven out of the Temple of jerusalem those, that sold oxen, sheep, Doves, and changers of money, whereby are figured Doorkeepers, whose office is after Christ's example to shut the Church doors againsT the unworthy, and open them to the worthy. Christ Luc. 4. read the Prophecy of Isaias, wherein the Order of Lectours is signified, their office being to read the holy Prophecies. Christ. Mark. 8. cast out Devils, whereby Exorcists are represented. Christ. Io. 8. says I am the light of the world. Whereunto do relate Acolites, the carrying of burning candles to enlighten being their function. Christ Io. 13. preparing to celebrate the Eucharist took a Towel, girded himself, and powered water into a basin to wash his disciples feet, in which action Subdeacons be expressed: for one office of these Ecclesiastical Ministers is to prepare water for celebrating of the Eucharist, and to wash the Corporals as is prescribed in the Roman Pontifical. Christ Mat. 26. at his last supper distributed to his Apostles the Sacrament of the eucharist, and afterward Io. 13. preached unto them: in these two actions are shadowed deacons' whose office is to preach, and sometimes to distribute the Sacrament of the eucharist, as doth appear plainly by the history of S. Steven, and S. Laurence, which as Deacons exercised the said actions. Again Christ at his last supper did offer the sacrifice of the eucharist, that is of his body, and blood which is proper to Priestly function. 
* S PP. Aug. Gregor. & al●● testantur Christum actione illa, qua suscitavit Lazarun, iussitque eum vinculis quibus erat ligatus, ab Apostolis dissolui, adumbrasse nostram poenitentiam, & potestatem traditā Ecclesiae pro remittendis peccatis. Et Aug. comment. in Euang. joan. dicit ablutionem oculorum caeci naii ad natatoria Siloe tepraesontasse ablutionem nostri Baptismi.  In like manner Christ's actions expressed in raising up of Lazarus, and in commanding the Apostles to lose the cords, wherewith he was tied do represent Christian penance, and the power, that Christ gave the Church to lose, and remit sins, as do evidence the testimonies of ancient Fathers, who also do expressly assert Christ by his actions to have prefigured the mysteries of christian religion: However no man can deny without running into manifest error, but that the seven afore named ecclesiastical order have had their beginning from Christ's own institution, and it matters not that every Church in the primitive times was not served with so many: for then in regard of the scarcity of believers, and want of members to promote to the ministry there could not be so many ordained, in so much, that for the most part one Church was governed by one Priest only, or by one Bishop, and a Deacon: yet after a happy increase of believers, and persons proper to exercise ecclesiastical functions every Church was supplied with all the seven orders of ministers and served according to their distinct offices. As touching 
* Catechismus. Trid. cap. de ordine parag. 13. ait Parochū debere docere primam Tonsuram esse praeparat ionem quandam ad sacros ordines suscipiendos, sicut sunt Exorcismi ad Baptismum & sponsalia ad matrimonium: docent autem Beda. l. 4. His. Aug. & Baronius Tom. 1. Annal. an. Christi 58. antiquitatem, usum, & significationem clericalis Tonsurae.  clerical Tonsure it is no ecclesiastical order taken in the proper sense being only a disposition, or preparation unto ordination, as exorcism is to Baptism, or spousalls unto Matrimony, that is to say, it is the first step only to ecclesiastical promotion: however the usage thereof is ancient, as is also the clipping of the hair in the crown of his head, that receives it; whereby literally is signified the crown of royal Priesthood, whereunto a Clergyman is disposed, and deputed by clerical tonsure: or the crown of glory, which he expecteth in virtue of Christ's death, and passion: or mystically is represented thereby worldly employments, and superfluous cares, and entertainement's which a Clergyman ought to cast from him, as he doth the hair of his head in the receiving of Tonsure. But Episcopacy, as a function distinct from Priesthood, hath a good title to ecclesiastical order taken in the proper sense. for the consecration of Bishops is called ordination, and the Hierarchy of the Church, which is a subordination of ecclesiastical ministers (in respect whereof, some are more eminent than others in the administration of divine things) doth consist of Bishops, Priests, and other inferior ministers: wherefore Episcopacy is essentially required thereunto, as the noblest hierarchical member: and indeed that, which the Apostle gave to Timothy by laying on of his hands, was Episcopal dignity, or Episcopacy according to the interpretation of S. chrysostom Hom. 13. in 1. Epis. ad Timoth. Theophilactus. S. Anselm, and others. Besides the ancientest Fathers do call Episcopacy an holy Order. Anacletus Ep. 3. cap. 1. Caius' Pope in the numbering of orders acknowledgeth two orders of Priests, the one of Maior Priests, that is Bishops, and the other of Minor Priest's, that is mere Priests. Likewise. S. Epiphan. Haeres. 75. Yet the degrees, and states of Primates, and Patriarches, as distinct offices from Episcopacy lay no claim to the Church's Hierarchy being in respect of Episcopal function one, and the same order: and the majority, that these can challenge above mere Bishops proceeds from human constitution only.  
As the ordination of Priests, Deacons, and Subdeacons etc. is a Sacrament taken in the proper sense: so is 
(g) According to the Current of catholic writers since the Council of Trent, Episcopacy is a Sacrament taken in the proper sense, and the contrary opinion counted erroneous. And truly S Austin con. Parmeni. and other ancient Fathers while they call holy Order a Sacrament, they instance in Episcopacy, which has divine institution Act. 20. the holy Ghost appointed Bishops to govern the Church, and though according to the 2. Toledan Council mere Priest's laid their hands together with the Bishop in the heads of those, which were ordained, which was the custom of some Churches of those days: nevertheless, that imposition of hands, as to mere Priest's, had nothing of the proper matter, and at the most was a condition only, required to the validity of the Sacrament of holy Order, as now the personal presence of the Parish Priest, or some other by him substituted, is an essential requisite to the validity of Marriage.  ordination of bishops having all necessary requisits thereunto viz. outward sensible Rites, Grace conferred thereby, and Christ's 
(b) The Sacrament of holy Order, as to Episcopacy Christ instituted Io. 20. when he said to his Apostles. As my Father sent me, so send I you, receive the holy Ghost. And indeed as to reason 'tis not probable, that Episcopal. Order was instituted afore, for then doubtless Christ had instituted it at his last supper by the word's hoc facite, do this. But these particles according to the Council of Trent sess. 21. can. 2. were meant of power given unto Priest's in order to the celebrating of the eucharist.  own institution which do plainly appear by the words of the Apostle 2. Tim. 1. stir up the grace of God, which is in thee by the putting on of mine hands: that is by ordaining thee a Bishop, according to the interpretation of the ancient Fathers. Again divine institution of Episcopacy is deducible sufficiently enough from the Hierarchy of the Church instituted by divine ordination: Episcopacy being the noblest member thereof: for the Hierarchy 
(i) According to S. Epiphanius. haer. 57 or 77. Orders of Church-ministers were perfected by little, and little only: and he observeth that the Apostle Epis. ad Timot. ad Tit. mention's a Bishop, and a Deacon only, because those primitive Churches had only those two orders of Ministers in regard there was then exceeding great scarcity of persons fit to be ordained, and the Council of Trent doth not exact the whole number of Ministers but in such Churches as can conveniently be furnished with all the Orders.  doth consist of Bishops, Priests, and 
(k) The principal Church Ministers after the Priest's are Deacons according to S. Denys l. de Eccles. Hierar. c. 23. and 5. the function proper to them is to serve in order to the holy Euchariste. Also according to S. Ignat. Epis. ad Trullo. Deacons were not dispensers of meat, and drink, but of christian Sacraments. Besides according to S. Justin in fine Apologet. Deacons were wont to minister the Enchariste to those, which were present and to carry it to such, as were absent. Again this catholic doctrine appears evidently by the History of S. Laurence which S. Ambrose set's down l. 1. offic. c. 41. and doubtless to have care of the poor was the secundary, and not the primary office of Deacons.  ministers. Hereby it is clear that Episcopacy doth imprint a spiritual character in him. that is ordained a Bishop, which is the Tenet of all catholic writers that assert Episcopacy to derive its institution from Christ, and to be an ecclesiastical order taken in the proper sense: for the Council of Tent sess. 23. c. 4. can. 4. doth define the Sacrament of Order to imprint a character, which definition being absolute without restriction, or distinction between one order, and an other, it doth evidently follow, that all orders, do imprint a character, which is a spiritual sign derived into the soul, whereby a man is muested with power to exercise certain ecclesiastical functions in order to the ministry of the Eucharist: and it matters not that the priestly is more worthy, and excellent, than the Episcopal character, as distinct from it: for the impression of a new, and distinct character is not grounded in the more, or less perfection, and excellency of a precedent character: but in the distinction of powers, and abilities in reference to exercising the ministry of the eucharist; neither Matters it, that Fathers, and Councils when they number the Sacraments of the new law do acknowledge seven only, comprehending holy order for one, for in so numbering of them they consider holy Order in 
(l) According to the Ancient Father's ordination of a Bishop and a Priest is said to be one and the same, that is taken in the general sense, and holy order so taken is but one Sacrament only: but a Bishop taken in the proper sense even according to S. Hierom. Dial. con. Lucif. hath in the Church the preeminence which Aaron had in law of Moses, and to mere Priests he gives that Degree of preeminence only into which the sons of Aaron were invested. Besides s. Epiphan. l. de Sacerdot. dignit. c. 6. calleth Episcopacy a Deified Order, and cap. 7. asserts difference between a Bishop, and a mere Priest, being God exact's not the same thing's from a Priest, as from a Bishop, that has preeminence above him.  a generical signification, as it containeth all its sundry species, or kinds. Wherefore in as much, as according to the rules of Logic, what can be rightly affirmed of a thing taken in the general sense, may be also affirmed of all the sundry species contained therein, it doth plainly follow that, since ecclesiastical order taken in its generical signification is a Sacrament, and doth imprint a Character every true species thereof is a Sacrament, and imprinteth a Character: In like manner Fathers, and Councils reckoning seven Orders they do comprehend Episcopacy under Priesthood. And for as much as Christ had but one spouse which is the Church, a Bishop, and a Priest, that supplieth his room, and representeth his Person in the ministry ought to be married to the Church only 
* S. Hieron. in sua Apolog. con. Jovin. Apostoli, inquit, vel virgins, vel post nuptias continentes fuerunt, id est, absquo uxorum consortio.  wherefore the Apostles after they were ordained Bishops, and Priests led their lifes in all godliness, purity, and chastity: and this apostolical practice Bishops, and Priests down from them to these times have religiously observed. S. Hierom L. in vigilantium exclaimeth against some Modern Heretics of those times for taking such of the people only to be Priest's as had 
(m) According to the second Council of Carthage continency was enjoined to Bishops, and Priests, the ancient Fathers there assembled declaring with one accord, that they ought to observe it being the Apostles taught it, and antiquity kept it. Besides the first Council of Nice put forth an ordinance, that Bishops. Priest's and Deacons should entertain no woman in their families except Mothers, Grandmothers, sisters, and Aunts making no mention of wives. From whence S. Basil Epis. 17, infers that to take wives after the receiving of holy Order was not permitted: And indeed Clergymen of those days had so great a reverence to chastity, that even the Arian Bishop's ordained no man that was married, as witnesseth S. Epiphan. her. 37. moreover it was never permitted in the Church of Christ that a Bishop, or Priest might marry as appears by the Testimonies of ancient Fathers of the Greek Church, though now this Church fallen into schism differs from the Latins in opinion, and practice, as to such as had wives before their ordination.  wives contrary to the custom of both the Eastern, and western Churches, that always promoted to the Maior-orders, Virginia, or such, as were esteemed chaste, and pure from all carnal uncleaness, and though in the primitive times when there was great scarcity of single persons, as proper, and fit to be ordained Bishops, Priest's, Deacons, and Subdeacons, the Church-governors took of married men for the exercising those functions: nevertheless these did not accompany with their wives after their ordination, but led their lives in all purity, and chastity as did their wives also, according to a mutual promise of continency: and since the Priests of the old law (to whom marriage was permitted, as it were of necessity, to multiply the people of God, and who did shadow only in their ministry what the Priests of the new law do really offer in their sacrifices: viz. the true, and real body, and blood of Christ in memory of his death, and passion) did abstain, not only from the carnal embracement's of their wives: but also from the houses, wherein they resided before they were to enter into the Temple for the performance of their spiritual functions respectruely, it is most consonant, as to reason, that Priest's of the new law do observe continency together with purity and holiness. Besides, the unmarried careth for the things of our lord how he may please him; but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherefore such, as leave the world to be ordained Bishops, Priest's, Deacons, and Sub Deacons ought to lead a single life without wives, and truly in regard thereof there is less danger of dissipating ecclesiastical goods and converting them to the making up of inheritance for clergymen's children. Furthermore Priests unmarried are in a better condition to reprove the vices of lay-people, then if they were married: and for as much, as they are single men they be less unquiet, contentious, and troublesome to their flock not seeking to enrich children, which they have not. jovinianus and Vigilantius were the first sectaries, that stood up in defence of Priests marriages, and Luther, and Caluin raised up again that heresy after that it had been dead, and buried for many ages, teaching, that it is not only lawful for Peiests to marry before, but even after their ordination. These are followed by all the sectaries of the present times. And knowing well, that the opinion contradicteth all antiquity they labour to make it agree with the holy scriptures, whence they cut out weak interpretations, and form conjectural deductions only abusing sundry texts for Example God says Gen. 1. bring forth fruit, and multiply, whence they very weakly argue a precept obliging all to marry. For those words cannot carry a command since they were uttered to men, and beast alike, which are not capable of a precept: however if God thereby had commanded marriage it cannot be meant in order to all men joint, and separate: for thence it plainly followeth, that Abel 
(n) In the law of Moses joshua, Elias, Elisaeus and jeremy renowned for sanctity of life were never married according to S. Hierom, and S. Ambrose. Besides 2. Machabae. express mention is made of reclused Virgin's in the Temple. And it matters not, that the sacred Text. Deut. 7. saith, that there shall be neither male, nor female barren among you. For neither the one nor th' other was counted barren, because of being unmarried, but in regard in marriage they wanted children, which kind of barrenness was counted in those days, as a reproach, or malediction: because God had promised plenty of children to married people, that observed his commandement's.  joshua, Daniel; S. john Baptist, S. john Evangelist and sundry others, which led their lifes in all chastity did transgress a divine law and consequently sinned mortally, which were a blasphemy to say of such godly Persons Again from the words of the Apostle 1. Cor. 7. for to avoid fornication let every man have his wife and let every woman have her own husband they as weakly infer marriage to be enjoined every man and every woman: for the Text is meant of such as are married already, and so the Apostle doth interpret his meaning, saying, in the same Chapter: Art thou bound to a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wise: be that giveth his Virgin to marriage doth well, and be that giveth her not to marriage doth better: wherefore the alleged words be uttered in respect of the married, the Apostle signifying thereby, that although it were good for a man not to touch a woman, or for a woman not to touch a man, but to abide even as he did a chaste Virgin: nevertheless he asserteth it lawful for every married man to use his wife, and for every married woman to use her husband that thereby fornications, and other uncleanesses may be avoided. In like manner they abuse the scripture 1. Timoth. 3. and Titus 3. that say a Bishop must be a husband of one wife arguing thence an Apostolical precept obliging a Bishop to take a wife, for it plainly appears by the Apostles own practice, and sundry Council's, and the ancientest Fathers-testimonies, that S. Paul did not mean, that a Bishop after his ordination might marry: or if married afore might lawfully perform the act of Matrimony: because there is not one example in all antiquity, that shows permission given 
(o) According to the custom of the primitive Church no married man could be ordained, unless he had promised afore his ordination continency with his wife's consent, as several Councils have declared, and jovinian the Heretic ingenuously confesseth this truth according to S. Hierom. l. 1. adversus jovinia. Thou confesseth (saith this great Doctor, to Jovinian) that he cannot be à Bishop, that begets children in his Diocese, otherwise if he be perceived he shall not be counted, as a Husband, but he condenmed as an adulterer.  to the married to be ordained Bishops, or Priests unless first they had made a promise of continency together with their wife's consent thereto, and their promise to live in all continency likewise: wherefore the true meaning of the Apostles words is, that a man, which hath been married more than once ought not to be ordained a Bishop: and so of necessity he meant, both in regard the place cannot be understood in reference to Polygamy which signifies marriage of one single man with many women together, polygamy being inconsistent with Christian religion as also because the 
(p) According to the ancient Fathers namely S. Hilary in Psal. 117. Epiphan. haer. 5. 8. S. Hierom l. 1. con. jovian. S. Austin l. de gra. & lib. arb. cap. 4. S. Paul was never married. However Clement Alexandri. (and only he) asserted a contrary opinion conceiving, that he was able to prove from holy scripture that S. Paul had been married: but Theodoret, Oecumenius count's it folly to in●er from holy scripture S. Paul's marriage.  Apostle, Timothy, and Titus were Bishops unmarried, as doth witness all antiquity: but S. Paul with great reason permitted such as were but once married to be ordained Bishops, because among the people of Crect where he was the chief Church-governour, it was a difficult business to find Virgins, the 
* Secundum Baronium in Annal Eccles. ad an. Christi 58. leges Cretensium cogebant, ut quilibet à puero uxorem duceret.  laws of that Country commanding every man and woman to marry, as note h Baronius in his Ecclesiastical Annals. Moreover in favour of Priest's marriage they do allege S. Paul's word's, that say Thess. 13. Marriage is honourable in all, and the bed unpolluted: inferring from thence an obligation upon every man to marry, which inference doth carry a manifest weakness; for it is certain, that the marriage of adulterers, and adulteresses is dishonourable, and infamous; besides marriage contracted between Brother, and sister is not honourable: wherefore the true meaning of the Apostle is, that marriage ought to be honourable among ass: that is to say, the married aught so to have marriage in honour, as to know how to possess his vessel in honour, and holiness, and not in the just of concupiscence, as the Gentiles, which knew not God 1. Thessal. 4. and though marriage in itself be honourable, and a great Sacrament: nevertheless that doth not hinder the Church to constitute a law obliging the ordained to refrain from marriage, since she forceth none to receive ordination, and to prohibit marriage in order to ecclesia ●icks is not to condemn it altogether, as unlawful, and diabolical, as did Simon Magus, Saturnius, and those other Marcionist's, which are meant by the Prophecy of S. Paul 1. Timoth. 4. In the latter times some shall departed from the faith forbidding to marry. Furthermore the afore mentioned sectaries to prove the lawfulness of their own Priests marriages do produce S. Paul himself for a Precedent saying, that this great Apostle was married, and led about his wife by the name of sister 1. Cor. 9 have we not power to lead about a woman a sister: and by the name of a faithful companion. Philip. ultimo. I beseech thee my faithful companion; whereby doth appear their extreme perverseness, or blindness contradicting the consenting testimonies of the ancientest Fathers, which assert this Apostles virginity, as he himself doth also 1. Cor. 7. therefore I say unto the unmarried, and unto the widows, it is good for them if they abide even as I do: wherefore doubtless 1. Cor. 9 he doth not mean by a woman a sister, a wife, but some other devout Christian woman, that after the manner of jewry did furnish him with necessaries whilst he pursued the exercise of his Apostolical Ministry, of which sort many followed Christ, and sustained him, and his, of their substances Luc. 8. and the Apostle calleth that woman a sister after the imitation of the jews, that named the men among them Brethren, and the women sisters. Hereby it is evident, that the Apostle by the words faithful, or sincere companion, could not understand a wife: and indeed the chiefest sectaries do reject the Commentaries of such, as do argue from that scripture against the single life of S. Paul since his own word's afore alleged 1. Cor. 7. do speak him unmarried: 
(q) The Euangelist's S. Luke cap. 8. and S. Matthew cap. 7 signify, that certain women accompanied Christ, and ministered unto him of their substance: in imitation whereof the Apostles carried about women, that furnished them with necessary sustenance, to the intent, that themselves might enjoy greater liberty, and better conveniency to preach the Gospel, and doubtless women are more proper than men, as to providing of necessary sustenance.  wherefore it must be some other, that was his coadjutor, and fellow-labourer in propagating the Gospel of Christ, which is the interpretation of the ancientest Fathers: and truly it had not been hand some for the Apostle to have made such an Apostrophe to his own wife in an Epistle written to the Philippians, and to have left her with them to help those women which laboured with him in promoting of the Gospel together with clement and other his fellow-labourers, as is set down in the same Chapter.   

CHAR. XVIJ OF MATRIMONY  
THE CONTENTS.  
The first instituting, and celebrating of Marriage was in paradise: carnal copulation is not a requisite essential thereto: The B. Virgin Mary, and S. joseph were married, marriage taken in the proper sense: Polygamy in the law of nature by divine dispensation was lawful: Christ in his new law annulled Polygamy, and confirmed Monogamy, as agreeing with the first institution of Marriage: Though Marriages amongst Persons unbaptized have nothing of a Sacrament; nevertheless they be lawful. Marriages contracted by christians even of contrary professions challenge the essence of the Sacrament: It lieth not in the Church's power to untie the knot of christian Marriage after consurnmation hath tied it: a Parish Priest must assist at Marriages, though he be no efficient cause thereof.  
MAtrimony (taken in the precise formal sense) is 
* Definitio contractus à jurisconsultis tradita, est ultro, citreque obligatio.  a civil contract expressed in words, or signs, whereby a man, and a woman by mutual consent, give, and receive power of each others body reciprocally: 
(a) According to the Council of Trent, God inspired Adam to speak the words set down Gen. 2. (This now is bone of my bones &c.) and thereby to take Eve for his wedded wife.  The first Marriage was celebrated in the terrestrial Paradise, when Adam said of the woman; that God had made out of one of his ribs, and brought unto him: This now is bone of my bones, and flesh of my flesh: and doubtless even then Adam took Eve to his wife: for so he named her immediately after, adding to what he had uttered afore: Therefore shall man leave his Father, and Mother, and shall cleave to his wife: hereby it is convincingly evident, that Eve likewise took Adam to her husband, since she could not have been his wife without her own voluntary consent thereunto, Marriage essentially requiring mutual acceptance. And as Marriage was first celebrated in paradise: so was it there 
(b) Gen. 1. God created them male, and female: that is according to S. Cyprian l. de bono pudicit. God instituted that diversity of sex, that they might marry together, in consequence of which the creation of Adam, and Eve is rightly called the institution of marriage.  instituted: for God then made the first man, and first woman Gen. 2. in consequence whereof he designed, and determinated them to contract matrimony; that is, instituted matrimony by creating them a man, and a woman. 
* Constat ex 2. Gen. Adam non babuisse copulä carnalem cum Eva in Paradiso  Yet Adam, and Eve did not perform the act of generation in compliance with the duty of nature, till they were e●ected thence, through their own voluntary act of disobedienced which clearly manifests that the 
* Julianus asserebat copulam carnalem esse de essentia matrimonij, contra quem Aug. hanc infert absurditatem, scilicet fore, ut matrimonium inter senes coniuges statim, at quo nequenut copulam carnalem exercere deficeret: item fore ut adulterium esset propriè matrimonium.  carnal exercise of the lust of concupiscence is no essential requisite to Marriage; and it matter's not, that carnal copulation is one end of it, for an end laying claim only to extrinsecall causality, as do teach all Philosophers, can be no essential part of the thing, in respect whereof it is the end; besides if the essential consistency of Marriage should depend of carnal copulation, of necessity it would cease, as to each married couple, which is respect of old age were disenabled to company together in the act of generation: nay it would plainly follow, that fornications, and adulteries ought to be counted Marriages, taken in the proper sense: wherefore the 
(c) S. Austin l. 3. con. Faustum Manichae c. 8. & l. de nup. & concup. treating of the Marriage between the B. Virgin, and S. joseph denies, that coming together of both sexes in the act of generation makes a Marriage, which other ancient Fathers deny likewise, and call S. joseph the Husband of the Virgin Mary.  Virgin Mary, and S. joseph might truly, and really contract marriage, though they did not come together: and doubtless they were married, marriage taken in the proper sense. For the Virgin Mary was betrothed, and affianced to joseph Mat. 1. and consequently both of them were engaged in a mutual promise of marriage: so that if they were not truly married, they must have violated their faith, or by consent released each other of the reciprocal engagement: neither whereof is agreeable to the exceeding sanctity of Persons confirmed in grace, and godliness, as were the Virgin Mary, and joseph, for to violate faith once pawned by promise, is a manifest argument of levity and inconstancy? Besides both scripture, and Fathers do call joseph the husband of the Virgin Mary: neither did her 
* B: Virginem virginitate Deo dicasse, id est, voto firmasse, testantur omnes Patres Graecae Ecclesiae & hanc doctrinam Augustinus in Africa, & Ambrose in Jtalia defenderunt.  vow of Virginity expressed in her answer to the Angel Gabriel viz: How shall this be? I know not man Luc. Ye put an impediment thereunto: for a vow of chastity together with a full purpose never to perform the act of generation doth not prejudice the essential requisit's to marriage: wherefore 
(d) According to the Council of Trent sess. 24. cap. 1. marriage is a holy thing, and aught to be observed and performed in holiness: which doctrine is conform to the Apostles instructions 1. Cor. 7. He that giveth his Virgin in marriage doth well. And Hebrae. 13. Marriage honourable in all, that is in all those, which are indeed lawfully married. In consequence of which the act of generation in persons married aright is both lawful, and honourable: but in such as are not lawfully married together, it is damnable 1. Timoth. 5. For example in Brothers, and sister's, and in Virgins, that have vowed to God perpetual chastity.  consummation of marriage through carnal copulation though it be lawful, honest, and laudable having a lawful honest, and laudable end, which is the generation, and education of children for the propagation, and conservation of mankind: nevertheless it addeth no essential perfection unto marriage being extrinsecall thereunto only: However God in the beginning made and determinated but 
(e) 'tis set down Gen. 1. God created them male, and female in the singular number, and Gen. 2. they shall be two in one flesh, wherefore S. Innocent. cap. Gaudemus dedivortijs faith, that one rib only was converted into one, and not into many women.  one man and one woman to contract marriage (as 'tis said afore) forming of one rib one woman only, whereby 'tis plain, that Polygamy which is a plurality of wives in order to one man can challenge no institution from the beginning: and indeed such plurality, setting aside extraordinary means for supplying of natural imperfections, is destructive at least of the secondary end of marriage (which is a sweet sociable living together of man, and wife) as appeareth by the example of Sara, and Agar Gen. 16. of Anna, and Phenenna 1. Reg. Again it is not consonant, as to the law of nature, that a man having once given the power of his body to one woman by marriage should afterward give it to an other: yet in as much as Polygamy in order to many wives is not absolutely prohibited by any natural ordinance, and is consistent with the principal end of marriage, which is procreation, and education of children, God can, and hath de facto dispensed in it; for both Sara, and Agar were rightful wives of Abraham the Patriarch, as likewise Anna, and Phenenna of Alcana, and Lia and Rachel of jacob being the scripture praiseth these men, for their great sanctity of life without reproaching unto them plurality of wives. 
(f) Doubtless persons renowned for sanctity of life would never have married many wives unless God had inspired them, and the ancient Fathers S. Hierom. Ep. 83. ad Ocia: and S. Austin l. 22. con. Faus. affirm, that God dispensed with the Patriarches, and jews in the plurality of wives. But this Indulgence began only in the days of No, who taught it his posterity, for neither Adam nor any other married many wives before the general deluge except Lameth Gen. 4. who therefore was counted an adulterer, and is reproached for that same act by Pope Nicholas in an Epistle written to king Lotherius. And albeit according to holy scripture all the wives of one singleman except the first be sometimes named Concubines, nevertheless, 'tis not meant thereby, that the others were not true, and lawful, but that they were secundary wives, which were also true and lawful wives.  And doubtless God inspired these holy men to do so, that thereby mankind might be sooner propagated, and the divine blessings promised to the children of Israel fulfiled, whereof one was increase, and multiplication of children.  
As God after the general deluge appointed the flesh of beasts to be meat for Noah, and his posterity without any restriction at all Gen. 5. and afterward restrained that appointment, or concession, limiting it in order to the flesh of such beasts, as by the law of Moses were counted clean, and unpolluted, and lastly, ●nulling that restriction reduced the eating of flesh to the first concession: so in the beginning God instituted Monogamy, that is to say, marriage between one man, and one woman only: afterward he granted Polygamy, that is, power to take many wives, and lastly revoked the concession of many wives, and reduced marriage 
* Matth. 15. ab initio non fuit sic, id est, ab initio non fuit Poligamia.  to its first institution, as also raised it (which afore was a civil contract only) to the dignity of a Sacrament; 
(g) The Council of Constance sess. 15. declar's marriage between persons baptised and fit to contract a Sacrament of the new law, taken in the proper sense. Likewise the Council of Florence In the Decree of Pope Eugenius, and Trent. sess. 24. cap. unico. & can. 1. Besid's the Apostle Eph. 5. nameth marriage a great Sacrament, that is, the marriage of those which are baptised, for of such only he speaks in the Chapter set down, saying For ye were once darkness, but now light in our lord, that is through baptism: for according to holy scriptures, and ancient Fathers, baptised, and lightened, import the same thing.  for now marriage contracted by persons that are baptised, and enabled to contract is a 
* Sentiunt communiter Theologi quodlibet matrimonium validè contractum inter duas personas baptizatas esse propriè Sacramentum, nec duae personae baptizatae validè contrahentes possunt facere, ut illud non sit validum, ubi obserua quod pecunia, quae datur in matrimonio, non datur pro matrimonio, sed pro eius oneribus, nempe pro nutritione familiae, educations filiorum, & id genus alijs. Jdeoque inde non committitur simonia.  Sacrament of the new law taken in the proper sense, being clothed with all requisits necessary there to; for first it is an outward sensible ceremony in as much as it is a contract expressed in outward words, or other sensible signs, secondly it doth effectually sanctify such, as receive it aright through a special grace, that is conferred on the married to love each other mutual after the imitation of that reciprocal love, and charity, which is between Christ, and his Church, in respect whereof the Apostle Eph. 5. calleth the marriage of the faithful baptised Magnum Sacramentum: a great Sacrament: but I speak (says he) in order to Christ, and the Church, exhorting withal husband's to love their wives, even as Christ loved the church, which is his wife, that was taken, and form out of his own side hanging upon the cross (a mystery S. Aug. often inculcates) as Eve, Adam's wife was made of his rib, and consequently bone of his bone, and flesh of his flesh whereby is plainly manifest that the marriage of Christians lies just claim to divine institution also, since there is no outward sensible sign, or ceremony that effectually produceth sanctifying grace in the new law, which is not instituted by Christ according to that of S. john cap. 1. Grace, and truth came by jesus-christ. by the premises appears, that the marriages of vnbaptised persons 
(b) According to S. Austin l. de bono coniug. c. 24. every marriage is in order to generation; but christian marriage only, is invested with the dignity of a Sacrament.  have nothing of a Sacrament taken in the proper sense viz: for an outward practical sign of sanctifying grace, that is, for a sensible ceremony, that in virtue of its institution can effectually sanctify, which is an effect proper only to the Sacrament's of the new law, whereof Baptism is the door: however they be civil contracts conformable to the law of nature, and by no divine law forbidden, and therefore lawful: 
* 2. Cor. 6. Nolite ducere iugum cum infidelibus.  yet the marriage of a christian believer with an infidel of what kind soever, when there appeareth danger of subversion thereby, is against the dictates of nature, which oblige every one to avoid whatsoever tends to his ruin: in consequence whereof such marriages be unlawful: in respect whereof the Apostle 2. Cor. 6. forbiddeth the Corinthians converted to the faith of Christ to bear the yoke with Infidels, which is meant in regard of the danger, as to subversion: and indeed no divine ordinance making such marriages unlawful appears either by the old, or new Testament: for Solomon even at that time, when the old scripture reported him to be loved of God, and to walk in all the commandments of his Father David, married the daughter of Pharaoh, and though God Exod. 34. prohibited Moses to make any compact with the Amorites, and the Canaanites, which adored false Gods, or to take wives of their daughters for his sons: 
(i) S. Austin l. de fide & operibus c. 19 treating of marriages between Catholick's, and Heretics affirms, that in his days they were not counted, as sins, because in the new Testament nothing is commanded in Order to such marriages.  nevertheless that divine prohibition according to the precise form of speech was in reference only to the danger of subversion (which by the law of nature every man is obliged to avoid) for God maketh the eminent danger of their ruin to be the ground of his prohibition, adding these words: Lest their daughters go a fornicating after their Gods, and make thy sons go a fornicating after their Gods: neither doth the new Testament express any special law, that prohibiteth christians to marry with Infidels. Besides in the primitive times 
(k) Clodoveus king of France was converted to the faith of Christ by the means of his Queen, that was a christian. Again S. Monica, S. Augustine's Mother prevailed with her husband, and S. Sicily with her spouse Valerianus, to embrace the christian Religion, which verifies what the Apostle saith 1. Cor. 7. The unbelieved husband is sanctified by a believing wife.  sundry gallant women for virtue, and sanctity were yoked with unbelieved husbands, and the supreme providence blessed their marriages with happy success. using them as a means to bring their said husbands to the marvelous light of christian faith. Notwithstanding the catholic Church wisely considering, that many spiritual subversions and other great inconveniences arose from such marriages hath even anciently prohibited, and annulled them: that is, hath disenabled christians to bear the yoke with Infidels; whereby is evident, that the marriage of a Catholic with an Heretic is unlawful in respect of an ecclesiastical constitution only, 
* Ex cap. ex literis extra. de consuetudine: talis consuetudo quae est in Polonia aequipollet legi, sed lex posterior potest abrogare priorem.  which in Poland, and germany seemeth to be abrogated by a contrary custom introduced with the  consent at least of the Churches chief Pastor (the Church's consent express, or  being a necessary requisite to the introducing of a Custom unto the abrogating of an ecclesiastical law) in regard of Catholics, and heretics promiscuous living together, and the toleration of them both, 
(l) As to the marriages of Catholics with Heretics, that matter of controversy was at sundry times disputed before Pope Clement the 8. by many learned Cardinals, and other famous diuins which with one accord declared, that his Holiness might lawfully grant leave unto a Catholic to marry with an Heretic. or Infidel, and in Poland, and Germany where there is toleration of one, and the other profession, and where Catholics, and Heretics live promiscuously together such marriages are usual, and common, either in regard in those countries, it is a Custom introduced through a  consent of the sea Apostolic, which hath abrogated the ecclesiastical law, that forbiddeth such marriages (and they be forbidden in the Councils Laodis sub Syluestro, Carthag 3. and others) or because in those Countries which give freedom in the exercise of every Christian profession there is no moral apparent danger of subversion, as to to Catholics. And it matters not that when a catholic (man, or woman) marrying with an Heretic, knows, that the party he, or she that marries, will minister, and receive the Sacrament unworthily, for the marriage thereby no more ceases to be a Sacrament, than Baptism ceaseth to be a Sacrament unworthily received; neither doth the Catholic sin thereby, because Vtitur iure suo duntaxat. For example a man, that through necessity borrows money of an usurer, whom he knows morally will exact unlawful lucre, doth not offend, because he useth but his own right, and the usurer if he would, might commit no sin, being in his power to pleasure his neighbour in an urgent necessity without exacting, or expecting gain for the loan of his money.  which probably taketh away eminent dangerof subversion in order to a Catholic man, or woman so marrying, and his, or her children; however it doth not lie in the Church's power to lose the knot of christian marriage after consummation hath tied it upon any occasion whatsoever, either for adultery, or any other enormous crime, so as to give leave to the innocent party to marry again, whiles the other liveth: for no humane authority can put a sunder that, which God coupled together: wherefore the Apostle says 1. Cor. 7. And to the married I command, not I: but our lord: let not the wife depart from her husband, where he expresseth a double departure: the one unjust forbidden by the words set down: the other just in respect of a lawful cause, namely fornication, which he alloweth upon condition only, adding, But if she depart let her remain unmarried, or he reconciled unto her husband, signifying thereby the bond of marriage to be undissoluble. Again Christ Math. 5 revoking the bill of divorcement, that God had granted to the jews during the old law, because of the hardness of their hearts, and reducing marriage to the institution, it had in the beginning of creation, said to the pharisees, Whosoever shall put away his wife except for 
* Nomine adulterij sive formeationis intelligitur omnis copula illicita violans sidem matrimonij per divisionem carnis, contra illud. & erunt duo in carne una.  fornication, causeth her to commit adultery, and whosoever shall marry her, that is divorced doth commit adultery: and it matters not, that Christ insertes that exception: except for fornication; for it hath reference only to the first part of the sentence viz. Whosoever shall put away his wife, Christ signifying thereby, that it is lawful for an husband 
(m) S. Austin con. Adamant. cap. 3. and Theophilac expounding that Chapter of S. Matthew, teach that whosoever putteth his wife away otherwise if afterwards she commit adultery he is the cause of it: and doubtless Christ in the Chapter set down speaks of a Husband, that shall put his wife away, as to dwelling, and bedding with him which kind of divorce according to the Council of Trent sess. 24. can. 8; may be done lawfully when a just cause interuem's, for example fornication, eminent danger of some great evil, whether spiritual, or temporal, or enormous crime etc. and indeed Christ in that Chapter speaks not at all of dissolving the bond of marriage, for that kind of putting away, is a divorce giving power toeach of both to marry again without waiting till the one, or the other chance to die.  to departed from an adulteres wife, or for a wife to departed from an husband, that is an adulterer, which is, it is lawful for an innocent husband not to bed, or live together with a wife that commits adultery: and doubtless Christ intent was not to involve the said exception in the latter part of the sentence: for so Christ's meaning should be this, viz: whosoever shall marry her, that is divorced, except for fornication, committed adultery, and consequently should signify thereby fornication to be a sufficient lawful ground to dissolve the very bond of marriage unto giving leave to a wife put away for adultery, to marry again; which sense carrieth an extreme absurdity; for so the condition of an adulteress wife were better, then that of an innocent wife, the adulteress being made free in regard of her adultery to take a new husband, in consequence of which if that were the true sense of Christ's words, every married woman, that is weary of her husband might easily commit adultery to get liberty to marry an other, if adultery could dissolve the bond of marriage. Besides S. Mark cap. 1. and S. Luke cap. 16. relating this forementioned passage, and the sentence Christ pronounced Math. 5. d●e clearly, and absolutely assert (putting no exception at all) that whosoever shall marry her, that is divorced, committeth adultery: wherefore though after consummation of marriage a wife may lawfully departed from her husband that committeth adultery, and a husband may lawfully departed from his wife, that committeth dultery, as to bedding, and living together: nevertheless neither of them is at liberty to marry again, as long, as both do live.  
As to administering the Sacrament of christian marriage albeit, that the Council of Trent requireth the presence of the parish Priest unto the celebration thereof in all places, and Countries, wherein their ordinance is promulgated: yet he is no Minister of the Sacrament, that is, 
(n) According to the Council of Florence the efficient cause of marriage is the mutual consent of the parties, that marry expressed in words of the present Tense. For example: the man faith, I Thomas, take thee Anna, for my wedded wife; and again, I Anne take thee Thomas for my wedded Husband.  no efficient cause of it, since in order to such as marry together he applieth neither matter, nor form in the administration thereof, these consisting in a reciprocal delivering up, and a reciprocal accepting of bodies by mutual codescention expressed in words of the present sense, which is the true efficient cause of marriage: in consequence of which those, that contract are the proper ministers of the Sacrament, they yielding their bodies to each other with an unanimous consent reciprocally, in so much, that it is not absolutely 
(o) According to the holy congregations of Cardinals (that expounded that first Chapter of the 24. session in the Council of Trent, which requires to the validity of marriage the presence of the parish Priest) it is not necessary that the parish. Priest assisting at a marriage utter any words, his presence, and his knowledge of the transaction, is sufficient, though he should forbid and descent from it.  necessary, that a Parish Priest assisting at a marriage utter any words at all, his presence together with his notice of what is done there, being sufficient enough: and though he should descent from the doing of it, the validity of the Sacrament would receive no prejudice thereby: for Christ instituting marriage a Sacrament changed nothing of the civil contract, which necessarily it includeth, but only elevated the said contract in as much, as it is performed by persons baptised, unto the dignity of a Sacrament. Wherefore seeing, that in all other civil contracts the parties, that do contract are the efficient causes thereof, it plainly follows, that a Christian man, and a christian woman marrying together are efficient causes, or ministers of the Sacrament of marriage. Neither is the validity of the Sacrament prejudiced, though both parties while they administer, stand liable to mortal sin: for the unworthiness of the minister doth not destroy the essence of a Sacrament: Baptism administered by a Pagan, that applieth the true matter, and form with an intention conform to Christ's intention, is a Sacrament taken in the proper sense, however no man can participate the fruits of any Sacrament, that ieceives it unworthily.   

CHAR. XVIIJ. OF EXTREMUNCTION.  
THE CONTENTS.  
Holy unction which Christ instituted after his resurrection, and S. James the Apostle promulgated, aught to be ministered to the faithful in extremity of sickness only, and thence is called Extrom-unction: The Sacrament of holy unction is made, and perfected in as much as a Priest anointeth the sick (in the room of Christ) with oil of Olive blessed, and consecrated by a Bishop, and prayeth over him: The girt of healing by anointing, or laying on of hands practised in the primitive Church, was not the holy unction, that S. james prescribeth in his catholic Epistle, saying, If any be sick among you, let him bring in the Priest's of the church. and let them pray over him anointing him with oil in the name of our lord: Priest's in the administering of sacramental unction anoint the Organs of the siue senses using the form of words prescribed by the Roman Church, which doubtless is the best.  
Extremunction is a 
(a) According to the Councils of Floren in the Decree of Eugenius, and of Trent. sess. 14. Extremunction is a Sacrament of the new law, and the greek Church even after their fall into deadly shism fell not from the definition of the Councils set down, as to Extremunction, for their Patriarch jeremy reckoneth it amongst the Sacraments of the new law.  proper Sacrament of the new law whereby a christian believer constituted in eminent 
* Habetur in Concilio Floren. quod Sacrameutum sacrae unctionis dari non debeat nisi infirmo de cuius morte timetur. & ideo Patres Trident. vocant sacram unctionem exeuntium Sacrameutum.  danger of death in respect of extreme sickness, or other inward infirmity is strengthened through holy unction against the assaults of devils, and purged of venial sin's together with mortal offences unwittingly forgotten afore: and therefore named Extremunction, being administered only in extremity of sickness. Albeit that the common enemy seeketh occasion at all times to devour our souls: yet then especially he employeth his greatest subtleties, and craftiest deal to bring us into despair of Gods saving mercy, when he seethe us at the point of drawing our last breath of life. Christ after his Resurrection instituted, and S. james his Apostle promulgated this Sacrament to the catholic Church in the fist Chapter of his catholic epistle, saying; If any be sick among you, let him bring in the Priests of the Church, and let them pray over him anointing him with 
* Nomine olei absolusè & simpliciter positi semper intelli gitut oleum olivarum, id est liquor ex baccis olivarum expressus, alij autam humores pingues, ut nucum, & id genus alij, non nisi eum addito dicuntur osea.  oil in the name of our lord, and the prayer of faith shall save the sick, and our lord shall raise him up, and if he hath committed sins, they shall be forgiven him; whereby he expresseth the necessary requisit's to a Sacrament of the new law. First the outward sign, or ceremony is signified by the words, anointing with oil, which declare the proper sensible matter of Extremunction. viz: oil made of Olives: for that only challengeth the name of oil taken in the proper sense, as wine of the vine, the name of wine. Secondly the sensible sacramental form 
(b) According to S. Austin the making up of a Sacrament is the putting together of the sacramental word, and the sacramental element, or matter. Accedit (saith he) Verbum ad clementum & fit Sacramentum. And the sacramental word trac. 8. in Joan. he calleth the word of faith.  uttered together with unction is expressed by the words: Let them pray over him anointing him with oil: which in as much, as they be joined together with the matter do make the Sacrament. Thirdly, divine institution is plainly declared by the particles in the name of our lord: for the true meaning of these words: let them pray over him anointing him with oil in the name of our lord, is this: let them pronounce over him the form of this Sacrament, which is after the manner of a prayer, and anoint him with oil 
(c) A Priest in dispensing the Sacraments supplies the room of Christ. The Sacrament of Extremunction is dispensable only in order to the faithful of Christ; wherefore the Apostle useth the particles: (if any be sick amongst you) that is, among you faithful baptised, for he directs his Epistle to the faithful only, in regard whereof 'tis called the Catholic Epistle of S. james.  in the room of Christ, that is, in virtue of the power, and authority derived unto them from Christ, which imports divine institution: and doubtless the Apostle meant, that the whole entire action, to wit, unction together with prayer of faith, aught to be performed by a Priest, as the rightful Minister of Christ. For in that sense he used the said particles, In the name of our lord, in the same Chapter speaking of the Prophets, who have spoken (says he) in the name of our lord: that is, which were invested with power, and authority to speak in the room of our lord, and indeed the holy Prophets were our lord's Minister's prophesying in virtue of his special inspiration, and commission. In the same sense the Apostle. S. Paul 1. Cor. 5. useth the particles, in the name of our lord, to signify, that he excommunicated the incestuous Corinthian in the person of our lord, jesus-christ: saying I have judged him, in the name of our lord jesus-christ, to be delivered unto Satan for the destruction of the flesh etc. Fourthly the effect of this Sacrament, viz: sanctifying grace, these words do clearly express, And our lord shall raise him up, and if he hath committed sins they shall be forgiven him: for sins are not remitted but by the infusion of sanctifying grace, whereby also the divine institution of this Sacrament is evident enough, because Christ only in the new law by his special institution hath clothed outward sensible rites, or ceremonies with power to produce grace, and remission of sins effectually: And it matters not that the Apostle addeth to unction the particles, and the prayer of faith shall save the sick: for he doth not ascribe the effect of that ceremony to the prayer, as if it alone were sufficient enough to cause it: for thereby it would evidently follow, that he mentioneth, and requireth unction in vain, and to no purpose at all: besid's he maketh use of no particle, that excludeth unction, but plainly signifies (by saying) let them praey over him (the sick) anointing him with oil, that he attribute's grace, and remission of sins to the whole entire action, as it consisteth of unction, and oral prayer proceeding from, and relying on the faith, if not of the Minister himself (which is not necessary to the effect of the Sacrament) at least of the Church, whose person the minister supplieth in the administration thereof: and truly in the Sacraments of the new law the verbal form doth more plainly, and determinately express the sacramental effect, then doth the sacramental matter, and therefore the Apostle by adding, and the prayer of faith etc. will signify only, that the sacramental form of this Sacrament lies claim to the best, and noblest part of causality in the production of sanctifying grace, but not to all the parts thereof. Fiftly by these words let him bring in the 
(d) S. james in the Chapter set down useth the name (Presbyter.) S. Luke Act. 15. S. Peter cap. 5. and S. john Epis. 1.2.3. use the name (Senior) but both the names carry the same meaning; they signify those, which by holy ordination are invested with priestly dignity, and authority unto dispensing the mysteries of God: for as S. Hierom asserts Epis. 85. and Euag. in the scripture-Text's set down those are meant, which are Priests as to office, dignity, and function. Besid's the Fathers in the Council of Trent, and all catholic writers understand per presbyteros Ecclesiae, such only as are Priests rightly ordained, whether they be Bishops, or mere Priests: and according to the scripture custom in the name (Presbyteri) Bishops are comprehended.  Priests, the ministers of the Sacrament are declared, and determinated, namely such only as are actually promoted, in virtue of holy ordination, unto Episcopal, or Priestly function: and truly the new Testament when (speaking of Church Ministers) useth the word Presbyter, or Senior meaneth thereby one invested with Priestly dignity: besides the Apostle could not mean by Priests of the Church lay. Elders, because they are not Church-ministers taken in the proper sense: neither is it their office to pray over the sick, and to administer holy unction unto remission of sins: and it matters not, that the Apostle says, let them bring in Priests, whereas the practice of the catholic Church, is to employ one sole Priest in the administration of Extremunction: for the true meaning thereof is, let him bring in some one of the Priests: the Apostle useth the signre, which Gramarians call Enallogy, putting the plural, for the singular number. After the same manner Mat. 1. the Angel of our lord appearing to joseph says, Take the Babe, and his Mother, and go into the land of Israel: for they are dead, that sought the Babes life; notwithstanding he mentioneth only Herod, saying, when Herod was dead etc. Lastly in as much, as the Apostle asserteth absolutely, putting no limitation of time, If any be sick among you: he plainly showeth Extremunction 
(e) Since all the other precepts S. james inioyn's in his catholic Epistle concern christians in all ages, 'tis not as to reason probable, that the sole precept of anointing the sick should be given for a short time only, and according to Caluin scarcely for the space of one age: but this his interpretation the Council of Trent has condemned sess. 14. doct. de Sacram. Extr. unct. and can. 2.  to be of perpetual use in the catholic Church to the world's end, which is essential to a Sacrament of the new law: wherefore sundry ancient Fathers, that lived in the subsequent ages, when they speak of christian believers reduced through sickness to eminent danger of death, recommend to them holy unction, as a Sacrament of the new law, and allege for it, the authority of S. james set down: 
* Hieron. Epis. 65. ad Pamach. & oceanum de erroribus Originis in simili re ad fidem spectunte, de qua tamen prima concilia nihil definierant, sic scribit. Confessi sunt quod negabatur; tacuerunt de quo nemo quarebat.  and though the first general Councill's make no mention of Extremunction, nevertheless no man ought to infer from that negative authority an argument to the prejudice of so warrantable a doctrine; for they declared, and defined such points of christian faith as were questioned, and impugned by the Heretics of those times respectively: but then no controversy arose concerning Extremunction.  
By the premises is plainly evidenced, that the gift of healing through unction, or laying on of hands 
(f) S. Mark mentioneth sick persons, whom the anointing with oil cured. And in the last Chapter of S. Mark 'tis promised that the imposition of hands shall heal the sick.  mentioned by S. Mark, and practised in the primitive times, was not this holy unction, that s. james prescribeth in the forenamed catholic Epistle; for that was a miraculous end owment, and no gifts of doing miracles did confer sanctifying grace unto remission of sins, which is proper to a Sacrament of the new law, and truly that particular gift, 
(g) Often times such as were not Priests healed the sick by anointing them, namely, according to S. Hierom, S. Hilarion, that had not received the Sacrament of holy Order and according to Tertull. add scap c. 4. A certain lay-christian named Proculus anointed with oil Severus the Emperor, and recovered him thereby.  called the gift of healing, was extended only to corporal infirmities, it could cure the body, but not the soul. Besides one and the same spirit distributed that, and all other gifts of doing miracles severally according to his own free will, 1. Cor. 12 wherefore neither such only, as by ordination were promoted to Priestly ordination, nor all those had the gift of healing; but to the administering of Extremunction is necessary Priestly ordination: for the Apostle saith expressly, If any be sick among you, let him bring in Priests of the Church. Also our Extremunction requireth oil of Olives blessed 
(h) The Councils of Flor. in the Decree of Eugenius and of Trent sess. 14. cap. 1. declare that the oil, that is applied in, and is proper to the Sacrament of Extream-unction ought to be blessed, and consecrated by a Bishop, which usage is conform to the general practice of the catholic Church.  and consecrated by a Bishop; neither is it applied to every sick person, but to such only, as be incorporated into Christ by faith, hope, and charity, nor to every part of the sick body, but to the Organs of the five senses, which be the windows, that let in sin into the house of the soul; and although our Extremunction be endowed with virtue, even as to the healing corporal infirmities, when the supreme providence thinketh it expedient for the sick: yet the cure of these, is the secundary effect thereof only, being instituted specially to heal the soul. Furthermore to the forementioned healing unction, no determinat form of prayer was annexed, as is to our Extremunction; for example the Roman Church useth this form (
* Concil. Trid. expressè docet ritum, & usum Extremaeunctionis, quem obseruat Romana Ecclesia, esse optimum, idque patet ex decreto Eugenij ad calcem Concilij Florentini.  which doubtless is the best) our Lord in virtue of that holy unction, and his most benign mercy grant unto thee Indulgence of all thy offences committed by seeing, hearing smelling tasting and touching; and indeed the Priest, that ministereth Extremunction 
(i) The necessity of the precept requires, that the form of sacramental unction (which consists of these word's) Per istam sanctam unctionem, & pijssimam suam misericordiam indulgeat tibi Dominus quicquid deliquisti per visum, auditum etc. aught to be repeated five several times in five several anointings of the five senses; I say the precept of necessity requires this ceremony: though perhaps neither a five fold repeating of the formal words, nor a siue fold anointing of the sick, can lay claim to the essence of the Sacrament.  is bound to anoint the Organs of every sense, and express the name of each one particularly together with a repetition of the said form, unless he shall observe, that the sick person is seized with pangs of present death: for then one sole unction, and the naming of all the outward senses respectively, is sufficient enough, as to the essence of the Sacrament, and unto obtaining the fruits thereof; for example it sufficeth, if anointing one Organ only, the Priest say, our Lord through that holy unction, and his most benign mercy grant unto thee Indulgence of all thy offences committed by seeing, hearing, smelling, tasting, and touching; As to the anointing reins, breasts, and feet, though these unctions have nothing of the essential matter, yet as to them, a Priest ought to observe the custom of that particular Church, whereunto he is subject: however decency requireth, that he omit to anoint the reins, and breasts of sick women.   

CHAR. XIX. OF THE CHURCH MILITANT  
THE CONTENTS.  
God hath given to his Church on earth the keeping of all truth, that we may not be as children wavering, carried about with every wind of doctrine: by divine institution pastoral functions are of necessary, and perpetual use in the Church unto teaching christian faith, and deciding controversies pertaining thereto without being liable to error: God hath invested Church-governors with authority to make laws, and ordinances, and exact obedience unto them: the Church cannot lie hid: private spirits have nothing of power to interpret scriptures, or to judge matters in debate concerning faith, and religion: the outward testimony, of the Church is the ordinary expedient necessary to the receiving of christian faith: answers to sundry objections urged by sectaries in favour of a private revealing spirit: holy scriptures were neither primarily intended, nor primaryly delivered as supreme Judges of controversies in order to christian faith, and religion: profoundness ' of mysteries, plenteousness, and shortness of sentences render the scriptures obscure, and intricate; to infer the Church's infallibility from the authority of scriptures, and scriptutes infallible authority from the infallible testimony of the Church implies no circle of error: faith as to the assent thereof, is resolved into the Church, and not into the scriptures: the four principal marks of the true Church taken jointly, agree with the Roman Church only, which is the one, holy, catholic, and Apostolic Church, that never deviated from truth.  
THe Church militant is the ground, and pillar of truth 1. Tim. 3. as the foundation of an house supporteth, and hindereth it from falling. So the Church of God sustaineth, and preserveth truth, that is the doctrine of christian faith from perishing; wherefore whosoever desireth to find out truth unto salvation must seek it in the Church, which is the certain keeper, and faithful Guardian thereof, the supreme providence having put therein Some Apostles, and some Prophets; and some Evangelists, and some Pastors, and Teachers for the consummation of the Saints, for the work of the ministry, and for the edification of the body of Christ until we all meet together in the unity of faith, and the knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ, that we henceforth be no more children wavering, and carried about with every wind of doctrine by the wickedness of men, and crastines of Satan, whereby they lie in wait to bring us into error. Ephes. 4. where the Apostle plainly asserteth pastoral function together with the office of teaching christian faith to be of necessary, and perpetual use in the Church for the administering of Sacraments, avoiding of errors, and the confirming of such, as shall waver in religion: and truly it cannot be conceived, as to reason probable, that Christ coming into the world to be Governor of souls, and to make unto himself a glorious Church without spot, or wrinkle Ephes. 5. should not, departing out of the world leave necessary helps to preserve it in holiness. 
(a) god instituted in the old law (Deut. 17.) à supreme Tribunal consisting of Priests for the deciding of matters in debate in order to his people, to the end, that if inferior judges should differ in judgement or deviate from the truth, they might recur to the Council of Priests where one chief judge, that is the high Priest, was appointed to provounce sentence, and all others bound to give obedience thereto, the law condemning those of pride, which resisted, or refused the high Priests decision, in matters of controversy; again God so specially assisted the said Council with his spirit of truth, that the high Priests sentence was infallible, though himself might err as a private person. Wherefore Christ Mat. 23. commanded the people to do what the Scribs, and pharisees said in regard they sat in the Chair of Moses And S. john cap. 11. ascribes not the truth of Caiphas prophesing, that Christ ought to die, for the safety of that nation unto his speaking, as of himself, but to his speaking, as high Priest of that same year, which rendered him infallible in speaking: in consequence of which seeing, that God so directed the high Priest in the old law, that he could not speak an untruth from the Chair of Moses, it follows of necessity, that Christ in his own new law of grace so specially assistes the high Priest his grand Vicar, and supreme head of the Church (which he built on his beloved Apostle S. Peter, that he cannot tell a lie from the Chair of the same S. Peter) the first high Priest of the new law after Christ. Wherefore the Churches supreme Governor that succeeds in that Chair cannot err in his decrees, that concern matters of faith, or general manners, notwithstanding that he were as wicked as Caiphas. From hence plainly appears the manifest weakness of sundry sectaries, which will have the supreme Priests sentence no longer to bind, then, he pronounces sentence in conformity to the word of God: for there is no warrantable authority save that of the supreme Pastors' Tribunal, which can assure us of the divine word: for the scripture would not be believed, if it were not warranted from the infallible Chair of S. Peter. Moreover sundry sectaries say unadvisedly, that in the old law the sentence of the high Priests concerned only civil matters in debate, and not controversies pertaning to faith and religion, for as to this point both the second book of paralipomenon, and the 24. Chapter of Exodus give clear evidence against them.  Besides God hath not used less care in instituting the christrian Church established in a law of grace, then in forming the Synagogue of the jews established in a law of bondage: wherefore 
* Deus cum primum instituit Cathedram Moysis in Deutro. promisit omnes, & singulas eius definitiones fore veritatis infallibilis: ideo Aug. l. 4. de doct. chris. ait Pharisaeos, & scribas, id est Pōtisices Mosaicos iudicantes ex Cathedra Moysis non pot visse malè definire quamuis mali essent, quia ad bene definiendum cogebantur à Deo.  since this had divine authority, and assistance to interpret, and teach the old law of Moses, as likewise to decide all controversies concerning the jewish religion, Deut. 17. doubtless he hath not provided in a lesser measure for the Church of Christ, in order to teaching, and interpreting the new law, and determining all matters, that might be in debate about christian religion. Again Christ being about to leave this Church in order to his visible presence, for as many ages, as the world shall endure, was as provident, and careful to preserve it pure from schism, and heresy, as was Moses to preserve his, when he was to absent himself from it for a shorter time: but Moses being to go up unto Mount Sinai, and there to abide forty days, and forty nights only, constituted 
* Exod. 24. exspectate hic, inquit, Moses, donec revertamur ad vos: habetis Aaron, & Hurvobiscum, si quid natum fuerit quaestionis referetis ad eos.  Aaron, and Hur judges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained, and appointed spiritual Governors of necessary and perpetual use in his Church for the deciding all controversies of faith, and religion, and for the preserving of it in holiness to the world's end; this doctrine is plainly evidenced by sundry most clear prophecies uttered by Christ himself, viz. Math. 16. the gates of hell shall never prevail against it. Math. 18. if he refuse to hear the Church let him be unto thee, as an heathen man, and a publican, and joa. 16. the holy Ghost shall teach you all truth. Whereby clearly appears, that the very office of supreme judge in order to deciding matters concerning faith, and religion is proper to the Church: and truly the Church, and no other thing distinct from it can rightfully challenge the full essential proprieties, or conditions here unto required. For example, 
* In supremo iudice controversiarum requiri veritatem infallibilem in definiendo, non tantum catholici, sed & illorum adversarij fatentur; v. g. whittakerus contro. 10 de scrip. quas. 5. can. 8. in 3. suo argumento, & alij quando de hac re agunt. Vnd. Ang. l. 1. de moribus Ecclesiae catholicae, ait, illam esse magistram totius sapientiae christianorum & magistram castissimam.  not to be liable to error at all in defining controversies of faith, and religion, is one essential property, in fallible verity being of necessity joined to the authority of a supreme judge, that declareth sentence of judgement in matters relating to faith, which is inconsistent with error, and falsehood. God by a special, and supernatural providence hath constituted this judge in his place, and appointed him, as his immediate Ambassador to propound to all christians the verity of faith, lest they be carried about with every wind of doctrine by the craftiness of Satan: which office, or employment he could not execute, if he were fallible in the execution thereof: neither should christians acquiess in his proposals, and definitive sentences unless they knew, or supposed him infallible, that is, not liable to error, matters of faith depending of divine revelation, which is not seen.  
An other necessary propriety required in the supreme judge, is authority to exact obedience unto his ordinances: which essential propriety Christ declared, when speaking of the scribes, and pharisees sitting in Moses' chair. Math. 23. he said, all therefore whatsoever they bid you observe, that observe, and do: where the particles whatsoever they bid you observe, import power, and authority to propound unto the jews, what they were to believe: and the particles: that observe, and do: import an obligation to admit, and receive their ordinances: and indeed every commonwealth hath a supreme judge, or magistrate, that propoundeth laws, and ordinances unto subjects, and commandeth their compliance thereunto.  
A third necessary propriety, or condition required in this supreme judge is to be visible, and a clear speaker. Moses' visible, and living said of himself, as supreme judge of the faithful in those times Exod. 18. When they have a matter of controversy they come unto me, and I judge between one, and another, and declare the ordinances of God, and the laws; also this necessary condition appeareth by the command given to the people of Israel Deut. 17. thou shalt come unto the Priests of the Levites; and to the judge, that shall be in those days, and ask and they shall show thee the sentence of judgement: besides Christ's own words Math. 23. whatsoever they bid you, observe, do sufficiently manifest, that the head Priests, which sat in Moses' seat were visible living judges: and indeed there is no civil nation, that hath not a visible, living, and speaking law, that is to say, a supreme judge, or magistrate visible living, and speaking: for an unliud, and mute judge: namely a mere written law cannot judge between one, and another, pronounce sentence of judgement to the punishing of perverse offenders, or to declare ordinances to the suppressing of controversies.  
That the proprieties of this supreme judge thus explained be proper to the 
(b) By the Church is meant the high tribunal of faithful Priests whereof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter; and as he is the Chief and supreme head so he is supreme judge, in consequence of which whosoever is afraid to be circumvented by the hardness of a question he ought to recur to him.  Church of Christ taken in the proper sense (for a congregation of believing Christians including the supreme visible Pastor) it is plainly demonstrable, for example: that this Church is not liable at all to error, which is the first propriety appears by Christ's testimony alleged before Math. 16. the gates of hell shall not prevail against it: which importeth an absolute infallibility in defining, propounding, and teaching matters of faith, for if the power of Satan, that consisteth in crafty deal to draw men into error, could overcome the Church, by making it teach any one false doctrine, it would follow evidently, that the gates of hell might prevail against it, in consequence of which Christ should not be faithful in his promises. Besides Christ saying joan. 19 the holy Ghost shall teach you all truth; meant, that the Church should teach nothing of error to the world's end; and indeed that promise was made to the Apostles, and their successors in the ministry, and Government of the Church: because Christ before joa. 14. had said expressly that the spirit of truth should abide with them for ever; wherefore 
* Aug. l. de mor. Ecclesia catholica, ait, si quis metuit falli difficultate alicuius quaestionis ad Ecclesiam esse recurrendun. Jtem ait Christū habere Ecclesiam loco Synagogae. Et Tom. 6. con. Epis. Manichaeorun. Non crederem, inquit, Euangelio, nisi Ecclesiae catholicae authoritas me commoveret.  whosoever is afraid lest he may be deceived through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue, for as the pharisees, and Scribes teaching in the Chair of Moses could not deviate from the truth: so neither can the pastors of our Christian Church sitting in the Chair of S. Peter. Secondly that the Church is invested with power, and authority to exact from the faithful, obedience to her ordinances (which is the second propriety of this supreme judge) Christ Math. 18. plainly declareth, saying, if he refuse to hear the Church, let him be unto thee, as a heathen man, and a publican, that is, let him be excommunicated, as appeareth by Christ's words immediately following; 
* Verba illa Christi quaecunque alligaveritis super terram, intelligenda sunt de censuris ecclesiasticis; id etiam fatetur Cal. l. 4. insti.  Whatsoever re shall hind upon earth shall be bound in Heaven, which is meant of ecclesiastical Censures, the greatest of which is excommunication. Again Act. 15. when the new christians, referred their controversy concerning circumcision, and other ceremonies of the law of Moses to the Apostles at jerusalem, sentence of judgement was declared by one accord thus, It seemed good to the holy Ghost, and to us, to lay no more burden upon you, than these necessary things etc. Whereby it is clear, that the Apostles (than the representative Church) were invested with authority to make ordinances, 
(c) It appears plainly by the sacred text Act. It seems good to the holy Ghost, and to us to lay no more burden upon you then these, that the Apostles had authority to command, and exact obedience to their ordinances: For the particles it seems good to us to lay no more burden. Show evidently that they were superiors invested with authority to command and exact obedience from the people who were bound to obey them. But here is observable that as to the matter in debate mentioned in the Chapter set down (viz. whether the converted Gentiles were obliged to observe the law of Moses.) S. Peter in that Council called to determine it, was supreme judge, for 'tis written, that after much dispute Peter risen up, and as head of all spoke first, and decided the controversy in favour of the said converted Gentiles delivering them from the bondage of the old law, and all the multitude, saith S. Hierom Tom. 2. Epis 89. Augus. cap. 2. kept silence, and into Peter's sentence or definition the Apostles S. james, and all the Priests passed with one accord and ever since the Popes of Rome as S. Peter's lawful successors have had precedence, and the deciding suffrage in all Councils, which are of credit, and authority in the Church of God.  and to oblige the faithful in the observation of them: for the words; It seemed good to us, to lay no more burden upon you, do signify the authority of superiors to commande inferiors, and the obligation of inferiors to obey their superiors. Thirdly that the Church is living, visible, and speaking (which is the third propriety of this judge) is clearly expressed Act. 20. take heed to yourselves, and the flock, whereof the holy Ghost hath made you Bishops to rule the Church of god, which he hath purchased with his own blood; and Again Math. 5. 
(d) According to S. Aug. trac. in 1. epis. joan. those are blind which cannot fee so great a mountain, and shut their eyes against the clear light put on a candlestick which is the Church of God.  the Church is styled a City, that is set on a mountain which cannot be bid: but no man can conceive how Bishops can govern a Church which they see not, or how a City set on a high mountain can lie hid: Besides all the Church offices joint, and separate do declare it visible, living, ad speaking: neither matters it, that the Church is known by faith, which is of things not seen: for the Apostles, when they conversed with Christ upon earth they both saw, and believed him to be Christ. As the Apostles saw Christ to be aman, and believed him to be God: so we do see the Church to be a congregation of men outwardly professing the faith of Christ, and do believe, that it is directed by the infallible assistance of the holy Ghost; and as it cannot be evinced, that a man is invisible because an invisible soul governeth him: so neither can it be evinced, that the Church is invisible because the supernatural gifts of the holy Ghost, namely, faith, hope, and charity (whereby the Church is governed, and men made children thereof) be invisible.  
From the premises is evidently deducible, 
(e) S. Austin li. 10. de doct. christ. disputing against such as pretended to the knowledge of holy scriptures by special revelations dissuades every man from so proud, and dangerous a tentation, as to presume that he is taught of God and not of men, and this caveat he urgeth by many examples.  that the private spirit, which is to say, the particular revealing spirit (whereby, as many sectaries conceive, every private believer is enabled to interpret scriptures, and judge all matters concerning faith, and religion) hath no good claim to the office of this suprem judge being neither seen, nor heard to speak clearly, nor known certainly to be infallible in what it revealeth to each particular believer in private; for it may prudently be doubted whether it be a good spirit, or not, since false ministers can transform themselves into Apostles of Christ, and Satan himself into an Angel of light 2. Cor. 11. in consequence of which no wise, and judicious man can rely his eternity on such a private revealing spirit. Again God according to his ordinary way doth not immediately himself reveal verities of faith to every one in particular, or judge himself between party, and party: from the beginning of the creation down to these times his providence hath ordained men to declare his ordinances unto men, appointed men to teach men, and constituted men suprem judges of men for the determining of all hard matters in debate concerning faith and religion. In the law of nature Abraham was made Teacher of men: I know (speaking of Abraham) that he will command his son, and family after him, that they keep the way of our lord: Gen. 18. In the written law Moses was constituted to teach the people of God the divine ordinances, and to show unto them the way wherein they were to walk, and the work they were to do. Exod. 18. and Deut. 17. the Priests of the Leuits were deputed supreme judges of controversies, which might rise about religion: also Malac. 2. it is written, the Priest's lips shall preserve knowledge, and they shall seek the law from his mouth. In our new law of grace the Apostles were sent into divers parts of the world to preach christian religion. Mar. ultime. Act. 8. God appointed Saint Philip to teach the Eunuch of Ethiopia. Act. 9 Christ sent Saul to be instructed of Ananias: and Act. 10. Cornelius the Centurion was admonished by an Angel to repair unto Saint Peter, that he might learn of him matters of c●ristian faith: wherefore Saint Paul says Rom. 10. Faith is by heating, and hearing by the word of God and how shall they hear without a preacher: because ordinarily God teacheth men by men the verities of faith: and Gal. 1. the same Apostle doubted not to prefer the doctrine he preached before the doctrine of an Angel from Heaven, that should preach otherwise: and truly if it were lawful for every man to follow, and adhere to his own private spirit, there would rise almost as many contrary religions, as there are men living upon the earth; and consequently in room of that peace, that Christ hath promised to the Church, nothing but disorder, and confusion would happen: wherefore both in the old, and new law this prinat spirit is condemned, for example, in the old law, Numb. 12. God was angry with Mary, Moses' Sister, and Aaron because they had detracted from Moses, she saying; hath our lord spoken only by Moses? hath be not spoken also by us? and jerem. 23. Hear not the words 
* S. Hieron. ait falsos illos prophetas referre baereticos qui sequuntur spiritum suum, quia nequaquam, inquit, divino instinctu sed proprio corde vaticinantur.  of the Prophets, that prophesy unto you, and deceive you: they speak the visions of their own hearts, and not out of the mouth of our lord: and Ezech. 13. God saith thus: woe unto the foolish prophets that follow their own spirit: yet say the lord saith it, albeit I have not spoken: likewise in the new law this private spirit is condemned: for in the primary age of the Church, 
(f) Eusebius l. 3. hist. Eccles. cap. 12. attests that Cherintus, besides his other profane novelties feigned subtle delusions as revealed unto him by the ministry of Angels: and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature; for among the reasons why they were cut of from the Church of God one was, because they pretended unto special revelations, and the Church declared, that it was a thing contrary to the custom, and practice down from the Apostles till those times, that any particular person should presume to have a private spirit revealing unto him matters pertaning to christian faith.  Cherintus was counted an Heretic for pretending unto private revelations in the spreading of sundry absurd doctrines: and in as much as he asserted that jesus-christ was not come in the flesh: Saint joan. Apostle Epis. 1. cap. 4. writeth to the faithful against him thus: Dear beloved believe not every spirit but try the spirits whether they are of God: for many false prophets are gone out into this world: hereby you shall know the spirit of God; every spirit which confesseth that jesus-christ is come in the flesh is of God, and every spirit, that confesseth not, that jesus-christ is come in the flesh is not of God. Yet althought the Apostle used that analogy in order to this true article of faith (jesus-christ is come in the flesh) as a certain sign to show the falsehood of Cherintus assertion: nevertheless he did not mean to establish it for a general rule to distinguish every good, from every ill spirit, or every true, from every false doctrine; for the Pelagians, and sundry ancient sectaries are counted Heretics both by Lutherans, and Caluinists, albeit they acknowleged the mystery of the Incarnation. But the general rule for the trying of spirits Saint john clearly expresseth a very little after in his same Epistle; saying We (Apostles) are of God; he that knoweth God, heareth us, he that is not of god heareth us not: hereby know we the spirit of truth and the spirit of error. In regard his first particular rule was not sufficient enough to discern between every true, and false doctrine; that is to say between all true and false Teachers, therefore he addeth this general rule, viz. To hear, or not to hear us Apostles Governors of the Church, alluding to Christ's own words set down I uc. 10. He that heareth you, heareth me, and he that despiseth you despiseth me, Saint john spoke in the person of all the Apostles, and their successors in Church Government with whom is deposited christian doctrine received from the mouth of Christ: and truly it is very probable, that no one of the other Apostles, was alive, when Saint john writ his Epistle: yet what Christ promised Mat. 28. behold I am with you always until the end of the world, remained then in him, and even now in the Prelates of the Church that succeed the Apostles in the administration thereof: whereby it is clear that the office of supreme judge of controversies in debate concerning faith, and religion, is proper to ecclesiastical authority only: however in as much, as no man can come unto Christ except the Father, which hath sent him draw him joa. 6. inward grace of the holy Ghost is necessarily required to believe in, and love God aright unto the observation of his ordinances, and law, of which is meant the prophecies jerem. 31. I will put my law, saith our lord, in their inward parts, and write it in their hearts, and will be their God, and they shall be my people, Isa. 50. and all thy children shall be taught of our lord, to wit: by inward grace, which excludeth not outward Teachers for faith is by hearing, and hearing importeth outward Teachers. Moses, and the Prophets of those days taught the people in as much as they declared unto them outwardly the laws of God affording nothing of inward help to the seeking of them: but Christ truly God clothed with human flesh taught by himself in our new law both outwardly preaching the doctrine of faith, and inwardly instilling into the hearts of his people inward grace for the embracing of it: and afterward before his ascension into heaven appointed outward visible Teachers, and promised withal his own inward invisible concurrence with them to the end of the world. Wherefore doubtless the alleged scriptures will show only the majority of Christ, compared to Moses, and the Prophets in order to teaching matters of faith and religion together 
(g) According to holy scripture Io. 1. the law was given by Moses, but grace, and truth came by jesus-christ. The old law pointed at sin only, and made it known: but the new law furnishes grace to fulfil it, and purge out of our souls the leaven of sin.  with the plenteous measure of grace especially annexed to the new law in respect whereof, it is styled the law of grace, neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spiritual discerneth all things, and he himself is judged of no man. joa. 1. Eps. cap. 2. ye need not that any man teach you: but as his unction teacheth you all things, and it is true, and is notlying: and Saint joa. 1. Eps. cap. 5. he that believeth in the son of God hath the testimony of God in himself; for as to the first text. Saint Paul spoke of the spiritual man only, that is to say, of such beliuers, as were perfect, and knowing of christian doctrine and thereby apt to discern false opinions, and conceive the high mysteries of faith declared by word of mouth, or writing, which is not to exclude outward Teachers: and that this is the true meaning appeareth by the Apostle himself: because he says in the very same Chapter set down, We speak wisdom among them that are perfect, and we speak wisdom in a mystery, whereby he seateth the spiritual man against the natural man, that is versed only in the wisdom of the world, or in the knowledge of natural things; and in the third Chapter of the same Epistle he saith thus: And I would not speak unto you Brethren as unto spiritual man but as unto carnal men, even as to Babes in Christ I give you milk to drink, and not meat, for you were not yet able to bear it: where he layeth the spiritual man against the carnal man, that in regard of carnal affection perceiveth not the things of the spirit of God, wherefore it seemeth a strange thing, that Sectaries should infer from this text of scripture that every believer hath a private 
(b) S. Irenaeus l. 3. cap. 2. con. haer. sharply rebuks Valentinus for leaving tradition, and following the private spirit thereby constituting himself sole judge, and rule of faith.  revealing spirit of truth; whereby he is enabled with authority to discern matters of faith, and judge all controversies, and to be judged of no man himself unto the excluding of all outward Teachers. As to the second Text, the true meaning of it, is not that his unction only doth teach, but that the doctrines of christian religion, which men teach outwardly by speaking 
* Aug. trac. 3. in Epis. Joan. magisteria, inquit, forensecus adiutoria quaedam sunt & admonitiones, cathedram autem in caelo habet qui corda dotet.  his unction teacheth inwardly by inspiring grace, whereby men are made apt to hearken to what the Church ministers teach: and indeed this docility, or aptness to hearken to the word of God is a special prerogative given by the spirit of grace unto the children of the new law, and prophesied of in the old law by jeremy, and Isaias. As concerning the third Text set down, the true sense is this, that whosoever beliueth in the son of God aright hath in himself inward faith, which is a divine gift, and therefore called the testimony of God, in as much as it witnesseth that no man can 
* Mat. tues Christus Filius Dei vivi: caro & sanguis non revelavit tibi, sed pater meus.  come unto the son jesus-christ except it be given unto him by the Father: and albeit that the inward testimony of God hath been the jowl cause to draw some men unto the marvellous light of faith; for example, Saint Peter beliued the mystery of the incarnation in virtue of an inward inspiration proceeding from God immediately: nevertheless the outward testimony of the Church is the ordinary necessary requisite to the conceiving of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetual use in his Church to the world's end, that we be not carried about with every wind of doctrine, which hath been extreme needless if he had thought it expedient to supply every particular believer with a private revealing spirit. Furthermore from the premises is clearly deducible, that the holy scripture cannot lay claim to the dignity of a supreme judge: because the office thereof (which is a primary end intended of necessity 
* Plato in libris quos de repub. scripsit, & Aristoteles in policicis docent in constitutione & formatione alicuius reipub. unum ex ijs quae debent 1. & per se intentendi, esse ipsum judicem pro dirimendis litibus civium ad pacem in rep. seruandam.  in the forming of every common wealth) is to declare laws punish perverse offenders, and pronounce sentence of judgement for the determining all matter in debate, that thereby unity, and peace may be preserved: but the scriptures can challenge nothing of iuridicall power in order to judging, defining, and deciding controversies of faith, these actions importing life, hearing, and speaking, which the scriptures cannot exercise, being unliud things, that neither hear, nor speak clearly, and consequently unfit to judge matters in debate between one, and another; besides these were not intended in ●he forming of the Church, as requisits absolutely necessary to the Government of it, for Christ during the time he conversed on earth, writ nothing himself nor commanded his Apostles, or disciples to writ: and indeed of themselves they were not much 
(i) According to Eusebius l. 3. hist. Eccles. cap. 18. the Apoles, and disciples of Christ were not greatly solicitous to put down in writing the mysteries of christian faith, being the employment enjoined them, was to preach the Gospel, in so much, that according to the same Eusebius it was a tradition of those days, that they were after a manner necessitated to write and according to S. Hierom de viris illus. S. john writ his Gospel in regard of Cherintus, and Ebion, which denied the divinity of Christ. And indeed 'tis evident, that the Apostles did not write down the principles of christian religion, having received command, ad commission from Christ to preach, without any commission to write.  set upon writing, because of their engagement in an higher employment; namely preaching of the Gospel: and it seems, that those few, which have written were urged, or necessitated thereunto, as was Saint john, that writ his Gospel to confute the heretics Cherintus, and Ebion, who denied the divinity of Christ. Again among the twelve Apostles Saint Matthew, and Saint john only, and among the 62. Disciples Saint Luke only only, writ the Gospel even divers years after Christ's Ascension into Heaven, insomuch, that the christian Church had institution, exercised iuridicall authority, made laws, exacted obedience unto them along while before the new scriptures were in being, and contrary to the old scripture, pronounced sentence of judgement to the anulling of Circumcision, which was a controversy of faith. Wherefore doubtless scriptures were neither primarly intended, nor primarly given as suprem judges of all matters in debate concerning faith, and religion: moreover Saint Irenaeus who flourished in the year of our lord 160. expressly 
(k) Irenaeus l. 3. con. haer. cap. 4. denies expressly that christian faith had perished if the Apostles had not left us the scriptures.  asserteth, that the people of sundry countries without the help of paper, or ink had preserved christian faith down from the Apostles to his time, the unwritten supplying the room of the written word: for this ancient Father writeth, and ascribeth that preservation unto apostolical tradition observed by the ancient Churches together with the help of inward grace proceeding from the holy Ghost. Wherefore as those primative Churches did perserver in the profession of the christian faith for the space of many years without scriptures: so the present Church assisted with the like means might continue pure without spot, or wrinkle, although it had nothing of written doctrine, and consequently the primary end for which scriptures were intended was not to do the office of suprem judge: however all things which were written were written for our learning, that we through patience, 
* L. 1. Machabae. cap. 11 jonathas summus Sacerdos scribens spartiatis dicit se, & suos in rebus adversis pro solatio habere libros sacros quod ostendit usum in quem datae sunt nobis scripturae.  and comfort of the scriptures may have hope. Rom. 15. although they do not define, and judge all matters of faith, and religion: yet they 
(l) The Apostle 2. Timot. 3. Saith that all scripture is given by inspiration from God and is profitable to teach, argue, correct, and instruct in justice. That is according to the ancient Fathers, to resist, convince, and condemn false doctrines. Wherefore according to the same Apostle ad Tit. l. a Bishop must be unreprovable embracing the faithful word, and sound doctrine, that he may be able to exhort, and convince those, which say against it.  conduce mainly thereunto tending specially to christian instruction, and erudition: besides they stir us up to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness love 2. Epis 2. Pet. which is the consistency, and plenitude of the law.  
Scriptures are lived 
* S. Ambros. Epis. 19 vocat sacras scripturas fontes vivos, qui saliunt in vitam aeternam.  fountains springing up unto everlasting life: but the keeping and dressing of them is committed only to the Church of Christ that was the rock, whence they sprung: it is the christian catholic Church taught of the holy Ghost, that comprehendeth the breadth, length, depth, and height of these heavenly fountains: which is to say, it is a special prerogative given to the Church of Christ to interpret infallibly, and iuridically the holy scriptures 
(m) According to S. Hierom Epis. ad Paulum. S Chrys. hom. 40. in joa. S. Austin l. 4. de doct. christ. cap. 3. the hardness of holy scrpitures proceeds from the profoundness, copiousness, compendiousness, thereof: in consequence of which a right understanding of sundry passages of necessary depends of tradition, as well observes S. Austiu l. de fide & oper. and S. Hierom in his scripture prologue ingeniously confesseth; that he could not understandand the holy Prophets Isaias, jeremy, and Daniel, again S. Irenaeus l. 3. cap. 7. Orig. in explic. Epis. ad Rom. and S. Austin l. de fide & oper. cap. 14. confess with one accord that S. Paul is hard to be understood, and especially in regard he useth frequent hyperboles, which proceeded from the vehemency of the spirit that guided his pen.  which profoundness of mysteries, plenteousness of senses, shortness of sentences have rendered obscure, hard, and intricate; as plainly appeareth by the holy writers of the old law namely Isay, jeremy, Ezechiel, Daniel, and of the new law Saint Paul especially according to the testimony of Saint Peter, 2. Pet. 3. wherein he speaketh of his writings thus, 
* S. Irenave l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis uti frequenter propter impetu spiritus qui in ipso fuit. Idem sentiunt Origines explicat. Epistolae ad Rō. & Aug. de fide & operibus cap. 14. 15.  our Brother Paul in all his Epis mentioneth things in which (Epistles) some things are hard to be understood, which they, that are unlearned, and unstable wrist, as they do also others scriptures unto their own perdition: for further proof of this catholic assertion may be alleged the perpetual contention between one sectary, and an other concerning the interpretation of scripture Texts in reference to controversies of faith: for example from the words This is my body Luc. 22. Lutherans do argue the true, and real presence of Christ's body in the Sacrament together with the substance of bread: contrariwise Caluinists infer a mere figure of Christ's body; Anabaptists deduce out of the commission Christ gave unto his Apostles Math. 18. go, and teach all nations baptising them in the name of the Father etc. That baptism ought not to be administrated, but to such, as be de facto apt to receive instruction. And the Arians misinterpreting that saying of Christ Io. 
* Apud S. Joan. dicit Christus Pater maior me est: & alibi ego & Pater unum sumus. Posterior textus explicatur ab Arianis de unitate consensus, & conformitate voluntatum.  My Father is greater than I: denied his Godhead: the holy scriptures are a great light of christian doctrine: for they are the dictates of the holy Ghost: yet not sufficient enough to let us see the way to everlasting life unless they be set on the candlestick of the 
*  luceat omnibus qui in domo sunt. Mat. 5.  Church; it is not the same thing to be a light, and to enlighten: a light under a bushel is a light, and shineth there: however it doth not give light to all that are in the house, but when it is put on the candlestick. Math. 5. even so the scriptures light put under a bushel, that is, under the interpretation of private wits continueth a shining light in itself; nevertheless doth not enlighten, unto everlasting life, but when it is put on the candlestick of infallible authority proper to the Church of Christ. Again the scripture is a book written within, and on the backside Apoc. 5. the outward writing is the letter, that killeth: the inward, the spirit, that giveth life. 2. Cor. 3. as the soul quickeneth the body, 
(n) S. Austin ser. 70. de tempore expounding the sacred Text Epis. ad Cor. the letter killeth the spirit quikneth. If, saith he, thou follow the true sense of scripture, which is the spirit, that gives life to the soul, it will bring thee unto salvation, but if thou shalt neglect the true sense adhering to the outward letter, presuming the true sense to be therein, it will often times lead thee into error. And according to Tertul. l. de resur. carnis. Heresies spring up in regard the scriptures are misinterpreted. And he speaking of S. Paul's Epistles affirms, that it ought not to seem a hard thing, or any way strange, that from thence errors should arise, since heresies must be 1. Cor. 11. which notwithstanding would not be, if the scriptures were interpreted aright. Heresies must be; not because God hath appointed, that they should be, but because he permitted that they might be, and man's free will together with pride and malice makes them to be against God's positive will: however the supreme providence from evil heresies draws good things.  so the spirit, or sense of the scriptures quickeneth the letter; but to come unto the spirit, of necessity there is required the opening of the book, which the Church only can do, trusted with the key of authority, that openeth it; wherefore in as much, as many men down from the beginning of christianity to these times have adhered rather to the letter, then to the sense of scripture, and thence cut out unauthorised interpretations of their own, many heresies have sprung up to the destruction of infinite souls, whereof Christ prophesying said: heresies must be. He fore saw, that even of such as were incorporated into his Church would men rise 
* S. Cypri. Epis. 55. ad Cornelium. Nec aliunde, inquit, haereses obortae sunt, aut nata sunt schismata quam quod Sacerdoti Dei non obtemperatur, nec unus in Ecclesia ad ten pus Sacerdos & Iudex vice Christi cogitatur.  teaching perverse things to draw disciples after them; whereby is evidenced that no private man is an infallible interpreter of holy scriptures, neither can know certainly, that scriptures are the word of God laying aside the Church's authority. For example credence is not given to the canon, or caralogue of scriptures, because of scripture testimony, which no where attestes that catalogue: in so much, that Luther, and Caluin down from the beginning of their defection, to the departure out of the world contended about the number of canonical scriptures, and their adherents of these days respectively continue in the pursuance of the same dispute. Moreover there is greater reason, that the christian faith should rely rather on the Church, which 
* S. Cypri. in trac. de unitate Ecclesiae, adulterari, inquit, non potest sponsae Christi, incorrupta est, & pudicae.  is an infallible ground and pillar of truth, then of sole scriptures, which are liable to mutations, corruptions, and false interpretations: however scriptures considered in themselves precisely do challenge equal authority with the Church, the same divine spirit, that directeth the tongues of the supreme pastors in speaking 
(o) God by his absolute, and extrrordinary power can himself alone, or by an Angel instruct men, and reveal matters of faith, and christian religion without the ministry of the Church. And doubtless the Apostles had no other master but God himself, as to sundry mysteries of christian faith; and Christ himself confesseth that S. Peter came to the knowledge of his divine nature by revelation from God the Father. Caro & Sanguic non revelavit tibi sed Pater meus.  guided the pens of the Apostles, and Evangelists in writing: and as the Church beareth witness of the scriptures infallible doctrine: so the scriptures do witness the Churches infallible authority: yet so, as that faith in order to its act of assent, is resolved into the Church, and not into the scriptures: for no man can prudently believe any scripture to be the word of God, if the Church, that is the ground, and pillar of truth should not declare it for such: however Catholics who do infer the Church's infallibility from the testimony of scripture, and the authority of scripture from the testimony of the Church, are no more guilty of committing, 
(p) According to Euclid a mathematical circle taken in the proper sense is the passing of one, and the same line from, and the repassing unto the same point, and by the same way.  a circle of error, then are Philosophers, that assert mutual causalities, or do argue from a cause its proper effect, and from an effect its proper cause: for example from the rising of the sun is proved the existence of the day, and again the existence of the day proveth the risiing of the sun, wherein there is no circle of error, which properly consisteth in the coming again of the same thing unto the same thing, from whence it came, and by the same way it came: but the way of one cause is not the way of an other cause: nor the way of an effect is the way of the cause, whereof it is the effect: in like manner the way of the Church, which is a clear speaking judge, is not the way of the scriptures, which consist in mute elements of characters: and although we believe, that the Church is an infallible proposer of all matters pertaining to faith because of the scripture testimony, nevertheless, if the scriptures had borne no witness thereof; there is evidence of credibility enough to induce us prudently to believe the Church's infallibility, which even before the writing of scriptures was beliued: neither do we recur to scriptures to prove it, 
(q) In disputs, or conferences with such, as deny holy scriptures, motives of credibility have weight with them: and that one which S. Austin useth l. con. Epis. Faus. cap. 4. seems of greatest moment; Many things, saith he, keep me fast in the bosom of the Catholic Church, for example the unanimous accord of people, and nations, authority confirmed by miracles .... by antiquity strengthened, and the succession of Bishops down from S. Peter the Apostle (to whom our lord committed the feeding of his sheep) unto the present Episcopacy.  but when we have to do with such as admit them, and even then we do not allege scriptures as the formal cause the Church's infallibility is known by: for that is divine revelation, but as witness of it only; for we do not believe precisely, that the Church is infallible because the scriptures do say it: but in regard of many other motives which do move us to give our assent thereto: neither was the church intended for the use of the scriptures; but scriptures for the use of the Church: besides no man without manifesting extreme weakness can except against the mutual testimony, that Christ, and S. john Baptist gave of one another, or against the disciples of both, who believed their masters to be such, as their masters reciprocally had declared themselves to be.  
The principal marks, or tokens of the true Church 
* Quatuor illa signa dilucide constant ex sacra scriptura, & ex symbolis Apostolorum Nicae. & S. Athanasij & expressè habentur in sym. Constantinop. cuius Patres voce apostolicam divinitus addiderunt.  are four, set douwn in that Article of christian faith viz; I believe one, holy catholic, and apostolic Church. Albeit; that the true Church consisteth of many members yet it is but one body (1. Cor. 12.) of Christ in unity of faith, and baptism: One lord, one faith, one baptism Ep. 4. nor can Christ be an author of division, that is a God of union. Likewise it is holy for as much, as it is the body of Christ, that is the fountain of all holiness, and enjoys a sacrifice, and Sacraments which confer sanctity: neither matters it that sundry members of his body are guilty of mortal transgressions. For as such, as profess any art are counted artificers, though they do not act according to the principals, or rules there-of: so the said members in regard they put on Christ 
(r) According to S. Austin in psal. 85. if all christians, and true believers are baptised in Christ, they have put on Christ, as the Apostle reacheth Gal. 3. and if they be made members of his body, and say they are not holy, they do an injury to the head, whose members are holy.  by Baptism, and become the chosen people of God by faith, are called holy although they do not observe the ordinances, and laws of either. For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ JESUS and holy: nevertheless there were among them both the natural, and carnal men. The true Church militant is, 
(s) According to the Evangelist S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heaven. And S. Hierom styleth the Church the ark of No, that contained Leopards, kids, wolves and lambs: that is to say, both good, and wicked men dwell in the Church of God; and though she is faid Eph. 4. to have no spot, or wrinkle, yet that is meant in relation to faith, and doctrine, which are holy, and without blame. However S. Austin l. de perfec. iustorum expounds the sacred Text set down also in order to the Church triumphant, which is without spot, or wrinkle.  the great house of God, wherein are not only vessels of gold, and silver: but also of wood, and of earth, and some for honour, and some for dishonour 2. Tim. 2. however no man is so irrevocably a vessel unto dishonour, but that he may be translated into a vessel unto honour, sanctified, and meet for our lord JESUS, if he will cast from him all his transgressions (committed after baptism whereby he was incorporated into this great house) which made him a vessel unto dishonour. The Church is called catholic that is, universal, in as much, as it sendeth forth the marvelous light of christian faith from the rising of the sun unto the going douwn thereof. For Christ, that redeemed us to God by his blood, out of every kindred, and tongue, and people, and nation Apoc. 5. hath not confined the knowledge of his faith 
* Aug. ser. 13. Ecclesia, inquit, à solis ortu usque ad occasum unius fidei splendore enititur.  within the bounds of one kingdom. Moreover the Church is rightly named catholic, or universal in respect of time, that is to say: of perpetual succession of pastors, and Teachers: for the providence of God towards man of necessity preserveth the Church from perishing, himself having providently instituted it as the common ordinary way to lead man unto his kingdom. Again its universal, because of the obligation every man hath to embrace it, that will aspire to eternal life. As out of the ark of No there was no deliverance from the general deluge, 
(t) According to S. Cyprian trac. de unit. Eccle. whosoever hath not the Church for his Mother, shall not have God for his Father, And according to S. Fulgentius (who was contemporary with S. Austin) l. de fide. Such, as are not incorporated into the Church, how charitable soever they be, cannot be saved: and this Catholic assertion S. Austin professes likewise li. 4. de baptismo: besides according to the holy scriptures no man, that is not within the Church's bosom, can obtain heavenly benediction, in consequence of which to rebel against, or fall from her, is execrable, and damnable.  so out of the true Church there is no salvation: and indeed the Church is the sole Mother, that conceiveth, bringeth forth, and nourisheth children unto heavenly blessedness. Lastly the true Church is called apostolical, because it hath, doth, and shall preach in all times to the end of the world; christian religion planted by the Apostles, upon whom as the foundation it was built Eph. 2. By the forementioned marks, or tokens jointly the Church of Christ is showed, and distinguished from every false congregation. The Synagogue of jews, and Mahometans cannot challenge Apostolical foundation (where of Christ himself is the Chief corner stone) nor catholic propagation from the rising of the sun to the going down thereof: for their religion is neither christian, nor spread in all parts of the world: and the false Churches of sectaries, though they carry the name of christian: nevertheless they have nothing of unity; as to the faith of Christ, nor of perpetual succession, as to pastors, and Teachers down from the Apostles to these present times: for they set up a new mystical body of Christ composed of reformed members, saying that Christ in regard of sundry great scandals, and errors hath elected the old mystical body whereof he was head afore: that is the Roman Church, which seemeth a strange thing, because that Church according to their own confession was once in possession of the true faith, and true religion 
* Ad Rom. 5. gratias ago Domino Deo quod fides vestra (Romana) annunciata. Est in universo mundo.  and the Apostle witnesseth, as much writing to the Romans, I thank my God through jesus-christ for you all, because your faith (Roman) is published through out the whole world, and no one express scripture testimony can be alleged to show that the Roman Church hath deviated from that true faith, in consequence of which sectaries, that will believe nothing without express scripture ought not to believe, that the Roman Church is devested of the true faith, which it was once in possession of, and thereby deserted: and truly it is not to reason credible, that Christ after being married to the Roman Church for sundry ages should repudiate her, especially having promised by the mouth of his holy Prophet that 
* Sponsabo te mihi in aeternum.  he will never change the spouse of the new law, saying I will espouse thee for ever: it is not as to reason credible, that Christ, that cast out the bill of divorce practised in the old law should be the first to bring it again into practice: nor is it as to reason credible that the spouse, which Christ chose without sport, or wrinkle, and put under the conduct of the holy Ghost should cast away her spousal innocence, integrity, and fidelity, and turn to uncleaness, fornication, and idolatry. Wherefore it is plainly evident, that the Roman Church is not repudiated, or deserted; wherefore she, and no other, is the true Church of Christ, that since the first age for 1660. years hath not deviated from one, holy catholic, and Apostolic faith; neither is 
* Apostolus scribens ad Rom. dicit fidem vestram & meam sed fides S. Pau. erat universalis & catholica.  Roman Church, and catholic or universal Church less consistent together, than christian Church, and catholic Church, or apostolical, and catholic Church: for Christ was a singular person whence the word Christian is derived, and the Apostles were particular men, whence the word Apostolical comes: and as the catholic Church is named christian, because of Christ, that is the supreme invisible head thereof: and as the catholic Church is called apostolical in respect of the Apostles which were the foundation of it: so the Catholic Church is called Roman from the Bishop of Rome, that is the visible head thereof; subordinate to Christ: 
* Concil. Alexand. loquens de Roma Eccl. sacer, inquit, vertex, inquo omnis Ecclesia vertitur.  and indeed the Roman Church taken properly doth not signify precisely, and only that Church, which is at Rome but comprehendeth every Church through out the whole world that professeth the same faith with it, and acknowledgeth obedience to the same, 
(u) According to S. Anaclete S. Anaclete S. Peter's disciple, and his third successor in the Pontificate, can. sacro-sancta the Apostolical sea did not receive supremacy, and preeminence from the Apostles, but from our Saviour himself: and indeed Christ founded and built his Church upon S. Peter Mat. 16. Thou art Peter, and on this rock I will build my Church .... and I will give unto the the keys of the kingdom of heaven. Again Christ prayed especially for S. Peter, and after his resurrection, appointed him to feed all his sheep, and lambs. Moreover S. Peter as head, and Prince of the other Apostles called the first Council, which was celebrated between the Ascension, and Pentecost. And in the second Council mentioned act. 15. spoke first, and decided the matter in debate.  Bishop of Rome, as lawful successor of S. Peter in suprem authority: and there is not any except the Roman Church, that hath published, and planted the one holy apostolical faith from the rising of the sun to the going down thereof, which denoteth its universality an order to place: there is not any except the Roman Church that can rockon pastors, and Teachers in a continual line of succession down from S. Peter to the present times, which showeth its universality in order to time: there is not any Church-governour, save the Bishop of Rome to whose definitive sentence of judgement, 
(x) S. Anaclete Epis. 1. commanded that every hard question should be referred to the sea Apostolic, because saith he the Apostles so appointed by special command from Christ. Wherefore Tertullian calleth the Pope king of the world, and styles Rome the Chief and Apostolical seat, whether, saith he, we ought to recur in all doubtful matters relating to faith. Besides S. Austin that was a member of the African Church Epis. 9 addressing himself to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that error, and impiety (of the Pelagians) the authority of the sea apostolick must anathematise. Again the Council of Alexandria calls Pope Felix prophanarum haresium depositor: the deposer of profane heresies.  hard controversies of faith have been referred in all ages. Furthermore it is essential to the true Church to beget children in jesus-christ through the Gospel 1. Cor. 4 that is to say, to bring whole countries out of darkness of infidelity into the marvellous light of Christian faith, which not any except the Roman Church hath performed, Sectaries like partridges have gathered children, 
* jeremiae cap. 17. perdix fovet seu congregat quae non peperit. Vnde S. Aug. assimilat haereticos perdici.  which they have not brought forth: but the Roman Church hath begotten unto Christ a world of children both in the primative times for the first 500 years and since. For Germans, Bavarians, Vandals, Polans, Swedes, Danes, Norwegians, Hungarians, Normans, English, and sundry other Countries since the year 600. were begotten in jesus-christ through the Gospel by Priests, and Bishops of the Roman Church, as plainly appears by the ancient, and modern histories written of each people respectively. And as touching our country of England that embraced the catholic faith through the preaching of S. Austin a Priest, and Bishop of the Roman Church, after its conversion, which happened in the reign of S. Ethelbert for near a thousand years continued obedient to the Bishop of Rome, and constant in the profession of the catholic religion, as do evidence our ancient Chronicles, laws, common laws, ordinances Records foundations of Bishoprics, Cathedral Churches universities colleges and hospitals which remain monuments of these days to bear clear witness of catholic religion: wherefore it is a wonder how English Magistrates come to look with so envious an eye upon their catholic subjects as to persecute them for conforming their conscience to the full, and constant profession of all their christian progenitors.   

CHAR. XX. OF TRADITIONS  
THE CONTENTS.  
Down from the Apostles to these times the true Church of God hath been directed and governed by the written, and unwritten word, as by laws, and customs: doctrines necessary to salvation, which the Apostles received either from the mouth of Christ, or from the holy Ghost by inspiration were delivered to the faithful of those days partly in written, and partly in unritten traditions: if the Church's authority, and unwritten traditions were laid a side, scriptures would have nothing of weight with them unto evincing christian religion: Answers unto several objections propounded against the Church's traditions.  
TRaditions are unwrtten doctrines delivered by the mouth of Christ, or his Apostles, and committed unto the keeping of the Church 
(a) 1. Cor. 11. as I have delivered unto you, saith S. Paul, keep my precepts. From this sacred Text Theophilact infers, that both S. Paul and the other Apostles delivered many things (which they did not set down in writing) called traditions, not because they are not at all written, but in regard there is no express mention thereof in the holy scriptures: for 'tis certain that the traditions received from the Apostles, and delivered as it were from hand, to hand for sundry ages, are now written.  as precepts of faith and general manners necessary unto salvation. Though the whole scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in justice. 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce, and salvation, and to be the sole expedient necessary thereunto; for a head is both profitable, and necessary to preserve a man alive: nevertheless it alone without the society, and ministry of the body, is not sufficient enough to continue him alive: likewise the Sacrament of Eucharist conduceth to the purchase of eternal blessedness: yet cannot effect it without the help of baptism, and faith: and the Chapter set down expressly asserteth, that even the old scriptures instruct to salvation; and notwithstanding the Apostle requireth of Timothy perseverance in the doctrines which he had heard of him, besides what he had learned from them, wherein he had been versed from 
(b) By the particles from his infancy evidently appears, that the Apostle spoke of these scriptures, which Timothy had learned in his youth, that is he meant the old testament, being the new scriptures were not written, when Timothy was a youth. Wherefore when the Apostle writ unto him that all scripture is profitable etc. he could not understand the whole body thereof as some sectaries unadvisedly interpret him translating whole for all. And indeed when the Apostle writ that Epistle to Timothy, the whole body of scripture was not composed. S. john had not then put forth his gospel, and his Apocallps he writ after the death of S. Paul.  him infancy; again albeit the scriptures be a great light, nevertheless they do not give light to all a en within the house of God, whose written doctrines they are, unless they be put upon the candlestick of the Church's definitions, and unwritten traditions: for setting these aside scriptures are but a light shining in a dark place 2. Pet. 10. in order to many divine ordinances, in regard they do not show plainly, clearly, and evidently all the mysterious precepts of Christian faith, that require necessary observance: wherefore it is an extreme weakness to infer from the light of the written, a negation of light in the unwritten word of God, as to instruction in justice, and salvation: and indeed down from the beginning of the Church, christian religion hath in all times 
* Tried sess. 4. cap. 1. declarat veritatem, & disciplinä Ecclesiae contineri in libris scriptis, & sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictante quasi per manus traditae ad nos usque pervenerunt, & huiusmodi traditionum contemptoros anathemati subiecit. Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari, apertè contineri in scriptures.  been directed, and governed by both of the said lights, that is by the written, and unwritten word, as by laws and customs, which kind of government is common alike to every common wealth instituted aright. That this double light 
(c) According to S. Irenaens p. 3. con. haer. c. 3. & 4. Tertull. l. de coro. militum. cap. 3. S. Basil. l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis. ad Janua. there is full parity between traditions, ad scriptures, warrantable authority being common alike to the one, and the other. Wherefore S. Chrys. hom. 4. in 2. ad Thess. saith, Est traditio nihil quaras amplius. 'tis tradition seek no further.  of written, and unwritten Traditions is of necessary, and perpetual use in the Church appeareth by the second Epistie to the Thesalonians, where S. Paul enjoineth the keeping of both: saying stand fast, & keep the Traditions which you have been taught either by word, or our Epistle. All the doctrines necessary to salvation, which the Apostles received either from the mouth of jesus-christ, or by inspiration of the holy Ghost, they delivered to the faithful of those days partly in written, and partly in unwritten traditions, which down from the primative Church to the present times have passed, as from hand to hand in a continual line of priestly succession. Moreover it appeareth clearly by the second Chapter of S. john's canonical Epistle, that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to salvation: for he expressly saith although I had many things to write unto you, yet would I not write with paper, and ink: for I trust to come unto you, and speak mouth to mouth, that your joy may be full, which he repeateth in the end of his third canonical Epistle, saying: I have many things to write, but I will not with ink, and pen write unto thee: and doubtless as Christ when he said to his Disciples Io. 16. I have yet many things to say unto you, but ye cannot bear them now, meant of many mysteries of faith distinct from those he had already taught them: so S. john's meaning was, that he had other doctrines of christian faith, or manners to deliver by word of mouth, than those he had written with ink, and pen: and truly the particles: That your joy may be full, do import as much, being meant of spiritual joy, such as faithful christians commonly receive when they are instructed in things pertaining to justice, and salvation: and it is not in reason probable, that S. john should understand temporal joy in order to worldly advantages the intent of his Epistle being to stir up a Mother, and her son unto a virtuous life in jesus-christ; neither is it, as to reason, credible, that so many things which S. john purposely omitted to write were set down in writing either by himself afterward, or by the other Apostles afore, there being no scripture testimony whereon to ground those conjectures invented merely by the adversaries of unwritten traditions: Besides it is plainly evident that sundry unwritten doctrines of christian religion, which are not contained expressly in any part of the new, or old Testament are of necessary credence. For example we must believe with divine faith the received catalogue, or canon of both Testaments to be the true, and uncorrupted word of God. For otherwise those holy writings would have nothing of weight with us, as thereon to rely our salvation: notwithstanding not any part of either Testament expresseth the received catalogue; or canon: for example we must believe that the true sense of the written letter is a necessary, and essential requisite to faith, because in the sense, that giveth life, and not in the letter, that bringeth death, the true word of God consists: but the true sense of the written letter that is to say how 
(d) The Caluinists in a public disputation with the Antytrinitarians in the presence of john the second elected king of Hungary engaged to prove by scripture the mystery of the B. Trinity, but failing in their engagement the king of a Caluinist became an Anti-trinitarian.  the written letter ought to be taken whether in a proper, or figurative signification, is not known but by the interpretation, and tradition of the Church. Again we must believe, that in one God there is a Trinity of divine persons, which be really distinct one from an other, and no more: yet not any writing of the Apostles or Evangelists, 
(e) According to S. Chrys. hom. 4. operum imperf. as in Heaven so in scripture God lies hid unseen. Wherefore as all men behold this corporal Heaven, and not God that dwells within it: so though many read the holy scriptures: nevertheless they perceive not the God of truth, that lies hid in the inward seuse thereof.  expressly assertes a real distinction, or excludeth expressly a quaternity of persons: and truly though S. john saith in his canonical Epistle cap. 4. that there be three, which bear testimony in Heaven, the Father, the word, and the holy Ghost, nevertheless he doth not say expressly 
* Simplex affirmatio ternarij in aliquo non excludit, vel negat ibi esse aliquod quartum cum in quaternario includatur ternarium, & qui asserit esse tres, ubi sun● quatuor non falsum dicit.  three only, or that these three are really distinct one from an other; for he addeth these three are one: in so much, that the great Sabellian heretic Praxeas taught that God was but one sole person, that carried three distinct names in order to three several effects, naming him Father in as much, as he createth all things: son because be was borne of the Virgin Mary, invested with human nature, and holy Ghost in regard he sanctifieth all creatures: Wherefore if the Apostles had not delivered to the faithful of those days by word of mouth a real distinction in God as to personality, and a real identity, as to nature, and substance, and the Church likewise defined that unwritten Tradition, the faithful of these days might have been 
* S. Basil. dicit Sabellianismum esse quendam judaismum. Sabellius voro qui omnibus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagavit, quod Pr●xeas omnium primus humo Romanae invexit & proximè accessit ad errorem judaeorum.  Sabellians, or jews, as for any clear speaking scripture to hinder them. Again we believe, that the holy Ghost is not the son of God, nor that his procession is generation taken in the proper sense: notwithstanding without tradition, and interpretation of the holy Church it cannot be proved sufficiently, that is to say, by express scripture-testimony: nor matters it, that the Evangelists do name the second person of the blessed Trinity, the only begotten son, for hence it follows not by necessary consequence, that the holy Ghost is no son: for Solomon is styled the only begotten son Proverb. 4. However it plainly appeareth by the first book of Paralipomenon, or chronicles, that he had many brothers, yet he was named the only begotten son in regard he was beloved, as if he had been the only begotten. We must believe that such, 
(f) The Council of Nice hath defined, that such as are baptised by heretics must not be rebaptised. And in regard the Donatists' impugned this assertion, which is grounded upon tradition and the Church's definition they were counted heretics and S. Aust. I. de utilitate credendi cap. 22. expressly affirms, that the said assertion is not contained in any express scripture, and indeed practice and tradition of the Church only was objected against S. Cypri. that asserted rebaptising of such, as were baptised by heretics as appears by his own Epistle ad jubaian 74. ad Pompeium, he conceiving that he had scripture authority on his side, left the Church's tradition and practice: yet S. Austin in sundry places of his writings excuseth him from heresy, because he was not obstinate in defending of his opinion neither did he break union with the Church: Beside, that controversy risen before any general Council defined validity of baptism conferred by Heretics.  as are baptised by heretics ought not to be baptised again: we must believe that we are bound to keep holy our lords day which is sunday, and we must believe, that there is a necessary obligation to receive the Apostles Creed: yet for as much as none of all these doctrines be contained expressly in, or can be deduced out of the holy scriptures by immodiate necessary, and evident consequences they would have nothing of weight with us in the convincing of our understanding, if the tradition, and definition of the Church were laid a side. Moreover the Lutherans, and Caluinists in regard they reject Church tradition adhering to the mere letter of scripture, and their own interpretations thereof cannot as yet after frequent disputes evince against the Anabaptists, that the Sacrament of Baptism ought to be administered unto infants; where they allege the words of Christ set down Math. 19 suffer little children, and forbidden them not to come to me, for of such is the kingdom of Heaven: as also the practice of the Apostles, that baptised whole households, Act. 19 it is plainly evident that from neither of these testimonies they can as much, as deduce by any necessary consequence what they assert as a doctrine of their faith, namely that baptism ought to be applied to young children, that want the use of reason, especially supposing 
(g) Caluin l. 4. insti. c. 16. and the whole sect of Lutherans though they denied baptism to be a requisite necessary to the salvation of children nevertheless in their conferences with Anabaptists ingeniously confessed, that baptism might lawfully, and indeed aught to be ministered unto children.  what Lutherans, and Caluinists hold as an other article of their reformed religion viz. that baptism is not absolutely necessary to salvation, for as to the first testimony though by little children Christ meant not such only, as can go, and speak: but also infants sucking their Mother's breasts: nevertheless the words of Christ declare them only capable of blessedness without mentioning baptism at all. Since than Lutherans, and Caluinists do teach, that baptism is not an expedient absolutely necessary to blessedness they can infer nothing of moment, and efficacy from these words of Christ to convince the Anabaptists: because the blessedness that is to say, the kingdom of Heaven whereof Infants are declared capable may be obtained without baptisin according to Lutherans, Caluinists and Anabaptists: yet for as much, as catholic faith teacheth absolute necessity of baptism out of S. john Cap. 3. that except a man be borne again of water he cannot enter into the kingdom of Heaven, Catholics can by a clear inference from the said words of Christ prove, that Baptism ought even of necessity to be administered to children: because Christ's words declare them capable of the kingdom of Heaven, and consequently of baptism, that being an expedient absolutely necessary unto the obtaining of it; whosoever is capable of any end, is likewise capable of the expedient, or medium which is of absolute necessity in order to the purchasing of it. As touching the latter scripture testimony though it contains a most pregnant conjecture, or presumption, that the Apostles, when they baptised whole families baptised children with all: nevertheless it is not sufficient enough to the grounding of an evident, and necessary consequence unto proving, that de facto they did so, because experience showeth, that many whole households have no children at all. Wherefore it is clear, that neither of the scripture testimonies do prove effectually the baptism of Infants, laying aside the tradition, and definition of the Church. And truly Lutherans, and Caluinists have only mere conjectures, and remote inferences drawn from the interpretation of their own private spirits (which is the Mother of heresies) to evince the foundamentall, and essential doctrines of their reformed religion, namely, that faith alone justifieth, that there are but two Sacraments: that no addresses of intercession ought to be made unto Saints, or prayers offered for the benefit of souls departed etc. and it is a foundamentall article of Caluinism, that the Sacrament of the Eucharist signifieth only the body of Christ, being a mere figure thereof: contrary wise it is a foundamentall article of Lutherans, that the body of Christ is really contained in the Sacrament together with the substance of bread: and though both Caluinists, and Lutherans teach, that the scriptures speak, and propound clearly doctrines of faith; however they have not as yet reconciled that controversy, which, notwithstanding the many conferences, and disputes held about it, continueth in debate: Caluinists impute to the Lutherans an heresy, or error in faith for admitting, and the Lutherans ascribe heresy unto the Caluinists for denying the real presence of Christ's body, and blood in the Eucharist: whereby appeareth plainly the necessity of Church tradition, and interpretation for the deciding all hard controversies in debate, for as much as they relate to faith. Furthermore God, who is not an accepter of persons. Rom. 15. who is not God of men only, but of women also, and who desireth to save all of each sex, doubtless instituted a remedy against original sin in favour of men, and women, for as much, as the expiation thereof is absolutely necessary unto salvation; wherefore in regard circumcision was the remedy proper to men, and could not be applied to women, some other expedient was ordained for their cure, and although no express mention thereof be made in any part of the old Testament; nevertheless that God instituted a remedy for the deliverance of women 
* Quod, qualeve fuerit illud remedium à Deo institutum ad subveniendum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis.  from the guilt of original sin the jews believed, as an article of faith necessary to salvation: and indeed so it was, as appeareth from the necessity of it, and from the providence God hath over both men and women: and truly to aver, that God was defective then in necessary requisits to the salvation of women is a manifest blasphemy: whereby it is clear, that even the jews in the old law held unwritten, besides written tradition as necessary unto salvation: neither is the said unwritten tradition prejudiced by the reply of some sectaries, saying that the oblation of women in the Temple according to the law of Moses did free them of original sin. For that legal offering was common alike to women, and men, and Christ was both circumcised, and offered in the Temple: nor by recurring for this deliverance unto the circumcision of Parents, there being not any passage in the whole Testament of the old law, that carrieth the least sound that way, or that hath relation to the deliverance of women from original sin in virtue of their parent's circumcision: besides S. Austin, and other ancient Fathers expressly teach, that baptism is to Christians, as circumcision was to the jews: but no Christian sectary will say that women are sanctified, and consecrated to God through their parent's baptism; for if it were enough for the purging out of original sin to baptise the male, there would be no need at all to baptise the female sex; hereby it is clear again that the jews of the old law allowed, and professed unwritten, besides written traditions, as necessary to salvation.  
From the premises appeareth, that the word of God taken precisely comprehendeth both unwritten, and written traditions: in consequence of which unwritten traditions are not additions to the word of God, they being a part thereof. Wherefore neither Moses Deut. 4. saying to the people of Israel: Ye shall add nothing to the word, which I speak to you, neither shall ye take aught from it. Nor S. Paul Gal. 1. saying to the Galatians though, that we, or an Angel from Heaven preach unto you 
(h) According to S. Austin tom. 7. con. litter. petiliani l. 3. cap. 6. and tom. 9 trac. 98. in Io. the particle praeterquam, besides, in the cited Text, imports the particle contra, against, or contrary; so that, the meaning is, that nothing must be preached against, or contrary to the holy scripture. And truly this explication appears evidently by the Apostles arguing against those, that asserted judaism to be consistent with christianism, which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreover the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin Interpreter translateth praeterquam, is used by the Apostle for contra not only in the Epistle alleged add Gal. but also Rom. 4.  besides what we have preached unto you, let him be accursed: condemn unwritten traditions, as sectaries do calumniate the Catholic Church: besides sectaries very unhandsomly, and weakly do infer from these two scripture testimonies, that no doctrines of faith ought to be received, save such, as be contained expressly in, or by evident consequence deduced from the written word of God: for neither of both do mention the written word of God. The word, says Moses, which I speak unto you, and that we have preached unto you, says the Apostle: but if it were granted unto them what they cannot prove viz: that Moses then spoke what he had written afore, notwithstanding they could not overthrew thereby unwritten traditions, unless they could prove (which they can never do) that they be additions destructive of, or contrary to the written word of God: for such additions only he meant, and excluded by the cited scriptures: and indeed if S. Paul had meant otherwise, he should have cursed S. john the Evangelist, that many years after his martyrdom writ revelations, which S. Paul had not preached to the Galatians; likewise the Anathema had touched S. Paul himself, that delivered sundry passages in the acts of the Apostles, which happened after his preaching to the Galatians. However catholics do not deny, but that traditions, which are the unwritten word be contained implicitly in the written word of God: that is to say, as in a general principle from whence they are deducible: and the whole word of God is contained in scriptutes, yea in this sole Article of the Apostles Creed I believe in the holy Catholic Church: in as much as all the matters pertaining to faith and general manners, and not clearly expressed in holy scriptures are contained expressly in the doctrine of the Church, which the scriptures, commend unto us as infallible; and indeed the whole word of God is expounded unto us in Christ's command Math. 18. If he refuse to hear the Church let him be unto thee as an heathen man, and publican: in regard whereof ancient Fathers do aver all doctrines of faith to be contained in scriptures; that is as in a general principle, from whence they can be deduced.   

CHAR. XXJ. OF THE CHURCH TRIUMPHANT  
THE CONTENTS.  
Souls, that remove out of their earthly habitations cleansed from all uncleanness are instantly translated into Heaven: the clear sight of God, wherein consisteth heavenly beatitude is not deferred till the general Resurrection: though the office of mediation, advocation, and intercession is proper to Christ alone, as to the noblest manner thereof; nevertheless according to the Catholic Church all the Saints mediate, and intercede in the sight of God for the faithful on earth in subordination to Christ: the Church of god does not, nor never did teach, that the faithful on earth ought to mediate, and intercede for the blessed in Heaven: S. Paul did not mediate, or intercede for Onesiphorus, that he might obtain mercy after his soul was beatifyed: the ancient Liturgies of the Church approve not of prayers unto helping of the blessed.  
THe Church triumphant is a holy Congregation of blessed Saints reigning with jesus-christ; innocent souls not liable to any guilt of sin, as soon, 
(a) 2. Cor. 5. we know faith The Apostle that if our earthly house of this habitation be destroyed we have a building given of God ... eternal in heaven. From this sacred Text S. Anselme infers, that good souls, as soon as they are devested of their bodies have full enjoyment of heavenly blessedness; and according to Saint Austin l. 2. de civet. cap. 15. martyrs as soon, as they be delivered from their earthly tabernacles reign in Heaven with Christ. And Christ himself according to the Apostle Ephes. 4. led captivity captive in the day of his glorious ascension, that is, than the just souls, that were detained, as captives in the lower parts of the earth (namely lymbus, called Abraham's bosom) were translated into Heaven. And S. Hierom Epis. de obitu letae. Now she for a small labour hath the enjoyment of eternal blessedness.  as the earthly house of their habitation is destroyed are translated into an other building given of God their Creator, that is, an house not made with hands, but eternal in Heaven: and as now every creature is a dark glass, whereby God is seen in part, so in the next life 
* Verbum divinum propter repraesentandi perfectionem vocatur speculum fine macula.  God himself is a clear glass wherein creatures see him fully, as he is, that is, perfectly, if nothing of sin intervene to obstruct their passage to Heaven. Now saith the Apostle 
* 2. Cor. 5. munc videmus per speculum in anigmate, sed tunc videbimus facie ad faciem Aug. in illud Aposto. Philip. 1. sic scribit, inde incipit requies, quae non interrumpitur resurrectione, sed clarificatur, quae nunt fide retinetur.  we see through a glass darkly but then shall we see face to face. 
(b) 2. Cor. 5. the Apostle teacheth, that while we are in the body we are absent from our lord, for we walk by faith, and not by sight. Wherefore he coveteth to remove out of the body, and dwell with Christ: in consequence of which good souls enjoy the clear vision of God before the general resurrection: for otherwise the Apostles earnest desire to remove out of his body, and dwell with Christ had been vain and impertinent, since he might not enjoy thereby blessedness (which consists in the clear vision of God) before the general resurrection; besides according to S. Aus. l. 14. de Trinit. cap. 2. to be present, and dwell with Christ includs sight, and excludes faith.  2. Cor. 5. which words plainly show, that then * beginneth the eternal, when the transitory life endeth: in consequence of which pure souls without offence, after they be delivered from their earthly tabernacles, do not expect the general resurrection to put them in possession of the clear vision of God; and truly the desire of S. Paul expressed Philip. 1. and Ephes. 5. to be removed out of the body, and to be present with Christ, had been very unprofitable, and impertinent, if the clear sight of God wherein consisteth the souls blessedness were to be differred for so long a series of years: and it matters not, that to be present with Christ doth not include of necessity a clear sight of his divinity: for it appeareth by the words of the Text, that the Apostle desired a full clear sight of Christ unto blessedness, in regard he speaketh of that presence with him, which excludeth faith, saying We know while we are at home in the body, that we are absent from Christ: for we walk by faith, and not by sight, signifying thereby, that when we are removed out of the body we walk by sight, and not by faith: but it is the clear sight of God that abolisheth faith according to the doctrine of all ancient Fathers: besides 'tis in reason convincing, that Christ hath not appointed prisons to keep the Saints of the new Testament out of Heaven, having in his ascension translated thither the Saints of the old Testament, which were detained afore, as prisoners in the lowest parts of the earth. Again God is far more inclined to reward the just then to punish the wicked: for his mercies 
* Psal. 144. miserationes eius super omnia opera eius.  exceed all his other works: but his divine justice 
(c) According to the Council of Florence God punisheth wicked souls with eternal sensible pains as soon, as they remove out of their bodies.  inflicteth eternal sensible pain upon wicked men suddenly after their removal out of their bodies: wherefore doubtless just men do quickly after their death receive their blessed rewards, nothing of offence intervening to obstruct their passage to Heaven; moreover God is more just in giving labourers their hire, than any man whosoever: but a just man doth not suffer the workman's hire to abide with him till morning Levit. 19 Wherefore. Since eternal blessedness, that consisteth in the clear vision of God, is the hire of good labourers in the divine vineyard 
(d) According to the Council of Florence in the decree of Eugenius, and of Treat sess. 25. in decret. de invocatione sanct. the souls of the faithful, that remove out of their bodies cleansed from all sin, and uncleanness see immediately the essence of God. And S. Gregory Nyss. ora. funebri in pulcheriam writeth thus. The plant (pulcheria) is plucked from us, but transplanted in paradise: she is translated out of one kingdom into an other: She hath put of her purple robe, and put on the clothing of Heaven's kingdom. And all the ancient Fathers assert this Catholic truth, namely S. Austin trac. 128. in joan. S. Cyp. li. de exhort. ad martyrs cap. ultimo.  payment of it is made quickly after the finishing of their work; that is, suddenly after their death, wherewith endeth all meritorious working: but there be two kinds of blessedness the one complete, and full, in order to both body, and soul: the other, which is the principal, and essential blessedness is not perfect, as to the whole man: but in respect of the soul only. Now when the holy scriptures declare, that blessedness, or reward for good works is to be given after the general resurrection they mean only of the consummation thereof, which is full blessedness, named the double stole of felicity in order to both body, and soul: and indeed Christ in the general judgement, as appeareth by the 25. Chapter of S. Matthew, will say after the same manner, to the blessed. Come ye blessed of my Father take the inheritance of the kingdom prepared for you from the foundation of the world: as he will say to the damned depart from me ye cursed into everlasting fire which is prepared for the devil, and his Angels: but Christ by this latter saying meaneth, that after sentence of universal judgement is pronounced the damned whose souls were punished afore shall suffer everlasting torments of fire in order both to the body, and soul for the consummating of their misery; wherefore by the other saying addressed to the blessed is meant, that in the general resurrection, those, whose souls likewise must be allowed to have essential blessedness afore, shall receive full blessedness: that is, shall be invested with a double stole of glory whereof one regardeth the body, and the other the soul. Of this consummate, and perfect felicity speaketh S. Mat. cap. 20. and the Apostle 2. ad Tit. 4. whereby the hire, or reward there mentioned is signified full blessedness given to all the good labourers together, when the evening was come, that is to say, to all the Saints at the day of the general resurrection: for though all of them were approved by the testimony of faith, and translated into the kingdom of Heaven, as to their souls; nevertheless as the same Apostle teacheth Heb. 11. they received not the promise; God providing, that they without us shall not be consummate that is 
(e) S. Aug. ser. 4. de festo Innocent. nameth the full reward of the blessed, which imports the glorification of soul, and body, the felicity of the general resurrection. And Epis. 66. he calleth it the whole man's complete immortality, and Epis. 99 he expounds the sacred Text Heb 11. of consummate blessedness, and the particles, When evening was come Mat. 20. of the general judgement.  shall not have the enjoyment of full, and perfect felicity till the general resurrection: and indeed S. Paul doth not say, that they should not be crowned without us; but that they should not be consummate without us, that is, should not receive the whole promised reward consisting in the blessedness of the soul, together with the glory of the body, which is S. Chris. observation expressed in his 28. hom. upon the Epistle to the Hebrews: and no man can say that there the Apostle meaneth by promise, blessedness, as to the soul only, without having him contradict himself; for he says in the same Chapter that David, Samuel, and the other Prophets had obtained promises, or promised blessedness without us, which is meant of the souls blessedness obtained at Christ's Ascension into Heaven: and truly seeing, that a pure soul removed out of the body is capable of beatifical vision, as the reward of its merits, in reason it is fitting, that it should be beatified before the resurrection of the body: whereof Christ is our example, whose soul was blessed before his resurrection: and it matters not that S. john saith Apoc. 6. that he saw the souls of martyrs under the Altar: for by the word Altar he cannot mean an 
* Lutherus in gen. ex Staphilo 2. p. de tripartita eius Theologia, Et Cal. li. 3. Insti. cap. 25. docent sanctos homines tantum esse in Atrio paradisi, ibique exspectare diem universalis iudicij  outward Court, or porch of Heaven, where some sectaries will needs have all the Saints to abide without knowing god unto blessedness till the general resurrection: because the Apostle saith immediately after in the same Chapter, that white stoles were given to every one, which signifies the clear vision of God. Besides in the following Chapter he expressly affirmeth, that they were in the presence of the throne of God, and served him day, and night: in consequence of which it is plain, that souls are not banished Heaven, and deprived of the crown of justice, which is the clear sight of God till the day of general resurrection. Wherefore of necessity the Apostle S. john meant by the word Altar so ne secret intellectual room unknown to us (and in the house of God are many lodgings Io. 14.) where those blessed souls offer continually sweet in cense of praises to their Creator: notwithstanding all this, the holy Church had not declared this catholic doctrine, as an express article of faith before the time of Pope Bennet the twelfth, who was the first that defined it: which is no strange thing: for though the present Church lays no claim to new revelations, nevertheless all revealed doctrines were not at once propounded: if the Church had defined the validity of baptism administrated by Heretics before, or in that age S. Cyprian lived, he would never have asserted an opinion contrary there to, as witnesseth S. Aus. who often excuseth him in regard that controversy arose before the definition of a general Council, and the same may be said of sundry other controversies pertaining to faith, or general manners, which the authority of the Church guided by the holy Ghost hath determined according to the occurring exigence thereof in all times respectively: in consequence of the premises such ancient Fathers (if any such were) as denied the enjoyment of the clear sight of God before the general resurrection in any age preceding the definition of the Catholic Church in reference thereunto, are excusable: yet it is certain that even all Fathers generally do declare in their writings the doctrine, which the Church now propoundeth in her definitions in order to the said controversy, as do plainly prove Coxius, Egid., Bellar. etc. and the common unanimous consent of Fathers ought to be preferred before the private opinion of a few only; however truly, no man can say, that even S. Irenaeus, and S. Bernard (which seem to speak darkly, and as it were doubtfully in relation to the said catholic assertion) S. Irenaeus li. 5. adversus haereses cap. 31. S. Bern. ser. 4. de omnibus sanctis, did exclude Saints from the clear sight of God, or did confine them to an outward Court, or porch of Heaven till the general resurrection without having them 
(f) Albeit S. Irenaeus in some part of his writings may seem to exclude from heavenly blessedness good souls till the day of general resurrection: nevertheless. l. 1. con. Haer. cap. 29. & l. 2. cap. 63. and in sundry other places he asserts the enjoyment of beatifical vision in order to just souls cleansed from all uncleanness before the reassumption of their bodies the same teacheth S. Bernard Epis. ad Fratres de Hyber. ser. de obitu Humberti Monachi & Epis. 229. notwithstanding that in some places of his writings he may seem to incline to the contrary opinion. Wherefore Sixtus Senensis l. 6. Biblio. sanct. annota. 348. piously adviseth every man to expound the say of these Fathers in order to the fullness of glory, that blessed souls receive in the general resurrection, when their resumed bodies are glorified.  contradict themselves in other places of their writings, and as to Pope john 22. if it was his private opinion, that the Saints do not see God face to face till the general resurrection: yet he proceeded not to a definition in reference thereto 
* Benedictus 12. in extra. quae incipit benedictus Deus ait joannem 22. morte praeventum nil potuisse definire circa illam difficultatem.  as witnesseth Pope Bennet 12. his successor in the Pope doom, Besides 
* Ocamus 2. par. sui dialogi cap. 8.  Ocham that was a professed enemy of john 22. writeth, that in a consistory of Cardinals this Pope declared, that as to that matter of controversy no definition was past, and that upon notice of any he should be most ready to embrace the sense, and defend the sentence of the Church: which testimony giveth evidence enough to believe, that Pope john never defined the said controversy.  
As the Catholic Church guided by the holy Ghost asserteth the Saints reigning with Christ to have actual enjoyment of blessedness: so likewise declareth them to be our Advocates, mediators, and intercessors in the sight of God. Although the office of advocation, mediation, and intercession 
(g) Although Rom. S. Christ is said to make intercession for us: nevertheless the Church's custom is not to say, Christ pray for us: but Christ have mercy of us. Thereby preferring his divine before his human nature, that is we pray unto him, as God, and not as man, and this Church practice taketh away the occasion of erring with the Arians, which denied the divinity of our Saviour Christ.  is proper to Christ alone, as to the most excellent manner thereof: for as much as he only without the help of man, or of any Angel through the proper merits of his own passion, and death on the crosle paid the full ransom, or price of all sins, whereby he reconciled us to God in respect of which the Apostle calleth him the 
* Est unicus mediator Christus, ratione scilicet ac medio redemptionis, qui proprio sanguine in cruse effuso nos ab inferno, à diabolo, & ira Dei Patris redemit, & eidem nos reconciliauit●●● est aut● 〈◊〉, & solus mediator ratiove, & medio intercessionis & precum.  only mediator between God, and man. 1. Cor. 2. that is the sole singular mediator taken in the singular sense of redemption, after which sort also he is our sole Advocate, and Patron, that by himself alone procured for us mercy in the sight of his divine Father: and truly no Christian asketh, or obtaineth grace in this life or glory in the next, but in virtue of his merits: nevertheless the Apostles, and Saints in Heaven, and the faithful on earth, that deal with God by intercession, and mediate with Christ by prayer also unto procuring for us salvation, lay claim rightly to the office of an Advocate, and mediator taken in a more large sense according to the common usage of speech, and the scriptures evidence as much, which attribute the name of mediator to Moses, jeremy, the Apostles, and others, as clearly proveth S. Cytill. l. 12. Thom. cap. 10. also they give the name of Saviour, and redeemer to mere creatures. jud. 3.92. 
(h) S. Bernard ser. that gins Signum magnum apparuit. Teacheth, that there is need of a mediator to the mediator Christ neither is there any better, or more profitable, than the Virgin Mary, The obedient Virgin Mary (saith he) is made the advocate of the inobedient Virgin Eve; wherefore the holy Church calleth the Virgin Mary our Advocate: besides S. Greg. Nazian. ora. ad Grego. Nysse asserts, that Martyrs are mediators between us, and God, and so teacheth also. S. chrysostom in psal. 50. and S. Hierom Epis. ad Vigilant. cap. 3. if the Apostles, saith this great Doctor of the Church, and Martyrs invested with their bodies did pray for others when they ought to have been solicitous for themselves, they pray rather for us now being delivered from their bodies after their victories, crowns, and triumphs. Again S. Austin Epis. ad Paulinum calleth Bishops the people's Advocates in as much, as they give them their benediction.  Esdras. 9.27 Act. 7.35. Wherefore Christ is our Advocate after a far nobler manner, than the Saints are. Christ maketh intercession for us, in as much, as he representeth to his divine Father his own merits in our favour. The Saints in as much, as they offer for us their prayers through the merits of Christ. Christ exhibiteth for us what is his own: Saints offer for us what is Christ's: and therefore are but inferior, and secundary intercessors which never ask, or obtain any grace for us but through Christ our lord, which is the close of all Church prayers addressed to the blessed Saints: in consequence of which the greatness of Christ's glory suffereth nothing of prejudice, but rather is illustrated thereby, since through the immensity of his merits he did not procure only, that his own prayers should be graciously heard, and accepted in the sight of his divine Father, but likewise the prayers of every one offered in his name aright, in regard whereof the Apostles, Martyrs, and other Saints, that reign in Heaven (having here on earth 
* S. Cypria. magnus charorū numerus nos in coelo exspectant .... de sua salute securi, pro nostra soliciti.  espoused the general interests of their neighbours, and after the imitation of Christ their head promote by intercession the spiritual advantages of all, notwithstanding, that their own concernments, might have exacted of them their whole employment in the behalf of themselves, being not then certain of heavenly blessedness) doubtless whereas now they enjoy a full assurance of the crowns of justice, which their victories have merited, their desires to advance the spiritual interests of their friends on earth abound more, and their charity soliciteth more for our admittance into Heaven to be partakers of their inheritance in the light of glory Coloss. 1. 
* Tom. 1. Conciliorum Epis. 1. S. Clemens in initio.  S. Clement in his Epistle to S. james (called the brother of our lord,) averreth, that S. Peter encouraging him to accept after his death the government of the Church, promised, that after his departure he would not cease to make intercession for him, and his flock, thereby to ease him of his pastoral charge. Likewise 
* Ser. 3. in anniversario die assumptionis.  S. Leo the great, that succeeded in the Church-goverment ascribeth the good administration thereof to the prayers of S. Peter, to whom Christ said before his passion: and thou being converted, confirm thy brethren, and after his resurrection, feed my sheep, my lambs. And indeed S. Peter himself saith in the first Chap. of his second Epistle, that he would endeavour after his decease, that the Christians of those days might have frequent remembrance of the things, which he had taught them, whereby it is evident enough, that the Saints departed, have 
* S. Grego l. 4. dial. ca 33. quid est quod ibi nesciunt, ubi scientem omnia sciunt. Loquitur de sanctis in caelo Deum clarè intuentibus.  understanding, and memory: and in earnest otherwise the comparison Christ made Math. 22. to wit, the Saints are, as the angels in Heaven, had been very impertinent: for 
* Euseb. l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide, qui fuit unus ex militibus qui ducebant illam ad locum supplicij  the heavenly Angels 
(i) It appears evidently by Christ's own words Luc. 15. how carefully heavenly Angels endeavour to bring mortals unto eternal blessedness: being they rejoice in the repentance of a sinner. Wherefore Orig. hom. 1. in Ezech. prayeth his Angel to receive him converted from his former error.  rejoice at the conversion of a sinner Luc. 15. Besides according to the common usage of the primative Church one believing christian bargained with an other, that he, who went first to Heaven should pray for him, that abided on earth. Let us (saith S. Cyprian Epis. 57) pray mutually, one for an other, and whether of us two shall through the divine mercy be first called for, let his love continue, and his prayers not cease for his brethren, and sisters in the world. In like manner S. Hierome spoke to Heliodorus Epis. 1. cap. 2. saying, that when he is once in Heaven he will pray for him, that exhorted and encouraged him to embrace a monastical state of life. Moreover in the law of nature Abraham made intercession to an Angel for his sons, joseph, Ephraim, and Manasse, Gen. 48. the Angel, which hath delivered me from all evil bless these children. And albeit it cannot be proved, that in any time during the old Testament the people of God prayed directly to the holy Patriarches, and Prophets after their decease, in regard then the Saints departed were not translated into Heaven, and invested with whi●e  of glory, their habitation being under the earth, as in a prison. 1. Petri 2. nevertheless they made intercession to God, humbly ask of him mercy and grace through the merits of the said patriarchs and Prophets. 
* Psal. 131. memento Domini David, & omnis mansuetudinis eius: propter Dauid seruum tuum non avertas faciem Christi tui.  Solomon asked of God meet help in regard of his Father David's great merits 
* Exod. recordare Domine Abraham, Isaac, & Jacob scruorun tuum.  and Moses in respect of the good works of Abraham, Isaac, and Israel the faithful servants of God. Likewise the ancient jews made intercession to God through the prayers of their progenitors departed; And the holy Prophet jeremy 
(k) Baruch cap. 3. prayeth thus. O lord omnipotent God of Jsra. Hear the prayer of the dead of Israel: and though some sectaries count Baruch, as apocryphal: nevertheless the ancient Fathers, and Councils have ranked that book with divine scripture both under the name of jeremy Baruchs uncle, and under the inscription of Baruch, which is more proper. Again the Council of Laodicea in the last canon mentioneth Baruches lamentations, and jeremyes Epistles. Moreover the Councils of Florence, and Trent have defined this catholic truth.  after his death prayed much for the people of Israel. 2. Mach. 75. Neither doth the Prophet Isaias prejudice this catholic truth, saying cap. 63. Abraham knew us not, and Israel was ignorant of us: for he meant only, that Abraham, and jacob did not acknowledge the jews of those days for their children, because of their grievous sins, and iniquities, as the ancient Fathers interpret that scripture. Nor Ecclesiastes, when he saith, the dead know no more, and have reward no more. For his meaning is not to take all understanding, and knowledge from souls removed out of their bodies: but to inculcate unto us, that it is impossible after our departure out of this world to merit a reward, the time of this life being a necessary requisite there to, according to Christ's own testimony Io. 9 the night cometh when no man can work.  
But now the engagement mentioned in the character of Purgatory calleth for an answer unto the Digbean White; that hath studied divinity 40. years; who as to the contents of this character mainly resisteth the constant 
(l) Mr. White in the third account of the middle state of souls boldly asserts, that though to pray for the blessed be against the common practice of the Church: nevertheless he is not of so weak a stomach, as not to digest that morsel; so that he makes not only the Church liable to error, as to manners and doctrines universally received, approved, and practised, which is a manifest heresy; but himself the Church's Reformer.  and universal practice of the Catholic Church agreeing with so large, and evident testimony of scriptures, Councils, and Fathers, as are set down; for example in the third account of his middle state of souls, to prove, that the ancient practice of the Church was to pray for the dead even after their souls were beatified. He alleged the 2. Epis. and 1. cap. to Timothy, where the Apostle thus prays for Onesiphorus: Our lord grant him (Onesiphorus) to find mercy from our lord in that day: by which words this knowing Master, that hath studied 40. years to build a Theology on Digbean peripatetics, will of necessity prove, that S. Paul prayed, that Onefiphorus might find mercy after he was beatified. Shall I deny (saith he) the Apostle prayed, that Onesiphorus might find mercy even after his soul was beatified? the Text on all sides confessed for bids me: what then? will our adversaries say this was not to pray for the blessed? common sense permit's them not. S. Paul did it. But doubtless not knowing man in Theology, or ecclesiastical history (that is, unpartial) dare say for his credit's sake, that Mr. White doth clearly prove against the whole practice of the Church, that the faithful on earth must pray for the blessed, because the Apostle prayed for Onesiphorus saying Our lord grant unto him, that he may find mercy of our lord in illo die in that day: for Onesiphorus was not dead when S. Paul prayed, that he might find mercy of our lord in illo die. In consequence of which Mr. Whites inference from the words alleged carries no weight with it at all, being grounded upon a very false supposal: However the good prayer of the Apostle was not in vain for according to the martyrologes both Latin, and Greek Onesiphorus was honoured afterward with a crown of martyrdom in Hellespont; in consequence whereof doubtless he found mercy of our lord in that day, that is, in the day of particular judgement after his death, for it is the constant Tenet of the Catholic Church 
* Apoc. 14. Beati mortui qui in Domino moriuntur à modo iam dicit spiritus ut requiescant à laboribus suis. Hic sacer textus ostendit beatos morientes, id est, martyrs, aliosque fideles decedentes perfectè iustos sine omni macula & reatu poenae, id est obligatione ad poenam non expectaturos universale iudicium, ut accipiant beatitudinem, ita explicat S. Aug. l. 20. de civet. cap. 9  that martyrs by their death suffered for the confessing of Christ's faith be perfectly purged of sin both in order to the guilt and pains thereof, and immediately possess their glorious crowns which is the beatifical vision, as S. Austin lib. de peccatorum meritis. expressly teacheth, saying, he that prayeth for a martyr doth an injury to a martyr. The same doctrine the Council of Trent ses. 5. asserteth touching children, that die immediately after baptism; notwithstanding they will receive advantages in order to their bodies in the day of general resurrection. But as to Onesiphorus Mr. White perhaps will answer that the Apostle supposeth him dead, because in the same Chapter 'tis said Our lord give mercy to the house of Onesiphorus. Yet that form of speech doth not make him dead: for the Apostle sayeth Rom. 10. salute them, which are of Aristobulus his house: and Mr. White cannot make it appear by any orthodox writer, that then Aristobulus was dead; again the same Apostle 1. Cor. 10. writeth thus, now brethren I beseech you, ye know the house of Stephanus, and Fortunatus: be you obedient unto such, and yet it is certain, that Stephanus, and Fortunatus were living at that time: for the Apostle saith in the same Chapter. I am glad of the coming, or presence of Stephanus and Fortunatus. However the Latin, and Greek Martyrologes ought to carry more weight with wise, and judicious men than Mr. Whites mere asserting the contrary. But let his supposal be admitted gratis: what doth he infer thence. Marry that the soul of Onesiphorus bath not already found, that mercy the Aponstle prayed our lord might grant unto him, because the Apostle prayed that Onesiphorus might find it, in illo die: in that day. In earnest a manifest weak inference, in regard it relies on a false supposal, as the former did, viz. that of necessity by illo die: they day, is meant the day of general judgement: neither doth Mr. White produce any proof besides his own bare assertion to show, that to be the Apostles meaning; nor indeed can he produce any; for both the words, that day, as likewise even the words the day of our lord do commonly signify in scripture, and namely 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes. 2. as do 
* Doctores Rhemenses in Annot a. super cap. 3. Epis. 1. ad Cor.  observe Catholic writers either the particular, or general judgement. And doubtless the mentioned Text of the Apostle is truly very fied in respect of particular judgement, where unto every man is liable immediately after his death: because every one shall be judged in the general judgement, according to the account he gives after his death at the particular tribunal of divine justice: and not only the favour, that a soul findeth in the general judgement, but also the favour, that it finds at the particular judgement is called in the scripture mercy; both the one and the other being shown upon the score of good works, which proceed from the merciful grace of God through the merits of our lord jesus-christ. Hereby plainly appeareth the unquietness of Mr. Whits haughty spirit for as much, as through a sacrilegious ambition he endeavours to wrest the Apostles words to overthrew the common practice of the whole Church of God. Moreover in persuance of his unquiet ambition he passeth from this scripture-text unto Church Liturgies bearing himself confident to evidence thereby, that the unanimous consent of antiquity witness plainly on his side.  
Let S. james be our first witness (saith he) in his lyturgy of the Hierosolymitan Church; be mindful lord God of the spirits and their bodies whom we have commemorated, or not commemorated, who were orthodox from the just Abel to this present day. Thou grant them there to rest in the region of the living in thy kingdom, in the delights of paradise. And to assure the reader that the Hierosolymitan Church (which by origine is the Chief) in as much as she begun from the just Abel, could not exclude any, he produceth S. Cyrills' testimony (for which he citeth his first catechesis) next, faith S. Cyril; for the holy Fathers, and Bishops departed, and of all universally, who are dead from amongst us.  
The second witness S. Basils' Mass, or lyturgy, Be mindful also of all who have slept in hope of resurrection unto life everlasting.  
The third witness S. Chrys. Mass, or lyturgy. For the memory, and remission of their sins, who were the founders of this habitation worthy of eternal memory, and all who have slept in thy communion in the hope of resurrection, and life eternal, our orthodox Fathers, and brethren.  
The fourth witness. S. Marks Mass, or lyturgy. Give rest our lord, our God to the souls of our Fathers, and brethren who have slept in the faith of Christ, mindful of our Ancestors from the beginning of the world, Fathers, Patriarches, Prophets, Apostles Martyrs Confessors, Bishops, Saints, and just men, all the souls of Those who departed in the faith of Christ, and moreover of those whose memory this day we celebrate, and our holy Father Mark the Evangelist: to the souls of all these give rest our supreme lord and God in thy holy Tabernacle etc. and he concludes (saith Mr. White) to their souls grant rest, and admit them to the kingdom of Heaven.  
The fift witness S. Greg. the great his lyturgy. Remember also o lord thy servants, who have gone before us with the sign of faith, and now rest in the sleep of peace. To them our lord, and all that rest in Christ we beseech the grant a place of ease, and light, and peace.  
From the witnesses set down Mr. White argueth thus. So many patriarchal Churches continually in their public lyturgyes beseech God in general terms to give salvation to all the faithful departed assigning them a place of ease, light, and peace: and where none is excepted all are included: and in our case eminent Saints particularly named: we cannot therefore doubt, but that prayer was anciently offered for the blessed; that is to say, we cannot doubt, but that the ancient Churches offered prayers for such as departed in the faith of Christ, that they might find mercy, salvation, place of ease, light, and peace even after their souls were beatified; these advantages according to Mr. White being the motives on which ancient Churches grounded their prayers, suffrages, and sacrifices, which they offered for such, as were already blessed, that they might find mercy, place of ease, light, and peace, which implies manifest weakness: for he contradicts himself, since blessedness is a clear sight of God importing of necessity salvation mercy, place of ease, light, and peace. Wherefore it seems a strange thing, that upon such premises he should conclude with so much confidence, as if the point were evidently clear, that the ancient lyturgyes acknowleged prayers for the blessed, as to procuring them mercy, salvation, place of ease, light, and peace: besides it's not as to reason consonant, that the said lyturgyes should require the prayers, and sacrifices of the faithful on earth for the advantages of the blessed in Heaven, since these, 
(m) As to the Church's lyturgyes it is observable 1. That in Saint james lyturgy these words are set down. Let us celebrate the memory of the most holy immaculate, most glorious Mother of God and ever Virgin Mary, and of all the Saints that through their prayers we may obtain mercy. Whereby it is evident that the Apostle did not conceive that our prayers might benefit the Saints unto the obtaining of mercy, or an increase of glory, but that we might be saved, and glorified through their prayers. 2. S. Basil in his lyturgy prayeth thus. O lord let none of us receive the holy body, and blood of thy Christ unto judgement, or condemnation but unto finding of mercy, and grace in the society of all the Saints, which have been pleasing in thy sight, Patriarcks, Prophets, Apostles, Evangelists, Martyrs, Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God, through whose intercession visit us, o God. After the same manner S. Chrys. prayeth in his lyturgy: but Mr. White conceals these parts of the lyturgyes, as all modern sectaries have done afore, altering the lyturgyes, as he doth, to prove, that souls departed are not translated into Heaven before the general resurrection. Nicolaus Cabasalas a Greek Author, who about 300. years ago set forth an exposition of the Greek lyturgy affirms, cap. 33. that to offer sacrifice for the Saints is to give God thanks for them: For the Saints (saith he) the Church offereth this rational worship, and honour as a thanks giving to God, and especially for the blessed Mother of God, who exceeds all others in sanctity, from whence he infers that a Priest prays not for the Saints, but prayeth them, that he may be assisted by them in his prayers. And cap. 49. saith expressly, that if a Priest should properly pray in the Mass for the Saints it would follow, that he should pray for the blessed Virgin, who is above all intercession, and more holy by many degrees, than the Apostles themselves. Besides in the whole Chapter 49. he impugns those who taught that a Priest prayeth in the Mass for Saints, and shows clearly that the Latin preposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in English for. is not always a token of intercession, but sometimes of thanksgiving, which he proves evidently enough from the words of the lyturgy. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other, so that to offer sacrifice for the Saints, may signify to give thanks to God in the name, or room of the Saints in order to the many graces, and benefits, which his divine goodness hath conferred upon them. And though this Author was a schismatic: nevertheless he delivered plainly the sense of the Greek Church, and his authority is warrantable being put with the ancient Fathers.  liturgies give clear evidence of prayers, and intercessions made to the blessed Saints for the relief of all the faithful (both living, and dead) that stand charged with any guilt, or defiled with any uncleanness. Again to show the extreme wantonness of Mr. Whites wit in order to singularity; 'tis certain, that down from the first age of the Church to these times he cannot produce one amongst all the ancient, and modern orthodox writers, that interprets the said Masses, or liturgyes in his sense to wit of prayers, and sacrifices offered for the advantage of the blessed, these having no need, in regard they are satiated with the plenty of the house of God, satisfied with the fountain of life, comforted with the son of light, and inebriated with everlasting pleasures Psal. 35. whereby 'tis evidently manifest, that although blessed Saints be commemorated in the lyturgyes of the Church, and the August sacrifice of Christ's precious body, and blood is said to be offered for them. Nevertheless it is never said, or meant, that such commemorations, and offerings were done to benefit them; and indeed to offer the Church's sacrifices for the ancient Father's Patriarcks, Prophets. Apostles, Evangelists, Martyrs according to the approved interpretation of all orthodox writers, is thereby to celebrate their memory unto honouring, and reverencing them, and to beseech God, that through their prayers, and intercessions he will hear our prayers, and supplications. We all, saith S. Cyrill Hierosoll. (catechesi 5. mystigogica, where he explains the words of the Greek lyturgy) beseech thee and offer unto thee this sacrifice in commemoration, even of those who are dead from amongst us. First of the Patriarcks, Apostles Martyrs, that God, through their intercessions, may receive our prayers. After the same manner speaks S. Austin in his 17. Sermon upon the words of the Apostle. 'Tis saith he, the practice, and custom of the Church, which the faithful know, that when martyrs are commemorated at the Altar of God, we pray not for them, but for the rest commemorated, which are dead from amongst us, we do pray: because it is an injury to pray for a Martyr, to whose prayers we ought to be recommended. Hereby is further evidenced, that albeit the lyturgyes especially some of those, which Mr. White alleges on his side seem to direct the suffrages of the Church (whereof the sacrifice of the Altar is Chief) even to the helping of such, as be departed in the faith of Christ, rest in peace, and are counted for eminent Saints already: However that seeming appearance ought to be ascribed to the intricacy of the lyturgyes (wherein words, and sentences are obscurly set down) and the meaning of the Church thereby is to be understood in order only to such faithful departed, as have need of help. Wherefore S. Tho. sup. q. 71. art. 8. teacheth, that the blessed Saints in regard they have full enjoyment of all things in as much, as they are satisfied with the fatness of the house of God, have no need of the Church's suffrages: and S. Cyrill Cateches. afore mentioned, where he explicats the words of the Greek lyturgy, writeth thus: We pray to God for the common peace of the Church, for the tranquillity of the whole world, for kings, for soldiers for the sick, for the afflicted: in sum for all, which have need of help. Which shows evidently enough that the ancient Churches never offered their suffrages for the helping of the blessed Saints, that suffer nothing of want.  
But lord God what crafty deal Mr. White useth to bring the stream of Church lyturgyes to run on his side, some words he cuts of, others citys amiss, and especially omits what concerns the B. Mother of God; as likewise the ad dresses the Church makes to the Saints of God for help through their supplications, and intercessions: besides to prove more particularly that S. james lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead universally, in as much, as it saith be mindful, lord God, of the spirits, and their bodies, whom we have commemorated, or not commemorated, who were orthodox from the just Abel to this present day. Mr. White addeth these words. But let us consider more particularly (the point of praying for the blessed) the Hierosolymitan Church is by origine the Chief; the beginning from the just Abel, cannot certainly be supposed to exclude any; and S. Cyril. the Heir of S. Iames in his first Catechesis will assure us she did not: adding next (Cyrillus) for the holy Fathers, and Bishops departed, and of all universally which are dead from amongst us. Where is observable Mr. Whites crafty dealing, for in the fift catechesis of S. Cyril. the words set down by him appear not, that catechesis containing only an explication of faith in order to its definition, which is substance of things hoped for, and a conviction of things unseen: However the said words cited by him are extant in the first mystigogicall catechesis of S. Cyril. who before he comes at those words set down by Mr. White to prove, that the Hierosolymitan Church prayed for the blessed writeth thus, when we offer this sacrifice, afterward we make commemoration of those also, who are dead afore; first of the Patriarches Prophets, Apostles, Martyrs, that God by their prayers, and intercessions may receive our prayers. But Mr. White leaveth out these words, which showeth his crafty, and subtle dealing. Again the words of S. Cyril. that 
* Uerba subsequentia hac sunt: maximum est animarum iwamen pro quibus offertur obsecratio sancti illius & tremendi, quod in altari positum est sacrificii, quod exemplo demonstrare volumus; scio enim multos dicere quid iwat animam in peccatis ex hoc mundo decedentem etiamsi in hoc sacrificio mentio fiat illius? Ansi rex aliquis eos à quibus offensus est in exilium pepulerit postea vero illorum propinqui coronam aliquam conficientes pro his, qui in supplicio sunt, exulibus eidem (regi) offerrent, nun condonationem aliquam suppliciorum dederit? ad eumdem medun & nos pro defunctis precationes adhibemus.  follow the words set down by Mr. White do prejudice his doctrine of the middle state of souls; and therefore on purpose he omits those likewise. The same crafty dealing he employs about S. Marks lyturgy, that is of Alexandria for there he omits mentioning the precedent, of which the subsequent words depend, and joins words together, which have nothing of connexion. For example: the words, Of our Fathers and brothers, who have slept in the saith of Christ, down to the words, and moreover of those whose memory this day we celebrate, and our holy Father Mark who taught us the way of salvation, do not contain a prayer for the Saints, because the Evangelist saith expressly grant unto them rest, mindful of the Saints, that is mindful of them; through the intercession of the Saints; but truly the subsequent words to wit, To thesoules of all those give rest have no relation to the precedent commemoration. Neither do the particles of all those give rest comprehend the Saints commemorated afore in regard, that both afore, and after those words is recited the angelical salutation Aue Maria, and after this is expressed in the lyturgy, that the Deacon readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is the holy tables containing a Catalogue of all the faithful departed: afterward (saith the lyturgy) the Priest decently bows his body and prayeth, uttering the words set down, viz, To the souls of all those give rest, our supreme lord, that is, to the souls of all those, which be contained in the said Catalogue, the names whereof the Deacon had read: and whereas S. Mark concludes saying To their souls, I say, grant rest, and admit them to the kingdom of Heaven, that conclusion is only a repetition of the precedent prayer To the souls of all these give rest our supreme lord, and God, and consequently did not relate unto the blessed Saints, that had no need of such a prayer, but to those named in the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that received help. After the like manner Mr. White dealeth in citing the Roman, or S. Gregory the greats lyturgy, which is thus. Remember alsoe, O lord thy servants N.N. that is, such as I name, or intent to pray for, who have gone before us with the sign of faith, and now rest in the sleep of peace. After which words the Priest according to the rubric there set down joins his hands together and prays during a little while for the said. N.N. which he nameth, or intendeth to pray for 
* Innocentius & Alexaner Summi Pontifices item Gabriel & Albertus disertè docent post verba illa dormiunt in somno pacis, debere fieri memoriam specialem (non universalem ut perperam dicit Albius) defunctorum parentum, & corum quibus missam specialster applicare voluerit sacerdos: his potius credendum est, quam Albio.  and afterward only it followeth To them O lord, and all the rest in Christ we beseech thee grant a place of ease, and light, and peace; whereby 'tis manifest that Mr. White weakly, if not craftily goes about to prove from those words, that S. Gregory prayed for all, who were baptised, and departed in the communion of the Church. And indeed so it should follow that he prayed for the most blessed Virgin, that is above intercession, exceeding all the Angels in sanctity. But 'tis great pity, that the extreme wantonness of Mr. Whits wit should so carry him away, and so harden his mouth, and fortify his stomach as to digest a morsel of doctrine, that by his own confession contradicts the general practice of the whole Church. Furthermore to clear more amply all these, and other objections which sectaries commonly draw from uncertainties, and intricacies of Church lyturgyes to prejudice Catholic verities, there is nothing of absurdity, or inconueniency if we answer them, that the holy church represents therein the departure of Saints out of the world, that is the exact time, when their souls were removing out of their bodies: for example in the Mass for the dead, when 'tis celebrated for such as died some hundred years afore, the Church in that prayer of the offertory (Our lord jesus Christ deliver the souls of all the faithful departed from the pains of hell, from the deep lake, from the lion's mouth: let not bell swallow them up) represents those souls unto Christ, as if even then they were departing, and considers them as if even then they were in the agony of death, and thereby no lie is committed: for a Priest celebrating the Mass of the fourth sunday in Advent does truly say without lying (Drop down ye Heavens from above, and let the clouds rain the just. Send down the lamb, the ruler of the earth.) Because the Church thereby only represents the humble supplications of the ancient Patriarches and Prophets for the accelerating of Christ's preordained coming into the world, as if they were present in that moment of time, when those holy Fathers so prayed. And truly that glorious Emperor Charles the first by the advice of his Ghostly Father commanded, that his funeral should be celebrated, and the office, and the Mass likewise of the dead sung for him, as if he had been dead indeed, when he was alive.  
The premises evidence enough the true sense and meaning of the Church's lyturgyes against all heretical interpretations. However an answer shall of Mr. Whits proofs. To wit: nor is it, saith he, infrequent among the pious when they name a Saint, or Martyr to add; whose glory God increase. Hereby Mr. white either means essential, or accidental glory, if he understand an increase of essential glory in order to the intensnes thereof, he teacheth an heresy for the Church of God ascribes such an increase of blessedness 
* Concil. Flor. in d'ye. unionis desinit animas beatorum videre clarè Deum sicut● est sed alian● alia perfectius pro diversitate meritorum. Et definitum est sess. 6. can. 32. iustificatum bonis operibus augmentum gratiae mereri, & ita profit entur veteres Patres. Et ratio distributiva iustitiae exigit, ut 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, reaps alsoe sparingly: and he that soweth liberally shall reap also liberally: and indeed it is the propriety of distributive justice to better the reward in order to such as deserve better: and God compenseth the merits of his faithful according to destributive justice; but if Mr. White understand an increase of accidental glory either in order to special revelations of mysteries whereof the Saints were ignorant afore, or in order to a greater measure of honour, and reverence from the faithful alive, that makes nothing to his purpose, and in that sense may be meant that saying: 
(n) According to the Roman Catholic Church a Priest preparing himself to say Mass prayeth thus: I vill say Muss, and offer in saecrifice the body, and blood of our lord jesus Christ to the praise of God, and the whole triumphant Court. Now if by praying so he prayeth for the blessed, he prayeth for God also, being he promiseth thereby to offer sacrifice to the praise of both: in cosequence of which S. Paul likewise 1. Tim. 1. prayed for God, when he said unto the king of world's, immortal, invisible sole God, be bonour, and glory for ever and ever amen. But were it not an extreme madness to think, that S. Paul by praying so, conceived that he might bring unto God an increase of glory. However Mr. White will needs have the words of the prayers set down in the Roman liturgy after the offertory. Receive what we offer to the honour of thy Saints etc. to prove it lawful to pray for Saints, that thereby they may find mercy, and increase 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 receive great benefit thereby: and even so saith he, when we give praise to God, we, and not God receive benefit thereby: from the premises clearly appears how unadvisedly Mr. White in the 3. account of the middle state of souls allegeth S. Greg. to prove, that the blessed receive increase of glory through the prayers of the faithful living. Sed mira sunt, qua docet. Albius, nova sunt, mira stupemus, nova cavemus. Aug. l. 3. con. julia.  Whose glory God increase: and after that sense Christians pray. Glory be to the Father to the son and to the holy Ghost. Amen.   

CHAR. XXIJ OF FOUNDAMENTALL, AND NOT foundamentall Articles of faith.  
'tIs a modern distinction, that was ingeniously contrived by 
(a) Mark Anthony de Dominis Archbishop of Spalatto became an Apostate, fled out of Italy into England in the Reign of king james of happy memory and taught that a Christian might be saved in any sect professing the foundamentall Articles of Christian faith: as for example (said he) every one may attain unto salvation either by adhering to S. Thomas doctrine, or the doctrine of Scotus.  Mark Anthony de Dominis Arshbishop of Spalatto, and brought into the Protestant Church in order to the said Churches claim unto, as to foundamentall, and disclaim from the Roman Church, as to not foundamentall Articles of faith, that is, as to errors in order to such Articles of faith, as may be denied without hurt of faith, and loss of salvation, though sufficiently propounded, in regard whereof they bear the name of not foundamentall, 
* Protestants communiter constituunt hocdiscrimen inter fundamentales, & non fundamentales, (quod scilicet damnabile sit ab illis dissentire, cum sufficienter proponuntur, non item dissentire à non fundamentalibus, dum sufficienter proponuntur) ut universalitatem, & amplitudinem suae Ecclesiae estendant.  as disinct from foundamentals, which can not be rejected without incurring both loss of faith, and salvation: in consequence whereof Protestans of theses days commonly represent the Roman Church, as a natural body, that is partly sound, and partly unsound, infected with sundry sores and ulcers which is to say, that although the Roman Church hath continued always sound at heart having never deviated from the true doctrine of Christ, as to foundamentall requisits unto salvation: nevertheless she still retains sundry errors in order to not foundamentall requisits, which they pretend to have purged away, and thereby make their Church to be the same with the Roman Church, as to the sound part thereof.  
Mark Antony de Dominis saw a necessity of investing the Protestant Church with visible existence, lest it might appear to have perished afore, and with perpetual succession of Pastors, and Teachers, these being of necessary use in the government thereof, for as much as they be essentially required to the professing of faith, preaching the divine word, instructing the illiterate, and administering the Sacraments, which functions could never have been performed, if the Church of God, (whereof these be necessary marks) had been invisible, and thereby destitute of Pastors for the work of the ministry: wherefore to fit unto the Protestant Church visible existence, and a series of Pastors, and Teachers, in a continual line of succession down from the Apostls, he adviced such as carried on the Protestant Reformation not to quit all claim to the Roman Church, without which, visible existence, and perpetual succession of their Church had been impossible, since no one society of Christian believers appeared upon earth (when the Protestant Reformation begun) that was separated from the Church of Rome. Again he saw, that by asserting the Roman Church to have in all times reserved necessary requisits unto salvation, 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 unity, and communion with a Church, wherein, if they had continued, they might have attained unto salvation; therefore to escape this rock, he adviced again that Protestants should represent the Roman Church, as infected with errors crept into it, in order to not foundamentall Articles of faith and to assert the quitting of these, and not the Roman Church, as to the sound part thereof; in consequence of which Protestants infer the now Roman Catholics who persever in, not themselves that rooted out the errors, that were crept into the Roman Church, to bear the infamous brand of schism; thus the distinction of foundamentall and not foundamentall Articles of faith serves the Protestant Reformation, and might have weight with it, if any example could be produced from any Christian Church preceding the Protestant Reformation, that so distinguished between foundamentall, and not foundamentall Articles of faith, making it damnable to descent from those, and not damnable to descent from these, sufficiently proposed: and indeed the going of the Children of Israel on dry ground thorough the mids of the sea, the raising of Lazarus unto life by Christ, and sundry other Articles of faith, which according to Protestans are not foundamentall, nevertheless cannot be denied without hurt of faith, and loss of salvation. Wherefore the primitive Church taught, that all Articles of faith sufficiently propounded aught of necessity to be believed; for the first Council of Nice condemned several Heretics even for asserting errors, which were not against foundamentall Articles of faith, namely the Quartadecimani for celebrating the solemnity of Easter at an undue time, and Can. 8 made an ordinance forbidding the receiving of certain heretics called Cathari, into communion with the Catholic Church, unless first they promised in writing, that they would embrace, and keep all the doctrines thereof without making any exception, as to foundamentall, and not foundamentall Articles of faith. 
* Aug. l. de haeresibus ubi enumerasset multas haereses, quarum plures non erant contra Articulos fundamentales, in fine tamen, universaliter de omnibus ait, christianus Catholicus ista non debet credere.  Besides not one scripture testimony, or one authority of ancient Father; can be alleged to prove, that divine faith is consistent, with one sole error, that is against any 
* S. Chrysos. in Gal. 1. ad illud & volunt subvertere. Quemadmodum, inquit, in moneta Regia qui parum aliquid amputaverit de impressa imagine totum nunisma reddit adulterinum: ita quisquis sacrae fid ei vel minimā particulam suhuerterit, in totum corrumpisur; idem docet Theodor. l. 4. his. cap. 16. & 5. Prosper Epis. ad Virginem Demetr. alienus, inquit, est à numero fidelium & à sorte sanctorum, qui in aliquo à Catholica veritate dissentit.  one Article thereof. For indeed every error against an Article of faith is an error against faith: in consequence of which one act of heretical infidelity expelleth faith as darkness dissipateth light, and as one sole mortal sin driveth away christian charity: and although natural habits, as they are got leasurly by frequent acts of the same likeness, and so lost at leisure by sundry acts of contrary likeness; nevertheless faith, that is a divine habit supernaturally infused, is wholly lost 
* Io. 2. qui offendit in uno factus est omniumreus, prasertion quoad incturam totius habitus gratiae & charitatis, qui habitus tam facilè uno peccato mortali, quam pluribus deperditur. 1. Cor. 6. & Rom. 6. stipendium peccati mors, ubl dicitur peccati, in numere Tingulaeri.  by any one act of error, that imports a voluntary dissent from any whatsoever Article of faith sufficiently propounded; and the reason hereof is manifest, because whosoever so dissenteth rejecteth divine revelation together with the veracity of God, which is the indivisible object, and consistency of divine faith, and regardeth all the Articles thereof alike: whereby is plainly evident, that 'tis unadvisedly, and in vain conceived that the Roman Church is one individual body, partly sound, and partly exulcerated, or one individual field, that in part is filled with thistles and nettles, and in part purged of all evil herbs by the industry of a careful husband man, seeing that the true Church of God is inconsistent with errors against Articles of faith, as appeareth by the reasons alleged; and indeed the true Church is the spouse of Christ without spot, or wrinkle, and so shall continue to the end of the world under the the infallible conduct of the holy Ghost, who will never suffer the gates of hell to prevail against her: Mat. 18. in consequence of which she shall never lose her spousal innocency, integrity, and fide lity; wherefore if we will aver that the Roman Church was once the true Church of God of necessity she ought to continue so, and if we will confess, that the present Church of Rome contains all foundamentals, that is, all necessary requisits unto salvation, of necessity the opinion of errors crept in, in order to not foundamentall Articles of faith, aught to be laid aside.  
But to whom shall it belong to distinguish the foundamentall Articles from not foundamentall, and mere arbitrary? not to the Pope surely and such Christians as yield obedience to his Holiness because these acknowledge for foundamentall Articles, what the Council of Trent hath defined: nor to the ancient Church, in regard, that from time to time, she hath condemned, and excommunicated those, which dissented from any point of the general faith, or from general Councils: for though the Pelagians, Donatists, and other sectaries confessed the mysteries of the Trinity, and Incarnanation, and other foundamentall Articles of Christian faith: nevertheless they were not tolerated, but anathematised by the ancient Church, and by the Fathers execrated, as Heretics. Yet perhaps it will be answered that the determination belongs to the unanimous accord of all those which in any manner confess, and worship Christ. But if the universal consent of these were required for the making, or appointing foundamentall Articles necessary to the obtaining of salvation, this should be none, viz: The Divinity of the son of God. Because the Arians denied it: nor The Divinity of the holy Ghost. Being the Macedonians denied it, nor The blessed Trinity because the Sabellians denied it. Nor the union between the divine, and human nature in one divine Person, for Nestorius denied that union: whereby evidently appears that 'tis not possible for Protestant's to determinate which Articles of faith be foundamentall, and which be not foundamentall. That is, to set down precisely such Articles of faith as can not be denied without loss of salvation, and such again as to deny, is not damnable. However it is evident enough, that Protestants, (having neither union, as to divine faith, nor communion as to the ministry of Sacraments with the Roman Church) cannot make a good claim to a visible existence, and perpetual succession of Pastors, as derived from her. Again their going out from that Church, which they confess to have been once the true Church of God, and still to retain requisits necessary unto salvation, argueth them guilty of deadly schism, caused by themselves, that departed from, and not by Catholics, that abided in her. In every civil state such as dissobey, not such as obey authority, such as abrogate, not such, as conserve the ancient laws, and ordinances, such as reject, not such as keep the settled customs thereof, bear the infimous brand to all posterity, of being the men, that rent, and divided the common wealth: but Protestants have dissobeyed, not obeyed, abrogated, not preserved: rejected, not observed the authority, laws, and Customs of the Roman Church, having by their own power only, under a specious colour of reformation introduced novel doctrines, laws, and rites, contrary to the usage, and practice thereof: wherefore they of necessity bear the guilt of deadly schism, and not Catholics, that have 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 unto salvation for then was there no Christian Church upon earth. Separated 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 relinqu●●do in quae poterant saluari, irrucrunt in sacrilegium schismatis.  For whosoever goeth out from a Church, wherein he might attain to salvation goes out without cause, and commits sacrilege of damnable schism, as the great Doctor S. Austin teacheth in his third book of baptism against the Donatists. Moreover this asserted truth appears evidently 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 overwhart, and cross. For example Protestants commonly teach that good works proceeding from divine grace can neither justify, nor merit salvation, these being prerogatives of faith only, in regard whereof it bears the name of justifying faith: but all ancient and modern Pastors and Doctors of the Roman Church assert that good works exercised in, and by divine grace do bring unto justification of life, and that they are in order to merit, causes of everlasting salvation, as wicked works in order to demerit, are causes of perpetual damnation: Protestants commonly teach, that the sacrifice of Mass wherein Catholic Priests offer the body, and blood of Christ for the living, and dead; is a blasphemous tale, and a dangerous devise. Protestants commonly teach, that confirmation, Penance, Order, Extream-unction, and Matrimony want requisits necessary to an Evangelicall Sacrament. Protestants commonly teach that the doctrines of Purgatory, Indulgences, religious veneration of holy Reliks' pertaining unto, and invocation 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 Mass, Confirmation, Penance, Order, Extremunction, Matrimony, Purgatory, Indulgences, and Adoration. From the premises is inferred, that the Protestant. Reformation cannot borrow of the Roman Church visible existence together with continual succession of Pastors unto perpetuating that Church in foundamentall Articles of faith unto excusing from schism. However it cannot be denied but that Protestants can show clearly, that the whole body of doctrines foundamentall to Protestanism hath been asserted by sundry learned men, that lived in sundry ages respectively long before their reformation began: namely Simon Magus taught, that faith alone was an expedient, sufficient unto salvation, as witnesseth S. Irenaeus, and rejected good works, as unnecessary thereto, as doth attest Clemens Romanus: Manichaeus despised the Sacrifice of Mass, spoiling Christ's Church of all outward sacrifice, as witnesses S. Austin: Novatus impugned the Sacraments of Confirmation, Eucharist Extremunction, and Matrimony, as S. Cyprian affirmeth: Vigilantius detested the invocation of Saints, and the veneration of their Relics, and likewise single life of Priests, as S. Hierom relateth: julian the Apostate 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 aver. But that which is exacted of the Protestants, is to show from the first age for 1500. years a settled company of Christians, and the place, country, town, or village where they lived, that taught and preached the whole body of their foundamentall doctrines; it is not enough to produce the example of such, as at different times, and in different places agreed with them in two, or three of their Articles, for that is not sufficient unto constituting a society of true believers, because so Turks, and jews might be lifted for Protestants, these agreeing with them, as to sundry Articles, namely they deny the Pope's supremacy, transubstantiation, invocation of Saints, and the sacrifice of the Mass. Again the fore named sectaries themselves were destitute of visible existence and perpetual succession, and consequently could not derive either of both unto the Protestant Church. Besides Simon Magus, Manichaeus, Novatus, Vigilantius etc. bear the infamous brand of being condemned Heretics before the Protestant's reformation begun. However some Protestants there be that endeavour to prove their visible existence in a long line of succession from the Albigenses but unadvisedly, first because this seed of sectaries knows not to derive the Genealogy of their own Religion down from the Apostles, which is the question in debate wherein satisfaction is expected: secondly the Albigenses are condemned Heretics, that taught doctrine impious, and blasphemous, for example, they asserted a good, and an evil God, denied original sin, rejected baptism, and impugned the resurrection of bodies. 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; 'tis like a specious building, that wants a good foundation to support it. And truly it is as impossible an enterprise to prove the visible existence, and perpetual succession of Protestant Pastors, from the Roman Church, as it is for Caluinists to show that the true Church of God laid hid for sundry ages invisible without perishing; which is impossible also: for the marks of a lived Church are professing of faith, preaching of the divine word, instructing of the illiterate, and administering of the Sacraments, which functions can no more be executed in a Church, that is invisible, then in a Church that is perished.    
FINIS.  
Laus Deo, eiusque Matri Sanctissimae & omnibus Sanctis.  
Omnia Sanctae Romanae Ecclesiae subiecta sunt.