A SUM OF CHRISTIAN DOCTRINE: COMPOSED IN LATIN, By the R. Father P. CANISIUS, of the Society of JESUS.  
With an Appendix of the fall of Man & justification, according to the Doctrine of the Council of Trent.  
Newly translated into English.  
To which is adjoined the explication of certain Questions not handled at large in the Book as shall appear in the Table.  2. THESS. 3, 6. We denounce unto you, Brethren, in the name of our Lord jesus Christ, that you withdraw yourselves from every Brother walking inordinately, and not according to the Tradition which they have received of us.  

Against those which are ignorant of things necessary to salvation.  AUG. de great. & Lib. arb. Cap. 3. NO man must run to the darkness of ignorance, that in them he may seek an excuse. For one thing it is not to have known, & another thing to have refused to know. For the will is reprehended in him of whom it is said, he would not understand, that he might do well. Yea that very ignorance which is not of those who will not know, but of those who simply do not know, doth excuse no man so that he shall not burn with the everlasting fire, if therefore he did not believe, because he never heard what he might believe: but perhaps that he may burn more tolerably. For not without cause was it said: power out thy anger upon the nations, which have not known thee. And that which the Apostle saith: When he shall come in flame of fire, to give revenge upon those which know not God. Because thou hast rejected knowledge: I also will reject thee. OSE. 4, 6. They said unto God: Depart from us, we will not have the knowledge of thy ways. JOB. 21, 14. If any man know not, he shall not be known. 1. COR. 14, 38. Be ye not made as the horse and mule, in whom there is no understanding. PSAL. 31, 9 Cease not my son to hear doctrine, neither be thou ignorant of the speeches of knowledge. PRO. 19, 27 We must not think that ignorance will be a sufficient excuse: for there will come a time, when even for our ignorance we shall be punished, when not so much as our ignorance shall obtain pardon. CHRYS. ho. 26. in ep. ad Rom.  

The Preface to the Reader.  
THe glorious Apostle Saint PETER very fitly compareth the word of God, 
2. Pet. 1, 19  and the doctrine of the holy-Ghost, unto a Candle shining in a dark place, until the day dawn, and the day star arise in our hearts. For although Christ our Saviour the true light of the world, hath by his most bitter Passion and precious wounds given light unto our darkness; yea, and of darkness which we were before, made us a shining light: yet so long as we remain in the mist of this mortality, and that it appeareth not what we shall be: we are truly light in comparison of Heretics and Infidels: but in respect of heaven; we are in the night, and continually converse in obscurity and darkness. All honour then and glory be (as it is worthy) yielded unto him, who lest we walking in darkness know not whither to go, hath provided us a Candle of his holy doctrine even in the midst of Egypt, and set it upon a candlestick in the Catholic Church: where those which are out of this house of God living in palpable darkness; the children of this light may safely expect the rising of that star, which never shall set, which is the clear vision of God's everlasting glory. This light although by diverse persons who love darkness better than light, it hath by sundry means been assaulted: yet hath these assaults done nothing e●se, but by increasing the adverse darkness, made the light appear more glorious: and contrary to man's expectation, yet agreeably to God's disposition, not brought water to quench, but fuel to feed so lively flames. Hence may we in all places of our Country to our own great comfort, and Gods singular glory, out of Prisons, out of judgements, out of all manner of public places, out of many private persons and families, behold the beams of this light so vehemently issuing forth; 
Mat. 24, 27.  that coming out of the East (for to use our saviours words) it appeareth even to the West: and it shineth so generally abroad, that it is renowned in the whole world: which seeing the beauty thereof, glorifieth our Father of light which is in heaven.  
Only (my dear Catholic Brother) who being unlearned seekest to tread the steps of thy forefathers, & walking in darkness of this mortal life, procurest to follow those which before thee have carried lights for thy direction: it sometime cometh into my mind to fear, lest either thy torchbearers being taken from thee, or for overlong watching, the oil of the Lamp which they may leave thee (I mean charity and a good conscience 
* 1. Tim. 1, 19  the tinder and fuel of that light of Faith) beginning to fail; the light itself may by little and little be extinguished: and so thou returning to thy former darkness, together with the children of darkness, mayest fall and perish. We are not ignorant of his cogitations, who like a roaring Lion goeth about seeking whom he may devour: and amongst other sleights which he useth, transfiguring himself into an Angel of light, with a counterfeit light of hypocrisy and heresy; seeketh to deprive thee of that which is true and sincere.  
Wherefore I offer unto thee a torch or candle, containing in it, although in a small match, the wh●ll light of Christian Religion, which although it be lighted at the candle of another man: yet thou knowest, that light is never the less because it is received of another: and in this it is more free from all suspicion, whereas it is the same light which lighteneth many other parts of the world. This when thou hast once received, and fully enjoyed, thyself: think that thou hast not performed thy duty, if thou impart it not to thy children. O how they are deceived, & in how great danger of everlasting damnation do they live, who as though they had by carnal generation brought into this world brute beasts, whose only end is to live here, without any end of heavenly bliss: do not seek for their children the means of their salvation, only providing for them earthly riches, not caring for heavenly. Nor considering, that besides the very bond of the law of nature, & of God himself, who hath given most strait charge of good education of children: Christ our Saviour hath consecrated Christian marriages into a sacrament, for this end amongst others; that they may present unto our Saviour sanctified children by baptism first, and afterward by all Christian and Catholic discipline. Marriage was instituted to propagate the people of God, not to build up the confused walls of Babylon. The Turk or jew if he should perceive his child to have been present at Christian Ceremonies, would not stick to imbrue his hands in that which he begot. And yet he which professeth himself a Catholic, by sending his child, or permitting his child to be sent to such things as are indispensably forbidden by God himself: doth unnaturally deprive his innocent son of that which he could not give him. But true it is which our Saviour said: 
Luc 16, 8.  that wiser are the children of this world in their generation, than the children of light. But thou dear Brother, when thou fallest into any such prevarication, think assuredly that thy light is become darkness. And that in darkness thou shalt so long remain, until thou take away the bushel with thou hast set before others eyes: and permit the light to shine to all those of whom thou hast charge.  
But to the intent that thou mayest not only perform this duty, which is necessarily & upon pain of utter darkness required of thee: but also like unto a child of light seek that which is perfect, and according to the nature of light liberally endeavour to communicate unto all men that which thou hast thyself of God received: I have set down in the margin of this book, all those places of holy Fathers and Scriptures which are in the Latin: to the intent that thou either being assaulted by any adversary, or thyself seeking to reschew out of miserable captivity any soul: mayest have authorities to allege for whatsoever thou shalt say. Of the places of scripture for the most part I have quoted the very verse▪ that suddenly thou mayest find that wherein consisteth the force of the proof.  
Finally I have added certain little Kindled sizes, to lighten some secret corners which might otherwise annoy thee. All which God grant that it may to his glory both maintain and increase the light of thy heart, and bring forth in many obscure minds such brightness of true belief, that we all may worthily walk by the same, conforming our lives thereunto. That so being made worthy unto the part of the love of the Saints, 
Col. 1, 13.  in the light; we may by him which hath delivered us from the power of darkness, be translated at the length into the everlasting Kingdom of the son of his love: where we shall not only need neither sun nor moon: but we shall receive that perfect light of the Lamb, by whom only as we have been redeemed, so must we also be glorified.   

The Printer to the Reader.  
WHereas there is promised thee about the latter end of the book a Treatise of service and scripture in the vulgar tongue: know thou that by reason of the continual wars in this Country and the manifold difficulties which all those that live hereabout do feel: I have been constrained to finish this work, without full accomplishment of my promise and purpose. But thou in the mean time enjoy this my present which I make thee: & if I shall perceive that this my labour is grateful unto thee: then shalt thou in the next edition receive a perfect recompense for this my default. I have also set down a Catalogue of the Fathers and Doctors which are in this Book alleged, that thou mayest see how ancient defenders we have of the Catholic truth: which in deed neither could be Catholic if it had not antiquity with it: neither can want antiquity if it be Catholic. So that in my judgement two principal things thou shalt find in this Book, of themselves sufficient to confirm thy own Faith, and to confound the negative Religion of all adversaries. The first is the very naked & sincere truth very plainly & expressly set down. The second is the multitude of witnesses of her sincerity. For the innocency of truth is such, that it presently commendeth itself unto the beholder and discovereth all malicious slanders; which when they grow unto most intolerable impudence, cannot yet abide the force and majesty of so unspotted testimonies, against which there cannot be taken any exception. This whereas I myself have found in the perusing of this work, I could not but impart unto thee my mind and judgement. Farewell.   

A catalogue OF FATHERS AND COVNcelles, which are cited in this Book according to the diverse ages in which they lived.  

THE Holy BIBLE.   

* The first age beginning from the Birth of CHRIST.  
The APOSTLES and their Canons.  
Philo judaeus.  
S. Martialis.  
S. Dionysius Areopagit. Episc. & Mart.  
S. Clemens. Pont. & Mart.  
S. Ignatius Episc. & Mart.  
S. Anacletus Pont. & Mar.  
josephus judaeus.   

* The Second Age Anno. Dom. 100  
S. Evaristus Pont. & Mart.  
S. Alexand. Pont. & Mart.  
S. Sixtus 1. Pont. & Mart.  
S. Telesph. Pont. & Mart.  
S. Higinus Pont. & Mart.  
S. justinus Philosophus & Mart.  
S. Soter Pont. & Mart.  
S. Irenaeus Episc. & Mart.  
Clemens Alexandrinus.   

* The third Age Anno. Dom. 200.  
Tertullianus.  
S. Calixtus Pont. & Mart.  
Origenes.  
S. Vrbanus. Pont. & Mart.  
S. Hippolit. Episc. & Mart.  
S. Fabianus Pont. & Mart.  
S Cornel Pont. & Mart.  
S. Cyprian. Episc. & Mart.  
S. Foelix 1. Pont. & Mart.  
S. Caius Pont. & Mart.   

* The Fourth Age Anno. Dom. 300.  
S. Marcell. Pont. & Mart.  
S. Euseb. Pont. & Mart.  
Concilium Ancyranum.  
S. Melchia. Pont. & Mart.  
Concilium Neocaesatiense.  
Reticius Augustodunensis.  
Lactantius Firmianus.  
S. Silvester Pontifex.   

The I. general Council of Nice.  
Eusebius Caesatiensis.  
Conc. Romanun sub silvest  
Concilium Elibertinum.  
Concilium Arelatense. 1. & 2  
Concilium Gangrense.  
Concilium Carthaginense  
S. Marcus Pontifex  
S. Athanasius Episc.  
S. julius 1. Pontifex.  
Eusebius Emisenus Episc.  
S. Hilarius. Episc.  
Concilium Antiochenum.  
S. Liberius Pont.  
S. Felix 2. Mart.  
joannes Climachus.  
Concilium Laodicenum.  
iovinianus Imperator.  
S. Damasus Pont.   

The II. general Council of Constantinople.  
Concilium Valentinum.  
Opta●us Milevitanus.  
S. Pacianus Episc.  
S. Cyrillus Hierosol. Episc.  
S. Ambrose Episc  
Prudentius.  
S. Didymus Alexandrinus.  
S. Basilius Magnus. Episc.  
S Gregor. Nazian. Episc.  
S Epiphanius. Episc.  
S. Siricius. Pont.  
S. Essraem.  
S Amphilochius. Episc.  
S. Gregor. Nyssenus. Episc.  
S. Io. Chrysostomus. Episc.  
Ruffinus.  
S. Hieronymus.  
Theoph. Alexandrin. Episc.  
Chromat. Aquiliens. Episc.  
Concilium Carthag. 2. 3. 4. & 5.  
Concilium Toletanum. 1.  
Isychius.   

* The fifth Age Anno. Dom. 400.  
S. Augustinus Episc.  
S. Innocentius. Pont.  
Concilum Milevitanum.  
S. Paulinus. Episc.  
Severus Sulpitius.  
Honorius & Theodosius Imperatores.  
S. Sozimus. Pont.  
Postidonius. Episc.  
Concilium Telense.  
Maximus. Episc.  
joannes Cassianus.  
Socrates & Sozomenus.  
Cyrillus Alexander. Episc.  
Theodoretus. Episc.   

The III. general Council of Ephesus.  
Vincentius Lirinensis.  
Concilium Agathense.  
S. Leo Magnus. Pont.  
Victor Africanus. Episc.  
Conc. Ara ca num. 1. & 2.  
Concilium Vasense. 1. &. 2  
Valentinianus & Martianus Imperatores.   

The FOUR general Council of Chalcedon.  
S. Prosper. Episc.  
Concilium Turonense. 1.  
S. Hilarius. Pont.  
S. Petrus Chrysol. Episc.  
S. Gelasius. 1. Pont.  
S. Fulgentius. Episc.  
Concilium Epaunense.   

* The sixth Age Anno. Dom. 500  
Concilium Aurelianense. 1  
justinianus Imperator.  
Cassiodorus.   

The V general Council of Constantinople.  
Concilium Aurelianense. 3  
Concilium Turonense. 2.  
Andrea's Hierosol. Episc.  
Cretensis.  
Euagrius Epiphanensis.  
S. Greg. magnus. Pont.  
S. Greg. Turonensis. Episc.   

* The seventh Age Anno. Dom. 600.  
Leontius. Episc.  
Sophronius. Episc.  
S. Isidorus Hispalen. Episc.  
Concilium Hispalense. 2.  
Concilium Toletanum. 4.  
Georgius Alexandrinus Episc. hic sort.  
Concilium Braccarense. 2.  
Concilium Toletanum. 8.  
Concilium Braccarense. 3.  
The sixth general Council of Constantinople.  
Synodus Trullana Constantinopolitana.   

* The eight Age Anno Dom. 700.  
Venerabilis Beda.  
S. joannes Damascenus.  
The seventh general Council of nice. 2.   

* The ninth Age Anno. Dom. 800.  
Alcuinus.  
Paulus Diaconus.  
Concilium Moguntinum.  
jonas Aurelianens. Episc.  
Concilium Aquisgranense. 1. & 2.  
Haymo. Episc.  
Rabanus. Episc.  
Concilium Wormatiense.  
Phocius. Episc.  
The eight general Council of Constantinople.  
joannes Diaconus Rom.  
Remigius Antisiod. Episc.  
Theophilactus. Episc.  
Concilium Triburiense.  
Concilium Nannetens. hic force.   

* The eleventh Age Anno Dom. 1000  
Burchardus Wormatiensis. Episc.  
Concilium Salegunstadiens.  
S. Petrus Damianus. Episc.  
S. Lansiancus. Episc.  
Concilium Rom. sub Leone. 9 cont. Petergar  
Concilium Vercellense sub eodem.  
Concilium Turonense sub Victore. 2.  
Concilium Rom. sub Nicolao. 2.  
Guitmundus. Episc.  
Algerus.  
Concilium Rom. sub Gregor. 7. contr. eundem Berengarium.  
S. Anselmus. Episc.  
Oecumenius.  
S. Ivo Carnotensis. Episc.   

* The twelfth Age Anno. Dom. 1100.  
Zonaras.  
Rupertus Tuitiensis.  
Gulielmus Abbas.  
S. Bernardus.  
Hugo Victorinus.  
Gratianus.  
Euthymius.  
Concilium Lateran. sub Alexandro. 3.  
Lucius. 3. Pont.  
Nicetas.  
Innocentius. 3. Pont.   

* The thirteenth Age Anno 1200.  
Concilium Lateran. magnum sub Innocent. 3  
S. Thom Aquinas.  
Concilium Lugdunen. sub Gregor 10.  
Gulielmus Durand. Episc.   

* The fourteenth age Anno. Dom. 1300.  
Nicephorus Calixtus.  
Concilium Viennense sub Clemenet. 5.   

* The fifteenth Age Anno Dom. 1400.  
Concilium Constantiense.  
Concilium Basilcense.  
Concilium Florentinum.  
Bessarion. Episc.  
Sixtus. 4. Pont.   

* The sixteenth Age Anno. Dom. 1500.  
Concilium Tridentinum.    

A TABLE CONTAINING the order and Sum of the whole Catechism.  
CHRISTIAN Doctrine consisteth in Wisdom & justice. To Wisdom, may be referred these Chapters that follow in order.  

CHAP. I. OF FAITH and the CREED, where amongst other things are handled these that follow. 

Of the author of the Apostles Creed, q. 5.  
Of the descending of Christ into Hell, q. 13.  
Of the Marks of the Church, that it is 

Visible. q. 18.  
One. q. 18.  
Holy. q. 18.  
Catholic. q. 18.      
CHAP. II. OF HOPE, and our Lord's Prayer, with the ANGELICAL Salutation, as also, 

Of Hope to be joined with Fear, q. 2.  
Of the Praise of our Blessed LADY. q. 15. 16. 17 18 19  
Of the Veneration of our Blessed LADY. q. 15. 16. 17 18 19  
Of the Invocation of our Blessed LADY. q. 15. 16. 17 18 19    
CHAP. III. OF CHARITY and the Ten Commandments. Also 

Whether the Ten Commandments do belong unto Christians, q 6.  
Whether they may be kept. q. 6.  
Of the Invocation of saints. q. 8.  
Of the Worship of saints. q. 8.  
Of the Relics of saints. q. 8.  
Of the Holidays of saints. q. 8.  
Of the Images of Christ and the Saints. q. 9  
Of the Precepts of the Church, & namely 

Of Traditions Apostolical & Ecclesiastical. q. 1. & as followeth.  
Of the Church and her autorty. q. 9 10. 16.  
Of the Bishop of ROME, and the Church of ROME q. 9  
Of Councils q 11.  
Of the authority of holy Fathers. Ibidem.  
Of the five precepts of the Church. q. 14.  
Of the holy Scripture and the interpretation thereof. q. 16.      
CHAP. FOUR OF the SACRAMENTS in general. 

Of Ceremonies. q. 8.  
Of the Sacrament of Baptism. 

Of Concupiscence in the Regenerate. q. 3.    
Of the Sacrament of Confirmation. 

Of Chrism. q. 4.    
Of the Blessed Sacrament. 

Of the Real Presence. q. 4.  
Of Transubstantiation. q 5.  
Of the adoration thereof. q. 6.  
Of the sacrifice of the MASS. q. 7.  
Of communicating under both kinds. q. 8.    
Of the Sacrament of Penance. 

Of Contrition. q. 4. Of Confession. q. 5. 6.  
Of Satisfaction. q. 7. 8.  
Of Purgatory and the faithful departed. q. 9    
Of the Sacrament of Extreame-Vnction.  
Of the Sacrament of Orders. 

Whether all Christians be Priests. q. 2, 8.  
Of honour due unto PRIESTS whether they be good, or evil. q. 6. 7.    
Of the Sacrament of Matrimony. 

Of divorcement. q. 3. Of Vow breakers. q. 4.  
Of the Marriage of Mounks & Nuns. Ibidem.  
Of the single life of PRIESTS. q. 4. 5.  
Of VIRGINITY. q. 5. and more at large in the question of the evangelical Councils.      
CHAP. V OF CHRISTIAN JUSTICE. 

The first part of the Chapter.  
1 Of sins in general.  
2 Of the seven deadly sins.  
3 Of Alien sins: that is, of sins of other men, which by any default of ours, do touch us.  
4 Of the sins against the holy-ghost.  
5 Of the sins that cry into Heaven.  
6 Of the purging or expiation of sin.  
7 Of small or Veniall-sinnes.   

The second part of the Chapter.  
1 Three kinds of good Works, where also is entreated 

Of the fruit of good Works. q. 2.  
Of Fasting. q. 4. and as followeth.  
Of Prayer. q. 7. and as followeth.  
Of Alms & the works of Mercy. q. 10. & as followeth.    
2 The Cardinal virtues.  
3 The gifts & fruits of the holy-ghost.  
4 The eight Beatitudes.  
5 The evangelical Counsels of the Gospel. 

Of evangelical Poverty, Chastity, & Obedience. q. 3. 4. 5.  
Of Mounkes & Religious Orders. q. 5.    
6 The four last things of a man.. To comprehend the sum of all Christian Doctrine in one word, this sentence of Ecclesiasticus is worthy the noting, which saith: 

My Son, coveting WISDOM, 
Eccli. 1, 33.  conserve JUSTICE, and God will give it unto thee.       

THE TABLE OF THE APPENDIX.  
1 Of the fall of the first man..  
2 Of the transfusing of Adam's sin into all men.  
3 Of the remedy of Original sin.  
4 Of the relics of Original sin in those which are baptized.  
5 Of the imbecility of nature, & of the law to justify men.  
6 Of the dispensation and mystery of the coming of Christ.  
7 Who are justified by Christ.  
8 A description of the justification of the wicked man: & the manner thereof in the state of the Law of Grace.  
9 Of the necessity of preparation to justification, in those of full age, and whereof it riseth.  
10 The manner of preparation to justification.  
11 What is the justification of a wicked Man, and what are the causes thereof.  
12 How it is to be understood, that a wicked Man is justified by Faith and freely.  
13 Against the vain confidence of Heretics.  
14 Of the increase of justification once received.  
15 Of observing the Commandments, the necessity and possibility thereof.  
16 That the rash presumption of Predestination is to be avoided.  
17 Of the gift of perseverance.  
18 Of those which are fallen & of their reparation.  
19 That by every mortal sin Grace is lest, but not Faith.  
20 Of the fruits of justification, that is to say, of the Merit of good works, and of the reason of the same merit.   

A Table of the other Questions following.  
1 Of Hallowed Creatures in the Church.  
2 Of Pilgrim age unto he lie places.  
3 Of Indulgences or Pardons.    


THE FIRST CHAPTER OF FAITH, AND OF THE CREED.  
1 Who is to be called a 
(a) Act. 11, 26. 1. Pet. 4, 16.  Christian?  
HE which doth profess the wholesome doctrine of jesus Christ, true God and man in his 
(b) Athanas. contr. Arrianos. orat. 2. Cypr. lib. 4. ep. 2. & de simp. praelat. Ignat. ad Magnes. Aug. tract. 113. in joa. & ser. 181. de temp. ca 12. & Ench. cap. 5. Tert. lib. de prescript.  Church. He therefore which is a true Christian, doth utterly condemn and detest, all other Religions and Sects, that are elsewhere to be found in any Nation, or country, out of the doctrine & Church of Christ, as the jewish, Heathenish, Turkish, or heretical Sect. And doth firmly stay himself in the very Doctrine of Christ.  
2 In what brief sum may Christian Doctrine be comprehended?  
THat a Christian do know & observe those things which do belong both to 
(a) Ecli. 1, 3●  wisdom & justice. Wisdom, as S. Austen 
(b) Lib. 2. Retract. cap. 63. & Ench. cap. 2. & 3.  showeth, consisteth in the virtues Theological, 
(c) 1. Cor. 13, 13.  Faith, Hope, & Charity, which are both infused by God, 
(c) 1. Cor. 13, 13.  & being purely, & most fervently practised in this life, they do make men blessed & divine. justice standeth in 
(d) Pros. sen. 98. ex Aug.  two parts, in declining from evil, & doing good. For hereunto belongeth that which the kingly Prophet saith. 
(e) Psal. 33, 15. & 36, 27 1. Pet. 3, 10.  Turn from evil, & do good. Now out of these fountains, to wit, Wisdom, and justice, other things are easily drawn & deduced, whatsoever do appertain to Christian Instruction, 
Ro. 10, 14. Heb. 11, 6. Aug. serm. 38. de temp. & sermo 1. de verbis Apost. cap. 4. Leo. ser. 4. de nat. Dom.  and Discipline.  
3 What is first taught in Christian Doctrine.  
FAith; that very gate & entrance to our salvation, without the which none in this life can find, & call upon, serve & please almighty god. For, he that cometh to god must believe, 
(a) Herald 11, 6.  saith the Apostle: And 
(b) Mar. 16, 16.  he that believeth not, shall be condemned, & is 
(c) Io. 3, 18.  already judged by the sentence of Christ.  
4 What is understood by the name of Faith?  
A 
(a) Eph. 2, 8. Heb. 11, 1. Basil. ser. de fidei conf. Ber. ep. 190. Aug. count ep. sund. c. 5.  gift of God, and a light wherewith man being illuminated, doth firmly assent & cleave unto those things which are revealed by God, & proposed unto us by the Church to be believed. As are these that follow. That God is 
(b) 1. Io. 5, 7.  one in three persons, that the world was 
(c) Gen. 1, 1. Io. 1, 14. Luc. 2, 7. Rom. 3, 8.  created of nothing, that god was made man, & suffered death for our sakes, that MARY 
(d) Conc. Eph. cap. 13. Luc. 1, 35. 1. Cor. 15, 51. Io. 3, 5.  is both a Virgin, & the mother of God, that all the dead are to be raised again to life, that man is borne again of Water and the holy Ghost, that Christ is wholly in the 
(e) Conc. Constantie. Flor. Trid.  B. Sacrament, and other such of like sort, that are the reverend mysteries of our religion: which being revealed by God, cannot be comprehended by man's 
(f) Eccli. 3, 22. 2. Cor. 10, 5.  capacity, but may be conceived only by faith. Whereupon the Prophet saith: 
(g) Esa. 7, 9 secundum 70. Basil. in Psa. 115. & in moral. Reg. 80. cap. 21. Greg. ho. 26. in evang. Chrys. in 1. ad Cor. homil. 4.  Unless ye will believe, ye shall not understand. For faith respecteth not the order of nature, neither doth she trust to experience of senses, or rely upon the might or reason of man, but upon the power & authority of God, holding this as a most undoubted verity, that the most sovereign & eternal truth, which is God, can neither deceive, nor ever be deceived.  
Wherefore it is the very condition & property of faith, to bring all understanding into 
(h) 2. Cor. 10, 5.  captivity, unto the obedience of Christ, with whom there is no 
(i) Lu. 1, 37. Hier. 32, 27.  word that is hard to be done, much less impossible. This 
(k) Euseb. Emis. ho. 2. de symb. Cyr. catech. 5. Illum. Chrys. serm. de fide. spe, & charit. Cyril. lib. 4. in joa. ca 9  faith is the light of the soul, the door or entrance to life, the foundation of eternal salvation.  
5 Is there any brief comprehension of Faith, and sum of all those things that we must believe?  
There is that which the twelve Apostles have delivered in their Creed, and which they have aptly distinguished into twelve Sections and Articles. A work doubtless worthy of such 
(a) Clem. ep. 1. ad sr. Do. Amb. ep. 81. & serm. 38. Aug. serm. 181. de temp. Ruf. in sym. Iren. lib. 1. c. 2. & l. 3. c. 4. Hieron. ad Pammach. adverse. errores joan. Hieros'. cap. 9 Leo. ser. 11. de pass. & ep. 13. ad Pulc. & ser. count Eutyc. Maxim. ser. de traditione symb. The Creed is expounded by these Authors following. Cyril in Catech. illum. Chrys. ho. 1. & 2. in sym. Aug in Enc. ad Laurent. & in lib. 4. de symb. ad Catech. & lib. de sid. & symb. & ser. 115. 119. 123. 125. 131. 181. 192. 193. 194. de temp. Euseb. Emi. ho. 1. & 2. in symb. Chrysol. ser. 57 58. 59 60. 61. 62. Max. ho. 1. de diversis.  authors, which next unto Christ our Lord, were the principal, and most holy founders of the Christian faith. And this Creed surely is as it were a plain & evident mark, whereby christians are to be distinguished & discerned from those wicked persons, which do profess, either none at all, or not the right faith of Christ.  
6 Which be the Articles of this Creed?  
I Believe in God the Father Almighty, maker of Heaven & earth.  
2 And in JESUS CHRIST his only Son our Lord.  
3 Which was conceived by the holy Ghost, borne of the VIRGIN MARY.  
4 Suffered under PONTIUS PILATE, was crucified, dead, & buried.  
5 He descended into hell, the third day he rose again from the dead.  
6 He ascended into Heaven, and sitteth at the right hand of God the Father Almighty.  
7 From thence he shall come to judge the quick and the dead.  
8 I believe in the Holy Ghost.  
9 The holy Catholic Church: the communion of Saints.  
10 The forgiveness of sins.  
11 The resurrection of the flesh.  
12 And the life everlasting. Amen.  
7 To what end specially are these words of the Creed?  
TO this end surely, 
Hier. 9, 23. Io. 17, 3. 1. Cor. 2, 2. 1. Pet. 1, 8. cap. 13, 1.  that we may have comprehended in a brief sum, the true knowledge of god & of heavenly things, which knowledge truly is necessary to every man that he may live well & happily. And in this Creed the acknowledging & confessing of the most holy Trinity, hath the first & principal place, that it may in no wise be doubted, but that God, than whom nothing more mighty, 
(a) Aug. l. 1. conf. cap. 4.  or better, or wiser can be imagined, is one and simple in essence, or divine nature, but is distinguished into three 
(b) Aug. l. de fid. & symb. cap. 9  persons, so that before all things it be undoubtedly believed, that one is the 
(c) Mat. 28, 19 Athan. in symb.  Father, another is the Son, an other is the holy Ghost. The Father is he which begetteth his Son 
(d) Ps. 109, 3 Heb. 1, 2. 1 Io. 4, 10.14.  from all eternity: the fountain and framer of things. The Son being begotten of the substance of the Father, is the Redeemer & Saviour of the world: The holy Ghost which is also called the 
(e) Io. 15, 26. &. 16, 7. & 14, 16, 26.  Paraclet, is the governor of the Church, or of Christ's faithful people. Now these 
(f) 1. Io. 5, 7. 1. Tim. 1, 17 & 6, 15. Hier. 32, 17.  three are one: That is to say, one, True, Eternal, Infinite, & incomprehensible God. Therefore to this most holy & indivisible Trinity, three principal parts of the Creed do very fitly answer. To wit, the first; of Creation: the second; of Redemption: 
Deut. 6, 4. Mat. 6, 9 1. Tim. 1, 17 Gen. 1, 1. Esa. 53, 1. job. 37, 3.23 Eccl. 3, 11. Luk. 1, 37. Hier. 32, 17.  the third; of Sanctification.  
8 What is the sense and meaning of the first Article of the Creed, I believe in God the Father?  
IT doth first of all show us one God, & the first person in the godhead to be the heavenly Father, eternal, & most sovereign in might and majesty, to whom nothing is impossible, or hard to be done, who hath all 
(a) ●a. 16, 13. 1. Reg. 2, 6.  power of life, & of death.  
This God the Father, begot the Son 
(b) Psal. 2, ●. Heb. 1, 2. Rom. 8, 14.  from all eternity, & in this time of grace he made us also his children by adoption. His power is so great, that with his only 
(c) Ps. 32, 6. Col. 1, 16. Mat. 6, 26. Heb. 13, 5. 1. Tim. 4, 10 & 6, 15. Ro. 11, 36.  word he made aswell visible, as invisible things of nothing, & being so made doth from time to time preserve & govern them with most high and supreme goodness and wisdom, from whom, & to whom are all things. He is the 
(d) jac. 1, 17. 2. Cor. 1, 3. Act. 14, 14.  Father of light, with whom there is no change or alteration, the Father of mercies, & God of all consolation: finally such a one and so puissant, that all things in heaven, in earth, & under the earth, do presently obey at his 
(e) Lu. 12, 5. Gen 17, 2. Psal. 26, 1. & 90, 1. & 124, 1. job. 41, 1. 1. Co. 10, 13 Eccli. 33, 1. 1. Io. 5, 20. Luc. 1, 32. & 2, 10. Mat. 1, 21. Esa. 9, 6. & 61, 1. Luc. 4, 18. Ps. 44, 8. & 88, 21. Act. 4, 27. & 10, 38. 1. Reg. 10, 1. & 16, 13.  beck: who being our guide & protector, we are preserved safe & harmless, even in the greatest evils & dangers.  
9 What hath the second Article, I believe in JESUS CHRIST?  
IT doth show the second person in Deity JESUS CHRIST very God & very man: called surely by the name of JESUS; that is to say, the Saviour of his people: And CHRIST; to wit, anointed by the holy Ghost, and 
(a) Io. 1, 14. Ap. 17, 14. & 19, 16. Heb, 3, 1. & 5, 5. 1. Pet. 2, 25. Col. 1, 18. & 2, 9  full of all grace and truth, our Messiah, King, & high Priest that holdeth the principality & sovereignty in all things, and in whom doth corporally in habit the whole fullness of the godhead.  
Furthermore it doth show him to 
(b) Eph. 1, 3. Io. 10, 36. Heb 1, 1. Ap. 1, 17. Mat, 28, 18. Dan. 7, 2. Phil. 2, 6.  be the only Son of God, born of his Father, begotten before all worlds, natural, consubstantial, and altogether equal unto him according to the Godhead: Also our Lord, & Lord of all those that believe in him, as having himself of his own accord delivered us when we were 
(c) Luc. 15, 6.24. Rom. 8, 1. 1. Cor. 6, 20. 1. Pet. 1, 19  lost out of the bondage & thraledome of Satan, and most liberally redeemed us being subject to the yoke of sin & damnation.  
He also hath dominion over the wicked: For all things are made subject under his 
(d) Ps. 8, 7. Rom. 14, 9  feet. But then he will openly show himself Lord of 
(e) Ap. 19, 16. & 17, 14  Lords, & king of kings, both to the wicked, and to the 
(f) Mat. 25, 30. 1. Cor. 15, 24. Ps. 109, 1.  whole world, when he shall bring in subjection all & every his enemies whether they will or no, and shall burn them as chaff in 
(g) Luc. 3, 17.22. Mat. 3, 12.17. Luc, 20, 13. Mat. 17, 5. Esa 7, 14.  unquenchable fire. This is that beloved Son, this is our Emanuel, & master whom we must hear: neither is there any other name under heaven 
(h) Act. 4, 12  given unto men, wherein we must be saved.  
10 What is set before us to believe in the third Article, Conceived by the holy Ghost? 
Mich. 5, 2. joh. 1, 1. & 16, 28. Esa. 53, 8. Io. 6, 39.46, 51.   
IT doth testify unto us that the same Lord that was begotten even from all eternity of God the Father, without a Mother, for our sakes descended from heaven and took upon him the 
(a) Gal. 4, 4. Rom. 1, 3. Mat.. 1, 18.20. Luc. 1, 26. & 2, 1. Esa. 7, 1. Hier. 31, 22.  nature of man, in which he was temporally conceived in Nazareth, & in Bethelem under the Emperor AUGUSTUS born without a Father, of the most pure & undefiled Virgin, the power of the holy Ghost thus working in her, so that (which exceedeth all admiration) the word was made 
(b) Conc. Eph. cap. 13.  flesh, & God became man, & MARY was both the mother of God, and a 
(c) Hieron. in Helu. Amb. ep. 81. Ezech. 44, 2.  Virgin.  
This temporal conception, and generation of the Son of God, doth contain the 
(d) joh. 3, 5. 1. Pet. 2, 1. & 3, 21. Heb. 2, 3. & 7, 25. Tit. 3, 5.  original of man's Salvation & Redemption, & it is the form of our regeneration, whereby it cometh to pass that we the cursed children of ADAM being 
(e) job. 14, 4 Ephes. 2, 3. Rom. 6, 3. & 8, 1.12.  conceived of an unclean feed, and borne the children of wrath, are purified & made clean: also that, of carnal we are made spiritual, and the very sons of God in Christ, to whom the eternal Father would have the elect to be made conformable, That he might be, as saith 
(f) Ro. 8, 29.  S. PAUL, the first borne in many brethren.  
11 What doth the fourth Article contain, suffered under PONTIUS PILATE.  
IT showeth that Christ when he had made an end of his most excellent teaching & working of miracles, 
Act. 10, 37. Mat. 27, 50. Mar. 15, 24. Esa. 50, 6. & 53, 1. joh. 1, 29. Heb. 7, 26. 1. Pet. 1, 19 & 2, 22. Ap. 1, 18. 1. Tim. 6, 13 Rom. 5, 6. joa. 15, 13.  did at last accomplish his conflict and agony for the Redemption of us that were perished. Therefore although he were a most innocent and unspotted Lamb, yea and God also immortal, yet to show his passing great charity towards us, he suffered 
(a) Io. 18, 4. & 19, 11. & 3, 14 & 12, 32. Mat. 27, 27. Mar. 15, 16. Luc. 23, 14. Io. 19, 16. Act. 13, 28.  willingly of most wicked persons all manner of extreme and bitter torments: whereupon he neither eschewed the most unjust judgement of the wicked judge PILATE, nor yet the most shameful and 
(b) Sap. 2, 12 Heb. 12, 2. Phil. 2, 8. Rom, 5, 6. Mat. 27, 60. Tit. 2, 14. Gal. 1, 4. Esa. 53, 12.  opprobrious punishment of the CROSS, undertaking a most cruel death for us, & not refusing to be buried in an other man's monument: to the intent that both living and dying he might give and employ himself wholly for the behoof of mortal men. Which Passion of Christ, 
(c) 1. Pet. 1, 18. 1. Io. 1, 7. Ap. 1, 5. Eph. 1, 7.  Blood, Cross, Wounds, and Death, do continually yield comfort, health, virtue, and life unto sinners, yet so that we obey, and 
(d) Ro. 8, 17. 2. Cor. 1, 7. 2. Tim. 2, 11  suffer together with our Head, that so we may also be glorified with him. For he being 
(e) Heb. 5, 9  consummate, was made to all that obey him, cause of eternal salvation.  
12 What use & profit is there, in that we frame the Cross of Christ with our fingers, & do sign our forehead therewithal.  
THis Ceremony surely both the piety of men of 
(a) Tert. cor. mil. cap. 3. Bas. de spir. sa. cap. 27. Aug. de Catech. rud. ca 20. & troth. in Io. 118. Naz. ogat. 3. Hieron. ad Eustoc. de virg. ser. ep. 22. ca 16. & ad Fabiol. de vest sac ep. 128. & in Ezech. 9 Chrysost. ho. 55. in Mat. Hist. trip. l. 6. c. 1. Essr. de vera paen. cap. 3. Orig. ho 8. in divers. evang. Ruff. lib. 2. hist. cap. 29 Niceph. lib. 18. cap. 20. Cyril. catech 4. & 13. illum. Chrysost. in demonst. quod Christ sit Deus.  ancient time passed, and the constant custom of the Church doth commend unto us. And first of all we are hereby stirred up to a thankful remembrance of the most high mystery & benefit, which was for our sakes accomplished upon the Cross, and most bountifully bestowed upon us.  
Then we are provoked to fix & settel the true and holy glory, and the Anchor of our salvation, in the Cross of our LORD.  
Furthermore, this is a testimony, that we have no communication with the enemies of Christ's Cross, JEWS, or HEATHENS, but do freely profess against all such, him whom we serve, our Lord jesus, and him crucified.  
By this sign also we are moved to the study of Patience, that if we be desirous of eternal glory (as surely we ought all to be) we do not think much to embrace that Cross which we honour, and the way of the same Cross, 
(b) Mat. 16, 24. Luc. 9, 23. 1. Pet. 3, 14.17. & 2, 19  with Christ our Captain.  
Moreover, we fetch from hence victorious armour 
(c) Atha. in vita Ant. Hieron. in Hilarion. Ignat. ad Philip.  against Satan, long since subdued by the virtue of the Cross: yea & so we are fenced against all the adversaries of our welfare.  
Finally, that we may the more happily take any 
(d) Ambros. serm. 43.  thing in hand, and find more prosperous success in all our actions, we take unto us this noble and triumphant ensign of the Cross; and expecting in this sign to get 
(e) Euseb. li. 1. & 2. de vita Constan. Nice. l 8 c. 3. & l. 7 c. 47. et 49.  the victory, we do not doubt often times to say: In the name of the † Father, & of the Son, and of the holy-ghost.  
13 What would the fifth Article have us to believe, He descended into Hell, 
Ps. 15, 10. Zach. 9, 11. 1. Pet. 3, 19 Col 2, 15. Eccli. 24, 45. Act. 2, 24. Ose. 13, 14. Iren. l 5 c. 31 Aug ep. 99 & 57 quaes. 1 & l. 20. ciu. c. 15 & ser. 137. de temp. Hier. in c 4. ad Eph. & in Ose. 13. Tert. l. 2. cont. Mar. cap. 4. Mat 12, 29. Heb. 2, 14. Mar. 16, 9 Ap. 1, 5.18. Io 2, 19 Col. 1, 18. 1. Cor. 15, 8  and rose again?  
IT teacheth us that Christ, after he was dead upon the Cross, did penetrate in Soul even down to Hell, that he might both show himself a conqueror of death and the devil; & also a deliverer of the Fathers that were detained in Limbo: but that according to his body, wherein he had lain in the Sepulchre, the third day after, when it pleased him to return triumphantly from Hell, he by his own power, arose again unto life, being immortal and glorious, and the first borne of the dead. By which wonderful work, he doth comfort & instruct us, that the Elect are delivered out of the power of death, hell, and the devil, and he doth offer and commend unto all men, such grace and favour of rising again, that those which believe truly in Christ, may rise from 
(a) Ro. 6, 4. Col. 3, 1. Phil. 3, 20 Eph. 4, 22. 1. Pet. 1, 3.  vice to virtue, from the the death of sin, unto the life of grace, and finally in the 
(b) 1. Cor. 15, 22.  end of the world, from the death of the body to an immortal life. For he which 
(c) 2. Cor. 4, 14. 1. Thes. 4, 14  raised up JESUS, will raise up us also with JESUS.  
14 What signifieth the sixth Article, He ascended into Heaven?  

Ps. 67, 19.33 & 46, 6. & 8, 2. Mar. 16, 19 Io. 3, 13. Act. 1, 1. Eph. 4, 8. & 12, 6. & 1, 20. Col. 3, 1. Heb. 1, 3 1. Pet. 2, 4. 1. Io. 2, 1. Io. 20, 17.  It showeth that our Lord jesus, after that he had finished the work of man's Redemption, and appeared alive again unto his Disciples, and confirmed with many arguments the truth of his Resurrection, at the last on the forty day after, ascended into heaven, that according to his human nature he might be exalted above all things, and himself alone above all others, renowned and honoured of all men. Therefore our Lord JESUS 
(a) Ps. 109, 8 Act. 7, 55. Luc. 22, 69. 1. Cor. 15, 25. Eph. 1, 20. Mat 28, 18.  sitteth in heaven on the right hand of the power of God, exercising equal power with the father governing all things, & wholly shining with divine Majesty; which is indeed 
(b) Aug lib. de si. & sym. ca 7.  to sit at the right hand of his Father. This joyful ascension of Christ, is the assurance of our faith and hope, so that whither the head hath gone before: (when once his enemies are vanquished:) thither the members also, so that 
(c) Heb. 5, 9 Ro. 8, 17. 2. Tim. 2, 11 Io. 15, 6.  they obey & cleave to their head, may have great hope to attain. 
(d) Io. 14, 2.  I go (saith he) to prepare you a place.  
15 What doth the seventh Article insinuate, Fron thence he shall come to judge? 
Ps. 6, 2. Esa. 3, 13. & 66, 15.   
IT setteth before our eyes the latter day of judgement, when Christ shall descend in human flesh from the highest Heaven, 
Io. 5, 22.26. Soph. 1, 14. Mal. 4, 1. joel. 3, 1.  and shall sit in dreadful doom & judgement over the whole world, and in the open face thereof, shall render unto every one according to his works. Therefore 
(a) Mat. 25, 31. et 24, 11 Luc. 21.25. Act. 1, 42. 1. Thes. 4, 15. et 5, 2. 1. Cor 15, 51. 2. Thes. 2, 1. 2. Pet. 3, 3.  in the seat & throne of his Majesty he shall judge all without exception, good & bad, aswell those that shall be alive when the day of judgement shall come, as those that were before departed out of the world.  
Whereby we are admonished, to live so much more warily & uprightly, by how much more certainly we are persuaded, that all the actions, 
(b) Mat. 12, 36 Sap. 1 8. Esa. 66, 18 Ec●●e. 12, 14 Ro. 2, 14. Ap. 20, 11. Basil. ep. ad Virg. lap.  thoughts, and designments of our life, are always apparent before the presence of almighty God, that seethe all things, and judgeth them most righteously. For he is a righteous and just searcher of 
(c) Hic. 17, 9 Heb. 4, 12. Gal 6, 5. 1. Thes. 4, 6. Eccle. 12, 14 2 Cor. 5, 10 Ro. 14, 10.  hearts, and revenger of iniquities, before whose Tribunal we must all be presented, that every one may receive at his hand accordingly as he hath behaved himself in his body, be it well, or evil. Who will neither 
(d) Mat. 10, 40. job. 24, 12.  defraud any thing well done in this life, of dew reward, nor let any evil deeds escape unpunished.  
16 What is the sum of the Articles of the second person in Deity?  
THis: 
Io. 1, 1. 1●.34. 1. joa. 5, 20. Eph. 1, 7.  that Christ is true God & man, who began and brought to pass the wonderful work of man's Redemption, so that, he is unto us the 
(a) Io. 14, 6. Ro. 5, 6. Apoc. 1, 5. 1. Tim. 2, 5. Ro. 3.24.  Way, Truth, and Life, by whom only when we had all perished, we were saved and restored, and reconciled unto God the Father.  
Of the benefit and true use of which Redemption, we find thus written: 
(b) Tit. 2, 11  The grace of God our Saviour hath appeared to all men instructing us, that denying impiety & worldly desires, we live soberly, justly, & godly in this world, expecting the blessed hope and advent of the glory of the great God, & our Saviour JESUS CHRIST, who gave himself for us that he might redeem us from all iniquity, & might cleanse to himself a people acceptable, a pursuer of good works. These be the words of the Apostle S. PAUL: & in 
(c) Eph. 2, 10.  another place: We are the work of God, created in Christ jesus in good works, which God hath prepared that we should walk in them. And again, 
(d) 2. Cor. 5, 15.  Christ died for all: that they also which live, may not now live to themselves, but to him that died for them & rose again.  
Wherefore we must take diligent heed of the erroneous opinion of those, that do confess Christ not wholly and perfitly, but as it were, lame and maimed, whilst they do only acknowledge him as a 
(e) 1. Tim. 2, 5. Ro. 3, 24.  Mediator and Redeemer, in whom we may trust: but do not withal admit him for a 
(f) Esa. 33, 22. jac. 4, 12. Io. 13, 15.34. 1. Io. 2, 6. 1. Pet. 2, 21.  Lawemaker, whose commandments we must obey; and a pattern of all virtue, which we must imitate; and a just judge, who surely is to repay the due reward, or punishment to the 
(g) 2. Tim. 4, 7. Ro. 2, 5. Sym. Constan. & Con. Flor. Gen. 1, 2. Ps. 103, 30. job. 24, 13. Mat. 28, 19 Io. 1, 32. & 14, 16. & 16, 7. 1. Io. 5, 7. Ro. 8, 9 2. Cor. 3, 17 1. Cor. 6, 15 & 3, 16. Ps. 50, 12 Esa. 11, 1. Gal. 5, 22. Ro. 5, 5.  works of every one.  
17 What doth the eight Article teach us, I believe in the holy-ghost?  
IT specifieth the holy-ghost, the third person in Deity; who proceeding from the Father and the Son, is true God coeternal, coequal, & consubstantial to both, & to be worshipped with the same faith, & with equal honour & adoration.  
This is that paraclet & teacher of truth, that doth lighten, purify, & sanctify the hearts of believers, with his grace & gifts, & confirm them in all holiness. This is the 
(a) Eph. 1, 13 Ro. 8, 26. 1 Cor. 12, 11  pledge of our inheritance, who helpeth our infirmity, and divideth to every one according as he will his diverse gifts.  
18 What addeth the ninth Article, I believe in the holy Catholic Curch?  
IT doth show & declare unto us the Church, that is to say, the 
(a). Mat. 5, 15. Esa. 6●, 1. & 2, 2. Psal. 18, 5. Aug. tract. 1 in ep. joa. & de unit. Eccl. c. 16. et in Ps. 30. Con. 2. Chrys. ho 4. de Verb. Esaiae.  visible congregation of Christ's faithful people, for which the Son of God taking upon him the nature of man, did, and suffered all things.  
And first it teacheth that the same Church is 
(b). Io. 11, 52. et 1●, 16 et 17, 11. Cant. 6, 8 1. Cor. 1, 10 & 12, 12.25 Ephes. 4, 3. Cypr. de s●p. praelat. Iren. l. 1. c. 3. Hier. ad Age r●ch. ep 11. c. 4 Chr. ho. 1. in. 1. Cor.  one, and uniformall in faith, & in the Doctrine of faith, and administration of Sacraments, which, under one only head Christ jesus, and one vicegerent 
(c) Cypr. de simp & ep 55 & 69. Iren. lib. 3. c. 3. Hier. add Damas'. ep. 57 & 58. Le●. c. 89. ad Vien.  upon earth, the chief Bishop is governed and kept in unity.  
Then, it giveth us to understand, that she is holy. 
(d). Eph. 5.27. Cant., 4 7.1. Pet. 2, 9: Aug. E●ch. c. 56. et in Ps 85. Ber. ser. 3 in Vig. nat. Greg. l. 35. mor. c. 6. Iren l. 3. c 40  Because Christ doth always sanctify her by the holy ghost, so that she is n●uer destitute or void of holy men, & holy laws. Neither can any man be partaker of any holiness & sanctification, that is not of her society & congregation.  
Thirdly, that she is 
(e). Act. 1, 8. Gen. 22, 18. Mar. 16, 15.20. Luc. 24.47. Mat. 28, 19 & 16, 18. Aug. ep. 170 et 166. count ep. fund. c. 4 et lib. de Verrel. ●7. Pacia. ep. 1. ad sym pron. Vinc. Lir. Hier. con. Luc. f. c. 9 Bed. in 6. c. Cant.  Catholic, that is to say, universal, so that, she being dispersed throughout the world in her motherly bosom receiveth, embraceth, & safe, keepeth all persons of all times, places & nations, so that they be of one mind & consent in the faith & doctrine of Christ.  
Fourthly, that there is in the same Church a communion of saints, so that those which live 
(f). Eph. 4, 11.16. Psa 118, 63. Col. 1, 12. Phil. 1, 4. 2. Co. 8, 14. 1. Io. 1, 3. Ro. 12, 4. 1. Cor. 12, 4. Aug. Tr. 32. in Io.  in the Church, as the house and family of Almighty God, do hold an unseparable society and unity amongst themselves, and as members of one & the self same body, help & assist one an other, with mutual benefits, merits, & prayers. Amongst them there is unity of faith, consent of doctrine, conformable use of sacraments: and notwithstanding the dissensions & errors, what 
(g) Euse. l. 7, cap. 19 Aug. 2. con. Do. c. 6. & ep. 19 & de vera rel. c. 6.  ever they be, that by means of some few, may spring and grow up, yet are they all ways careful, to 
* Eph. 4, 3.  keep the unity of the Spirit in the band of peace. And in this Communion, undoubtedly not only the Saints of the Church militant, that do travail as pilgrimmes upon earth, but also all the blessed Saints of the Church most happily triumphant with Christ in heaven, 
(h) Aug. ser. 181. de temp. cap. 13. Euch. c. 56.  as also the souls of the godly, which having departed this life, are not 
(i). Aug. lib. 20. civi. c. 9 Greg. l. 4. dial. cap. 39  yet come to that happy estate of the blessed Saints; 
(k) Gen. 7, 23. 1 Pet. 3, 20 Esa. 60, 12 Aug. ●p. 50 & 152. & de unit Ec. c. 4. & 19 Ful. de fid. ad Pet. c. 37.38.39. Pacia. ep. 2. ad smpto. Ire. l. 4. c. 43 Greg. l. 14. mor. cap. 2 Chrys. ho. 11. in ep. ad Eph. Conc. Later. c. 1. Alcim. Aul. l. 4. c. 19 Io, 6, 66 judae 18.  are all together, jointly comprehended.  
Out of this communion of Saints, (like as out of the (k) Ark of Noah) there is certainly undoubted destruction, but no salvation for mortal men: not for the jews or Heathens, that never received the faith of the Church: not for Haeritikes, that have forsaken the faith once received, or any way corrupted the same: not for schismatics, that have divided themselves from the peace and unity of the Church: finally, not for 
(l) 1. Cor. 5 4. 1. Tim. 1, 20 Num. 12, 14. Mat. 18, 17. 2 Io. 10. 2. The. 3, 6.14. Cyp. ep. 62. Aug. l. 1. con. adu. le. c. 17, Eus. apud Damasc. l. 3. Paral. cap. 45  Excommunicate persons, that for any grievous crime or cause have deserved to be cut of as hurtful, pernicious members, from the body of the Church. And all and every of these, because they do not appertain unto the Church & to her holy communion, they cannot be partakers of the grace of God & 
)m). Aug. ser. 181. de temp. c. 12. & in ps. 88 conc. 2 & ep. 2●4. Cyp. ep. 57 & 52.  aeternal salvation, except they be first reconciled and restored unto the same Church, from which, they through their own default have once been separated. For most certain is that Rule of 
(n) de simp. Prae.  saint CYPRIAN, & 
(o) De symb ●d cate. c. 13.  S. AUGUSTINE: that he shall not have God to be his Father that will not have the church to be his Mother.  
19 What doth the tenth Article set before us?  
REmission of sins, without the which, none can be just or obtain salvation. And this most rich treasure Christ hath purchased 
(a) Esa. 33, 22. Mat 1, 21 & 9, 6. Apo. 1, 5. Luc. 24, 47. Act. 10, 42. Heb. 9, 13. 1● Io. 1, 7. Eph. 1, 7. Col. 1, 13. Heb 1, 3.  for us, by his bitter death and most precious blood, that the whole world might be exempted from sin, and from the perpetual punishments due unto the same.  
Of which treasure certes, they only are made partakers by the grace of Christ, that do unite themselves by faith 
(b). Act 2, 38. & 8, 12 36. Mar. 16, 16. Io. 3, 5. Aug. Euch. c. 65 & de Ver. do. ser. 11. c. 2●. & 22.  and Baptism to the church of Christ, & do abide in the unity & obedience of the same. Then afterward, they also that have diligently done 
(c). 2. Cor. 12, 21. Act. 8, 22. Io. 2●, 23 Ap●c. 2, 5.  penance for their sins committed after Baptism, & do conveniently use those medicines and remedies against sin that Christ hath ordained, to wit, the holy Sacraments of the Church. And hereunto belongeth the power of the 
(d). Hier. ep. 1. ad Heli. c. 7. Aug. ho. 49. c. 3. & 50. c. 4. &. 5. inter quinquag. hom. Chrys. l. 3. de Sacerd. Cypr. ep. 54 Luc. 10, 35. Mat. 18, 18. Io. 20, 22.  keys, as they call it, which Christ for the remission of sins hath committed unto the Ministers of the Church, & especially to th● Apostle S. 
(e). Mat. 16, Hilla. c. 16. Mat. Bern. l. 2. de consid. c. 8. Con. Flor. 19 Io. 21.15  PETER, & his lawful Successors, as to the Supreme guides and rulers of the Church.  
20 What hath the eleventh Article. 
Esa. 26, 19 job. 19, 25 Ezech. 37, 1 1. Cor. 15, 51. ●. Thes. 4, 16. Io. 11, 24. & 5, 25. Mat. 22, 23. Dan. 12, 2. Ph. 3, 21. Hieron. ad Miner. & Al. ep. 152 & ep. 61. adu. er. Io. c. 9 & seq. Greg. l. 14. mor. c. 30 & seq. Aug. Euch. c. 84 & seq. & l. 22. ciu. c. 12. & seq.   
IT declareth the resurrection of the flesh, which at the latter day shallbe common to good & bad. For this frail brickle body of ours that we bear about with us, pestered with so many diseases, and subject to such continual griefs and miseries, that must after our death become a prey for worms; shall then revive: when at that last day, all the dead at the voice of Christ the judge shall be raised both to life & judgement. All therefore shall appear in flesh before the 
(a). 2. Cor. 5, 10. Ro. 14, 10.  tribunal of Christ, that every one without exception, accordingly as he hath behaved himself in his body, which them shallbe restored unto him whole again, so may receive either good or evil. And they that have done good things 
(b) Io. 5, 29 Mat. 13, 40.  shall come forth into the Resurrection of life: but they that have done evil, into the Resurrection of judgement, 
(c) Mat. 25, 46. & 13, 10 Athan. in symb.  and punishment everlasting.  
In the faith and belief hereof, a good and patiented man doth take solace and comfort in the greatest miseries that may befall, so that at the very last gasp of life, he will say, 
(d) job. 19, 25.  I know that my Redeemer doth live, & in the last day I shall rise from the earth, & again be compassed about with my skin, and in my flesh I shall see God. Wise therefore certes and moste wise are those that do bring into the servitude of justice and 
(e) Col. 3, 5. 1. Pet. 3.18 1. Cor. 9, 27 Ro. 6, 12. 1. Cor. 15, 42.  virtue these earthly dying members, & do prepare this body, as a pure vessel, for the happy immortality that is to come.  
21 What is the last Article?  
OF life 
* 1. Cor. 2, 9 Io. 17, 3. Mat. 19, 12.14.17.23.29. & 25, 34 46 Apoc. 2, 7. 10.17.26. & 3.11, 21. & 7, 14. & 21, 2.10.23. & 22, 1.12. Ro. 2, 6. Tit. 1, 1. & ● 13. & 3, 7. 2. Tim. 4.7. 1. Io. 2, 25. & 3, 2. 1. Pet. 1, 3. Ro. 6, 22.  everlasting, which we may nothing doubt to remain unto the elect after their death. And this is the fruit & final end of Faith, Hope, Patience, & Christianlike exercise. For the obtaining of which life, to a true believer, no work of piety ought to seem difficult: no labour painful: no grief bitter: no time long or tedious in well working or suffering. And if this life notwithstanding that it is replete with all manner of calamities, be accounted a thing most choice and delightful: how much more is that life to be had in great price and estimation which is 
(a) Aug. de ciu. Dei. l. 22 c. 29 & 30. & l. 3. de lib arb. c. vlt. & ser. 64. de Ver. Do. ●. 1 & seq. & l. 3 de symb. ad catech. c. 12  so far off from any feeling and fear of evil, & is replenished on every side with heavenly and unspeakable joys, pleasures, and delights, that never shall have end? Of which life Christ saith thus: 
(b). Luc. 12, 32.  Fear not little flock, for it hath pleased your Father to give you a Kingdom. And at the latter day of judgement he will say unto the elect: 
(c) Mat. 25, 34.  Come ye blessed of my father, possess you the kingdom prepared for you, from the foundation of the world. But unto the wicked he will speak in this manner: Get ye 
(d) Ibid. 46.  away from me you cursed into fire everlasting, which was prepared for the Devil and his Angels. Which sentence doth not only touch 
(e) Fulg. in lib. de fide ad Pet. c. 38. & 40.  Heathens, Heretics, schismatics, & public sinners; but appertaineth also to all those Christians, that do 
(f) Ez. 18, 4. & 33, 8. Ro▪ 6, 23. Sap. 1, 16. 1. Cor. 6, 9  end their lives in mortal sin.  
Last of all this clause 
(g) Hier. add Mared. ep 137.  AMEN, is added in the end, that it may plainly appear, how firmly and surely grounded, we stand in the profession and testimony of this Christian Faith and Confession.  
22 Is it sufficient for a Christian to believe those things only that are contained in the Creed?  
FIrst & specially, no doubt, 
Heb. 5, 12. &. 6, 1. 1. pet. 3, 15.  those things that are taught us in the Creed of the Apostles, are to be believed, & openly 
(a) Amb. l. 3 de Virg. Aug. l. 1 de symb. ad Cat. c. 1. & l. 2. cap. 1.  professed of every one. Which also are made more plain being conferred with the Creed of the FATHERS, & with that of ATHANASIUS.  
Secondly, a Christian must of necessity believe, whatsoever the 
(b). 2. Pet. 1, 19 Ro. 15, 4. 2. Tim. 3, 15  divine & Canonical Scripture doth contain. But the certain & 
(c) Conc. Tol. 1, c. 21. Aug. ser. 129. & 191 de temp. Hic. in sym. ad Damas'. Aug. con. ep. fund. c. 5. Trid. Sess. 4.  legitimate books of Scripture, no man may discern by any other means, than by the judgement & authority of the Church.  
Thirdly, hereunto do belong those things that are necessarily drawn 
(d) Mat. 22, 29.  & deduced, partly out of the Articles of the Creed, and partly out of holy Scriptures.  
Fourthly & lastly, are all such documents to be holden as most holy, & to be firmly believed, which the holy ghost revealeth unto us, & pronounceth by the 
(e) Cypr. ep. 10. ad Nest. Iren. l. 3. cap. 4. &. li. 4. c. 45. & 63. Hier. con. Lucif. c. 4. Vinc. Lir. con. Novat.  Church, whether they be commended unto us by writing, or delivered by tradition & word of mouth. Which point we will touch more at large hereafter.  
These therefore are the things, in which the true catholic faith doth consist, without the 
(f) I●eo. ser. 4. de natiu. Dom.  which all sectaries do in vain promise to themselves & others, grace, & salvation in christ.   

THE second CHAPTER OF HOPE, 
Aug. in E●c cap. 8. 1. Cor. 13, 13. Ro. 5, 2. & 8, 24. Tit. 2, 13. & 3, 7. 1. Pet. 1, 3. 1. Io. 5, 14. jac. 1, 3.5. Io. 14, 13. & 15, 7.16. & 16, 23. Mar. 11, 24. Ps. 26, 13.14. & 129.6. & 72, 28. & 61, 8.11. 1. Tim. 4, 10 1. Thes. 5, 8. Eph. 6, 17. Heb. 10, 35. & 6, 18.  AND OUR LORDS PRAYER.  
1 What is Hope?  
HOpe is a virtue infused by God, whereby we do with assured trust & confidence, expect at God's hand the good of our salvation & life everlasting.  
To small purpose it is to believe in God, and the word of God, & to profess the divine Doctrine of holy Church: unless a Christian having once understood the goodness of Almighty God, do conceive hope & confidence of obtaining grace and aeternal salvation. Which hope doth so fortify & uphold the just man in the greatest 
(a) Eccli. 34, 15. Rom. 8, 35. Psal. 30, 25. Prou. 28, 1.  miseries, that although he be destitute of all worldly helps: yet will he confidently say: 
(b) job. 13, 15.  Although he kill me yet will I hope in him. And 
(c) ps. 55, 5.  in God I have hoped, I will not fear what flesh may do unto me. 
(d) Ps. 24, 2.  My God I trust in thee, I will not be ashamed.  
2 By what means may a man come to have this hope?  
FIrst of all one great help hereunto, is to 
(a) 1. Thes. 5, 16. Luc. 11, 9 & 18, 1. Mat. 7, 7. Eccli. 18, 22.  pray fervently & often to almighty God. Also hope is to be nourished and stirred up with daily meditation of the goodness and benefits 
(b) Eph. 2, 4. Tit. 3, 3. Ro. 8, 29. Io. 3, 16. 1. Co. 4, 9 Heb. 10, 23. Tit. 1, 2. Ro. 5, 8.17.20. & 8, 18.  of God, those especially, which Christ our Lord for his infinite charity towards us, performed & promised even to the undeserving. Last of all, there must be annexed 
(c) Pro. 15.15. 1. Io. ●, 21. Aug. l. 1. de doc. Chr. c. 37. & 40. & l. 3. c. 10. & in praef. Ps. 31.  purity & cleanness of conscience, which must ever 
(d) 2. Cor. 1, 7. Heb. 3, 6. & 10, 34. 1. Io. 3, 3. Col. 1, 21. 2. Pet. 1, 10.  show itself by good works, & invincible patience in all adversity. For they that want the testimony of a good conscience, or have not a purpose to amend their life, they I say, have not that hope which they should, but do rather rashly vaunt of 
(e) 2. Pet. 2, 18. Eccli. 5, 4.6. Greg. 33. mor. c. 15.  presumption, and a very vain and unfruitful confidence, howsoever they boast of God's grace and of the merits of Christ.  
Hope in our Lord saith the 
(f) Ps. 36, 3.  Prophet, and do goodness, & again: Be thou subject to our Lord, and pray to him. And an other Prophet: 
(g) Thren. 3, 25.  Our Lord is good to those that hope in him, to the soul that seeketh him. And that this hope must not be al-together 
(h) Greg. l. 6. ep. 22. ad Gregorian. Ber. de Fest. Magdal.  void of fear, it appeareth by this place of the psalm: Our Lord 
(i) Ps. 146.11.  is well pleased over them that fear him, & in them that hope & trust in his mercy.  
3 What good things are those which a Christian must hope for?  
FIrst, and specially those good 
(a) Tit. 2, 13. & 3, 7.  things of the Kingdom of heaven, which do make men blessed & happy, and exempteth them from all manner of misery. Then, all such things as 
(b) Heb. 4, 16, Aug. in Enc. cap. 114.  serving for the necessary uses of mortal men in this life, are rightly desired & prayed for at God's hands, aught to be reputed in the number of those good things which are to be hoped for and expected. All which are specially expressed in our lords prayer, as which Christ our Lord with his own most sacred 
(c) Mat. 6, 9 Luc. 11, 2.  mouth delivered, & with wonderful wisdom prescribed to all those, that would gladly by prayer lay open their hope and good desires befote All. God.  
4 What is the form of our Lord's prayer?  
THis that followeth; 
The Pater noster is expounded, by these. Tert. & Nysen. l. de ora. Cypr. ser. 6. de or. Dom. Cyr. cat. miss 5. Chry. ho. de or. Dom. & in. cap. 6. Mat. Hieron. Theop. Eut. in Mat. Ambr. lib. 5. de Sacr. cap. 4. Aug. ep. 121. ad Probam. c. 11. & l. 2. de ser. Do. c. 4. & seq. & ho. 42. ex 50. & ser. 126. 135. 182. de temp. & ser. 9 ex diu. Chrysol. ser. 67. & seq. Innoc. 3. lib. de Mist. Missae c. 17. & seq. Petrus Laod. German. Patriarcha Const. Cassia. coll. 9 c. 18. & sequ.  Our Father which art in heaven.  

1 Hallowed be thy name.  
2 Thy Kingdom come.  
3 Thy will be done, in earth, as it is in heaven.  
4 Give us this day our daily bread.  
5 And forgive us our trespasses, as we forgive them that trespass against us.  
6 And lead us not into temptation.  
7 But deliver us from evil. Amen.   
5 What is the sum of our Lord's prayer?  
THere are 
(a) Aug. in Ench. c. 115 &. l. 2. de ser. Dom. c. 10.  seven petitions therein contained, unto which, all manners and forms of prayers 
(b) Aug. ep. 121. ad Probam. c. 12.  whatsoever may and ought to be referred, whether we treat with almighty God, for the obtaining of some good things: or for the wiping away of sin: or for the turning away of any evil whatsoever. And in the three first petitions, those things are in order demanded, which are properly eternal & everlasting: in the four others we do ask even temporal things, as being necessary for us, to the getting of the eternal.  
6 What is meant by the beginning of this prayer, Our father which art, etc.  

Ex. 15, 11. Esa. 42, 5. & 63, 15. Mal. 1, 6. 2. Cor. 1, 3. Phil. 4, 20. Ap. 4, 10. Ro. 8, 15. Gal. 4, 5. 1. Pet. 3, 22. Leo. ser. 6. nat. Do.  IT is a little preface, and it putteth us in mind of that great & inaestimable benefit, whereby God the Father, that eternal majesty, reigning most happily in heaven, received us into his favour, & for Christ his sons sake, adopted us by the holy Ghost to be his sons, & heirs unto his heavenly Kingdom.  
And this remembrance of so great benefits, doth not only stir up 
(a) Cypr. in ser. de or. do  attention: but provoke also the sons to render love again to their father and to obey him, & it doth in like manner encourage them to pray, & afford them 
(b) Luc. 11, 11. jac. 1, 6.  confidence to obtain.  
7 What is the sense of the first Petition, Hallowed be thy name?  
WE desire that aswell in ourselves as in all others, 
Mat. 5, 17. 1. Pet. 2, 12. & 4, 11. 1. Cor. 10, 31. Col. 3, 17. Ro. 15, 6. Eccli. 36, 1.  that may always be preferred & advanced, which standeth most with the glory and honour of our Sovereign and most excellent Father.  
And this indeed we do perform, when the confession of the true faith, hope and charity, & holy conversation 
(a) Luc. 1, 72. 1. Pet. 1, 15. & 3, 16. Phil. 2, 15.  of Christian life, do show forth their light and force in us, that 
(b) Mat. 5. 17.  others also beholding the same, may take occasion to glorify our Father.  
8 What is contained in the second Petition, Thy kingdom come?  
WE do ask that God by his grace & justice, 
Mat. 6, 33. Ro. 14, 17. Ps. 22, 1. & 79, 2. Luc. 1, 33. & 17, 20. 1. Cor. 3, 16 & 4, 20. Eph. 1, 18.23. Mat. 13, 41 1. Co. 15, 24 Col. 1.13. Ps. 67, 2.  may reign in his Church, yea, & in the whole world all adversary powers, & evil affections being once abandoned & rooted out.  
Then we do wish and pray, that being once called out of this world, as out of a troublesome 
(a) Phil. 1, 23. Heb. 11, 13. 1. Pet. 2, 11. job. 7, 1. 2. Cor 5, 6. Sap. 5, 16. Apoc. 22, 4. Mat. 8, 11.  pilgrimage and warfare, we may be speedily transported into the kingdom of glory, and everlasting felicity, to reign with Christ and his Saints for ever.  
9 What importeth the third Petition, Thy will be done?  
WE do wish in this petition, 
Ps. 102, 20. Ro. 1, 10. Act. 9, 6. & 21, 14. Deut. 12, 8 Heb. 13, 21. I●c. 4, 15. Luc. 22, 42. 1. Pet. 4, 2, Act. 5, 29. job. 1, 21. 1. Pet. 5, 6.  that as the Angels and blessed Saints in heaven; so we also upon earth, though weak, and of small force, may exhibit unto Almighty God, exact obedience, desiring or coveting nothing so much as that we may willingly submit ourselves to the will of God, both in prosperity & adversity, & renouncing our own will, which is prone 
(a) Gen. 8, 21. Mat. 26, 41 Bern. ser. 3. de resur.  unto evil, we may rest and settle our minds in the 
(b) Io. 4, 34 & 5, 30. & 6, 38. 1. Reg. 3, 18.  will of God.  
10 What hath the fourth Petition, Give us this day our daily bread?  
WE do like poor folks, & beggars, crave of the author and fountain of all goodness, 
jac. 1, 5.17. Psal. 39, 18. Deut. 10, 18 Gen. 28, 20. 1 Tim. 6, 8. Pro. 30, 8. Ps. 144, 15.  those things that be sufficient for the daily maintenance of our corporal life, to wit, food, & clothing, also those things that do serve to a better the life of the soul: as the 
(a) Mat. 4, 4. Am. 8, 11. Eccli. 15, 3. Pro. 9, 5.  word of God, the spiritual food of the soul; the most holy 
(b) Mat. 26.26. & 6, 11 Io. 6, 51. Hier. in c. 6. Mat. Cypr. in ser. de cr. Do. Amb. l. 5. de Sacr. c. 4. Aug. l. 2. de ser. Do. in mont. c. 7. Thren. 4, 8. 1. Cor. 10, 6 Leu. 26, 14. Num. 5, 6. 20. Exo. 32, 27. Luc. 7, 47. Tob. 12, 10. Sap. 16, 14. Ps. 50, 3.4.9.11.  and B. Sacrament of the Altar, that heavenly bread: and other most wholesome Sacraments and gifts of God, which do feed, cure, and confirm the inward man to a well ordered & happy kind of life.  
11 How is the fifth Petition understood, Forgive us our trespasses?  
IN this we crave, that God will mercifully purge us from the spot of sin, which above all things is most foul and pestilent unto the soul; and that he will also remit those very debts, which we have contracted by sinning.  
And lest our prayer should not be available, by reason that we are evil affected towards our neighbour; we add this beside, that all secret hate & 
(a) Ro. 12, 17.19. Col. 3, 12. Luc. 23, 34. Act. 7, 60 Mar. 11, 25. Eph. 4, 32.  desire of revenge being laid aside, we are at atonement with our neighbour, & have forgiven every one that hath offended us, even from the bottom of our hearts. For this is that which Christ signified in an other place when he said: 
(b) Lu. 6, 37.  Forgive, & ye shall be forgiven. And again: 
(c) Mat. 6, 14. & 18, 22 33. Eccli. 22, 1. Aug. in Enc cap. 74.  If you will not forgive men, neither will your Father forgive you your offences.  
12 What is the sense of the sixth Petition, Led us not into temptation?  
BEcause this present life is a very warfare upon earth, 
job. 7, 1. judith. 8, 2● Tob. 3, 21. & 12, 13. Mat. 4, 1. & 26, 41. Heb. 2, 18. 2. Thes. 3, 3. 1. Io. 2, 14, 16. & 5, 4. Mat. 16, 24. 1 Cor. 9, 25.27. & 10, 12. jac. 4, 4. & 1, 12. 1. Pet. 5, 8.10 2. Pet. 2, 9 Eph. 6, 11. Col. 3, 5. Apoc. 2, 7.10.11.17.26 2. Tim. 4, 7.  whilst we are always assaulted with divers temptations, and in an hard & continual conflict, with the world, the flesh, and the devil: therefore, being devoutly careful of our own estate, we sue for help at the hands of almighty God, that we do not yield to such assaults of our adversaries, and by yielding incur damnation; but that standing always in this continual combat, relying upon the might and hand of God, we may valiantly resist the power of the devil, have the world in contempt, chastise the flesh, and so finally as invincible soldiers of Christ, be crowned after the victory, for 
(a) 2. Tim. 2, 3.  no man is crowned, as witnesseth the Apostle, unless he strive lawfully.  
13 What is in the seventh and last petition, deliver us from evil?  
WE pray at the last, that God will not suffer us to be overthrown, 
●. Reg. 8, 33. Pro. 10, 25.28.30. Eccli. 23.4. Hier. 2, 14. Tob. 1, 22. & 2, 10. Eccli. 27, 1.4.6. Ap. 3, 10. Ps. 24, 15. & 30, 3.5.8.9.16. & 33, 5.7.8.18.  & cast away with the wicked, by the calamities of this world, wherewith even the Godly also are exercised: but that by his benignity he deliver us, so far forth as is expedient for our salvation: & mercifully defend us from all evil both of body, and of soul, as well in this life, as in the life to come. For so hath himself promised: 
(a) Ps. 49, 15  Call upon me in the day of tribulation, I will deliver thee & thou shalt honour me.  
Last of all, we conclude the whole prayer with this one word Amen, 
(b) 2. Cor. 1, 20 Amb. in Ps. 40. Hier. in. c. 6. Mat.  that we may show our confidence in praying, & hope of obtaining, in regard as well of Christ's promise that never faileth, 
(c) Mat. 7, 7. Luc. 11, 9 Io. 16, 23.  Ask, (saith he) and it shall be given you: as also of the infinite clemency and ready mercy of God the Father: in so much that hereupon, S. JOHN hath said, 
(d) 1. Io. 5, 14.  Whatsoever we shall ask according to his will, he heareth us.  
14 What is the sum of our Lord's prayer?  
IT containeth a perfit and absolute form not only of ask that which is good, but also of praying to be delivered from whatsoever is evil.  
And amongst the things that be good, this is first to be wished and prayed for, that all men may glorify our heavenly Father, at all times & in all places: then, that we may be partakers of his Kingdom: afterward, that we may not want those helps that are convenient for the attaining unto the same Kingdom. As is, on the behalf of our soul, to be conformable to the will of God: and as touching our body, to have necessary living & maintenance.  
But those things that are added in the second place, & do continue to the end of the prayer, do express the affect of one that craveth delivery from evils, which by the grace & power of almighty God he desireth to have either utterly taken away, to wit sin the contagion of all goodness and the sink and puddle of all evils: or else that they may be so tempered, that by their violence, they hinder us not in the way to salvation. Such are, divers temptations that invade us in this world, & all calamities both present and to come. All other things that are to be said touching prayer, shallbe reserved for that place, where the three kinds of good works shall be expounded.  

OF THE ANGELICAL SALUTATION.  
15 Which is commonly called the Angelical salutation?  
THat which was pronounced unto the most holy Virgin, 
Luc. 1, 28. Chrysost. & jacob in Liturg. 116. Aug. ser. 2. de annun. Amb. in c. 1 Luc. Chrysol. ser. 140. & seq. Ber. hom. 3. super Myssus est. Fulg. ser. de laud. B. Virg  the mother of God in these words: Hail MARY full of grace, our Lord is with thee; blessed art thou among women, & blessed is the fruit of thy womb, JESUS. Holy MARIE mother of God, pray for us sinners now and in the hour of our death. AMEN.  
16 Whereupon came this manner of saluting the mother of God?  
FIrst of the words and examples of the Gospel, whereas the great Archangel GABRIEL and ELISABETH the holy mother of the 
(a) Luc. 1, 28, 42.  forerunner of our Lord, both inspired by the holy Ghost, do so teach and instruct us.  
Then we have this form of salutation confirmed & ratified, by the continual custom and consent of the Church, which the holy ancient 
(b) Damasc in Cant. de annunc. Ath. in evang. de SS. Deipara. & many more as appeareth in the 18. & 19 sections.  Fathers and men of old time have religiously observed, even to this day, and would have also of us to be observed.  
17 What doth it profit us to use this manner of salutation?  
BY these excellent words, we are first of all admonished of that exceeding great benefit, that the eternal Father would 
* Gal. 4, 4.  begin in Christ, by MARIE the mother of God, and mercifully bestow upon mankind by redeeming it.  

Luc. 11, 27. et 1, 30.  This is also a singular commendation of the most holy and wonderful Virgin, which God hath determined to be the finder of grace and mother of life unto us all.  
Wherefore no marvel, if after those Godly petitions, which we offered unto god in our Lord's prayer; being here mindful of the grace that we received by Christ, we do not only praise the mother of Christ but also God the Father in the same Virgin mother of God, & reioiceing together with the Angels, with great reverence, & often salute her.  
18 What is the sense of this salutation? 
Andr. Hieros. Archie. Cretensis. in salut. Angel. Iren, l. 3. c. 31. & 33. Hier. ad Eusto. ep. 22. c. 8. & 9 Innoc. 3. ser. 2. de assump Ber. hom. 2 in Missus est. Aug. ser. 2. de annun.   
IN the first words thereof, we do justly rejoice with, & in rejoicing praise and renown her, that was to us the second and that a most happy EVE. For, that woe of malediction that the first EVE brought into the world, this other by her wholesome fruit hath taken away, and hath exchanged the very curse of the children of ADAM with a perpetual blessing.  
Most worthy no doubt to be called full of grace, as who being full of God, 
Amb. in c. 1 Luc. Ber. ser. 9 ex parvis.  full of virtues: alone (for I will use S. AMBROSE his words) obtained that grace which no other had ever deserved before, that she might be replenished with the Author of grace. And what place could there be in her soul or body for any vice, when she was made the temple of the holy of all holies?  
There is added beside: Our Lord is with thee. because both the power of the Father did singularly overshadow 
(a) Luc. 1, 35.  her: & the holy Ghost came plentifully upon her: and the 
(b) Io. 1, 14. Ps. 18, 6.  word being made flesh, from her did proceed in most wonderful wise, as a bridegroom from his chamber.  
Then it followeth, Blessed art thou among women. Because she was together a spouse by 
* Esa 7, 14. Ez. 44, 2.  Virginity and a mother by fruitfulness. And therefore with great right all generations do, and shall always call her 
(c) Luc. ●, 48  blessed. A woman 
(d) Cant. 4, 7  all fair and immaculate: a Virgin before her delivery: at her delivery, and after her delivery: always 
(e) Amb. ep. 81. Hier. in Helu & in Apol. adver. jovin  uncorrupted: free from all spot of sin: 
(f) Aug. de nat. & gr. c. 36. Conc. Trid. Sess. 5. et Ses. 6. cap. 23.  exalted above all heavens: who no less by giving life was profitable, than unhappy EVE by killing was hurtful unto all mankind.  
And blessed is the fruit of thy womb, JESUS: as he that springing up like a 
(g) Esa. 11, 1.  flower from MARIE the root, hath both showed himself after a sort fruit of the earth: and doth in such manner yield the fruit of life and salvation to his members, as 
(h) Io. 15, 5.  a Vine doth juice and life unto the branches. O blessed womb 
(i) Luc. 11, 27.  indeed that bare and brought forth a Saviour to the world: O blessed paps without doubt, that being filled from heaven, suckled the Son of God.  
Finally the Church hath added in the end; 
(k) Antiquum Breviarium & nowm.  Holy MARIE mother of God, pray for us sinners, now, and in the hour of our death. For we following the 
(l) Ephrem. de laud. Mar. & in orat. ad eandem & in lament. B. Virg. Iren. 5. c. 19 Naz. or. 18. in Cypr. & in Tra. Christus patience. Fulg. ser. de laud. B. Virg c. 12. Ber. ser. 2. Dom. 1. post octa. Epiph. & ser. 1. & 4. de Assump. Damasc. or. 1. de Nativi. B. Mariae & in carmine ad eandem.  steps of the holy Fathers, do not only salute that wonderful Virgin, worthy of all commendation, which is as a Lily 
(m) Can. 2, 1  amongst thorns: but do also believe and profess that she is endowed with so great power and ability from God, that she is able to profit, favour, and pleasure miserable mortal men, especially when they do commend themselves, & their desires unto her, & do humblely sue for the grace of God, by the Mother's intercession.  
19 Testimonies of the Father's touching the Virgin MARY.  

Lib. 5, ca 19  IRENEUS: As EVE was seduced to serve from Almighty God: so MARY was persuaded to obey God; so that MARY a Virgin was made the advocate of EVE a Virgin: and as mankind was made subject to death by a Virgin, so it is loosened by a Virgin: a Virgin's disobedience, being counterpeazed by a Virgin's obedience.  
Saint chrysostom: 
In Liturgia.  It is very meet and just, to glorify thee the mother of our God, ever most blessed, and al-together undefiled, more honourable than the Cherubins & more glorious incomparablely, than the Seraphins, which without all corruption hast brought forth God. we do magnify thee, the very mother of god. Hail Mary full of grace, our Lord is with thee, blessed art thou among women, & blessed is the fruit of thy womb; because thou hast brought forth the Saviour of our souls.  
S. AMBROSE: 
Li. 2. de Vir.  Let the Virginity and life of blessed MARY be set forth unto us as it were in an image; from whom, as from a glass, there shineth out bright the beauty of chastity and fairness of virtue. What is more noble than the mother of God? What is more bright, than she whom brightness did choose? What is more chaste, than she that brought forth a body without contagion of the body? Such a one was MARY, that her only life might be a document to all men.  

In evang. de Sancta nostra Deipara.  Saint ATHANASIUS: Forasmuch as he is a king that was borne of the Virgin, & the same also Lord and God: for that cause, she that bore him is truly & properly judged to be a Queen, and a Lady, and the mother of God. This new EVE is called the mother of life, & she remaineth replenished with the first fruits of immortal life above all living creatures. We do call her therefore again and again, and evermore, & every way most blessed. To thee we cry, be mindful of us, O most holy Virgin, which even after thy delivery remainedst a Virgin. Hail MARY full of grace, our Lord is with thee: The holy orders of all Angels, and men do call thee blessed. Blessed art thou among women, and blessed is the fruit of thy womb: make intercession for us O Mistress, & Lady, & Queen, & mother of God.  
S. GREGORY NAZIANZEN. 
In. tragoed Christ. pa. tiens.   
O ter beata Mater, O lux Virginum,  
Quae templa caeli lucidissima incolis,  
Mortalitatis liberata sordibus,  
Ornata iam immortalitatis es stola:  
Meis benignam ab alto aurem exhibe verbis,  
Measque, Virgo, suscipe, obsecro, preces.  
O mother thrice happy, and light of Virgins pure,  
Inhabiting the Temples bright of heavenly globe,  
Thou now from mortal filth, exempted & secure  
Of immortality art decked with the rob.  
Yield courteous audience from high to what I say,  
And entertain my suits, O Virgin, I thee pray.  

Serm. 2. de Annun.  S. AUGUSTINE, holy MARY secure the miserable, help the faint hearted, cherish the sorrowful, pray for the people, be a mean for the Clergy, and make intercession for the devout woman kind. Let all feel thy help, whosoever do celebrate thy Commemoration.  

Ser. de laud. Mariae.  FULGENTIUS: MARY was made the window of heaven; because by her, god gave the true light unto the world. MARY was made the ladder of heaven; because by her God descended down to earth, that by her also men may ascend unto heaven. MARY was made the restorer of women, because by her they are known to be exempted from the ruin of the first curse.  

Serm. 2. de adu. lege eumdem ho. 2. sup. Missus est: & in illud Apoc. Signun magnum apparuit. Et serm. de Nat. Virg.  S. BERNARD: The kingly virgin is the very way by the which our Saviour came unto us, proceeding out of her womb, as a Bridegroom out of his chamber. By thee let us have access to thy Son O blessed inventrix of grace, bringer forth of life, and mother of Salvation, that by thee he receive us, who by thee was given unto us.    

THE THIRD CHAPTER OF CHARITY, AND THE TEN COMMANDMENTS.  
1 Is it sufficient for a Christian to be instructed in the doctrine of faith & hope?  
IT is very necessary that he which hath attained unto Faith & Hope, be endued with Charity also. For of these three virtues, Saint PAUL teacheth jointly thus: Now there 
(a) 1. Cor. 13, 13.  remaineth, saith he, Faith, Hope, Charity, these three, but the greater of these is Charity.  
Great undoubtedly is faith, which may 
(b) 1. Cor. 13, 2. Mat. 11, 23. Mat. 7, 22.  suffice to move mountains, and work miracles: Great also is Hope, a certain 
(c) 1. Thes. 5, 8. Eph. 6, 17. Heb. 6, 19  helmet, & Ancour of salvation, which setting before us the goodness of God, & the greatness of reward, doth afford both effectual comfort to them that labour, & a singular confidence to them that pray. But greatest of all is Charity, the 
(d) Prosp. l. 3 de vita cont. ca 13 &, 15. Aug. in Ps. 47. & tract. 5. ep. Io. & e●ch. c. 117. & ser. 53. de temp.  Prince of all virtues, which knoweth neither measure nor end, nor forsaketh them that die, being stronger than death itself, without which in a Christian there may be indeed both Faith, & Hope; but 
(e) Aug 15. de Trin. c. 18  they cannot be sufficient to the leading of a good & happy life. For which cause S. JOHN saith: He 
(f) 1. Io. 3, 14  that doth not love, abideth in death, although in the mean season he believe and hope, as the example of the foolish Virgins in the Gospel 
(g) Mat. 25, 11. Aug. ser. 23. de verb. do. c. 4. & 8. Mat. 22, 36. ●uc. 10, 27. Mar. 12, 30. Aug. lib. 3. doc. cap. 10.  doth plainly declare unto us.  
2 What then is Charity?  
A Virtue infused by God, by which God is sincerely loved for himself, and our neighbour for God's sake.  
For God is chiefly to be loved in all things, 
(a) Bern. de dilig. Deo.  & above all things, and for himself alone, as alone being the most sovereign, and eternal good, which only satisfieth our minds: whose love, & 
(b) 1. Cor. 10, 31. Col. 3, 17.  honour, aught to be the beginning and final end both of our will, and of all our works. Then for 
(c) Aug. ho. 38 ex 50. ca 2. & seq.  God's sake must we love our neighbour, that is to say, 
(d) Aug. in Ps. 118. concione 8. & ser. 53. & 59 de temp.  every man without exception. For as much as we be all neighbours amongst ourselves, & linked together with a great affinity, both in regard of the same human nature, common to all the ehildrens of ADAM, & also by reason of God's grace and everlasting glory, whereof all that will, may be partakers.  
3 How many precepts of Charity be there?  
IN substance two; whereof the first of loving God, is thus propounded in the old & new Law. Thou 
(a) Deut. 6, 4 Mat. 22, 36. Mar. 12, 30. Luc. 10, 27. Greg. lib. 10. mor. c. 6. & 7  shalt love the Lord thy God, from thy whole heart, & with thy whole soul, & with thy whole mind, & with all thy strength. This is the greatest & the first Commandment. And the second is like to this, thou shalt love thy neighbour as thyself. On these two commandments dependeth the whole Law and the Prophets.  
This Charity is the 
(b) Rom. 13, 11.  fullness of the Law, & sum of justice, that is to say, the 
(c) Col. 3, 14.  band of perfection. Charity, I say from a 
(d) 1. Tim. 1, 5.  pure heart, & a good conscience, & a faith not feigned.  
4 How doth true Charity show itself?  
THe proof of 
(a) Greg. ho. 30. in evang.  love & Charity, is to perform the same in deeds, and to observe God's Commandments. Whoreupon Saint JOHN also the beloved of Christ, saith. 
(b) 1. Io. 5, 3.  This is the charity of God, that we keep his Commandments; & his Commandments are not heavy. And again. 
(c) 1. Io. 2, 4.  He that saith he knoweth God, and keepeth not his Commandments: is a liar and the truth is not in him. But he that keepeth his word, in him in very deed the charity of God is perfected. In this we know that we be in him.  
And Christ himself also teacheth: If you 
(d) Io. 14, 15  love me keep my Commandments. He that hath my Commandments and keepeth them: he it is that loveth me. And he that loveth me shall be loved of my Father: and I will love him, and will manifest myself unto him. 
The Commandments are thus distinguished by S. Aug. 9.71. in Exo. et ep. 119. c. 11. Clemens Alexan. l. 6. storm. comment. Hier. in Ps. 32. Ex. 20, 1. & 34, 28. Levi. 19, 1.37. Deut. 4, 13. & 5, 6. & 10, 4.  He that loveth me not, keepeth not my words.  
5 Which are the Commandments of God specially belonging to Charity?  
THE ten words of God, first delivered by MOSES to the jews, and afterward commended by Christ & his Apostles to 
(a) Mat. 19, 17. & 5, 18. & 22, 37. Mar. 10, 19 & 12, 31. Luc. 18, 19 & 10, 25. Ro. 2, 13. & 13, 8. & 7, 12 Gal. 5, 14. Jac. 2, 8. & 1, 25. & 4, 11. 1. Tim. 1, 5. Cō. Tri. sess. 6. c. 19.20, 21  all Christians, which are commonly called the Decalogue, or the ten Commandments, and are thus set down. I am thy Lord God.  

1 Thou shalt not have any strange gods before me. Thou shalt not make to thyself any graven thing 
(b) Le. 26, 1. The commandments are expounded by Orig. ho▪ 8. in Exod. Aug. quaest. 71. in Ex. & tract. de 10. plagis. & lib. de 10. chord.  to worship it.  
2 Thou shalt not take the name of thy Lord God in vain.  
3 Remember thou keep holy the Sabbath day.  
4 Honour thy Father and thy Mother, that thou mayest live long in the land which thy Lord God will give thee.  
5 Thou shalt not kill.  
6 Thou shalt not commit adultery.  
7 Thou shalt not steal.  
8 Thou shalt not bear false witness against thy neighbour.  
9 Thou shalt not 
(c) Deut. 5●. 21.  covet thy neighbour's wife.  
10 Thou shalt not covet his house, nor his field, nor his servant, nor his handmaid, nor his Ox, nor his Ass, nor any thing that is his.   
6 What meaneth this beginning, I am thy Lord God?  
Almighty God beginneth the ten Commandments with the knowledge of himself, 
Deut. 6, 1.15.24. & 4, 23.40. & 10, 16. Mal. 1, 5.14. Hier. 32, 17. Psal. 46, 3.  & with the insinuation of his Majesty. That the Lawmaker being once known, we may fear & reverence him the more, & the Commandments which he hath set down may be of greater authority amongst all men. For we are so seriously dealt withal, that if ever we mean to be 
(a) Mat. 4.18. & 19, 17 & 28, 20. Heb. 5, 9 Ps. 118, 1.4.1. Io. 3, 24. Aug. quaest. 140. sup. Ex.  saved, we must first as in a most bright glass, here assuredly behold the will of the divine Majesty, & the whole & perfect manner of living well, & then this most holy Law being once known by the 
(b) Ro. 8, 26. joan. 1, 17. Phil, 4, 13.  help of Christ's spirit exactly keep & observe the same.  
Neither truly doth our lawmaker only give Commandments, but doth withal promise his 
(c) Ps. 83, 8. Deut. 28, 1. Levit. 26, 3.  blessing, and assisteth with his helping hand. I will put saith he my 
(d) Ezec. 36, 27. & 11, 19.20.  spirit in the midst of you, and I will cause that you may walk in my Commandments, and that you may keep my judgements, and that you may work. For which cause when Christ also 
(e) Mat. 11, 28.30. 1. joan. 5, 3. Conc. Trid. sess. 6. ca 11. & Can. 18. Chrys. l. 1. de come. cor. Bas. q. 176. in reg. breu. Aug de nat. & gra. c. 43. & 69. & ser. 61. & 191. de temp. Hier. in sym. ad Damas'.  had commanded: Take up my yoke upon you; lest any man should allege the difficulty thereof as an excuse: he added. For my yoke is sweet, and my burden light: Unto those undoubtedly, that being endued with the spirit of grace, do walk in charity not feigned.  
7 What importeth the first Commandment?  
IT forbiddeth and condemneth Idolatry, 
Deut, 12, 2. & 4, 15. & 18, 19 1. Reg. 28, 3. Psa. 113, 12. Levi. 19, 26.31. & 20, 6.27. Eccli. 34, 4.  Superstitious observations, and the use of Arte-Magicke & divination.  
It teacheth also and requireth, that we account 
(a) Aug. lib. 10. civit. c. 1. & ep. 49, q. 3  no creature at all for God, though it be never so excellent: but that we believe & confess one only true, eternal, & infinite God, and that to him only we offer Sacrifice, and give that singular 
(b) Aug. l. 10 ciu. c. 1. & 4. & l. 15. con. Faust. c. 9 & l. 20. cap. 21.  & sovereign honour which the GRECIANS call Latria.  
And by means hereof it cometh to pass, that above 
(c) Io. 4, 23. Rom. 10, 11 1. joan. 4, 8. Mat. 4, 10. Luc. 4, 8. Esa. 43, 1. 1. Tim. 6, 13  all things we honour, call upon, and adore that sovereign and eternal good, the most excellent, mighty, Maker, Redeemer, Saviour, one immortal God, who 
(d) Ro. 9, 5. Psal. 83, 12.  is blessed above all things, the giver of all grace and glory.  
8 How, and in what sort do we beside Almighty God, honour & call upon the Saints also?  
OF saints, to wit, of all those that are sanctified and borne again in Christ, our meaning is not to speak in this place, as S. PAUL 
(a) Ro. 1, 7. 2. Cor. 1, 1. Phil. 4, 22. Col. 1, 1. Philem. 7.  doth often apply this name to all Christians: but those we mean, that have obtained the true rewards of their holiness in 
(b) Apo. 7, 9  heaven. Of whom the same S. PAUL doth testify: that 
(c) Heb. 11, 33. Eph. 5, 27. Apo. 5, 8. & 7, 9 & 21, 2. &, 22.3. Eph. 4, 30. 1. Cor. 6; 19  by faith they overcame Kingdoms, wrought justice, obtained Promises. And these in very deed, are Saints, immaculate, without spot and wrinckell, these are the most excellent members of the Church, & very choice instruments of Gods holy spirit, unto whom no sin or evil, can ever have access. Which Saints do consist partly of Angelical, partly of human nature, Creatures certes of almost noble and blessed, to whom it is granted to be replenished with those most excellent and eternal good things that are in heaven, & to live always in most perfit love and friendship with 
(d) Phi. 1, 23 2. Cor. 5, 1.6 Gregor. 4. mor. c. 32. Niss. de S. Ephr. & Ephrem. l. 1. comp. c. vlt.  Christ our Lord.  
Therefore, by his favour, both they are able to 
(e) Greg. lib. 12. mor. cap. 13. & lib. 4. dial. c. 33. Aug. de cura pro mort. c. 15. & 16. Orig. lib. 8. con. Cells. 4. Reg. 5, 26. & 6, 9 1. Co. 14, 25  understand, what things are done amongst us upon earth: & because they are inflamed with an exceeding Charity towards their brethren, though far absent from them: they 
(f) Dan 10, 12 Mat. 18, 10. Heb. 1.14. Tob. 12, 12. Luc. 15, 7. Act. 5, 19 & 12, 7. Apoc. 5, 8. & 8, 3. Cypr. de mort. Naz. orat. 19  are careful of our salvation, they favour us, and do wish us all manner of good. And they deal so much more fervently in our behalf, by how much less cause they have to be careful for themselves: and by how much greater perfection of synceare 
(g) Hier. in vigil. c. 2. 3. Bern. in vig. Pet. & Pau. & serm. 2. in festo eorundem. & ser. 2. de S. Vict.  charity and of all kind of virtue agreeable unto blessed Saints they continually do exercise.  
Not without great cause therefore do we 
(h) Dam. l. 4. cap. 16.  reverence these lights of heaven, and next unto God the fortresses & principal ornaments of the Church. Not without great cause do we esteem, praise, imitate, and love exceedingly these Saints above all mortal men, though never so excellent. Not without great cause, according to our small power, we do exhibit great honour unto them, being now advanced to such and so great dignity. Finally, not without great cause, do we according to Christian piety, make suit unto them, & 
(i) Bas. in 40. Mart. et in Mamátem. Naz. ora. 18. in Cypr. 21. in Ath. & 20 in Bas. Nyss. de San. Eph. Chrys. in ser. de catenis S. Petri. Amb. de vid. & de fid. resur. & in c. 22. Luc. Chrys. ho. 66. ad pop. Ephr, de laud. Mart. Hier.. in epit. Paulae. ep. 27. c. 1. 7. 14. Aug. de cura pro mort. c. 4. & l. 7. con. Don. c. 1. Ber. ser. 66. in cant. Theod. l. 8. Graec. aff. & in Philoth. Prud. in lib. peri steph. 7. synod. Act. 6. vide etiam supra in salutationem Angelicam. Gen. 48, 16. job. 5, 1. Gen. 32, 26. Ose. 12, 4. Zach. 1, 12. Hier. 15, 1.  call upon them, not that they may give any thing as of themselves, but that they may pray with us to God, the giver of all goodness, and that they may be favourable and effectual intercessors, even in their behalf that have deserved no good at all.  
Which kind of worship and invocation, if it be done rightly as it should: to wit, so as that supreme 
(k) Aug. lib. 10. ciu. c. 1 & lib. 20. cont. Faust. ca 21. & lib. 8. ciu. cap. 27.  worship and honour due unto Almighty God, which we called Latria, may stand whole & perfit: there is doubtless no inconvenience therein, neither is it 
(l) Ro. 15, 30 Heb. 13, 18. Ephes. 6, 18. Col. 4, 2. 1. Thes. 5, 25 2. Thes. 3, 1. Luc. 7, 3. job. 42, 8.  repugnant to holy Scripture, but is approved by many firm testimonies of the Church, & is very profitable.  
And in that we do in this manner with the Church honour & call upon the Saints, it is so far off from obscuring the glory 
(m) Conc. Trid. sess. 25.  of Christ our Lord & Saviour, that it doth more set forth and advance the same. For herein doth the most excellent virtue and glory of Christ our Redeemer shine and show itself, in that he doth not only in himself, but in 
(n) Ps. 67, 36. joan. 14, 12.  his Saints also, appear mighty, glorious and marvelous: in that he honoureth 
(o) Io. 12, 26 Mat. 19, 28. Luc. 19, 17. Ap. 2, 26. & 3, 21. & 5, 10  them himself, and will have them exceedingly 
(p) Psal. 138, 17.  honoured in heaven and in earth: also in that, that by them, and for their sakes 
(q) Chry. ho. 2. in Psal. 50. & ho. 27. in Mat. & 42. in Gen. & f●r. de virt. et vit.  he giveth many things, and spareth oftentimes the undeserving. For it is well known that ABRAHAM, 
(r) Gen. 26, 3.24. Ex. 32, 13.3. Reg. 11, 12.32.34.36 et 15, 4. Esa. 37, 35. 4. Reg. 8, 19 et 19, 34. et 20, 6. et 2. Mac. 15.12.  ISAAC, JACOB, DAVID, HIEREMIE, are read to have profited the living, though they themselves were departed before.  
Whereupon, the fathers 
(s) Amb. & vid. et in ca 21. Luc. Leo. se●. 1. et 2. de Pet. et Pau. et ser. de ann●uers. Paulin. ad Cyth. et de. B. Faelice Maxim. de Taur. Mar. Bas. in 40. Mar. Aug. quest. 108. in Exod. Euseb. de praep. lib. 13. cap. 7.  when they speak of the Saints, they often call them our favourers, intercessors, and patrons. And not without cause doubtless: forasmuch as the faithful suffrages of the Saints, when they are humbly and devoutly desired in the name of CHRIST, are known by experience, to have done good to many.  
For which cause were 
(t) Hier. con. Vig. ca 2. & seq. & epist. 53. adu. Ripar. & in ca 65. Esa. o 2. Syn. Nic. & Gangreh.  the VIGILANTIANS long since condemned, who do defraud the saints & their holy 
(u) 4. Reg. 13, 21. Eccli. 48, 14. Aug. 22. ciu. cap 8. Dam. lib. 4. cap. 16. Bas. in Psal. 115. Chrys. in Iwent. & Max. & in Bab. & ser. de catenis Petri. Amb. ep. 85. & ser. 91. & 93. Naz. Iamb. 18. Conc. Trid. sess. 25. Act. 19, 12. & 5, 15. Luc. 8, 44. Mat. 14, 36.  Relics of their honours, which the true Catholic Church hath always given unto them.  
Neither must we give ear unto malicious cavilers, who do falsely affirm, that the honour due unto God, is by this means translated 
(x) Gen. 19, 1. & 23, 7. & 33, 3.6. & 42, 7. Ios. ●, 14. 1. Reg. 20, 41. & 25, 23. 4. Reg. 2, 15. 1. Pat. 29, 20.  unto men: that Saints are adored for Gods: that creatures are by Catholics, made equal unto the Creator. For, that it is nothing so, both many other things do convince, & amongst the rest that old and solemn supplication, called the Lytanie, doth testify: where God & the divine persons are worshipped and invocated, first of all, & in a far more high and excellent manner, than the Saints 
(y) Bern. ser. de 4. modis orandi. Victor. lib. 3. de persecutione Wand.  or all the orders of Saints together.  
Hereupon also were those feasts of Saints instituted, which Saint AUGUSTINE writing against FAUSTUS the Manichee 
(z) Lib. 20. con. Fau. ca 21. & in Ps. 88 Conc. 3. & ser. 47. de sanctis. Ber. in. Vig. Pet. Pau. Isid lib. 1. de off. ca 34. & 35.  defendeth in this manner: The Christian people, saith he, doth celebrate the memories of Martyrs with a religious solemnity, that they may both stir themselves up to the following of their steps; and also be made partakers of their merits, and helped by their prayers.  
9 Is the received use of the images of Christ and his Saints, contrary to this first commandment? 
Bar. 6, 25.38. Deut. 4, 15. & 5, 8. Psa. 113, 12. & 134.15. Sap. 14, 1.21 1. Cor. 10, 7. & 8, 4.   
NO surely: for we do not, as the Heathens are wont, worship images, stocks, & stones, as if they were certain 
(a) Leu. 26, ● Tert. l. 2. 501. Mar. cap 22.  Gods (for that is specially prohibited in this commandment:) but after a Christian manner and with a devout mind, we do there honour Christ himself & his Saints, where they are represented 
(b) Bas. de spir. san. c. 18 Damasc. lib. 4. cap. 17. Athan. ser. 4. cont. Arrian.  unto us, by their images set before us.  
So doth the Church 
(c) 7. Synod. & 8. Synod. cap. 3. Aug. lib. 1. de consen. Eu●ng. c. 10. Dam. in vita Sylu. Ath. de pass. imag. cap. 4. Greg. l. 9 ep. 9 & li. 7. indict. 2. ep. 53. & 109. Damasc. l. 4. c. 17. Euseb. l. 7. hist. c. 14. Soz. l. 5. c. 20. Niceph. lib. 2. c. 7. & 43. & lib. 6. cap. 16. Nicetas. de imperio Manuelis lib. 5. jonas Aurel. de imag. cultu. Damasc. in tribus orationibus de imagis.  both of old, and of this present time teach with one consent, commending unto us the devout and reverend images: the use of which we have received as commended unto us, by Apostolical tradition; and we retain as approved by a most holy general Council of Fathers. Yea God himself appointed to the ancient Sinagog 
(d) Exo. 25, 24. & 37, 8. Num. 7, 89. & 21, 8. 3. Reg. 6, 23.  their peculiar images.  
For which cause was condemned the 
(e) 2. Synod. Nic. Act. 7. & Syn. 8. c. 7. Niceph. lib. 16. cap. 27. Gre. l. 9 ep. 9 Trid. sess. 25.  error of the Iconoclastes, or Image breakers, as they that made no difference between the likenesses of the Gods, and the Images of Christ and his Saints, nor had any consideration of the time of grace, or the new law, wherein God himself being made man, hath put on upon himself his own Image & likeness 
(f) Gen. 1, 26 Phil. 2, 7.  which he created in the beginning, and hath represented himself unto us in the same. And it is not only an absurd error, but also a most wicked madness 
(g) Paul. Diacon. lib. 6. de gestis longob c. 14 et lib. vlt. de gestis Roman. in fine. joan. Patr. Hier. in vita Damasc.  of those that do cast out of Sacred places the holy Images and amongst them also the Cross of our Lord, and with sacrilegious hands pull down in a manner all the holy things they can.  
10 What is prescribed unto us by the second commandment? 
Ex. 20, 7. Leu. 19, 1●: & 5, 1. Eccli. 23, 8. & 27, 15. Zach. 5, 2. & 8, 17. Leu. 24, 14 Mat. 5, 34.   
IT forbiddeth the abuse & irreverence of God's holy name, which is committed by Periurours, Blasphemours, and those that rashly swear 
(a) 8. Tolet. can. 2.  by God, by the Saints, or other holy things, against that saying, 
(b) Mat. 5, 37 jac. 5, 12.  Do not swear: let your talk be yea yea, and no no.  

* Psa. 33, 2. jer. 4, 1. Ps. 14, 5. & 49, 14. & 75, 12. Eccle. 5.3. 1. Tim. 5, 12 Deut. 23▪ 2●  Then it requireth, that according to the right use of the tongue we exhibit great reverence to God's holy name, we keep our oaths we break not our vows made to God and his Church; finally that we handle the 
(c) Ps. 49, 16. 2. Cor. 2, 17. & 4, 2. Trid. Sess. 4.  holy word of god with reverence.  
11 What are we bound unto by the third commandment?  

Exod. 20, 8. 〈◊〉 31, 13. Deut. 5, 12. Leu. 23, 2. Hier. 17, 21. Esa. 56, 4. Ap. 1, 10 Act. 20, 7. 1. Cor. 16, 2. Aug. ad Iam. ep. 119. c. 12 et 13. et ep. 118. cap. 1. et serm. 154. de temp. Leo. ep. 81. cap. 1  IT requireth, that we spend in good works the Sabothe or festival day observed in the Church. And therefore it willeth that our minds be then present and void of cares, freely disposing itself, to yield interior & exterior honour unto God in faith, hope, and charity. It willeth us that without all lets and encumbrances: we meditate of Gods benefits, we be occupied about holy things, we pray and honour almighty God both privately and publicly with others 
(a) Io. 4, 23 Deut. 5, 12. Num. 15, 32 Leu. 23, 2. Ignat. ad Phill p. Leo ser. 3. de quadra. Greg. l. 11. ep. 3▪ Hier. in c. 4. ad Gal. Aug. count Adim. c. 16. et ser. 251 de temp. Conc. M●g. c. 6 〈◊〉 2. Matis●. c. 1 Agathen. c. 21. ●t 47.  in spirit and truth.  
It forbiddeth to labour on holy days, to spend any time in handicrafts, and to use profane occupations, to the intent certes that we may attend to a holy repose in going to the Church, & hearing Mass the public sacrifice of the Church, & the ordinary Sermon, accordingly as godly devout persons have always accustomed to keep this commandment.  
12 What is the sum of these three commandements?  
THese three first Commandments which appertain to the first 
(a) August. quaest. 71. ●● Exo. et in ps. 32. Conc: ●. see the annotation in the 5. section before  Table, do instruct & teach us how we may give true honour unto God: to wit, interior and exterior: with heart, word, & deed: in private and in public.  
The other seven hereafter following, are called precepts of the second Table, added to this end to explicate our duty towards our neighbour.  
13 What is proposed & enjoined in the fourth commandment? 
Deut. 5, 16. Col. 3, 20. Eph. 6, 1. Eccli. 3, 1.5. Prou. 23, 23. Tob. 4, 3.   
Here, are children taught what duty they own to their Parents by whose means they came into this world, & by whose labour they are honestly brought up. Also Subjects 
(a) Ro. 13, 1. Heb. 13, 7. Tit. 3, 1. & 2, 9 1. Tim. 2, 1. & 6, 1. 1. Pet. 2, 13. & 5.5. Eph. 6, 5. Col. 3, 22.  are taught to perform their duty to their Superiors: that is to say, to all that are supereminent in some dignity & power, whether it be in Civil or Ecclesiastical government.  
And both they unto their Parents, and these unto their Superiors, do own both interior & 
(b) Leu. 19, 32. 1. Pet. 2, 13. Gen. 43, 26. 1. Tim. 6, 1. Eccli. 4, 7. Act. 10.25.  exterior reverence & observance, 
(c) ●. Tim. 5, 17. 1. Cor. 9, 7. Mat. 10, 9 et 22, 21. Luc. 10, 7. Amb. lib. 5. hexam. c. 16.  secure also and obedience.  
Furthermore, we are forbidden any kind of way to offend 
(d) Mat. 15, 3. Heb. 13, 17. Ex. 21, 15. et 22, 28. Leu. 20.9. Deut. 21, 18. et 27, 16. Pt. 20, 20. et 28, 24. et 30, 11.17. Eccli. 3, 14.  or grieve any such persons of high calling or authority, be it by word, deed, or any manner of sign.  
14 What importeth the fifth Commandment?  

Gen. 9, 5. Levi. 24, 17. et 9, 16. & 19, 16. Deut. 5, 17. Ex. 20.13. & 21, 12. Mat. 5, 21. ja. 2, 11 1. joa. 3, 15. Ephes. 4, 26.31. Col. 3, 8. Ps. 4, 5. Ro. 12, 17.19. Deu. 32, 35. Eccli. 28, 1. Heb. 10, 30. & 12, 15.  IT doth not only prohibit all external slaughter & violence, that may prejudice the body and life of our neighbour: but also cutteth of, anger, hatred, rancour, indignation, desire of revenge, & all other internal affects tending any ways towards the hurt of our neighbour.  
It requireth meekness 
(a) Eph. 4, 1. Col. 3, 12. Ro. 12, 14.17 1. Pet. 3, 8. Ephes. 6, 9 Phil. 4, 7. Mat. 6, 14. et 5, 38. & 18, 21, 33. Luc. 6, 37. Mar. 11, 25. Pro. 24, 29.  of mind, civility, clemency, courtesy, and beneficence: that is to say, that we do easily forget injuries, and do not covet revengement, but that we pardon one an other all offences, as God in Christ hath 
(b) Ephes. 4, 23.  pardoned us.  
15 What hath the sixth commandment?  
IT forbiddeth fornication, adultery, and all unlawful copulation, 
* Levit. 20, 10.22. & 19, 29. Deu. 22, 20. & 23, 17. Mat. 5, 28. Eccli. 41, 21.27. 1. Cor. 6, 9.15. Ephes. 4, 18. & 5, 3. Pro. 6, 24. jud. 4.7.23.  and unclean voluptuousness whatsoever.  
Moreover, it will have occasions eschewed and cut off, which do provoke and cherish the lusts of the flesh, as filthy 
(a) Col. 3, 5.8. Eph. 5, 3.2, Pet. 2, 6.10.12.  speeches, dishonest songs, and unchaste gestures.  
Contrariwise it requireth fidelity 
(b) 1. Thes. 4, 4. Heb. 13, 4. Tob. 4, 6. 1. Cor. 7, 3.10.  in wedlock, also all manner of purity, both of mind in our 
(c) Tob, 3, 16. Mat. 15, 18. Dan. 13, 8.56.  thoughts, and desires; and of 
(d) 1. Tim. 5, 11. Eccli. 9, 3. job. 31, 1.11. Pro. 6, 24. Gen. 9, 22. Deu. 25, 11. Gen. 38, 9.1. Tim. 2, 8.1. Pet. 3, 1. Esa. 3, 16. Amos. 6, 4. jac. 5, 1.5. Ro. 13, 12. Ezech. 16, 48. 1 Tim. 5, 6.22.  body, in the tongue, face, eyes, ears, & touching, finally in all exterior show and behaviour: that whether we live in private or abroad with others; we not only avoid all sign of riot, voluptuousness & intemperancy; but also diligently practise modesty, frugality, & continency.  
16 What are we taught in the seventh commandment? 
Leu. 19, 11.13.35.15. Eph. 4, 28. 1. Cor. 6, 7. Luc. 6, 34. Act. 8, 18. 4. Reg. 5, 20. Deut. 25, 13 Pro. 11, 1. & 20, 10. Eccli. 10, 6.8 1 Thes. 4, 6.   
IT forbiddeth all unlawful handling, and usurpation of an other man's goods, by theft, robbery, simony, usury, unjust lucre, cozenage, & any other contracts, whereby brotherly charity is hurt, & our neighbour by craft circumvented. 
* Psal. 14, 1. Luc. 6, 30. Eze. 18, 5.7.8.12.17. Rom. 13, 7. Mat. 5, 40  On the contrary part this precept requireth that in all business and traffic whatsoever, justice be kept inviolate, & that the profit of our neighbour when occasion serveth by all manner of means or help of our part be advanced. 
Leu. 19, 11.13. Ex. 23, 1.6. Deu. 5, 19 & 16, 18. & 19, 15. et 27, 19 Pro. 12, 17. & 4, 24. & 24, 21. & 25, 18. jacob. 4, 11. 1. Pet. 2, 1. Ephes. 4, 25 Pro. 17, 4.7.9.15. et 18, 6 & 19, 5. Ro. 1, 29. Ps. 5, 7.10. Apoc. 21, 8.27. & 22, 15. jac. 3, 2.14.   
17 What is comprehended in the eight commandment?  
WE are by it prohibited to bear false and deceitful witness against any man, and any way to subvert in judgement the cause of our neighbour, yea or out of judgement to hurt his good name: which doubtless is done by all whisperers, detractors, railers, false accusers, and flatterers. briefly all lying, & abuse of the tongue against our neighbour is here forbidden.  
We are withal taught to speak well and favourably of our neighbour, 
Mat. 12, 35. Col. 3, 8.16 Eph. 4, 29. Pro. 15, 1.4.7. Eccli. 6, 1.5.  to wit for his defence & profit, without any colour, dissimulation or deceit.  
18 The two last commandements what do they contain?  

Deu. 5, 20. Eccli. 25, 28. Mat. 5.28. Ro. 13, 9 1. Thes. 4, 3. jac. 1, 14. Esa. 1, 23. Eccli. 5, 1. & 18, 30. Ps. 9, 25. & 61, 11. Act. 20, 33  THey forbidden all concupiscence of an other man's wife or goods: that we do not only abstain from other men's wives, unlawful traffic, and open manifest wrong, but also that we do not so much as in will or desire, hurt, or deliberate to hurt any man.  
These two precepts therefore require the sincerity & benevolence of our heart towards all men to be sound and perfit, 
job. 31, 1.11 1 Cot. 10, 24. Tob. 9, 9 & 10, 11. Gen. 24, 59 1. Tim. 6, 9  that whatsoever is for the commodity and health of our neighbour, we do wish from our heart, and do not at any time consent to covetousness, with the least injury that may be to another man.  
19 To what end are all the ten commandements to be referred?  
TO charity, two sorts whereof those two 
(a) Exod. 32, 15. & 34, 1.  Tables wherein by the finger of God these commandments were engraven, do commend unto us. For the commandements of the first Table; do teach us that which belongeth to the love of God: and those of the second; that which appertaineth to the love of our neighbour.  
Therefore of these ten, the two first do cause thus much, that we do speaciallye avoid those vices which are most repugnant to the service and honour of God: as Idolatry, and perjury.  
Then doth the third commandment admonish us that we yield unto him in most faithful manner true and pure service and honour in heart, word, and deed. Which surely when it is well observed, no doubt but than God only is in all things and above all things loved and honoured.  
Now, the sum of the precepts, that belong to the love of our neighbour, standeth even in this one point. That 
(b) Tob. 4, 16.  which of an other thou hatest to be done unto thee, see that not at any time thou do it to an other. To which doth answer that speech of Christ: 
(c) Mat. 7, 12 Luc. 6, 31.  All things whatsoever you will that men do to you, do you also to them: for this is the law and the Prophets.  
20 Which are the duties and arguments of brotherly charity?  

1. Cor. 13, 4. Greg. lib. 10 mor. cap. 8.  OF these Saint PAUL discourseth in this manner. Charity is patiented, is benign: Charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not upon iniquity, but rejoiceth with the truth: suffereth all things, believeth all things, hopeth all things, beareth all things.  
And Christ, to the intent he might exhibit himself unto us, 
joan. 13, 1. Luc. 22.15  a pattern of true and perfit charity: in that last supper, which he wonderfully seasoned with excellent tokens of his charity, said very earnestly: A new 
(a) Io. 13, 34.  commandment I give you, that you love one an other, as I have loved you, that you also love one an other. And again: This is 
(b) Io. 15, 12  my precept, that you love one an other, as I have loved you. Which surely is of so great importance, that Saint PAUL affirmeth: That 
(c) Ro. 13, 11.  he that loveth his neighbour hath fulfilled the law.  
Therefore that we may conclude this place of charity with an Oracle of God himself, it is thus written: 
(d) Deu. 30, 20.  Choose life, that both thou mayest live, and thy seed: And love thy Lord thy God: And obey his voice, and cleave unto him. For he is thy life, and the length of thy days. Then that no man may doubt but that the evangelical doctrine of Christ doth herein accord with the law, let us remember that Christ himself did say: If 
(e) Mat. 19, 17.  thou wilt enter into life keep the commandements. And in an other place having commended unto us the precepts and works of charity, he also annexeth these words: This 
(f) Luc. 10, 28.  do and thou shalt live. 
(g) Ro. 2, 13.  For not the hearers of the law are just with God, but the doers of the law shall be justified.  
OF these doers were 
(h) Gen. 6, 9 & 7, 1. & in oratione Manassis. Sap. 10, 4. Mat. 23, 35. & 1, 19 job. 13, 18. Luc. 1, 6. & 2, 25, jac. 2, 21.  ABEL, NO, ABRAHAM, ZACHARIE whom the Scripture testifieth to have been just, before God: as those that loved God & their neighbour in work and in truth.  
Wherefore DAVID not the least amongst them, glorying after a holy manner, singeth thus: I have 
(i) Ps. 118, 32  run the way of thy commandements, when thou hast dilated my heart: I 
(k) Ps. 118, 47.48.51.55.101.102.110.113.127.128.157.159.163.167.168.  have loved, I have observed, I have kept thy commandements, and thy testimonies: in 
(l) Ps. 18, 12  keeping them much retribution: 
(m) Ps. 118, 21.  accursed are they that decline from thy commandements.  

OF THE PRECEPTS OF THE CHURCH.  
1 Are there any other commandements to be observed by Christians besides these ten?  
THere are doubtless: forasmuch as our 
(a) jac. 4, 12.  Lawmaker and 
(b) Mat. 23, 8.  master Christ hath not only taught the ten commandments 
(c) Mat. 19, 17.  of the Law, but hath also commanded in general, all those things that do concern the yielding of obedience unto Apostolical & Ecclesiastical commandments. To this end are those speeches of the Gospel: 
(d) Io. 20, 21 & 17, 18.  As my Father hath sent me, I also do send you. He 
(e) Luc. 10, 16.  that heareth you, heareth me: and he that despiseth you, despiseth me. If 
(f) Mat. 18.17.  he will not hear them, tell the Church: and if he will not hear the Church; let him be to thee as the Heathen & the Publican; in which places, Christ attributeth, & willeth to be attributed the chief and last judgement unto the Church, that 
(g) 3. Reg. 8, 14.  is to say, to the Prelates & Governors of the Church, as 
(h) hom. 61 in Mat. & Bas. c. 30. constit. monasti. Theophylac. & Eutim. in c. 18. Mat.  S. chrysostom doth interpret, and the words of the Gospel immediately following do declare and convince.  
For which cause it is not in vain written of the Apostle Saint. PAUL, He 
(i) Act. 15.42. et 16, 4.  walked through Syria & Cilicia, confirming the Churches: commanding them to keep the precepts of the Apostles and the Ancients.  
11 What then are the precepts of the Apostles & Ancients which S. PAUL would have us to keep?  
SAint DENIS the Areopagite, Scholar of S. PAUL 
(a) Eccl. Higher cap. 1. Bas. de spir. Sanct. c. 27. Euseb. lib. 1. demonst. c. 8 Epiph. haer. 61. contra Apostolicos Tert. de cor. mil. c. 3. ●t. 4.  affirmeth, that they are of two sorts: to wit, partly written, & partly unwritten. To both kinds doth belong that which Saint JOHN the Evangelist saith: He 
(b) 1. Io. 46.  that knoweth God, heareth us. He that is not of God heareth us not. In this we know the spirit of truth, and the spirit of error.  
And surely the first kind which is committed to letters, and standeth in written Laws, is apparent enough: for that it consisteth of those books that are Canonical.  
But the latter consisteth in those precepts and ordinances, which are comprehended under this one name of Traditions, and usually so called by the 
(c) Cyprian. de ablu. ped. Hiero. count Lucif. c. 4. Chrysost. in 2. add Thef. hom. 4.  Fathers. For they are not kept in writing, as the former, but delivered by word of mouth, & as it were by hand from our Ancestors surrendered over unto us, and commended unto the Church.  
3 Are both these kinds of precepts necessary to be observed?  
THey are doubtless, if we will follow the doctrine of Saint PAUL, giving us this charge: Stand, 
(a) 2. Thes. 2, 15. & ibid. Chrysost. & Theophylact.  and hold the Traditions which you have learned, whether it be by word, or by our Epistle. Whereupon he in this respect commendeth the Corinthians, because they did diligently keep the precepts of the 
(b) 1. Cor. 11, 2.  Apostles, which they had already by word of mouth received. Then he warneth the Thessalonians, that they withdraw themselves from every 
(c) 2. Thes. 3, 6.  brother walking inordinately, and not according to the Tradition received from the Apostles.  
And this is that which the holy Counsel of Nice consonant to 
(d) 2. Nicen. act. 7. & 8. Synod. c. 1.  divine Scripture, hath expressed in so plain terms. It behoveth us to observe with one consent and inviolably, Ecclesiastical Traditions; whether they by writing, or by custom be retained in the Church. And we 
(e) De ab●●●. pedum.  read in S. CYPRIAN that, that is of no less force which the Apostles by the inspiration of the holy Ghost have delivered, than that which CHRIST himself hath delivered. For as 
(f) Ibidem  the holy Ghost, and CHRIST have one and the same God-heade: so is the authority and power of them both, equal in their sacred ordinances.  
4 How may we know which are Apostolical and approved Traditions in the Church?  
OF these S. AUSTEN hath 
(a) In Epist. 118. ad jan. cap. 1.  prescribed us a rule worthy to be noted, saying; Those things that we keep not written, but delivered, which are certainly observed all the world over: it is understood that they are held as commended & ordained, either by the Apostles themselves, or by general Counseles, whose authority in the Church is most wholesome. So the same holy Doctor discoursing against the 
(b) Lib. 4. c. 24. & lib. 2. c. 7. & lib. 5. cap. 28.  Donatists, yea even against all Heretics, admonisheth this very seriously; look what the universal church holdeth, which by counsels hath not been decreed, & yet ever hath been used: it is very well believed, that by no other means, than by the authority of the Apostles themselves it hath been delivered.  
And LEO 
(c) Ser. 2. de jeiunio Pentecostes.  the great agreeing hereunto, saith. It is not at all to be doubted, but that whatsoever is holden in the Church as a custom of devotion, it proceedeth from Apostolical Tradition, and of the Doctrine of the holy Ghost.  
5 What are those Apostolical Traditions which Christians must observe?  
THere are sufficient store of examples extant amongst the Fathers, and such of the Fathers, as above a thousand years since deserved public credit. By Tradition, ORIGEN 
(a) in c. 6. ep. ad Rom.  & 
(b) l. 10. de gen. ad lit. c. 23. et con. Don. lib. 4. c. 24.  S. AUSTEN, do teach that Infants are to be baptized. S. DENIS 
(c) de Eccle. hier. c. 7.  and 
(d) in exhor. ad castit. c. 11. et de cor. mil. c. 3. et de monog. c. 10.  TERTULLIAN do show, that prayers & oblations ought to be made at the Altar for them that are departed.  
Hereupon S. HIEROME 
(e) ad Marcell. ep 54. cont. erro. Montani.  & 
(f) haeresi. 75. Acrii.  EPIPHANIUS do plainly affirm that the set fasts of the church, especially that of LENTE, are to be observed. So in like manner doth Saint AMBROSE 
(g) in officio Mediolan.  & 
(h) in Liturgia.  Saint chrysostom avouch the dignity of those things, that are solemnly prosecuted in the holy office of the MASS.  
Than besides 
(i). l. 4. c. 17. & in orat. de Imag.  DAMASCEN, the Fathers that the second Nicen Council doth 
(k) act. 6. tom. 4. & act. 7.  cite, do witness by the same reason, that the Images of Christ and his Saints are to be reverenced.  
Finally to omit all others; that great and holy 
(l). l. de spir. sanct. c. 27.  doctor Saint BASIL affirmeth that the sacred Chrism & other solemn ceremonies used in the most holy Sacraments, are holden upon tradition.  
And the same Saint addeth 
(m) Ibidem.  further. If we do once attempt to refuse the ordinances and customs that are not written, as things of small moment and importance: we shall covertly, and by little & little, fall to disprove the very ratified sentences of the Gospel, or rather we shall bring the preaching thereof to a bare name. But I, 
(n) c. 29. clus. dem li.  saith he, do think it Apostolical to stick to those Traditions also that are not written.  
6 How much at this day do men err & go astray about Apostolical & Ecclesiastical Traditions?  
VEry much no doubt; whilst many do despise them, others neglect them, or at the least, make no more account of them, than of the statutes of 
(a) Ro. 13, 1.  civil Magistrates: and feign them to be decrees of men, which may be observed & broken at a man's pleasure, as being to very little, or no profit at all: calling them things indifferent.  
Some there are, who will have all manner of Traditions of like moment: and so they do shamefully confound certain places of Scripture, as though there were no difference between 
(b) Math. 15, 9  Pharisaical Traditions, and Apostolical; between 
(c) Col. 2, 8.20. Mar. 7, 3.  judaical, and 
(d) 2. Thes. 2, 15, Act. 15, 42. & 16, 4,  Ecclesiastical, between private & particular Traditions, and 
(e) Aug. ep. ad jan. 118. c. 1. & 2. & epist. 86. ad Casul.  those which being received by the consent of the whole Church, & approved so many ages together, by the common custom of devout persons, and as it were by hand delivered over unto us: are found in a manner all the world over.  
7 What is to be thought of such as reject, & make no account of the Traditions of the Church?  
THese doth the word of God reprove and condemn: when it appointeth Traditions to be 
(a) 2. Thess. 2, 15. 1. Cor. 11, 2  observed; & commandeth us to 
(b) Mat. 18, 17.  hear the Church; and to keep the 
(c) Act. 15, 42. & 16.4.  precepts of the Apostles & Ancients. It is the word of God that maketh us subject to Magistrates, both 
(d) Ro. 13, 1. Mat. 22, 21.  Civil & 
(e) Mat. 23, 2. Luc. 10, 16.  Ecclesiastical, to the modest, & also to the 
(f) 1. Pet. 2, 13.  wayward, for 
(g) Ro. 13, 5.  conscience-sake: It will have us give both great 
(h) Tit. 3, 1.  reverence and obedience unto their Laws. 
(i) Herald 13, 17  Obey saith it, your prelate's and be subject unto them. 
(k) Mat. 23, 2.  All things that they shall say to you, observe ye, and do ye; but according to their works do ye not. Wherefore, these fellows do not only despise men, but God 
(l) 1. Thess. 438. 1. Cor. 14, 37.  himself most gracious & mighty, whom they should hear & reverence in the 
(m) joa. 20, 21. & 17, 18 & Luc. 10, 16.  Apostles & their 
(n) Cyprian. epist. 69. ad Flor. Pas. cap. 23. constitut. mon.  successors. Therefore they do manifestly resist the word of God, whilst they resist the power and ordinance of God, and purchase damnation unto themselves thereby, if we believe 
(o) Ro. 13, 2.  S. PAUL.  
Vndoudtedly this is the very ordinance of God himself, which cannot be abolished by any authority of man, that by certain Laws, & those partly written, and partly unwritten, which the Tradition of the 
(p) Bas. de Spir. Sanct. cap. 27. Aug. lib. 4. cont. Dona. c. 24. et l. 2. c. 7. et l. 5. c. 23. et 26. Epiph. haeresi. 55. Euseb. l. 3. histor. c. 30.  Apostles commendeth unto us: the Church be governed, true Doctrine preserved, Religion defended, Concord nourished, Discipline kept and observed.  
8 What hath the judgement of the Fathers been about this matter?  
ORIGEN, a famous and very ancient author, hath written in these words. Every such on● is of us to be accounted an 
(a) In cap. 3. ep. ad Tit. teste Pamphilo in apol. pro Origen. Iten. l. 4. c. 43  Heretic, that professeth himself to believe Christ; & believeth otherways of the truth of Christian faith, than hath the definition of the Church's Tradition. And the same in an other place. That, 
(b). ●l. 1. periar. in Proo● mio.  only is to be thought the truth, saith he; which in no point disagreeth from the Tradition of the Church. And it is the speech of S. HIEROME: I do 
(c) ad Lucinium ep. 28  think it good to admonish thee, that the customs of the Church, espeacially those that are not against faith, are so to be observed, as they were delivered from our ancestors.  
And S. AUGUSTINE 
(d) ep. 118. cap. 5.  teacheth in this manner: If the authority of divine Scripture do prescribe any thing; there is no doubt, but that we ought so to do, as we have read: & so in like manner if the Church do use any thing through out the world, for to dispute, that a man ought not so to do: were a part of most insolent madness. And again the same: In 
(e) ad Casul. ep. 86.  those matters wherein the word of God hath set down no certainty; the custom of God's people, or the decrees of our Ancestors are to be holden as a law. And as the transgressors 
(f) Distinct. 11. c. in his.  of divine laws, so also the contemners of the Church's customs are to be restrained.  
Finally TERTULLIAN a most learned and ancient writer of the Church, in one whole book together disputeth 
(g) Lib. de prescript.  against those, that do admit nothing that is not expressly set down in the Scripture, & he contendeth very earnestly, that there be certain unwritten Traditions & observations of the Church, which none can take exceptions against, but heretics only. But, If any man seem to be contentious, (that we may use 
(h) 1. Cor. 11, 16.  S. PAUL'S words) We have no such custom, nor the Church of God.  
9 I pray you then what is the Church?  

Rom. 12, 4. 1. Cor. 12, 12. 1. Pet. 5, 4. Io. 21, 15. Mat. 16, 18.  THE Church is the whole multitude of all those that profess the faith and doctrine of Christ, which Christ the Prince of Pastors, committed both unto S. PETER the Apostle, and also to his 
(a) Chryso. l. de Sacerdoti. Conc. Flor. Bern. l. 2. de consid. c. 8.  successors to be fed and governed.  
And therefore all Heretics and schismatics do not deserve the name of a Church, but do 
(b) Hier. count Lucif. c. 9 Cypr. epist. 69.  falsely arrogate the same unto themselves: who although they seem to profess the faith & doctrine of Christ: yet they refuse to be the sheep of the high Pastor and Bishop which Christ hath made chief governor o●er the sheepfold of the Church in his own steed, & hath by perpetual 
(c) Iren. l. 3. c. 3. Tert. l. 3. con. Mar. c. 9 Optat. l. 2. Aug. ep. 165. et 42. et in Ps. count partem Donat. et lib. 2. contr. lit. Petil. c. 51,  succession in the Roman Church continually preserved.  
This Chair of S. PETER, this primacy of the Church, whosoever doth deny & oppugn: first, they do not understand the large promises of Christ, 
* Mat. 16, 18. Io. 21, 15. Luc. 22,, 31 Mat. 10, 2. joan. 1, 42. Mat. 17, 24. Act. 1.15.  made unto S. PETER, & the mystical keys of the kingdom of heaven delivered to him only, and many other things written of Saint PETER the 
(d) Cypr. de simple. Hil. et Hier. in c. 16. Mat. Hier. in jon. l. 1. c. 14. Ciril. l. 2. in Io. c. 12 Aug. Tr. 56. et 124. in Io. Orig. ho. 2. in divers. et tract. 6. in Mat. Bas. de paenit. Chry. ho. 87 in Io. et 55. in Mat. et. 9 de paenit. et ser. de eaten. et gladio S. Pet. et ho. in SS. Petrum et Eliam Leo. ser. 3. de annivers. et ep. 89. ad Epis. Vien.  Prince, the mouth and head of the Apostles. Then they do manifestly break the peace and certain order of the Church, which without an high Bishop & his supereminent authority, can neither be well governed nor kept long in unity, nor hold that sound strength that is necessary to bear out the violence of hell gates. Lastly they do impudently discredit the Fathers, & their Counsels and writings consenting all together about this manifest 
(e) Aug. count ep. Fund. c. 4. et de utilitate cred. c. 17. et lib. 11. cont. Faustum. cap. 2.  note of the Church, yea and the consonant voice of all Christianity.  
This Church and Her dignity acknowledged Saint HIEROME; whose 
(f) ad Dam ep. 58. et ep. 57 ad cund.  words are these: he that is joined to PETER'S chair, is mine. Optatus of 
(g) l. 2. cont. Donat.  Africa hath acknowledged her; who witnesseth that among the true notes of the Church, the Chair of Saint PETER is the principal. 
(h) ep. 162. 90. 92. 93. 165.  S. AUGUSTINE hath acknowledged Her; who writeth expressly, that in the Church of Rome the Sovereignty of the See Apostolic hath always flourished. Saint 
(i) ep. 55. & 69. Hier. count Lucif. c. 4. Leo. ep. 84. ad Anast. cap. 11.  Cyprian hath acknowledged her; who imputeth the cause of all Heresies and Schisms that do grow, to this alone; that men do not obey one high Priest, & judge in Christ his room. Saint Ambrose 
(k) l. 3. de sacram. c. 1. & de obitu satire.  hath acknowledged Her; in so much that he hath said, that in all things he did covet to follow the Roman Church.  
And more ancient than all these, and near unto the Apostles time, that very Apostolical man Ireneus, 
(l) Lib. 3. c. 3. Tert. de praescrip. cap. 36. Cypr. ep. 45. & 46. Theod. l 2. hist. cap. 4. Ber. ep. 190. ad Innoc. & lib. 2. de consid. cap. 8. Con. Chalc. action. 3. Anaclet. ep. 1. & 3. Marcell. ep. 1. Synedus Alexand. ad Foelicem.  giveth such a testimonial of commendation to the Church of Rome: To this Church saith he, because of the chiefer principality, it is necessary that all the Church have recourse, that is to say, all the faithful that are dispersed in all places: in which Church by those that are in all places of the world hath always been conserved the Apostolical Tradition.  
10 What dignity and authority hath the Church?  
Almighty God doth advance his Church, 
1. Cor. 12.28 Ephes. 5, 25. Io. 14, 15.26 & 16, 12. & 17, 11.17. Mat. 28, 20. & 16, 18. Psal. 120, 4.  of all things upon earth the most dearest unto him, with many & most excellent dowries, promises, and benefits. Her, he doth always adorn, preserve, defend and maintain.  
Her also he hath appointed to be his 
(a) 1. Tim. 3, 15. Ps. 22, 2. Io. 10, 16.  house, wherein all the Sons of God, may be cherished, taught and exercised.  
His pleasure was to make Her the 
(b) 1. Tim. 3, 15. Aug. lib. 1. cont. Cre● cap. 33. ● 2. cap. 32.  pillar & ground of truth, that we may not doubt any whit of Her doctrine, which as a masters, keeper, & interpreter of the truth, obtaineth credit and authority inviolable.  
Moreover, he hath determined that she should be builded upon a sure 
(c) Mat. 1● 18. & 7, 25. Ephes. 2, 20. Psal. 86, 2. & 47, 9 Aug. in Psal. 47. Alcim. lib. 4. cap. 14.  Rock; that we might assuredly know how she is unmovable & steadfast; and how she prevaileth as unvanquishable against the very gates 
(d) Mat. 16, 18.  of hell, to wit, the most sharp and grievous assaults of all adversaries.  
Finally he will have Her to be a certain City 
(e) Apo. 21, 2 Mat. 5, 15. Esa. 2, 2. Mich. 4, 1. Mal. 1, 11. Act. 1, 8. P. 21, 26.28.  most holy set upon a hill, apparent to all men, and easy to go unto: lest any man forsaking Her, 
* 1. Io. 2, 19  might betake himself to the pestiferous dens & dungeons of heretics; and being seduced with those false speeches, 
(f) Mat. 24, 23. & ibid. Orig. tract. 29. & 30.  Behold here is Christ, behold there; might departed and be withdrawn from her.  
This is the 
(g) Cant. 4, 7 & 6, 8.  Lover, Sister and only spouse of Christ, which holy Scripture proposeth and commendeth unto us, for whose 
(h) Ephes. 5, 26.  Redemption, cleansing, Sanctification, gathering together, 
(i) Io. 11, 52. Col. 1, 18.24 Eph. 4, 12. & 1, 22.  & wholly uniting unto himself: the Son of God, did and suffered all things, in so much as he doubted not to give his most holy body and blood for the love of her.  
For Her he asked 
(k) Io. 17, 21 Luc. 22, 31. Mat. 16, 18.  & obtained, that Her faith, unity & steadfastness might never fail.  
To her 
(l) Io. 14, 15.26. et 15, 26. & 16, 12.  he hath promised, and faithfully 
(m) Act. 2, 4  sent down and left a teacher, precedent and governor, and the holy Ghost: He, 
(n) Io. 14, 26  saith he, shall teach you all things, and suggest unto you all things, whatsoever I shall say to you: he 
(o) Ibidem 16.  shall abide with you for ever: He shall 
(p) Io. 16, 13 Aug. tract. 97. in Mat.  teach you all truth, to wit whatsoever is necessary to be known and believed.  
11 By whom I pray you doth the holy Ghost teach us the truth in the Church? 
Act. 20, 28. 1. Tim. 3, 2. Heb. 13, 17. Ephes. 4, 12. 1. Cor. 12, 28.   
BY those undoubtedly, whom the Apostle witnesseth to be ordained by the holy Ghost, to govern the Church: whom he calleth Bishops, Prelates, Pastors also and Doctors. And these 
(a) Aug. in Psal. 44.  after the Apostles have been ever & yet are the chief Ministers of God & of the Church, & high Stewards and Dispensors 
(b) 1. Cor. 4, 1.  of the mysteries of Almighty God.  
The authority of whom both in many other things and espeacially in the Sacred 
(c) Can. Apost. 38. Conc. 1. Nic. Soz. l. 6. c. 7. Theodos. imper. apud Cyrillum ep. 4. Basil. imperat. in 8. Synod. act. 10. Atha. in ep. ad solit. vitam: agentes Ruff. lib. 1. hist. ca 5.  Synods may evidently be seen: where they have not only power to determine certain things of Faith & Religion: but also by their own right and Apostolic authority, to protest and say; It hath seemed good to the holy Ghost and us, as it appeareth by the acts of the first Council holden 
(d) Act. 15, 28.  at Jerusalem. It was certes of old, a very heinous crime, & such a one as was punished by 
(e) Deut. 17, 12.  death, if any man had not obeyed the judgement of the Highe-Prieste, that governed the 
(f) Mat. 23.2.  chair of MOSES. And yet the 
(g) Cypr. ep. 55. ad Corn. & ep. 62. ad Pomp.  Church hath now authority in governing, judging and decreeing, no whit inferior to that, which then the synagogue had. That Law of obedience that was amongst the jews, standeth also in force amongst the Christian: that the judgements of the Highe-Preists, whose dignity and authority is most excellent; about 
(h) Greg. l. 1. ep. 24. ad Patriar. et l. 2. indict. 11. ep. 10. ad Savin. Niceph. l. 16. ca 33.  all such matters as do belong unto Religion, be received, approved, and observed.  
And therefore they do incur the guilt of an enormous crime, who are so far off from yielding any authority & obedience unto the Magistrates of the Church; that they presume even openly to oppugn & abolish, sometime the holy 
(i) 3. Conc. Tol. c. 1. dist. 19 et 9 qu. 1 Patet. et seq.  Laws of the High-Bishoppes, who have always had 
(k) Hier. add Damas'. ep. 57 et 58. Chalc. Syn. act. 3. in epi. ad Leon. 6. Syn. act. 4.  supreme power and authority to determine of holy things: And sometime the reverend decrees of general Counsels, whose authority in the Church, as S. AUGUSTINE 
(l) ep. 118. c. 1. et l 1. con. Donat. c. 18. Greg. ut supra.  speaketh is most wholesome: Finally sometime the undoubted sentences of the Fathers about matters of faith, whose general judgement, & 
(m) Vin. Lirinens. count Novat. Aug. l. 1. & 2. contr. jul. Pacian. ep. 1. ad Sympron.  consent in one matter, is a firm testimony of Christian verity. It was very notablely spoken of good, and devout Emperors: He doth 
(n) Actio. 3. Con. Chalc. Gelas. in ep. ad Epi. Dar. Leo. ep. 43. & 50. ad Mart. & 78. ad Leonem Augustum.  injury to the judgement of the Counsel, whosoever goeth about to call into question & public disputation, those things that are once judged, and rightly disposed.  
12 To what end is this divine ordinance and appointment, that there be always Pastors & Doctors in the Churcb?  
THis ordinance of God is not a little profitable and wholesome for us, by which the power and holy government of the Church, doth 
(a) Chrys. l. 3 de sacerd. & ho. 4. & 5. de verb. Isa. Ignat. ad Smyrnenses. Ambr. in exhort. ad Virgins & l. 2. de dignit. sacerd. cap 2.  far excel all Civil authority. For this is a spiritual power, by which the Christian people is singularly furthered in the achieving of spiritual and eternal good things.  
And first, It profiteth that we may use the words of 
(b) Eph. 4, 12  S. PAUL to the consummation of the Saints: that is to say, that they which do exercise that power, may exhibit every 
(c) Col. 1.28.  man perfit in Christ, as the same Apostle speaketh in an other place, and by their diligence bring the faithful to that perfection of holiness, 
(d) 1. Thes. 4, 7. 2. Tim 3, 17. 2. C●r. 13, 11.  to which they have been called.  
It profiteth also; to the work of the ministery, that they which are called and are in deed the chief ministers of the Church, may be always 
(e) Act. 20, 28. Heb. 13, 17. Cypr ep. 66. ad Furn.  vigilant and careful according to the great and high function committed unto their charge.  
It profiteth beside; 
* Eph. 4, 12.  unto the edifying of the body of Christ, that these spiritual and wise Architectes 
(f) 1. Cor. 3, 10.  may know, that about the 
(g) Eph. 1, 23. Col. 1, 18.24. Eph. 2, 21.  mystical body of Christ, which requireth a singular industry in the building, they must be continually occupied; sometime to lay and fortify the foundations of true faith; sometime to build 
(h) 1. Cor. 3, 12.  up other things necessary, to the perfect righteousness of the faithful.  
It profiteth finally; 
(i) Eph. 4, 14 1. Cor. 14, 20. Ro. 15, 1 Act. 14, 21. 1. Thess. 3, 2 & 4, 1. Ezech. 34, 2.  that we be not children, wavering and carried about with every wind of doctrine, in the wickedness of men, that is to say: for the weaker sort (which are always in the Church very many in number) the function of Ecclesiastical Prelates is very necessary: espeacially at such time as the tempests of heresies, and the storms of 
(k) Mat. 7, 25.  persecutions do beat into the house of the Church. For then there is need of the present help of those, who according to their authority both will & can keep 
(l) Act 20, 29. Eze 33, 6. 2. Tim. 2, 23.25. & 4, 2. Tit. 1, 9.10.11.  off the wolves, defend the sheep, root out the cockle, & confirm sound doctrine, lest otherwise the simple be seduced by the words, writings, & examples of deceitful & wicked persons, 
(m) 2. Pet. 2, 1. & 3, 3. Ro. 16, 17. Iud 17.4 10 Mat. 7.15.  from the kingly roadway of truth: but rather that all, not only knowing the truth, but practising the same; may grow and go forward in him that is the head, Christ our Lord, as the same Apostle S. PAUL 
(n) Ephes. 4, 15.  hath also spoken.  
13 By what means may we obtain these so singular commodities?  
BY this no doubt; if we be not to highly, 
(a) Ro. 12, 3.  but soberly wise; always careful to 
(b) Eph. 4, 3. Io. 10, 2. & 21, 17.  keep the unity of spirit in the band of peace, that so we may show ourselves the humble and obedient sheep of Christ. Of which sheep certes it is the property, 
(c) Io. 10, 2. Tit. 3, 1. Heb. 13, 17. Mat. 10, 20.  to fly the wolves: and not to follow Aliens but their own Pastors: 
(d Bern. de praecep. & disp. c. 12.  to submit themselves to them, as to the ordinary prefects of our Lords fold, and in them to hear the 
(e) Io. 15, 26 et 14, 17. et 16, 13.  spirit of truth.  
That spirit it is, which vouchsafeth even by evil 
(f) Mat. 23, 2. Phil. 1, 15. Io. 11, 51. Mat. 18.17. Deut. 17, 12  Prelates, to teach, feed, and preserve our Lord's flock: and which by them, commendeth unto us the precepts both of God our Father and the Church our Mother, in thess words: 
(g) Pro. 1, 8. see Epiphan haer. 75.  Hear my son the discipline of thy father, and do not let go the law of thy mother. And again the same doth inculcate; Keep saith 
(h) Pro. 6, 20  he, my son the precepts of thy father, and do not let go the law of thy mother.  
14 Which are the precepts of the Church?  
THere are five principal, necessary doubtless to be known and observed of every Christian.  
1 
(a) Conc. Lugdun. apud juonen. p. 4. c. 14. 2. Matiscon. c. 1. Mogunt. c. 36. et 37. Tribur. c. 35. Ignat. ad Philip.  The appointed holy days of the Church do thou celebrate.  
2 
(b) Conc. Agath. c. 47. et 21. Tribur. c. 35. 1. Aurel. ca 28.  The holy office of the Mass, upon holy days, do thou hear with reverence.  
3 
(c) Canon. Apost. 68 Gangrene. c. 19 Ignat. ad Phil. Mog. c. 34. et 35. Salegunst. c. 1. et 2. Ber. in vig. S. Andreae. See the places cited in the treatis of good works in the 4. question.  The Fasts on certain days and times appointed, do thou observe. For example, as the Lent, imber days, and the next days before certain solemn feasts, which our forefathers have 
(d) Tert. l. 2. ad Vxo. c. 4. et in apolog cap. 2.  called vigils or evens, because they did use at such times all night to watch in the Churches.  
4 
(e) Synod. Lateran. can. 21. Triden. sess. 14. c. 8.  Thy Sins to thy proper Priest do thou every year confess.  
5 
(f) Lateran. & Trident. sess. 13. can. 9  The holy Eucharist, at the lest once in the year and that about the feast of Easter do thou receive.  
15 What profit doth the observation of these precepts bring?  
THese and other the like customs, & precepts of the Church so many ages received, and with great consent & practise of devout Christians, confirmed, and very agreeable to piety and reason: do bring with them very notable and excellent commodities.  
For they are wholesome exercises of faith, humility, and Christian obedience: they do advance honest 
(a) Phil. 4, 8. 1. Cor. 14, 26.40.  discipline and concord among the people: they are goodly signs & badges of Religion: finally they give marks and tokens of our inward piety, by which we ought jointly to shine with the good, and to show our light to the evil for 
(b) Mat. 5, 17. Ro. 15, 2. Phil. 2, ●. 14.  their edification.  
Briefly, they do help us to this, that we may exactly observe that rule of the Apostle; Let all things 
(c) 1. Cor. 14 40.  be done honestly, and according to order among you.  
16 Wherein, is the authority of the Church necessary unto us?  
FIrst of all surely in this, that we may certainly 
(a) Gal. 2, 2. 1. Tolc. c. 25. Aug. ser. 129 de temp. & li. 13. contra. Faust. c. 4. & 5. et l. 28. c. 2 & 4.  discern the true and canonical Scripture from that which is counterfeit and apocryphal. Whereupon Saint HIEROME doth testify: we receive, saith he, the 
(b) in sym. ad Damasu. & et Aug. ser. 19 1. de ten. Conc. Laod c. 59 Conc. 3. Carth. c. 47. Conc. Trid. sess. 4.  old and new Testament, in that number of books, which the authority of the holy Catholic Church doth deliver. And 
(c) Cont. ep. Fund. c. 5.  Saint AUGUSTINE: I truly would not believe the Gospel, except the authority of the Catholic Church did move me thereunto.  
It is also necessary; that we may be assured of the 
(d) Esa. 59, 21. Aug. l. 1. c. 33. cont. Cresco et de unit. Eccle. c. 22. Trid. ses. 4. Vin. Lir. contr. novatores  true sense and apt interpretation of the Scripture: lest that otherwise we never make an end of doubting and disputing about the sense of the words. For all Heretics, as the same holy Saint 
(e) lib. 1. de Trinit. c. 3. Hillar. l. 2. ad Constanti. Vinc. Lir.  hath written: do labour to defend their false and deceitful opinions by the holy Scriptures, and yet the Scriptures do not consist in reading, but in understanding: as witnesseth 
(f) Cont. Lucif. c. 9 & in c. 1. ad Gal. Hilar. l. 2. de Trin.  Saint HIEROME. Thirdly; that in the weightier questions 
(g) Deut. 17.8.  and controversies of faith that may fall out, there may be some 
(h Act. 15, 2  judge by whose authority matters may be moderated. For as that is most true that 
(i) haer. 61. cont. Apostolicos.  EPIPHANIUS teacheth against Heresies, that all things can not be had out of the Scriptures: so doth 
(k) l. 11. con. Faust. c. 2 & l. 7. c n. Donat. c. 53. et in Ps. 57  Saint AUGUSTINE most rightly affirm: that the authority of the Catholic Church is of special weight and value for our faith and assurance in a doubtful case. Neither can the holy Ghost be wanting to the Church to lead her (as Christ hath 
(l) Io. 14, 16. & 16, 13.  promised) into all truth.  
Again; that for the diversity of persons, places, and times, canons 
(m) Can. Ap. 38. et Synod. 1. Nic. c. 5. Lateran. Can. 6.  may be ordained, perfit discipline preserved, and judgements pronounced. For to the Church, 
(n) 2. Cor. 10, 8. & 13, 10.  hath God given this power to edification, and not to destruction. Moreover; to the intent that the stubborn and rebellious persons may feel that 
(o) Mat. 18, 17. et ibi Hieron.  power of chastising and excommunication, which Christ hath ordained, and saint 
* 1. Cor. 5, 3. 1. Tim. 1, 20.  PAUL exercised: and by the same may be corrected & repressed. Here upon 
(p) l. de fid. et op. c. 5. & 3. & l. 3. con. Parm. c. 2. Greg. ho. 26 in evang. Chrysost. l. 3. de Sacerd.  S. AUGUSTINE: they, saith he, that govern in the Church, may exercise discipline, so it be without tumult and in peaceable manner, against the wicked & outrageous.  
Wherefore, in all these things, to omit many others, it is manifest that the Church's authority is not only profitable, but also necessary: so that without the same, doubtless, the Christian common wealth, might be thought nothing else but a very Babylonical confusion. And therefore, as we do believe, the Scripture, and rely upon it, and attribute unto it speacial authority, for the testimony of the holy Ghost speaking 
(q) 2. Pet. 1, 19 2. Tim. 3.16 Mat. 18, 17. Io. 14, 16.26 & 16, 12.  within it: so also do we own faith, reverence, and obedience, to the Church; for that by Christ her head and spouse, she is informed, endowed, & confirmed with the 
(r) Act. 2, 4. Eph. 4, 4.  same spirit, so that it is not possible but that she be as she is called: the 
(s) 1. Tim. 3, 15.  Pillar and ground of truth.  
17 What is the fruit and commodity of the whole doctrine touching the precepts & Traditions of the Church?  
IT is certes very great and full of variety. And surely the first is, that we may know, that we are not tied to letters only, or to divine Scriptures. For, to use the words of Saint Ireneus: 
(a) Lib. 3. c. 4 Epi. haer. 61.  What if the Apostles had left us no Scriptures? must we not have have followed the order of Tradition, which they delivered unto them, to whom they committed the Churches? therefore hath S. BASILL 
(b) Lib. de spir. sanct. c. 27.  said very well: The verities which are held and taught in the Church; some we have out of the doctrine set forth in writing: some we have received from the Tradition of the Apostles, in mystery, that is, in hidden and secret manner. Both which, have equal force and authority to the furtherance of piety. And these no man will gainsay, that hath been but even meanly experienced; what the laws of the Church are. And it can not be doubted, but that 
(c) Io. 20, 30 & 21.25. Aug. ep. 108 ad seleucianam.  Christ and his Apostles, both did & taught many things, which although they are not written, yet they do very much appertain unto us and all posterity. Of which S. PAVLL 
(d) Phil. 4, 8.  warning us in general, saith. For the rest, brethren, what things soever be true, whatsoever honest, whatsoever just, whatsoever holy, whatsoever amiable, whatsoever of good name: if there be any virtue, if any praise of discipline: these things think upon: which you have both learned, and received, and heard, and seen in me: these things do you, and the God of peace be with you.  
The next commoditiy of them is, that we may rightly use Christian liberty, which men given to idleness and riot, if ever at any time, now most of all do make an occasion to the flesh, as the 
(e) Gal. 5, 13 2. Pet. 2, 19  Apostle speaketh: under pretence thereof they serve their filthy pleasures: & whatsoever in a manner they have a fancy unto, though it concern even the alteration of the decrees of Religion: they think it lawful for them to do. 
Aug. ep, 118 cap. 1. & 5.  But from this profane novelty and rashness; the Apostolical and Ecclesiastical Doctrines, & decrees, do call away, defend, & terrify us: bridling man's licentiousness, & teaching us to use Christian liberty in a convenient sort: to wit, so that 
(f) 1. Pet. 1, 18. Ro. 6, 18.22. Gal. 3, 13. & 4, 31. Ro. 8, 2.  being made free by Christ, from the yoke of sin & bondage of the old law, we may willingly & of our 
(g) Psa. 53, 8. Col. 3, 23. Luc. 1, 71. 2. Cor. 3, 17 Ro. 6, 22. 1. Cor. 9, 19 1. Pet. 1, 22. & 2, 20. Luc. 21, 19 Mat. 4, 1.7. & 16, 14.  own accord perform Christian duty: we may serve God in holiness and justice: we may follow the holy Ghost as our guide in the law of Charity, being the servants of justice, the sons of obedience, the practisers of humility, the keepers of patience, and lovers of penance, and of the Cross. You, saith the 
(h) Ga●l. 5, 1●  Apostle, are called into liberty: only, make not this liberty an occasion to the flesh, but by charity of spirit serve one another. To the nourishing & maintenance of which charity of spirit in the dutifulness of an holy servitude: both all honest things are profitable; and the devout observation of the Tradition of the Church, is undoubtedly most available.  
The last use and commodity is; that we may truly discern between the lawful and bastard children of the Church, or between Catholics and Heretics. For 
(i) Vincen. Liren.  the first, do simply stay themselves in the doctrine of the Church, whether the same be delivered unto them in writing, as in the Bible; or approved by the Tradition of the Fathers. For they do follow the word of God: Do 
(k) Pro. 22, 28. Eccli. 8, 11. Deut. 32, 7. Hier. c, 16.  not go beyond the ancient bounds, which thy Fathers have set. But, the other which are Heretics, do serve from this simplicity of faith, & from the approved sentence of our reverend mother the Church, & of the holy Fathers: and they trust to much either unto themselves, or to those that have revolted from the Church: insomuch as even being warned they do not come back & amend their error. And therefore of them hath Saint PAUL so severely decreed, when he saith: A man 
(l) Tit. 3, 10.  that is an Heretic, after the first and second admonition, avoid: knowing that he that is such a one, is subverted. And to conclude with 
(m) ad Pompeium.  S. CYPRIAN, whosoever hath revolted from the unity of the Church; he must needs be found in the company of Heretics.  
18 What finally is the sum of all the premises?  
THose things that from the beginning hitherto have been handled, touching the sum of Christian doctrine; do tend to this end: that the true wisdom of a Christian man might be described and set before us: which is comprehended in these three 
(a) Aug. l. 2. tetr. c. 63.  virtues 
(b) 1. Cor. 13, 13. 2. Tim. 2, 22  faith, hope, & charity. By faith, the soul, doth 
(c) Heb. 11.1  firmly consent unto God's truth, and rely upon the same. By hope, she doth yet more 
(d) Gal 5, 5.  nearly apprehend the goodness of Almighty God, known now and conceived by faith: finally 
(e) Ro. 8, 38. Io. 14, 21.23 Ro. 13, 8. Aug. in Enchir. c. 7.  by charity she is joined & united unto God; and for God, to her neighbour.  
Now as concerning faith: the Creed of the Apostles doth instruct us, in that it setteth before us those things that are espeacially to be believed & professed of every Christian. And of those things that are to be hoped & prayed for: our Lord's prayer hath informed us. Then, unto charity; do those things belong, which in the two Tables of the ten commandments are exhibited unto us.  
It is therefore a very notable saying of 
(f) in cap. 4. ep. ad Rom.  ORIGEN: I do think (saith he,) that faith is the first beginning, and the very foundation of salvation: & hope is the advancement and increase of the building: but that charity is the perfection & top of the whole work.  
Happy then are they which 
(g) Luc. 11, 28. Ro. 2, 13. Luc. 6, 46. Mat. 7, 21.24. et 19, 17. et 25, 35. Io. 15, 2. Mat. 10, 22. et 24, 13.  hear and keep the word of God: and they that know the will of the Father & do fulfil the same: walking and persevering in faith, hope, and charity, by the government & protection of Christ our Lord.  
And this truly for the scope of our intention is sufficient, touching those chief and principal virtues, which, because they are infused by God, and do make mortal men become divine: are worthily called virtues Theological, and are rightly referred to Christian wisdom.  
19 Is there any other thing that belongeth unto Christian doctrine?  
YEa verily: for the doctrine of the Sacraments doth expressly appertain thereunto: that Christians may know, what instruments, as it were, they have need of, ordained by God, for the obtaining, exercising, increasing, preserving, yea and also repairing of 
(a) Aug. in Io. Tract. 120.  faith, and hope, & espeacially charity.  
Yea and moreover very true it is: that neither Christian wisdom, nor Christian justice can be established or holden without Sacraments: as without the which all 
(b) Aug. l. 19 cont. Faust. c. 11. et de vera relig. c. 17 et ep. 118. cap. 1.  Religion must needs be extinguished.  
They therefore are of very great importance in Christian doctrine, and very requisite it is that we handle them in particular.    

THE FOURTHE CHAPTER OF THE SACRAMENTS.  
1 Why are Christians to be instructed about the Sacraments?  
BEcause the knowledge and use of the Sacraments doth bring to pass; that Christians, having by the merits of JESUS Christ received grace; which is given by the 
(a) Tit. 3, 5. Io. 3, 5. et 6, 51.55. et 20, 23.  Sacraments; may be rightly exercised, and preserved, and set forward in divine worship.  
2 What, and of how many sorts is this divine worship?  
THat is called divine worship, which a Christian oweth and yieldeth as the highest 
(a) Aug. l. 10 de ciu. c. 1.  and chiefest service to God his creator and Saviour.  
For there is no doubt, but that for this cause 
(b) Pro. 16, 4. Gen. 1, 26. 2. Cor. 5, 15. 1. Thess. 5, 9 1. Pet. 3, 9  espeacially was man at the first made, and afterward redeemed, and unto this wholly designed & appointed: that he might purely and perfectly serve and worship Almighty God.  
Now divine worship is of two sorts: interior & exterior. The interior, by which we are in understanding & in will 
(c) Aug. in Ench. c. 2. & 3.  joined unto God; is accomplished by faith, hope, and charity, as hath been said before. The exterior; is a certain profession of the interior; which we declare by certain 
(d) Mat. 5, 17. Ro. 12, 17. 2. Cor 8, 21.1. Cor. 14, 40.  outwatd & visible signs & ceremonies. For God, that hath no 
(e) Ps. 15, 2. 1. Tim. 6, 15 Mat. 5, 48. Gen. 2, 7.  need of any good of ours, as being of himself blessed & wholly perfit: yet as his pleasure was that the whole man should consist both of a body and a soul: so doth he require the same again 
(f) Pro. 16, 14. Luc. 10 27. Mat. 22 37. Deut. 6, 5.  wholly: to wit, according to all and every part of him; that he may by him be worshipped studiously & sincerely: first in soul, according to the interior worship as we have declared: and in 
(g) 1. Cor. 6, 19 Ps. 83, 3.  body, according to the exterior joined with the interior: which is done many ways; but principally, and most profitably by the use of Sacraments.  
For so it hath seemed good to the wisdom of God, to coapte itself to the imbecility of mortal men, and to exercise his might and power by certain external things 
(h) Aug. in Ps. 73. et l. 19 cont. Faust. c. 11. et l. 3. de doctri. Christ. c. 9 q. 84. in Leuit. et 33. super Num. Tert. de resur. carnis c. 8. Greg. in primum regum. l. 6. c. 3.  and signs, that may be perceived by the senses. For our mind and soul immortal, being enclosed in this obscure, and brickle body as in a prison; doth very much use the service of the senses, and without the 
(i) Chrysost. ho. 60. ad Pop. Ant. et 83. in Mat.  help of them, she doth not commonly mount to the conceit of heavenly things. Therefore both in the old and new law, Sacraments, and many other things appertaining unto exterior worship, have been by God ordained, and always by the people of God observed.  
3 What is a Sacrament?  
IT is an external and visible sign of 
(a) Bern. ser. de caen. domini. Aug. l. 10. ciu. c. 5. & l. 3. doct. Chr. c. 9 Amb. l. 4. de Sacram. c. 4. Concil. Flor. & Trident. Sess. 7.  divine and invisible grace, instituted by Christ, that by it every man may receive the grace of God and sanctification.  
And therefore they are not every manner of signs that are called the Sacraments of the Church: but they are most certain holy, and effectual signs commended unto Christians, by Gods own institution & promise.  
Signs 
(b) Aug. ep. 23. et de catech. rud. c. 26.  they are; in that, that by a certain external form and similitude they do represent & declare unto us that, which God by them worketh in us invisibly and spiritually.  
Certain 
(c) Aug. in Psa. 73. et 77 & l. 19 cont. Faust. c. 11. 13. & 16.  they are, & most holy & effectual signs: because that look what grace they signify; they do also infallibly contain & cause the same to our sanctification. For the Sacraments for their own parts (as S. CYPRIAN 
(d) ser. de caena. dom.  speaketh) can not be void of that force and virtue that is proper unto them; neither doth the majesty of God by any means absent itself from the mysteries, though they 
(e) Aug. l. 3. cont. Dona. c. 10. et l. 5. c. 20.  be ministered even by wicked and unworthy persons.  
As, for example, in the Sacrament of Baptism, the exterior washing, that cleanseth the filths of the body; is an effectual sign and token of the interior 
(f) Tit. 3, 5. Ro. 6, 3.7. 1. Cor. 6, 11. Tertul. in l. de resur. c. 8.  washing: as giving an infallible testimony, that the soul is spiritually purified and cleansed. So also other visible & external things, as oil, and the forms of bread and wine, the use whereof is necessary in the Sacraments: are fitly appointed unto us, both to signify and also to yield unto man the grace of God and the health of his soul; so that he come not 
(g) Prosp. senten. ex Aug. in Ps. 142.  unworthily thereunto.  
For by Baptism 
(h) Conc. Flor. Io. 3, 5 Tit. 3, 5. Act. 8, 17. et 1, 8. Luc. 2●, 49. Io. 6, 51.55.58. et 20, 23.  we are regenerated & renewed: by confirmation, we are increased & strengthened: by the holy Eucharist we are nourished & refreshed: by penance we are restored and healed in the spiritual life: in which we are by the rest of the Sacraments in like manner according to the nature & quality of each of them, helped and abettered, as we will show hereafter in their due places.  
4 Of what parts doth every Sacrament consist?  
OF the word 
(a) Conc. Flor. Aug. Tract. 80. in joan.  and the Element. By the word in this place understand some certain determinate words, wherein the very form, as they call it, of the Sacrament doth consist. And by the Element, conceive such external things, as are the very matter of the Sacraments, as water, oil, bread, wine, and the like.  
Now, to these parts exactly taken are the rest of those things annexed which do belong to the fit ministering & worthy receiving of every Sacrament: to wit the institution of God: a convenient 
(b) Trid. Ses. 7. can. 10. & 11. de Sacramentis in genere item Florentin.  minister: a right intention in the minister: faith in the receiver: and whatsoever else of like sort.  
5 How many Sacraments be there?  
Seven: 
(a) Conc. Flor. & Constant. sess. 15. & Trid. sess. 7. can. 1.  which the Church being the Spouse 
(b) Cant. 4, 9 1. Tim. 3, 15  of Christ and Pillar of truth, having by the Apostles received them from Christ himself: hath always hitherto kept & faithfully dispensed. And they are these: 
(c) Mat. 28, 19 Act. 8, 17 Mat. 26, 26. Io. 20, 23. jac. 5, 14. 1. Tim. 4, 14 Eph. 5, 32.  Baptism, Confirmation, the Blessed Sacrament of the Eucharist, Penance, Extreme unction, Order, and Matrimony. Neither truly forceth it at all, if such names be not all of them extant in the Scriptures, so that the matter itself be evident, & the verity and virtue of the Sacraments be approved by divine testimony. Albeit such 
(d) Aug. l. 4. con. Donat. c. 24. et l. 2. c. 7. et l. 5. c. 23. et ep. 118. c. 1. Chryso. in 2. ad Thes hom. 4.  things as by the Apostles Tradition the universal Church holdeth, & commendeth to be kept & observed; though they be not to be found in Scripture: yet do they deserve of us full & perfit credit: as hath been already declared. And touching the institution of every Sacrament in particular, we will speak hereafter in their proper places.  
But the force and virtue of them (as the most faithful interpreter of the Scripture, Saint AUGUSTINE, 
(e) l. 19 cont. Faust. c. 11. et 16. et trac. 80. in joan.  saith:) is of unspeakable value, and therefore the contemnours of it are sacrilegious. For impiously certes is that despised, without the which no piety can be perfected. And as the same holy Father teacheth in an other 
(f) Super Leuit. q. 84. et l. 32. cont. Faust. c. 14.  place: the contemnour of the visible Sacrament can never be invisibly sanctified  
6 Why were the Sacraments instituted?  
FIrst, that they may be very present remedies against sin, which is a pestilent disease of the 
(a) Sap. 16, 14. Eccli. 21 2. Ro. 6, 23  soul, and except it be cured in this life: bringeth everlasting damnation. And therefore these do far 
(b) Florent. Conc. Trid. Sess. 7. can. 2. et 4. de Sacr. in genere  excel the Sacraments of the old law, as being in virtue; greater: in commodity; more profitable: in number; fewer: in the conceiving of them; more honourable: in observation; more easy: in signification; more excellent: which besides their signification, do also sanctify & give salvation, as S. AUGUSTINE hath very well 
(c) l. 19 cont. Faust. c. 13. l. 3. de doct. Christ. c. 19 ep. 118. c. 1.  gathered out of the Scriptures.  
Secondly, that we may have some certain & effectual signs of God's grace and good will towards us, which signs, whilst they represent themselves to the outward senses, they do not only stir up our faith in Christ, & in the mercy 
(d) Ro. 9, 23.  & goodness of almighty God: but are moreoverlively instruments, by which it hath seemed good unto Almighty God effectually to work 
(e) 'tis 3, 5. Io. 6, 58. et 20, 23.  our salvation. So that it was notably said of an 
(f) Aug. l. 4. cont. Dona. c. 24.  ancient Father, that a Sacrament even by itself alone is of an inestimable value.  
Thirdly, that there may be some tokens, 
(g) Aug. l. 19 con. Faust. c. 11. et c. 17. de vera reli. Bas. ho. 13. in exhort. ad Bapt.  and as it were external marks of Christian profession, whereby the Children of God and of the Church may mutually know one another: & that they may fruitfully exercise & keep themselves in unity, humility, and obedience, and so remain linked amongst themselves, with the necessary bond and league of one Religion. Otherwise without Sacraments can not any sort of Religion either stand or be sufficiently discerned.  
7 And what is to be thought of the ministers of the Sacraments?  
WE must so esteem them, as the 
(a) 1. Cor. 4, 1.  ministers of Christ, & the dispensors of the mysteries of God, that do bear 
(b) Esa. 52, 11. Num. 1, 50.51. 3. Reg. 8, 4.  the vessels of our Lord, and serve the Tabernacle, and that by profession have authority in holy things, and with a certain right & title do minister the same. For not to all 
(c) Numb. 16, 39 2. Reg. 6, 6. 2. par. 26, 16. Conc. Nic. cann. 14. Trid. Sess. 7. de Sacr. in genere. can. 10.  indifferently, but to Priests and Bishops doth it belong, and it was by God himself enjoined, to consecrated, dispense and minister the holy Sacraments.  
And that we may not think that the 
(d) 1. Cor. 1, 13. et 3, 4. Conc. Trid. Sess. 7. can. 12. Nazian. orat. 40. in Sanct. Bap.  Sacraments do any whit depend upon the life & honesty of those that do minister them, S. AUGUSTINE 
(e) Cont. Cresco. l. 4. c. 20. et l. 4. con. Donat. c. 4.  hath prescribed us this rule: Sacraments, (saith he) are not therefore more true and more holy, because they are ministered by a better man: for they of themselves are true and holy, by means of the true and holy God whose Sacraments they are. And again: Remember 
(f) Con. lit. Petill. l. 2. c. 47. et tract. 5 in evang. joan.  that the manners of evil men do nothing hinder the Sacraments of God, to make them either nothing at all, or ever the less holy. To which accordeth that sentence of 
(g) de iis qui mysteriis initiantur. c. 5.  S. AMBROSE: do thou not regard the merits of the persons, but the offices of the Priests: I mean in the administration of the Sacraments. For even by the 
(h) Io. 11, 50 Mat. 23, 2.  unworthy, God accustometh to work, and by the life of the Priest, there can be no prejudice, to the grace of the Sacrament: as witnesseth 
(i) ho. 8. in 1. Corinth.  S. chrysostom.  
8 What conceit ought we to have of Ceremonies, those espeacially, that are ordinarily and solemnly used in the Sacraments?  
CEremonies approved by the Church, are certain external 
(a) Io. 9, 6. et 11, 33.43. & 20, 22. Luc. vlt. 50. Mar. 7, 33. et 8, 23. et 10, 16. Mat. 8, 3. et 14, 19  rites, religiously and decently instituted: first, that they may be signs, testimonies, and exercises of the interior worship, which 
(b) Io. 4, 23. Mat. 15, 8. Esa. 1, 14.  God principally requireth at our hands.  
Then, that there may be some lively & forcible provocations unto Religion, whereby the frailty of man, may be fortified and underpropped, & as it were trained with the hand both to receive and also to retain holy mysteries.  
Lastly, that those things which do appertain to the advancement of God's service, and to the preservation of public discipline and 
(c) Leo. ep. 81. ad Dios. Innoc. add Decent. ep. 1. Conc. 4. Tol. can. 2.  concord; may be prosecuted in the Church, after an honest comely & decent 
(d) 1. Cor. 14 40. Phil. 4, 5.8.  order, as the Apostle willeth.  
But those ceremonies specially which are used in the administration of the Sacraments, and which we have received 
(e) Hier. 6, 16. Pro. 22, 28.  of the Fathers, 
(f) Bas. de Spir. Sanct. c 27. Triden. Conc. can. 13. de Sacr.  delivered and commended unto us as it were by hand: ought with great diligence to be kept and observed. For besides that they bring a decency unto the Sacraments, & engender a certain reverence: they are also venerable unto us by a singular commendation of 
(g) Tert. de Cor. mil. c. 3 Dionis. de Eccle. hierar. per totum.  antiquity.  
Then besides their institution most ancient & Apostolical, they have plenty of mysteries full of gravity and dignity: as most holy and learned 
(h) Amb. de initiand. mist. August. & alii passim. vide Isid de off. Eccle.  Fathers, have noted. Finally, concerning these things and others of the like tenor, it is an excellent saying of 
(i) in ser. de defunctis.  DAMASCEN: Those things which Christian Religion, most free from all error, doth admit and embrace, and for so many ages together keep untouched: are not vain, but profitable, pleasing to God, & much available to our salvation.  
True it is, that the Sectaries laugh at the ceremonies used in the Sacraments: but themselves are indeed more to be laughed at, or rather bewailed, in that, trusting unto their blind judgement and mortal hatred, two pernicious Counsellors: they do wage battle, against the most clear and evident truth. Surely of the ceremonies of Baptism, even the most ancient Divines do witness unto us: 
(k) Dion. c. 2 Eccle. hire.  S. DENIS, S. CLEMENT, 
(l) Clemen. ep. 3.  TERTULLIAN, 
(m) Tert. de cor. mil. c. 3.  ORIGEN, 
(n) Origen. ho. 12. in Num.  S. CYPRIAN, 
(o) Cyprian. ep. 70.  S. BASIL, 
(p) Basil. de spir. Sanct. c. 27.  Saint. chrysostom, 
(q) Chrysos. ho. de Adam. et Eua.  S. CYRILL 
(r) Cyril. Hiero. Catech. myst. 1. 2. 3. 4. .  
Let the wicked scoff & blaspheme never so much: those Fathers certainly with one consent do commend abrenunciation, Exorcisms, holy Water, holy Chrism, and the sign of the Cross. Almost twelve hundred years agone, wrote Saint BASILL 
(s) Bas. ibid. vid. Rabanun de inst. cler. li. 1. c. 27, 28. et Isid. l. 2. de off. cap. 20. Amb. l. 1. 2. 3. de Sara. & de iis qui mysti initiantur. Aug. l. 1. de nupt. c. 20. & l. 2. c. 18. & 29. & l. 4 de symb. ad catech. c. 1  in this manner: We do consecrate the water of Baptism, and the oil of unction, and him also that receiveth Baptism.  
But to give particular admonition of the ceremonies that are annexed unto all the Sacraments, as it would be very long: so is it also very difficult, and to this our purpose not needful.  
Yea, ORIGEN doth plainly confess: that in such ecclesiastical 
(t) Hom. 5. in Num. Dion. c. 1. et ult. de hier. Eccle. Aug. lib de doct. Christ. ca 9  observances, there are many things which of necessity all must do: but the reason of them, why they are so done, is not yet sufficiently known.  

OF THE SACRAMENT OF BAPTISM.  
1 What is Baptism, and is it necessary to all?  
THis is the first, 
Act 2, 38. Mar. 16, 16. Io 3.22. & 4.1 Tit 3, 5. Mat. 28, 19 Eph 5, 26. 1. Pet. 3, 21.  and most necessary Sacrament of the new law, consisting in the outward washing of the body, and the due pronunciation of the words, according unto the institution of Christ.  
A necessary Sacrament, I say, not only for those 
(a) Trid. sess. 6. c 4. & sess. 7. can. 5. de Baptismo. Aug. tract. 13. in joan. Amb. de mister. initi. c. 4 Clem. ep. 4. ad julium.  that are of years of discretion; but 
(b) Concil. Later. can. 1 & Mil. can. 2. Dionys. Eccle. hierar. cap. 7. Cyp. l 3. ep. 8. Chrys. ho. de Adam. & Eua.  for Infants also: and withal, effectual for them to life everlasting. All are borne the sons of 
(c Eph. 2, 3. Trid. sess 5.  wrath; and therefore even Infants also have need to be purged from sin, neither can they be cleansed & regenerated into the children of God, without this 
(d) Aug. ep. 28. & l. 3. de anima. & eius orig. c. 9 Item. l. 1. de pec. mer. c. 23.  Sacrament. For generally hath the Lawmaker proclaimed, that, 
(e) Io. 3, 5. Aug. lib. 3 de pec. mer. c 4 & 12  Unless a man be borne again of water and the spirit, he cannot enter into the Kingdom of God. And in an other place: It is 
(f) Math. 13, 14. Ber. ser 66. in cantic & epi. 140. ad Hil. de fons.  not the will of your Father which is in heaven, that one perish of those little ones. But Infants 
(g) Aug. de nupt. & concup. l. 1. c. 20. & l. 2. c. 17. Item. ser. 14. de verb. Apost.  also not baptized should perish, as of old in the Synagogue of the jews, children 
(h) Gen. 17, 14.  uncircumcised.  
Now forasmuch as there is but one 
(i) Eph. 4, 5. Bas. de spir. sanct. c. 15.  Baptism of Christ's faithful people: which once received, it is very wicked to 
(k) Heb. 6, 4. Clem. constit. Apost. l. 6. c. 15. Damas' l. 4. c. 10.  iterate, whatsoever the long-since condemned Anabaptists 
(l) in Conc. Carth. 1. c. 1 & Viennen. Trid. sess. 7. can 9 de Sacram. & 13 de Baptis. Aug. tract. 11. in joan. Beda. in c. 3. joan.  do pretend: we must say with the Constantinopolitan Counsel: I confess one 
(m) in symb. fid  Baptism, for the remission of sins: And with S. AUGUSTINE: To 
(n) Ep. 103. & in l. de vnic. Bapt con. Petil. c. 13. Leo. ep. 79. ad Nic. & 37. ad Leo. Ran.  rebaptise an heretical man is certainly a sin: but to rebaptise a Catholic, is an horrible wickedness: which for that cause is also prohibited by the Emperor's 
(o) C. l. Ne san. Bap. iteret  Laws.  
2 What things are principally to be noted about this Sacrament?  
THe Element that washeth, and the signification thereof, the word, the Minister, and the effect of Baptism. The Element is simple 
(a) Io. 3, 5. Eph. 5, 26. Act. 8, 36. & 10, 47. Trid. c. 2. de Bapt. et Flor Chry. hom. 24. in joan.  water, the matter very necessary h reu●to, which is naturally wont to wash away the filths of the body. To which very aptly doth answer this signification: that by Baptism the soul is 
(b) Tit. 3, 5. Act. 2, 38. 1. Cor. 6, 11.  cleansed from sin, & the man made just, as we mean to show hereafter.  
The word, wherein consisteth the form of the 
(c) Con Lateran. & Flor. Aug. l. 6. cont. Donat. c. 25. Didym. li. 2. de spir. san.  Sacrament, by Christ his appointment is this. 
(d) Mat. 28, 19 Amb. de iis qui mist. initiant c. 4.  I baptize thee in the name of the Father, & of the Son, & of the holy-Ghost.  
And although it be properly the office of Priests to baptize, yet where there is very urgent necessity, others 
(e) Aug. cont. Parmen l. 2. ca 13. & de vnic. Bap. c. 9 con Donat. l. 3. c 5. & li. 7. c. 53. Hilar. in Psalm. 67. Conc. Later. c. 1. Florent & Trid. can. 4. de Baptism.  also may baptize; yea though they be wicked persons & Heretics, so that they go not from the manner of the Church, & Her usual words.  
3 What profit and effect doth Baptism yield?  
THat doubtless which by the teaching of Christ, & 
(a) Mar. 16, 16. Act. 2, 38. & 22, 16. 1. Pet. 3, 21. Ezec. 36, 25. 1. Cor. 6, 11 Rom. 6, 3. Basil. ho. 13. in exhort. ad Bapt. & l. de spir. san. c. 15 Aug. l. 1. cont. 2. ep. Pelag. c. 13. & l. 3. c. 3. in Enc. c. 64. Bed. in ca 3. joan. Damas'. lib. 4. cap. 10. Greg. l. 9 ep. 39 Hier. ad Ocea. Naz. in sand. Lava. Clen. Alex. l. 1. paedag. ca 6. Chrysost. ad Neoph. & ad Baptizand.  testimony of the Apostles S. PETER, & S. PAUL, we learn: to wit, that by Baptism both sins are remitted, & the Spirit is given, whereby both the old man is extinguished, & a new creature is made in Christ. For Baptism rightly received doth not only yield this, that all sins be fully pardoned & taken away from the wicked man: but also that he being once baptized, is perfectly renewed, & made truly innocent, just, holy, & worthy in Christ of the heavenvly glory. So that S. PAUL hath justly said to all those that are baptized: You are 
(b) 1. Cor. 6, 11. Amb. l. 1 de Sacr. c. 4. conc. Flor. & Trid. ses. 5. can. 5.  washed, you are sanctified, you are justified in the name of our Lord jesus Christ, & in the spirit of our God. And in an other place 
(c) Tit. 3, 5. Aug. ep. 23. & quaest. 33. super Num. li. 4. conf. c. 4 Lactant. l. 3. divinarum instit. cap. 26. Cyprian. lib. 2. ep. 2.  he testifieth, that Baptism is the laver of regeneration, and of renovation of the holye-Ghoste: the 
(d) Ephes. 5, 26.  laver also of water in the word of life. And again he writeth: As 
(e) Gal. 3, 27 Ro. 6, 3.  many of you as are baptized in Christ, have put on Christ.  
Very fitly and briefly doth 
(f) Ser. in caena Do. vide Cyprian. de bapt. Christ & ablut. pedum. Orig. in c. 6 ad Roma. Retic. Augustod. apud Aug. l. 1. cont. julian. c. 3.  S. BERNARD comprise the principal effects of this Sacrament, We are washed in Baptism, saith he, because the hand-writing of our damnation is canceled: & this grace is bestowed upon us: that now concupiscence cannot hurt us, yet so, that we keep ourselves from consent.  
Which 
(g) jac. 1, 14. Ro. 6, 12. & 7, 7. Trid. says 5. can. 5. Aug. l. 1. de nupt. & concup. c. 23. & 25. & l. 1. cont. 2. ep. Pelag. cap. 13. Iten. l. 2. retract. c. 15. & l. 13. de Trin. c. 16. de pec. mer. l. 1. c. 39 & l. 2. c. 33. & 34.  concupiscence remaining in the regenerate, is not of itself a sin, but an inclination unto sin, (Foams peccati) as the Divines do call it; left us Ad agonem to strive withal, that the Baptized by this occasion may more watchefully seek God's grace, & more fervently practise virtue, & more valiantly striveing get themselves a greater crown. Therefore as S. PAUL teacheth. There 
(h) Ro. 8, 1.  is no damnation to them that are in Christ jesus: that walk not according to the flesh, but according to the spirit: & that 
(i) Col. 3, 9 Eph. 4, 22.  according to the Doctrine and example of Saint PAUL, putting off the old man, are renewed from day to day according to the inward 
(k) 2. Cor. 4, 16.  man: which is indeed the very property of the 
(l) Ro. 6, 4.  baptized.  
4 What doth the benefit received of so great a Sacrament require at our hands?  
FIrst it requireth of us a special & continual gratitude of mind, that we may praise, love, and extol him, 
(a) Tit. 3, 5.  Who according to his mercy hath saved us by the laver of regeneration, and renovation of the holy-Ghost, whom he hath powered upon us abundantly by jesus Christ our Saviour: that being justified by his grace, we may be heirs according to hope of life everlasting.  
Then so is the mystery of this Sacrament to be 
(b) Orig. 1. in Numeros.  remembered, that every man do oftentimes admonish himself of that notable promise, and Christian profession, which by his 
(c) Dionys. Areop. ca 7. Eccl. hierar. Aug. de nup. & con. l. 1 c. 20. Iten. l. 1 de pec. mer. c. 19 & li. 4. contr. Donat. cap. 24.  Godfathers he made in the holy Laver. Therefore let every Christian consider, that of the child of Wrath, and slave of Satan, he there was made the Son 
(d) Ro. 8, 1.14. Gal. 4, 5.  of God, and a member and coheir of Christ, & a lively 
(e) 1. Cor. 6, 19  Temple of the holy-Ghost.  
Thou enteredst into the sanctuary of regeneration, saith 
(f) Amb. de initiam mist. ca 2. Chrys. hom. 21. ad pop. Antioc. Aug li. 4. de symb. ad Cat. cap. 1.  S. AMBROSE: call to mind what thou wert demanded, recognise what answer thou didst make. Thou hast renounced the devil and his works, the world with all her luxuriousness & pleasures. 
(g) Amb. l. 1. de Sacram. c. 2. Cyr. Hieros. catech. mystag. 1.  Be mindful of thy speech, and never let the process of thy obligation departed out of thy remembrance. And it is an excellent speech of S. PAUL, exhorting all those that are baptized: 
(h) Ro. 6, 3. Gal. 3, 27. Aug. de fide & operibus cap. 26.  Are you ignorant that all we which are baptized in Christ jesus, in his death we are baptized? For we are buried together with him by Baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in the newness of life.   

OF THE SACRAMENT OF CONFIRMATION.  
1 Which is the other Sacrmente next unto Baptism?  
COnfirmation: which is a Sacrament of the new Law, as sacred & holy, saith 
(a) Lib. 2. contra lit. Petil. c. 104. Concil. Eliber. ca 38 Aurel. c. 3. Lac. c. 48. Melden. c. 6. Flor. Const. ses. 15. Trid. ses. 7. Bern. in vita Malach. episc. Petrus Damian ser. 1 dededicat. eccles. Isid. de eccles. office li. 2. c. 25. & 26. Raban. de inst. cler. l. 1. c. 30.  S. AUGUSTINE, as Baptism itself: which is ministered unto the Baptized, with the imposition of the hands of a Bishop, & the anointing with holy Chrism.  
2 What warrant have we to use this Sacrament?  
IT hath the testimony of divine Scripture, according to the uniform sentence and interpretation of the Fathers, and the 
(a) Cyp. l. 1. ep. 12. Aug. lib. 5. cont. Dona. cap. 19 & 20. item. tract. 6. in ep. joan.  Church. For hereunto belongeth that which 
(b) Act. 8, 17. & 19, 5. Cypr. add jubaian.  S. LUKE the Evangelist, not once writeth of the Apostles, that laid their hands upon the Baptized, using this visible sign, ordained by God himself; because a new and more plentiful grace of the holy-Ghost was given to those which were new borne in Christ. And therefore when the Apostles laid hands upon them, they received, as S. LUKE recordeth of those 
(c) Ibidem.  baptized, the holy Ghost, to wit, with a certain increase and abundance of spiritual grace.  
But at this time, whereas the Bishops do bear the room, and possess the place of the Apostles: God doth not defraud his Church, of this so wholesome a grace: but by the same Bishops 
(d) Hier. cont. Lucif. cap. 4.  in this Sacrament worketh effectually: so that as 
(e) serm. de unctione Chrismatis.  testifieth S. CYPRIAN, The verity is joined with the sign; and the spirit is present in the Sacrament.  
And hereunto doth appertain that Canon of the Church, of old set down: 
(f) Vrban. Pont. et Martyr. qui. anno 227. vixit in ep. ad omnes Christianos.  All the faithful aught to receive the holy-Ghost after Baptism by the imposition of hands from a Bishop, that they may be found perfit Christians: because when the holy-Ghost is infused, the faithful heart is dilated to prudence and constancy.  
3 What things are necessary for the perfection of this Sacrament?  
THree things are specially required thereunto: the proper matter of the Sacrament, the due form of words, and a convenient Minister.  
The matter is compound of Oil and 
(a) Conc. Braccar. c. 4. Cypr. de unction. Chris. Greg. in 1. c Cant. Fab, & Con Flo.  Balm, which being consecrated by a Bishop, hath now of old obtained the name of holy 
(b) Cypr. ut supra & l. 1. ep. 12. Bas. de spir. san c. 27. Fab qui vixit anno. 241. ep 2.  Chrism, and in this Sacrament is, after a solemn manner laid upon the forehead.  
The prescript form of words is this; 
(c) Con Flo. 2. Cor. 1, 21. Ephes. 1, 13.  I do sign thee with the sign of the Cross, and confirm thee with the Chrism of salvation, In the name of the Father, and of the Son and of the holy Ghost.  
The Minister of this Sacrament is a Bishop only; that the example, form, & Tradition of the 
(d) Act. 8, 14 Clem ep. 4. Vrban Melc. Damasc. ep. 4. Leo. epi. 88 ad episc. Ger. & Gall. Conc. Wor. Flor. & Tri.  Apostles may be kept. Of which thing we have received a decree set down of old in this manner: 
(e) Eus. Pon. & Mart. ep. ad Episcop. Tusc. & Campan. Innoc. c. 1 ep 1. add Decent. c. 3.  The Sacrament of imposition of hands, is to be had in great reverence which cannot be done by any other, but by the high Priests: neither is it read, or known to have been done by any other in the Apostles time, but by the 
(f) Act 8, 14. & 19, 6.  Apostles themselves.  
4 And why are the Baptized, anointed with holy Chrism?  
BEcause that by the instinct of the holy-Ghost, 
Bas. de spir. san. cap. 27.  the Apostles have so delivered unto us, as 
(a) Epi. 4. ad julium & julian.  S. CLEMENT, and 
(b) De eccle. hier. c. 4. & 2  S. DENIS, the disciples of S. PETER, and S. PAUL do prove, and they delivered that doubtless, concerning the hallowing of Chrism, which they had received of our Lord himself: as is thereof a grave witness, 
(c) In ep. ad Orientales Episc.  FABIANUS, who was both a Martyr of Christ, and high Bishop of the Church.  
Also, there is extant of this matter, such a precept of a most holy 
(d) Synod. Laod. can. 48. Corn. ad Fab. Antioc. apud Euseb. l. 6. hist. c. 35. Theodor. de haer. Fabul. in Novat.  Synod: The baptized after Baptism must receive the most holy Chrism, and be made partakers of the kingdom of heaven. saint CYPRIAN allegeth, 
(e) l. 1. ep. 1●. & de uncti. Chrismat. Cyril. l. 9 in Levit Cyril. Hier. catech. 3. mist.  this reason: that a Christian having once received Chrism, to wit, Unction, or Anointing; may be the anointed of God, and have in him the grace of Christ, and continually maintain holiness.  
And this visible Ointment, wherewith the Church doth anoint the Baptized, as 
(f) l. 15. de Trinit. ca 26. Pacianus Barcilonen. de Baptis. et ep. 1 ad sympron.  S. AUGUSTINE teacheth, doth signify the gift of invisible grace: wherewith the holy Ghost doth with his internal Unction replenish and confirm, Christ principally, who took his name of 
(g) in sententiis Prosper. 342. ex. Aug tract. 33. in Io. & ser. 47. de verb. Do. Rab. l 1 c. 30 Isid. l. 2. c. 25  Chrism, and then in like sort all Christians. Whereupon 
(h) l. de carnis resurrectione c. 8. Item. in lib. de Bapt. Theod. in c. 1. Cantic. Dionys. Clemens. Tert. Fabian. Cornel. Cypr. Cyrill. uterque Basil. Pacian Amphiloc. Optat. etc. Concil. Rom. sub silvest Iten 2. 3. & 4. Carthag. 2. Tol. 1. Vasinse, Trid.  TERTULLIAN, very fitly, alluding as it were to the nature of Oil, hath written of this Sacrament in this manner. The flesh is anointed; that the Soul may be consecrated: the flesh is signed; that the Soul may be fenced: the flesh by imposition of hands, is overshadowed; that the Soul by the spirit may be illuminated. By which it is evident, that they which reject holy Chrism, do greatly bewray their own ignorance and folly: as manifestly denying, the most ancient ordinance of the Apostles, & rashly condemning the continual custom & Tradition of the Church.  
5 What is the use and commodity of this Sacrament?  
IN Baptism we are 
(a) Io. 3, 5. Melch. ad Hisp. Episc. Conc. Flor. Petr. Clun. lib. 6. ep. 1.  regenerate unto life; after Baptism in this Sacrament, we are strengthened unto combat. In Baptism we are washed: by this after Baptism, we are strengthened: that the holy-Ghost may be always present with the regenerate, as a keeper, and a comforter, & a tutor. This is the Doctrine of that holy high Bishop & Martyr MELCHIADES. And hereunto agreeth that which 
(b) Ep. 4. ad julium. Amb. l. 3. de Sacram. c. 2. & de iis qui initiant. mysteriis cap. 7.  S. CLEMENT testifieth he received of the Apostles themselves: When any man hath been regenerate by water, let him be afterward confirmed by a Bishop with the seavenfoulde grace of the holy-Ghost: because otherwise he can never be a perfect Christian. This 
(c) Dion. de Eccles. hierarc. cap. 2.  Sacrament therefore profiteth in marvelous manner, that they which are by regeneration entered in the mysteries of Faith, as 
(d) 1. Pet. 2, 2  Infants newe-borne, and as yet weak & feeble, may wax greater in groweth, and be strengthened in Christ.  
These, as it were novices in christian warfare, the Bishop admonisheth in anointing, that against so many enemies & daily dangers, they must be confirmed, 
(e) Psal. 50, 14.  Spiritu principali, with a principal Spirit. He signeth with the Cross 
(f) Aug. in Psal. 141. Luc. 9.26. Mat. 10, 33. 1. Pet. 2, 20. Luc. 21.15. Mat. 5, 39 Act. 4, 13.31 & 5, 29.41.  their forehead, which is the seat of shamefastness, that they may constantly, and without fear, confess the name of our Lord. He giveth them also a blow on the cheek; that they may always remember, how they must with invincible patience perform and finish their Christian warfare.   

OF THE SACRAMENT OF THE EUCHARIST.  
1 What doth the name of the Eucharist signify?  
THis one name doth betoken that high, and 
(a) Dion. Eccles. hier. cap. 2. & 3. Conc. Trid. sess. 13. cap. 2. & 3.  most blessed Sacrament, than the which, the Church hath nothing more honourable, more wonderful, more effectual, or wholesome.  
And it is doubtless very worthily called the Eucharist, that is, 
(b) Amb. l. 5 de sacra. c. 3. Cyp. de lapsis. Orig. con. Cells. lib. 8.  good grace, or thanksgiving; because it containeth the principal & greatest 
(c) Chry. ho. 6●. ad pop. & 83. in Mat. & 45. in Io & 61. add pop. Antony's  gift of God, yea & the very fountain and author himself of all grace: and it admonisheth us of those special good things, for the receipt whereof we do owe thanksgiving, praise, and most sovereign glory to the supreme majesty of almighty God. For we could not have wished a greater benefit, than that Christ jesus our Lord, borne of the Virgin MARY, Crucified, and 
(d) Chry. l. 3. de sacerd. & ho. 2. ad pop Ant. & ho. 3. ad Ephes.  assumpted into glory, should so give himself wholly unto us; that even now at this present we truly receive his Body & Blood, and are wholly 
(e) Cyril in Io. li 4. c. 16. & 17. & lib. 10. c. 13. l. 11 ca 26. & 27. Hil. de Trin. l. 8. Iren. l. 5. c. 2. Cyr. Hieros. catech. 4. mystag Chry. ho. 45. in Io. & 61. add pop Ant.  incorporated unto him by this divine Sacrament.  
2 What things are specially contained in this Sacrament?  
THree 
(a) Cyr. Hieros. cat. 4. mist.  things are comprehended in the holy Eucharist, the visible forms, the truth 
(b) Mat. 26, 26. Mar. 14.22. Luc. 22.19. 1 Cor. 11, 24  of the body and blood of our Lord, and the effect of spiritual grace.  
For that which appeareth unto our eyes, are 
(c) Theoph. in 14. Mat. & in Mat. 26. & in Io. 6. Cyril. ad Calos. Ambiguity l. 4. de sacr. c. 4. & li. 6. c. 1.  visible forms, to wit, of bread and wine. But that which under those forms, our faith, & not 
(d) Damasc. li. 4. cap. 14.  our sense & reason doth apprehend: that is the true body & blood of Christ our Saviour. And that which by participation of this Sacrament, we get, is a certain 
(e) Aug. tr●. 26. in Io. & alii postea citandi.  singular grace of the holy Ghost; to wit, the wholesome fruit and effect of the Eucharist, as we will show hereafter.  
3 Which are the chief points necessary to be known touching this Sacrament?  
THere are five, that do principally require the handling: The first concerning the truth of the Eucharist. The second touching the transubstantiation of bread and wine. The third of the worship and adoration of the same. The fourth, of the ohlation and Sacrifice thereof. The last of the receiving of the same under one or both kind. For of these inspeacial, it is very profitable in these our days, to have perfect knowledge & understanding.  
4 What therefore is to be believed touching the verity of the Eucharist?  
THis surely, that against all 
(a) joan. 6. & ibidem Cyril. Aug. tract. 27. in joan. Cypr. de caena Do. Pet. Clum. l. 1. ep. 2  Capharnaites, we do with the whole Church assuredly believe; that under the forms of bread and wine, the very true 
(b) Conc. Eph. Nic. 2. act. 6. Later. c 1. Const. ses. 8. Flor. Trid. ses. 11. cap. 1. & 3. Ignat. ad smir. teste Theod. in dial. 3. Tert. de resur. cher. cap. 8. & de idol. cap. 7. Cyp. de lapsis. Hesich. in cap. 22. Levit. Opt. lib. 6. Leo. ser. 7. de pas. & ep. 23. Theod. dial. 2  flesh of jesus Christ, & his true blood is given in the Eucharist: by the ministry certes of the Priest; but by the power and omnipotency of our Lord jesus Christ, with whom any word is not 
(c) Luc. 1. Mar. 10.  impossible. He 
(d Psal. 148. Damasc. l. 4. cap. 14. & in hist. Barl. cap. 19 l. 3. Parall. c. 45. Amb. iib. 4. sacr. cap. 4. & 5. Cyril. l. 4. in joan. cap. 13. Pet. Clun. lib. 1. ep. 2.  spoke, and they were made: he commanded and they were created. And he said in that supper which was prepared the day before his passion, when he had taken the bread first, and then the 
(e) Luc. 22, Mar. 14, Mat. 26, 1, Cor. 11, just. Apol. 2. Iren. l. 4. cap. 32. & 34. Iwenc. li. 4. evang. hist. Tert. l. 5. cont. Marc. cap. 8.  Chalice into his hands, & when his meaning was to assure every man both of the institution of this Sacrament & also of the truth thereof: he, I say, most plainly and expressly said: 
(f Luc. 22,  This is my body which is given for you. he said, This 
(g) Mar. 14, Mat. 26.  is my blood that shall be shed for many. Concerning which institution he said also before: 
(h) joan. 6, vide Hil. 8. de Trin. Cyr. in. Io. l. 4. c. 16. Orig. ho. 8. in Num. Emis. ho. 5. de Pasc. Leo. ser. 6. de jejune. sept mens. Cabil. 2. c. 46.  My flesh is meat indeed, and my blood is drink indeed. he said, I am the 
(i) Ibid. vide Cyril. lib. 4. in Io. ca 15.  living bread that came down from heaven. If any man eat of this bread he shall live for ever: 
(k) Ibidem. vide Cyril. l. 4. c. 12. & Theoph. in cap. 6. Io. & in 14. Mar. Pet. Clun. l. 1. ep. 2.  and the bread which I will give is my flesh, for the life of the world. Neither are other testimonies of the Evangelists, & the Apostle S. PAUL 
(l) 1. Cor. 10 16. & 11, 13  obscure or hard to be known: which do evidently avouch this faith unto us, that no man may doubt, 
(m) Epip. in Ancorato. Cyr. catech. 4. mist. Chry. ho. 83 in Mat. Leo. ser. 6. de jejune. septimi mensis.  but that Christ, according both to his divine and human nature, is wholly in the Eucharist, and doth remain with us even to the end of the 
(n) Mat. 28. Conc. Vien. in Clem. tit. de relig. & vener. sanct.  world.  
Therefore 
(o) Aug. in Ps 98. & 33. Pros. de promis. p. 2. c. 25  we have and do receive in the Churches the very same flesh of Christ, that was 
(p) Chrys. ho. 2. in 2. Tim. & 24. in 1. Cor. & apud Damasc. lib. 2. Parall. c. 50. Presbyteri Achaiae in hist. S. Andr.  seen in times past, in Palestine present with men. But the same here in this place is neither apparent unto the senses, nor subject to any transmutation and corruption: as being invisible, impassable, immortal, shining with most excellent & divine glory: which at this time we can not any otherwise behold then with the eyes of faith, but the Saints in heaven do clearly see, with wonderful delight & pleasure. And notwithstanding this, there be yet certain sacramentaries (O horrible & often 
(q) Synod. 2 Nicen. act. 6. tom. 3. Rom. vercel. sub Leone 9 Turon. sub Victor. 2. Rom. sub Nicolao 2. Rom. sub Gregor. 7. Constant. sess. 8. in artic. 3. joannis Wicleff. Trid. ses. 13. can. 1.  condemned impiety) who, whilst they can not reach with their senses, this mystery more to be adored, then searched: they dare even to deny the same, marvelously depraving the words of the Gospel, although most plain and evident. Which indeed is nothing else; but even as it were to take the sun out of the world: and to spoil God's spouse the Church of the most precious treasure of her true lover: and to bereave the faithful of the bread of life: that there may be nothing at all whereby their poor banished souls may be fed and sustained in the desert of this world.  
5 And what is to be thought touching Transubstantiation?  
TWo things are here principally to be considered, & plainly professed: the one is; that the Priest, who consecrateth 
(a) Con. Later. cap. 1. Chrys. lib. 3. de sacerd. Hier. ad Heliod. ep. 1. ca 7. & 85. add evag.  the Eucharist, must be lawfully ordered: the other is, that there is so much force and efficacy in those mystical & consecratory 
(b) just. Apo 2. Iren. l. 5. c. 2. Amb. li. 4. de sacr. ca 4. & de iis qui mysteriis initiantur, c. 9 Aug. ser. 28. de verb. Do. Cypr. de caena Dom. Chrys ho. 2. in 2. Tim. & de prod. judae. vide Bessarionem hac de re. & Nyss. in orat. catech. cap. 37. & orat. de Bapt. Prosp. de consid. distinct. 2. cap. Nos autem.  words, whereby, such a Priest, doth in Christ's room, consecrated the bread and wine upon the Altar: that the bread is suddenly 
(c) Euseb. Emiss. ho. 5. de Pasc. Cypr. ser. de caena Do. Cyr. Hieros. Catec. myst. 1. 3. 4. Amb. l. 5. de sacr. cap. 4. & li. 4. cap. 4. & 5. & li. 4. de fide c. 5. Chry. in Mat. ho. 83. & de Encaen. Damasc. lib 4. cap. 14. Pet. Clun. lib. 1. ep. 2.  changed into the body, and the wine into the blood of our Lord.  
A very wonderful transmutation indeed, & to be measured only by faith, which is brought to pass by the omnipotent power of Christ working by those very words: & it is not without cause called by the holy Catholic Church Transubstantiation, 
(d) Con. Later. c. 1. Trid. ses. 13. c. 4. & can. 2. Rom. sub. Greg. 7. Const. ses. 8. artic. 1. & 2. Item. Flor. Conc. & Lanfranc.  because the substance of bread & wine is most certainly converted into the body and blood of Christ. For if the speech of ELIAS were of such force to cause fire to come from heaven, shall not the speech of Christ (for this collection hath S. AMBROSE 
(e) Ambr. de iis qui mist, init. c. 9 & l. 4. de sac. c. 4.  made) be of force to change the substance of the Elements? of the works of the whole world thou hast read: he 
(f) Ps. 148, 5.  spoke and they were made: he commanded and they were created. The speech therefore of Christ, which was able to make of nothing that which was not before; is it not able to change those things which are already, into that which they were not? for it is no less to give new natures to things, then to change natures. And there is nothing more evident than the speech of Christ, saying 
(g) Mat. 26, 26. Mar. 14, 22. & ibid. Theoph. in 6. cap. joan. Greg. Nyss. orat. catech. c. 37. Guit. mund. lib. 3.  this is my body; this is my blood, in so much as there is no place at all left of suspicion, that after consecration there is bread & wine remaining in the Eucharist.  
6 Ought we to reverence and adore this Sacrament?  
YEa 
(a) Aug. in Ps. 98. Amb. lib. 3. de spir. san. cap. 12. Mat. 4, 10. Ap. 14, 7. & 19, 10. & 22 9 Trid. sess. 13. ca 5. can. 6. Pet. Clun. lib. 1. ep. 2.  undoubtedly, for so doth the office of religion require at our hands, that we creatures do give unto our Creator, & servants unto our Lord and Redeemer most mighty and sovereign, whom we believe to be present in the Eucharist: the honour and worship due unto him.  
For of him the Scripture 
(b) Heb. 1, 6. Psal. 96, 8.  itself pronounceth: Let all the Angels of God adore him. And again: All the Kings of the earth shall 
(c) Psal. 71, 81.  adore him, all nations shall serve him. Then the divine Prophet in an other place, when he doth contemplate this Sacrament and the greatness thereof, thinketh it not enough to say; the poor shall 
(d) Ps. 21, 27 Vide ibidem Euthym. Euseb. in catena. Aug exposit. 1. & ep. 120. ad Honor. cap. 24. & 27.  eat and shallbe satisfied, and shall praise our Lord: but he addeth this also: all the families of nations shall adore in his sight. And again all those which are fat of the earth have eaten and adored.  
The Sages, 
(e) Mat. 2, 11. Chry. ho. 24. in 1. Cor. & ho. 8. in Mat. joan. 9, 38. Mat. 14, 33. & 9, 18. & 28, 17. Luc. 24, 52.  and some other like are commended by the Evangelists, because they exhibited divine honour unto Christ being yet in mortal flesh, falling down before him & adoring him. But now have we the same Christ in the Eucharist: not 
(f) Ro. 6, 9 Psal. 94, 3.  mortal but immortal, wonderful in glory and marvelous in might and power. And this faith do we justly give testimony of, with a religious worship both of body 
(g) Chry. ho. 61. ad pop. ho. 3. in ep. ad Eph. & l. 6. de sacerd. ho. 1 de verb Esa. hom. 3. & 4 count Anom. Nilus' ep. ad Anast. Amb. orat. 1. praep ad Missam. Nazian. orat. 11. in Gorgon. Greg. 4. dial. cap. 58. Orig. hom. 5. in divers.  and mind; when with reverence and submission we do exhibit the office of Christian humility & dutiful gratitude, before that dreadful & always most venerable majesty of Almighty God.  
7 What then must be our belief, concerning the Sacrifice of the Altar?  
THis undoubtedly, that the Eucharist is not instituted only to that end, that Christians may receive the same as an wholesome food; whereupon it is called 
(a) Io. 6, 48.51.55. 1. Cor. 10, 16 & 11, 26 Prover. 9, 5.  meat, drink, lively bread, & the bread of life: but also to the intent that it may be offered 
(b) Dion. eccles. hier. cap. 3. & ep. 8. Ignat. ad smir. just. in Triphon. Bas. ser. 2. de baptis. ca 2. Ter. de orat. ca 14. Aug. ep. 23. & lib. 20. contr. Faust. c. 21. Fulg. l. 2. ad Mon. c. 2. & 5. Theod. hist cap. 20. Alcim. lib. 5. c. 10. Dam. in Barl. c. 12. & 19 Pet. Clun. l. 1. ep. 2.  as a sovereign & most proper sacrifice of the new Testament, insomuch, as it hath now of old, obtained the name of an host, a Sacrifice, an oblation & holocaust.  
And it is offered for a continual memory and thanksgiving for the 
* Chry. ho. 17. ad Heb.  Passion of our Lord, and that it may be available unto the faithful both to do away the evils, and obtain the good things both of this life 
(c) jac. Bas. Chry. in Litur. Aug. 22. ciu. cap. 8. Chry. ho. 77. in Io. & 18. in Act. Greg 4. dial. c. 57 Beda. lib. 4. hist. Anglic. cap. 22.  and the life to come: & that it may not only profit the living but the dead also to forgiveness of sins, as most grave Fathers do out of divine Scripture and Tradition 
(d) Clem. ep. 3. Iren. l. 4. c. 32. Chry. ho 3. ad Philip. & 69. add popul. Damas'. in orat. de defunct.  Apostolical avouch.  
This is that singular great and and incomparable Sacrifice, which Christ at his last Supper 
(e) Iren. li. 4. c. 32. Euseb. lib. 1. ca 10. demonst. Cypr. ep. 63. Aug. 10. ciu. cap. 20. l. 20. contr. Faust. cap 21. in Psal. 33. conc. 2.  ordaining under the form of bread and wine, gave charge, to his Apostles, as to the first and chief priests of the new Testament, and to their successors, to offer: 
(f) Luc. 22, 19 Chry. 83. in Mat. & 24. in 1. Cor. Martial. ad Burdeg. cap. 3. Dion. eccles. hierar. cap. 3. Clem lib. constit. cap. 18. Petr. Clun. lib. 1. ep. 2.  saying, do this, for a commemoration of me.  
This is that oblation, which was 
(g) Gen. 4, 4. & 8, 21. & 14, 18. Exod. 12, 6.  figured by divers similitudes of sacrifices, in the time both of the law of nature, and the law of 
(h) Aug. 10. ciu. ca 20. & lib. 6. contr. Faust. cap. 5.  MOSES: as being a sacrifice containing in it all those good things then signified by them, as the consummation and perfection of them all. This is that perpetual sacrifice, which shall not be abolished 
(i) Hippol. de consume. mun. Chrys. ho. 49. operis imperf.  but about the end of the world as 
(k) Dan. 12, 11. & 9, 27.  DANIEL testifieth.  
To this belongeth the Preisthod 
(l) Ps. 109, 4. Heb 7, 1.11. Gen. 14, 18.  according to the order of 
(m) Cyp. ep. 63. Euseb. li. 5. demonstr. c. 3. Hier. ad Marcell. ep. 17. cap. 2. & 126. add Euagr. Aug. in Psal. 33. conc. 2. Epiphan. haeres. 55. Damas'. l 4. c. 14.  Melchizedech, which also DAVID affirmed that it should be and continue in Christ.  
This is that clean and pure oblation, which neither any unworthiness or malice of the offerers can pollute; which alone succeeding 
(n) Num. 28, 3. & 29, 1.  very many sacrifices 
(o) Aug. 17. civitat. cap. 20. Pet. Clun. lib. 1. ep. 2.  of the jews law; is offered & sacrificed among the Gentiles in every place, that is to say, all the world 
(p) Mal. 1, 11 Vide Mart. ad Burd. c. 3. just. in Triphon. Iren. lib. 4. ca 32. 33. 34. Chry. in Psal. 95. Aug. 19 ciu. cap. 23. & li. 18. cap. 35.  over, to celebrate the name of our God and Redeemer, as we read in MALACHI.  
This is the oblation of the Mass, the Sacrifice, the Liturgy, 
* Act. 13, 2.  unto which do give invincible testimony, the Canons and Traditions of 
(q) Can. 3. & 9 Apost. Clem. lib. 6. Const. c. 23.  the Apostles, the holy Counsels, 
(r) Nicen. 1. c. 14. Laod. c. 19 & 58. Eph. in ep. ad Nest. Trid. sess. 22 cap. 1.  the general consent and conlinuall custom of the whole Church, Greek 
(s) Vide Liturg. jac. Basil. Chrys. Ambros. Greg. & cet.  & Latin, East and west.  
Which Sacrifice 
(t) The very name of the MASS is read in these places: Alex. 1. ep. 1. Telesph. Foelix. 1. ep. 2. Higinus & Soter apud Gratian. eucharist. apud juonem. Fabian in Cod. Decretor. 16. lib. Faelix. 4. ep. 1. S. Bened. in Reg. cap. 17. Damas'. in Alex. Sixto. 1. Telesph. & Foelice. 1. Item ep. 4. Carth. 2. cap. 3. Agath. cap. 21. & 47. Amb. lib. 5. ep. 33. Aug. ser. 91. 237. cap. 8. & 251. de temp. Conc. Milcu. cap. 12. & 4. Carth. cap. 84. Leo. ep. 81. ad Diosc. & 88 add Episc. Gall. & Germ. Victor. Vtic. lib. 2. Cassia. lib. 3. de ordine Psal. Greg. lib. 1. ep. 12. & lib. 4. ep. 10. Conc. Rom. sub Sylu. Ilerd. cap. 4. Valent. cap. 1. Aurel. 1. cap. 18.  of the Mass if we weigh the whole matter uprightly, is in truth a certain holy and lively representation, and also an unbloody and effectual oblation of our Lord's Passion & of that bloody Sacrifice, which was offered for us upon the Cross.  
Whereby first it cometh to pass, that a lively memory, faith, & gratitude from us towards our Redeemer, is daily stirred up and confirmed, according to that; Do this 
(v) Luc. 22, 19 1. Cor. 11, 24.  for a commemoration of me. Of which words, the Church hath been such a diligent interpreter, that she hath in such sort ordained, all external furniture belonging unto this unbloody Sacrifice, holy 
(x) De Caeremon. Missae. Dion. eccles. hier. cap. 3. Isid. Alcuin. Remig. Raban Amal. Rupert. Innoc. 3. Con. Trid. ses. 22. c. 5. & can. 7. Chry. hom. 3. & 14 Eph. Prud. in perist. him. 2. Oped li. 6. Hier. ad Theoph. ante libros eius pascha. Cyr. catech. 5. mist. Clem. ep. 2. ad frat. Dom. Beda. l. 1. hist. Angl. cap. 29.  Vestments, Vessels, Ceremonies, and all manner of actions: that the standers by may have nothing else to behold, but that holy commemoration: and the majesty of so great a Sacrifice may be the more set forth: and the minds of the faithful, by means of these exterior signs and helps, more easily lifted up, and as it were lead with the hand to the meditation of heavenly things, which do lie hid in this Sacrifice.  
Also hereby it cometh to pass, that the fruit of the oblation of Christ made upon the Cross, and of our Redemption may be applied unto us, and to all the faithful as well alive as 
(y) Cypr. ep. 66. Chrys. ho. 41. in 1. Cor. & 21. in Act. Damasc. or. de defunct. Aug. de cura. cap. 1. & serm. 32. de verb. Apost. cap. 1. & 2. & lib. 9 Conf. cap. 11. 12. 13. Epiph, count Acr. haeres. 75.  dead.  
For which cause 
* Serm. de caena Dom. vide jac. in Liturg. Basil. & Chrysost.  S. CYPRIAN giveth testimony that this Sacrament is both a medicine and a holocaust to heal infirmities, and to purge iniquities. And MARTIAL the disciple of the 
(z) Ad Burdegal. cap. 3. vide Hier. in Tit. 1. Amb. 1. office cap. 48. & in Ps. 38. Alex. ep. 1. & 2. Naz. orat. 3. Aug. ser. 4. de Innoc. & 3. Braccar. cap. 1. Greg. ho. 37. in evang. Trid. sess. 22. c. 2.  Apostle S. PETER, writeth thus: That which the jews upon envy did sacrifice, thinking thereby to blot out his name upon earth: that same do we for our salvation offer upon a sanctified Altar, knowing well that by this only remedy life is given unto us, and death put to flight. We omit other Fathers, witnesses of the same faith and doctrine, that we may keep that brevity that we purposed in the beginning.  
By all which things it is apparently evident, that Christ two sundry ways is called and is in deed for us a Sacrifice: to wit after a bloody, & 
(a) Conc. Ephes. in ep. ad Nest. 2. Synod. Nic. act. 6. tom. 3 Aug. contr. Faust. l. 20. cap. 21.  an unbloody manner. For he offered 
(b) Eph. 5.2. Heb. 10, 14.  himself a bloody sacrifice for us upon the Cross, that unto the type of the Paschal Lamb, which was offered 
(c) Ex. 12, 3. Mar. 14, 12.  among the jews; he the true Lamb without spot, the very truth unto the figure, might answer. But at the last supper, 
(d) Euseb. l. idem ca 10. Naz. orat. 4. & in carm. ad Episc. & ad Constantinop. Nyss. orat. 1. in resur. Christ.  as also upon the Altar, his pleasure was, that the same should be offered, after a manner and ceremony unbloody, even as S. CYRIL 
(e) Ep. 10. ad Nest. & interp. Anat. 11  calleth it: to the intent that the oblation of 
(f) Gen. 14, 18. Heb. 7, 1 Psal. 109, 4. Hier. in Mat 26. Oecum. in Heb. 5. Sedul. lib. 3. oper. Pasch. Cla. Marius lib. 3. in Gen  Melchizedech, who offered bread & wine, might be made perfit; & he remain true Priest according to the order of Melchizedech, and his priesthood continue forever, without any other to succeed in his room.  
There, once 
(g) Heb. 9, 25 & 10.14  and at one only place of judea, he offered his Sacrifice; whereof S. PAUL writing unto the Hebrues doth discourse: but here he is sacrificed 
(h) Chry. ho 17. add Heb. Aug. ep. 23. Theo. in ca 5 7. 10. ad Heb. item Oecum. & Photius.  more often, and in every place, to wit all over the Church: as it is confirmed by the 
(i) Mal. 1, 11  Prophet MALACHI. There he was offered unto death: and here for a perpetual and lively remembrance of his death, & 
(k) Pet. Clum. lib. 1. ep. 2.  an wholesome participation thereof, which floweth from thence, as it were, from the head unto the members; to the intent that the fruit & effect of that sacrifice offered upon the cross might be daily exhibited and applied unto us, by this sacrifice of the Mass.  
8 Is the Eucharist to be received under one kind only, as of bread, or under both kinds of bread and wine?  
FOR as much as belongeth to Priests, or those that sacrifice; it is manifest that they must receive the Sacrament under both kinds: whereas otherwise, they cannot orderly either consecrate, or offer the Eucharist. The reason whereof depending of the nature of the sacrifice itself; there is no need to allege in this place.  
But concerning the rest of the faithful which do not themselves sacrifice, we must thus much confess, that they are not bound by any divine commandment to receive the Blessed Sacrament under both kinds, but that it is sufficient for their salvation to communicate under one kind. For if we look into the state of the primitive Church we shall find that it was ministered unto the faithful sometime under one 
(a) Tert. lib. 2. ad uxor. c. 5. Cyp. ser. 5. de lapsis. Orig. ho. 13 in Exo. Bas. in ep. ad Caesarian. Hier. apol. contr. jovin. cap. 6. Petr. Clun. l. 1. mirac. c. 1.  and sometime under both kinds. And if we go unto the holy Scripture; it doth in such 
(b) 1. Cor. 10, 16. & 11, 26. Act. 2, 42.  manner speak of this Sacrament, that it useth to make mention sometime of the bread and the cup; sometime of the bread only. For where we read: Unless you 
(c) Io. 6, 53. Ibid. verse, 51 Conc. Trid. sess, 21 c. 1.  eat the flesh of the Son of man, & drink his blood you shall not have life in you: We read also: If any man eat of this bread he shall live forever. And he which said; 
* Ibi. ver. 54.  He that eateth my flesh, and drinketh my blood, hath life everlasting: hath also said: The 
(d) Ibid. 51.  bread which I will give, is my flesh, for the life of the world. And again the same that affirmed: He 
* Ibi. ver. 56.  that eateth my flesh, & drinketh my blood, abideth in me and I in him: affirmed this also: He 
(e) Ibid. ver. 58.  that eateth this bread, shall live forever. To omit, what S. LUKE 
(f) Luc. 24, 30.35. Act. 2, 42. & 20, 7. & 27, 35. Aug. ep. 86. ad Casul. Chry. ho. 17 operis imperf. Isich. in Leuit. cap. 9  allegeth touching the breaking of bread only. Neither do we want the example of Christ himself, who first at the last supper ordained this Sacrament under 
(g) Mat. 26, 26. Mar. 14, 22. Luc. 22, 19 1. Cor. 11, 24.  both kinds, & delivered it unto his Apostles. But afterward being at Emaus with his two disciples, he gave 
(h) Luc. 24, 30. & ibid. Theoph. & Beda. Chry. ho. 17. oper. imperf. Aug. li. 3. de cons. Evang cap. 25.  them the Eucharist under one kind only & immediately after withdrew himself as the fathers do interpret this place of the Gospel.  
we must not therefore condemn, either those, who contenting themselves with one kind only, do abstain from the use of the cup; & are read to have 
(i) Euseb. l. 6. hist. cap. 36. Aug. ho. 26. ex 50. & ser. 252. de temp. Amb. in satire. Pauli. in vita S. Amb. Amphil. in vita Basil. Beda. lib. 4. hist. c. 14. & 24. Theod. in Philoth. in vita 26. quae est Simeonis. Euagr. l. 4. c. 3 Greg. Turo. li. 1. de glor. Martyr. c. 86 Gulielmus Abb. in vita S. Bernard. lib. 1. ca 11.  abstained many ages sithence: or those that of old, when so the Church did allow; had in public use both kinds.  
But use and experience the master of matters, hath taught by little & little, that for the more profit of the people, and less danger, & for many respects it is very coveniently done, that the Chalice being left, the communion under one kind only be retained. And thus hath the Church long since decreed to be done, not swerving at all herein from the ordinance and commandment of her spouse (for she is the Pillar & 
(k) 1. Tim. 3, 15.  ground of truth, & a faithful dispensour 
(l) 1. Cor. 4, 1  of the mysteries of God,) but employing that power which she hath received of her spouse in dispensing the mysteries to 
(m) 2. Cor. 10, 8. & 13, 10. Conc. Trid. ses. 21. cap. 2.  edification, and the common profit of the faithful, as the state and condition of times and men, which enforceth alteration even in sacred things, doth seem to require.  
For the very words of the Gospel do 
(n) Mat. 26, 20. Mar. 14, 17. Luc. 22, 14. just. in Apol. 2. ad Ant.  give us to understand, that Christ at his last supper dealt with those, unto whom he gave commission not only to receive, but also to consecrate and offer the Eucharist, yea and to direct & 
(o) Act. 20, 28. 1. Pet. 5, 2. Luc. 10, 16. Ephes. 4, 11.14.  govern the whole Church. To the judgement, wisdom, & authority, of those he left, to appoint laws unto posterity and according to the diversity of times orderly to dispose, aswell in most other things appertaining unto Chrstian weal, as in the manner and order of communicating the eucharist unto the faithful.  
This same 
(p) 1. Cor. 11, 34.  even out of Saint PAUL, doth S. AUGUSTINE 
(q) Ad janua. ep. 118. cap. 6.  prove, and it may easily be convinced by many decrees of the Apostles.  
Neither have we reason to think that the laity have any wrong, if in this, as also in most 
(r) Mat. 18, 18. Io. 20, 23. 1. Tim. 3, 2.8.13. & 4, 14. Tit. 1, 5.  other things they be not made equal unto Priests. For it is most certain, that Christ is not divided into two parts, according unto the two distinct signs of this Sacrament; but that aswell under one as under both kinds, yea under a little 
(s) Basil. ad Caesar. Cyr. ad Calos. & in Io. lib. 4. c. 14. Conc. Flor. Emis. hom. 3. de. Pasc. Trid. ses. 13 c. 3. & de cons. dist. 2. c. qui man. ducat. & ca singuli.  particle of a consecrated host, Christ is wholly given and wholly received in flesh, in soul, in blood, and in Godhead. And where Christ is received whole and perfit, there can not be wanting the full fruit and effectual grace of so great a Sacrament And therefore the laity are here defrauded of no commodity at all, whether thou regardest the thing itself contained in the Sacrament, to wit, Christ God and man: or dost require the 
(t) Io. 6, 41.51. 1. Cor. 10, 16.  fruit and grace which is given unto those, that receive the Blessed Sacrament, for the health of their souls: but they receive as much under one kind, as they should under both, if it were allowable.  
Of which matter, certes, there is no more any place left either to 
(v) Aug. ep. 118. cap. 5.  doubt or to dispute: sithence that the holy Ghost, who according to the promise of 
(x) Luc. 22, 31. Io. 14, 16. & 16, 12. Esa. 59, 21.  Christ doth teach & govern the Church, hath set down unto us a most certain and plain sentence, & again, and again, confirmed the same, with the inviolable authority of a most holy 
(y) Synod. Const. sess. 13. Bas. sess. 30. Trid. sess. 21.  Synod. Whereupon it may evidently be concluded, that this custom of reciving under one kind is not contrary unto the commandment of God: is ratified by the lawful authority of the Church: is approved by long continuance of time, and general consent of the faithful: is commended with most sure reason and profit: and finally, is to be assuredly accounted for a law, which by none, but by the Church herself may be changed.  
And yet neither the adversaries themselves though here they bark and keep a stir, are able to show when such custom of communicating began. So that it is a wonder to see some yet, for all this, who being carried away with a show of private devotion, do otherwise persuade themselves, & do conspire 
(z) 1. Tim. 3, 15. Mat. 18, 17.  herein with the new rebels and contemnors of the Church, against the reverend 
(a) Aug. lib. 1. con. Cresc. cap. 33.  authority of the whole Church. These men truly ought to fear, least, whilst they stand so much upon the outward signs of the Sacrament and give themselves wholly to contentiousness: they lose the internal benefit of the Sacrament, yea & Christ himself altogether: so that it were far better for them to abstain from any use of the Sacrament at all. Forsomuch as neither faith 
(b) Aug. de unit. Eccles. cap. 4.  nor Sacraments are profitable to any; but to those only, who persist in the unity of the Church. So that hereupon Saint AUGUSTINE hath 
(c) Lib. 3. cont. lit. Petil. cap. 40.  said: All the Sacraments of Christ are received not to salvation but to judgement, without the charity of unity. And again: 
(d) De bapt. count Don. lib. 1. cap. 8.  what doth either sound faith, or happily, the sound Sacrament of faith profit a man; where by the deadly wound of Schism, the sound health of charity is destroyed? And truly there is no doubt, but that they do grievously sin against Christ himself, who presume to abuse this most holy 
(e) Aug. lib. 21. ciu. c. 25. Trid. ses. 13. cap. 2. & 8.  badge of unity, to make it as a badge of Schismatical division.  
9 What profit cometh by the Eucharist being received as it ought to be?  
Very much doubtless, and exceeding great. For, this is the holy banquet wherein Christ is received, the memory of his Passion 
* Basil. ser. 1. de bapt. c. 3.  is solemnized, the mind is 
(a) Ambr. in Psa. 118. ser. 15. vers. 4. Conc. Trid. sess. 13. ca 2.  replenished with grace, & a pledge of future glory is given us: As the Church moved by the feeling and experience of these fruits, doth notablely sing.  
This is the 
(b) Io. 6, 32.35.48.51.58 & ibi Theo. & Cyril.  Bread that descended from heaven, and giveth life to the world, & upholdeth & strengtheneth our minds in spiritual life.  
This is that holy Synaxis or Communion, 
(c) 1. Cor. 10, 17. Conc. Flor.  which signifieth & causeth also the faithful to be linked together amongst themselves, as members of one & the same body, and to be associated unto the merits of all Saints and devout persons: moreover (which is a more blessed and happy thing) it uniteth than 
(d) Chry. ho. 45. in Io. & 61. add pop. Hil. lib. 8. de Trin. Leo. serm. 14. de Pas. Cyr. li. 1 in Io. ca 26. & l. 20. c. 13 & l 4. ca 17 Nyss. cra. catech. cap. 37.  fast unto Christ their head, that they may 
(e) Io. 6, 56.  abide in him, & he in them, & so by that means they may obtain life everlasting.  
This is that voyage 
(f) Conc. 1. Nic. cap. 12. Aurel. ca 12 Aure. 3. c. 24 Chrys. l. 6. de sacer. Paulin in vita Ambros. Euseb. l. 6. hist. c. 36. Niceph. li. 8. c 31. & l. 13. c. 37. Cedrens. in Maur. & Phoc●e. imp. Greg. ho. 40. in evang.  provision of our peregrination, which as the Manna given unto the 
(g) Exod. 16, 13. Deut. 8, 16. Sap. 16, 20. Io. 6, 48. Alcimus l. 5. c. 20.  Fathers, bringeth comfort, delight, virtue and grace most effectual, without all comparison, unto those that are wandering in the desert & warfare of this life, & traveling from hence unto the heavenly Jerusalem.  
And two effects principally, (as most excellently teacheth S. BERNARD) 
(h) Ser. de caena Do. lege Cyril. l. 4. in Io. c. 17. & l. 3. c. 37. Cassia. Coll. 22. c. 6.  doth this Sacrament work in us; For in the least sins it diminisheth our feeling, & in the greater sins it cutteth off consent. If any of you do not feel neither so often, nor such vehement motions of Anger, Envy, Lechery, or such other like: let him give thanks to the body & blood of our Lord because the virtue of the Sacrament worketh in him: and let him be glad that a most festered sore doth now draw near to perfit soundness. And the same 
(i) Citatura B. Thoma opusc. 59 ca 5. vid. Chry. hom. 24 in 1. Cor. & 51 in Mat. Pet. Clun. lib. 1. ep. 2.  again in an other place: This body of Christ, is a medicine unto the sick, & a way to the wayfaring pilgrims: which strengtheneth the weak, delighteth the strong, & cureth languishing faintness. By this a man is made more meek to take correction; more patiented to abide labour; more fervent in love; in taking heed more circumspect; more prompt in obedience, more devout in thanksgiving.  
No marvel therefore that great 
(k) Ad Eph. vid. Basil. ad Caes. Amb. l. 5. de Sacra. cap. 4. Chry. hom. 61. ad Antioch. Cypr. ser. 6. de orat. Do. Hier. ad Lucin. ep. 28. Cyr. lib. 3. in joan. cap. 37 Cassia. Col. 23. cap. 21.  JONATIUS hath written, willing us to co come often and speedily unto the Eucharist, & (as he calleth) it to the glory of God. For when this is continually done, the powers of Satan are expelled, who bendeth all his endeavours, in to fiery darts to sin. This bread is a medicine causing immortality, a preservative, never to die, but to live in God through jesus Christ.  
10 What things are required for the worthy receiving of the Eucharist, and reaping the fruits & commodities thereof?  
THe answer is easy of the Apostle himself: Let a man prove 
(a) 1. Cor. 11 28. & ibid. Theoph. & Ansel. Greg. in 1. Reg l. 2 c. 1. Nyss. de perf. Christ. forma  himself: & so let him eat of that bread. As also S. AUGUSTINE 
(b) Ser. 1. de temp.  hath said: In the body of Christ our life doth consist: let him therefore change his life, who meaneth to receive life.  
And this proving of a man's self, and change of life, consisteth specially in four things: to wit, there must be faith, penance, attention of mind, and a decent composition of the Christian man.  
Faith requireth thus much, that thou dost not doubt any whit at all of 
(c) Bas. quaest 172. in reg. breu.  those things that we have said, and other the like appertaining unto this mystery. And that, thou shalt accomplish, in case thou rest wholly and simply, upon the faith and sentence of the Church, as doubtless it is most 
(d) 1. Tim. 3, 15.  necessary.  
Penance 
(e) Bas. ser. 1. de Bapt. c. 3. & ser. 2. c. 3. Cyp. de laps. Conc. Trid. ses. 13. ca 7. Hesych. in c. 26. Levit. Chry. ho. 30 in Gen. & hom. 10. in Mat. Pet. Clun. lib. 1. mirac. cap. 2. 3. 5.  whereof (we will speak hereafter more at large,) requireth a detestation of sin, & a plain and sincere confession unto a Priest, & absolution obtained for the same.  
Then must the mind of necessity be 
(f) Chry. ho. 83. in Mat. & 3. ad Eph. & 60. & 61. add Antioch.  present seriously converting itself, by meditations and devout prayers 
(g) Amb. in orat. ante M●ssam.  unto this so great a Sacrament.  
Last of all the decent demeanour and composition I spoke of, doth require; that no man come unto this holy Communion, but 
(h) Aug. ser. 2. & 252. de temp. Cassia. Coll. 22. c. 5. & l. 6. instit. cap. 8.  chaste, 
(i) Aug. ad jan. ep. 118. cap. 6.  fasting, modest, humble, with 
(k) Orig. ho. 5. in divers. Cass. Coll. 22. cap. 7.  submission, and without all indecency. But they that receive the holy Eucharist unworthily, do not receive life, but judgement unto themselves, and are 
(l) 1. Cor. 11, 27. Chr. ho. 45. in Io. & 61. ad Anti. Bas. ser. 2. de Bapt. cap. 3. Theodor. in 1. Cor. 11. Cassia. Coll 22. c. 5. Pet. Clun. lib. 1. mirac. c. 25.  guilty of the body and blood of our Lord, as witnesseth the Apostle: and shall be grievosly condemned with judas, & the jews, the bloody enemies of Christ our Saviour.   

OF THE SACRAMENT OF PENANCE.  
1 What is the Sacrament of Penance?  

Trid. ses. 14. c. 1. & can. 1 ses. 6. c. 14. & can. 29. Flor. & Const. ses. 15. Nyss. in vita Moisis. Bern. in vita Malach.  IT is that in which is given the absolution of a Priest from sins, which a man hath truly detested & rightly confessed.  
Which power of absolving to the intent that we might have certain in the Church; this divine promise was made unto 
(a) Trid. ses. 14. c. 6. & can. 10. Amb. l. 1 de poenit. c. 2. & 7. & lib 2. cap. 2.  Priests: Receive 
(b) Io. 20, 23 ibid. Cyr. lib 12. cap. 56. Greg. ho. 26. in evang. Chry. ho. 85 in joan.  ye the holy-Ghost: whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained. Then in an other place; Amen I say to you, saith our 
(c) Mat. 18, 18. Cyp. ep. 54. ad Corn. Hila. can 16 in Mat. Pacia. ep. 1. ad Sympr. Higher ad Heliod. ep. 1. cap. 7. Aug. lib. 20. civit cap. 9 Chrys. ho. 5. de ver. Esaiae vidi Dominum.  Lord, Whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall lose upon earth, shall be loosed also in heaven.  
By which it plainly appeareth, that the effect of this Sacrament is excellent and full of comfort, as being the means whereby are remitted all manner of sins, though never so foul and abominable: and they absolved without any difference, that have guilty consciences in the sight of Almighty God: and this by the Ministry of a Priest, through the divine ordinance of Christ. And therefore the power and authority of Priests, is now far more excellent, and more to be accounted of, than of 
(d) Levit. 4, 22.27. & 5, 4, 15. & 6, 2. & 13, 2.17, 37. & 14, 2.18. Mat. 8, 4 Luc. 17, 14.  old it was, as being those persons unto whom it is granted, I do not say to allow, as already purged; but altogether to purge, not the leprosy of the body, but the filths of the soul, as witnesseth 
(e) Chrys. l. 3. de sacerd.  Saint chrysostom. And 
(f) Aug. de Verb. Dom. ser. 8. ca 1. & 2. & ser. 44 & in Io. tra. 49. & ho. 27 ex 50. & in Psal. 101. Conc. 2.  S. AUGUSTINE: What other thing doth the Church, saith he, unto whom it is said, what things you shall lose shall be loosed: But that which our Lord said to his Disciples lose him 
(g) Io. 11, 44.  & let him go? 
Amb. lib. de paenit. 1. & 2. Aug. lib. de adult. coniug. c. 28. & lib. 2. ca 16. Con. Later. can. 1. Trid. cap. 2. says. 14. Flor. Hier. li. 2. adu. Pelag   
2 Wherefore is this Sacrament of Penance needful?  
THat a man having fallen after Baptism & become the enemy of God, obtaining by means of this Sacrament remission of sins, may be reconciled unto God, and of a dead man be made alive, and of wicked become just. For which cause, the Fathers do not unadvisedly call 
(a) Pacia. ep. 1. ad Sympr. Hier. in ca 3. Esa. & ep. 8. add Demetr. de seruand. Virg. cap. 6. Ambros. ad Virg. laps c. 8. Trid. ses. 6 c. 14. & says. 14. can. 2. Tert. de paenit. c. 7. Ezech. 18, 30. & 33, 11  Penance the second table after shipwreck, to wit, by the which, every man may be transported out of the whirlpool of mortal sin as out of a shipwreck, into the grace & favour of almighty God, though loaden & pestered with many, and those very heinous sins.  
3 When is this Sacrament taken as it ought to be, & worketh effectually?  
WHhen he that sueth for remission of his sins, 
Conc. Flor. & Trid. ses. 14. cap. 3. & can. 4.  doth use these three parts or acts, Contrition, Confession, & Satisfaction, which do comprehend the full conversion of a man unto God, the duty of a penitent, and his perfect renewing. Of which 
(a) Ser. de paenit. 2. Reg. 16, 5. Ps. 50, 19.5. & 6, 7. & 37, 7.18. & 101, 4.10 2. Reg. 12, 13. & 24, 10 3. Reg. 21, 25. jonae. 3, 7  S. chrysostom speaketh in this manner. Perfect Penance doth constrain the sinner to suffer all things willingly: Contritrition in his heart, Confession in his mouth, and in his actions nothing but humility. This to be wholesome Penance S. chrysostom affirmeth, that by those very means that we offend God, which certes we do by heart, word and deed, by the same we may be reconciled unto God, in heart by Contrition, in mouth by Confession, in deed by Satisfaction.  
To Contrition appertaineth that place: A troubled spirit is a 
(b) Psal. 50, 19  sacrifice to God: a contrite and humble heart, O God thou wilt not despise.  
Confession, S. LUKE doth notify in these words: 
(c) Act. 19, 18. Num. 5, 6.  Many of them that believed, came confessing and declaring their deeds. And the 
(d) jac. 5, 16. & ibid. Be●.  Apostle S. JAMES teacheth: Confess your sins one to another.  
And to Satisfaction do belong those worthy fruits of Penance, which 
(e) Mat. 3, 2. Luc. 3, 8. Act. 26, 20.  S. JOHN Baptist requireth, & amongst them Alms is accounted. Of these, DANIEL the Prophet saith thus: Redeem 
(f) Dan. 4, 24.  thy sins with Alms, & thy iniquities with mercy towards the poor.  
A great offence hath need of great Satisfaction, saith 
(g) Amb. ad Virg. lap. c. 8  S. AMBROSE.  
And hereunto also is referred that which S. PAUL saith of mourning for those 
(h) 2. Cor. 12, 21.  Corinthians, because they had not as yet done Penance for the uncleanness & fornication, and incontinency which they had committed. 
Trid. ses. 14. cap. 4. Flor. Aug. ser. 3. in Nat. Do. etc. 2. de paenit. medicine. seu ho. 50. ex 50. & cap 15. Fulg. li. 1. de remiss. pec. c. 12.   
4 What is Contrition?  
IT is a grief of mind, and a detestation conceived for sin, because Almighty God is therewith displeased, joined with a full purpose of amendment of life.  
This Contrition is 
(a) Chrys. in Ps. 50. & de compunct. l. 1. & 2. Aug. de paenit. medic. c. 9 Amb. c. 8. ad Virg. laps. Trid. ses. 14. can. 5.  procured, if a man do diligently behold the foulness, enormity, & multitude of his sins; if he carefully think upon that sovereign goodness offended, of the grace of God, and other gifts lost: if he do deeply weigh and stand in awe of the inevitable 
(b) Heb. 9, 27. Sophon. 1, 15. Mat. 25, 41. Mar. 9, 43.  necessity of the uncertain hour of death, the horrible severity of the judgement to come, and the everlasting pains prepared for sinners.  
Hereunto appertaineth that of EZECHIAS: 
(c) Esa. 38, 15.  I will recount unto thee all my years in the bitterness of my soul. And that of DAVID: 
(d) Ps. 118, 120.  I stood in awe of thy judgements. And that which he also in lamenting manner doth pray: 
(e) Ps. 37, 9  I am afflicted & too much humbled: I did roar with the sighs of my heart, And a little after, 
(f) Ibid. v. 19  I will declare my iniquity, and I will think for my sin.  
Also it is an express speech of God himself unto a sinner: Thou 
(g) Apoc. 2, 4. & 2. ad Cor. 12.21. & 7, 9  hast left thy first Charity, be mindful therefore from whence thou art fallen: & do Penance. 
(h) Luc. 12, 5 Mat. 10, 28.  And Christ in the Gospel; Fear him saith he, who after he hath killed, hath power to cast into hell. Yea I say unto you, fear him. Now finally this grief of Contrition, doth prepare us to remission of sins, in-case it be joined with 
(i) Amb. l. 1. de paenit. c. 1.  a confidence of God's mercy, and a desire of performing those things which do belong to the Sacrament of 
(k) Aug. de paenit. med. cap. 11. & in Ench. ca 65. Ambr. in Ps. 37. etc. 8. ad Virg. laps.  Penance.  
5 Is Confession necessary?  
YEA verily: but not only as some do falsely suppose, that interior Confession which is to be done in the presence of God 
(a) Chry. ho. 42. in Mat.  every day, according to the example of holy DAVID, who saith, I have 
(b) Ps. 31, 5.  said I will confess against myself my unjustice unto our Lord: But also this exterior confession which is done unto a 
(c) Orig. in Ps. 37. ho. 1. & ho. 2. in Leu. Chry. l. 3. de sacer. Niss. orat. in eos qui alios acerbius judicant. Pet. Clun. l. 1. mirac. c. 3. 4. 5. 6 & l. 2. c. vlt.  Priest of all the sins which do come into a man's mind after diligent search and examination of his conscience.  
So is it written of men of the primitive Church: Many of them that 
(d) Act. 19, 18.  believed came confessing and declaring their deeds. Which manner of confessing to be very necessary, not only the holy laws of the Church, 
(e) Con. Lateran. can. 21. Flor. & Tried ses 14. cap. 5.  and the reverent writings 
(f) Clem. ep 1. ad frat. Do. Dion. ep. 8. ad Demoph. Tert. de paenit. ca 8. 9 10. 12. Orig. in Ps. 37. ho. 1. & 2. & ho. 2 in Leuit. Cyp. de laps. Pacia in paraen. ad paenit. Hier. in c. 10. Eccle. Chry. ho. 30. in Gen. & 16. in Mat.  of the Fathers do confirm, but also the divine words of Christ do conclude and declare, when he saith, 
(g) joan. 20, 23.  Whose sins you shall forgive, they are forgiven them: And whose you shall retain, they are retained. But to remit & retain sins (whereas this is an office of a judge) no Priest can have authority, except he first examine and know very perfectly the sinner's cause, whereof he hath to judge. Neither can this knowledge be had, before that the party which committeth himself to be judged and absolved by the Priest as his 
(h) Aug. lib. 20. ciu. c. 9 Greg. ho. 26 in evang. Chry. l. 3. de sacer. & ho. 5. de verb Esa. Hier. ad Heliod. ep. 1. cap. 7.  judge, and 
(i) Con. Lat. can. 21. Wormat. c. 25. Orig. ho. 1. & 2. in Psal. 37.  Physician, doth so discover and lay open his wounds in such distinct & several manner by voluntary Confession: that the Priest may plainly perceive where the sins are to be loosened, and where they are to be bound.  
6 What do the Fathers writ of Confession?  
THey certes, do with one consent not only commend & approve unto us the benefit of Confession and perpetual practice of it in the Church: but the bond also & necessity thereof.  
And to allege amongst very many a few, and those most approved witnesses; first 
(a) Quaest. 288. in reg. breu. vide quaest. 229. & in ep. 3. can. ad Amphil. can. 73.  S. BASIL the great saith thus: It is judged necessary that sins be confessed unto those to whom is committed the dispensation of the mysteries of God: for so the very Penitents of ancient times are found to have confessed their sins unto holy men.  
Then 
(b) De laps. vide ep. 10. & 55.  S. CYPRIAN. I beseech you my brethren, saith he, every one to confess his sin, whilst yet he that sinneth remaineth in this world, whilst his confession may be admitted, whilst every man's Satisfaction & remission given by the Priests is acceptable unto our Lord.  
Hereunto accordeth the sentence of S. AUGUSTINE, 
Hom. 49. ex 50. cap. 3. & ho. 41. & 50 cap. 4. & 5.  who teacheth in this manner: Do ye Penance, such as is done in the Church, that the church may pray for you. Let no man say within himself I do it in secret, I do it before God alone: God who pardoneth me, knoweth that I do in heart. Was it there foresaid in vain. 
(c) Mat. 18, 18. joan 20, 23.  Whatsoever you shall lose in earth, shall be loosed in Heaven? Were the KEYS given to the Church of God in vain? Do we frustrate the Gospel of God? Do we frustrate the words of Christ? Do we promise you that which he denieth? Do we deceive you? And in another place: 
(d) Lib. 2 de visit. infirm. cap. 4.  There are saith he, that do think it sufficient for their salvation, if they confess their sins to God alone, unto whom nothing is hidden, and every man's conscience lieth open. For they will not, or they are ashamed, or they disdain to show themselves unto PRIESTS, whom yet our Lord hath by MOSES ordained to discern between 
(e) Levit. 13, 2. & 14, 12. Luc. 17, 14. Mat. 8, 4.  Leper, & Leper. But I will not have thee deceived with this opinion, and be ashamed thereby to confess them unto the vicegerent of our Lord, either languishing with shamefastness, or stiffnecked with indignation. For of reason in like manner must we admit him for our judge, which our Lord doth not disdain to be his Vicar. And it is no less evident that 
(f) Ep. 91. ad Theod. vide ep. 80. ad Episc. Camp.  LEO the great hath left in writing; The manifold mercies of God doth so secure the falls of men, that not only by the grace of Baptism, but also by the medicine of Penance, the hope of life everlasting might be repaired: that they which had violated the benefit of regeneration; condemning themselves in their own judgement, might come to remission of sin: the succours of God's goodness being so ordained, that pardon cannot be had at God's hands but by the supplication of Priests. For the Mediator of 
(g) 1. Tim. 2, 5.  God and Men, Christ jesus, hath given this power to Prelates of the Church that they might both admit unto Penance those which confess: and receive them being purged with wholesome satisfaction; to the Communion of the Sacraments, by the gate of reconciliation.  
7 What ought we to think of Satisfaction.  
Truly thus much, 
Greg. in cap. 9 lib. 1. Reg. Bas. q. 12. in reg. breu.  that there is one kind of Satisfaction proper unto Christ our Redeemer; and an other common to all faithful penitents. That was once accomplished in the 
(a) Heb. 9, 25. Eph. 5, 2.26. & 4, 32. 1. joan. 2, 2. joan. 1, 29.  body of Christ crucified, when that immaculate Lamb took away the sins of the world, that they which by nature were the Sons of 
(b) Eph. 2, 3. 2. Cor. 5, 18. Cypr. ep. 59 & 10. Tert. de paenit. ca 5. 7. 8. 9 Conc. Trid. sess. 14. cap. 8 & 9 de sacr. Paenit.  wrath, might be reconciled unto God: but this, which belongeth unto penitentes; is done every day in the church by the members of Christ, when being sorry for our sins, we do after Confession perform those things, which the PRIEST when he gave absolution enjoined: or when of our own accord we do bring forth the worthy fruits of penance, whereby we may in some part at the least, recompense the faults and offences of our life past.  
This is a certain 
(c) Exod. 32, 31. Num. 12, 9 & 14, 19.27 & 20, 10.24 Psal. 98, 6.8. 2. Reg. 12.7.13. Aug. l. 2. de pec. mer. c. 34. & l. 22. cont. Faust. c. 67. Greg. l. 9 mor. c. 27. 2. Reg. 24, 10 Prou. 11, 31. Eccli. 5, 2. Aug. tract. 124. in joan  Satisfaction both of revengement & of purgation: and it is so far from obscuring the benefit & Satisfaction of Christ our Redeemer; that it doth more commend & set forth the same. For that Satisfaction of his going before, & especially cooperating 
(d) Chry. ho. 80. ad pop.  with us, we do according unto the Scripture, use 
(e) Esa. 56, 1. Ezech. 18, 21.27. Hier. 22, 3. 2. Cor. 7, 9 Ps. 50, 1.6. & Chrys. ibid. & in Mat. 3.  judgement and justice; taking revengement upon ourselves for our sins; and cleansing the relics of sin that remain in us; procuring and deserving for ourselves the more plentiful grace of God: finally, professing by these means, that we do willingly embrace the Cross of Christ, deny 
(f) Luc. 9, 23. Mat. 16, 24. Ro. 6, 2.6. Eph. 4, 22. Col. 3, 9  ourselves, mortify our flesh, and being stricken with an hatred of old ADAM in us, do endeavour to perfection, whilst we do with fervent zeal and courage strive against the motions of a depraved mind. After this sort did holy 
(g) 2. Reg. 12, 13. 1. Paral. 21, 16. Ps. 34, 13. & 98, 11. jonae. 3, 5. 3. Reg. 21, 27. 1. Mac. 2, 14. & 3, 47. 2. Mac. 3, 20. Mat. 11, 21. Luc. 10, 13. judith. 4, 8.16. & 7, 4. & 8, 5. & 9, 1. joel. 2, 12. Dan. 9, 3. job. 42, 6. Hier. 6, 26. & 4, 8. & 25, 34. & 48 37. & 49, 3. Ezech. 7, 18. Thren. 2, 10  DAVID, the Ninivites and others give themselves to Satisfaction, whom it is manifest to have done Penance in Sackcloth, Ashes, Sighing, Mourning, Fasting, and other afflictions, & they are read to have been grateful and approved unto God therefore. And this part of Penance the Scripture confirming, and commending unto us crieth out: 
(h) joel. 2, 12  Turn ye to me with all your heart, in Fasting, in Weepeing, & Lamentation. And in another place: 
(i) Ezech. 18, 30.31.  Convert and do Penance for all your iniquities: And iniquity shall not be unto you in destruction. And S. PAUL teacheth also, that the sadness which is according to God, doth work Penance. 
(k) 2. Cor. 7, 9  And he giveth general admonition: that, If 
(l) 1. Cor. 11, 31.  we did judge ourselves: we should not be judged of our Lord.  
And for that cause we shall not need to discourse of the name of Satisfaction, which certes in the Fathers is very familiar: seeing that the thing itself is expressly set down in holy Scripture.  
8 Let us see some sentences of the Father's touching Satisfaction?  
SAint CYPRIAN that most holy Martyr, teacheth in this manner: Look how much 
(a) De lapsis. Idem ep. 55. ad Corn. & ep. 10. ad Clerum.  Almighty God is prone to pardon by the piety of a Father, so much is he to be feared by the Majesty of a judge. Let a deep wound have diligent and long physic. Let not the Penance be less than the fault: we must pray more earnestly, passover the day in lamenting; the nights in watching and weeping; spend the whole time in mournful tears; lie upon the ground in ashes; and wallow in sackcloth and filth. And again the same: God is to be 
(b) De lapsis. vide eund. de elecmos.  beseeched and to be pacified with our satisfaction: our sins must be pondered: our actions and secret intentions surveyed: and the deserts of our conscience weighed. And a little after: The way of Penance which the Priest showeth us, let us embrace: let us use the vital remedies which he taketh out of heavenly Scriptures: and laying open the burden of our conscience before him, let us demand the wholesome medicine for those secret wounds which we have confessed. And let us not cease to do Penance, & call upon the mercy of our Lord; lest that which seemeth but little in the quality of the sin, be augmented by the negligence of Satisfaction.  
And 
(c) Ho. 50. ex 50. cap. 5. vide in Ench. cap. 70. 71. & 65.  Saint AUGUSTINE hath said very plainly: That it is not sufficient for a man to amend his manners & to leave his misdeeds; unless by the sorrow of Penance, by the sigh of humility, and by the Sacrifice of a contrite heart together with the cooperation of alms, Satisfaction be made to God for those things also that have been committed.  
Then in S. HIEROME we find it thus written: 
(d) In Epita. Paul. cap. 7. & Chry. ho. 10. in Mat.  The body is to be afflicted which hath spent much time indelicacy: long laughter must be recompensed with continual weeping: the soft linen & precious silks, must be changed into the sharpness of haire-clothe.  
To this end also is this speech of 
(e) Lib. 2. de paenit. c. 5. et li. 1. cap. 16.  S. AMBROSE: He that doth Penance, ought not only to wash away his sin with tears; but also to cover his faults with more reformed actions, that sin may not be imputed unto him. And again in another place: For a great 
(f) Ad Virg. laps. ca 8. & lib. 1. de paenit. cap. 2.  wound, a deep & long medicine is necessary. Great wickedness, must of necessity have great Satisfaction. Finally so saith S. GREGORY. It is to be 
(g) Hom. 34. in evan. vide Emis. ad mon. ho. 5. & 10. Theod. in epit. divinor decret. ca de paenit. & l. 4 haeret. fab. de Audianis  seriously thought & considered, that he which knoweth himself to have committed things unlawful, must endeavour to abstain from some things that are lawful; that thereby he may make Satisfaction unto his Creator.  
9 Is there any place for Satisfaction after Death?  
FOr the explication of this point, we must consider the diverse estates of them that die. For some of them do keep the grace of God, and innocency of life, even to their end. Unto whom appertaineth that saying of 
(a) In orat. Manassis.  MANASSES; That, Unto just persons, and those which have not sinned, as ABRAHAM, ISAAC, and JACOB; Penance was not ordained. Others have sinned indeed, & fallen from the grace of God which once they received, but they have purged in this life the filth of their sins, with the worthy works of Penance: as 
(b) 2. Reg. 12, 13. Psal. 6, 7.  DAVID, 
(c) Esa. 38, 15  EZECHIAS, 
(d) Mat. 26, 57  S. PETER, & 
(e) Luc. 7, 37  S. MARY MAGDALEN. Both these kinds have no need of Satisfaction after death, but are altogether free from all bond thereof.  
But far more in number are those of a middle sort, and yet not very evil, as 
(f) Ench. ca 11●. Beda. in cap. 11. Pro.  S. AUGUSTINE showeth; who have not performed perfit Penance for their sins in their life time: and therefore are to be saved 
(g) 1. Cor. 3, 15. So doth Saint Augustine expound this place, in Psal. 37. & l. 21. de civit. c. 26. de fide. & oper. cap. 16. & in Psal. 80. So doth also Origen ho. 12. & 13. in Hier. 25. in Num. & 6. in Exod. Amb. in 1. Cor. 3. & ser. 20. in Psal. 118. Hieron. in cap. 4. Amos. & in fine vlt. libri. in Esa. & lib. 2. in jovin. cap. 1●. Also Saint Gregory li 4. Dial. cap. 39 & Beda in 3. cap. Luc.  by: fire that, whatsoever was wanting of convenient Satisfaction in this life, may be paid unto God's justice in another. For there 
(h) Apoc. 21, 27. Psal. 14, 1. & 23, 3.  shall not enter any polluted thing into that City.  
Therefore that we may answer to the question proposed: such kind of persons departed, must abide some Satisfaction; yea & that most painful, after their death. Which yet nevertheless 
(i) Aug. ut supra. & li 21. ciu. c. 24. ho. 16. ex 50. & ser. 41. de sanctis. Greg. 4. Dial. cap. 39 Ber. de obitu Humb. Damasc. in orat. de def. Conc. Flor. & Trid. ses. 6. can. 30. & says. 25. part. 1  God of his great mercy is wont to release by the devout intercession of those that are alive, that so they which are depated, being helped in the Church by the Suffrages of their brethren, and members; may be lightened of their sins & of the terrible pains due unto the same. And hereunto belongeth that which the authority of holy Scripture delivereth. It 
(k) 2. Mach. 12, 43. 1. Reg 31, 13 & Bedan. ib. 2. Reg 1, 12. & 3, 31 Tob. 4, 18. Eccli. 7, 37. & 17, 18. & 38, 14. Hier. 16, 6. 2. Tim. 1, 17 1. Io. 5, 16.  is a holy and wholesome cogitation, to pray for the dead, that they may be loosened from their sins. Whereupon JUDAS the Machabee was commended, for that being moved with a singular religious zeal; he did with great care and sumptuosenesse procure; that not only prayers, but also 
(l) Ibidem.  sacrifice should be offered for the sins of the souls departed. In this Doctrine do agree the Reverend 
(m) Conc. 4. Cart. ca 79. & 95. Tolet. 11. cap. 31. Bra. 1. c 34. Flor. & Tried says. 25. & says. 22. cap. 2. & can. 3.  Counsels and Fathers, which have delivered the true Doctrine of the Church. Of whom to allege one in steed of many, & him a witness most worthy of credit: 
(n) Li. de cura mor. ca 1.  S. AUGUSTINE writeth thus: In the books of the Maccabees, we read Sacrifice to have been offered for the dead. But although it were no where extant in the old Scriptures: yet is the authority of the Universal Church not small, whose practice in this behalf is most evident; where, in the prayers of the Priests, which are made unto our Lord at his Altar, the commendation also of those that are departed hath a peculiar place. And again: It is to be thought (saith he) that there shall be no Purgatory 
(o) Lib. 21. ciu. ca 16. vide Mat. 12, 32. Which place is expounded of remission of sins in the other world by prayers of the Church. By S. Aug. l. 21. ciu. c. 24. & l. 6. in jul. c. 5. Greg. l. 4 Dial. ca 39 Beda in c. 3. Mar. Bern. hom. 66. in Cant. Pet. Clun. in ep. count. Pet. Bru. Raban. lib. 2 de inst. cler. cap. 44. vide etiam Mat. 5, 26 Which place also is expounded of Purgatory: By Tert. l. deanima cap. 17. Cypr. lib. 4. ep. 2. Orig. ho. 35. in Luc. & in ep. ad Ro. Emis. ho. 5. de Epiph. Amb. in Luc. 12. Hier. in Mat. 5. Bern. ser. de obitu Humbert. vide Mal. 3, 3. Phil. 2, 10. Apoc. 5, 3.13.  pains, after that last and terrible judgement. And what can be more plainly spoken than those words? It is not to be doubted but that by the prayers of the 
(p) Aug. de verb. Apo. ser. 32. cap. 1. & 2. vide Isid. lib. 1. de office cap. 18. Raban. lib. 2. de instit. Cler. cap. 44.  holy Church, and by the most wholesome Sacrifice, & by Alms which are bestowed for their souls; those which are departed be helped, that our Lord may deal more mercifully with them, than their sins have deserved. For this hath been delivered by the Fathers, and the universal Church observeth; that for those which are departed in the Communion of the Body and Blood of Christ; when their memory is made at the Sacrifice in the due place: Prayers also are powered out unto God, & it is expressly mentioned that the Sacrifice is offered for them. And when for the helping of them, works of mercy are exercised: who may doubt but that they are available unto them, for whom prayers are not in vain offered? It is not at all to be doubted but these things do profit the dead, yet such only who lived so before death, that these things might be profitable to them after death. Thus writeth Saint AUGUSTINE above 1200. years agone: to omit many also more ancient than himself, 
(q) Ep. 52. & 66.  S. CYPRIAN, 
(r)  supra.  ORIGEN, 
(s) De Eccle. Hier. cap. 7.  S. DENIS, 
(t) Ep. 1. & lib. 6. const. cap. 29.  S. CLEMENT, who with one consent do all accord in this Doctrine. Wherefore 
(v) Ho. 3. in Phil & 41. in●t. Cor. & 69 add pop. Damasc. in orat. de def. Athan. & Nyss. apud Damasc.  S. chrysostom doth in plain terms exhort, both that we ourselves to our power do help them that are departed, and put others in mind also to pray & give Alms for them. For it was not unadvisedly decreed by the Apostles, that in the dreadful Mysteries, Commemoration should be made of those that are departed. For they knew well that they should gain much, and reap no small commodity thereby, Thus writeth S. chrysostom.  
Finally this is that which to this day the holy Church, a faithful interpreter of the Scriptures, hath taught against the 
(x) Epiph. haer. 75. Aug. haer. 53. Damasc. de haeres.  Aerians, that there is a certain Purgatory, or emendatory 
(y) Trid. ses. 25. & 6. & Flor.  fire, as 
(z) In Ps. 37. & l. 2. de Gen. count Ma. ca 20. Greg. in 3. Ps. Paenit. & li. 4. Dial. ca 39 Bern. serm. 66. in Cant.  S. AUGUSTINE calleth it, in which, the faithful souls departed in Christ, must suffer and satisfy for the punishment of those sins, for which wholly Satisfaction was not made in this life by Penance: except as 
(a) Ench. ca 110. & de cura mort. c. 1. 4. 18.  Saint AUGUSTINE speaketh, they be relieved by the devotion of their friends that are alive.  
10 What is the commendation and dignity of Penance?  
PEnance is the beginning of the preaching of the Gospel: 
Mat. 3, 2. & 4.17. Mat. 1, 4. Luc. 15, 7.10. Mat. 7, 13. & 11, 12.  the joy of Angels in heaven: the strait way upon earth: & that narrow gate, by which the faithful do travel towards life, & lay violent hands upon the kingdom of heaven. She 
(a) Lib. de vera & fals. paenit. c. 1. Bas. in homil. de ver. paenit. Chry. in ho. & serm. de paenit.  erecteth them that be fallen: cureth the wounded: strengtheneth the weak: quickeneth the dead: restoreth those that are lost: & finally, all things that sin doth impair, Penance doth renew & refresh in us. By her we give a testimony of an hatred of our life past: of the contempt of ourselves: & of all submission. She being our guide: we mourning; find 
(b) Mat. 5, 5.  comfort: being wounded; we are cured: being humble; we are exalted. This is she whereby we overcome the devils, & the pestilence of vice: we drive away deserved 
(c) Hier. 18, 8 Ezech. 18, 21. & 33, 11 jonae. 3, Mat. 3, 8. 2. Cor. 7, 10. Act. 11, 18.  punishments: we pacify God's wrath: we purchase grace: & get glory everlasting. Hereupon are those speeches of Christ in the Gospel: 
(d) Mat. 4, 17.  Do Penance for the kingdom of heaven is at hand. 
(e) Luc 5, 32  I came not to call the Just, but sinners to Penance. Unless 
(f) Luc. 13, 6  you have Penance, you shall all likewise perish. But he finally doth true Penance, to conclude all these things with the words of S. CYPRIAN; 
(g) Ep. 14.  Who obeying the precepts of God & the Priests: with his obedience & works of justice doth win our Lord.   

OF THE SACRAMENT OF EXTREME UNCTION.  
1 What ought to be our belief touching the Sacrament of Extreme Unction?  
THat certes which the 
(a) Con. Nic. ex Arab. Latinum factum can. 69. Con. Const. ses. 15. Flor. & Trid. sess. 14. Innoc. 1. ep. 1. ad Decentium. ca 8. Pet. Dam. ser. 1. in. dedicat. Eccles. Bern. in vita Mala. Conc. Worm. can. 72. Cabil. 2. cap. 48. Melden. apud Burchar. lib. 4. can. 75. & apud. juonem. part. 1. cap. 269. Aquisgr. 2. can. 8. Mogunt. sub Rabano. Alcuinus. lib. de office cap. 12. Hugo. lib. 2. de Sacram. par. 15. cap. 2. & 3. Orig. hom. 2. in Leuit. Chrys. lib. 3. de Sacerd. Aug. in speculo. & in serm. 215. de temp.  Catholic Church doth constantly teach: to wit; that this is a sacred sign, ordained in consecrated oil, that thereby heavenly virtue may by God's ordinance be applied unto sick persons, for the health not only of their souls, but of their bodies also.  
Unto which Sacrament saint JAMES the Apostle, giveth most clear and evident testimony, for as much as he hath written these very words: 
(b) jac. 5, 14. & Ibid. Beda.  Is any man sick among you? Let him bring in the Priests of the church & let them pray over him, anoiling him with oil in the name of our Lord. And the prayer of faith shall save the sick: And our Lord shall lift him up: And if he be in sins they shallbe remitted him.  
2 What doth the Apostle teach by these words?  
HE showeth first of all that the Element, or matter of this Sacrament, is oil consecrated (as noteth well 
(a) In cap. ●. Mar. & in ●. Luc & in ●. jac. Innoc. 1. ut supra. Conc. Meld. ut supra.  S. BEDE, by the benediction of a Bishop. And it signifieth 
(b) Theoph. in ca 6. Mar.  cheerfulness of mind, & an internal strengthening which through the grace of God, the sick man feeleth by the virtue of this Sacrament.  
Then doth the same Apostle set down the proper minister of this Sacrament: to wit, a 
(c) Chry. li. 3. de sacerd. & Orig. ho. 2. en Leuit.  Priest, who with prayer is decently to exercise this holy unction. Neither was it without some signification of the minister of this Sacrament written of the Apostles; that, 
(d) Mar. 6, 13 & 61. Theoph. & Beda.  They anointed with oil many sick, and healed them.  
Furthermore, the parties that receive this Sacrament; are by Saint JAMES called sick persons: 
(e) Pet. Clu● lib. 1. mirac. cap 20. & li. 2. cap. 32.  because, as the manner, & custom of the Church is; this holy unction is only celebrated in grievous and dangerous sicknesses.  
3 What is the profit and effect of this Sacrament?  
FIrst it availeth to remission of 
(a) Bern. in vita Mal. Conc. Trid. ut supra. Pet. Clun. li. ●. ep. 1.  such sins as the sick person hath not already purged by the remedies of Penance: that he may before all things be eased of the burden, and cured of the malady of his sins.  
Then profiteth it also, either to drive away, or to 
(b) Ibidem Bern.  assuage the infirmity of the body; so far forth as it is expedient for the sick person to be delivered of the same.  
Last of all, it is of force to minister comfort, and confidence: of which certes there is special need, in that last agony and departure; at what time the 
(c) Cyril. Al. in orat. de ●xitu animae. Greg. lib. 2. mor cap. 17. & 18. ho. 39 in evang. Clim. grad 6. Eus. Emis. ho. 1. ad monac. Sever. Sulp de vams. S. Mart.  dying man must have very sore conflicts, both with most bitter pains, & also with most horrible fiends. Wherefore although bodily health be not always hereby restored unto the sick person, who often chanceth to die after this unction received: yet a peculiar grace is given in this Sacrament, to bear the force & troublesomeness of the disease more constantly; & to take death itself more easily. And this is it, that by his Apostles God hath promised: 
(d) jac. 5, 15.  The prayer of faith shall save the sick: And our Lord shall lift him up: And if he be in sins, they shall be remitted him.  
To the signifying certes of which effects, even the nature, and native force of oil doth fitly agree, as 
(e) In cap. 6. Mar.  THEOPHILACTE showeth. Wherefore it behoveth us exactly to observe that which 
(f) Ser. 215. de temp. vide etiam de rect Cath. c●nuers. & de visit insir lib. 2. c. 4. item in speculo.  S. AUGUSTINE doth most wholesomely admonish: So often as any infirmity chanceth, let him that is sick receive the Body and Blood of Christ, and after that let him anoint his body: that, that which is written may be accomplished in him: Is 
(g) jac. 5, 14.  any man sick? Let him bring in the Priests and let them pray over him, annoiling him with oil in the name of our Lord. And the prayer of faith shall save the sick. And our Lord shall lift him up: And if he be in sins they shall be remitted him.   

OF THE SACRAMENT OF ORDERS.  
1 What is the Sacrament of holy Orders?  

Aug. lib. 2. cont. ep. Parmen. c. 13. et de bono coniug. c. 24 & li. 1. cont. Don. cap. 1. Leo. ep. 81. ad Diosc. Greg. in cap 10. & 16 lib. 1. reg. Nyss. orat. de sanct. Bapt. Conc. Flor. Trid. ses. 23. Amb. in 12. cap. 1. ad Cor. Theoph. in cap. 19 Luc. Pet Clun. lib. 6. ep. 1.  IT is that whereby a singular grace and spiritual power is given to some, that they may by open profession bear office in the Church.  
This is the Sacrament, by which as by a door do necessarily enter the lawful dispensers of the 
(a) 1. Cor. 4, 1. Mal. 2, 7. 1. Tim. 3, 1. & 5, 17. Ephes. 4, 11. 1. Cor. 14, 2.19. & 12, 28  mysteries, and of the word of God; the Ministers of Christ & his Church; as Bishops; Priests; Deacons; Finally, all those whosoever they be that do exercise functions in the Church orderly, and with authority.  
For no man, as the 
(b) Heb. 5, 4. Act. 1, 24. Cypr. ep. 52. Tert de prescript. ca 41. Conc. l. at. c. 3. Innoc. 3. ad Metens. cap. cum ex iniuncto. Tit. de haer.  Scripture testifieth, Taketh, or aught to take, the honour to himself, to wit of exercising the functions of the Church; But he that is called of God as AARON: that is, unless he be consecrated by the Sacrament of visible ordination; & be by a 
(c) Mat. 10, 1 Luc. 9, 1. Mar. 16, 15. Io 20, 21. & 17, 18. Act. 13, 2. Tit. 1, 5.  Bishop lawfully ordered, & sent to the work of some certain Ministry, which in his degree he may exercise in the Church according to the Laws of Divine and Apostolical Tradition.  
2 Are not all Christians Priests alike?  
THey may surely be 
(a) Apo. 1, 6. & 5, 10. 1. Pet. 2, 9  so called in this sense, that, as Priests were wont to exercise certain external Sacrifices & sacred functions: so, as many are regenerated in Christ, may and ought daily to offer, and diligently to exercise, certain spiritual 
(b) 1. Pet. 2, 5 Rom. 12, 1. Psal 49, 23. & 50, 19 Phil. 4, 18. Heb. 13, 15.16. vide ●as. ser. 2. the Fap. cap 8. Aug. 20. ciu. c. 10. Leo. ser. 3. in annivers Amb. lib. 4. Sacr. cap. 1.  sacrifices: to wit, Prayer, Praises, Thankesgivings, mortifying of the Flesh, and others of like sort. So that for this cause they are said in holy Scripture to be spiritual Priests before God, and to offer up spiritual Sacrifices.  
But if we take this name of Priesthood properly: all indifferently are not Priests; but those only unto whom the authority of the Church hath committed, to be proper ministers 
(c) Ignat. ad Her. Chry. ●i. 3. & 6. de sacerd. & ho. 60. ad pop. Higher ad Heliod. ep. 1. ca 7. & adverse. Lucif. c. 8 & ep. 85. ad Euag. Victor. l 2 de persec Cypr. ep 54.  of Sacraments, and hath granted power and right to consecrate, offer, and distribute the holy eucharist, and both to remit and to retain the sins of men. And of these priests & prelate's of the new Law, thus writeth S. PAUL: The Priests that rule 
(d) 1. Tim. 5, 17.  well, let them be esteemed worthy of double honour, especially they that labour in the word and Doctrine. And this doubtless cannot appartaine to women; whom 
(e) 
1. Tim. 2, 11.  
1. Cor. 14, 34 Tert. de praescrip. cap. 41. Epiph. haer. 42 & 40.   the same Apostle forbiddeth to teach in the Church, & biddeth to be silent: neither can it concern the 
(f) Leo. ep. c 2. ad Maxi.  Laity at all; whose part it is after the manner of sheep, to be fed, 
(g) Io. 10, 11 & 21, 15. 1. Pet. 5, 2. & 2, 13. Heb. 13, 17. Rom. 13, 1. Mat. 23, 2. Luc. 10, 16. 1. Io. 4, 6.  & not to feed, to be governed, not to govern: not to prefer, but to submit and humble themselves unto their Prelates, & to hear, observe, and do, whatsoever they sitting in the chair shall say; whether they be good, or evil: according as we read it commanded by the word of God.  
Wherefore as in the Church Triumphant, there are Angels different 
(h Eph. 1, 2● Col. 1, 16. Dan. 7, 10. Dion. de celest. hier. ca 10.  in order and power, who with decent disposition, do faithfully execute and fulfil the offices imposed upon them. So also the Church 
(i) 
1. Tim. 3, 15.  
Cant. 6, 9 Anacl. ep. 1. 2. & 3.  
Isid. lib. 2. de office ca 5. & sequ.   Militant which is the house of God, & as it were a certain camp set in battle array, hath her peculiar Ministers distinct from other Christians, and disposed in Godly order amongst themselves, for the prosecuting of the public & common sunctions of the Church upon earth; to wit, that for the benefit of the Christian people, they may even by public profession, and with due Comeliness and Majesty, bestow their labours in those 
(k) Heb. 5, 1. & 8, 3. & 13, 17. 2. Cor. 5, 20.  things which belong unto God, and the health of souls.  
3 In what place doth the Scripture give testimony unto this Sacrament?  

Tit. 1, 5.  THere truly, where it teacheth of the Apostles, that in choosing, appointing, & ordering, of the Ministers of the Church, they used imposition of 
(a) Act. 6, 6. & 13, 3. & 14, 22. 1. Tim. 4, 14 & 5, 22. 2. Tim. 1, 6.  hands. For by this as by a certain & effectual token of present grace, which is exhibited and 
(b) Amb. li. de dignit. Sacerd. c. 5. Niceph. lib. 12. cap. 14.  received in the giving of holy orders: is this Sacrament which we speak of commended unto us.  
And therefore S. PAUL writing to TIMOTHY whom he had created Bishop, and admonishing him of the grace that he had received in this Sacrament; doth speak in this manner. 
(c) 1. Tim. 4, 14. & ibid. Theoph. & Haymo.  Neglect not the grace that is in thee, which is given thee by prophesy, with imposition of the hands of Priesthood: And again writing to the same Bishop. 
(d) 2. Tim. 1, 6. & ibid. Theoph.  I admonish thee, that thou resuscitate the grace of God, which is in thee, by the imposition of my hands.  
And because it is very much material, 
(e) Leo. ep. 87. ad Episc. Maur. synod Rom. sub Sylu c. 11. Trid. ses. 23. c. 7. & 12. reforma.  what kind of men be placed in every of the Church's sunctions, and do receive Ecclesiastical power by means of this Sacrament: therefore it is said to every Bishop: 
(f) 1. Tim. 5, 22.  Impose hands on no man lightly, neither do thou communicate with other men's sins.  
4 How many degrees doth this Sacrament contain in it?  
IT containeth in general, lesser, & greater orders: the lesser are four 
(a) Conc. Carth. 4. can. 6. & sequ. Laod. can. 24. Trid. ses. 23. Ignat. ad Antioch. Dion. eccles. hierarch. c. 3. Euseb. hist. l. 6. cap. 35. ex epist. Corn.  in number: to wit, of Ostiaries, Lectors, Exorcists, & Acolites. And the greater are three: to wit, of Subdeacons, Deacons, and Priests. And of Priests some are greater, some lesser, known to be ordained 
(b) Luc. 9, 1. & 10, 1. & ibid. Beda. Clem. ep. 1. Anacl. ep. 2 & 3.  by Christ.  
For the greater sort of Priests, are the Apostles and Bishops their 
(c) Hier. ad Marcel. ep. 54. Cypr. ep. 69. & 65. Ignat. ad Phila. Aug. in Psal. 44.  successors, excelling doubtless with a great power and reverend prerogative of dignity. For it is their office (as the 
(d) Act. 20, 28. 1. Pet. 5, 1. Heb. 13, 17. Tit. 1, 5. Act. 14, 22.  Scripture testifieth) to take heed to themselves & to the whole flock, which they do receive of the holy-Ghost, to be cured, and fed: to rule the Church: to reform the things that are wanting: & to ordain Priests by Cities.  
And the lesser sort of Priests do attend in the Ministry of the Church under Bishops, as those 
(e) Luc. 10, ● Leo. ep. 88 ad Epi. Gall. Innoc. 3, l. 1. de mist. Alt. cap. 6.  72. Disciples did under the Apostles: do 
(f) Heb. 5, 1. & 8, 3.  offer gifts and Sacrifices for sins: and are next unto the same Bishops, as it were workmen 
(g) Mat. 9, 37. Luc. 10, 2.  in our Lord's harvest.  
But the Clerks of the four lesser orders, have this proper office, to 
(h) Carth. 4. can. 6. & seq. Isid. lib. 2. de office c. 11. & seq. & lib. 7. ●tym c. 12. Raban lib. 1. de inst. cler. c. 9 & sequ. Con. Aquis. 1. sub Ludovico Pio. ca 2 & sequ. R●m. sub Sylu. c. 3. 6. 9  attend upon Priests & Bishops in many businesses and affairs: to dispose the people that do resort to holy things: & that they themselves by little and little, as it were by certain degrees, may be well informed and prepared to undertake greater offices in the Church.  
But the other three 
(i) Carth. 4. can. 3. & sequ Isid. sup. c 7. Rabanus. c. 6. ubi sup. Aquisgr. ca 6. Arator. l. 1 in Acta. cap. 1●.  greater orders, do afford greater power both in other things, & in the holy mysteries of the Euchatiste. Therefore the subdeacon and Deacon may be present at the said mysteries as Ministers, & be next unto the Priests themselves. And although as touching the Sacrament of Orders, & the authority of offering Sacrifice, there be no difference between Bishops and Priests 
(k) Damasus. ep. 4. Isid. lib. 2. de office cap. 7. Hieron cont. Lucif. cap. 4. Leo. ep. 88 Conc. Hisp. 2. cap 7. Epiph. haeres. 75. Acrianorum.  yet are they more excellent & high than Priests; if we consider the power and authority of governing the Church, of feeding souls, of confirming the Baptized, and of ordering clerk.  
But it is not our intent at this present, exactly to declare what functions and Laws are prescribed to every particular order. Most certain it is that all orders, are to be had in great estimation, & diligently to be kept and maintained. For most firm testimony is given unto the same by the holy Discipline of the Apostles Tradition, and 
(l) Amb. in cap 4. ep. ad Ephes.  the Church's observance, which hath continued even unto this day.  
5 In what sort do the ancient Fathers writ of this Sacrament?  
OF this doth saint AUGUSTINE, a Doctor without doubt very Catholic, manifestly declare, both his own and the Church's mind in these words. 
(a) Li. quaest. Vet. & Nou. Test. quaest. 93. vide lib. 2. cont. ep. Parm. c. 13.  In that, that our Lord is read to have breathed upon his Disciples a few days after his Resurrection; and to have said, receive 
(b) Io. 20, 21  ye the holy-Ghost: Ecclesiastical power is understood to have been given. For, because all things in the Tradition of our Lord, are done by the holy-Ghost. Therefore when a certain rule & form of this Discipline is delivered unto them, it is said to them: receive ye the holy-ghost. And because it appertaineth truly to Ecclesiastical jurisdiction: he presently addeth, saying: whose sins you retain shall be retained, and whose you remit, shall be remitted. Therefore this inspiration, or breathing, is a certain grace which is infused by Tradition to those that receive Orders, whereby they may be accounted more commendadable. Whereupon the Apostle saith to TIMOTHY: 
(c) 1. Tim. 4, 14.  Neglect not the grace which is in thee, which was given thee by the imposition of hands of a Priest. Therefore once it ought to be done, that for ever after this Tradition might be thought not to be void of the gift of the holy-Ghost: Hitherto S. AUGUSTINE.  
There are extante also the Cannons of the Apostles, in which it is thus 
(d) Can. 1. & 2.  decreed: Let a Bishop be created by two or three Bishops: A Priest by one Bishop: So a Deacon & others of the Clergy: Then a little after: 
(e) Can. 68 vide canone● insignes. dist 59 & seq.  If any Bishop, or Priest, or Deacon, or Subdeacon, or Lector, or chanter, do not fast the holy Lent, or the Wensdaie, or the Parasceve, (which we now call Friday:) let him be put out of Orders. unless happily some infirmity of body do hinder him.  
And CAIUS 
(f) In ep. ad Foelicem. vide Damasum in Pontificali de eod. Caio.  a famous Pope & Martyr, above 1300. years since, reckoneth up these Degrees, & Orders, one after an other, when he saith: If any man shall deserve to be a Bishop: first let him be an Ostiary, than a Lector, afterward an Exorcist, then let him be consecrate an Acolite: after which, a Subdeacon, Deacon, and afterward Priest: finally, if he be worthy let him be made Bishop.  
Therefore 
(g) Epist. 52. Zozym. ep. 8 ad Hesich.  Saint CYPRIAN doth praise CORNELIUS the Bishop, and writeth that he was commended, and honorably spoken of by all good persons, aswell of the Clergy, as of the people: Because he came not suddenly to the Bishopric, but having gone through all Ecclesiastical offices, and often purchased favour at our lords hand, by Divine services & administrations: he ascended to the high dignity of Priesthood, by all the steps of Religion: Then afterward he never required the Bishopric itself, nor desired it, nor violently usurped it; but being Quiet, Modest, Chaste, Humble, Shamefast, & finally even constrained, did undertake the same.  
Those orders therefore which the ancient & Apostolical Church hath approved, as appeareth by the writings of 
(h) De Eccle. hier. ca 5. & ad Demophilum.  Saint DENIS, 
(i) Ep. 2.  ANACLETE, and 
(k) Ad Antiochenses.  Saint IGNATIUS; and which also every age since hath embraced: those certes, the Church at this day cannot but conserve and defend.  
6 What order in the Church is of greatest account?  
THe order of Priests, or Priesthood: of the wonderful and ever-most reverend dignity, whereof S. chrysostom, and Saint AMBROSE have set forth whole books. Of which also great IGNATIUS saith: 
(a) Epist. ad Smyrn. vide Chrys. l. 3. de Sacer. & ho. 4. & 5. de verb. Esa. vidi Dominun.  Priesthood is the sum of all honours, which are amongst men: which if any man shall dishonour, he dishonoureth God, and our Lord jesus Christ, the first begotten of all creatures, and the only chief Priest of God by nature. Thus saith he; yea it is evidently warranted by a divine Oracle: That, the 
(b) Mal. 2, 7. Agg. 2, 12. Gregor. in past. par. 2. cap. 4.  lips of the Priest do keep knowledge, and they shall require the law at his mouth: because he is the Angel of our Lord of hosts; And again: He that 
(c) 
Deut. 17, 12.  
Cyp ep. 55. & 65.  
Greg. lib. 12. ep. 31. ad Foelicem.   shall be proud, not willing to obey the authority of the Priest, who at that time doth minister to thy Lord God: let that man die by the decree of the judge, & thou shalt take away evil out of Israel, and all the people hearing will be afraid, that none from henceforward may swell with pride. Hereupon also, the Apostle willeth: 
(d) 1. Tim. 5, 19 vide 2. epist. Fab.  Against a Priest receive not accusation, but under two or three witnesses. And this truly is written to TYMOTHY, the Bishop of the Ephesians: as that also which we cited before: The 
(e) 1. Tim. 5, 17.  Priests that rule well, let them be esteemed worthy of double honour: especially they that labour in the word & Doctrine.  
7 And what conceit ought we to have of evil Priests?  
THis is the ordinance of God, which cannot be abolished, that not only good, but also evil Priests be 
(a) Eccli. 7, 31. Mat. 10, 40. Luc. 10, 16. joan 13, 20. Chrys. ho. 2. in 2. Tim. & 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm. 66. in Cant. Aug ep. 137. Euseb. apud Damasc. lib. 3. Parall. cap. 45.  honoured in the Church. For he will be acknowledged, received, heard, & observed, in his Ministers: whereas he hath said: 
(b) 
Mat. 23, 2.  
Aug. ser. 49. de verb. Do. cap. 5. & sequ.  
Chrys. hom. 85. in joan.   Upon the Chair of MOSES have sitten the Scribes & pharisees. All things therefore whatsoever they shall say to you, observe ye, and do ye: but according to their works do you not, for they say and do not. But amongst those that be evil, there is a choice to be made, that we may understand: that for as much as concerneth the office and authority of teaching: we do owe faith and obedience unto those only who being lawfully ordained & sent by Bishops, do profess the sound Doctrine of the Church. But of others we must carefully beware as of enemies & pestiferous persons.  
Touching which matter the most ancient IRENEUS, most wisely admonisheth and teacheth in this manner: We are 
(c) Lib. 4. ca 43. vide 〈◊〉 dem. lib. 3. cap. 2. &. 3.  bound to hear those that are Priests in the Church, which both have succession from the Apostles and have received the grace and spirit of truth with this succession of Bishop-like authority: but as for others, which depart from this principal succession; in what place soever they be gathered together, we must have them in suspicion either as Heretics and men of evil Doctrine, or as sowers of Schism, and proud persons. And a little 
(d) Lib. 4. cap. 44.  after, We must (saith he) eschew all such: And cleave unto those who do keep (as we have said before) the Apostolical Doctrine, and do together with the order of Priesthood, exhibit sound speech and conversation without offence, to the confirmation and correction of others. Thus writeth that IRENEUS, whose master was POLICARPE the disciple of S. JOHN the evangelist. And not unlike to this teacheth TERTULLIAN, 
(e) Lib. de praescr. c. 41.  who doth exprobrate the Heretics in this manner, saying: their ordinations are rash, light, and unconstant: sometimes they place Neophites, sometimes those that are tied to the world, sometimes even our Apostates, that they may bind them with glory, whereas they cannot with truth. There is never more easy preferment, than in the Camps of Rebels: where the very being, is deserving. Therefore one is a Bishop to day, and another to morrow: to day he his Deacon, who to morrow is a Lector: to to day he is a Priest, who to morrow is a Lay-man: for even unto Lay-men do they 
(f) Vide Epiphan. haeres. 24. & 49.  enjoin Priestly offices. Thus far TERTULLIAN, very lively painting out unto us, the perverse customs, not of his own time only, but of this our age also; & showing the preposterous endeavours of Sectaries, in the disturbing of holy things and ordering of Ministers.  
8 What is the virtue and effect of this Sacrament?  
THe virtue certes is singular, & the effects are manifold. For they which rightly receive these seven orders which we speak of, do also receive a spiritual grace 
(a) Con. Flor & Trid. & Aug. lib. 2. ep. Parm. ca 13. & in cap. 10. l. 1. reg.  & power, that they may holsomelie execute, all such things as do appertain to the proper functions of their orders, and are appointed fit Ministers, between God and his people. Whereupon S. AMBROSE saith, 
(b) In ca 12. 1. ad Cor.  A man that is placed in the order, of an Ecclesiastical office, hath grace, whatsoever he be; not truly of himself, but of his order, by the operation of the holy Ghost.  
Furthermore the said parties that receive orders 
(c) Act. 6, 5.8.10. & 13, 2. & 14, 20. & 15, 2.42. 1. Tim. 4, 14. Tit. 1, 5. Cypr. ep. 76.  have thereby a certain, and evident testimony, whereby they may commend and approve both themselves, and their ministries also unto others.  
And so it cometh to pass that they being as it were, marked with those orders, and being separated unto the ministery of the Church; are well known and esteemed according to their degree, and very worthily honoured. But woe be to them; 
(d) Num. 16, 31. Heb. 5.4. 1. Par. 13, 10. 2. Reg. 6, 6. 2. Par. 26, 16.  whom, not the example of AaRON, that was called by God doth induce; but seditious humours and swelling of the mind, like unto OZIAS the king, doth carry head long to the occupying & usurping by whatsoever means the offices of Priestly dignity, upon whom this speech of God doth fitly fall: 
(e) Hier. 23, 21. & 14, 14 & 27, 15. & 29, 9  I did not send Prophets, and they did run: I did not speak to them, & they did Prophesy. And these, the Scripture warneth us not to account as Ministers of the Church, but to eschew as 
(f) Io. 10, 1. Cant. 2, 15. Act. 20, 29. Mat. 7, 15.  thieves, Robbers, Foxes, Dogs, and Wolves: because they do not enter in by the door, but either of their own rashness, or for the favour only of some civil magistrate, 
(g) Trid. sess. 23. cap. 4.  or the popular multitude, 
(h) Laod. can. 13.  they assume unto themselves Ecclesiastical offices, seizing upon those holy functions, without any lawful calling & ordering: 
* Ro. 10, 15.  But h●w shall they preach unless they be sent? as S. PAUL being one himself that was 
(i) Act. 13, 2.  separated unto the work, doth say.  
Doubtless, order being once broken, 
(k) Vide Leonem. ep. 87 ad Epis Afr. & Greg. li. 4. ep. 52. Dion cap. 5. eccles. hire.  and Priesthood taken away: the Hierarchy and princely disposition of the Church, consisting as well of Priests, and other ministers, as also of Bishops rightly ordered, would come to decay: Neither should the Church be that, which it is called, a Camp set in battle array: 
(l) Cant. 6, 9  nor the true and lawful Ministers of the Church, should be discerned: the office and authority of teaching would become contemptible: the dispensation of the Sacraments would be unfaithfully and preposterously performed, yea and altogether frustrate: finally the functions of the Church would be perturbed: and (as the proof itself too much doth show) new and false Doctrines would increase and swarm by the means of these new and false Ministers of Christ his spouse: whereby the Church would often be shaken with sore & deadly commotions, as we do in our days feel by experience. And for that cause the Apostle 
(m) 1. Cor. 12, 28.  Saint PAUL hath not only set down diverse degrees of Ministers in the Church: but hath also showed how wholesome and necessary they be: in so much that he affirmeth that they were given by 
(n) Ephes. 4, 11.  God unto the church, (as it hath been said before.) To the consummation of Saints, unto the work of the ministery, unto the edifying of the body of Christ: that now we be not children wavering, and carried about with every wind of Dostrine, in the wickedness of men, in craftiness to the circumvention of error.  
And certes, this is a most evident & sure note of the Church: in that we see that perpetual, and never as yet, at any time interrupted succession of Bishops, & of lawful orders in the same, which God hath placed therein for the perfect government, of this his kingdom. And therefore this institution of Ministers as a most firm 
(o) Iren. lib. 3 cap. 3. & lib. 4. cap. 43. Optat lib. 2. cont. Dovat Aug. ep. 165 & 42. & con. epist. Fund. c. 4. & in Psal. count part. Donat. Tert. de prescript. c. 36.  knitting together of the Church, and a most precious bond to preserve unity, is the more carefully to be retained, and even in the evil Ministers of the Church (as we said before) because of God's ordinance is ever to be honoured. Which S. AUGUSTINE well understanding saith: Into that 
(p) Ep. 165. vide l. 2. con. lit. Petil. c. 51  order of Bishops, which is derived from PETER himself, even to ANASTASIUS, who now sitteth in the same Chair; If any Traitor had in those days crept in: it had been nothing prejudicial unto the Church and unto Innocent Christians: for whom our Lord was so careful and provident, that he saith of evil Prelates, 
(q) Mat. 23, 3.  whatsoever they say, do ye; but according to their works do ye not. Thus far Saint AUGUSTINE.   

OF THE SACRAMENT OF MATRIMONY.  
1 What is Matrimony?  
MAtrimony, is a lawful 
(a) Aug. li. de fid. & op. ca 7. & lib. 1. de nupt. & concup. cap. 10. & 21. lib. de bono coniug. ca 24. Amb. in c. 5. Eph. Pet. Damia. ser. 1. de dedic. Lucius. 3 in 5. Decret. tit. 7. c. 9 Constant. Conc. ses. 15. artic. 8. Trid. ses. 24. can. 1.  conjunction of a man & a woman instituted by God, that they may lead together an undivided society of life. I say, lawful, that there may be mutual 
(b) Gen. 24, 57 Tob. 7, 15. Amb. de instit. Virg c. 6  consent of both parts: and that there be not found between them the degrees, as they call them, of 
(c) Calixt. 1. ep. 2. Later. can. 50. Tried says. 24. can. 3. & 4. & de refor. Matr. c. 2. & sequ.  Consanguinity & Affinity, and other things of the like sort, either prohibiting, or disannulling Matrimony. Of which Matrimonial Conjunction, if thou wouldst know the first author, it is 
(d) Gen. 2, 23. Mat. 19, 6. 1. Cor. 7, 10. Eph. 5, 21.  God himself, most excellent and mighty, who joined the first Couple and Parents of mankind in Paradise itself, and honoured them with his benediction. But if thou regard the end why it was instituted, it is no other but the propagation of 
(e) Gen 2, 23 Fulg. ep. 1. cap. 3. Isid. lib. 2. office cap. 19  mankind to the glory of God: and a familiar and faithful living together 
(f) Chry ho. 20 ad Eph. in moral exhort & ho. 5. in 1. Thess.  of Man & Wife: And finally, the avoiding 
(g) 1. Cor. 7.9.10. Aug. li. 9 de Gen. ad lit. c. 7. Chry. in Ps. 43. & ho. 3. de verb. Isaiae. vidi Dominun.  of fornication, in this imbecility of a corrupted nature.  
2 How is Matrimony a Sacrament?  
IN that the 
(a) Amb. in cap. 5. Eph. Aug. ut supr. Isid. lib. 2. office ca 19 Conc. Flor. Trid. ses. 24. in Doct. de Sacr. Matr.  most straight conjunction, which is between Man & Wife, is an holy and convenient sign ordained by God, whereby is signified the most holy and firm conjunction of Christ the Bridegroom & the Church his Spouse. This very sign profiteth unto Christian Couples, to receive the grace of God, when they do rightly enterprise 
(b) Tob. 3, 16. & 6, 16. & 8, 9 eucharist. ep. 1. Trid. cap. 1. refor. Matr.  Matrimony. Which grace maketh perfect 
(c) Chrys. ho. 20. in ep. ad Eph Amb l. 1. de Abrah. cap. 7.  natural love, & confirmeth an indissoluble unity between them, and sanctifieth them, that they may not only be, & abide 
(d) Gen. 2, 24.  two in one flesh according to their vocation, but ever preserve mutual fidelity, peace, love, and singular concord. And so that is accomplished in them, which the Apostle teacheth; 
(e) Heb. 13, 4 Fulg. ep. 2. cap. 5.  Marriage honourable in all, and the bed undefiled.  
Wherefore the same Apostle 
(f) Ephes. 5.32. Amb. ibid. Leo. ep. 92. ad Rust.  S. PAUL, where he handleth the mystery of such conjunction, saith plainly: This is a great Sacrament: But I speak in Christ & in the Church. So also S. AUGUSTINE: Not 
(g) Lib. 1. de nupt. & concup. cap. 10. & 21.  only (saith he) fruitefullnes; the profit whereof consisteth in Issue: not only Chastity; whose band is fidelity: but also a certain Sacrament of marriage is commended unto faithful couples. Whereupon the Apostle saith, 
(h) Eph. 5, 25.  Husbands love your wives as Christ also loved the Church. And 
(i) Aug. li. de bono coniu. cap. 18.  again the same holy Father: In marriage; of more value is the holiness of the Sacrament than the fruitfulness of the womb.  
3 Can Matrimony ever be dissolved?  
THat Matrimony cannot be dissolved, but that the bond thereof is perpetual: those words of the first man ADAM do declare: 
(a) Gen. 2, 24  A man shall leave his father and mother and shall cleave to his wife, and they two shallbe in one flesh. Which thing 
(b) Mat. 19, 5 Mar. 10, 7. Orig. tract. 7. in Matth.  Christ also confirmed, when he repeated the words of ADAM, even as the words of God himself, adding this also; That which God hath joined together, let not man separate. And in an other place he teacheth: 
(c) Luc. 16, 18. Mar. 10, 11. Rom. 7, 2. Can. Ap. 48, Ambr. in ca 16. Luc.  Every one that dimisseth his wife, and marrieth an other: committeth adultery: and he that marrieth her that is dismissed from her husband, committeth adultery. Moreover S. PAUL setting forth this law of God, and inviolable ordinance touching the perpetual firmness of the knot of wedlock, saith: To them 
(d) 1. Cor. 7, 10. Aug. de adult. coniug. lib. 2. cap. 5. & 9 & ho. 49. ex 50. c. 2 Concil. Mil. Can. 17.  that be joined in matrimony not I give commandment, but our Lord; that the wife depart not from her husband: and if she depart, to remain unmarried, or to be reconciled to her husband. And let not the husband put away his wife. And afterward he addeth: 
(e) Ibid. Ver. 39 & Rom. 7, 2.  A woman is bound to the law so long time as her husband liveth.  
Therefore, even although there be no hope at all of any issue, 
(f) 
Aug. de bo. coniu. c. 7. 15.1●.24 Hier. in Epitaph Fabiol. cap. 1.  
Isid. lib. 2. office cap. 19   and never so many discommodities of life and hard chances do fall out: yet Matrimony once contracted standeth in force, & is so firm and sure, especially if it be consummate; that so long as life lasteth, it can never be dissolved. And for that cause, one party cannot wholly be divorced from the other, unless happily it be, (before any carnal copulation had between them) for to take in hand some rule 
* Decret. lib. 3 tit. 32. c. 2. & 14. & Trid. ses. 24. can. 6.  of religious life. But where certain causes do occur for which sometimes married folks may be separated, the band is not therefore broken; but the 
(g) Con. ●o● Trid. sess. 24. can 7. & 8. Aug l. 1. de adult. con. cap. 11.  community of the bed, and cohabitation which was before, is hindered. The cause whereof, we say, doth consist in Christ himself who hath joined, and linked unto himself with a speacial, perpetual, and most inseparable union the Church 
(h) Ephes. 5, 22.32. Cant. 5, 1.2.9.  his only spouse and ever most dear unto him. And not only this same conjunction, which is between man and wife, hath such firmness of a matrimonial bond: but it doth also utterly exclude, all polygamy, (that is to wit) that divers women do not marry to one man, 
(i) Isid. lib. 3● office cap. 19 Trid. sess. 24. can. 2.  or one woman be espoused to divers husbands. Wherefore Christ to the intent that he might both more firmly establish and reduce matrimony to that more pure, and primitive estate, which it had at the beginning: very significantly hath said: 
(k) Gen. 2, 24 Mat. 19, 5. Mar. 10, 7.  They two shall be in one flesh. And again: Now are they not two but one flesh.  
4 Is Matrimony permitted to every one?  
No surely, for the holy Apostles have delivered, as 
(a) Epiph. haer. 61. con. Apostolicos.  EPIPHANIUS saith, that it is a sin to turn unto marriage after Virginity once decreed and established by vow. And S. HIEROME 
(b) Hier. lib. 2 cont. jovin. cap. 7. Bas. de Virg●nitate. & ep. ad Virg. laps.  affirmeth it to be such and so great a sin, that he saith, that Virgins that marry after consecration they are not so much advoutresses, as incestuous persons. And S. AUGUSTINE saith: 
(c) In Psa. 83. vide eund. in Ps. 75. & de bono viduit. cap 8.9.11. Oecum. in 1. Cor. 7. Cypr. ep. 62. Chry. de virg c. 39 Fulg. ep. 1. c. 6. & 7  A Virgin, which if she had married had not sinned: being once a Nun; if she marry, shallbe reputed an adulteress from Christ. For she hath looked back from the place, unto which she came before.  
Therefore that which the Apostle hath: 
(d) 1. Cor. 7, 9  It is better to marry then to be burnt: (as S. AMBROSE doth learnedly declare) 
(e) Lib ad Virg. laps. c. 5. Hier. lib. 1. in jovin. ca 7. Aug. lib. 1 de adult. con. c. 15. etc. 8. de bono viduit. Oecum. in 1. Cor. 7. Isid. lib 2. de office cap. 17 Leo. ep. 92. ad Rust. c. 14  appertaineth to her that is not yet promised; to her that hath not as yet received the veil. But she that hath espoused herself to God, and hath received the holy veil: she is now married; she is now joined to an immortal husband. And if now she will marry, according to the common law of wedlock: she committeth adultery, she becometh the handmaid of death. Thus writeth S. AMBROSE.  
Wherefore that was a very worthy decree of JOVINIAN the Emperor, 
(f) Sozom. lib. 6. hist. c. 3. Niceph. l. 10. cap. 39  and put into the Codex by the Emperor JUSTINIAN: 
(g) L. Si qu● C de Episc. & Cler. 2 Turon. cap. 21.  If any man dare presume, I will not say to ravish, but even to assail by enticements, holy Virgins for to marry them: let him be punished with death.  
Now the same reason in every respect and the same judgement standeth in force concerning 
(h) Basil. qu. 14. diff. expl. & ser. 1. de instit Mon. & constit. Monast. ca 22. & ep ad M●nachum claps. Chrys epist. 6 ad Theod. laps Leo. ep 92. add Rust. ca 13.14.15. Aug. in Psa. 75 & ser 1. de ommun. vita Cler. ca 4. Chalc. Syn. c. 16.  Mounkes, and those that 
(i) Epiphan. haere● 59 & in compend. Doctr Hier. lib. 1 cont. Ioui●. c. 19 & adu Vigil. cap 1 Aug. lib 2 de coniug. cap. 20. Fulg de fid. ad Pet cap. 3 Greg lib. 3 ep 34. Leo. ep. 92. ad Rust. c. 3. & ep. 84. ca 4. Bern. serm. c 5 in Cant. Trid. sess. 24. can. 9  have received holy orders. For they have damnation, if letting lose the bridle to licentiousness, they frustrate or (as the Apostle speaketh) 
(k) 1. Tim. 5, 12. Carthag 4 can. 104. Aug de bono Vid. cap. 8. & 9 Isid. lib. 2. office cap. 18.  make void their first faith given to God and to the Church. Who have voluntarily barred themselves of wedlock, either expressly by vow binding themselves to the observance of a sole and single life: or by taking of holy orders, at the least virtually and in effect 
(l) 6 Decret lib. 3. tit. 15.  approving & protesting the same.  
Let them therefore give care unto the word of God. 
(m) Eccles. 5, 3.  If thou hast vowed any thing to God: delay not to perform. 
(n) Ibid. & Deut. 23, 21  And whatsoever thou hast vowed; do thou perform. Then in an other place: 
(o) Ps. 75, 12  Vow ye, and pay your vows to your Lord God. Yea & Christ himself teacheth: 
(p) Luc. 9, 62. Bern ep. 2. ad Fulconc. Ansel. ep. 4.  No man putting his hand to the plough, and looking back; is apt for the kingdom of God.  
5 Doth the Church therefore compel any to live single?  
SHe truly being a most kind & careful mother constraineth not: as binding no man by law to live single, but of those that have of their own accord received that law (as hath been said) she requireth that they do not break 
(a) Beda. lib. 2. de tabern. cap. 9 & in Luc. 1. Hier. in cap. 1. ad Tit. & in Apol count jovin. c 3. & 8. Orig. ho. 23. in Num. Amb. ep. 82 & l. 1. office cap. 50. Euseb. 1. demonst. Eua. cap 9 vide Canolica dist. 28. & 82.  Religion, nor violate and cut off that covenant which they have religiously made with Christ & his Church.  
Therefore are they justly urged to stand to their promises, and to keep that evangelical Council which they have once firmly embraced: whereof S. PAUL saith: And 
(b) 1. Cor. 7, 38.  he that joineth his Virgin in Matrimony, doth well, (to wit, so long as she is not bound 
(c) Theoph. ibid. Hier. lib. 1. cont. jovin. ca 7. Greg. in. ca 15. l. 1. Reg. Epiph. haer. 61.  with the vow of single life) and he that joineth not, doth better. And again: 
(d) Ibid. v. 1.  It is good for a man not to touch a woman. For 
(e) Mat. 19, 12.  which cause, the evangelical eunuchs 
(f) Esa. 56, 3. & ibi Hier. Bas. l. de Virginit. Aug. de san. Virg. ca 24. & 25.  or as TERTULLIAN 
(g) Lib. 1. ad Vx. cap. 6.  calleth them, Voluntarij spadones, that have cut themselves for the kingdom of heaven, that they may be holy 
(h) 1. Cor. 7, 34.  in body and spirit; in flesh, & yet without flesh, warfaring unto God: are both commended by Christ: and have always been highly commended in the Church. And in this matter, is a double error that we have to take heed of: The one is of those men which with JOVINIAN do so extol Matrimony, that they either 
(i) Hier. li. 1. in jovin. c. 2 Aug. haer. 82  match, or 
(k) Trid. ses. 24. cap. 10.  prefer this estate before single-life or Virginity: whereas 
(l) 1. Cor. 7, 38.  S. PAUL certes, and all the Fathers do evidently affirm the contrary. Another is of those which cavil, that continency & single life can hardly be performed by Christian men, and therefore they contend that no man ought easily to undertake it, or religiously to promise it. For these men understand not, the plenty & abundance, of the grace of the Gospel: which is such, and so great, given by Christ so many Ages, & daily given to those that believe, 
(m) Aug l. 6. & 8. conf. c. 11. Orig. Hier. Chrys. in Mat. 19  ask, seek & knock: that these men find the yoke of our Lord sweet; & the way of continency, no less pleasant, than wholesome. In the number of whom S. PAUL was, who plainly affirmeth. 
(n) 1. Cor. 10, 13.  God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation, Ishue. Wherefore S. AUGUSTINE explicating 
(o) Aug. in Psal. 75.  in a certain place this sentence, Vow, & pay your vows unto our Lord God: writeth thus: Be ye not slothful to Vow: for you shall not, by your own strength fulfil the same. You shall sail, if you presume of yourselves. But if you presume of him to whom you do vow: spare not to vow: you shall perform it with security. And again in another place: 
(p) Ep. 45.  A happy necessity which forceth a man to that which is better.  
6 What is the summary Doctrine of the Premises?  
THose things that have been hitherto spoken according to our purposed brevity; are only to this end, that the simpler sort may have the Catholic verity, touching the seven Sacraments of the Church. Which are found, certes, to be of two sorts.  
For 
(a) Conc. Flor.  some, as the first five do advance the particular welfare of every faithful man: And the rest (to wit the two latter) do serve for the multiplying of God's people, & propagation of the Church. Both which effects they do work by God's holy ordinance for our behoof most necessary.  
For, 
(b) Io. 3, 5. Tit. 3, 5.  Baptism doth regenerate to the spiritual life, which is in Christ. Confirmation doth add force and 
(c) Act. 8, 17.  strength unto the regenerate. The Eucharist is meat, 
(d) Io. 6, 51.55.  drink, and voyage provision unto the wayfaring man. Penance being a present 
(e) Io. 20, 23. Ezech. 18, 30.31.  remedy against all the maladies of the mind, doth erect a man when he is fallen, and cure him when he is wounded. Then succeedeth 
(f) jac. 5, 15.  Extreme Unction, which in the last conflict with death, doth fence & comfort the Passenger. Then holy Orders 
(g) Tit. 1.5. 1. Cor. 4, 1.  yieldeth Ministers unto the Church, which may have authority in holy things, and may rightly govern, dispense, conserve, & apply, all those things which we spoke of before. Finally Matrimony, increaseth the 
(h) Eph. 5, 32. 1. Cor. 7, 2.  Christian people, and provideth for man's incontinency.  
Where also this difference is to be observed, that Baptism, Confirmation, and Orders, being once given, can never be 
(i) Concil. Flor. Trid. sess. 7. Can. 9 de Sacr. in genere. Aug 2. con. ep. Parm. c. 13.  iterated. Also Baptism must of necessity be taken 
(k) Io. 3, 5.  of all. The Eucharist of those that have 
(l) Trid. sess. 21. cap. 4.  the use of reason. Penance 
(m) Apoc. 2, 5.  of those that are fallen. But it is at thy discretion to use any of the rest, so that thou have none in contempt, or dost neglect them against justice & equity when the time requireth.  
These are therefore the preservatives and divine remedies, which that Samaritane 
(n) Luc. 10, 33. 1. Cor. 4, 1. Io. 20, 23.  full of all mercy hath ordained, & committed to the Prelates of the Church to be dispensed, for the well curing undoubtedly of the sick, that is to say of all sinners in the Church, even until that, they obtain if they will their true and perfit health. Which remedies rightly to understand, wholesomely to receive, and faithfully to apply unto others: is not a point certes of human cunning, but of Christian wisdom. Of which whereas we have now spoken enough, according unto the scope of our present purpose: It now remaineth that by the help of Christ, we pass over to the other part of this work, which containeth Christian justice.  Ecclesiastici 4 ver. 12. WISDOM inspireth life into her children, and entertaineth those that seek her: and she will go before in the way of JUSTICE: and he that loveth her, loveth life.   

THE FIFTH CHAPTER OF CHRISTIAN JUSTICE.  
1 What things do belong to Christian justice.  
ALL such things may be reduced unto two points, 
Aug. ser. 19 de temp. Chrys in Ps. 4. & ho. 16. in epist. ad Ephes. Prosp. sent. 98. ex. Aug.  which are comprehended in these words. 
(a) Psal. 36, 27. & 33, 15 1. Pet. 3, 10.11. Tob. 4, 13.  Decline thou from evil, & do good: as also ESAY teacheth: 
(b) Esa. 1, 16 Eccli. 3, 32. Ro. 12, 10.  Cease ye to do perversely, and learn to do well. This is that which 
(c) Col. 3, 8. Eph. 4, 16.17.18.19.20  S. PAUL admonisheth, that the old man with his acts must be put off, & the new man must be put on, in justice and Holiness of truth. The first consisteth in knowing & eschewing sins, for they are unto mortal men the greatest evils that can be. And the latter standeth in the desire & pursuit of things that be good.  
But to the intent that we may perform 
(d) Bern. ser. 1. de Pentec.  both these offices appertaining to justice; God's grace hath been by JESUS CHRIST purchased and promised unto us, and is ever most necessary. By means of which, both preventing us, 
(e) Aug. de great & lib. arbit, ca 9 15. & 16. Iten in Ench. c. 32. Higher lib. 2. in jovin. cap 2. Conc. Trid. sess. 6. can. 2.  and cooperating with us: that effect is wrought in us which S. JOHN affirmeth: 
(f) 1. Io. 3, 8.  He that doth justice is just: even as he also is just. Moreover he addeth: He that committeth sin, is of the Devil.  
2 What is sin?  
Sin (as witnesseth S. AUGUSTINE) 
(a) Lib. de duab. anim. c. 11. & l 1. retract. c. 15 & 13. lib de Gen. ad lit. imperf. c. 1.  is a will to retain or obtain that which justice prohibiteth, and from which it is in man's power to abstain. And in an other place he teacheth, that, sin 
(b) Lib. 22. cont. Faust. ca 27. lib. 1. contr. 2. ep. Pelag. c. 13.  is, whatsoever is spoken, done or desired contrary to the law of God. And Saint AMBROSE: What is sin 
(c) Lib. de Paradiso. c. 8. Aug. lib. 2 de consens. evang. c. 4. Bed. in ca 3. ep. 1 joan.  saith he, but the transgression of God's law, and the disobeying of the heavenly precepts.  
3 How many kind of sins be there?  
THree, 
(a) Aug. in Ench. c 64.  Original, Mortal, and Venial.  
The first we call Original, which 
(b) Trid. conc. ses. 5.  being transfused, by ADAM the first Father of mankind; and contracted by us in our very conception: 
(c) Ps. 50, 7.  is taken away by Baptism in Christ.  
Whereof, S. PAUL speaketh in this manner: 
(d) Ro. 5, 12.  By one man sin entered into this world, & by sin death: and so unto all men death did pass, in which all sinned. And again, speaking unto the Baptized, to the intent that he might show, that the force of Christian Baptism did extend to the purging of this sin also; he plainly testifieth: You 
(e) 1. Cor. 6, 11.  are washed, you are sanctified, you are justified in the name of our Lord JESUS CHRIST, and in the spirit of our God.  
But Mortal sin; is that actual sin (as they call it) which taketh away spiritual life, and bringeth the death of the soul of him that sinneth: which death, separateth a man from God and his 
(f) 1. Cor. 6, 9 Gal. 5, 19 Apoc. 21, 8.  kingdom, & maketh him worthy of everlasting punishment. Whereupon it is written; The 
(g) Ro. 6, 23  stipend of sin, death. 
(h) Sap. 1, 16.  Injustice, is the procurement of death: and the ungodly have invited her, with hands and words.  
Finally, a venial sin is certes actual, but it is such a sin as doth not make a man the enemy of God, & whereof, pardon is easily obtained by the faithful at God's hand. Of this hath S. JOHN said: 
(i) 1 Io. 1, 6. Aug. lib. 3. cont. 2. ep. Pelag. c. 3.  If we shall say that we have no sin, we seduce ourselves, and the truth is not in us. And S. JAMES confesseth plainly: 
(k) jac. 3, 2.  In many things we offend all. And if we believe the wise man: The 
(l) Pro. 24, 16. Eccles. 7, 21.  Just man falleth seven times a day, and riseth again  
Now, it is manifest that one sin is more 
(m) Io. 19, 12.  grievous than another: & it is agreeable both to human & divine justice also, that a greater punishment 
(n) Aug. lib. 21. ciu. c. 16. & ser. 18. de verb. Apost. cap. 4.  is due to the greater sin. And for that cause hath Christ put this difference, between the fault and the punishment of one that sinneth wittingly, & of another that sinneth unwittingly: 
(o) Luc. 12, 47.  That servant, saith he, that knew the will of his Lord, and prepared not himself, & did not according to his will: shall be beaten with many stripes. But he that knew not, and did things worthy of stripes: shall be beaten with few. And in another place, speaking of the sin of Anger, and the degrees thereof, he hath given this sentence: 
(p) Mat. 5, 23.  Whosoever is angry with his brother, shall be in danger of judgement: and whosoever shall say to his brother Raca: shall be in danger of a Council: and whosoever shall say thou fool: shall be guilty of the hell of fire. Where, as 
(q) Greg. 21. moral. c. 5. Aug. li. 1. de ser. Dom. in monte. c. 9  S. GREGORY saith, According to the degrees of the fault, increaseth the order of the sentence: whilst Anger without voice; is bound to judgement, wherein the case is discussed: Anger in voice; is designed to a Council, where the sentence is determined: Anger in voice and word, is adjudged to hell fire: where finally the sentence is executed  

Eccle. 15, 21  4 Why is sin to be eschewed?  
FIrst, because God hath commanded none to do wickedly, and hath given no man space to sin, but 
(a) Psal. 5, 7. Eccli. 12, 3. Sap. 14, 9 Pro. 15, 8.9. Exod. 23, 7.  hateth all those that work iniquity.  
As the Scripture expressly testifieth. Neithr is any thing more odious & hateful to God, who 
(b) Sap. 11, 25.  otherwise loveth all things that are, and prosecuteth nothing with hatred & punishment, but only sin, which truly neither in 
(c) Esa. 14, 11.12. 2. Pet. 2, 4, 5.6.7.  heaven, nor in earth, he suffereth to escape unpunished.  
Moreover, sin, 
(d) Leu. 26, 14 15. Deut. 28, 15 16.  (that we may see how execrable & abominable a thing it is:) was the 
(e) Bern. ser. 3. de nat. do.  cause that Christ our Lord, who otherwise committed no 
(f) 1. Pet. 2, 21.  sin himself, did undertake the CROSS, & suffer a most bitter death. For; 
(g) Esa. 53, 5  He was wounded for our iniquities, he was worn out for our wickedness: our Lord laid upon him the iniquity of us all: He 
(h) 1. Io. 2, 2  is the propitiation for our sins: and not for ours only, but also for the whole worlds.  
And therefore, certes, he hath washed 
(i) Apoc. 1, 5  us from our sins in his blood, that as many as ever are buried with him by Baptism 
(k) Ro. 6, 2.  into death, they being 
(l) 1. Pet. 2, 13.  dead to sin, may live to justice & always walk by his grace in 
(m) Ro. 6, 4.  newness of life. But they that after grace received in the Baptism of Christ, will voluntarily sin again: they sin against Christ, they persecute Christ, they crucify Christ again, & shallbe punished by Christ the just judge, no less than the wicked Heathens. For so S. PAUL teacheth: 
(n) Heb. 10, 26.  If we sin willingly, after the knowledge of the truth received, now there is not left an host for sins, but a certain terrible expectation of judgement. Of which persons the Apostle S. PETER hath also said: 
(o) 2. Pet. 2, 21.  It was better for them not to know the way of justice, then after the knowledge to turn back from that holy commandment which was delivered unto them. Wherefore he that standeth, 
(p) 1. Cor. 10, 12. Luc. 11, 26. Mat. 12, 45.  let him look that he do not fall, for in falling the latter things are become worse than the former. Moreover, 
(q) Tob. 12, 10.  they which commit sin and iniquity are enemies to their own soul; if we believe the Angel RAPHAEL. 
(r) Sap. 16, 14.  For a man by malice killeth his own soul. 
(s) Ezech. 18, 4. jac. 1, 15. Psal. 33, 22. Ro. 6, 23.  The soul which shall sin, she shall die. And nothing certes is more unhappy than that death, by which a man is forever separated from the company of all the Saints, from the joy of the Angels and all heavenly Inhabitants, & finally from that so sovereign & eternal 
(t) Mat. 7, 23. & 25, 11 Luc. 13, 27. Psal. 6, 9 Chrys. ho. 24. in Mat. & 48. add pop. Iten ep. 5. ad Theod laps.  good, in the knowledge & fruition whereof, consists certes the whole welfare and perfit blessedness of a man.  
Besides all this, such is the nature and malignity of sin, that it doth not only draw men even those that be Just, 
(v) Ezec 18, 24.33, 12.  from God, & from the grace and glory of God: but doth moreover enthrall them to most extreme and everlasting evils both of body and soul: & not only in this life 
(x) judit. 5, 18. Ezod. 32, 33 Num. 14, 28. Eccli. 21, 4. Psal. 10, 6. Luc. 16, 22.23.  but also in the life to come, it maketh them most unhappy: insomuch as being brought into the power of the Devils, they are delivered up to most grievous torments & all manner of evils for evermore. Wherefore, are those examples to be noted, which every where in holy writ are mentioned, concerning the reprehension and punishment of sinners: as of 
(y) Gen. 4, 11.12.  CAIN, 
(z) Exod. 14, 27.  PHARAOH, 
(a) Dan▪ 4, 22  NABUCHODONOSOR, the 
(b) Gen. 19, 24. Ezech. 16, 49.  SODOMITES, 
(c) Exod. 7, 8.9.10.12.14.  EGYPTIANS, 
(d) Deut. 23, 22. Num. 16, 26.  israelites and others, whose wickedness, the just God hath persecuted in most marvelous and horrible manner. Those sentences also are to be observed, which teach that the mischievous pestilence of sin is to be eschewed & detested. As: 
(e) Io. 8, 34.  he that committeth sin is the servant of sin; Hateful unto God 
(f) Sap. 14, 9  is the wicked man and his wickedness. Sin 
(g) Pro. 14, 34.  maketh people miserable. 
(h) Eccli. 21, 2.  Fly from sin as from the face of an adder. 
(i) Ps. 5, 5.6.  Thou art a God that willeth not iniquity, neither shall the malicious dwell near unto thee, neither shall the unjust abide in thy sight. 
(k) Eccles. 9, 18.  He that shall sin in one thing, shall lose many good things. 
(l) Tob. 4, 6.7. vid. Chris. hom. 8. ad pop. Antio. 17. in Gen. 51. & 37. in Io. 28. in ep. ad Ro. 41. in Act. & ho. de jona. Proph. Bas. ho. in Ps. 33. Aug. propos 42. ex ep. ad Roman.  All the days of thy life have thou God in mind, and take heed that thou do not at any time consent unto sin, and overpass the precepts of our God. These things do tend to this end, that a man may know God a most just revenger of sin: and knowing him may fear him: and fearing him may have regard to his own salvation: and by regarding; may escape the horrible pains of sinners. For, 
(m) Psal. 31, 10.  many are the scourges of a sinner.  
5 What way leadeth unto sin?  
BY three 
(a) Aug. lib. de ser. do. in monte. c. 12. & l. 12. de Trin. c. 12. Greg. ho. 16. in evang. & l. 4. mor. cap 27.  degrees especially, we do fall into sin: by Suggestion, Delectation, & Consent.  
By Suggestion certes of the enemy: whilst an evil cogitation, or tentation either by the world, the flesh, or the devil is thrust into us: and by our own delectation; when that pleaseth too much the mind, which an evil tentation suggesteth: and finally, with our own consent also; whenas the will being alured; consenteth deliberately to the sin itself: by which consent, the sin is now 
(b) jac. 1, 14 & ibid. Beda Tob. 4, 6. Ro. 6, 12. Mar. 5, 23.  consummate, so that it doth not only make a man unclean and unjust, and slay him spiritually: but also maketh him guilty of hell before God although it be not always accomplished in act. And therefore not in vain is it said: 
(c) Greg. ad interrog. 11. Augustini Cantuar.  that in suggestion is the seed, in delectation the nutriment, in consent the perfection of sin.  
And if we do exactly consider, which are wont to be the degrees of sin: we shall find, that first, 
(d) vide Greg. l. 4. mor. c. 27. & Isid. l. 2. de sum. bo. c. 23  of suggestion, there ariseth cogitation; of cogitation, affection; of affection, delight; of delight, consent; of consent, work; of work, custom; of custom, despair; of despair, defending of sin; of defending, boasting; of boasting, damnation. This is that long and horrible chain of sins: these be the 
(e) Pro. 5, 22 Psal. 118, 61. 2. reg. 11, 6. vide Aug. l. 8. conf. c. 5. Greg. l. 25. mor. c. 12.  ropes and fetters, wherewith a man being bound, Satan doth miserably cast him down headlong here into all manner of mischief, and at the last in to the bottomless pit of Hell. And therefore is it very requisite, to discern and observe very diligently these degrees and branches of sins, that we be not thereby deceived & endangered.  
6 How are sins easily avoided?  
FIrst certes, if we do foresee the evils and dangers which do follow after sin: then if we do presently stop, 
(a) Psal. 136, 9 jac. 4, 7. 1. Pet. 5, 8. Ber. ser. 5. de quadrag. & 29. ex parvis & 49. in cant  and mightily resist their evil entrances and suggestions, by which we are easily solicited to sin: last of all, if we do endeavour to Practise the virtues, 
(b) Ro. 12, per totum. Eph. 4, per totum. Phil. 4, 5.8.  contrary to these sins: Christ in all these things assisting us.  
Wherefore the Ecclesiasticus giveth warning: 
(c) Eccli. 18, 30.  Do thou not go after thy concupiscences; and from thy own will, see thou turn away: if thou dost grant unto thy soul her concupiscences; she will cause the to be a joy to thy enemies: And hereupon it is also pronounced by a divine oracle: 
(d) Gen, 4, 7.  Shalt thou not if thou do well, receive well? but if evil; thy sin shall presently be in the gates, but under thee shallbe the appetite thereof and thou shalt have dominion over it.  

(e) Eph. 6, 11 Heb. 12, 3.  And here, that spiritual armour taketh place, wherewith S. PAUL will have the soldiers of Christ to be guarded, against sin and all the deceits of the devil, that they may strive again sin, resist in the evil day, and extinguish all the darts of the most wicked one.  

OF THF SEVEN CAPITAL SINS.  
1 Which are the sins, that are specially to be noted?  
Truly, those, that are called Capital, because they are, as it were the fountains or heads of all the rest, & out of which as out of a corrupted root, very pestilent fruits do spring, and as it were by a long race, all kind of vices, & turpituds, scandals, harms, corruptions, & mischiefs of mankind, do descend, and break out with great violence.  
2 How many such capital sins are there?  

vide Greg. l. 3. mor. c. 31 & Cassia collat. 5. & l. 5. & sequen.  Seven; which are numbered in this manner: Pride, Covetousness, Lechery, Envy, Glotonie, Anger, Sloth. But as these are ever to be detested & eschewed; so the seven virtues opposite unto these vices, are to be followed with very great diligence and affection, if we seek the life of our soul. To Pride; contrary is 
(a) Colos. 3, 12.  Humility: to Covetousness; 
(b) 2. Cor. 9, 5.  Liberality: to Lechery; 
(c) Act. 24, 25.  chastity: Charity 
(d) 1. Cor. 13 4.  oppugneth Envy: Abstinence 
(e) Eccli. 31, 19.31.  is opposite to gluttony: Patience 
(f) Heb. 10, 36.  to Anger: finally Devotion 
(g) 1. Cor. 15, 58.  or Godly diligence, & diligent piety expelleth Sloth.  
3 What is Pride, and what daughters doth she beget?  
PRide 
(a) Vide Chrys. ho. 43 ad pop. Antioch. Ber. de grad. humil. Greg, 34. mor. c. 17. & seq. & l. 23. c. 7. Pros. ad Demet. Isid. de summo bono l. 2. c. 38. Fulg. ep. 3. c. 16. & 17.  is an inordinate appetite of excellency, whether it lurk in the mind or appear in out ward show.  
She certes is the mother, prince 
(b) Greg. l. 31 mor. c. 31. Prosp. lib. 3. de vit. count cap. 2. Aug. ep. 56. Ber. ser. 3. ex parvis & ser. 4. de adu.  and Queen of all vices, which principally begetteth this unhappy offspring; 
(c) Deut. 17, 12. Sap. 5, 8. Mat. 23, 11.14.27 .. Prou. 13, 10. Gen. 49, 7. Prou. 6, 16. 1. Tim. 5, 13.  Disobedience, boasting, Hypocrisy, contention, pertinacy, discord, curiosity.  
And to the intent that we might avoid this most Pestiferous sin; holy TOBY, giveth warning in this manner: Do thou never permit 
(d) Tob. 4, 14.  Pride to bear rule in thy thought or in thy word: for in it all perdition took the beginning. 
(e) Eccli. 10, 15. Chrys. ho. 8. in joan  For this cause is that Apostolical doctrine: God resisteth the proud 
(f) jac. 4, 6. 1. Pet. 5, 5.  and giveth grace to the humble. Yea and if we believe Ecclesiasticus: Pride is hateful before God, 
(g) Eccli. 10, 7.18.10.  & men. God hath dried up the roots of proud nations & hath planted the humble out of those nations. Why therefore art thou proud thou dust and ashes?  
4 What is Covetousness and of what manner of daughters is she the mother?  
Covetousness is an inordinate appetite of having. 
(a) vide Bas. in ditescent. & auar. ho. 6. & 7. Pros. l. 2. de vita cont. c. 15 & 16. Isid. de sum. bo. l. 2. c. 41. Aug. l. ●. de lib. arb. c. 17. & ser. 196. de temp. Ambr. in lib de Nabuthe jezrael. l. 1. de Cain & Abel. cap. 5.  For he is rightly deemed covetous, not only that taketh by violence, but also that desireth an other man's, or covetously keepeth his own.  
The 
(b) Greg. lib. ●1. mor. c. 31 2. Tim. 3, 4. 1. Cor. 6, 8. Eccli. 11, 31.33. Zach. 8, 17. Mat. 6, 24. Pro 22, 22. & 21, 13.  daughters of this bad mother, are Treason, fraud, fallacy, Perjury, Disquietness, violence, unmercifullnes, or Inhumanity, and hardness of heart: The Apostle condemneth this vice, so as he hath called it the service of 
(c) Col. 3, 5. Eph. 5, 5.  Idols: 
(d) 1 Tim. 6 9 Esa. 5, 8. Mar. 10, 24. Abac. 2, 6.9. jac. 5, 1. Eccli. 31, 5.8 11. Bar. 3, 16 Psal. 48, 17.  and besides writeh thus. They that willbe made rich, fall into tentation & the snare of the Devil, and many desires unprofitable and hurtful, which drown men into destruction and perdition. For the root of all evils is covetousness. And in an other place we find it written: nothing is more wicked than a Covetouse 
(e) Eccli. 10, 9.10.  man. Also nothing is more unjust then to love money. For this man setteth his very soul to sale. And Christ himself testifieth: you cannot serve God 
(f) Mat. 6, 25. Chrys. ho. 7. in Io. Ibidem ver. 34.  and mammon. And again: be not careful for to morrow. Which Saint PAUL also more expressly delivering, giveth this admonition: 
(g) Heb. 13, 5. Luc. 12, 15.  Let your manners be without avarice: contented with things present. For he said, I will not leave thee, neither will I forsake thee: so that we do confidently say: Our Lord is my helper: Having 
(h) 1. Tim. 6, 8.  food and wherewith to be covered, with these we are content.  
5 What is Lechery, and what manner of offspring doth it engender?  
Lechery, 
(a) vide pros de vit. count l. 3. c. 6. Isid. de sum. bo. l. 2. c. 39  is an inordinate appetite of unclean & libidinous pleasure. And it 
(b) Greg. lib. 31 mor. c. 31. Ose. 4, 11 2. Reg. 11, 14. Dan. 13, 56. Pro. 13, 3 Sap. 4, 12. Psal. 51, 6. 2. Tim. 3, 4. Psal. 20, 9 jac. 4, 4. Eph. 4, 19  bringeth forth blindness of mind, inconsideration, inconstancy, headlongnes, love of himself, hatred of God, too much desire of this life, a horror of death and future judgement, and desperation of eternal felicity.  
Against this sin which maketh 
(c) 3. Reg. 11 1. Eccli. 19.2 Hier. in cap 4. Ose. Amb. l. 1. de Cain & Abel. c. 5. & l. de Noe. & area. cap. 9  the wise mad; & causeth men to become in manner beasts: thus writeth S. PAUL: Fly 
(d) 1. Cor. 6.18. & ibid. Chrys. Aug. de 10. chord. c. 10. & ser. 16. de ver. do c. 10  fornication. Every sin whatsoever a man doth, is without the body: but he that doth fornicate, sinneth against his own body. And in another place thus: 
(e) Eph. 5, 3. & ibi Hieron vide sextum preceptum Decalogi.  Fornication and all uncleanness, or avarice, let it not so much as be named among you, as becometh Saints: or filthiness, or foolish talk, or scurrility, being to no purpose: but rather giving of thanks. And it is a wonderful thing that Christians are not marvelously 
(f) Amb. in c. 4. Luc. Greg. 16. mor. c. 31.  ashamed: who do pollute themselves with filthy lust in the sight of God & his Angels, whereas they have consecrated in Baptism their bodies and members as pure temples 
(g) 1. Cor. 5, 16. 2. Cor. 6, 16.  to the holy Ghost, and to Christ our Lord. Hereupon again saith S. PAUL. Know 
(h) 1. Cor. 6.19.  you not that your members are the temple of the holy Ghost, which is in you, whom you have of God, and you are not your own? Then again; Know 
(i) Ibid. Ver. 15.  you not that your bodies are the members of Christ? Taking therefore the members of Christ, shall I make them the members of an harlot? And finally he concludeth in this sort: For you are 
(k) Ibid. Ver. 20.  bought with a great price. Glorify and bear God in your body. For 
(l) Heb. 13, 4 1. Cor. 6, 9 Eph. 5, 5. Gal. 5, 20. Apoc. 21, 8.  fornicators, and advouterours, God will judge.  
6 What is Envy, and what daughters doth she bring forth?  
Envy, 
(a) de hoc peccato scribit Cypr. ser. de zelo & li vorc. Bas. ho. 11. de invid. & 21. in aliquot. scripturae locos Chrys. hom. 44. & 45. add pop. Prosp. l. 3. de vita contempt. c. 5. & 9 Isid. de surn. bo. l. 3, c. 25.  is a sadness for the good of an other, and a hatred of an other man's felicity: in respect of Superiors; because he is not made equal unto them: and in respect of inferiors; lest they should be made equal unto him: and in respect of equals; because they are equal unto him, as Saint AUGUSTINE 
(b) Aug. l. 11 de Gen. ad li. et. 14. Prosp. Sent. 292.  saith: & she hath to her 
(c) Greg. l. 31 mor. c. 31. 1. Io. 3, 12. Ro. 1, 29. Pro. 17, 5. et 24, 17.21. et 28, 22. Eccles. 4, 4.  daughters: hatred, whispering, detraction, exulting in other men's adversities, and affliction in their prosperity.  
CAIN is read to have envied ABEL 
(d) Gen. 4, 5. judae ver. 11  his own brother, and SAUL to have envied DAVID 
(e) 1. Reg. 18, 8.  the designed King, his son in law. This abominable vice besides 
(f) Nysse. in vita Moisi Hier. in c. 5. ad Gal. Greg 3. par. pastor. admon. 11. Aug. ser. 83. de temp. Bern. ser. 24. & 49. in Cant. & in ser de de tripl. custo.  that it is void of all charity and humanity: it also maketh men most like unto Devils. For by the envy of the 
(g) Sap. 2, 24. Chrys. ho. 41. in Mat. Greg. l. 5. mor. c. 33. & 34. & l. 29. c. 3. Aug. de virg. c. 31  Devil death entered into the world: and they do imitate him, which are of his part. Well therefore, doth the Apostle give warning: 
(h) Gal. 5, 26.  Let us not be made desirous of vain glory, provoking one an other, envying one an other.  
7 What is gluttony, and which are her daughters?  
GLotonie is an inordinate 
(a) Greg. 30. mor. c. 27. Ber. l. de pas. c. 42.  appetite of meat and drink: her daughters 
(b) Greg. lib. 31. mor. c. 31  are, foolish mirth, 
(c) Exo. 32, 6 job. 21, 12. Pro. 10, 19 Eph. 5, 4. Greg 3. part past. admon. 20. Chry. ho. 57 ad pop.  much talk, scurrility, 
(d) Esa. 28, 7. Eccles. 10, 16 Chry. ho. 44 in Io. & 58. in Mat. Hiero. l. 2. cont. jovin. c. 6. & seq. et in c. 44. Ezech. & in c. 5. ad Gal. Vide de hoc vitio Basil. ho. in ebriet. & luxil Aug. ser. 231. & 232. de temp. Chryso. in ser. count luxum & crapulam & ho. 1. ad pop. Ant. Isid. l. 2. de sum. bo. c. 42. & 43. Amb. de Helia & jeiunio c. 12. & seq.  uncleanness, dullness of sense, & understanding. And what is more foul & unseemly then that a man should be inferior to beasts, which are content with a certain natural moderation; whilst he maketh himself a slave to his belly, to surfeiting and drunkenness, consuming his goods, hurting his health, bringing on diseases, and finally shortening & cutting off his own life? For it is a very true saying: By means 
(e) Eccli. 37, 32. & 31, 19 ps. 77, 29. Num. 11, 33. Deut. 12, 15. Prou. 21, 17.  of surfeiting many have died: but he that is abstinent shall increase life. Again: In much 
(f) Eccli. 37, 33  meat there shallbe infirmity. Therefore Christ commandeth: Look well 
(g) Luc. 21, 34. Vide Burr char. l. 34. de cret. et juon. part 13. c. 68 & sequ.  to yourselves, lest perhaps your hearts be overcharged with surfeiting, & drunkenness. And Saint PAUL dehorting us from drunckenes saith: 
(h) Eph. 5, 18. Pro. 20, 1 Hier. in c. 1. ad Tit. & ep 83. add Ocea. c. 4 Ambr. l. 1 de paenit. c. 14.  Be not drunk with wine wherein is riotousness. 
(i) 1. Cor. 6, 10. Gal. 5, 11 Ose. 4, 11. Pro. 31, 4. Eccli. 19, 2.  Drunckerds shall not possess the kingdom of God. And hence is it also that the Prophet giveth such a heavy threat unto drunckerds: Woe 
(k) Esa. 5, 22 11. et 22, 12. Pro. 23, 20.29. Amos. 6, 4. Luc. 6, 24.  you that are mighty to drink wine, and strong men to mingle drunkenness.  
8 What is Anger & what offspring hath she?  
Anger, is an inordinate desire of punishing him, by whom a man supposeth that he have been harmed. There doth spring 
(a) Greg. l. 31. mor. c. 31 Pro. 29, 22. job. 15, 2.13. Eccli. 19, 28. Eph. 4, 31.  from her these detestable daughters: brawling, Swelling of the mind, Contumelies, clamour, disdainfulness, and Blasphemy.  
This is a pernicious poison of 
(b) lege Bas. ho. 10. de ira Chrys. ad pop. ho 29. & seq. & ho 6 in act. 4. & 18. in Mat. Greg. l. 5. mor. c. 30. & sequ.  the mind, overthrowing all vigour of judgement & wisdom, and impairing the health of the mind, yea & oftentimes also of the body. For which cause hath Ecclesiastes given warning: Be not 
(c) Eccles. 7, 10. Eccli. 8, 19 & 28, 1. & 30, 26. Pro. 12, 16. & 15, 1.18. & 18, 6.14. & 22, 24. & 26, 21. & 27, 3. job. 5, 2. Ps. 4, 5. & 30, 10.  thou swift to be angry, for anger resteth in the bosom of a fool. And the doctor of the Gentiles hath given charge: Let 
(d) Eph. 4, 31. Col. 3, 8.12. Ber. ser. 13. in Ps. Qui habitat. Amb. lib. 1. off. c. 21 August. in. Psal. 4. & lib. de vera relig. cap. 45. & epist. 87. & 149. Greg. lib. 8. ep 51. add Leont. & par. 3. past. adm. 17.  all bit ternes, & anger, & indignation, clamour and blasphemy, be taken away from you with all malice. And be gentle one to another, merciful, pardoning one another, as also God in Christ hath pardoned you. But against angry, contentious, & contumelious persons, that dreadful sentence of Christ is already pronounced: Whosoever 
(e) Mat. 5.23 Greg. l. 21. mor. c. 5. Aug. l. 1. de ser. dom. in monte c. 19 Enchir. c. 79.  is angry with his brother, shall be in danger of judgement: and whosoever shall say to his brother, Raca; shall be in danger of a Council: And whosoever shall say thou fool; shall be guilty of hell fire.  
9 What is Sloth, and which be her branches? 
Ber. ser. 3. & 6. de ascens. Greg. 3. part past. admon. 16.   
SLoth is a languishing of a mind that is slack and negligent to do well: And specially it is a sadness about some spiritual matter. She bringeth forth 
(a) Greg. 31. mor. c. 31 Eccli. 33, 29. Pro. 15, 13. Eccli. 7.9. & 30, 22. Pro. 17, 22. Psal. 118, 28 & 39, 13.  these daughters, malice, rancour, pusillanimity, desperation, dullness about the necessary commandments, and a wandering of the mind about things unlawful.  
Of this sin are those men guilty, that are 
(b) Mat. 20, 3.6. & 22.5.  Idle, lither, and as the Scripture calleth them, lukewarm 
(c) Ap. 3, 15 Pro. 6, 3. & 10, 4.26. & 13, 4. & 18, 8.9. & 19, 15 24. & 20, 4. & 21, 25. & 22, 13. & 24, 30. & 25, 20. & 26, 13. & 28, 19 Eccli. 5, 8. & 7, 16. & 14, 2. et 22, 1 Psal. 72, 5. Hier. 48, 10. juxta 70. Ro. 13, 11. 2. Cor. 7, 10 Gal. 3, 3. Apoc. 2, 4.  and finally every one that doth pass over this time of grace & day of salvation in vain affairs & endeavours. And the end of this sin is that which Christ teacheth in the Gospel: Every tree 
(d) Mat. 7, 18. & 3, 10 & 21, 19 Luc. 13, 7. Io. 15, 2.  which yieldeth not good fruit shall be cut down, and shall be cast into the fire. And in an other place: The 
(e) Mat. 25, 26, 30.  unprofitable servant cast ye out into the utter darkness. 
* Eccli. 6, 23 Eccles. 9, 10, 2. Thes. 3, 7. Gal. 6.9, 10. Heb. 12, 12. Ro. 12, 11. Phil. 4, 4.  Neither hath he omitted to tell us, what in the mean season he would have us to do, that we may eschew sloth, saying: Take heed, 
(f) Mar. 13, 33.35. Mat. 24, 42. & 25 13. Io. 9, 4 Eph. 5, 14.16 Ap. 3, 2.3.  watch and pray, for you know not when the time is: strive to enter by 
(g) Luc, 13, 24. Mat. 7, 13. & 11, 12  the narrow gate, because many I say to you shall seek to enter, and shall not be able. These things we have briefly touched to the intent that they which are not already taught the ways of justice, may not only know & discern the chief diseases and detestable plagues of mankind which we have showed: but also endeavour according to the prescript of God's law, to abandon from themselves and others, and utterly to expel the same. Happy 
(h) Psal. 1, 1. Bern. ser. 35. ex parvis.  is that man which hath not walked in the Council of the wicked, and hath not stood in the way of sinners, and hath not sit in the chair of pestilence, as the Kingly Psalmist singeth: notefying unto us the first part of justice and happiness, in the front of his first Canticle.   

OF ALIEN SINS.  
1 What sins are called Alien sins?  
THose, which although they be wrought and accomplished by the hands & deeds of other men, yet they are worthily imputed unto us, and do make our consciences guilty of damnation in the sight of God. And therefore of this may that be understood which the scripture commandeth: Do 
(a) 1. Tim. 5, 22. vide Bas. de vera virg  thou not communicate with other men's sins: And that which the Kingly Prophet praieih: Fron 
(b) Psal. 18, 13. & ibid. Euthim. Aug. l. 3. de. lib. arb. c. 10  my secret sins cleanse me o Lord, & from alien sins spare thy servant. Hereunto 
(c) ser. 2. de bap. cap. 9 Aug. ser. 18. de ver Do. cap. 18.  doth S. BASIL the great refer that which S. PAUL wrote to the EPHESIANS: Communicate not 
(d) Eph. 5, 11.  with the unfruitful works of darkness, but rather reprove them. Then that also of the same Apostle: Withdraw 
(e) 2. Thess. 3, 6.  yourselves from every brother walking inordinately, and not according to the Tradition which they have received of us.  
2 How many in number are these alien sins?  
NIne; as they are for the most part committed nine manner of ways: to wit, by council: by commanding: by consent: by provocation: by praise or flattery: by silence: by winking, or Indulgence: by participation in the fault: and by wicked defending or maintaining the same.  

Eccli. 27, 28. & 6, 7. & 8, 20. & 37, 7.9. job. 5, 13. & 12, 13.16. & 18, 5.7. Esa. 19, 11.13. Psal. 7, 16. & 9, 16. Prou. 26, 27. Eccles. 10, 8.  3 When is an alien sin committed by Council?  
AT such time certes, as we are the authors and instruments of evil counsel, which others do or may follow. Let CAIPHAS be an example: 
(a) Io. 11, 49  who by his counsel incensed and provoked the Senate of the jews to work the death of Christ. But commended on the contrary part is JOSEPH of Aramathia, and is called a good and just man, because he had not consented 
(b) Luc. 23, 50. Psal. 1, 1. Gen. 49, 5. job. 21, 16.  to the counsel and acts of them, to wit, of the high priests and pharisees wickedly conspiring to put Christ to 
(c) Io. 11, 53. Mat. 26, 3.  death. Of the same sort of men was that 
(d) Act. 19, 24. 2. Reg. 10, 3. & 16, 20. & 17, 1.5 3. Reg. 12, 4. & 21, 25. 2. Par. 22, 3. & 25, 16.20 1. Esd. 4, 5 Hest. 5, 10. Dan. 6, 5. 1. Mac. 1.12. 2. Mach. 1, 11. & 4, 32. Act. 14, 18.  DEMETRIUS, who with other Artificers for the tendering of his own lucre & gain, filled in a manner the whole city of the EPHESIANS with a great tumult and sedition against S. PAUL & his doctrine. Herein also did offend that infamous 
(e) Mar. 6, 24 Mat. 14, 8.  HERODIAS King HEROD'S advoutres. For her dancing daughter by her counsel and persuasion, did wickedly obtain, the bodilesses head of the glorious S. JOHN Baptist which she cruelly before had requested.  
4 When is commanding an alien sin? 
1. Reg. 22, 17. judith 2, 5. Hest. 3, 12 Dan. 3, 5. & 6, 16.1. Mach. 1, 43. 2. Mach. 6, 1. Mar. 6, 27. Act. 23, 2.   
WHen by our decree, commission, or commandment, any wrong doth redound to our neighbour, or any evil whatsoever is committed. In this manner DAVID the King killed innocent URIAS, 
(a) 2. Reg. 11 15.  not certes with his own or with his servants hands; but working it and charging it by letter that he should be slain in the battle. And PILATE the Precedent 
(b) Io. 19, 16 Luc. 23, 25.  was guilty of Christ's death: because for the favour of the jews although otherwise after a manner unwilling he adjudged him, and delivered him over by his authority to be crucified. So did PHARAOH 
(c) Exod 1, 16.  and HERODE 
(d) Mat. 2, 16.  bind themselves with a monstrous crime, when they made the Tyrannical law of murdering the Infants of the Hebrues. But 
(e) Esa. 10, 1. Mat. 15, 3. Mar. 7, 9  woe be unto them that make unjust laws.  

Leu 20, 4. Num. 16 24 26. judith. 8 9 Hest. 14.15. Luc. 11.47  5 When doth consent make us guilty of an alien sin?  
WHen, that, which is wickedly done by others, hath, as it were our voice to go with it, or is, at the least, in secret sort 
(a) Iren. l. 4. cap. 46.  by us approved. So sinned SAUL, consenting 
(b) Act. 7, 60  to the death of the Protomartyr Saint STEVEN. Also herein offended above forty 
(c) Act. 23, 12.  men of the jews, who by vow bound & armed themselves to put S. PAUL to death. finally herein offended the Citizens of Jerusalem, 
(d) Mat. 27, 20. Mar. 15, 11.  giving their voices to their Magistrates, that Christ might suffer death, so that S. PETER for that cause, upbraiding them, said: The author 
(e) Act. 3, 15 & 2, 23.  of life you killed. Wherefore is that sentence of S. PAUL to be noted: Not 
(f) Ro. 1, 32.  only they which do evil things, but they also which consent unto the doers, are worthy of death.  
And hereunto may be referred that which we read in S. CYPRIAN: He is 
(g) ep. 51. quae est Cleri. Rom. ad. Cypr.  not free from wickedness that gave commandment to have it accomplished: nor he clear from crime; who notwithstanding he never committed the same, yet giveth his consent that it shall be otherwise given out, and publicly registered.  
6 When do we contract an alien sin by provocation?  

1. Reg. 1, 6. Psal. 105, 16 2. Mach. 14, 27. Gal. 5, 15.26 Eph. 6, 4. Col. 3, 21.  WHen we do wittingly provoke another to anger revenge, blasphemy, cruelty, or other such like vices, whether it be done by word or deed or any other means howsoever. As when JOBS 
(a) job. 2, 9  wife wanton scorning her most patiented husband, did also persuade him so much as lay in her, to blaspheme God. And Tobies wife 
(b) Tob. 2, 15. & 3, 7.  as troublesome as the other often molesting & exasperating her husband with her reproachful speeches, brought the matter to this pass, that the afflicted man was constrained to bewail his domestical injury with sighs, and tears, and prayers unto Almighty God. But Ecclesiasticus admonisheth the contrary, saying: Keep 
(c) Eccli. 28, 10. Pro. 15, 18. & 18, 6. & 22, 10. et 26, 17. & 29, 22. & 30, 33.  thyself from contention, and thou shalt diminish sins. For an angry man doth kindle contention, & a man a sinner will molest his friends, and in the midst of them that are in peace, soweth enmity. And so hath Solomon said: An evil man 
(d) Pro. 17, 11. & 3, 30. Esa. 33, 1.  always seeketh chide, but the cruel Angel shallbe sent against him.  
7 When are we spotted with an alien sin, by praise or flattery? 
Pro. 24, 24.28. & 27, 2.5.6. & 28, 23 Psal. 140, 5. Esa. 5, 20. Chrys. ho 2. de David. et Saul. Cyp. de laps. Basil hom. in Psal. 61. Aug. in Psa. 134.   
WHen we commend any man in misdeeds or lewd behaviour, or as though the thing were very well done, we give a spur to him that runneth amiss, that he may hold on his wicked course. But woe be unto them 
(a) EZech. 13, 18.  that sow coushens, under every elbow, and do make pillows under the head of every age to take souls, as the Prophet saith. And into this vice do preachers 
(b) Hier. 14, 13. & 23, 15 17. & 27, 9 & 28, 15. & 29.8. Thren. 1, 14 Mich. 3, 5. 3. Reg. 22, 6  sometime fall, & Magistrates noughtly flattering the common people, whilst they do openly favour & approve their licentiousness. And therefore rightly saith ESAIE: O my people, 
(c) Esa 3, 12 & 9, 15. & 30, 10  they that call thee happy, these are they that deceive thee, and bring to nought the way of thy steps. For which cause S. PAUL commandeth us to shun those doctors, that by sweet speeches 
(d) Ro. 16, 18. 2. Pet 2, 1.12.14. Hiero. l.c. adver. Pelag c. 9 & l. 2. adver. jovin c. 19  and benedictions, do seduce the hearts of innocents. For because the sinner is 
(e) Psal 1, 24 & 54, 22. Pro. 1, 10 & 16, 29. & 17 15. & 29, 5. Eccle 7, 6. Hier. 9, 3.8.  praised in the desires of his soul, & the wicked man is accounted happy: the sinner will provoke our Lord, as the Kingly Prophet testifieth.  
8 When doth an alien sin fall upon us through our silence?  

Bern. de nat. joan. Bapt. Greg. 2. part past. c. 4. Aug. ep. 109 et ho. 7. ex 50 Prosp. lib. l. de vit. count cap. 20. Isid. de sum. bon. l. 3. c. 44 45.46.  WHen our unseasonable silence bringeth detriment to our subject, or to any other person. For example sake, if by office it belong unto us to teach, admonish, or correct our brother, or the whole people, and we omit the same without just cause, when we may do good. For which cause our Lord by ESAIE, testifieth to every one that preacheth: Cry, 
(a) Esa. 58, 1. Hier. 23, 22. & 26, 2. & 50, 2. jonae. 1, 2. 1. Cor. 9, 16.  do not cease, as a trumpette exalt thy voice, & show unto my people their wickedness, and to the house of jacob their sins. Hear moreover the danger they stand in, who are not without cause called dumb dogs, 
(b) Esa. 56, 10.  not able to bark: If 
(c) Ezech. 3, 17. & 33, 7. & ibid. Hier. Greg. ho. 11. in Ezech. Act. 20, 18. Esa. 6, 5. Hest. 4, 13.  when I say to a wicked man, (saith our Lord) thou shalt die the death, thou do not warn him, and speak to him, that he may forsake his wicked way, and live; the wicked man himself shall die in his iniquity, but I will require his blood at thy hand. So necessary a thing it is to be observed, which S. PAUL not without great protestation doth require. Preach the word; 
(d) 2. Tim. 4, 2. Tit. 1, 9.13. & 2, 15. Chrys. ho. 6. in epist. ad Phil.  urge in season, out of season, reprove, beseech, rebuke in all patience and doctrine: and again in an other place: Them that sin 
(e) 1. Tim. 5, 20. Leu. 19, 17. Aug. serm. 15. cap. 7. de verb. Dom. & serm. 16. cap. 4, 7.8.  reprove before all: that the rest also may have fear.  

Amb. ser. 8. in Psal. 118. Orig. ho. 9 in Hierem. Hieron. ad Ripar. ep. 53 Aug. in Psal. 50. & ser. 15 de verb. Do. Chry. orat. 1 con. judaeos.  9 When are we by winking or indulgence entangled with alien sins?  
SO often, as that thing which by our power or authority, may & aught to be amended, & punished; we notwithstanding, suffer to go unpunished, & to wax worse & worse.  
Herein do Magistrates offend, when they bear the sword 
(a) Ro. 13, 4. Sap. 6, 3. Psal. 2, 10. Aug. 2. retr. c. 5. & ep. 48.50.204. tract 11. in Evang joan. Bern. ser. 66. in Cant.  in vain, and are not as they are called, God's ministers, and revengers unto wrath, to those that behave themselves wickedly or seditiously. This was the sin 
(b) 1. Reg. 15, 9 jud. 20, 13. Num. 25, 4  of King SAUL, when contrary to the commandment of God, he spared his enemies the Amalechites. The same sin was also incurred by King ACHAB, when he received into favour BENADAB the King of Syria: for which cause he did not escape the severe sentence of the Prophet giving this threat: This saith 
(c) 3. Reg. 20, 42.  our Lord, because thou hast dismissed out of thy hand a man worthy of death, thy life shall be for his life, and thy people for his people. Hereunto may be referred that which the Apostle willeth the Corinthians: Take 
(d) 1. Cor. 5, 6.13. Exod. 22, 18 Deut. 13, 1.6.12. & 17, 12. & 18, 20 3. Reg. 18, 19.40. Hier. in cap. 5. ad Gal. Greg. lib. 32. ep. 31.  away the evil from among yourselves: Know you not that a little leaven corrupteth the whole paste? purge the old leaven.  
Secondly herein do 
(e) Aug. in Psal. 50. Greg. 4. dial. c. 18. Chrys. ho. 9 in 1. ad Tim. Ephes. 6, 4. Heb. 12, 7. Pro. 13, 18.24. & 22, 15.6. & 23, 13. & 29, 15 17.21. Eccli. 7, 25. et 22, 3.4.5. & 30, 1.  fathers and mothers, masters and maistrese offend, whilst they with a certain dissembling & favourable indulgence, do mar those in bringing them up that are committed to their charge, & by their negligence and sloth do suffer them to fall into great hazard & danger. So we read the sons of HELI, 
(f) 1. Reg. 3, 11. & 4, 17. 3. Reg. 1, 6.  to have been depraved through the default only of their father's indulgence who for that cause, was grievously punished for his too much lenity.  
Hereunto may also be added that sin which is commonly called the omission of brotherly correction, 
(g) Pro. 9, 7. & 15, 5.10.12. & 24, 14 15. & 25, 12. & 27, 5.6. & 28, 23. & 29, 1. Eccles. 7, 6. Eccli. 7, 25. & 10, 28 & 11, 7. & 19, 13.17. & 20, 1.4. Psal. 140, 5. Col. 1, 28. 1. Thes. 5, 14 2. Thes. 3, 15 1. Tim. 5, 20 2 Tim. 2, 25 & 4, 2. Tit. 1, 9.10. & 2, 15.  admonition, or reprehension. For as much as Christ hath warned us to correct our brother, once, and twice, and the third time that we may win 
(h) Mat. 18, 15.  him when he sinneth. Although some do distinguish between this manner of omission and the former sufferance which we spoke of, making them two different kinds of alien sins.  
10 How do we contract an alien sin by participation?  

Tob. 2, 21. Pro. 1, 14. & 29, 24. Num. 16, 26 Eccli. 5, 1. 2 Par. 20, 36 Greg. Turon. in glow. Conf. c. 36. & 71. Et lib. 1. de glor. Mart. c. 38.72. & 79. & lib. 2. cap. 13.14.15.16 17. & 20. Theod. li. 3. hist. c. 11. & 12. Vict. l. 1. persecu. Ios. 7, 24. Dan. 5, 23. 2. Mach. 3, 24. & 5, 15. & 9, 5. 1. Mach. 6, 12.  THen espeacially, when we are partners in gain with thieves & extortioners: also when we do wittingly together with others, challenge or retain goods unjustly gotten or which any way do belong to other men: and then moreover when we are enriched with the spoil of others. And hereunto seemeth to belong that which the Psalmist saith, to run with the very thieves 
(a) Ps. 49, 18. Aug. in Psal. 129.  themselves, and to have portion with the adulterers. This did ESAIE object unto the people of the jews Thy 
(b) Esa. 1, 23.  Princes be unfaithful, companions of thieves, all do love gifts, & follow rewards. And yet more grievously do they sin, who do manifestly make a gain unto themselves of an other man's filthiness, 
(c) Deut. 23, 18.  as bawds do: or such as dare give lodging & harbour unto thieves, or notorious dishonest and factious persons, where they may have cover for themselves, or for their things.  
11 When do we by defending commit an alien sin?  
WHen we either protect malefactors, or defend and publish an other man's doctrine, though it be perverse and wicked. When also by our care and endeavour, we labour to further & maintain that, which is appointed against equity and justice. Against such persons there thundereth out this divine oracle: Woe 
(a) Esa. 5, 20. & 10, 1.  unto you that call evil good; and good, evil: making darkness, light; & light, darkness: making bitter, sweet; and sweet, bitter: And again: Thou 
(b) Exod. 23, 2.  shalt not follow the multitude to do evil: neither shalt thou in judgement yield to the sentence of many; so, to decline from the truth.  
And this shall suffice touching Alien sins as they call them, which now certes in those days do reach very far, and are over licentiously committed every day, espeacially by Magistrates. And there is commonly so little heed taken of them; that most men do think them not to be sins at all: nor make any account of them: although often times with the filth of these sins, they defile and make guilty of perpetual torments, both their own and other men's consciences. And all these kinds mentioned before, may be reduced to three kinds, and in few words comprehended, as showeth S. BASIL. 
(c) Bas. ser. 2. de Bap. ca 9  For that we fall into the participation of an other man's error, or sin: it cometh to pass, either by Deed and Act: or by Will only, and a certain purpose of the mind: or by some careless negligence, if at any time others be defrauded of the duty that we own in admonishing them, and seeking their amendment.  
But the worst kind of sinning of all others without comparison, is when a man sinneth against the holy-Ghost.   

OF sins AGAINST THE holy-ghost.  
1 What is a sin against the holy-ghost?  

Vide S. though mam. in 2.2. quaest. 14.  IT is maliciously, and contemptuously to reject the grace and liberality of God being offered, which grace certes, is peculiarly attributed to the holy-Ghost, as to the fountain of all goodness. And this is to sin without any remedy or redress: insomuch that according to the speech of Christ, for such & so great a sin, no forgiveness is obtained either 
(a) Mat. 12, 31. Mar. 3, 28. Luc. 12, 10.  in this world, or in the world to come. For after this manner Almighty God dealeth with us, that he giveth neither grace upon earth, nor glory in Heaven to any other, but unto those only which having once known sin, do detest it; & setting before their eyes that which is good, do make choice of a righteous course of life. But from these sins far is banished both detestation of sin, and the choice also of that good which were to be followed; and that moreover is clean rejected, whereby the holy-Ghost doth use of his singular grace to withdraw a man from sin. And for this reason, they which are fettered with such kind of sins, do either never get the grace of God: or seldom and very hardly. For these sins are not committed of human imbecility & frailty; which were to sin against the Father, and the might and power of the Father: as we see in S. PETER 
(b) Mat. 26, 74. Vide Greg. lib. 25. Mor. cap. 16.  the Apostle who denied Christ: nor yet of ignorance; which were to sin against the Son, & the wisdom of the Son: as was SAUL 
(c) 1. Tim. 1, 13. Act 9, 1.  his case, when he persecuted the Church: but that which is far worse without comparison, these sins are committed of malice and obstinacy of mind: as we see for example in those most perverse and obstinate pharisees.  
2 How many sins are there against the holy Ghost?  
THere are of that kind accounted six, and their names commonly used, are these. Presumption of the mercy of God, or of the impunity of sin; Desperation; Oppugning of the known truth; Envying of brotherly charity; Obstinacy; and impenitency. But more plainly and significantly they may be thus numbered.  
1 Confidently to abuse the mercy of God.  
2 Utterly to despair of the grace of God, or of his own salvation.  
3 Rebelliouslye, to oppugn the truth of religion against his own conscience.  
4 Vehemently to be moved with a settled Envy, because of the increase of salvation & virtue in his brother.  
5 With an obstinate mind to persist wittingly in a fault.  
6 Without purpose of amendment, never to make an end of a lewd and perverse kind of life.  
3 What manner of presumption maketh a sin against the holy Ghost? 
Greg. in c. 3. lib. 1. reg. & l 33. mor. c. 15. & l. 6. ep. 22. Fulg. de fid. ad Pet. cap. 3. Bern. serm. 38. ex parvis.   
THat, which maketh a man to trust only in the mercy of God, and to be hardened and emboldened to sin: all manner of respect, of God's justice and fear being laid aside. And thus certes do very many sin at this day, who flattering themselves with an only faith 
(a) Aug. de. fid. & op. c. 14. & 22. in Ench. ca 67. & haer. 54. Hier. in c. 4. Osc.  in Christ, do like beasts 
(b) joel. 1, 17  wallow and rot in the midst of the filth of sins; and not to themselves only, but to others also dare promise 
(c) 2. Pet. 2, 18 Eccles. 8, 14. Conc. Trid. sess. 6. cap. 9 & can. 12.13.14. Hier. in cap. 4. Dan.  security: if only they have confidence in the merits of Christ, & in the grace of God apprehended by faith; although in the mean time the fruits 
(d) Luc. 3, 8.9. & 13, 3. Mat. 3, 8.10. Act. 26, 20. Eccli. 2, 22.  of penance be nothing regarded. But to all these doth the doctor of the Gentiles cry out: Dost thou contemn, saith he, the riches of the goodness of God, and patience, 
(e) Ro. 2, 4. Eccles. 8, 11. Eccli. 15, 21. Aug. trac. 33 in joan. & ho. 50. ex 50. ca 4. Isid. de sum. bo. lib. 2. cap. 13.  and longanimity, not knowing that the benignity of God bringeth thee to penance. And for that cause, he in an other place is so far 
(f) 1. Cor. 13, 1  off from willing men to vaunt of only faith; that he biddeth even the faithful themselves every one, to work their salvation with fear and 
(g) Phil. 2, 12 Psal. 2, 11. Pro. 28, 14. Rom. 11, 20 1. Cor. 4, 4. & 10, 12.  trembling: commending unto them a faith not dead and idle, as Saint 
(h) jac. 2, 14.  JAMES calleth it; but lively & effectual, which worketh duly by 
(i) Gal. 5, 6.  charity. Against this abominable sin thus exclaimeth the Ecclesiasticus: Of 
(k) Eccli. 5, 4.5. Eccle. 9, 1. vide Aug de perf. lust cap 15. & de corr. & gra. c. 13. & ho. 41. ex 50. & ser. 3. de Innoc. Greg. li. 16. mor. c. 3.  the remission of sin be thou not without fear, neither do thou add sin, upon sin. And do not say: the mercy of our Lord is great he will have compassion upon the multitude of my sins. For mercy and anger do soon approach from him, & his anger doth look upon sinners. rightly therefore saith the Prophet: I will sing mercy 
(l) Ps. 100, 1. Bern. ser 52. ex parvis. & ser. 6. in Cant. Aug. de util. poenit. c. ult.  & judgement unto thee, o Lord. then in an other place: The 
(m) Ps. 98, 4  honour of the King loveth judgement.  
4 How doth a man sin against the holy Ghost by desperation?  
WHen the contrary vice unto presumption, 
Aug. ser. 58. de temp. & in Psal. 50. Greg. lib. 5. mor. c. 14. Isid. lib. 2. de sum. bo. c. 14 Chry. ho. 2. in Psal. 50. Ber. ser. 5. de nat. Dom.  whereof we spoke before, doth so possess the mind of a man, that he casteth off all hope, either of obtaining pardon before God, or of attaining unto life everlasting.  
After this sort sinned CAIN, by despair, as himself testifieth by his speech, when he saith: 
(a) Gen. 4, 13 Bern. ser. 11. in Cant.  Greater is my iniquity, than that I may deserve pardon. Thus sinned also JUDAS that Traitor 
(b) Mat. 27, 3. Act. 1, 18. Ephes. 4, 19 2. Reg. 2, 26.  unto Christ, at what time he being moved with despair of salvation, like an unhappy wretch, hanged himself. But doubtless, 
(c) Ezec. 18, 21.27. & 33, 11. 1. Io. 1, 7.9. & 2, 1. Hier. 3, 1. Esa. 1, 18. Ps. 144, 8. Eccli. 17, 20.27.  there is no penance too late, as is manifest by the 
(d) Luc. 23, 40. Aug. li. 1. retr. c. 19 & de cor. & gr. ca 15. & ser. 181. de temp. c. 16. Leo. ep. 91. ad Theo. Conc. Trid. ses. 14. cap. 7.  example of that thief, which upon the Cross, even in those last moments of his life, obtained great grace & heavenly glory at the hands of Christ.  
5 When doth he that oppugneth the truth, sin against the holy-Ghost?  
WHen, 
* Leo. ep. 10. ad Flau. c. 1. Aug. de Gen. ad lit. l. 7. c. 9 & tra. 18. in evang. joa. & de util. cre ca 1. & l. 18. ciu. ca 51. & lib. 21. c. 25.  that truth which concerneth the estate of Faith & Religion, not of ignorance but of malice, is purposely impugned, that thereby the sincerity of Catholic verity, may be blemished. Of this sin were the pharisees 
(a) Mat. 12, 24. & 15, 2. & 21, 45. & 22, 15. Io. 7, 48. & 12, 10.19.  guilty, whose chiefest care we see to have been, as maliciously as falsely to blaspheme Christ, to persecute the doctrine of the Gospel, and to suppress the testimony 
(b) Act. 4, 16. & 5, 18.  of the Apostles, and that even against their own consciences. Not unlike unto these are they, that are said by the Prophet to sit in the 
(c) Psal. 1, 1.  chair of pestilence: and are called by S. PETER 
(d) 2. Pet. 2, 1  lying masters that do bring in Sects of perdition: Finally by S. 
(e) Tit. 3, 10.  PAUL, Heretics, men corrupted 
(f) 2. Tim. 3, 8.  in mind, reprobate concerning the faith, attending 
(g) 1. Tim. 4, 1.  to spirits of error, subverted & condemned by their own 
(h) Tit. 3, 11  judgement. Among whom may be numbered that same seducer ELIMAS', whom S. PAUL publicly reprehending, said with great vehemency: O full 
(i) Act. 13, 10.  of all guile and all deceit, son of the devil, enemy of all justice, thou ceasest not to subvert the right ways of our Lord.  
To this kind also is referred, Blasphemy 
(k) Mat. 12, 31  of the Spirit: which sin Christ doth greatly rebuke in the jews, and maketh it worse than other sins. And would to God that this sin did not reign in these our days. For against the holy Ghost do they also blaspheme, (as writeth DAMASUS) 
(l) Apud Gratianum. 25. quaest. 1. violatores.  who against the holy Canons of the Fathers, indited by the instinct of the holy Ghost, do any thing willingly or malepertly, or presume to speak, or wilfully give their consent to them that have a mind so to do:. For it is manifest that such a presumption, is one kind of the blasphemies against the holy Ghost: thus saith DAMASUS.  
6 How is Envy of brotherly grace a sin against the holy Ghost? 
Aug. li. 1. de ser. Dom. in monte. cap. 22. & 1. retr. cap 19   
WHen we are stricken with a great grief and sorrow because of the splendour & increase of virtues, & God's gifts, in which our brother doth excel.  
Which sin seemeth to be rather proper unto the Devil than unto man: whereas the Devil doth most wrathfully take the increase and continuance of 
(a) Sap. 2, 24  the grace of God in man: and for that cause he is not only an accuser 
(b) Apoc. 12, 10.  of our brethren, but also an implacable adversary 
(c) 1. Pet. 5, 8.  of God & of all good men, who as a roaring Lion goeth about seeking whom he may devour. There were among the jews such sons of Satan, who did altogether envy unto the Gentiles the lately springing grace of the Gospel, as we read in the Acts 
(d) Act. 11, 2. & 13, 45. Gen. 4, 5.  of the Apostles.  
7 What kind of obstinacy is that which is a sin against the holy Ghost?  

Aug. in Enc. cap. 83. & in Ps. 58. conc. 1. Greg. ho. 11. in Ezech. Bern. li. 1. de consid. ca 2. & in ser. de conuers. ad Cler. cap. 4.  THat certes which beareth an obstinate mind against him that giveth him good admonition, so that he will not suffer himself by any means to be withdrawn from his damnable course.  
With this sin was King PHARAOH 
(a) Exod. 7, & seq. Aug. quaest. 18. & 24. in Exod. & ser. 88 de temp. Gerg. 31. mor. c. 11 & l. 11. ca 5.  notably attainted, who although he were so often admonished by MOSES, and sometimes afflicted with very sore scourges from God: yet notwithstanding in his tyrannical purpose, he 
(b) Exod. 14.  obstinately persisted, and perished. Famous also was that 
(c) Hier. 5, 3. & 8, 5. Esa. 48, 4. Zach. 7, 11. Gen. 49, 7.  incorrigible obstinacy of the jews, whom S. STEVEN painting out as it were in their colours, saith: With a 
(d) Act. 7, 51.  hardnecke and with uncircumcised ears you have all ways resisted the holy Ghost. And not unlike unto them, are those at this day, that being addicted unto new sects, may not abide so much as to hear or read any Catholic instructions: but, even like to the serpent 
(e) Psal. 57, 5  called the (Asp) shutting their ears against the sweet melody of the sound doctrine of the Church; they seem to say: Depart thou 
(f) job. 21, 14.  from us: and, we will not have the knowledge of thy ways. which is nothing else then as S. PAUL speaketh: According 
(g) Ro. 2, 4.  to their hardness and impenitent heart, to heap to themselves wrath, in the day of wrath, and of the revelation of the just judgement of God. For as SALOMON also teacheth; To a man, 
(h) Pro. 29, 1. Bern. ser. 42. in Cant.  that with a hard neck contemneth him that correcteth him, a sudden destruction shall come upon him, and health shall not follow him.  
8 When is a sin of impenitency committed?  

Aug. de verb Do. ser. 21. cap. 12. & 13. & ep. 50. ad Bonif. Gelas. in tomo. de anarhematis vinculo.  WHen a man without any end or measure of his sins, which truly he should wash away by wholesome Penance: resolveth moreover that never he will do any Penance at al. Of this kind of persons, who are such desperate and pitiful sinners and so will remain; both their life & their death is most 
(a) Psal. 33, 22.  abominable: for as much as, if not in words, yet in deed they seem to say: 
(b) Esa, 28, 15. & 3, 8.9. Psal. 51, 3.7. Pro. 2, 14.  We have entered into league with death, and with hell we have made a pact. And of these also may that saying be understood which S. JOHN avoucheth. There 
(c) 1. Io. 5, 16 Aug. de corr & gra. c. 12. & 1. retract. cap. 19  is a sin to death, for that I say not that any man ask.  
Thus much concerning the sins against the holy-Ghost: which are doubtless most grievous, & which Almighty God either never, or very hardly doth pardon. For which cause, we ought often to guard ourselves, & to confirm others against the same: that we may observe that saying: 
* Ephes. 4, 30.  Contristate not, 
(d) 1. Thess. 5, 19  extinguish not the spirit of God; This 
(e) Ps. 94, 8.  day if you hear his voice, harden not your hearts. Let 
(f) Heb. 3, 13.  none of you be obdurate with the fallacy of sin. For 
(g) Eccli. 3, 7.27.  an hard heart shall be in evil case at the last. Now therefore let us come to those sins which are also not a little heinous, and are wont to be called sins that cry unto Heaven.   

OF sins THAT CRY UNTO HEAVEN.  
1 What sins are those that are said to cry unto Heaven?  
THose, 
Aug. in En. c 30. & l. ann. in job. c. 30. & l. 1. locutionis de Genes. & quaest. 5. super Exod. Greg. 3. par. past. adm. 32. & in 2. Psal. poenit.  which notably above others, are known to have a manifest and exceeding wickedness, & do singularly purchase to those which commit them Gods indignation & vengeance. Of this sort there are four numbered in holy scripture, to wit wilful 
(a) Gen. 4, 10.  Murder; 
(b) Gen. 18, 20  Sodomy; 
(c) Ex. 22, 23  Oppression of the Poor; & defrauding 
(d) Deut. 24, 15. jac. 5, 4.  the Labouring man's heir.  
2 How doth the Scripture teach that wilful murder is revenged?  
IN most grievous manner doubtless, 
Vide Conc. Ancyr. c. 22. & Conc. Epaun. ca 31. Tribur. c. 54 & sequ.  as Almighty God showeth in these words, wherein he rebuketh CAIN the first man-flear: 
(a) Gen. 4, 10. Amb. l. 2. de Cain. & Abel. cap. 9  What hast thou done? saith he, the voice of the blood of thy brother crieth to me from the earth. Now therefore shalt thou be cursed upon earth. And in another place Gods own voice doth testify. 
(b) Gen. 9, 6. Ex. 21, 12.14 Levit. 24, 17 Num. 35.16.20. Deut. 19, 11 1. Io. 3, 15.  Whosoever shall shed man's blood, his blood shall be shed also. For to the image of God was man made. The kingly Psalmist singeth: Men 
(c) Ps. 54, 24.  of blood shall not live half their days. For this is a very heinous wickedness, & he doth a most horrible injury to his neighbour, that bereaveth him of his life without lawful 
(d) Aug. l. 22 contr. Faust. cap. 70.  authority. For which cause, Christ himself saith also. 
(e) Mat. 26, 52. Apoc. 13, 10.  All that take the sword, shall perish with the sword.  
3 And what is extant in holy scripture touching the sin of Sodom and the punishments thereof?  
THe men of Sodom, saith the scripture, 
(a) Gen. 13, 13.  were very nought, and sinners before God too too much: This horrible and abominable sin 
(b) 2. Pet. 2, 6.  S. PETER, & S. PAUL 
(c) Rom. 1, 24. 1. Tim. 1, 10 Ephes. 5, 5. judic. 19, 22 & 20, 46.  do reprove: yea nature herself doth abhor: and the scripture also doth declare the greatness of so foul a wickedness, in these words: The cry 
(d) Gen. 18, 20.  of the Sodomites, and the Gomorians, is multiplied, and their sin is aggravated too too much. For which cause the Angels do speak thus unto the just man LOTH, who did greatly abhor from the outrageous filthiness 
(e) 2. Pet. 2, 6  of the Sodomites: 
(f) Gen. 19, 13  We will destroy this place, because the cry of them hath increased before our Lord, who hath sent us to destroy them. Therefore our Lord 
(g) Ibid. & Sap. 10, 6. Deut. 29, 23 judae. ver. 7. Gen. 13, 10. vide Greg. li. 14. mor. c. 10 Aug. l. 16. de ciu. cap. 30. Tert. in apo. adverse gentes. ca 40. & in Sod. ca 4.  reigned down upon Sodom & Gomorrha brimstone and fire, from our Lord out of heaven, and overthrew those Cities, and all the Country about. Neither doth the scripture leave untouched the causes which moved the Sodomites, and may also move others to this so grievous a sin. For thus we read in EZECHIEL: 
(h) Ezec. 16, 49.  Behold this was the iniquity of Sodom thy sister: Pride, fullness of bread, and abundance, and the idleness of her & her daughters: and they did not stretch their hand to the needy & poor.  
And of this vice which can never be sufficiently detested, are they guilty who do not fear to break the law of God, yea & the law of nature written in Leviticus: which is this: 
(i) Levit. 18, 22. Deut. 27, 21 vide Chrys. ho. 4. in ep. ad Rom. Tert. in l. de pudicit. c. 4. Aug. lib. 3. conf. cap. 8. & ep. 109.  Cum masculo non commiscearis coitu foemineo, quia abominatio est. Cum omni pecore non coibis, nec maculaberis cumeo. Which sin if it be committed, we are admonished 
(l) Levit. 20, 13.15. Exo. 22, 19 joel. 3, 3.  in the same place, that the very earth is polluted with such horrible & abominable lusts, & that God's wrath is very much provoked against the people, and 
(k) L. Cum vir nubit. C. add legen jul. de adult.  that the crime is to be punished with death. For which cause S. PAUL doth not once only rebuke the liars 
(m) 1. Cor. 6, 9 Rom. 1, 24. 1. Tim 1, 10 Gal. 5, 10.11  with mankind: And he condemneth also unclean and effeminate persons. of which one was Onan 
(n) Gen. 38, 9 Higher in cap. 5. epist. ad Ephes.  son of judas who could not escape the present revenge of God, for that he sinned against his own body, and worse than any beast would violate the honesty and order of nature.  
4 What doth the scripture propose touching the oppression of the poor?  
Thou shalt not make sad the stranger, saith our Lord, neither shalt thou 
(a) Exod. 22, 21. Deut. 15, 9 & 24, 10. Eccli. 35, 16. Hier. 21, 12. & 22, 3. Mal. 3, 5. 2. Reg. 12, 1.  afflict him: for you yourselves were strangers in the land of Egypt. Ye shall not hurt the widow & the fatherless: If you do hurt them; they will cry out unto me, and I will hear their cry; and my fury shall take indignation, and I will strike you with the sword, & your wives shall be widows and your children Orphans.  
For which cause the Egyptians were 
(b) Exod. 7. & sequent.  scourged with so many plagues, and with their most cruel King and Tyrant PHARAOH, who spared not to kill the very Infants 
(c) Exod. 1, 8  of the Hebrues; were finally 
(d) Ex. 14, 27  drowned: because of their cruelty, more than barbarous, against the Israelites. I have seen, saith our Lord, the affliction 
(e) Exod. 3, 7  of my people in Egypt, and I have heard their cry, because of the hardness of those that are overseers of the works: & knowing their grief, I came down to deliver them out of the hands of the Egyptians. For this cause doth our Lord threaten by ESAIE the Prophet: Woe 
(f) Esa. 10, 1 Deut. 27, 19 job. 24, 1. Mat. 23, 14.  they that make unjust laws: & writing, have written unjustice: that they might oppress the poor in judgement, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might spoil the fatherless. And in the same Prophet there is extant this complaint of cruel and unjust Magistrates: Thy Princes 
(g) Esa. 1, 23. Hier. 5, 28. Zach. 7, 9 Psal. 93, 3. Amos. 5, 11.  are Infidels, companions of thieves: all do love bribes: they follow after rewards. They do not give judgement to the fatherless, and the cause of the widow doth not enter in unto them. Again: their 
(h) Esa. 3, 12.14.  Collectors have spoiled my people. And there is no doubt, but that Cities & Provinces by reason of this abominable sin, which is committed by tyrannical Magistrates, are oftentimes brought into extreme danger.  
5 What finally doth the scripture teach, concerning the withholding or diminishing of the labourer's wages?  
WE read in the Apostle S. JAMES how vehemently he doth upbraid rich men with their cruel sparing, and egregious wickedness in defrauding poor labourers. 
(a) jac. 5, 4.  Behold the heir of the workmen that have reaped your fields, which is defrauded by you, crieth: And their cry hath entered into the ears of the Lord of Sabaoth. And 
(b) Eccli. 34, 25, & 7, 22.  Ecclesiasticus writeth in this manner: The bread of the needy, is the life of the poor man: he that defraudeth him is a man of blood. He that taketh away the bread in sweat, as he that killeth his neighbour. He that sheddeth blood and he that defraudeth the hired man, are brethren.  
Therefore it is decreed by the law of God: Thou shalt not deny the 
(c) Deut. 24, 14. Levit. 19, 13 Tob. 4, 15. Mal. 3, 5.  heir of thy poor & needy brother, or of the stranger, that abideth with thee in the land, and is within thy gates: but the very same day, thou shalt render to him the price of his labour before the sunsette, because he is poor, and thereby he sustaineth his life: lest he cry against thee to our Lord, & it be reputed to thee for a sin.  
6 To what end is all this discourse of sins to be referred, and what is the use and commodity thereof?  
THis discourse belongeth to the first part of Christian justice, which consisteth in knowing and fleeing of evils: And the use & commodity thereof, is, rightly to discern, and being discerned, utterly to eschew those things which are verily evils, contrary to God, pernicious unto men: and if in case any of them be committed; then diligently to endeavour to purge the same.  
Hereby we learn also how a wise man differeth from a fool, & a just man from a wicked person. For a wise man 
(a) Pro. 14, 16.  feareth, and declineth from evil: but a fool leapeth over and is confident. For 
(b) Pro. 18, 2  a fool doth not receive the words of wisdom, except thou speak those things, which his heart is set upon, as witness the SALOMON: who also writeth thus: The paths of just 
(c) Pro. 4, 18  persons as a bright shining light proceedeth and increaseth even unto a perfect day: the way of the wicked is dark and obscure, they know not where they fall. Many certes are 
(d) Aug. de gra. & lib. arb. cap. 3. & lib 3. de lib. arb. cap. 22. Bern. epi. 77. ad Hugon. Chrys. hom. 26. in epist. ad Rom.  shamefully ignorant of those pernicious plagues of the mind, the sins that we have declared: others although they know them never so well; yet do they not avoid and detest them. But worst of all are others who are obdurate 
(e) See before of obstinacy. & Aug. in Enc. cap. 80.  with the custom of sin: of which kind, it is thus said: A wicked 
(f) Pro. 18, 3  man when he is come into the bottom of sins, contemneth; but shame and reproach doth follow him. And this kind of men doth contemn those things espeaciallye, which Christian justice doth require, not only for the marking and discerning of vices, but also for the necessary avoiding and purging of the same.   

OF THE PURGING OF SINS. 
Conc. Trid. sess. 5. can. 3. & ses. 6. cap. 2. & 7.   
1 And by what means are sins purged?  
Here, first of all, it is out of controversy, that Christ is unto us a 
(a) Ro. 3, 24. 1. Io. 2, 1. & 4, 10. & 1, 7.  propitiatour, and that Lamb 
(b) Io. 1, 36. Mat. 1, 21. 1. Cor. 1, 30. 1. Tim. 2, 5. Heb. 1, 3. & 9, 12. Act. 4, 12.  of God that taketh away the sins of the world, who only could deserve for us remission of sins, & make purgation of the same.  
Then is it most certain, that God doth purify men's hearts by Faith, as 
(c) Act. 15, 9 Heb. 11, 1.6. Gal. 2, 16. & 3, 8. Rom. 3, 24. Luc. 7, 50. Ephes. 2, 8. Trid. sess. 6. cap. 8.  S. PETER saith, because that without Faith (which is the door and foundation of man's salvation) none can obtain, or hope for remission, or purging of their sins. And as touching Faith, they are utterly destitute 
(d) Aug. tra. 67. in joan. Leo. ser. 4. de Nat. Dom.  thereof, who not consenting with the Faith of the Church, do with a certain vain 
(e) See before of presumption. pag. 315.  confidence promise unto themselves, and others, remission of sins, and grace of justification through Christ.  
But they that persevering in the Faith and unity of the Church, do desire to be delivered from their sins: have many ways proposed unto them in Scripture for the taking away of their 
(f) Orig. ho. 2. in Leuit. Aug. l. 2. cont. Cres. cap. 12. Chry. Conc. 4. de Lazar. in finc. & ho. 6. in Io.  sins, amongst which, the principal is the Sacrament of Penance. Which being despised, it is to no purpose to use any 
(g) See before of the Sacrament of Penance. pag. 196.  other remedies for deadly sins. For this hath Christ the Physician of souls ordained, not only as a present, but also as a necessary medicine, to be of force against any leper of sin whatsoever: & commending the same, he hath said to the Priests: Whose 
(h) Io. 20, 22  sins you shall remit, they are remitted them.  
secondly, sins are cleansed and purged by Alms: because it is written: Alms 
(i) Tob. 4, 8. & 12, 8. Eccli. 3, 15.33 Pro. 13, 8. & 15, 27. & 16, 6. Luc. 11, 41.  delivereth from all sin and from death; and will not suffer a soul to go into darkness. Therefore the Prophet giveth this admonition: 
(k) Dan. 4, 24 Esa. 1, 17.18. Heb. 13, 16. See after of Alms.  Redeem thy sins with Alms, and thy iniquities with the mercies of the poor.  
Thirdly, sins are remitted, when, although we have been never so much wronged: yet we do forgive our brother the offence: our Lord having said: If 
(l) Mat. 6, 14. Luc. 6, 37. Mar. 11, 25. Eccli. 28, 2.  you will forgive men their offences, your heavenly Father will forgive you also your offences.  
fourthly, the same effect is wrought, when by admonishing our brother that sinneth, we do win him, and bring him to amendment, as it is written: He 
(m) jac. 5, 20  which maketh a sinner to be converted from the error of his way, shall save his soul from death, and covereth a multitude of sins.  
fifthly, hereunto belongeth the abundance of sincere Charity, which is very puissant & mighty to obtain & accomplish all good things: For which it is said of MARY MAGDALEN: Many 
(n) Luc. 7, 47  sins are forgiven her, because she loved much. For 
(o) Pro. 10, 12. 1. Pet. 4, 8.  Charity covereth the multitude of sins.  
Sixtly, hereunto is available the Sacrifice of a contrite 
(p) Ps. 50, 19 Luc. 18, 13. Mat. 18, 32. Eccli. 21, 1.  heart, which God never despiseth, & an humble knowledge of a man's self, & confession of his sins. For our Lord hath respect 
(q) Psal. 101, 18.  upon the prayer of the humble, and doth not despise their petitions: In somuch that hereupon holy DAVID also testifieth of himself; 
(r) Psal. 31, 5.  I have said: I will confess against myself my injustice unto our Lord, and thou hast remitted the impiety of my sin. And S. JOHN generally to all that do truly confess promiseth this grace: 
(s) 1. Io. 1, 9  If we confess our sins saith he, he is faithful and just for to forgive us our sins, & to cleanse us from all iniquity. Therefore the Ninivites 
(t) jonae. 3, 5 Mat. 12, 41. Luc. 11, 32. 3. Reg. 21, 29. Sap. 11, 24. Cypr. ep. 40.8.26.  when they did earnestly persever in works of humility and Penance; appeased the present wrath of God, and turned away the imminent destruction of their City and country. And therefore of them we read it thus written: God 
(v) jone. 5, 10. Num. 25, 11 Psal. 105, 30.  saw their works, because they were turned from their evil ways: & God took compassion of the evil which he had spoken that he would do to them, & did it not.  
Thus finally we learn by the testimony of holy Scripture, that by 
(x) Pro. 10, 2 Act. 8, 22. 2. Cor. 7, 10.  these, & other means & offices of true piety done by the grace of Christ; this effect is wrought, that the sins of faithful penitents in the Church (as we said before) are purged and taken away: in regard whereof the Apostle warneth: Having 
(y) 2. Cor. 7, 1. 2 Tim. 2, 19.21.  therefore these promises, my dearest, let us cleanse ourselves from all inquination of the flesh and spirit perfiting sanctification in the fear of God. And with no less vehemency speaketh S. JAMES 
(z) jac. 4, 8. Ezec. 18, 27.  Cleanse saith he, your hands you sinners: & purify your hearts you double of mind. Be miserable and mourn, and weep: let your laughter be turned into mourning, and joy into sorrow. Be humble in the sight of our Lord, and he will exalt you. For it is not sufficient for a man to amend his manners, & to leave his misdeeds: (that we may again use the words 
(a) Hom 50 ex 50. cap. 5. & in Ench. cap. 70. & Cypr. de lapsis in fine & others as before of Satisfaction pag. 209.  of S. AUGUSTINE) Unless by the sorrow of penance, by the sigh of humility, and by the sacrifice of a contrite heart, together with the cooperation of alms; satisfaction he made to God, for those things also that have been committed. Otherwise who so shall know that any mortal sins do bear sway in him, as the same 
(b) Se●▪ 41. de Sanctus.  Saint writeth, except he worthily amend himself & (if he have space) do penance along time, and give large alms, & refrain from the sins themselves: he cannot be purged with that transtorie fire whereof the Apostle 
(c) 1. Cor. 5, 15. Aug. lib, 16. ex 50. Ench. ca 67. & de fid. & op. ca 16. & quaest. 1. ad Dulcitium.  hath spoken but shall be tormented without any redress in the everlasting flame. For not deadly sins, but little sins are purged and cleansed after this life.  
2 And what conceit ought we to have of little sins?  

Aug. Ench. cap. 78. & li. 21. ciu. 5.27. Isid. lib. 2. de sum. bo. c. 18  THis surely, that such lighter sins, as, the wandering of the mind, an idle word, immoderate laughter, and such like, which are called quotidian, or venial sins, and without the which this life is not passed over, for in 
(a) jac. 3, 2. 1. Io. 1, 8. Eccles. 7, 21. Pro. 24, 16. Psal. 31, 6.  many things we offend all; as we also noted before: although they are not deadly, and do seem little in outward appearance; yet they are not to be 
(b) Aug. de 10. chord. c. 11. & in Pse. 129. ser. 244. de temp. & tr. 12. in joan.  contemned. For somuch as they displease God, or (as S. PAUL speaketh) they 
(c) Eph. 4, 30 Chry. ho. 87. in Mat. & 8. in 1. Cor. & in ser. de levium peccatorum periculis. Bern. ser. 1. de conuers. Pauli. et in tract. de praecepto & dispens. c. 14.  contristate the holy Ghost, they darken and obscure the conscience, they diminish the fervour of charity, and they do hinder the proceeding of virtues, & draw a man often times to greater vices and dangers. For which cause it is written: He that 
(d) Eccli. 19, 1.  despiseth little things, shall by little and little fall. He 
(e) Ibid. 3, 27.  that loveth danger, shall perish in it. He 
(f) Eccles. 9, 18.  that shall sin in one thing, shall lose many good things.  
Therefore these blots & filths of the soul, as much as may be, are to be eschewed: for as we read: 
(g) Apoc. 21, 27. Psal. 14, 2. & 23, 4.  There shall not enter into the Heavenly jerusalem any polluted thing. And except they be washed away in this life, they do burden a man after 
(h) See above of Satisfaction. page. 215.  his death, and cannot certes be cleansed without the bitter pains of Purgatory fire. Which fire although it be not everlasting; yet, if we believe 
(i) In Psal. 37. & ser. 41. de Sanctis. Greg. in 3. Ps. poenit.  saint. AUGUSTINE, It is more sharp & grievous, than whatsoever a man can suffer in this life.  
3 What then are the remedies to purge the lighter sort of sins?  
FOR the washing away of such filths of the soul in this life; the Primitive Church hath 
(a) Aug. ep. 108. Ench. c. 71. 72. in Io. tract. 12. ser. 41. de Sanct. lib. 21. ciu. c. 27. & ho. 50 ex 50. ca 13. Conc. Tolet. 4. can. 9  acknowledged and used these remedies. An humble accusation of a man's self: our Lord's prayer: knocking of the Breast: & other the like devout exercises, either towards God, or towards our neighbour, and afflictions of the body, voluntarily and devoutly undertaken. Which remedies, wise men certes so much the more willingly and seriously do embrace, by how much they do more perfectly know, & more diligently weigh and consider the severity of God's justice in 
(b) job. 24, 12. Prosp. in scent Aug. c. 210. Aug. in Ps. 58  revenging of sin. Which may be expressly showed even by that one dreadful speech of Christ: I say unto you 
(c) Mat. 12, 36.  that every idle word that men shall speak, they shall render an account for it in the day of judgement: Also by that speech of S. PETER: 
(d) 1. Pet. 4, 18.  The just man shall scarce be saved. Insomuch that for this cause JOB a man otherwise. Just and Innocent hath said: I did 
(e) job. 9, 28.  fear all my works knowing that thou diddest not spare him that sinneth. And the Apostle Saint PAUL: It is 
(f) Heb. 10, 31.  horrible to fall into the hands of the living God: But 
(g) 1. Cor. 11, 31.  if we did judge ourselves (as the same Apostle warneth us) we should not be judged. Therefore, 
(h) Pro. 28, 14.  Blessed is that man that is always fearful: but he that is of a hard heart shall fall into evil.  
4 Is it sufficient to abstain from sin?  
CHristian justice, 
Bern. ser. 34. ex parvis. Chrys. in Ps. 4. & ho. 16. in ep. ad Ephes. Aug. serm. 59 de temp.  whereof we have hitherto treated, proposeth two parts, and as equally necessary commendeth them unto us, in these words: Decline 
(a) Ps. 36, 27. & 33, 15. & ibid. Aug.  from evil, and do good. As also S. PAUL teacheth: Hating 
(b) Ro. 12, 9 1. Pet. 3, 10.11. Tob. 4, 13. Esa. 1, 16. Eccli. 3, 32. Col. 3, 8. Ephes. 4, 16.17.20. jac. 4, 17. Mat. 3, 10. & 7, 19  evil & cleaveing to good. Therefore It is not sufficient, as 
(c) In sent. Prosp. c. 86. Aug. lib. 19 ciu. cap. 14.  S. AUGUSTINE hath plainly said; to abstain from evil: except that be done which is good: and it is a small matter to hurt no man, except thou dost endeavour to do good to many. Wherefore, having now finished after our manner, the first part of justice, which prohibiteth evils; it followeth now, that by the help of Christ we go forward to speak of the other part also, which consisteth in the pursuit of those things which are good.   

OF THREE SORTS OF GOOD WORKS.  
1 In what good things doth Christian justice consist.  
THis justice extendeth 
(a) Chrys. in Psa. 4. & 14. & ho. 23. in Gen.  so far, that it containeth in itself all the good things which are honestly, justly, and devoutly done; and proposeth the same unto us, as to be both desired and followed. Wherefore thus doth the Apostle admonish the faithful: Walk 
(b) Col. 1.  worthy of God, in all things pleasing, fructifying in all good work: Providing 
(c) Ro. 12. 2. Cor. 8, 21. Mat. 5, 17. 1. Pet. 2, 12.  good things not only before God, but also before all men. For this is the true use, and proper fruit of our vocation, & of Christian justice purchased by Christ, as witnesseth 
(d) 1. Pet. 2.  S. PETER; That being dead to sins we may live to justice: that is to say, as S. PAUL expoundeth it: That 
(e) Tit. 2. vide Bern. ser. 2. de resur.  denying impiety, & worldly desires, we live soberly & justly & godly in this world. To this effect is that of the Gospel proposed unto us: that without 
(f) Luc. 1.  fear being delivered from the hands of our enemies, we may serve him in holiness & justice before him all our days. For therefore hath Christ redeemed us from all 
(g) Tit. 2.  iniquity that he might cleanse to himself a people acceptable, a pursuer of good works. For 
(h) Eph. 2.  we are the work of God himself, created in Christ jesus in good works, which God hath prepared that we should walk in them.  
Thus doth S. PAUL constantly write, and warn all men about the observance and continual practice of Christian justice. And for this cause also S. JOHN doth wisely admonish & absolutely define: 
(i) 1. Io. 3.  Little children let no man seduce you. He that doth justice is just, even as he also is just. He that committeth sin is of the Devil. And S. JAMES expressly teacheth: By works 
(k) jac. 2. Aug. in praef. in Psa. 31. & de fid. et op. c. 14. Chrys. ho. 2. in Gen  a man is justified and not by faith only. For even as the body without the spirit is dead, so also faith without works is dead. Then again the same Apostle: He that hath looked 
(l) jac. 1.  in the law of perfect liberty, and hath remained in it, not made a forgetful hearer, but a doer of the work; this man shall be blessed in his deed. And no other meaning then this had S. PAUL when he said: Not 
(m) Ro. 2.  the hearers of the law are just with God, but the doers of the law shall be just.  
2 What profit do the works of Christi an justice procure?  
VEry singular certes, and manifold both in this life and in the life to come. For hereunto belongeth that speech of S. PAUL: Piety 
(a) 1. Tim. 4. Pro. 11, 17, 18. 2. Par. 15, 7. Mat. 10, 41. & 19, 21.29 Gen. 12, 1. & 15, 1. Eccli. 12, 2. & 36, 18. Hier. 31, 16.  is profitable to all things, having promise of the life that now is, & of the life to come. Then in an other place we find it written: 
(b) Sap. 3, & 10.17. Mal 3, 14. 1. Cor. 15, 58. Heb. 6, 10.  Of good labours, there is glorious fruit.  
1 For first these works proceeding from a lively faith, that is, from a faith working by 
(c) Gal. 5.  charity, are not only signs of Christian vocation, but do also confirm & make sure the same in us. And therefore S. PETER the Apostle, who in every place exhorteth to good works; hath added this also: 
(d) 2. Pet. 1. Cypr. ep. 57 ad Corn. in fine.  Brethren labour the more that by good works you may make sure your vocation, & election; for doing these things you shall not sin at any time.  
2 Secondly they do 
(e) 2. Cor. 9, 10. Col. 1, 10. 1. Pet. 2, 2.  augment grace in the believers and do perfect sanctification, 
(f) 2. Cor. 7, 1. Ro. 6, 22. Apo. 22, 11. Eccli. 18, 22. Trid. sess. 6, cap. 10.  as witnesseth the Apostle: In so much that hereupon Saint JAMES also affirmeth, that faith which doth work with works, is also consummate by the same 
(g) jac. 2, 22.  works.  
3 Thirdly, they engender 
(h) Io. 3, 20. 1. Io. 4, 17. jac. 2, 25. Gal. 6, 4.  a confidence of a good conscience, and do the more encourage to pray, & to obtain any thing at God's hand, for it is written: Alms shall be a great 
(i) Tob. 4.  confidence before the high God to all them that do the same. And again: My 
(k) 1. Io. 3. Io. 15, 7. Aug. in Praef in Psal. 31.  dearest if our heart do not reprehend us, we have confidence towards God. And whatsoever we shall ask, we shall receive of him: because we keep his commandments, and do those things which are pleasing before him. There is an example extant in EZECHIAS the King, who having confidence in a good conscience, and being approved therein by Gods own voice; said: I beseech 
(l) Esa. 38. 4. Reg. 20, 3. Psal. 7, 9 & 16, 1. & 17, 21, 25. et 25, 1. & 34, 24. & 131, 1.  thee o Lord, remember I pray thee, how I have walked before thee in truth, and in a perfect heart; and have done that which is good in thy sight.  
4 Finally they do cause, that labouring in the 
(m) Mat. 20. Aug. tra. 67. in Io. Greg. l. 4. dial. c. 35  vinyeard of Christ we may receive the day penny, (to wit) the promised reward of life everlasting, and the crown 
(n) 2. Tim. 4.8. jac. 1, 12.  of justice, which, keeping the commandements of God in the 
(o) Mat. 19, 17.  Church, we do in 
(p) Io. 3, 21. & 15, 2.4.  Christ 
(q) Eccli. 16, 15. Heb. 13, 16. Sap. 3, 5.6. 2. Thess. 1, 5.6. Apoc. 3, 4.5 Trid. sess. 6. cap. 16. Cyp. de unit. Eccles. Aug. ep. 105. & l. demorib. Eccles. Cathol. cap 25.  deserve. Therefore our Lord 
(r) Mat. 20. Sap. 5, 16.  saith: Call the work folks & pay them their heir. Holy DAVID saith: Thy 
(s) Psal. 18. Heb. 11, 6. Luc. 14, 14. Col. 3.24. Ephes. 6, 8. 2. Cor. 4, 17. Aug. in Psal. 93.  servant keepeth them (to wit) the commandements of God: In keeping them much retribution. And again: I have 
(t) Psal 118. Mat. 19, 12. Aug. in Psalm. 120.  inclined my heart to keep thy justifications for evermore, because of retribution. S. PAUL also saith: I have 
(v) 2. Tim. 4. Aug. hom. 14. ex 50. cap. 2. & in Psal. 83. & 100 & tract. 3. in Io 2. Conc. Araus. cap. 38. Mat. 5, 12. & 6, 4.6.17. & 10, 41. Apoc. 2, 7.10.26. & 3, 11. & 14, 13  fought a good fight, I have consummate my course, I have kept the faith. Concerning the rest, there is laid up for me a crown of justice, which our Lord will render to me in that day, a just judge: And not only to me, but to them also that love his coming. Finally Christ himself saith: If thou 
(x) Mat. 19  wilt enter into life keep the commandements. And again: 
(y) joan. 5. Mat. 25, 34. Aug. in Psal. 49.  They that have done good things, shall come forth into the resurrection of life: but they that have done evil, into resurrection of judgement. Then in an other place: 
(z) Mat. ●.  He that doth the will of my father which is in heaven, he shall enter into the Kingdom of heaven.  
By all which it is made very manifest how much it standeth every one of us upon, if we desire life ever lasting, to ponder those speeches of almighty God: 
(a) Apo. 2●. Eccli. 18, 22.  He that is just, let him be justified yet: And let the holy be sanctified yet. Behold I come quickly and my reward is with me to render to 
(b) Ps. 61, 12 Mat. 16, 27. Rom. 2, 6. 1. Cor. 3, 8.  every man according to his works. Therefore doing 
(c) Gal. 6. Eccli. 51, 58. Aug. in Psa. 111. & q. 4. ad Dulcitium.  good let us not fail for in due time we shall reap not failing.  
3 How many kinds of good works be there, wherein Christian justice is chiefly seen and exercised?  

Petr. Chrysol. ser. 43. Leo. ser. 1. et. 4. de jejune. 10. mensis. Bern. in sententiis sect. 11  THere are three kinds as we find in holy scripture, to wit, Prayer, Fasting, and Alms. For, other good deeds, for the most part which do proceed of a lively faith, and do set forth, increase, and consummate Christian justice, are easily reduced 
(a) Aug. de perf. just. c. 8. respon 17.  to these three fountains. Hereupon was that notable speech of the Angel RAPHAEL: Prayer is 
(b) Tob. 12.  good, with Fasting, and Alms, more than to hoard up treasures of gold. And Saint AUGUSTINE saith plainly: 
(c) In Ps. 42.  This is the justice of a man in this life; Fasting, Alms, and Prayer.  
Of this doth Christ severally entreat in S. MATHEWES Gospel, 
(d) Mat. 6.  & addeth promises of the heavenly reward prepared for those who within the Church without hypocrisy 
(e) Aug. ser. 60. de temp.  do sincerely Fast, Pray, and give Alms. Hence is that faithful promise so often repeated: Thy Father 
(f) Mat. 6.  which seethe in secret will repay thee. And these be the very things wherein Christ, (to the intent that we may live well and happily,) would have 
(g) Mat. 5, 21.  our justice to abound, and so to shine 
(h) Ibid. ver. 17.  before men, that they may see our good works & glorify the Father. To the performance of these, we are 
(i) Ephes. 2.  created, & destinated in Christ: as the which things God hath prepared that we may walk in them. For these things done 
(k) Mat. 25, 34. Io. 5, 29.  in charity, the just shallbe received into the everlasting kingdom: And for neglecting of the same, the unjust shall be cast headlong into hell fire.  
And as it is Pharisaical 
(l) Luc. 18, 11.  and full of vanity, with the contempt of others to justify himself, and to trust to his own 
(m) Ro. 10, 3. Trid. sess. 6. cap. 16.  works: so is it Christian like and lawful, that a man with humility diligently attend unto good works, and if at any time he will glory, to glory in 
(n) 1. Cor. 1, 31. 2. Cor. 10, 17.  our Lord, who worketh in us to will, and to accomplish, as witnesseth the 
(o) Phil. 2, 13.  Apostle.  
4 What is fasting?  
THis word hath not one simple signification. A great and general fast S. AUGUSTINE 
(a) Aug. tra. 17. in Io. & l. 2. quaest. evang. ca 18.  calleth, to abstain from vices, and unlawful pleasures of the world. Then is there a philosophical Fast, as some name it, consisting in a spare diet & temperance of meat and drink, and moral sobriety, wherewith the very 
(b) Hieron. lib. 2. adverse. jovin. c. 9  Heathens according to the rule of right reason do live temperately. Thirdly there is an Ecclesiastical Fast 
(c) Clem. Constit. Apost l. 5. cap. 12. 14. 17. 18. 19 Isid. lib. 1. office c. 36. & sequ. Raban. de instit. cler. lib. 2. c. 17. & sequ. Iuo. part. 4. cap. 25. & sequ. Burch. l. 35.  to wit, when according to the certain custom & prescript of the Church we forbear flesh diet upon some certain days, & are content with one only repast. Which kind of Fast is after a Godly & Christian manner 
(d) Cypr. de jejune. & tentationibus Christi. Athan. de Virg. Chrys. ho. 1. & 2. in Gen. & serm. 1. & 2. de jejune. Bas. orat. 1. & 2. de jejune. Aug. de util. jejune. cap. 2. & 3. Amb. in lib. 1. de Helia. & jejune. & epist. 82. Leo. in ser. de jejune. 7. & 10. mensis, Pentecostes, & quadrag.  undertaken to perform God's service more religiously: to tame the flesh, and make it subject to the spirit: to yield the worthy fruits of penance: to exercise obedience: & finally to obtain any grace & favour at God's hands.  
5 But What answer is to be made unto those, that do reprehend & contemn the law of the Ecclesiastical Fast?  
FIrst such persons are to be admonished, that they do not falsely attribute unto Catholics that which the Apostle doth 
(a) 1. Tim. 4, 1. Ccl. 2, 16. Deut. 14, 3. Can. Ap. 50 & 52. Conc. Gang. can. 2 1. Tol. in assert. fid. Brac●r. 1. can. 14. & 32.  detest, and the Church hath ever, in the jews, Manichees, & Priscilianistes condemned; for that, either according to the law of MOSES, or of superstition, they do abstain from certain meats. For Catholics, as S. AUGUSTINE answereth 
(b) Lib. 30. Con. Faust. cap. 5. & de mor. Manic. c. 13. & 14. Con. Adim. cap. 14. Theod. in epito. divin. decr. cap. de Abstinen. Bern. ser. 66. in Cant. Isid. l. 1. de office cap. 44 Gen. 1, 29. & 2, 16. & 9, 3 Leu. 10, 8. Num. 6, 3. jud. 13, 7.13 Hier. 35, 6. 18. Dan. 1, 8. & 10, 2. Mat. 3, 4. Mar. 1, 6. Luc. 1, 15. Act. 15, 20.29. Ro. 14, 20. 1. Cor. 8, 13. 1. Tim. 5, 23 6. Synon▪ can. 56. Greg. ad August. teste Gratian. distinct. ●. et juon. par. 4. c. 29. Athan. in vita Antoniuses. Hieron in vita Pauli Erem. & Hilarionis. Epiph. in compend. doct. Eccles. Cathol.  FAUSTUS the Manichee: Whereas they abstain from flesh: they do it, for to tame their bodies, and to restrain the more their souls from such motions as be contrary to reason, not for that they think the flesh itself to be unclean: neither do they abstain from flesh only, but also from some certain fruits of the earth: either always; as a few: or at certain days and times; as in the Lente, for the most part every one. Thus writeth S. AUGUSTINE. And before him the same also EPIPHANIUS teacheth, where he confuteth the Aerian heresy, which will have the set 
(c) Haeres. 7●. & Aug. haeres. 53. Damase, de haeres.  Fasts of the Church to be at every man's discretion, and no man to be bound thereunto. But in that the order of time is observed in 
(d) Hieron. in ep ad Gal. cap. 4. Leo. ser. 3. & 4. de jejune. 7. mensis. & ser. 4. de quadrag. Barnes. orat. 2. de jejune.  public Fasts, as also in Prayers, & holy days: that doth confirm, setforth, and advance the order and public concord in the Church. Besides: private Fasts, few would impose upon themselves, as being hindered from such endeavours, with a natural love of the flesh; and care of the belly.  
Now that it is of great importance, and of assured merit, reverently to embrace and diligently to observe such kind of Fasts: 
(e) Lib. 2. c. 5 10.11. Aug. haeres. 22. & Amb ep. 82.  S. HIEROME proveth it so plainly against JOVINIAN, that none can doubt thereof any more. Unto which may be added those things which we have taught before concerning the observance of the precepts of the Church: & that, for the avoiding of 
(f) Aug. ep. 118. ad januar. cap. 2.  Scandal, and retaining of publcike discipline, Neither only for wrath, but also for conscience sake, as the Apostle 
(g) Ro. 13, 5  hath said.  
And it is manifest, as the writers 
(h) Aug. ep. 36. Epiph. in compend. Calixt. ep. 1. ad Bened. Leo. ser. 1. et 2. de Pent. et ser. 8. & 9 de jejune. 7. mensis. & ser. 8. de jejune. 10. mensis. Raban. l. 2. de instit. Cler. cap 24. Conc. Mog. cap. 34. Salegun. cap. 2. Bern. in vigil. S. Andr.  in all ages do prove that this is both the perpetual Discipline, Custom, Tradition, and decree of the Church, and hath been ever from the beginning; that upon certain days, especially of the 
(i) Ignat. ad Phil. Epiph. in compend. Theoph. Alex. lib. 3. Paschali. Maxim. in serm. de quadrag. Amb. Aug. Leo. Bern. de eadem. Orig. ho. 10. in Leuit. Isid. 1. office cap. 36. Aug. ep. 119. cap. 15. & in Psal. 110.  Lent, this Fast of the Church should be observed. So do the 
(k) Can. 68  Canons of the Apostles, and the most holy 
(l) Laod. c. 50. 2. Brac. c. 9 4. Carth can. 63. Tribur. c. 35 Agath. c. 12  Councils teach. The Council of 
(m) Can. 19 Mogunt. can. 35.  Gangra certes pronounceth them accursed, that do contemn the common Fasts of the whole Church. And the Toletane 
(n) 8. Tolet. c. 9 vide Telesph. in epi. ad univers. Theoph. Alex. l. 3. Pasc. Aug. ser. 64. de temp. Niceph. l. 17. c. 32. Chrys. hom. 6. ad pop. & 1. & 2. in Gen.  Council willeth them to be excommunicate, who without unevitable necessity & evident weakness do eat flesh in Lent. And the holy Father's zeal is most singular, in commending, urging, & requiring 
(o) Bas. ho. 2. de jejune. Aug. ser. 62. de temp. Amb. ser. 23. 25. 34. 36. 37  Fasting, especially that of Lent, which they will have accounted as instituted by the 
(p) Hieron. ep 54 cont. Mont. ad. Marcell.  Apostles. From this spirit of the Fathers, are they far off that do disburden themselves & others of the Law of Fasts, taking upon themselves the Patronage not of evangelical liberty, but of licentiousness of the flesh. These fellows will not have the flesh with the 
(q) Gal. 5, 24  vices and concupiscences to be crucified, & therefore they 
(r) 1. Cor. 2, 14.  savour not those things that are of the Spirit, but do rather extinguish 
(s) 1. Thes. 5, 19 Maxim. in Litan.  the Spirit, contrary to the Doctrine of the Apostle. They do also resist the holy Church our Mother, yea & 
(t) Aug. in ep 86. add Casul.  Christ also, speaking & governing in the Church 
(v) Luc. 10, 16. Mat. 18, 17. 1. Cor. 14, 37. 1. Thes. 2, 13 Act. 15, 28. Hier. 35, 6.18. 2. Mac. 6, 19 & 7, 1.  his Spouse: wherefore they purchase unto themselves 
(x) Ro. 13, 2. Leu. 23, 27. 1. Reg. 14, 24. 3. Reg. 13, 16. Conc. Trid. sess. vlt. Aug. tract. 73. in joan. Amb. ser. 25. & 36. Chrys. hom. 12. in 1. ad Tim. Raban. lib. 2. de instit. Cler. cap. 25.  assured damnation, whereas they abrogate & reject the holy & wholesome ordinance of Fasts, always commended unto us by the Church.  
6 What doth the holy Scripture teach concerning Fasting?  

jud. 20.26. 1. Reg. 7, 6. & 31, 13. 2. Reg. 1, 12. & 3, 35. & 12, 16. 22. 3. Reg. 21, 27. 1. Par. 10, 12 2. Par. 20, 3. 1. Esd. 8, 21. 2. Esd. 1, 4.  IT is the voice of Almighty God himself, which by the Prophet JOEL crieth out unto sinners: 
(a) Icel. 2, 12 & 1, 14.  Be ye converted unto me in your whole heart; in Fasting, Weeping, and Mourning. And a little after; 
(b) Ibid. 2, 15. Greg. ho. 16. in evang. Maxim. ho. 1. de jejune. quadrag.  Sound the trumpet in Zion, saith he; Sanctify a Fast, call the company, assemble the people together; or as others do read; Sanctify a Fast, preach the curing. That hereby we may learn, that Fast is sanctified by other good works, and being sanctified, is 
(c) Aug. ser. 60. 62. 69. 230. de temp. Bern. ser. 4. de quadrag. Hier. in c. 6. Danielis.  available to the curing of sins, as S. HIEROME doth 
(d) Lib. 2. adu. jovin. cap. 11.  interpret. For as the same holy Father gathereth our of holy 
(e) Ibid. vide Aug. ser. 65. de temp. & Chrysost. in homil. de jona.  write, by Fasting, DANIEL, a man of 
(f) Dan. 9.3.23. & 10, 3.11.  desires, knew things to come: And the Ninivites appeased the wrath 
(g) jonae. 3, 10.  of God: And 
(h) 3. Reg. 19, 8.  ELIAS, and 
(i) Exod. 24, 18. & 34, 28. Deut. 9, 9.18.  MOSES, with forty days hunger were filled with the familiarity of Almighty God, & our Lord 
(k) Mat. 4, 2. Luc. 4, 2.  himself Fasted so many days in the wilderness, that he might leave unto us solemn days of Fasting: And he taught that the fiercer sort of devils cannot be vanquished but by 
(l) Mat. 17, 21. Mar. 9, 29.  Prayer, & Fasting: the Apostle saith, that he 
(m) 1. Cor. 11, 27.  Fasted often. And in the Psalms the Penitent saith: I did 
(n) Ps. 101.  eat my bread as ashes, and did mingle my drink with tears. And, when 
(o) Psal. 34.  they were troublesome unto me, I did wear hear cloth I did humble my soul in Fasting. What is more manifest than that which Christ affirmeth should come 
(p) Luc. 5, 35. Mar. 2, 20. Mat. 9, 15. & ibid. Higher  to pass, that when he, the Spouse most dear unto his disciples should be taken away: then they, though full of the holy-Ghost, 
(q) Act. 13, 3 & 14, 22.  should Fast? Therefore S. PAUL exhorteth all the faithful: Let us 
(r) 2. Cor. 6. Luc. 2, 37. Mat. 6, 16. Tob. 3, 10. judith. 4, 8. & 8, 6. Esth. 4, 3. & 14, 2. Hier. 36, 9 Bar. 1, 5. 1. Mac. 3, 47 2. Mac. 13, 12.  exhibit ourselves as the ministers of God, in much patience, in watchings, in fastings, in chastity. For they 
(s) Gal. 5.  that be Christ's, have crucified their flesh with the vices and concupiscences.  
7 What is Prayer?  
IT is a devout affect of our mind towards God whereby we do faith fully demand 
(a) Damasc. l. 3. orth. fid. c. 24. Aug. l. 2. de ser. Do in Monte. c. 3. & ser. 230 de temp. Bas in jul. Chrys ho. 30. in Gen Nyss. in lib. de orat.  whatsoever things are wholesome for us and others: and whereby we do praise & celebrate the grace and power of Almighty God: or by any manner of means, exhibit ourselves 
(b) Ex. 35. c d 2. Par. 29. g  devout before that sovereign & eternal majesty. So that hereunto belongeth not only beseeching; but also 
(c) Mat. 4. b  adoration, 
(d) Mal. 1. c Esa. 56. c joan. 4. c  oblation or Sacrifice, 
(e) Ro. 10. c  invocation, 
(f) Psal. 17. a & 145. a  praise, and 
(g) Esa. 56. c 1. Tim. 2. a Aug. ep. 59 ad Paulin  thanksgiving.  
The 
(h) Aug. tract. 73. in Evang Io. Bas. in cap. 2. const. Monast. Bern. ser. 4. & 5. de quadrag & in ser. de 4. modis orandi.  manner, and exact form of praying, Christ hath 
(i) Mat. 6. b Luc. 11. a See before of our lords Prayer.  prescribed, as we have already declared.  
And there is no work more 
(k) Ps. 140. a Tob. 12. c Act. 10. a Ex. 32. c Ps. 105. d Hier. 7. c 27. d & ibid. Hieron. & epist 12. ad Gaudentium. c. 3  commended in holy scripture; none, more familiar with devout and holy persons; none, that of more persons, and more often, & with greater diligence, and more necessarily is to be exercised in this life, than is prayer. It is a true saying: 
(l) Eccles. 35. d Ps. 105. c 36. alud. 9 d  The prayer of him that humbleth himself, shall pierce the clouds. Also, 
(m) Lu. 18. a Eccli. 18 c. 1. Thess. 5. c  it behoveth always to pray, to wit, with a zealous affect of heart, and without hypocrisy, or respect of the praise 
(n) Mat. 6. a  of men, that is to say, in spirit 
(o) Io. 4. c.  & truth. Notwithstanding they that do pray, do often use an external 
(p) Tert. in apol. adverse Gent. c. 30 Aug. in l. de cura pro mort. cap. 5 Hieron. adu Lu. if. cap. 6 & in vita Pauli. & de vir. illust. in jacobo,  gesture and disposition of the body, together with many ceremonies. And therein they do very well, as appeareth by the examples of holy Scripture. For even Christ our Lord sometimes with 
(q) Io. 17. a 11. a  eyes lifted up to heaven, sometimes with 
(r) Mat. 17. c Luc 23. f  loud voice, sometimes prostrate 
(s) Mat. 26. d Mar. 14. d Luc. 22. c  upon the ground prayed unto his Father. The prayer also of 
(t) Dan. 9 a  DANIEL and the 
(v) jon. 3. c d judith. 4. b c d 9 a 1. Mach. 3. f  Ninivites is the more commended, because it was not taken in hand without Fasting, Sackcloth, & Ashes. And it is not in vain written of the 
(x) Luc. 18. c Exod. o. f g 17. c. Deut. 9 c d Num. 20. a Psal. 87. b 140. a 2. Par. 6. b 29. f 3. Reg. 8. f Dan. 6. c 1. Esd. 9 b Mat 2. b Exod. 7, g 9 g 20. g 21. a Ephes 3. c 1. Cor. 11. a Damasc. l. 4 orth. fid. c. 13. Of set times of Prayer, See Aug. haeres. 57 Beda in cap. 18. Luc. Anselm. in c 5. epist. 2. ad Thess. Clem const. lib. 8. cap. 40. Tert. in apol. cap. 2. Cypr. de orat. Dom Athan. de Virgin. Bas ser. 1. de instit. Monach. & cap. 57 in regulis longioribus. Chrys. ho. 59 ad pop. Hieron. in cap. 6. Dan. & ad Eustoch. ep. 22. cap. 17. & in epitaph. Paula. cap. 1. Conc. Aquisgr. cap. 126. & sequent. Psal. 118.5. a 54. c. Dan. 6. c Act. 3. a 10. b 16. c  Publican, that he made his prayer in the Temple, with an humble countenance, his eyes cast downward and knocking of his breast. Which things certes though they seem external, & may be done even by wicked persons for ostentation sake: yet do they deserve praise and commendation, in that they both exercise the body devoutly, & bring it into the obedience of the Creator; & stir up the mind, confirm & strengthen it, in the interior worship. These are moreover certain testimonies of faith, humility, and piety, in no case to be neglected; as being things that do procure much edification, not only to the beholders, but also to the whole Church.  
8 Why is it, that it behoveth us so diligently and daily to pray?  
FIrst because of the great and infinite commodities that redound to them that pray as they should. 
Isid. de summo bono l. 3. cap. 7 Aug. serm. 226. & 230 de temp. & ep. 121. ca 8 & sequ. & ser. 5. de verb Dom. cap. 4 & sequ. Cypr. de or. Do. Amb. l. 3. de Virg. et ser. 93. de Nazario. & Celso.  Then also, for that prayer is a proper & necessary exercise of faith. Moreover, it is every where commanded in divine 
(a) Mat. 26. d Mat. 13. d. Luc. 18. a 11. a b 21. g Eccli. 18 c 21. a Ro. 12. c Phil. 4. b Col. 4. a 1. Pet. 4 b 1. Thess. 5. c f 6. c 1. Tim. 5. a Heb. 4. d Luc. 1. a 4. a 5. d  scripture, and it hath a promise not only often repeated, but also such a one as is excellent & full of all consolation and sweetness. 
(b) Mar. 11. c Mat. 21. b. 18. c d  I say to you, saith the truth himself Christ, all things whatsoever you ask, praying, believe that you shall receive, & they shall come unto you. And again: I say 
(c) Luc. 11. b Mat. 7. b Io. 14. b 15. a 10. d 1. Io. 3. d 5. c Psal. 49. c 144. d Pro. 15. d 2. Par. 7. c Eccli. 2. b 3. a 38. a I●cuit. 4. f g 5. c d 6. a  to you, ask and it shall be given you: seek and you shall find: knock and it shall be opened to you: for every one that asketh receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened: And again: If you 
(d) Mat. 7. b Luc. 11. c  being nought, know how to give good gifts to your children; how much more will your Father which is in heaven give good things to them that ask him? With such kind of speeches, as well noteth Saint chrysostom, and with such a 
(e) Lib. 1. de orand. Deum. vide etiam l. 2. & ho. 5. de incomprehensib. Dei natura, & ad pop. Antioch. ho. 71. & 79. Greg. ho. 27. in evang. & in Ps. 6. Poenit.  hope hath the Lord of all things provoked us to pray. It is our part, that being obedient to almighty God, we pass over our whole life in the praise of god & in prayer, using more diligence & care about the service of God, then about our own life. For so it will come to pass, that we shall always lead our life worthy of a man. Thus far Saint chrysostom.  
9 By what examples may we gather, what the force and commodity of prayer is?  
THe Apostle S. JAMES, to the intent he might explicate the virtue of prayer, with an example, wrote thus: ELIAS 
(a) jac. 5. d 3. Reg. 17. a d &. 18. f g Luc. 4. d Eccli. 48. a  was a man like unto us passable: and with prayer he prayed that it might not rain upon the earth, and it reigned not for three years & six months. And he prayed again, and the heaven gave rain, and the earth yielded her fruit. S. AUGUSTINE 
(b) Aug. ser. 22. ad stat. in Eremo.  proveth the same thing with many more examples: MOSES, 
(c) Exod. 17. c d judith. 4. c d  and SAMVEL 
(d) 1. Reg. 7. c d  praying, the jews overcame their enemies, the Amalechites, & the Philistians. HIEREMIE praying, is 
(e) Hier. 32. c d f  comforted & strengthened in prison. DANIEL 
(f) Dan 6. c f  praying, triumpheth amongst the Lions. The three 
(g) Dan. 3. c e  Children praying do dance in the furnace. The Thief 
(h) Luc. 23. f  praying upon the Cross, doth find Paradise. SUSANNA 
(i) Dan. 13. c  by prayer is defended amidst the Elders that accused her falsely. S. STEVEN 
(k) Act. 7. g. Hier. contra Vigilant. c. 3 Aug. ser. 1. & 4. de Sanctis.  praying is received into heaven, and heard in the behalf of SAUL amongst them that stoned him.  
By which 
(l) Gen. 25. c Exod. 8. c g 9 g 10. c 14. c d 32. c f Num. 11. a 12. d 14. c 16 c e g 21. b 1. Reg. 1. b d 12. c 4. Reg. 19 c g 20. a 2. Par. 20. a c e 33. c 1. Esd. 8. c Tob. 3. a b d judith. 9 a d 13. a Ps. 17. a 119. a jonae. 2. a 1. Mac. 3. f 4. a b Act. 12. a  examples, not only is declared the profit of prayer; but also the love and diligence of praying is commended unto us. Wherefore the Apostolical writings do thus exhort us: Pray without intermission, 
(m) 1. Thes. 5. c  in all things give thanks: And again: Pray one 
(n) jac. 5. d  for an other that you may be saved, for the continual prayer of a just man availeth much. In like manner: This 
(o) 1. Io. 5. c  is the confidence which we have towards God, that whatsoever we shall ask according to his will, he heareth us. Moreover: he that 
(p) 1. 5. d  knoweth his brother to sin a sin not to death, let him ask and life shall be given him.   

OF ALMS AND THE WORKS OF MERCY.  
10 What is Alms?  

Vide Chrys. ho. 13. in 2. Cor. et Aug serm. 30. de verb. Do. c. 3  IT is a gift or benefit, whereby upon an affection of compassion we do secure an other man's misery. Hereunto belongeth that which the Angel RAPHAEL testifieth in TOBIAS: Prayer is good, 
(a) Tob. 12. b  with Fasting and Alms: That we may understand, as S. CYPRIAN 
(b) De opere & eleemos. item Petr. Chrysol. ser. 43. Leo. ser. 3. de jejune. Pentecost. Osc. 6. c. Mat. 6. b 12. a Pro 21, a Phillip 4. d Heb. 13. c  admonisheth, that our prayers & fastings are little available unless they be helped with Alms. Good, is mercy, saith S. AMBROSE 
(c) Lib. 1. office o. 11. Chrys. ho. 36. ad pop. Ant. Aug. ser. 76. de temp. & hom. 36. ex 50. Leo. ser. 5. & 10. de quadrag. Nyss. de beatitud.  which of herself maketh men perfit, because it doth imitate the Father, which is perfect. Nothing doth so commend a Christian soul as mercy. Thus saith he. 
(d) Luc. 6. d Psal. 32. a 118. h 144. b c  Be ye therefore merciful, as your Father also is merciful, that you may be the sons of your Father which is in heaven, who maketh his son to rise upon the good, & the evil, & raineth upon the just, & unjust. Thus saith Christ our Saviour, and our 
(e) Luc. 10. f  Samaritane, full of all grace and mercy, who went 
(f) Act. 10. f  throughout doing good & healing all that were oppressed of the Devil.  
11 In what manner doth the scripture commend Alms unto us?  
WIth many certes, 
(a) Deut. 15. b Esd. 8. c Tob. 4. b Psal. 40. a Pro. 11. c 14. c d 19 c 22. b 25. c 28. d Eccli. 4. a b d 7. a d 12. a 17. c 29. b Ezech. 18. b c Mat. 25. d. Luc. 14. c  and plain precepts, promises and examples. Yea S. CYPRIAN 
(b) De opere & eleem. Vide Aug. ser. 50. cap. 8. & sequ. & 227. de temp. & hom. 18 19.29. cap. 1. & sequ. & 47. ex 50. Nazian. orat. 16. de paup. amore. Chrys ho. 32. ad pop. & sequ.  teacheth, that in the gospel there is nothing more often commanded than that we persever in giving Alms, that we be not busied in earthly possessions, but rather lay up treasures in heaven. Hence are those speeches of Christ: But 
(c) Luc. 11. f Hieron. ad Hedib. ep. 150. quest. 1  yet, that which remaineth give alms: & behold all things are 
(d) Aug. in Ench. c. 75.76.77. & ser. 30. de verb. Dom.  clean unto you. 
(e) Luc. 12. d 3. c Mat. 6. a c 19 c d Mar. 10. c 1. Tim. 6. d  Sel the things that you possess & give Alms, make to you purses that wear not, treasure that wasteth not in heaven. And in an other place: Make unto you 
(f) Luc. 16. c Aug. ser. 25. c. 3. & 35. c. 1. & seq. de verb. Dom.  friends of the Mammon of iniquity: that when you fail they may receive you into the eternal Tabernacles. In brief: give, and there 
(g) Luc. 6. f 2. Cor. 8. b c 9 b 1. Tim. 4. c Ro. 12. c d jac. 1. d  shall be given to you. And for that cause DANIEL the Prophet counseleth the wicked King: Redeem 
(h) Dan. 4. c Pro. 13. b. Amb. ser. 30 & 31. & de Helia & jejune. cap. 20. Leo. in ser. de collectis. Chrys. hom. 25. in Act.  thy sins with Alms and thy iniquities with the mercies of the poor. Then in an other place we read: Water 
(i) Eccli. 3. d Amb. serm. 15. Chrys. hom. 34. in Gen. Pros. part. 2. de promise. & praedict. tionibus. c. 7  doth quench the burning fire, and Alms resisteth sins. And not of a man certes, but of an Angel was that speech: Alms 
(k) Tob. 12. b 4. b Esa. 1. c Pro. 15. d 16 a 10. b 1. Pet 4. b jac. 5. d  delivereth from death, and she it is that purgeth sins, and maketh a man to find mercy, and life everlasting. Yea and Christ himself pronounceth: 
(l) Mat. 10. d Greg. ho. 5. in evang. Amb. in lib. de viduis. Leo. ser. 4. & 6. de qua drag. & ser. 6, de jejune. 10. mensis.  Whosoever shall give drink to one of these little ones, a cup of cold water, only in the name of a Disciple; Amen I say to you, he shall not lose his reward. Blessed 
(m) Mat. 5. a  therefore are the merciful, for they shall obtain mercy. And contrariwise as S. JAMES affirmeth: 
(n) jac. 2. b. Pro. 21. b.  judgement without mercy to him that hath not done mercy.  
12 With what examples is the effect & profit of Alms declared?  
IN the holy scripture, ABRAHAM and LOTH 
(a) Gen. 18. a 19 a  through hospitality are said both to have pleased God, and to have entertained 
(b) Herald 13. a  Angels. The Alms 
(c) Tob. 12. c 1. d  of TOBY and the Centurion 
(d) Act. 10. a See notable examples of Alms in these Saints lives. joannis Eleemosinarii▪ apud Leentium. Martini apud Sulpitium. Paulae apud Hieron. ep. 27. cap. 7. Paulini apud Greg. Turon. de glor. Conf. cap. 107. & apud Greg. 3. dial. c. 1. Tiber. apud Turon. lib. 5 hist. Franc. cap. 19 Bened. apud Greg. 2. dial. c. 28. & 29. Martyrii apud cund. ho. 39 in evang. Greg. apud joan. Diac▪ lib. 1. vitae eius. cap. 10. & lib. 2. cap. 22. & 23. Osuald. apud Bed lib. 3. hist. Aug. cap. 6.  were so available that they ascended into remembrance, in the sight of God, & had the holy Angels not only for witnesses, but also for commendors. ZACHEUS moved by the words of Christ, and of a prince of Publicans being made a mirror of mercy: giveth half his goods to the poor and is presently pronounced the 
(e) Luc. 19 a b  son of ABRAHAM, by Christ himself. TABYTHA 
(f) Act. 9 f g Vide etiam Pratum Sprituale Sophronii. cap. 175. 185. 195. & 201  is praised by S. LUKE as being full of good works and Alms, which she bestowed especially upon widows. So are those devout Matrons singularly commended in the 
(g) Luc. 8. & 10. g joan. 12 a 3. Reg 17. b c d 4. Reg. 4. b c f  Gospel, which with MAGDALEN & MARTHA did liberally minister of their goods, to Christ our Lord and to his poor disciples. And of saint LAURENCE the 
(h) Amb. lib 2. office cap. 28.  Levite and Martyr it is most justly sung: 
(i) Ps. 111. b Chry. ho. 55 in Gen.  He dispersed, he gave to the poor: his righteousness remaineth for evermore.  
13 What is mercy?  
IT is as S. AUGUSTINE 
(a) Lib. 9 ciu cap. 5. Isid. de summo bono. lib. 3. cap. 64. Nys. in l. de beatitud.  affirmeth, a certain compassion in our heart of an other man's misery, whereby we are compelled to yield succour, if it lie in our power. Which name of mercy is wont very often to be taken for Alms. And all manner of mercy as witnesseth the divine scripture 
(b) Eccli. 16. b  shall make a place unto every man according to the merit of his works. Very often and wonderfully doth Saint CHYSOSTOME 
(c) Hom. 32. in epist. ad Heb. ho. 9 de poenit. 53. in Mat. & 36. add pop. Ant.  commend the same, and he doubteth not in a certain place to say: 
(d) Chrys. ho. de miser. & duabus viduis.  Mercy is the fortress of salvation, the ornament of faith, the propitiation of sins: she it is that approveth the just persons, confirmeth the holy, & setteth forth the servants of God. Yea and if we believe Saint AMBROSE, 
(e) In ep. 1. ad Tim. c. 4. vide eund. in Luc. 3.  the whole sum of Christian discipline consisteth in mercy and piety.  
14 Are the works of Mercy of one kind only?  
THey are 
(a) Aug. lib. de mor. b. Eccles. Cathol. cap. 27. & 28. Ench. c. 72. & ser. 203. de tempore.  found to be of two sorts: for as much as some be corporal, some spiritual. Some are certes called corporal, because they are exercised for the relieving of the corporal misery of our neighbour: other spiritual, for that in them we do well provide and lavour for the spiritual good of our neighbour. Of this diversity of mercy, the most bountiful JOB giveth a most clear example, who witnesseth of himself: 
(b) job. 31. b & ibid. Greg.  From my infancy, hath mercy increased with me, and from my mother's womb she came forth with me. I have been an eye 
(c) job. 29. c  to the blind, and a foot to the lame. I was the father of the poor, and the cause which I knew not, I did diligently search out. I did consume the grinding stones of the wicked man, and out of his teeth I did take the pray. Also: The stranger stood not without 
(d) job. 31. d  doors, my door was open to the traveller.  
15 How many works of mercy be there both corporal and spiritual?  
THere are seven accounted of each kind. And first certes the corporal works are these: 
(a) Mat. 25. d  To feed the hungry: To give drink to the thirsty: To clothe the naked: To redeem the captive: To visit the sick: To harbour Pilgrims: 
(b) Tob. 1. d 2. a b 12. c 2. Reg. 2. a Aug. lib. 1. eiu. cap. 13. & de cura mor. cap. 3.  To bury the dead.  
And the spiritual works are these: To correct 
(c) Mat. 18. b 1. Tim. 5. c.  those that sin: To teach the 
(d) Eccli. 18. b 2 Tim. 4. a Esa. 52. b Hier. 15. b Dan. 12. a jac. 5. d Gal. 6. a Chrys. ho. 3. & 10. in Gen. Clem. Alex. lib. 1. storm. Bern. ser. 36. in Cant. Greg. ho. 17. in evang.  ignorant: To give good counsel 
(e) Pro. 17. b Eccli. 5. c  to them that are in doubt: To pray 
(f) Mat. 5. g jac. 5. d  to God for the welfare of our neighbour: To comfort 
(g) Eccli. 7. d 2. Cor. 1. a  the sorrowful: To bear injuries 
(h) Tit. 3. a 1. Thes. 5. c Rom. 15. a  patiently: To forgive 
(i) Mat. 5. d 6. b 18. c d Mar. 11. c Eccli. 28. a  offences. Which offices of human piety are so plain and evident espeacially unto Christians & to those which are not altogether barbarous: that they need not any long discourse.  
16 How are these declared in holy Scripture?  
VEry plainly certes, and in every place: as notablely those words of ESAY, or rather the precepts of God, do declare: 
(a) Esa. 58. b  Break, saith he, thy bread to the hungry: the needy, and wandering, bring into thy house: when thou shalt see a naked man, clothe him: and thy flesh do thou not despise. Of which offices, the great profit and commodity is after annexed in the same place. 
(b) Ibid. c  Then thy justice shall go before thy face: and the glory of our Lord shall gather thee. And Saint JOHN, who wholly laboureth in commending unto us brotherly charity and mercy, amongst other things teacheth: 
(c) 1. Io. 3. c jac. 2. c Bas. ho. 7. in divites avaros. Amb. ser. 81. & apud Gratia. dist. 86. idem lib. 3. office cap. 6. & 7. Greg. 3. p. curae past. adm. 22. Greg. Turon. in glor. Conf. cap. 108.  He that shall have the substance of this world: & shall see his brother have need, and shall shut his bowels from him: how doth the Charity of God abide in him? And not content with this speech, he concludeth in most excellent manner: My little children, let us not love in word, and in tongue, but in deed and truth. In this we know that we are of the truth.  
These are the works of the faithful, and of those that are truly just, which in the 
(d) Mat. 25. d Luc. 14. c  last judgement Christ will acknowledge, & publicly approve: for the which he will allot the promised kingdom, & tender a crown of justice unto the merciful, whom also himself calleth Just.  
Which works 
(e) Greg. ubi supra adm. 21. Amb. lib. 1. office c. 30. & l. 2. c. 21. & 25. Chry. ho. de miser & duabus Viduis. & hom. 30. in 1. Cor.  certes do afford so much the more of true praise and eternal reward; by how much the more sincerely, cheerfully, and liberally they are done by a Christian mind. Which then is performed, when there is as little respect as may be unto human vanity and desires; but they are wholly directed unto the glory of God, and the profit of our neighbour who is benifited. To this end are those speeches of holy Scripture to be observed: He 
(f) Ro. 12. b  that giveth, in simplicity: he that showeth mercy, in cheerfulness: 
(g) Tob. 4. b  Turn not away thy face from any poor man. According to thy ability be thou merciful, God loveth a 
(h) 2. Cor. 9 b  cheerful giver. In every 
(i) Eccli. 35. b  gift make thy countenance cheerful. Pleasant 
(k) Ps. 111. a  is that man that taketh compassion and profiteth Christ certes in S. LUKE describeth such 
(l) Luc. 10. f  a Samaritane, as may be a notable example of exhibiting willingly the highest kind of courtesy and perfect mercy even unto strangers, and 
(m) Nazian. orat. 19 in funere Patris. Chrys. ho. 21. in ep. ad Rom. & ho. 35. & 37. add pop. Antony's  the undeserving: But, He that 
(n) 2. Cor. 9 b  soweth sparingly, sparingly also shall reap, As witnesseth the Apostle. And this shall suffice touching the corporal works of mercy.  
17 But what doth the scripture testify of those that are spiritual?  
WE, saith he, that are 
(a) Ro. 15. a  stronger must sustain the infirmities of the weak, and not please ourselves. Let every one of you please his neighbour unto God, to edification. For Christ did not please himself. And again: Be ye gentle 
(b) Eph. 4. g  one to another, merciful, pardoning one another, as God in Christ hath pardoned you. Again: Be ye therefore followers 
(c) Eph. 5. a  of God, as most dear children: & walk in love, as Christ also loved us. Moreover: Put ye on 
(d) Col. 3. b  therefore as the elect of God holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience, supporting one an other: And pardoning 
(e) Aug. Enchir. cap. 73. & 74. ho. 6. 29. cap. 1. & 40. cap. 3. & seq. ex 50. & serm. 203. de temp. Greg. 4. dial. cap. vlt.  one an other, if any have a quarrel against any man: as also our Lord hath pardoned us: So you also. And again: 
(f) 1. Thess. 5. c  Admonish the unquiet, comfort the weak minded, bear up the weak, be patiented to all.  
These and many other things of like tenor doth Saint PAUL every where inculcate: who to the intent he might save 
(g) 1. Cor. 9 d  all, was made all things to all men: So that hereupon himself testifieth: Who is weak, 
(h) 2. Cor. 11. g  and I am not weak? who is scandalised, & I am not burnt? And again: I have great 
(i) Rom. 9 a  sadness, and continual sorrow in my heart. For I wished myself an Anathema from Christ for my brethren. And in an other place: I most gladly 
(k) 2. Cor. 12. e  will bestow, and will myself moreover be bestowed for your souls: although loving you more I am lovedlesse.  
18 What is the sum of all the doctrine touching the performance of the works of mercy?  
THe Apostle hath comprised the whole matter as it were in this one word: Bear ye 
(a) Gal. 6. a  one an others burdens: & so you shall fulfil the law of Christ, to wit, the law of charity, of which law again he saith: 
(b) Ro. 13. e Gal. 5. c  If there be any other commandment: it is comprised in this word: thou shalt love thy neighbour as thyself. And the Apostle S. PETER: 
(c) 1. Pet. 4, b  Before all things, saith he, having mutual Charity continual among yourselves: because charity covereth the multitude of sins. Which precept or office of showing mercy and charity, as it is most agreeable to nature, and reason: so doth it touch even all kinds of men without exception: in so much that of this we read it written: 
(d) Eccli. 17. b  God hath given every man a charge of his neighbour. And he hath given charge in this manner, as Christ interpreteth: 
(e) Mat. 7. b Luc. 6. c  All things whatsoever you will that men do to you, do you also to them: for this is the law and the Prophets.   

OF THE CARDINAL virtues.  
1 What meaneth the name and nature of Cardinal virtues?  
Certain virtues be therefore 
(a) Vid. Ambros. in Luc. 6. & lib. 1. office ca 24. Prosp. de vita contemplativa. lib. 3. cap. 18.  called Cardinal, because they be as it were fountains and hingels of all the rest: & as the door turneth upon the hingells, so the whole course of honest life consisteth of them, & the whole frame of good works doth seem after a sort to depend 
(b) Greg. l. 2. mor. cap. 36  upon them. And they are accounted four in 
(c) Amb. lib. 3. de Virg. et l. 2. office c. 9  number: Prudence, justice, Temperance, and Fortitude. Whereof it is thus written. She teacheth 
(d) Sap. 8. b  Sobriety, and Prudence, and justice, & Virtue: Than the which things there is nothing in life more profitable unto men. Where, by Sobriety, 
(e) Aug. l. 1. retract. c. 7.  Temperance; by Virtue, fortitude; is not obscurely signified: And all of them are so commended unto us, that we may assuredly understand, that by the eternal wisdom 
(f) Pro. 8. b c d Eccli. 24. a c  which is God, they are properly bestowed, and are received and exercised with very great fruit of man's salvation. Which virtues are called also Officiales, that is, appertaining to offices or duties, because that from them, as 
(g) Lib. 1. office c. 25.  Saint AMBROSE hath noted do spring the diverse kinds of offices; and are derived all manner of duties appertaining to the ordinary life of man, according to every man's vocation.  
2 How are the Cardinal virtues defined?  

Vide Aug. l. 1. de l. arb. c. 13. & lib. de morib. Eccl. Cathol. cap 15. Amb. in libris de officiis. Prosp. l. 3. de vita contemplativa c. 18. & seq. Ber. ex parvis. ser. 35. & in Cant. ser. 22.  PRudence, is a virtue which according to the rule of honesty prescribeth what is to be desired, & what is to be eschewed by a man. justice, is a virtue whereby we give every man his own. Temperance, is a virtue moderating the pleasures of the flesh, which are felt in tasting and touching. Fortitude, is a virtue whereby labours, & dangers of death are constantly both undertaken, and suffered out.  
This is the noble chariot of virtues, whereby we are carried into heaven: These are the four rivers of 
(a) Gen. 2. b  Paradise, as 
(b) Lib. 2. de Gen. contr. Manic. c. 10. Amb. lib. de Paradis. c. 3.  S. AUGUSTINE calleth them: of whom also this saying of worthy memory is extant: That, saith he, is the science & knowledge of 
(c) L. 1. count Acad. cap. 7.  human things, which knoweth the light of Prudence, the decency of Temperance, the strength of Fortitude, the holiness of justice. For these are they, which fearing no fortune, we may be bold to call truly our own.  
3 How is Prudence commended unto us in holy Scripture? 
Bas. in constit. Monast. c. 15. & ho. 12. in Principium Proverbiorum. Bern. ser. 49. in Cant.   
wisely doth Ecclesiasticus teach us in this manner: 
(a) Eccli. 32. d 37. c Pro. 12 c 1●. b  My son, without advice do nothing, and after thy deed thou shalt not repent thee. And again: 
(b) Eccli. 31 d 18. d 33. a Pro. 14. b job. 28. d Deut. 4▪ 32 d vide Pro. 3. b 8. b Sap. 6. a c d 7. a b d  A wise heart that hath understanding will keep itself from sin, and in the works of justice it shall have success. Also the 
(c) Eccli. 1. a  fountain of all Wisdom & Prudence, Christ, that true 
(d) Mat. 1●. d Luc. 11. d  SALOMON teacheth thus: Be ye 
(e) Mat. 10. b & ib. Theophyl. & Hieron. Aug. q. 8. ex Matth. Greg. lib. 1. mor. c. 2. & ho. 30. in evang. Prosp. lib. 3. de vit. contempl. c. 29. & 30.  wise as Serpents, and simple as Doves, to the intent that we may understand, that to perfect Prudence, both, are jointly required, to wit, both the simplicitiy of the dove, which maketh men meek and innocent: And the Prudence of the Serpent, which maketh men circumspect & provident: so that they neither deceive, nor be of others deceived. That, shall be brought to pass, if we conform ourselves to the doctrine of S. PAUL. See 
(f) Ephes. 5. d Col. 4. a 1. Pet. 4. ● Pro. 4. d Eccles. 2. c  brethren saith he, home you walk warily: not as unwise, but is wise: redeeming the time because the days are evil. Therefore become not unwise: but understanding what is the will of God, to wit, 
(g) Ro. 12. a 1. Thess. ●. a  good, acceptable, and perfect. And hereunto appertaineth that speech of SALOMON: He 
(h) Pro. 13. d Eccli. 6. d  that goeth with wise men, shall be wise; a friend of fools shall become like unto them. And this also: In the 
(i) Pro. 17. d Eccles. ●. a  face of a wise man shineth wisdom. Finally that which the same affirmeth: The 
(k) Pro. 18. c  heart of a wiseman shall possess knowledge, and the ear of wise men seeketh Doctrines.  
4 Of justice, what doth the holy Scripture deliver unto us?  
I●stice advanceth 
(a) Pro. 14. d 15. b 21. c Eccli. 4. d  the Nation: by 
(b) Pro. 16. b 25. a Aug. l. 4. ciu. c. 4. & l. 19 cap. 21. Greg. l. 7. ep. 120. ad reg. Franciae.  justice the Throne is established. Better is a little with justice, than ●anie fruits with iniquity. And the office of this justice doth the Apostle explicate unto us in these words: 
(c) Ro 13. c Mat. 22. c 17. d Luc. 2. a 3. c 1. Tim. 5. c Bern. ser. 3. de adu. Aug. ser. 19 de verb. Do. & l. 22. count Faust cap. 74. & 75. Theoph. in c. 13 ad Ro.  Render to all men their due: To whom tribute, tributes. To whom custom, custom: To whom fear, fear: To whom honour, honour: Hereunto belongeth those parts of a just and happy man thus set down 
(d) Phil. 14. a b Mat 5 a Chry. ho. 15. in Mat. Amb. l 1. office c. 28. & 29. & ser. 16. in Ps. 118. & in l. de Parad. c. ●. Aug. l. 4. doct. c. 18. See the 7. & 8. Command.  in the Psalm: He that hath not done deceit in his tongue, nor hath caused evil to his neighbour, and hath not admitted a reproach against his neighbours: he that sweareth to his neighbour, and doth not deceive: He that hath not given his money to 
(e) Exo. 22. d Leuit. 25. c Deut. 23. c Ezech. 18. b c d 22. c Luc. 6. c Leo. ser. 6. de jejune. 10. mensis. Ber. ep. 322. ad Spirenses. Amb. de Tob. cap. 14. & 15. Hieron. in 18. c. Ezech. Conc. Later. sub Alexand. 3 part. 1. cap. 25.  usury, and hath not taken rewards against the innocent. By which we may easily see that the name of justice is here taken after a more strict manner, then where we discoursed of Christian justice in general.  
5 How doth the scripture teach Temperance?  
FOr the eschewing of intemperance, this doth the scripture enjoin us, that we make not the provision 
(a) Ro. 13. d 1. Pet. 2. c Gal. 5. c▪ 1. Cor. 9 d  of the flesh in concupiscences, nor that by 
(b) Luc. 21. g See before of Gluttony & Fasting.  gluttony our hearts be at any time over charged with surfeiting and drunkenness. But it exhorteth to the exercise of temperance, where it willeth us 
(c) 1. Pet. 5. c 1. Thess. 5. b 1. Tim. 3. a c 2. Tim. 4. a Tit. 1. c. 2. a b c Levit. 10, b  to be sober and to watch, that is to say, by holy watchings and prayers, to be ready, that we give not 
(d) Eph. 4. f  place to the Devil. For which cause Ecclesiasticus also giveth this admonition: 
(e) Eccli. 31. b  Use like a thrifty man, the things that are set before thee, that when thou eatest much thou be not had in contempt. Neither doth he forget to condemn drunkenness; For much 
(f) Ibid. d  wine being drunk, maketh provoking, & anger and many ruins. Yea also as the same saith: Wine & 
(g) Eccli. 19  women, make wise men to become Apostates. Therefore of drinking wine temperately, he addeth this also: The exultation 
(h) Eccli. 31. d  of the soul and of the heart, is wine moderately drunk: health to the soul and the body is sober drinking. And therefore we read it written also in an other place: 
(i) Eccles. 10. c  Blessed is the land whose Princes do eat in due time, to refreshing, & not unto lechery. 
(k) Eccli. 37. d  And he that is abstinent, shall increase life. But this virtue of Temperance extendeth itself further 
(l) Vide Prosp. lib. 3. de vita contemplativa cap. 19 Amb. l. 1. de jacob. cap. 2 Hier. in cap. 44. Ezech.  than to the moderate taking of meat and drink. 
(m) Mat. 3. a 11. a c Mar. 1. a Luc. 1. b g 7. d e Bern. in ser. de nativit. Io. Baptist. Greg. ho. 6. in evang.  S. JOHN baptist, (if ever any other) exhibited himself unto us a most perfect and absolute example of Temperance, Abstinence, yea & of all manner of Continency, when as he cut off from himself all manner of excess in diet & apparel, and contenting himself with a marvelous kind of frugality, passed over his life in the wilderness.  
6 What admonisheth the scripture touching Fortitude?  
TO the use and practise hereof it exhorteth us sufficiently when it forbiddeth a perverse 
(a) Mat. 10. c 8. c Luc. 12 a d Esa. 8. c 35. a 41. c d 43. a 44. a 51. c d Hier. 10. a Eccli 7. a 34. b Pro. 3. c Psal. 3. b 22. a 26. a 55. b 117. a Esa. 12 a Heb. 12. a b c d  fear; & commendeth unto us confidence, cheerfulness, constancy, and magnanimity of a Christian mind: 
(b) Pro. 28. a job. 15. c 6 c Pro. 29. d Eccli. 22. c Psal. 13. c Io. 12. f Apoc. 21. b 2. Cor. 1. c Mat. 11. a Gall 3. a Pr. 15. a 27. b Eccli. 27. b  The wicked man flieth when no man pursueth him saith SALOMON: But the just man as a confident Lion shall be without fear. And S. PETER givethe this admonition touching the enemies of Faith, and Piety: 
(c) 1. Pet 3. c  The fear of them, fear ye not, & be not troubled. Who 
(d) Ibid. & 2. d 4. c  is he that can hurt you, if you be emulatours of good? But if you suffer aught for justice, blessed 
(e) Mat. 5. a Luc. 6. c  are ye. And S. PAUL being himself an invincible 
(f) 1. Cor. 4. c 2. Cor. 4. b c 6. a b 11. f 12. c Act. 20. e 21. c 2. Tim. 4. b Ro. 8. f g  soldier of Christ doth oft encourage others to true and Christian fortitude: My beloved 
(g) 1. Cor. 15 g 16. c 9 d Ro. 11. c Gal. 6. c 2. Thess. 3. c Teb 2. c Eccles. 10. a Eccli. 4. d 5 c 11. c 2. Par. 15 b jac. 5. b Heb. 10. f Mat. 10. c 24. b Bern. epist. 129. ad januenses.  brethren saith he, be stable & unmovable: abounding in the work of our Lord all ways, knowing that your labour is not vain in our Lord. And again: Brethren be 
(h) Ephes. 6. b Esa 40. g Pro. 14. c 2. Paral. 16. c lac. 4. b 1. Pet. 5. c Vide Prosp. l 3. de vira contempl c. 20. Amb. l. 1. office c. 35. & seq.  strengthened in our Lord and in the might of his power. Put you on the armour of God that you may stand against the deceipts of the Devil, and resist in the evil day, and stand in all things perfit.  
Of a man that hath Fortitude these are the proper speeches. I have 
(i) Ps. 55. a c  trusted in God, I will not fear what flesh can do unto me. Our 
(k) Ps. 26. a  Lord is the protector of my life, of whom shall I tremble? If whole armies stand against me, my heart shall not be afraid. If I 
(l) Ps. 22. a  shall walk in the midst of the shadow of death, I will not fear evils, because thou art with me. Who 
(m) Ro. 8. g  shall separate us from the charity of Christ? 
(n) Phil. 4. c  I can all things in him that strengtheneth me. This is that which the most courageous King DAVID 
(o) 1. Reg. 17. d 2. Reg. 14. d 16. b c 17. b 23. a Psal. 17. c , as it were sounding the alarm to all the sons of god, his fellow soldiers, doth say: Do 
(p) Psa. 30. d  manfully and let your heart be comforted, all you that trust in our Lord. In god 
(q) Ps. 107. d Heb. 11. f g Dan. 3. b 1. Mach. 2. b f g 2 Mac. 7. a f Act. 4. c 5. f g Apo. 2. b c g 3. a c d  we will do virtue, and he will bring to nothing those that trouble us. But that certes is a life worthy of a Christian man, wherein we do live wisely, justly, temperately, and with fortitude. Hence is it that golden 
(r) Bern. lib. 2. de consid. cap. 10.  mediocrity, that we do nothing too much nor too little. This is that which the Scripture meaneth, when it saith: Do thou 
(s) Pro. 4. b  not decline either on the right hand, or on the left.   

OF THE GIFTS AND FRVITES OF THE HOLY GHOST.  
1 How many gifts of the holy Ghost be there?  
THey are found in ESAIE the Prophet, 
(a) Esa. 11 a & ibid. Hieron. Amb. lib. 1. de spiritu sancto c. 20. Aug. ser. 209. de temp. c. 4. & 17. de sanct. c. 2. Item l. 1. de ser. Do in monte. c. 3. & 4. & l 2 de doctrina Christ. c. 7. Greg. ho. 19 in Ezech. & lib. 1. moral cap. 28. & lib 35 cap. 7 Bern. in ser. de donis Spir. Sanct.  and the Fathers of the Church, to be seven. The Spirit of wisdom, of Understanding, of Council, of Fortitude, of Science, of Piety, & finally the spirit of the fear of our Lord.  
Which gifts certes, or spirits, are found to be after a more perfit 
(b) Orig. ho. 3. in Esa. & ho. 6. in Num.  manner in CHRIST JESUS our Lord than in any other. For he is full of grace 
(c) Io. 1. b  and truth. In him doth inhabit all the fullness of the Divinity 
(d) Col. 2. b  corporally. Of his 
(e) Io. 1, b  fullness we all have received: who hath also given 
(f) 1. Io. 4. c  unto us of his holy spirit. And if 
(g) Ro. 8, b  any man have not the spirit of Christ, he is not his; if we believe the Apostle.  
2 How many are the fruits of the holy Ghost?  
THey are of the same Apostle S. PAUL 
(a) Gal. 5, d vide ib. Hier. Theop. etc.  numbered Twelve.  
The first is 
(b) Col. 3, c 1. joan. 4, c Aug. tra. 87. in evang. Io. Hier. in c. 5. ad Gal.  CHARITY, the most excellent kind of fruit, & the root also of all good things: Without the which 
(c) 1. Cor. 13. a Aug. in ep. Io. tra. 5.  all other good things cannot profit, & which cannot herself be had without all other good things, whereby a man is made good: as saith 
(d In evang. Io. tract. 87.  S. AUGUSTINE.  
another fruit is 
(e) Phil. 4 a  JOY: excelling in this, that a spiritual man do serve God cheerfully & with alacrity.  
The third is PEACE: 
(f) Luc 2, b Phil. 4, b Psal. 118, ●  which serveth to this end, that in the storms of this world the tranquillity of the mind be kept.  
The fourth is 
(g) Luc. 21, d jac. 1, a  PATIENCE: which consisteth in suffering adversity.  
The fifth is LONGANIMITY: 
(h) Aba. 2. a 2. Cor. 6. b Mat. 10, c  which doth declare the greatness of the mind in expecting good things to come.  
The sixth is GOODNESS: which 
(i) Eph. 5, b  hurteth no man, & wisheth well to all.  
The seventh is BENIGNITY: 
(k) Col. 3, b  inviting to familiarity, sweet in speech, temperate in manners.  
The eighth is MILDNESS: 
(l) Mat. 5, a 11. d Pro. 31, d  which doth qualify and mitigate all the motions of anger.  
The ninth is FAITH, or FIDELITY 
(m) 1. Tim. 3, c Pro. 12, d  towards our neighbour, that we be faithful and observers of all covenants and promises.  
The tenth is MODESTY: 
(n) Phil. 4, a  which excludeth all suspicion of haughtiness and arrogancy.  
The eleventh is CONTINENCY: 
(o) Eccli. 37 d Tob. 1, b 1. Thess. 5, d  whereby we do not only abstain from meat, but from all manner of wickedness.  
The twelfth is CHASTITY: 
(p) Sap. 4, a 1. Cor. 7, f  which keepeth a chaste mind in a chaste body.  
3 How may we rightly use the doctrine concerning the gifts and fruits of the holy-Ghost?  
BY this means surely, if with grateful minds we acknowledge from whence they come unto us, and feel the effectual virtue and use of them in ourselves, and show forth and preserve the same. They proceed, certes, from the fountain of all grace, that Father 
(a) jac. 1, ●  of lights who in the same commendeth unto us his infinite goodness and charity; whilst through Christ, he doth so 
(b) Tit. 3, b  abundantly power his spirit upon us: For 
(c) Ro. 5, ●  the charity of God, as witnesseth the Apostle, is powered forth in our hearts, by the holy Ghost which is given us, to wit, according to this seven fold grace: Christ so deserving in our behalf. He that 
(d) Io. 7, f  believeth in me, saith he, as the scripture saith, out of his belly shall flow rivers of living water. And this he said of the Spirit that they should receive which believed in him, as the Evangelist himself expoundeth. Otherwise without Christ, as S. HIEROME 
(e) In c. Esa. 11.  hath said, neither can any man be wise, nor intelligent, nor a counsellor, nor courageous, nor learned, nor godly, nor full of the fear of God.  
And the virtue and use of these spiritual goods, do tend to this end, that the virtues Theological, and Cardinal, which we have spoken of, may readily perform their force and proper operation in us. Also they bring to pass that men do very willingly, and with sweetness, follow every where the 
(f) Psa. 142, c 50, c Sap. 1, a b  holy Ghost as guide, and by him being moved and strengthened, do without fainting run forward in the way 
(g) Ps. 118, d  of the Commandments of God, & are made truly Spiritual, and the children of God. 
(h) Rom. 8, ●  Whosoever are lead by the Spirit of God, they are the Sons of God, as witnesseth the Apostle.  
Of these gifts it were too long, to discourse in particular, but from thence do proceed the most sweet fruits of the holy Ghost, which do commend and set us forth, as fruitful 
(i) Psal. 51, c  trees, in the field of the Church, according to that saying: Every 
(k) Mat. 7, c Hier. in cap. 5. ad Gal.  good tree yieldeth good fruits: and the evil tree yieldeth evil fruits, therefore by their fruits you shall know them. Which fruits also do bring this commodity, that a christian man be furnished & confirmed, as it were, with a certain spiritual armour, against the works of the flesh. For the rule of the Apostle will never fail: Walk in the 
(l) Gal. 3, c  spirit, and the works of the flesh you shall not accomplish: And in an other place it is written: If by the 
(m) Ro. 8, c  spirit, you mortify the deeds of the flesh; you shall live.  
4 Which are the works of the flesh?  
THose, whereof the Apostle thus discourseth: 
(a) Gal. 5, c d vide Aug. li. 14. de civit. Dei, cap. 2. & 3.  The works of the flesh be manifest, which are, Fornication, Uncleanness, Impudicity, Lechery, serving of Idols, Witchrafts, Enmities, Contentions, Emulations, Angers, Brawelles, dissensions, Sects, Envies, Murders, Ebrieties, Commessations, and such like. Which I foretell you as I have foretold you, that they which do such things, shall not obtain the kingdom of Heaven. And afterward he addeth in the same place: And they 
(b) Ibid. d  that be Christ's, have crucified their flesh, with the vices and concupiscences. Then in another place: They 
(c) Rom. 8, b Aug. de ver. Apost. ser. 6. cap. 9 & 11.  that are in flesh, (to wit they that walk according to the desires of the flesh) cannot please God. Therefore the same Apostle giveth this admonition: Be not 
(d) Gal. 6, b  deceived, God is not mocked. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption, but he that soweth in the Spirit, of the Spirit shall reap life everlasting.   

OF THE EIGHT BEATITUDES.  
1 Which are the Beatitudes of the Law of the Gospel?  
THose certes, 
Vide Aug. lib. 1. de serm. Dom. in monte cap. 2. & sequent. Chroma●. Episco. in declamatione de octo Beatitudinibus. Greg. Nyss. de Beatitudinibus. Leo. ho. in omnium Sanctorum. Item Bern. ser. 1. de festo omnium Sanctorum, & ser. 4. de Aduentu Dom.  which Saint AMBROSE calleth 
(a) Amb. in 6. cap. Luc.  our Lords Beatitudes & Benedictions, which in 
(b) Mat. 5, a & ibidem. Hilarius, Chrysostomus, Hieronymus, Chromatius. Theoph. Euthym. Anselm. etc.  S. MATHEWES Gospel are in this manner recounted eight in number.  
1 Blessed are the 
(c) Luc. 6, c Esa. 66, a jac. 2, a Mat. 18, a  poor in spirit: For theirs is the kingdom of Heaven.  
2 Blessed are the 
(d) Psa. 36, b Mat. 11, d Psal. 26, d  meek: for they shall possess the Land.  
3 Blessed are they that 
(e) Luc. 6, c 16, f 1. Reg. 15, g Io. 16, c Esa. 61, a Mat. 26, g  mourn: for they shall be comforted.  
4 Blessed are they that 
(f) Sap. 1, a Psal. 15, b 61 d Esa. 65, b  hunger and thirst after justice: for they shall have their fill.  
5 Blessed are the 
(g) Psal. 40, a Pro. 11, c Eccli. 29, b. Luc. 6, c  merciful: for they shall obtain mercy.  
6 Blessed are the 
(h) Ps. 23, a Psal. 50, c  clean of heart: for they shall see God.  
7 Blessed are the 
(i) Ps. 36, d joan. 14, d  peacemakers: for they shallbe called the children of god.  
8 Blessed are they that 
(k) Luc. 6, c. 1. Pet. 3, c 2. Tim. 3, c Act. 14, d Aug. de ser. Do. in monte, l. 1. cap. 5.  suffer persecution for justice: for theirs is the kingdom of Heaven.  
11 Why is this doctrine of the Beatitudes to be observed?  
BEcause it is the chiefest & greatest part of the Law of the Gospel which Christ our 
(a) Esa. 53, d jac. 4, c Mat. 5, a  lawmaker delivered upon the Hil with his own most sacred mouth, that every man might consider what is contained & required in Christian justice besides Faith: then also that they might understand, how unto just persons a crown of justice, as Saint PAUL 
(b) 2. Tim. 4, b  calleth it, or a full, and 
(c) 2. Io. ep. c Luc. 6, c  eternal reward doth not come without 
(d) 1. Cor. 3, b Mat. 11, b Luc. 16, d  labour. For hereupon doth S. JAMES also affirm. Blessed is 
(e) jac. 1, b  the man that suffereth temptation: For when he hath been proved, he shall receive the crown of life.  
3 And what is principally to be noted about the doctrine of the Beatitudes?  
FIrst of all certes aught to be observed, 
Amb. in 6. cap. Luc.  that there be certain distinct degrees amongst them, as appeareth both by their number, & order. Then, in every degree there are jointly proposed two things: whereof the one is the very act of virtue, or the merit and the Beatitude (as they call it) of this life: the other is the reward of life everlasting, answerable to his proper and peculiar merit, which we may call the Beatitude of our country. And as the first part offereth labour and difficulty to the believers: so the latter, which in each degree is presently adjoined; by the greatness of the proposed reward, doth afford consolation, & easeth the labours, sweats, and agonies which every man must sustain in Christian warfare. For no man 
(a) 2. Tim. 2, a  shall be crowned unless he strive lawfully. Every one 
(b) 1. Cor. 3, b  shall receive his own reward, according to his own labour. What things 
(c) Gal. 6, b  a man shall sow, those also shall he reap, as constantly affirmeth the doctor of the Gentiles. And therefore our Lord before he come to sit in 
(d) Heb. 10, e g Act. 17, g  dreadful judgement over the world, stirreth us to the expectation of his coming with these words: Behold I 
(e) Apoc. 22, c  come quickly saith he, & my reward is with me, to render to every man according to his works. He that 
(f) Apoc. 3, d Mat. 19, d. Luc. 22, c.  shall overcome I will give unto him to sit with me in my throne: which finally is the most high, eternal, and absolute beatitude & happiness.  
But most 
(g) Eccles. 2, a b 5, c 11, c d Ps. 143, c d Sap. 2, a b  vain is the judgement of the world, touching beatitude and happiness: by which in the mean season many are deceived and brought to destruction. For commonly and for the most part are accounted happy, the rich and the mighty, those that excel in glory & authority, those which abound with the goods of fortune, those which give themselves wholly to pleasure. But Christ layeth a double woe 
(h) Luc. 6, d Esa. 5 b c d 65, b c Amos. 6, a b  upon those men. And boldly thus 
(i) Esa. 3, c  doth ESAIE cry out: My people, they that call thee happy, they deceive thee, and bring to nought the way of thy footesteptes. 
(k) Ps. 143, d 32, c et ibid. Aug. conc. 2 & in Ps 118 concione. 1.  Blessed is the people to whom our Lord is God: to wit: that in living well and happily, he may always praise and magnify his author and creator.   

OF THE evangelical COUNSELS.  
1 Which are called the evangelical councils?  
THose 
(a) Aug. ser. 65 de temp. & in ench. c. 121. Item l. 1. de adult. coniug. c. 14 & l. de sanct Virg. ca 14. Item. l. 2. q. evang. c. 19 et Paulin. ad Severun. ep. 4  surely, which though they be not absolutely necessary for the getting of salvation: yet to the intent that we may have a more ready and easy way to procure the same, they are proposed & counseled by our Saviour Christ.  
For which cause, the difference that the Scripture hath set down between Precepts 
(b) 1. Cor. 7, d Mat. 19, c 16, d Luc. 19, f  and councils, is very diligently to be noted: that we may understand, that the first are prescribed, as necessary to be observed: but the other are counseled and voluntarily 
(c) 1. Cor. 9, b c Mat. 26. a Mar. 14. a 3. Reg. 8, b Gen. 8, d Num. 6, a  undertaken, as furtherances of the perfect observation of the commandments. Hereupon the Apostle, when he would give instruction about the leading of a single life, pronounceth this sentence: As concerning 
(d) 1. Cor. 7, d Cypr. in ser. de nat. Chri.  Virgins, a commandment of our Lord I have not: but counsel I give as having obtained mercy of our Lord to be faithful. And to this end is that which S. AUGUSTINE hath plainly said: A Counsel is 
(e) Serm. 61. de temp.  one thing, a Commandment is an other. Counsel is given to conserve Virginity, to abstain from wine & flesh, to sell all that we have, & to give it to the poor: but there is commandment given, to keep justice, to turn from evil, and to do good. And again: He that shall willingly hear, and fulfil a 
(f) Ibidem.  counsel, shall have the greater glory: He that shall not fulfil a commandment, unless he be helped by penance, he cannot possibly avoid punishment. Unto S. AUGUSTINE consenteth S. AMBROSE, when as he writeth thus: That is not commanded 
(g) Amb. ep. 21. ad Eccles Vercellens. vide cund. in lib. de viduis.  which is above the law, but is rather persuaded by a counsel being given: and that which is the safer is showed unto us. Also: Counsel inviteth them that are willing: the Commandment, bindeth even them that are unwilling. And of the same mind was S. HIEROME, as these his words do declare: 
(h) Lib. 1. adverse. jovin. cap. 7.  Where counsel is given, there is the free choice of the offerer. Where a commandment is given: there is necessity of a servant. But that deserveth a greater reward, saith he, which is 
(i) Ep. 22. ad Eustoch. de Virg. cust. cap. 8.  not constrained and yet is offered.  
2 How many evangelical Counsels are there?  
TO Recount them all in this place, it is not needful: but there are three principal, of embracing & professing Poverty, Chastity, & Obedience; as the Fathers have gathered out of holy scripture. poverty 
(a) Mat. 19, c d ●, Act. 4. g Vide vitam S. Marci, Cypriani, Anthonij, Hilarionis, Chrysost. Paulini, Augustini, Gregorij, josaphat, cap. 35. Damascene▪ etc.  appertaineth to those that once do forsake all worldly things, that after the example of S. PETER & the Apostles, they may perfectly follow Christ. Chastity 
(b) Mat. 19 b Euseb. l 2. hist. c. 6 & niceph. l. 2. cap. 16. ex Philo●e de vita contemplatiua.  belongeth to those that have cut themselves for the Kingdom of heaven. And as TERTULIAN hath 
(c) Lib. 1. ad uxorem. c. 6.  said, do show themselves voluntary eunuchs. And they do perform obedience, who, to the intent they may fully deny themselves; 
(d) Mat. 16. d Luc. ●, c.  are not only utterly averted from all cupidities, but also from their own will as the scripture 
(e) Eccli. 18, d Gal. 5, e Bas. in regulis breuior●bus quaestione 96.  admonisheth: whilst they do wholly submit themselves unto his will, whom in the steed of Christ they have chosen to be their superior.  
Such kind of Counsels, Christ the absolute example of evangelical perfection, hath not only taught in word, as we will presently show: but hath also confirmed the same unto us, by the example of his most holy life: who, when he was rich, 
(f) 2. Cor. 8, b  for our sakes became poor, not having where 
(g) Mat. 8, c  to lay his head: who 
(h) Esa. 7, c  borne of a Virgin, persevereth a Virgin, and the 
(i) Hier. ep. 22. ad Eustoch. c. 1. & 6. Amb. lib 1. de Virg. & ser. 90.  spouse of all most holy virgins: who finally was so diligent in exhibiting obedience, that being subject to his 
(k) Luc. 2, g Mat. 17, d  mother a Virgin, yea & that which is more unto a Carpenter, and being obedient even to 
(l) Phil. 2, b Mat. 26, d Rom. 5, d  the death of the Cross: he witnesseth of himself: I descended 
(m) Io. 6, d 4, c 5, c  from heaven not to do mine own will, but the will of him that sent me.  
3 In what place is evangelical poverty taught by Christ?  
IN S. MATHEWES 
(a) Mat. 19, c  Gospel, it is declared in that place which followeth the rehearsal of the divine precepts: Of which precepts it is said to every one with out exception: If thou wilt enter into life keep the commandements. And then after is the counsel proposed of undertaking 
(b) Hier. ep. ● ad Helled c. ●litem in ●● 19 Mat. & ad Demetrius triad. de servant. virg. epist. 8. c. 7. quaest. 1. ad Hedib. epist. 150. & ad Pammachium, super obitu Paulinae. ep. 26. c. 3. & 4. Bas. quaest. 9 in regulis fusius disputatis. Damasc. in hist. Barlaam & josaphat. cap. 1●. Chrysost. in illud Pauli, Salutate Prisc. & Aquilam.  voluntary poverty, with a particular form of words annexed, which might leave it to the free will of him which chooseth the same. For our Lord saith: IF THOU WILT 
(c) Ibidem. Luc. 18, c Marc. 10, d & ibidem Bed● & Theophylact.  be perfect, go sell the things that thou hast & give to the poor and thou shalt have treasure in heaven, and come follow me. Where our Lord doth not only give this counsel: but addeth also as it were a spur, and to the intent that men might be more willing to embrace this cou●saile, he proposeth the greatness of reward whereby he may allure and comfort them: promising that so it shall come to pass, that he which by leaving all for Christ's sake is poor: shall have a treasure in heaven, shall receive a hundred fold, 
(d) Mat. 19, d & ibidem Hieronym. Euthymius. & Anselm. item Theophylact. & Beda, in Mar. & Luc Cassiancollat. 24. c. 26. Greg. ho. 18. in Ezech. Bern. in declamat. de deserendis facult. Damian in ser. de S. Bened.  & possess life everlasting, which otherwise is very 
(e) Mat. 19, c  hard for rich men to come unto.  
Such 
(f) Luc. 6, c & ibid. Amb. Leo. in ser. de omnibus Sanctis. Chromat. in c●. 5. Mat. Bern. ser. 1. in festo omnium Sanctorum. Tert. lib. 4. cont. Marcionem. cap. 14.  practisers & professors of 
(g) Aug l. 17. de ciu. Dei. c. 4.  poverty, were the Apostles in whose name S. PETER said boldly unto Christ: Behold 
(h) Mat. 19, d  we have left all things, and have followed thee.  
Of this number also, were the Christians of the primitive Church who as 
(i) Act. 4. g 2. g Hier. epist. 8. ad Deme. c. 7. & in cattle viror. illust. de Marco. Aug. in ep. 89. ad Hilar. Possidon. in vita Aug. c. 5 Cassian. l. 7. c. 14. 17. & collat. 3. c. 6.  S. LUKE testifieth, did sell their possessions, and applied the money that came thereby, to the common use: so that no man called any thing his own, because nothing was private, but all things remained common amongst them.  
But this poverty requireth that it be a voluntary and full resignation of riches, whereof, no 
(k) Act. 5, a Hier. epist. 8. add Demetr. cap. 7. Bas. ser. 1. de instit. Monach. & in constit. Monast. cap. 19 & 35. Item quaest. 85. in regulis breviorib▪ Aug. ep. 109. & ser. 49. ex divers. c. 1. & seq. Item lib. de morib. Eccles. Cathol. cap. 31. Hier. ep. 22. ad Eustoch. cap. 14. Greg. 4. dial. cap. 55. & lib. 10. epist. 22.  propriety may be retained.  
And here taketh place that famous 
(l) Genna. de Eccles. Dogmat. cap. 71. Amb. 1. office cap. 30. & Hieron. adverse. Vigilantium. cap. 5. & 6. Prosper. lib. 2. de vita contemplativa. cap. 9 Aug. lib. 1. de bono coniug. cap. 8.  sentence approved by the ancient Fathers: It is good by portions to give a man's substance to the poor: but it is better to give all at once with an intent to follow our Lord, and being free from care, to be poor with Christ.  
4 Where is the Council of Chastity commended?  
BOth in the Gospels, and in the Apostles writings. For Christ commendeth those 
(a) Mat. 19, b. Esa 56, b & ibidem. Hier. item lib. 1. adu. jovin. cap. 7. Bas. de Virginit. Epiphan. haeres. 58. cont. Valesios. Aug. de Sancta Virginit ca 24. & 25.  kinds of eunuchs, that have gelded themselves for the kingdom of heaven. And lest we should think that this is rather a Commandment, than a Counsel; he addeth presently; He that can take it, let him take it. In which speech our Lord doth as it were exhort, (as well doth S. HIEROME 
(b) Hier. in c. 19 Mat. & l. 1. adu. jovin. cap. 7 Cyp. in tract de discipline. & habitu Virginum.  interpret) and invite his soldiers to the reward of Chastity; as if he said: He that can fight let him fight: let him conquer & triumph. This can he do, unto whom it is 
(c) Sap. 8, d  given: and it is given to all (as witnesseth the same 
(d) Ibid. & Orig. tract. 7 in Mat. Aug. lib. 6. Conf. c. 11. Chrys. hom. 63. in Mat. Nazian. in ●rat. 31.  holy father) that will ask: that will desire: that will labour for to receive. For to every one that asketh, it shall be 
(e) Mat. 7, ● Luc. 11, b Trid. says. 24. can. 9  given, and he that seeketh, shall find, and to him that knocketh, it shall be opened. Thus saith S. HIEROME.  
And to this Chastity, holy 
(f) Sap. 3, c 4, a Eccli. 26, c Mat. 13, a c 22, c Mar. 12, c Luc. 20, f  Scripture assigneth certes a reward: but to the Chastity of Virgins; it promiseth a particular and singular reward. For they that 
(g) Apoc. 14, a Esa. 56, b Psal. 44. c d Cyr. catech. 4. 12. & 15. illum. Martial. in ep. ad Tolosan. c. 8. 9 & 10. Cypr. in tract. de discipline. & habitu Virginum. Hier. in epist. ad Philem. Aug. in lib. de sancta Virginitate cap 14. 27. & seque●●. Greg. in 3. part curae pastor. admonit. 29.  have not been defiled with women, but have remained Virgins: do stand without spot before the throne of God, and do sing a new Song before God and the Lamb, & do follow the Lamb whither-soever he shall go.  
And the Apostle hath said expressly: It is 
(h) 1. Cor. 7, a  good for a man not to touch a woman. And again, as concerning 
(i) Ibidem, e vide Hier. l. 1 adu. jovin. c. 4. & seq. Amb. in 1. Cor. 7. & ibid. Theod Iten cund. in ep. divin. decret. cap. de Virginit. Chry. in lib. de Virginit. c. 9 & seq.  Virgins: A Commandment of our Lord I have not, but Council I give, as having obtained mercy of our Lord to be faithful. I think therefore that this is good for the present necessity, because it is good for a man so to do. And again writing of the widow: Let her 
(k) Ibid. g Iudit. 8, a 15, c Luc. 2, e  marry (saith he) to whom she will: only in our Lord: but more blessed shall she be, if she so remain according to my counsel. And I think that I also have the spirit of God.  
Unto the Apostle very finely accordeth S. AMBROSE, 
(l) Ambr. in epist. 83. ad Syricium Papam & 82. add Vercellenses.  when he writeth in these words: justly certes is the good wife commended, but more rightly is the devout Virgin preferred, the Apostle saying: He that joineth 
(m) 1. Cor. 7, g Legatur idem Amb. de viduis. & in 3. libris de Virginibus. Item in exhort. ad virgins & in institutione virgins cap 6. 15. 17. & Damas'. l. 4. orthod. fid. cap. 25. Praeterea Athanasius. Basilius. Nazianzen. Aug. de virginitate. item Fulgent. ep. 3. ad Proban. cap. 9 & 10. Hier. ep. 22. ad Eustoch. c. 8. & lib. 1. cont. jovin. cap. 1. item apol. pro libris contr. jovin. ca 1. Ignat. ad Philadelph. Cyp. de bono pudicitiae. Isidor. lib 2 de summo bono cap. 40.  his virgin in matrimony, doth well: and he that joineth not, doth better: for the one thinketh of the things that be of God; the other of the things that be of the World: the one, is bound with the bands of Wedlock; the other is free from bands: the one, is under the Law; the other, under grace. Good is Marriage, by means whereof there hath been found posterity of human succession: but better is Virginity, whereby hath been achieved the inheritance of the heavenly kingdom, & the succession of heavenly merits hath been found. By a Woman came care, by a Virgin was procured salvation. Hitherto S. AMBROSE.  
Now this Chastity requireth, that a man do with deliberation 
(n) Bas. in Praefat. in Ascetica & in constitutionibus Monasticis. cap. 1. Cassian. collat. 12 cap. 4. & 7.  and firm purpose, endeavour to live uncorrupted and to lead a perpetual single life, void of all filth of the flesh, or venereous voluptuousness: that he may be holy both in 
(o) 1. Cor. 7. f  body and spirit for Christ's sake. And in regard hereof the Apostle hath said: He that 
(p) 1. Cor. 7, g Bas. ho. in Psal. 44.  hath determined in his heart, being settled, not having necessity, but having power of his own will, and hath judged this in his hear, to keep his Virgin: doth well.  
5 How is the evangelical Counsel concerning obedience proposed unto us?  

De Obedientiae laud, & perfectione, vide Aug. l. 14. de ciu. Dei. cap. 12. Hier. epist. 8. add Demetr. cap. 10. Greg. lib. 35 moral. c. 12. Item in 1. Reg. lib. 2. cap 4. lib. 4. cap. 5. & lib. 6. cap. 2. Cassian. lib. 4. cap. 10. collat. 2 cap. 11. & collat. 4 cap. 20. Bern. in serm. de 3. ordinibus Ecclesiae, item ad milites templi cap. 13. & in serm. de virtute Obedient.  CHrist our Lord, first by the example of his most holy life, as we said before: then by his word, hath proposed and commended unto us the exact and perfect manner of this obedience. For he came not to do 
(a) joan. 6, d 4, c 5, c  his own will but the will of his Father, and of those unto whom we read 
(b) Luc. 1, g. Bern ser. 3. de Cicumcis. Domini.  that he was subject: he came, to 
(c) Mat. 20, d Luc. 22, c  serve, and not to be served, in so much that he humbled himself being made obedient even to death, 
(d) Phil. 2, b  even the death of the Cross.  
Then by word also moving us to his imitation, he said: 
(e) Mat. 16, d Luc. 9, c. Hieron. ad Rusticum Monach. ep. 4. c. 6. et 7 Bas. in ser. de abdicatione rerum, & ser. de instit. Monach. & quaest. 96. in regulis brevioribus. Item in constitutionibus Monastici●. c. 23. Greg. lib. 32. moral. c. 21. Niceph. l. 1● Eccles. inst. cap. 37.  If any man will come after me, let him deny himself, and take up his Cross, and follow me. Which words may be certes, very well understood, as spoken generally to all: but yet after a more peculiar & perfect manner, they do belong unto those; who, so far as their frailty can reach, do so conform themselves unto Christ: that they will not in any one thing be governed by themselves: and do endeavour to live rather at an other man's direction, then at their own; whilst they do follow of their own accord the will & commandment of an other, whom they have made their governor in Christ's room.  
The superior of such persons, as teacheth S. BASIL, 
(f) Bas. in constitutionibus Mon●st cap. 23. 1. Reg. 15, c Eccles. 4, d Luc. 10. c Ephes. 6, a Coloss. 3. d  doth bear the person of Christ, and being made as it were an intercessor between God & men; doth Sacrifice unto God, the salvation of them that obey. And therefore as sheep do obey their Shepherd, going the same way that the Shepherd leadeth them: so is it meet that such practisers of piety, do obey their superiors: not curiously searching the things that are commanded, so that they be free from sin: But with all alacrity & diligence, fulfilling those things that are prescribed: And of this Superior, after S. BASIL S. BERNARD 
(g) Bern. in tract. de praecepto & dispensatione cap. 12. 13. & 23, vide cund. in ep. 2. ad Adam Monachun.  also affirmeth: him whom we have in God's room; we ought to hear as God himself, in those things, which are not manifestly against God.  
And such 
(h) Philo in lib. de vita contemplate. & ex eodem Euseb. & Niceph. josephus. lib. 18. antiq. cap. 2. & lib. 2. de bello judaico. cap. 7. Epiphan. hae res. 29. Hieronym. epist. 22. ad Eustoch. de custod. Virginit. cap. 15 & 16. Item de viris illust in Philone & Marco. Dionys. de Eccle. Hierat cap. 6. Eusebius. lib. 1. de demonst. evang. cap. 8. Aug. in Psal 132. & de morib. Eccl. Cathol. cap. 31. & 33. Item lib. 8. conf. cap. 6. Amb. ep. 82. Cassian. Collat. 18. cap. 4. & sequent. Nazian. orat. 20. Athanas. in vita Antoniuses. Sulpit. in vita Martini. Isid. lib. 2. de Eccles. office cap. 15. Sozom. lib. 1. hist. cap. 12. Greg. lib. 2. dial. & lib. 1. ep. 33. Chrys. adverse. vitur. Monast. vitae, & ho. 5. ad pop. cum sequent. Item ho. 41. in 1. ad Tim. Bern. in apol. ad Guil. Abb. & ho. de bonis Margaritis.  faithful and excellent followers of Christ, as have busily attended to the observation of the said counsels; the Church hath always had: as ancient histories do make mention: and amongst them certain choice and approved companies of devout and religious men, who above the custom and example of the common sort, forsaking at once all their goods, and abandoning the pleasures of the flesh, have given themselves by profession to a holy obedience: only seeking and labouring that they might wholly conform themselves to the example of the obedient Christ, and to the perfection of the evangelical rule; leaving no place at all to their own proper will. Witnesses whereof very fit and substantial, we have S. BASIL, S. AUGUSTINE, S. HIEROME, S. BENEDICT, S. GREGORY, CASSIANUS, S. BERNARD, and others innumerable professors of evangelical perfection, and not only defenders, but most perfect observers of a monastical rule.  
6 In brief; what conceit ought we to have, of the evangelical Counsels?  
THis surely, that they be provocations & certain helps very profitable, which do yield armour unto weak persons against the 
(a) 1. Io. 2, c Luc. 14, de f g 8, b Mat. 19, b c 13, c 1 Cor. 7, f Eccli. 31, a Pro. 29, c judic. 17, c 21, d Gal. 5, b  baits of the world, and the flesh: which do further the endeavours of good men in the race of true piety: which do make the Spirit more at liberty to perform the functions of religion and divine worship: and which moreover are much available, as we have declared, for the atchiving of the reward of eternal life, and more ample glory 
(b) Mat. 19, b c d Greg. lib. 26. moral. c. 25.  in the kingdom of heaven.  
But the whole sum of evangelical perfection standeth in this; that as much as thou mayest thou endeavour to get 
(c) 1. Cor. 13, a 1 Io. 2, a 4, c Col. 3, c Aug. de morib. Eccles. Cathol. c. 33  charity; and that thou follow 
(d) Luc. 9, c  Christ. And him thou dost imitate; if, according to thy power, thou dost seek to conform thyself to Christ, who was both 
(e) 2. Cor. 8, b Mat. 8, c  poor and a 
(f) 1. Pet. 1, e  Virgin, & subject 
(g) Luc. 2, g  to others, and obedient 
(h) Phil. 2, b  even to the death of the Cross: If with the Apostle S. PAUL: 
(k) Phil. 3, c Psal. 83, c Ber. ep. 253. ad Garinun: Abbatem et ep. 341. ad Monachos Sanct. Bertini item ser. 2. de Purific. B. Mariae. Aug. ep. 137. ad Hip.  neglecting those things that are behind, 
(i) 1. Pet. 2, d  with unwearied labour thou dost travail towards those things that are before, & dost stretch out thyself every day to the price of the supernal vocation, utterly forsaking in the mean season, as much as thou canst, thy own proper will, and submitting it to a man for gods sake, that thou mayest 
(l) 1. Cor. 12, d  pursue the better gifts, and mayest both choose 
(m) Luc. 10, g  the best-parte, and with faithfulness conserve the same even to the 
(n) Apo. 2, c  end.   

OF THE FOUR LAST THINGS OF A man..  
1 Which are called the four last things of a man?  
THese surely: Death, judgement, Hell, and the Kingdom of heaven: called certes the last 
(a) Eccli. 7, d 28, a 38, b Deut. 32, d Pro. 19, c Bern. in ser. de primord. medijs & novissunis.  things, because that amongst all the things that can chance unto a man, they challenge unto themselves the very last place. For death, according to the common saying, is the last line of things. After Death followeth the judgement of God, as S. PAUL also hath declared in these words: It is 
(b) Heb. 9 g  appointed to men to die once, & after this, the judgement. To wit both that 
(c) Aug. lib 2. de anima & eius origine cap. 4. Item tract. 49. in joan. Chysost. ho. 14. in Mat.  particular which every one hath at his death; and that last and general judgement, which expecteth all men at the end of the world, as we have already 
(d) In Symbolo.  declared.  
And some are judged, (those that die in mortal sin) to be delivered to everlasting 
(e) Luc. 16, c Mat. 25, d  pains in Hell: others, who departing this life, are adorned with the marriage 
(f) Mat 22, b Aug. li. post collat. count Donat. c. 20 Greg. ho. 38 in evang.  garment of charity; that they may enjoy the most happy life in the kingdom of heaven. That is it which the evangelical verity affirmeth; They 
(g) Io. 5, c Mat. 25, d  that have done good things, shall come forth into the resurrection of life, but they that have done evil into the resurrection of judgement. For 
(h) Mat. 16, d  the son of man shall come in the glory of his Father, with his Angels: and then will he render to every man according to his works.  
2 What instruction doth the scripture give us of death?  
AS, 
(a) Ro. 5, b Sap. 1, d Concil. Milevit. cap. 1. Aug. de praedest. & gratia. cap. 3.  by one man sin entered into this world, and by sin death: and so unto all men death did pass as S. PAUL affirmeth. Therefore although nothing be more uncertain unto us then 
(b) Greg. ho. 13: in evang. Aug. in Ps. 144. ho. 27. ex 50. cap 3. & cap 2. soliloquiorun animae. Hugo. Vict. lib. 1. de anima cap. 3.  the hour of death, for a man knoweth 
(c) Eccles. 9, c jac 4, d Eccli 11, c 14, b Luc. 12, c  not his end: yet nothing can be more sure than death itself. For which cause it is written: All 
(d) 2 Reg. 14. c Eccles. 2. c Ps. 89, b 101 a b 102, c job. 8, b 14. a 1 Pet. 1. d Aug. lib. 13. de ciu. Dei cap. 10. & 11. ser 21. de verbis Domini c. 2. & 3. Innocent de contemptu mundi lib. 1. cap. 24.  of us die, and as waters we fall into earth, which do not return again. And Ecclesiasticus confirming the same. And 
(e) Eccli. 10, b job 17, d Psal. 18, b d▪ Baruch 3, b Eccli. 41, a Aug. senten. vlt. apud Prosp  a King (saith he,) is to day, and to morrow he shall die; and when a man dieth, he shall inherit serpents, and beasts, and worms.  
And because it concerneth us much, in what manner, and how well prepared we die: therefore so often in the Gospel is this repeated unto us: Be 
(f) Mat 25, a 20. d Mar. 13, d Aug. ep. 80. ad Hesych. & quaest. 59 lib. 83. quaestionum.  watchful: Also, be ye ready: 
(g) Luc. 12, c  for at what hour you think not, the son of man will come. 
Apoc. 3, a 16, c Cypr. epist. 52. ad Anton Aug ser. 3. de Innocentibus & tra. 33. in joan. Greg. lib. 16. moral. c. 31.  And we shall be watchful and ready to entertain death, if every man do for his own part, earnestly and in all his life meditate that which is written: Before 
(h) Eccli. 14, c Eccles. 9, c 12, a Gal. 6, c Aug. de discip. Christiana cap. 11. & 12. Conc. Lateran can. 21. Trid. sess. 14 Neruens. c. 4 Greg. 4. dial. c. 58. Possid. in vita Aug.  death work justice, because there is not in hell to find meat. As also Christ himself hath said: The 
(i) joan 9, a Aug. in enc. cap. 110. & tract. 44. in joan.  night cometh when no man can work: 
(k) joan. 12, c Luc. 19, c  walk whilst you have the light, that the darkness overtake you not.  
But fitly doth the Prophet put a difference between the death of the good & the evil. For of these he saith: The death 
(l) Psal. 33, d Pro. 11, a Sap. 5, b c Psal. 10, b Aug. serm. 47. & 59 add fratr. in Eremo. Hugo Victorinus lib. 1. de anima cap. 2. lib. 3. cap. 23. & lib. 4. cap. 13. Innocent 3. de contemptu mundi lib. 2. cap. 42.  of sinners is very evil. To wit, of them, who like the obstinate jews do die in their sin without penance, and for that cause do so perish that they are to be tormented perpetually 
(m) Luc. 16, c f Greg. 4 dial cap. 38. & hom. 12. in evang. Beda. lib. 5. hist. Angl. cap. 14. & 15.  in hell with the rich Glutton. But of the other he testifieth: 
(n) Psal. 115, a  Precious in the sight of our Lord is the death of his Saints. For to 
(o) 2. Cor. 5, a b Greg. 4. dial cap. 11. & sequent. Cyprian. de mortal. Amb. de bo no. mort. c. 2. & seq.  such this death of the body is nothing else, but an end of this earthly peregrination, & a conclusion of the miseries of this mortal life, a quiet sleep and a secure repose, the beginning of true life, and a wished passage to most happy immortality: with the desire whereof the Apostle burning, and being weary of this life: 
(p) Phil. 1, d Luc. 2, d Psal. 41, a 83, a 141, b Num. 23, b  I desire saith he, to be dissolved and to be with Christ. 
(q) Luc. 12, c  Blessed are those servants that when the Lord cometh he shall find watching. And blessed 
(r) Apoc. 14, c  are the dead which die in our Lord. And 
(s) Sap. 4, b  a just man if he shall be prevented with death, he shall be in a refreshing.  
3 In what sort doth holy scripture admonish us of judgement?  
IT is horrible to 
(a) Heb. 10, f Bern. ser. 8. in Psal. Qui habitat.  fall into the hands of the living God, and of Christ the judge, before whose 
(b) 2. Cor. 5, b  Tribunal we must all be manifested, and every man 
(c) Rom. 14, b Luc. 16, a 12, f 19, d  must render account for himself: For all 
(d) Eccles. 12, d 11, d 1. Cor. 4, a Ro. 2, a b c Sap. 1, c Eccli. 11, c Mat. 12, c 16, d Apoc. 20, d 22, c Psal. 61, b 2. Tim. 4, b Damas'. in orat. de def. Cyr. de exitu animae. Leontius in vita joanis Eleemosin.  things that are done God will bring into judgement, for every fault: whether it be good or evil. And therefore not only unto sinners, but also unto 
(e) 1. Pet. 4, d Sephon. 1, c Psal. 74, a Ber. ser. 55. in Cant. Greg. lib. 8. moral. cap. 13.  Saints oftentimes the expectation 
(f) Heb. 10, c  of this judgement is terrible. This did holy DAVID fear, so that he did earnestly pray: Enter not 
(g) Psal. 142, a  into judgement with thy servant O Lord. This feared JOB also notwithstanding he was innocent, 
(h) job. 1, a  and his fear he expresseth in these words: 
(i) job. 31, b  What shall I do when God shall arise to judgement? And when he shall ask, what shall I answer him? as swelling waves 
(k) Ibidem c Greg. 21. moral. cap. 15. & 16.  over me, I always feared Almighty God, and his weight I could not bear. I did fear all 
(l) job. 9, d 24, b Eccles 9, a 1. Cor. 4, a  my works, knowing that thou wouldst not spare him that offendeth.  
And certes that judge is 
(m) Aug. in lib. de decem chordis cap. 1. & 2. Prosp. lib. 3. de vita contempl. c. 12. Bern. ep. 1. Innocentius 3. lib. 3. de contemptu mundi c. 15.  to be feared, whose power we cannot escape, whose wisdom is infallible, justice inflexible, judgement unrevocable. Of which it is thus written: The Zeal 
(n) Pro. 6, d  and furor of the Man (to wit, of Christ the judge) shall not spare in the day of revenge, nor yield to any man's petition, nor will take for redemption never so many gifts. Who also of himself and his judgement (lest any man should be ignorant) hath foretold this unto all men. When 
(o) Ps 74, a Bern. ser. 55. in Cant.  I shall take time, I will judge justice. I the Lord 
(p) Higher 17, b 11, d 20, c 32, c Pro 16, a Heb. 4, d 1. Par 28, b Mal. 3, a Ps. 7, b 43, d  searching the heart, & proving the reins: who do give to every one according to his way, & according to the fruit of his inventions. I come 
(q) Esa. 66, f judae. epist. c Mat. 10, c  to gather together their works, and their cogitations, with all nations and tongues; & they shall come & see my glory.  
But of the day of the last judgement, 
(r) Aug. 20. de ciu. Dei cap. 1. 2. 30. & lib. 18. c. 53. item ep. 78. & 80. add Hesych. Hippol. de consume. mundi. Damas'. lib. 4. orth. lid. cap. 27.  which is also called in Scripture the day of our 
(s) Soph. 1, d joel. 2, a e g 3, a Esa. 13, b c 24, c d 66, c Hier. 23, d Mal. 3, a 4, a b Dan. 7, c d Apoc. 20. d 6, d Psal. 96, a 59, a Mat. 24, & 25, c d 13, f 3, c Sap. 5. a d  Lord, the day of anger, the great & horrible day; the Apostle Saint PETER teacheth in this manner. The day of our Lord shall 
(t) 2 Pet 3, c Aug. lib. 20. de eiu. Dei cap. 16. & 18. Chrys. ho. 46 ad pop. Antioch. & sequent. Ephrem. in lib. de ilidicio extremo. & lib. de vera penitent. Aug. ser. 67. d c temp. Isid. de summo bono lib 1. c. 30. Cyr. catech. 15. Illum. Hier. ep. 1. ad Heliod. cap. 9 Greg. hom. 1. & 12. in evang. lib. 26. moral. cap. 24. & 25. Aug. cap. 4. meditat. Anselmus de miseria hominis. Bern. de interiori domo, cap. 38.  come as a thief, in the which the heavens shall pass with great violence, but the Elements shall be resolved with heat, and the earth, and the works that are in it shall be burnt. Therefore, whereas all these things are to be dissolved: what manner of men ought you to be in holy conversations and godlinesses, expecting and hasting unto the coming of the day of our Lord, by which the heavens burning shall be resolved, and the Elements shall melt with the heat of fire.  
And that we may find Christ then a gentle judge, and that day wherein Heaven and 
(v) Luc. 21, f 1. Cor. 7, f Apoc. 21, a  Earth shall pass, joyful unto us: most excellent is this counsel of the wise man: Before 
(x) Eccli. 18, c 2. Pet. 3, c Luc. 21, g Tit. 2, d 1. Thess. 5, a Luc. 17, f Chrys. ho. 5. de poenit.  sickness apply the medicine, and before judgement examine thyself, and in the sight of God thou shalt find propitiation. For if we 
(y) 1. Cor. 11, g  did judge ourselves we should not be judged. To 
(z) Eccli. 1, b Greg. lib. 31. moral. c. 21. Aug. ser. 120 de temp.  him that feareth our Lord, it shall be well at the last; and in the day of his death he shall be blessed.  
4 And what of hell and the pains thereof? 
Vide Chrys. epist. 5. ad Theod. lapsum & Cyr. Alex. de exitu animae. Prosp. lib. 3. de vita contemplativa cap. 12. item Greg. lib. 4. dial cap. 28. 29. 42. & sequent. Isid. de summo bono lib. 1. c. 31. & 32.   
AS nothing is more miserable than death, as nothing also is more terrible than judgement, especially to the children of this world persisting obstinately in sin: so can there nothing be imagined more intolerable and unfortunate, than hell and the pain thereof. For there (as witnesseth divine 
(a) Mat. 8, b 13, f g 22, b 24, d 25, e Luc. 13, f  scripture) is weeping and gnashing of teeth: there their worm 
(b) Mar. 9, g Esa. 66, g 14, c Eccli. 7, b judith. 16, c  dieth not, & the fire quencheth not: there the land is dark, 
(c) job. 10, d judae e Greg. lib. 9 moral. c. 45. & sequent. Cassian. in Confess. Theologica. p. 3. Ephrem. in l. de vera poenitentia cap. 7. & 8.  and covered with the mist of death: there, the shadow of death and no order, but perpetual horror inhabiteth: there, their 
(d) Apoc. 21, c 14, b c 18, b 19, d 20, c d Psal. 10, b 20. b Deut. 32, c job. 24, c Rom. 2, b Esa. 3, d Pro. 19 d Eccli. 21, b  part shall be in the pool burning with fire and brimstone, which is the second death: there they shall be tormented 
(e) Apoc. 20, c 9, a job. 7, b 20, c d Psal. 48, c Esa. 33, b Mat. 3, c 25, d 2. Thess. 1, c 2. Pet. 2, a b  day and night, for ever and ever. There finally that shall be found true by experience which the just judge hath foretold in these words, to all those that are to be tormented in hell: 
(f) Esa. 65, c Lu. 6, d 16, f Cyr. Alex. in orat. de exitu animae. Aug. in Euchir. cap. iij. & sequent. item ser. 181 de temp. c. 18. lib de triplici habitaculo c. 2 Cyp. ad Demetr. & ser. de Ascensione Christi. Bern. ep. 253 & meditat. cap. 3. item ser. 8. in Psal Qui habitat Hugo. lib. 8. de anima c. 13. Innocentius 3. lib. 3. de contempt. mundi cap. 2. & seq. Conc. Flor.  Behold my servants, shall eat, and you shall be hungry: Behold my servants shall drink, and you shall be thirsty: Behold my servants shall rejoice, and you shall be confounded: Behold my servants shall sing praises, for the exaltation of their heart, and you shall cry for the grief of heart, and because of the contrition of spirit, ye shall howl. Therefore the Kingly Prophet calleth upon all Kings and Princes, & setteth before them the pains that are to come for the wicked; with this severe admnnition: And now 
(g) Psal. 2, c  Kings understand ye, be ye instructed, ye that judge the earth. For to the stronger, 
(h) Sap. 6, ab Esa. 5, d  there remaineth a stronger torment, & a most hard judgement shall pass upon them that are in authority.) Serve ye our Lord in fear, and exult unto him with trembling: apprehend ye discipline, lest that our Lord be angry, and you do perish from the just way, when his anger shall suddenly wax hot. Hereupon Christ himself also hath thus spoken to every man: Fear him 
(i) Luc. 12, a Mat. 10, c Chrys. lib. 1. de providentia Dei. item ho. 5. & 55. add pop. Antioch. Aug. in Psal. 49. Bern. in ser. de conuers. ad Cler. c. 5.  who after he hath killed, hath power to cast into hell. Yea I say to you fear him. For as it is momentany which in this life delighteth: so is it everlasting, which in hell tormenteth.  
5 What do we learn out of holy scripture of the kingdom of heaven?  
GOd hath prepared 
(a) Mat. 25, c  his kingdom for the elect from the beginning of the world: a 
(b) 2. Tim. 4, d  heavenly kingdom, an eternal 
(c) 2. Pet 1, c  kingdom, a most blessed 
(d) Luc. 14, d Aug. ser. 37 de Sanct Cyp de mortalitate.  kingdom, whereof Saint PAUL plainly confesseth. The 
(e) Ro 8, d 2 Cor. 4, d Act. 14, d 2. Tim. 2, a b 4, b  passions of this time are not condign to the glory to come. The eye 
(f) 1. Cor. 2, c Esa. 64, b  hath not seen, nor ear hath heard, neither hath in ascended into the heart of man, what things God hath prepared for them that love him. O holy 
(g) Apoc. 21, a d e f g 22, a Mat. 13, f 22, c Sap. 3, a b 5, c Dan. 12, c 1. Cor. 5, e f g Phil. 3, d Io. 14, a  City JERUSALEM, new, descending from heaven, prepared of God, as a Bride adorned for her husband. Whereof Saint JOHN, very well acquainted with divine matters heard these things from heaven & wrote them: Behold the 
(h) Apoc. 21, a 7, d 1. Cor. 13, d 1. joan. 3, a. Esa. 25, c 33 c d 49, c 51, a d 60, d 65 c 66 d Ps. 16, d 26, d 30, c 35, b 86, a 114, b 149, a Chrys. ep. 5. ad Theod. lapsum. Anselm. ep. 2. in ib. de similitudinibus cap. 47. & sequ. Hugo. lib. 4. de anima cap. 15. & 16.  Tabernacle of God with men, and he will dwell with them, and they shall be his people: & he God with them, shall be their God. And God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, neither shall there be sorrow any more, which first things are gone. There is heard the 
(i) Apo. 19, a Ps. 83, a b d & ibidem Aug. item lib. 10. de civitate Dei cap. 16. & lib. 22. cap. 29. & 30. item lib 3. de libro arbitrio cap. ultimo, & lib. 3. de Symb. ad Catechum. cap ultimo lib. 1. de Trinitate cap. 13. & de Catechiz. rudib cap. 25. tract. 4. in ep. joan. lib meditat. cap. 22, & 25. Soliloquior. cap. 21. 35. & 36. Manual. cap. 6. 7. 16. 17.  voice of the great trumpet, and as the voice of many waters, and as the voice of great thunders saying, Alleluia: because our Lord God omnipotent hath reigned, let us be glad, and rejoice, & give glory unto him: because the marriage of the lamb is come.  
Blessed 
(k) Apoc. 19, b  be they that are called to the supper of the marriage of the lamb: but more blessed they that being 
(l) Luc. 14, d Greg. ho. 36 & 37. in evang. Prosp. de vita contemplativa lib. 1. cap. 2. & sequent. item lib. 3. cap 32. Bern in ser. de triplici genere bonorum etc. 4. meditat.  called, do come to that supper, all impediments being taken away, and bring their wedding garment 
(m) Mat. 22, b  that they may sit down in the kingdom of God 
(n) Mat. 8, b Luc. 13, f 12, c 22, c Greg. ho. 13. in evang.  with ABRAHAM, ISAAC, and JACOB. And we shall not need to ask, 
(o) Psal. 14, a 23, a Esa. 33, c Rom. 2, b c Mat. 5, a Bern. in ser. de conuers. ad Cler. cap. 25.  O Lord who shall dwell in thy Tabernacle? or who shall rest in thy holy hill? The answer is ready: He that entereth with out spot & worketh justice. Or if thou takest more delight in the speech of Christ: He 
(p) Ma. 7, c 19, c 25, b c Apo. 2, b c g 8, b c d 7, d Bern. ser. 2. de verb. Apost. Non est regnum Dei esca & potus.  that doth the will of my Father which is in heaven, he shall enter into the kingdom of heaven. This is a holy city, and it also requireth holy citizens, there shall not enter 
(q) Apoc. 21, g  into it any polluted thing.  
6 What is the use and commodity of the whole doctrine concerning the four last things?  

Vide Chrys. epist. 5. ad Theod. lapsum & Damasc. in hist Barlaam & josaphat ca 5. 12. 13. 14.  FIrst of all, to know, and seriously to meditate these things; it is profitable to this end: that we may the more easily be withdrawn from the care, affection, & love of those things which are transitory, vain, and floating in this world. For 
(a) Eccles. 1, a & ibidem Hier. item Greg. lib. 5. c. 2. in 1. Reg  vanity of vanities saith Ecclesiastes: Vanity of vanities, and all is vanity. I saw 
(b) Ibid. c  all things that are done under the sun, and behold all is vanity and affliction of spirit.  
Then they do not only, being well considered, avert a man from vain cogitations and earthly cares; but also do terrify him from all 
(c) Aug lib. 2. de Genesi cont. Many cap. 28. & serm. 120. de temp. Greg. hom. 39 in evang. Isid. lib. 3. de summo bono cap. vlt.  liberty, custom and proneness to sin. Hence is that golden sentence: In 
(d) Eccli. 7, d Bern. ser. 1. in festo omnium Sanctorum item in serm. de primordijs me dijs. & novissimis nostris.  all thy works remember thy last things, & thou shalt never sin.  
Moreover they do admonish a wise man, that in all affairs, he do no thing rashly, but that first he set 
(e) Deut. 32, d  before himself the last things, and having foreseen the end, do go on in the high road way, that he may neither decline on the right 
(f) Pro. 4, d  hand, or on the left, from that which is right.  
But specially the memory and contemplation of such things doth cause, that the fear of God which is the fountain of true 
(g) Eccli. 1, b Psal. 110, b Pro. 1, a 9, b job. 28, d Eccles. 7, c Pro. 14, c Chry. ho. 15 ad pop. Antony's item ho. 2. in 2. ad Thess. Aug tract. 9 in ep. Io. & in Psal. 127.  wisdom the guardian of all virtue, and a necessary schoolmaster in all the life of man: may confirm and set us forward in the zeal of justice & goodness. For 
(h) Eccli. 1, c  the fear of God expelleth sin: And he that is without fear cannot be justified. They 
(i) Eccli. 2, d Aug. ser. 13. c. 13. & 18. c. 8. de verb. Apost. iten l. de Sancta Virg. cap 38 & serm. 214 de temp.  that fear our Lord will inquire what things are well pleasing unto him, they will prepare their hearts, and in his sight they will sanctify their souls. Finally, they 
(k) Ibidem.  that fear our Lord, will keep his commandements, and will have patience until he behold them, saying: If we do not Penance we shall fall into the hands of our Lord.  
But the children of this world, who love 
(l) Psal. 4, a  vanity and seek after a lie: who 
(m) Pro. 2, c  rejoice when they do evil & triumph in things that be worst, before whose 
(n) Ps. 13, b  eyes the fear of God is not: they do nothing less, then think of these matters. It is a 
(o) Deut. 32, d Bern. ser. 2. in die Apost Petri & Pauli, item epist 292.  people without counsel, and without wisdom: would to God they were wise, and did understand, and foresee the last things. With them we see it fall out daily by experience, that which holy JOB saith: They hold 
(p) job. 21, b  the Taber and the Lute, and rejoice at the sound of the instrument. They pass over their days in pleasures, and in a moment they descend into hell. So 
(q) Pro. 14, b  laughter shallbe mingled with grief, & the end of joy is mourning.  
7 What is the Sum of those things that are contained in this book?  
THe sum of the whole work is comprised in two things: in Christian wisdom, & justice. To wisdom are these points referred: to wit; of Faith, and the Creed; of Hope, & our Lord's Prayer; of Charity, and the ten Commandments. For Faith, Hope and Charity, are those virtues, wherein the divine scripture comprehendeth the true wisdom of man, as Saint AUGUSTINE 
(a) Lib. 2 retract. cap. 63 & in Ench. cap. 2. & 3.  hath noted. Then is there further annexed a discourse of the Precepts of the Church, and of the Sacraments. For as the foresaid virtues cannot stand without the Sacraments, and perfect observance of the Precepts of the Church: so, being joined with them, they are effectually grafted in us; & being grafted, are confirmed, augmented and brought to perfection. Therefore in explicating those things which we reduce unto wisdom, is the first part of the book concluded.  
The latter which treateth of justice, doth briefly demonstrate two parts thereof, belonging both to the fleeing 
(b) Psal. 33, c 36, c  of evil things, and the pursueing of those which are good. For to abstain from evil (as witnesseth S. chrysostom) 
(c) Chrys. in Psal. 4. plura vide supra. pag. 269.  is not sufficient for us to salvation, except therewithal be annexed the following of good things, & the action of virtue. Therefore to either of these two parts, we have applied some discourses, which do chiefly serve to the observing of the difference of good & evil. But the force and largeness of all justice, TOBY a man no less wise than just, doth briefly comprehend: where he admonisheth his son & consequently in him all the children of God in particular, with these words. 
(d) Tob. 4, ●  Fear not my son; we lead surely a poor life, but we shall have many good things if we fear God, and abstain from all sin, and do well. Thus finally we learn the exact duty of a christian man, which doth not only require faith, but a life also ordered according to the rule of Christian wisdom and justice. For a wise heart that hath understanding, as the scripture testifieth, 
Eccli. 3, d  will keep itself from sin, and will have success in the works of justice.  
But to the intent that we may not pass the bands of our intended brevity, let this be the end & conclusion of this Doctrine appertaining to the instruction of Christians, and those especially of the simpler sort. All which things we will close up with one word of Ecclesiastes, as with a notable seal of the whole life of man, making this conclusion: 
Eccles. 12, d  Fear God, and keep his Commandments: For this, is all a man.  Psalm. 67. Confirm this O GOD, which thou hast wrought in us.    


AN APPENDIX OR ADDITION OF THE FALL OF MAN AND Justification according to the sentence and doctrine of the Council of Trent.  
1 Of the state & fall of the first man..  
WHen the first man 
(a) Gen. 2, c 3, ● Aug. lib. 14. de civit. Dei cap. 17. lib. 6 de Gen. ad lit. cap. 26 & 27 in concione ad Catech. count, judae, etc. cap. 2. Fulg. de incarn. & great. Christ. cap. 12. 13. Bern. ser. 1. de Annun, Prosp. count Collat. c. 21.  ADAM had transegressed the Commandment of God in Paradise, be presently lo●t the holiness and justice in which he was created; and further, by the offence of that transgression, incurred the anger and indignation of God, and so consequently 
(b) Gen. 2, c 3, d. Rom. 5, c. Conc. Milevit. can. 1. Aug lib. 1. de civitat. Dei, cap. 12. lib. 1. de po● mer. cap. 2. 4. 6. Tertul de anima cap. 52. Fulgent. de incarnate. cap. 12. Chrys. hom. 17. in Gen. Ber. ad milit. templi cap. 11.  death, which Almighty God had threatened unto him before: And with this same death he fell into the bondage and thraldom of the 
(c) Aug. lib. 13. de Trin. cap. 12. lib. 3. Hypog. cap. 2. Bern. ep. 190.  Devil, who from thenceforth had the Empire of 
(d) Heb. 2, d  death; and finally whole ADAM 
(e) Concil. Arausicanun can. 1. lib. de Eccles. dogmat. cap. 38. Aug. lib. 13. de Trin. cap. 12. lib. 14. de ciu. Dei c. 15  by that same offence of prevarication, was both in body and soul, changed into worse.  
2 Of the sin of Adam transfused into all men▪  
NEither did ADAM'S prevarication hurt himself alone, but also his whole lineage 
(a) Ro. 5, c d 1. Cor. 15, c Eccli 25, d Conc. 2. A. raus can. 2. Aug. in Enchir. cap. 26. l. 2. Hypog. cap 1. & sequent. l. 13. de civit. Dei cap 3 14. & lib 14. cap. 1. Prosp. lib. 1. de vocat. gent. c. 7. & ad capitula Gallor. c. 8.  and posterity; as who did lose both to himself, 
(b) Prosp count Collatine cap. 19 & ad tria prima dub. Genuen. 9 Fulg. de incar. & gra. Christi c. 13.  and to us, the holiness and justice received from God; and being polluted by the sin of disobedience, did transfuse into all mankind, not death only, and the pains of the 
(c) Gennad. de Eccles. dogmat c. 39 Aug. in Ench. c. 26. lib. 15. de civitate Dei cap. 1. de Predest. & gra. c. 3. lib. 6. cont. julian. cap. 12. 20. 24. & 26. Fulgent de incar. & gratia Christi c. 14. 15. de fide ad Pet. cap. 25. Prosp. lib 2. de vita contemplativa c. 20. cont. Collat. cap. 20. lib. de ingrat. cap. 40. & 27. Petrus Diaconus de incarnate▪ & gratia Christi. cap. 6.  body, but also sin, which is the death of the soul. Which the Apostle confirming hath said. By one man 
(d) Rom. 5, b  sin entered into the world, and by sin death: And so unto all men death did pass, in which all sinned.  
For which cause the sin of ADAM, which originally is one, & being by propagation, 
(e) Aug. l. 2. cont. Pelag. & Coelest. c 15, 16. lib. 1. de pec. mer. cap. 9 10. 11 12. & 13. l. 2 Hypog. c. 4. ep. 86. 〈◊〉 lib. 6. cont. jul. cap. 2. serm 14. ●e verb. Ap●●● cap. 14. ●: sequent.  not by imitation transfused to all; is in every particular man his own: 
(f) Item lib. 3. de peccat. mer. cap. 8. lib. 6. cont. julian. cap. 10.  must needs be purged by some remedy, for the getting of life everlasting. For by it all men are made unclean, and, as the Apostle 
(g) Ephes. 2, a Fulgent. de ●ide ad Pet. cap. 26.  saith, by nature the Sons of wrath, and the slaves of sin, of the devil, & of death, excepting ●eere the immaculate Virgin 
(h) Aug de nat. & gratia cap 36. vide extrauag. comm. lib. 3. de reliq. & veneratione Banct. Conc. Trid. sess. 3. in fine decret. de peccato Origin.  MARY the mother of God, whom in this place where we speak of Original sin, we do not comprehend.  
3 Of the remedy of Original sin.  
THis Original sin which is in every man his own, as we have said, is not taken away by the 
(a) Aug. ep. 28. Ench●c. 48. Fulgent. de incarn. et gratia Christi cap. 16.  forces of human nature, nor by any other remedy than by the merit of one Mediator, 
(b) 1. Tim. 2, b  our Lord jesus Christ; who hath reconciled us 
(c) Ro. 5, b Petrus Diaconus de incarn. & gratia Christi cap. 16. Bern. epist. 190.  unto God in his blood, being made unto us, 
(d) 1. Cor. 1, d Bern, ser. ●. de Purif.  justice, Sanctification, and Redemption. And his merit 
(e) Tit. ●, b  is applied as well to those of discretion, as to Infants by the Sacrament of Baptism orderly ministered in such form as the Church doth use: because there is no other name 
(f) Act. 4, b  under heaven given unto men, in which we must be saved. And hence is that speech: 
(g) Io▪ 1, d  Behold the Lamb of God, behold him that taketh away the sin of the world. And this also. 
(h) Gal. 3, d Aug. lib. 6. cont. jul. c. 4  As many of you as are baptized in Christ, have put on Christ.  
They therefore do perniciously err, who deny that Infants 
(i) Concil. Milevit. c. 2. Aphr. can. 77.  newly borne aught to be baptized: although they be borne of Baptized Parents. For these also are baptized into remission of sins, as having received Original sin from ADAM, which must of necessity be purged by the 
(k) Aug. lib. 1. de peccat. mer. cap. 16. lib. 4. cont. 2. ep. Pelag. c. 4  Laver of regeneration, for the getting of life everlasting: because no otherwise; is this to be understood, 
(l) Ro. 5, b Aug. lib. 4. cont. 2. ep. Pelag. cap. 4. lib. 2. cont. Pelagium & Coelest. cap. 40.  By one man sin entered into the world, and by sin death: and so unto all men death did pass, in which all sinned: But as the Catholic Church all the world over hath always understood it. For because of this rule of faith: according to the Tradition of the Apostles, even Infants who could not as yet commit any sin in their own persons, are therefore truly baptized into remission of sins, that in them by regeneration that may be cleansed, which they have contracted by generation: For 
(m) Io. 3, ●  unless a man be borne again of water and the spirit, he cannot enter into the kingdom of God.  
4 Of the relics of original sin in the Baptized.  
Moreover we ought to acknowledge, that the guilt of original sin is remitted, by the grace of our Lord jesus Christ which is given in baptism: and that in the baptised 
(a) Aug. lib. 1. cont. 2. ep. Pelag c. 13. 14. l. 6. cont. julia. cap. 13 & seq, lib. 2. cont. Pelag. & Coelest. c. 39 & 40. See the 3. question of Baptism page. 151  all that which hath in it the true and proper nature of sin, is quite taken away, and not razed only, or not imputed. For in the regenerate God hateth nothing, bccause there 
(b) Ro. 8, a  is no damnation unto them, that are truly 
(c) Ibid. 6, a  buried with Christ by baptism unto death: That walk not according to the flesh, but putting 
(d) Eph. 4, c Col. 3, b  off the old man, and putting on the new which is created according to God, are made innocent, immaculate, pure, void of sin, and dear unto Almighty God: 
(e) Ro. 8, c  Heirs certes of God, and coheirs of CHRIST, so that nothing at all may stay them from entering into heaven. And yet notwithstanding must we confess, that there remaineth in the baptized 
(f) Aug. lib. 2. de peccat. mer. cap. 28.  concupiscence: which being left 
(g) Idem lib. 2. cont. jul. cap. 9 & 10. lib. 1. de pec. mer. c. vlt.  to strive withal, cannot possibly hurt them that do not consent, and that do 
(h) Idem. l. 1. ciu. c. 25. lib. 5. con. jul. cap. 3.  by the grace of Christ courageously resist: yea rather 
(i) 2. Tim. 2, a  he that shall strive lawfully, shall be crowned. This Concupiscence which the Apostle sometime 
(k) Ro. 7, b  calleth sin, the Catholic Church never understood, therefore to be called sin because it is truly & properly sin in the regenerate: but because it 
(l) Aug. lib. 6. con. jul. c. 25. ser. 6. de verb. Apost. cap. 1.  proceedeth of sin, and inclineth to sin.  
5 Of the imbecility of nature and the law to justify Men.  
TO come now somewhat nearer to the right and plain understanding of the Doctrine of justification, every man must acknowledge & confess thus much, that when all men by ADAM'S transgression had lost innocency, 
(a) Coelest. primus ep. 1. cap. 4. 1. Cor 15. c Ro. 5, c d  being made unclean, and, as the Apostle saith, 
(b) Eph. 2, a  by nature the Sons of wrath, as hath been said: so far were they the slaves 
(c) Ro. 6, c  of sin, and in the power of death, & of the devil: that not only the Gentiles by the force 
(d) Prosp contra Collat. cap. 22. Aug. ep. 95.  of nature, but neither the jews by the very letter of the Law 
(e) Fulgent. de incar. & gratia Christi cap. 16.  of MOSES, could be delivered, or rise from the same: although in them free-will 
(f) Aug. lib. 1. cont. 2. ep. Pelag. cap. 2. & lib. 2. c. 5. cont. Fortun. Manich. disput. 2. lib. 3. de lib. arbit. cap. 1. 3. lib. 3. de gra. & lib. arbit. cap. 2. lib. 5. de ciu. cap. 10. in expos. cap. 5. ad Gal. qu. 24. ex 83. lib. 3. Hypog. cap. 10. Orig. Philocal. cap. 21. ho. 2. ex divers. in c. 13. Mat. Chry. ho. 30. in Mat. ho. 9 & 11. in joan. Cyr. Hieros. catech. 4. illum. Hier. in proaem. lib. count Pelag. lib. 2. cont. jovin cap. 2.  was not extinguished, howsoever 
(g) Conc. 2. Araus. cap. 13. 25. Aug. ep. 95. Prosp. lib. 1. de vocatione gentium, cap. 8.  it were weakened and decayed.  
6 Of the dispensation & mystery of the coming of Christ.  
WHereby it came to pass that the Heavenly Father, the Father of 
(a) 2. Cor. 1, a  mercies, and God of all consolation, when that happy 
(b) Gal. 4, a  fullness of time was come; did send unto men CHRIST JESUS his Son, declared and promised both before the Law, and in the time of the Law to many holy Fathers: Both, that he might redeem the jews who were under the Law; & that the Gentiles which did 
(c) Ro. 9, g  not follow justice, might apprehend justice; and all might receive the adoption of sins. 
(d) Gal. 4, a  Him hath God 
(e) Ro. 3, d 5, b 1. Tim. 2, b  proposed as a propitiatour by faith in his blood, for our sins: and not only 
(f) 1. Io. 2, a  for ours, but for the sins of the whole world.  
7 Who are justified by Christ?  
But, although he died for 
(a) 2. Cor. 5, a Prosp cap 9 add object. Gallor.  all; yet not all do receive the benefit of his death: but those only unto whom the merit of his Passion is communicated. For as men indeed, except they were borne as springing from the seed of ADAM, 
(b) Aug. ep. 89. quaest. 3. lib. 1. de pec. mer. cap. 28. de natura et gratia, cap. 41. l. 6. cont-Iulia c. 4. 24.  should not be borne unjust, whereas by that propagation, through him, they contract, whilst they are conceived, their own proper injustice: so except they were borne again in Christ, they should never be justified: whereas by that regeneration, through the merit of his Passion, grace is given them, whereby they are made just. For this benefit the 
(c) Col. 3, b  Apostle exhorteth us always to give thanks to the Father, who hath made us worthy unto the part of the lot of the Saints in the light: and hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love: In whom we have redemption, & the remission of sins.  
8 A description of the justification of a wicked man, & the manner thereof, in the state of grace.  
IN which words is insinuated the description of a wicked man's justification: so that it is a translation from that state in the which man is borne the Son of the first 
(a) Gal. 4, a Tit. 3, b  ADAM, into the state of grace, & adoption of the Sons of God, by the second ADAM JESUS CHRIST our Saviour. Which translation certes, after the Gospel once published, cannot be made without the laver of regeneration, or the desire thereof, as it is written: 
(b) Io. 3, a  Unless a man be borne again of water and the spirit, he cannot enter into the kingdom of God.  
9 Of the necessity of preparation to justification, in those of full age, & whereof it riseth.  
furthermore, the beginning of justification itself, in those of full age, is to be taken as from the Grace 
(a) Aug. lib. cont. 2. epist Pelag. cap. 9 & 10. de Praed. Sanct c. 2. Gennad lib. de Eccles dogm. c. 44. Fulg. de incarn. & gra. Christ. c. 18.  preventing of Almighty God, by JESUS CHRIST: that is to say, by his vocation, whereby they are called, without all merit or desert on their part: that they which were averted from God by sin, may by his exciting and helping-grace be disposed, to convert themselves to their own justification, freely consenting and cooperating 
(b) 1. Cor. 3. b 15, b 2. Cor. 6, a 7, a 2. Tim. 2, d Heb. 12, d Hier. 7, a Ezech. 18, e f Pro. 16, a Eccli. 2, d Sap. 9, b Psal. 26, c Ibid. Aug. enarr. 2. & serm. 13. de verb. Apost. cap. 9 & sequent. lib. 1. retract cap. 22. Leo. ser. 5. de quadrag. Fulgent. de incarn. & gratia Christi cap. 20.  to the same grace: so that Almighty God, touching the heart of man by the inspiration of the holy Ghost: both 
(c) Aug. de gratia, & lib. arbit cap 2. 9 15. de Spir. & lit. cap. 34. lib. 2 de pec. mer. c. 5. de praed. & great. cap. 9 de verb. Apost. serm. 41. cap. 1. & ser. 15. cap. 11. tract. 4. in epist. Io. de Praedest. sanct. cap. 3. Chrys. ho. 9 in joan. Bern. de gratia, & liber arbit. Prosp lib. 2. de vocatione gent. cap. 26. 27. 28. & cont. Collatine. cap. 26.  man himself doth something, receiving that inspiration, because he might as well reject 
(d) Matth. 23, d Act. 13, g Hierem. 18, b 25, a b 32, f 35, c Zach, 1, b  the same: and yet without the grace of God 
(e) Cypr. de orat. Dom. Aug. de natura & gratia cap. 18. lib. 2. cont. 2. epist. Pelag. cap. 10. Hier. epist. 139.  could he not by force of his free-will move himself to justice in his sight. And for that cause, when it is said in holy Scripture: 
(f) Zach. 1, a Mal. 3, b Act. 2, f 3, c Ephes. 5, c jac. 4, c Mat. 11, d Hierem. 3, a d 4, d 18, b Esa. 1, d 40, a 45, d 46, c 55, a b Bar. 4, a Ezech. 18, g 1. Reg 7, a  Be ye converted unto me, and I will be converted unto you; We are put in mind of our liberty: and when we answer, 
(g) Thren. 5, d Hierem. 31, c  Convert us O Lord, unto thee, and we shall be converted; We confess that we are prevented by the grace of God.  
10 What is the manner of preparation to justification?  
ANd certes men are disposed to justice, whilst being 
(a) Aug. l. 2. cont. 2. epist. Pelag. c. 9 de Praed. Sanct. c. 20. Conc. 2. Araus. can. 5. 6. 7. & 25. Fulg. de incarn. & gra. Christi, cap. 17. & 18.  stirred up and helped by the grace of God, conceiving Faith, 
(b) Ro. 10, c d  by hearing, they are freely 
(c) Aug. tra. 26. in Io. de Praed. Sanct. c. 11. de spir. & lit. cap. 31 32. in expos. propos. ex ep ad Ro. c. 44. lib. 1. qu. ad simplic. q. 2. Prosp. l. 2. de vocat. gent. cap. 27. 28. Euthim. in cap. 1. Io. Isid. lib. 2 de summo bono, cap. 2.  moved unto God: believing those things to be true, which are revealed and promised by God: and this especially; that God doth justify 
(d) Rom. 3, d Aug. de nat. & gra. c●p. 44.  the wicked man, by his grace, through the redemption which is in CHRIST JESUS: and whilst knowing themselves to be sinners, by converting themselves from the fear of God's justice, with which they are 
(e) Fulgent. lib. 1. de rem. pec. cap. 8. 9 11. Prosp. lib. 2. de vocat. gent. cap. 27. lib. 3. de vit. contemplate. cap. 12. Aug. tract. 9 in epist. joan de catech. ●ud. cap. 5.  profitablely storken, to the consideration of his mercy, they are erected into hope, having confidence that for Christ his sake Almighty God will be merciful unto them: & him they begin to love, as the fountain of all justice: and therefore are moved against sin 
(f) Eccli. 2, d Aug. ho. 50. cap. 2. ex 50. et ho. 27. c. 1 Chrys. ho. 21. ad Ant.  with some hatred and detestation, that is to say, by that repentance, which must be done before Baptism: Finally whilst they purpose to take Baptism, to begin a new life, & to keep God's Commandments. Of this disposition it is written: 
(g) Heb. 11, b  He that cometh to God, must believe, that he is, and is a rewarder to them that seek him. And 
(h) Mat. 9, a  have a good heart my Son, thy sins are forgiven thee. And 
(i) Eccli. 1, c  the fear of God expelleth sin. And 
(k) Act. 2, f  do Penance, & be every one of you baptized in the name of jesus Christ, in remission of your sins, and you shall receive the gift of the holy Ghost. And 
(l) Mat. 28, d  going therefore, teach ye all nations, baptizing them in the name of the FATHER, & of the SON, and of the HOLY GHOST, teaching them to observe all things whatsoever I have commanded you. Finally, 
(m) 1. Reg. 7, a  prepare your hearts unto our Lord.  
11 What the justification of a wicked man is, & what are the causes thereof.  
THis disposition, or preparation: very justification itself doth follow▪ which is not the only 
(a) Aug. lib. 6. cont. jul. cap. 11. lib. 1 retract. c. 13. ep. 105. 106. Conc. Mileu cap. 3. 4. Chrys. ho. 3. de poenit. Theoph. in cap. 2. Mar. See the 3. question of Baptism page 151.  remission of sins, but a Sanctification also, and renovation of the inward man by the voluntary receiving of grace & gifts of the holy Ghost, whereby a man of unjust, is made just, and of an enemy a friend; that he may be 
(b) Tit. 3, b  heir according to the hope of life everlasting. The causes of this justification, are these: The final cause, is the glory of GOD, and of CHRIST, and life everlasting: the efficient cause, is the merciful God, who freely 
(c) Ibid.  doth wash, & 
(d) 1. Cor. 6, c  sanctify, signing 
(e) Eph. 1, c  & anointing with the holy spirit of promise, which is the pledge of our inheritance: the meritorious cause is, his most beloved only begotten SON, our Lord JESUS CHRIST, who 
(f) Ro. 5, b  when we were enemies, for his 
(g) Eph. 2, a  exceeding Charity with which he loved us, by his most holy Passion upon the TREE of the CROSS, deserved 
(h) Ro. 4, d  for us justification, & satisfied God the Father in our behalf. Also the Instrumental cause, is the Sacrament 
(i) See the 1. question of Baptism pag. 147.  of BAPTISM, which is the Sacrament of FAITH, without the which no man ever obtained justification. Finally the only formal cause, is the justice of God, not by which 
(k) Aug. de spir. & lit. c. 9 11. in Psal 150. tract. 26 in Io. epist. 120. c. 30. de nat. & great. cap. 63. lib. 1 cont. Pelag. & Coelest. c. 30. lib. 1. de pec. mer. c. 9 10. Com. Vien. in Clen. l. 1. tit. 1. de sum. Trin.  he himself is just, but whereby he maketh us just: To wit, which being by him given unto us, we are 
(l) Eph. 4, c  renewed in the spirit of our mind, and are not only reputed just, but are truly 
(m) Aug. ep. 29. ser. 16. de verb. Apost. l b. 2. retract. c. 13. de spir. & lit. cap. 26, & 27.  called, and are in very deed just, every one receiving our proper justice in ourselves, according to the measure which the holy Ghost doth distribute 
(n) 1. Co. 12, b Ephes. 4, ● Aug. ep. 57 quaest. 1.  to every one even as he will, and according to every man's proper disposition, & cooperation.  
For although none can be just, but he, to whom the passions of our Lord JESUS CHRIST are communicated: yet that is done in this justification of a wicked man, at what time through the merit of the same most holy Passion, by the holy-Ghost, 
(o) Ro. ●▪ 2. Cor. 1, d Aug. de spir. & lit. cap. 17 32. de nat. & grot. cap. ●●  the Charity of God is powered forth in their hearts that are justified & is inherent in them. And therefore in this justification together with remission of sins, a man receiveth by JESUS CHRIST unto whom he is engraffed, all these things infused together: to wit, FAITH, HOPE, and CHARITY. For FAITH, except that HOPE, and CHARITY be adjoined thereunto, neither doth perfectly unity with CHRIST, nor make a man the lively member of his body. In regard whereof it is most truly said 
(p) jac. 2, d  that FAITH without works is dead, and idle: And in 
(q) Gal. 5, a Chrys. ho. 5. in Io. Aug. l. 3. cot. 2. ep. Pelag. cap. 5. ho. 17. cap. 2 ex 50. lib. 15. Trin. cap. 18 Greg. l. 6. ep. 15. Fulg. ep. 2. c. 8. de incarn. & great. Christi. c. 26.  CHRIST JESUS, neither Circumcision availethe aught, nor prepuce, but FAITH that worketh by CHARITY: This Faith before the Sacrament of Baptism, the Catechumen according to the Tradition of the Apostles, do demand of the Church when they ask Faith, which yieldeth life everlasting: which truly without HOPE and CHARITY, FAITH cannot afford. And therefore they do presently hear that word of CHRIST. 
(r) Mat. 19, c  If thou wilt enter into life, keep the Commandments. Therefore receiving true and Christian justice; that same, even as the first stole given unto them by jesus Christ, for that which ADAM by his disobedience lost for himself & us; they are presently after their regeneration, commanded to keep white & unspotted, that they may bring the same before the judgement seat of our Lord jesus Christ, & have life everlasting.  
12. How it is understood, that a wicked man by Faith, & freely is justified.  
ANd whereas the Apostle 
(a) Ro. 3, ● Aug. de praedest. sanct. c. 7. ser. 38. de temp.  saith that a man is justified by FAITH, and freely, those words are to be understood in that sense, which the continual consent of the Catholic Church hath held and taught. To wit, that we are therefore said to be justified by Faith, because Faith is the beginning of man's salvation, the foundation and root of all justification: 
(b) Heb. 11, b  without the which it is impossible to please God, and to come to the society of his children: And we are therefore said to be justified 
(c) Aug. l. 6. Hypog. c. 4. l. 1. quaest. ad Simplic. qu. 2. lib. 1. cont. Pelag. et Coelest. cap. 31. serm. 15. de verb. Apost. c. 2. de spir. et lit. cap. 26. Prosp. ad 3. prima. dub. Gennuen. Haimo. in Rom. 3.  freely, because none of all those things that go before justification, whether it be Faith, or Works, do deserve the grace of justification. For if it be Grace, now not of works, otherwise, as the same Apostle saith, 
(d) Ro. 11, ●  Grace now is not grace.  
13 Against the vain confidence of Heretics.  
ANd although it be necessary to believe, that sins neither are nor ever have been forgiven, but freely through the mercy of God, for CHRIST his sake: yet must we say, that to no man which braggeth of a confidence and certainty of the remission of his sins, and which resteth only in that, either are or ever were sins forgiven: whereas even among Heretics and Schismatics, this vain confidence, and void of all piety, may be, yea and is in these our days, & with great contention is vaunted off against the Catholic Church.  
But neither▪ is this to be affirmed, that those which are truly justified, ought for to assure themselves, without any manner 
(a) job. 9, d Psal. 18, c Eccles. 9, ●. Eccli. 5, b Pro 20, b 1. Cor. 4, a Aug. de perf. just. cap. 15. in Psal. 41 lib. 10. Conf. cap. 32. Hier. ep. 127. ad Fabiol. mansio. 23. Chrys. hom. 11. in 1. Cor. Theod. in cap. 4. ● Cor. Bern. ep. 42. & 85. ser. 2. in octa. Pasch. Haimo. in cap. 4. ad Cor. Greg. lib. 6▪ ep. 22. Cassian. Col. 22. cap. 7. etc. the 1 question of sins against the holy Ghost page. 315.  of doubt, that they are justified; and that no man is absolved from his sins and justified, but he who doth assuredly believe that he is absolved and justified, and that by this Faith only, absolution and justification is accomplished: as though he that believed not that, must needs doubt of the promises of Almighty God, or of the efficacy of CHRIST'S death and Resurrection. For as no godly person ought to doubt of the mercy of GOD, of the merit of CHRIST, and of the virtue and efficacy of the Sacraments; so every man considering himself, and his own infirmity & indisposition; may justly have some fear of his own grace: whereas with certainty of Faith (in which there cannot be any falsehood) no man can know that he hath obtained the Grace of God.  
14 Of the increase of justification once received.  
THey therefore who are thus justified, and made the friends and 
(a) Eph. 2, d  domesticals of God, going from virtue to virtue, 
(b) Ps. 83, b  are renewed, as saith the Apostle, 
(c) ●. Cor. 4. d  from day to day: that is to say, by mortifying 
(d) Col. 3, a  the members of the flesh: and 
(e) Ro. 6, b Aug. de morib. Eccles. Cathol. cap. vlt. lib. 14. de Trin. c. 17. l. 2. de peccat. mer. cap. 7. 13. 17. lib. 6. cont. jul. c. 7. serm. 16. de verb. Apost. cap. 5. Fulg. ep. 4. cap. 3. Bern. ep. 91. Conc. Vien. Clement. ad nostrum de haeret.  exhibiting them as instruments of justice unto sanctification; by the observation of the commandements of God and of the Church; in that justice which they have received by the grace of CHRIST, (Faith cooperating with good Works) they do increase & are more justified, as it is written: 
(f) Apoc. 22, c  He that is just, let him be justified yet: And again, 
(g) Eccli. 18, c  Do thou not fear to be justified even unto death. And again, you do see that by works a man is justified, and not by Faith only. And this increase of justice, doth the holy Church demand when she prayeth: Give us, O Lord, increase of Faith, 
(h) jac. 2, d 
(i) In orat. Domin. 13. post Pent.   Hope, and Charity,.  
15 Of observing the Commandments, & of the necessity & possibility thereof.  
But no man, although he be justified aught to think himself free 
(a) Mat. 28, d Hier. Beda. & Theoph. ibidem. Aug. lib. 3. cont. 2. ep. Pelag. cap. 4. Cyp. de unitat. Eccles. Conc. Vien. in Clem. ad nostrum de haeret. See q. 5. of the ten Com. p. 64. & q. 1. of the precepts of the Church, page. 90.  from observing the Commandments, nor use that rash speech prohibited 
(b) Hier. in expla. Symb. ad Damas'. Conc. 2. Araus. can. 25.  by the fathers under pain of excommune, that the commandements of God are impossible to be observed of a man that is iutified. For God doth not command 
(c) Aug. de natura & great. c. 43. l. 2. de peccat. mer. c. 6. de gratia & lib, arbit. cap. 16. Chry. ho. 8. de poenit. Leo. ser. 5. de quadr. See q. 6. of the ten Com. p. 66.  impossible things, but in commanding he doth admonish thee both to do what thou art able, and to ask that which thou art not able; and he helpeth that thou mayest be able. Whose Commandments 
(d) 1. Io. 5, a  are not heavy, whose yoke is 
(e) Mat. 11, d Aug. de nat. & great. c 69. Ber. pe. 341. Chrys. in Psal. 111.  sweet, & burden light. For they that be the sons of God do love Christ: And they that love him, as he himself 
(f) Io. 14, c  witnesseth, do keep his speeches; which certes, with the help 
(g) Aug. ser. 61. de temp. l. 3 cont. Crescon. Grammat. cap. 4.  of God they are able to perform. For although in this mortal life never so holy and just persons do sometimes fall, 
(h) Idem de vera & falsa poenit. c. 5. de spir. & lit. c. 28. Greg. lib. 6. in 1. Reg. c. 2. Beda. in c. 26. Pro, vel 24. Of sins in general q. 3. p. 272. of the purging of sins q. 2. & ●  at the least into light and quotidian sins, which are also called venial: They do not therefore cease to be just. For even of just persons 
(i) Conc. Mileu. can. 7. & 8.  is that speech both humble and true, 
(k) Mat. 6, b  forgive us our debts. Whereby it cometh to pass, that the just persons themselves, aught to think themselves so much more bound to walk in the way of justice, in that they 
(l) Rom. 6, c  being now delivered from sin, and made servants to Almighty God: by living 
(m) Tit. 2, d  soberly, justly, and godly, may profit and go forward through Christ jesus, by 
(n) Rom. 5, a  whom they have had access into this grace. For, God doth not 
(o) Aug de nat. & great. c. 26. Prosp. senten. 7. ad cap. Gallor. & add 7. object Vincent.  forsake those that are once justified with his grace; unless he be first forsaken by them. No man therefore aught to flatter himself 
(p) Chry. ho. 3. & 9 in Io. hom. 70. in Mat. in Psal. ●10. l. 1. count vit. ●p. Monast. vit. Fulg. l. 2. de remis. pec. c. 1. Greg. ho. 29. in evang. & lib. 33. moral. cap. 7. Aug. de gra. & l. arbit. cap. 8. Cyr. lib. 10. in joan. cap. 16. See the third question of sins against the holy-Ghost 316. and the 1. question of good works. 348.  with only Faith, thinking that by only Faith, he is made heir, and shall obtain the inheritance, although be suffer not with 
(q) Ro. 8, c  CHRIST, that so he may be also glorified with Christ. For even Christ himself as the Apostle 
(r) Heb. 5, ●  saith: Whereas he was the son of God, he learned by those things which he suffered, obedience: and being consummate, was made to all those that obey him, cause of eternal salvation. And for that cause the Apostle himself admonisheth the justified, saying. 
(s) 1. Cor. 9, d  Know you not that they that run in the race▪ all run in deed, but one receiveth the prize? So run that you may obtain. I therefore so run, not as it were at an uncertain thing: so I fight, not as it were beating the air: But I chastise my body, and bring it into servitude, lest perhaps when I have preached to others, myself become a reprobate. Also the Prince of the Apostles S. PETER 
(t) 2. Pet. 1, b  Brethren, labour the more that by good works you may make sure your vocation & election: for doing these things you shall not sin at any time.  
Whereby it appeareth, that they go against the true doctrine of the Catholic Religion, who say, that a just man in every good work sinneth at least 
(v) job. 1, d 2, c Mat. 6, c Luc. 11, c 1. Cor. 7, c 2 Pet. 1, b 1. Io. 3, a 5, d Amb. in cap 1. Luc. Orig. ho. 2. in Luc.  venially; or (which is more intolerable) that he deserveth everlasting pains: as they also do err, who hold that just men do sin in all their works, if in them, for to excite their own sloth, and to encourage themselves to run in the race; having withal their principal end that God may be glorified: they have also a regard to the eternal 
(x) 1. Cor. 9, d Heb. 11, b c 13, c Col. 1, a 3, d Mat. 4, c 5, a 10, d Luc. 6, c 14, c 16, b 1. Tim. 4, c 2. Paral. 15, b Eccli. 12, a 18, c Ephes. 6, b 2. Thes. 1, b Gal. 6, b. Aug praefat. in Psa. 31. & in Ps. 93.120. Cyp. epist. 9.16.56.  reward: whereas it is written. 
(y) Psal. 118, o  I have inclined my heart to do thy justifications, for the reward. And of MOSES the Apostle saith, that 
(z) Heb. 11, c  He looked unto the remuneration.  
16 That the rash presumption of Predestination is to be avoided.  
Moreover, no man so long as he liveth in this mortality, ought so far to presume of the secret mystery 
(a) Aug. lib. 6. c. 7. & 8. Hypog. de con ep. &. great. cap. 13. Prosp. ad 12 object. Vinc. Greg. ho. 38 in evang. Ber. ser. 2. in octa. Pasch.  of God's predestination, that he do assuredly persuade himself, that he is of the number of the predestinate: as though it were true, that he which is justified either 
(b) Mat. 24. b Ezech. 18. f Aug. haer. 82. Hier. l. 2. adu. jovin. cap. 1.2. Aug. de correp. & great. cap. 6. & 7. de don. pursue. cap. 6. lib. 6. de Gen. ad lit. c. 28. Prosp. ad 24. object. Vincent. Bern. ep. 42. Cyr. lib. 10. in Io. cap. 16. Theoph. in c. 26. Mat. Conc. Vien. in Clem. ad nostrum de haeret.  can sin no more, or if he shall sin aught to promise himself 
(c) Fulgent. de fid. ad Pet. cap. 3. Bern. serm. 38. ex parvis. Aug. tract. 33. in joan See the 3. question of sins against the holy Ghost. page 315.  assured recovery and amendment. For it cannot be known, but by speacial revelation, whom God hath chosen unto himself.  
17 Of the gift of perseverance.  
IN like manner concerning the gift of perseverance, whereof it is written: He 
(a) Matth. 10, c 24, b  that shall persever unto the end, he shall be saved: Which gift certes can no 
(b) Aug. de don. pursue. cap. 1. &. 13. de corrept. & great. c. 6.  otherwhere be had, but of him that is able 
(c) Ro. 14, a  to make him which standeth, so to stand, that he may stand perseverantly; & to restore him that falleth: no man can 
(d) Aug. ho. 35. ex 50. lib. 11. de civit. Dei. cap. 12. & l. 20. c. 7. ep. 121. c. 2. Chry. ho 11 in epist. ad Philip. Amb. in Ps. 37. Bern. ser. de duplici Baptismo.  promise himself any assurance with absolute certainty: though all men ought to place and settle a most firm confidence in the help of all mighty God. For God, except they themselves be wanting unto his grace, as he hath begun 
(e) Phil. 1, a  a good work, so he will perfect it, 
(f) Phil. 2, b  working both to will and to accomplish. Howbeit 
(g) 1. Cor. 10, 12. Rom. 10, c Aug. ep. 107 de don. persever. cap. 8. Chrys. lib. 2. de compunct cord.  they that think themselves to stand, let them take heed lest they fall: and 
(h) Phil. 2, b Aug. de natura & gtatia, cap. 27. de dono persever. cap. 13.  let them work their own salvation with fear & trembling, in 
(i) 2. Cor. 6, a b  Labours, in Watch, in Alms, in Prayers and oblations, in Fast, & Chastity. For knowing that they are regenerate into the 
(k) Rom. 52,  hope of glory, & not yet into glory, they ought to fear the combat which is yet behind, 
(l) Bern ser. 5 in vigil. nativit. Dom. ser. 5. in Psal. Qui habitat meditat. cap 14.15.  with the world, the flesh, and the devil: In which combat they cannot be conquerors, except being helped with the grace of God they obey the Apostle saying: We are debtor not to the flesh, 
(m) Ro. ●, c  to live according to the flesh: For if you live according to the flesh you shall die: But if by the spirit you mortify the deeds of the flesh, you shall live.  
18 Of them that are fallen, & their reparation.  
But they which by sin have fallen, from the received grace of justification, may 
(a) Aug ho▪ 50 ex 50. ●● de quaest. 1. & 2. of the Sacrament of Penance.  be justified again: when Almighty God stirring them up: by the Sacrament of Penance through the merits of Christ they shall procure to recover the lost grace. For this manner of justification is the reparation of him that is fallen, which the holy Fathers have 
(b) Vide of the Sacrament of Penance quaest 2. 199.  aptly called the second Table after the shipwreck of the loss of grace. For in the behalf of them that do fall into sin after Baptism, Christ jesus hath instituted the Sacracrament of Penance, when he said: 
(c) Io. 20, c ibid. quaest. 1. pag. 197.  Receive ye the holy Ghost, whose sins you shall forgive, they are forgiven them, and whose you shall retain, they are retained. And therefore we must say, that the Penance of a Christian man after his fall, is far different from that of Baptism: And that therein is contained not only a ceasing from sin, and a detestation thereof, or a contrite 
(d) Psal. 50. See pag. 199 201.  and humble heart: but also that 
(e) See qu. 3. & 6. ibidem.  Sacramental confession is to be made of the same, at the least in desire, and at due time: and there is necessary also the absolution of a Priest, as also satisfaction, 
(f) See qu. 7. & 8. ibidem.  by Fasting, Alms, Prayers, and other devout exercises of a spiritual life: not certes for the everlasting pain, which either by the Sacrament or by the desire of the Sacrament is remitted, together with the fault; but for the temporal punishment which as 
(g) Num. 12, d ●. Reg. 12, c 24, b See qu●est. 7. pag. 210.  the holy Scripture doth teach, is not, as it is in Baptism, wholly remitted unto them, which being ungrateful, unto the grace of God, which they once received, have 
(h) Eph. 4, g  contristated the holy Ghost, & have not been afraid 
(i) 1. Cor. 3, d  to violate the Temple of Almighty God. Of which penance it is written: 
(k) Apo. 2, b  Be mindful from whence thou art fallen, & do Penance, and do the first works. And again▪ 
(l) 2. Cor. 7, c  The sorrow that is according to God, worketh Penance unto salvation which is stable. And again: 
(m) Mat. ●, c  Do Penance: 
(n) Luc. 3, c  And yield fruits worthy of Penance.  
19 That by every mortal sin grace is lost, but not Faith.  
ANd against the subtle devices of some men, who by sweet speeches 
(a) Ro. 16, c  & benedictions do seduce the hearts of Innocents', we must affirm: that not only by infidelity, by which even Faith itself is lost: but also by every other 
(b) jac. 2, b Bas. lib. 1. de Baptis. par. 2 & lib. 2, c. 9  mortal sin whatsoever, although 
(c) Mat. 7, c d 25, a Luc. 12. f Io. 12, g 1. Cor. 13, a jac. 2, c d Aug. lib. 15. de Trin. cap. 18. tract. 10. in ep. Io. Fulgent. de incar. & gratia Christi c. 26.  Faith be not lost, yet the received grace of justification is lost: defending hereby the doctrine of God's law, which excludeth from the Kingdom of God, not only Infidels, but also the Faithful, that are 
(d) 1. Cor. 6, b Gal. 5, c d Ephes. 5, b Apoc. 21, c  fornicators, adulterers, Effeminate, Liars with mankind, thieves Covetous persons, drunkards, Railers, Extortioners, and all others that commit mortal sin: from which they may with the help of God's grace abstain, and for which they are separated from the grace of Christ.  
20 Of the fruit of justification, that is to say, of the merit of good works, & of the reason of the same merit.  
THerefore unto those persons, that are by these means justified, whether they have perpetually preserved the grace received, or recovered it again being lost: these words of the Apostle are to be proposed, 
(a) 1. Cor. 15, g  Abound ye in every good work, knowing that your labour is not vain in our Lord. 
(b) Heb. 6, b  For god is not unjust that he should forget your work, and love which you have showed in his name. And: 
(c) Heb. 10, g  Do not lose your confidence which hath a great remuneration. And therefore to such as work well to the end, and hope in Almighty God; life everlasting is to be proposed, both as a grace mercifully promised through JESUS CHRIST, to the sons of God: and as a reward 
(d) Aug. de great. de lib. arbit. c. 8. 9 epist 105. & 52. l. 1. cont. adversa. ●eg. & Proph. c. 16. de morib. Eccles. Cathol. c. 25 de correp. & gratia c. 13. tract. de Epicur. & Stoicis c. 3. Cypr. de oper. & Eleemosy. ep. 56. 60. Chrys. ho. 42 in Gen. ho. 43. in 1. ad Cor. Greg. ho. 17. in evang.  also, by the promise of God himself faithfully to be rendered to their good works and deserts. For this is that crown of justice, which after his conflict and course, the 
(e) 2. Tim. 4, b Aug. ho. 14. ex 50. cap. 2. in Psal. ●●. tract. 3. in joan. Theoph. & Oecum. in cap. 4. ep. 2. ad Ti●.  Apostle said was laid up for himself, to be rendered unto him by the just judge: and not only to him, but also to all those that love his coming. For whereas Christ JESUS himself doth continually instill virtue into the justified, as the head into the members, and the vine into the branches: which virtue always goeth before, accompanieth, & followeth 
(f) Conc. 2. Araus. can. 18. Aug. de correp. & gratia cap. 13. de great. & lib. arbit. cap. 6. ser. 15 de verb. Apost. cap. 2. Fulg. lib. 1. ad Moni. cap. 11.12.  their good works, and without which, those works can by no means be grateful to God and meritorious: it is to be thought that there is nothing now wanting unto the justified, but that with those works, which are done 
(g) Io. 3, c  in god, they may be deemed, according to the state & conditon of this life, fully to have satisfied the law of God, 
(h) Aug. sent. 313. Prosp.  and to have truly deserved life everlasting, to be possessed also in the due time, if they depart out of this world in grace. Forasmuch as CHRIST our Saviour saith: 
(i) Io. 4, b  He that shall drink of the water that I will give him, shall not thirst for ever, but it shall become in him a fountain of water springing up unto life everlasting. So, neither our own proper justice, as proper from ourselves, is established, neither are we ignorant of the justice of God, or do reject the same. For, that which is called our justice, because by it being inherent in us we are justified: that very same justice, is the justice of God, because it is by God infused into us through the merit of Christ.  
Neither is this to be omitted, that although there be so much attributed to good works in holy scripture, that even unto him 
(k) Mat. 10, d  that shall give a cup of cold water to one of his little ones, Christ doth promise that he shall not lose his reward: & the 
(l) 2. Cor. 4, d  Apostle witnesseth, that, the tribulation which presently is momentany and light, worketh above measure exceedingly, an eternal weight of glory in us: yet God forbidden that a Christian man, should either 
(m) Aug. de Praed. sanct. ca 5. de great. & lib. arbit. cap. 6.  trust or 
(n) 1. Cor. 1, d 2. Cor. 10, d  glory in himself, & not in our Lord: whose goodness is such towards all men, that he will have those things to be their 
(o) Coelest. l. ep. 1. can. 11. Aug. in Ench. c. 107. ep. 105. de gratia et lib. arbit. cap. 6. Gennad lib. de Eccles. dogmat. c. 32.  merits, which are his gifts. And because 
(p) jac. 3, a  all of us offend in many things, every one ought to have, as mercy & goodness, so also severity and judgement before his eyes: no man judging himself, although 
(q) 1. Cor. 4, a  he be not guilty in conscience of any thing: because the whole life of man, is to be examined and judged not by the judgement of man, but of God, who 
(r) Ibidem.  will lighten the hidden things of darkness, and will manifest the counsels of the hearts: and then the praise shall be to every man of God, who, as it is written: 
(s) Mat. 16, d Rom. 2, a Psal. 61, b  will render to every man according to his works.  
Laus DEO Virginique Matri MARIAE.   

The Translator to the Reader.  
HITHERTO (gentle Reader) have I performed the part of a Translator: how faithfully and sound, thyself shall judge. Yet this will I promise of myself, that there hath not wanted that diligence, which in Translating a work of matters of CATHOLIC Doctrine; abounding with so many places of Scripture, or rather compact of words and sentences of Scriptures and Fathers; & in so short a Volume setting down the whole sum of our RELIGION: is in any Learned man's judgement necessary. Now whereas I have found in the running over this notable work, some few questions, either not touched at all, or not so thoroughly handled, as the necessity of our COUNTRY doth require: I have here thought good with as much brevity as the things will permit, and according to my simple skill in DIVINITY, to address thee the same: that thou having as it were in one Posy, each pleasant flower contained, mayest be prepared against all manner of pestilent vapours, which in so unsavoury an air thou mayest meet withal. Thy part it shall be, that as with the going forward of this work, my desire of thy spiritual good hath increased: so thou also do continue, if not increase, the grateful acceptance of my labours.   

AN EXPOSITION OF CERTAIN questions not handled in this Book.  

I. Of Hallowed and Sanctified Creatures, used in the Church.  
II. Of Pilgrimage unto holy places.  
III. Of Indulgences, or Pardons.  
FOUR Of Service and Prayer in the Vulgar tongue.  
Every one divided into certain Articles, in which are also expounded diverse other Controversies, belonging to the better understanding of the principal Question.   

OF HALLOWED AND SANCTIFIED CREATURES IN GOD'S CHURCH.  
1 Is there any creature holier than another?  
ALthough all sanctity and holiness be principally in God himself: yet from him as from a most plentiful fountain of all goodness, doth also spring and flow holiness into his creatures: first into his reasonable creatures, who only may by his grace be made his lively members, and so be endowed with true holiness: and than, both the Sacraments by which he worketh his grace, & whatsoever thing hath any speacial relation or order unto the holiness which is in God or in his creatures, may justly and truly be called holy. And concerning the sanctification of the members of Christ's mystical body, and the holiness of his Sacraments by which we are sanctified to everlasting life: enough hath been said before in this whole book▪ but of the holiness of other creatures religiously deputed in the Church, for our spiritual good: we mean here briefly to entreat: and namely of Holy days Holy water, Hallowed Palms, Ashes, Oil, and finally of Hallowed places.  
2 Is not the different estimation of days contrary to holy Scriptures?  
NO verily: for we account some days holier than other, by the example of God himself who sanctified the 
(a) Gen, 2, 3  Sabaoth, & commanded also the same to be hallowed by 
(b) Exod. ●0. 1.  his people, with many other days, which he calleth holy, solemn and venerable days: yea the people of God, did not only Religiously observe these days, but also upon new occasions of singular benefits received from God, they instituted new Feasts & devoutly observed the same. As we read of the Feast instituted by 
(c) Esth. 9, 27  Mardocheus, & the dedication 
(d) 1. Mach. 4, 56.  ordained by judas Machabeus, & honoured by our 
(e) Io. 20, 22  saviours own presence. Neither doth this difference of days so long as it is not observed according to the ceremonious figures of the jews, which are now expired: nor according to the vain and superstitious observation of the Gentiles, which 
(f) Ro. 14, 5. Gal. 4, 10. Col. 2, 16. vide Theod. & Theoph. Orig. Amb. Oecum. Primas. Ansel. in Ro. 14. Hier. lib. 2. in jovin. Amb. in Gal 4. Aug. Enchir. c. 79. & ep. 119. c. 7.  the Apostle condemneth: even in the new Law of grace repugn against the Law of God: yea it is agreeable to holy Scriptures, and according to the continual practice of the Church. So do we see in steed of the jews Sabbath the 
(g) Act. 20 16. & ibid. Chrysost. & Beda. 1. Cor. 16, 2. & ibidem Chry Am● Theoph. & ali●. Apoc. 1, 10. et ibi omnes interprete. Clem. can. 65. Apost. Ignat. ad Magnes. Just. apol. 2. Tert. de cor. mil. & apol. c. 16. Clen. Alex. l. 7. stron. Orig. ho. 7. in Exod. Athan. ho. in illud. Omnia mihi tradita sunt. Amb. ep. 83. Hier. in Gal. 4. Aug. lib. cont. Adim. cap. 16. Greg. lib. 11. epist. 3. Leo. epist. 81. Hylar praefat. in Psal.  Sunday to have been brought in, and always observed. Neither did Saint Paul superstitiously judge between day & day, 
(h) Act. 20, 16. vide Bedam ibidem & Epiph. haeres. 75.  when he made haste if it were possible to keep the day of 〈◊〉, that is, of remission, and of the holy-Ghost, as noteth Beda at Jerusalem, giving us therein both example of Celebrating Christian Feasts, & also as S. Hierom 
(i) Epist. 17. ad Marcellam.  noteth: of the lawefulnesse of Pilgrimage; of which we will speak hereafter. So do we also observe the Feasts of the Passion of our LORD, of Easter, of Ascension, and others, which S. Augustine saith 
(k) Epist. 118.  eitther undoubtedly to have been instituted in general Counsels, or rather to have proceeded from the Apostles themselves, as these forenamed Feasts must needs, whereas they are motioned of Father's 
(l) Clem. lib. 5. const. c. 21 Iren. apud just. q. 115. Tert. lib. de cor. mil. Orig. lib. 8. Con Cells.  more ancient than any general Counsel.  
Finally of the holidays of our LORD, thus saith 
(m) Lib. 10. ciu. cap. 16.  S. Augustine, We dedicate and consecrate the memory of God's benefits with solemnities, Feasts, and certain appointed days: lest by tract of times there might creep in ingrateful and unkind oblivion. But of Festivities of Martyrs: the same saith thus. 
(n) Lib. 20. cont. Faust. cap. 21.  Christian people, Celebrate the memory of God's Martyrs with religious solemnity, both to move themselves to imitaton of them, and that they may be partakers of their merits, and be helped with their prayers. And of all Saints generally: 
(o) In Ps. 88 Conc. 2 vid. Clem. lib. 8. const. c. 39 Eccl. Smyrn. apud Euseb. lib. 4. hist. ca 15. Orig. ho. 3. in diversos evangelii locos. Tert. de cor. mil. Cyp. l. 3. ep. 6. & l. 4. ep. 5. Bas. orat. in Gord. Nyss. orat. in Theod. Naz. orat. in jul. Amb. ser. 66. 77. 78 Hier. in cap. 4. ad Gal. & epist. 19 ad Eustoch. Prudent. in Hymno de SS. Petro & Paulo. Chry. hom. 66. ad pop. Theod. l. 8. de Martyribus. Aug. in Ps. 63. & 88 Paulin. natali, 2. & 3. S. Felicis. Conc. Laod. ca 51. Carth. 3. cap 47. Tolet. 3. cap. 23. Lugdun. can. pronuntiand. do Cons. d. 3 Mogunt. c. 36  Keep ye and celebrate with sobriety, the nativities of Saints, that we may imitate them which have gone before us, & they may rejoice with us, which pray for us.  
These days therefore are worthily accounted more holy & reverend, than other ordinary & profane days: because they represent unto us the singular liberality of Almighty God showed in them, first in the person of our Saviour: as the Sunday: (of which instead of all the Feasts of our LORD, we we will exemplify) on which day he was borne, rose again and sent the holy-Ghost. And therefore that day representing unto us the Nativity of Christ both unto this life, & unto immortal glory: and also the nativity of the Church by the holy ghost: is no doubt of greater dignity than the Sabbath of the jews. For that day in that it signified a grateful memory of things passed: did only carry a relation unto the material creation of the world. And in that it represented things to come; partly it is to be abolished, for that those things now be 
(p) Herald 4, 10.  fulfilled: (as the rest of Christ in the Sepulchre from his works of our redemption: 
(q) Aug tra. 30. in Io.  the rest & quiet of those which are regenerate in Christ from the servile works of sin: and the 
(r) Aug. ep. 119.  rest of holy souls in the bosom of Abraham:) Partly it is more notably & excellently supplied by the DOMINICAL day. For the Sunday far more exceeding that, in signification of rest: representeth unto the devout observers thereof, the everlasting glory revealed in Christ rising from death, and expected of all those which are his lively members. As S. Augustine 
(s) Ibid.  noteth.  
Now in the Feasts of Saints also, we both Celebrate the memory of so great a benefit, as is the birthday of our brethren into Heaven, and their Assumption to so high a dignity, and their glorious triumph over the world, the flesh, and the devil: & we rejoice also at so good examples given to all the Church, and a new patron in heaven, and a new cause of joy to all the Celestial Court.  
This therefore is the conclusion of this our discourse: that some days especially, and before others, according to the custom of holy Scripture, and the ancient Fathers of the Church, 
(t) Amb. ser. 62. Aug. Praef. in ep. Io. & l. 22. ciu. cap. 30. & lib. 20. cont. Faust. c. 21. & ser. 21. detemp. Leo. serm. 4. de quadr.  are truly called Holy, Sacred, Mystical, & of religious solemnity.  
3 And what must we esteem of holy Water, & such like?  
AS we call some days more holy and religious than others, so do we also say the same of many other Creatures of God, which although they be good of themselves, as created by him which is essentially good, and 
(a) Gen. 1, 31.  saw that all things that he made were very good: Yet because both they for our punishment oftentimes become hurtful unto us, either by their own quality and disposition, or by the malice 
(b) Greg. lib. 1. dial. cap. 4 Aug. lib. 18. ciu. cap. 18.  of the Devil, & also for to bring to pass and signify some spiritual effect: they be very wholesomely 
(c) 1. Tim. 4, 5.  sanctified by the word of God and Prayer, as Saint Paul hath written, & 
(d) Mat. 14, 19 Luc. 9, 16.  Christ himself in blessing the loaves which he multiplied hath taught. So doth the Church 
(e) Clem. l. 8. Const. cap 35. Dion. de eccles. hier. c. de Baptism. Alex. 1. ep. 1 Cyr. catec. 3. Cypr. l. 1. ep. 12. Amb. l. 4 de Sacr. c. 5. & lib. delis qui initiant. c. 3. Bas. de spir. sanct. c. 27. Epiph. haer. 30. Aug. ho. 27. ex 50. & ser. 19 de sanct. & l. 6. in jul. cap. 8. Conc. Nannet. c. 4.  use to bless Water, of which we have most ancient testimonies: as also miraculous 
(f) Epiph. haeres. 30. Theod. l. 5. cap. 21. Pallad. cap. 19 Greg. lib. 1. dial. cap. 10. Beda. lib. 5. hist. cap. 4. Bern. in vita Malach. See the histories of the new Indies.  examples of the effect thereof. And S. Basil calleth it an Apostolical Tradition: as it may alos appear by the Apostles own Scholars, who make mention of the same.  
But S. Alexander, he who 50. years after S. Peter governed the Church: of holy water saith thus. showing both the ancient use thereof, & by giving a general commandment confirming that which before he practised. We bless water sprinkled with salt for the people: that all being sprinkled with it, may be sanctified & purified: which thing also we ordain as to be done of all Priests. For if the ashes of 
* Heb. 9, 13.  an Heifer being sprinkled with blood, did sanctify and cleanse the people: much more water sprinkled with salt, & consecrated with divine prayers, doth sanctify & cleanse the people. And if by salt sprinkled by Heliseus the Prophet, the barrenness of the water was healed: how much more the same salt being consecrated with divine prayers, taketh away the barrenness of human things, & sanctifieth those which are defiled, and cleanseth, and purgeth, and multiplieth other good things, and turneth away the deceits of the Devil, and defendeth men from the craftiness of the evil ghost. For if by the touching of the 
* Mat. 9, 11.  hem of the garment of our Saviour we do not doubt, but that the diseased were cured: how much more by the virtue of his holy words are his elements consecrated, by which human frailty doth receive health both of body and soul. Thus far S. Alexander in his Epistle.  
The like is to be said, 
(g) Vide Clem. Dion Bas. ubi supr & Aug. tra. 118. in Io. Hier. in vita Hylar.  of holy Oil, 
(h) Aug. l. 2. de pec. mer. cap. 26. Paulin. ep. ad Alip. & Roman.  holy Bread, 
(i) Strab. cap. 30. Conc. 4. Tolet. cap. 8 Zozim. in Pont.  holy Candles, 
(k) Vide Maxim. in hom. de die Ciner. & Palm.  holy Ashes, holy Palms, & such other; in every one of which is some holy signification: either of spiritual medicine, or of celestial food, or heavenly glory, or penance or victory and triumph over the Devil. Which sanctification and deputation of God's creatures to certain uses for Gods own glory and the spiritual and corporal good of Christians: if it were superstitious: then would not God have prescribed in the old 
(l) Num. 5, 14.  Testament, waters of jealousy, & 
(m) Num. 19, 17. Heb. 9, 13.  waters of expiation by sprinkling: neither would Eliseus have used salt, 
(n) 4. Reg. 2, 21.  to sweeten miraculously the infected waters: neither would he have sent 
(o) Ibid. 5, 10.  Naaman to wash himself seven times in jordan: neither should Christ's Apostles have used oil to 
(p) Mar. 6, 13.  cure the sick: Nor the Angel Raphael 
(q) Tob. 6, 8  with the liver of the fish have driven away the Devil: nor David 
(r) 1. Reg. 16, 23.  with his Harp have kept the evil spirit from saul: Yea nor our Saviour himself both in Sacraments and out of them occupied diverse of his creatures, for the manifold good of mankind, and his miraculous operations. That we may omit the purging of venial & quotidian sins, 
(s) Vide. S. Thom. 3. part. qu. 87. artic. 3. & Dom. Soto. 4, d 15. qu. 2. & dist. 3. de cons. can. Aquam. See the Test of Rheims. page. 575.  which is by these Sacramental things bestowed upon us, not only by the increase of our faith fervour & devotion, which is procured by the using of them: but also by the high authority of the chief Ministers of the Church, granting us the same as Saint Gregory 
(t) Lib. 7. ep. 126. & lib. 9 ep. 60.  used when he sent any holy tokens: & now is used besides the things above remembered: in hallowed memories of our religion.  
4 But wherefore do we account one place more holy than another?  
whosoever denieth that one place in holiness exceedeth another, knoweth not the Scriptures, which in respect of the apparitions made by God in diverse places attribute a certain holiness unto them. And oftentimes in confirmation thereof imposeth 
* Gen. 22, 14. & 35, 16  upon such places names to signify the presence of God's power therein. Yea our Saviour saith 
(a) Mat. 25, 17.  that the temple sanctifieth the gold, & the Altar the gift, signifying thereby an extraordinary holiness in the temple: & 
(b) 2. Pet. 1, 18. Hier. ep. 17.  S. Peter calleth the mount Thabor because of the transfiguration of CHRIST therein, the holy Hill. That we need not 
(c) Vide Hier. ubi supra. & epist. 17. & in Epita. Paulae.  to doubt but the like holiness is to be attributed to the places of his Nativity, Passion, Burial, Resurrection, and Ascension. For this cause was Moses 
(d) Exo. 3, 5. Act. 7, 33.  commanded to lose his shoes from his feet, because the place wherein he stood was holy ground. And by the like apparition made by an Angel unto joshua, 
(e) Ios. 5, 15.  the like holiness was caused in the place. For this cause in the old Temple was even private prayers 
(f) 3. Reg. 8, 30. 2. Par. 6, 21. 3. Reg. 9, 3. Esa. 56, 7. Mat. 21, 13. vide 1. Reg. 1, 11. 2. Reg. 7, 18. 1. Par. 21. 30 Luc. 2, 37. & 18, 10. Act. 8, 27.  made, as in a place speaciallie dedicated unto prayer, and therefore called a house of Prayer. And Daniel being 
(g) Dan. 6, 10. 3. Reg. 8, 48. 2. Par. 6, 37.  in Babylon a captive opening his window prayed toward Jerusalem according to the common custom of the jews: and S. Peter and S. John 
(h) Act. 3, 1.  went up into the Temple to pray. For this cause are and always have been amongst Christians certain particular 
(i) 1. Cor. 11, 18.22.34. et 14, 34. Clem. l. 10. recogn. Eus. lib. 2. c. 17. ex Philo. just. in apol. 2. Tert. lib. cont. Valentinianos. Cypr. ser. de eleemosyn. Greg. Neoc. apud Euseb. lib. 7. hist. ca 25. vide ibi cap. 26. secundum editionem Ruffin.  places severed from the common and profane use, to the religion and worship of God: which therefore, and for the solemn consecration & dedication of the same by God's chief ministers; have always been esteemed of a singular kind of holiness. And that very worthily. For unless God were in a more speacial manner in the Church than in other places: the Apostle would not have proved God to dwell in his faithful people after a peculiar 
(k) 1. Cor. 3, 16▪ & 6, 19 & 2. Cor. 6.16. Vide Aug l. ●. ad Simplic. q 4.  manner, by his dwelling in them as in a temple. How often in the Scripture do we read of the holiness of the Temple, and of Sancta Sanctorum. And God promised 
(l) 3. Reg. 9, 3.  to hear easily the prayers of his people offered up to him in his temple: not that he doth 
(m) 1. Tim. 2, 8.  not hear every where if he be 
(n) Io. 4, 23.  worshipped in spirit and truth, that is, with the spiritual and inward disposition of his holy faith and love and with an humble heart, not neglecting 
(o) See before page. 366.  also in time and place the outward ceremonies, gestures and words: or that he may be comprehended in a Church made with hands; 
(p) Act. 7, 48  whereas he filleth both heaven and earth; but because it pleaseth him, for our profit, to work his wonders, and to be worshipped rather in holy places than in profane. And what marvel if these places being once consecrated 
(q) Euseb. l. 9 hist. cap. 10. & lib. 4. de vita Const. Ath. in apol ad. Const. Bas. in Psal. 114. Naz. orat. in novam Dominicam. Soz. lib. 4. c. 13. Amb. l. 1. ep. 5. & ser. 92. Gaud tract. 4. de Dedic. Aug. ser. de temp. 251. & seq. Gelas. ep. 1. Foelix. 4. in ep. Prosp. de promise. part. 3. c. 38.  and dedicated unto God: have in them a certain heavenly virtue: when the things which are profanely to be used be 
(r) 1. Tim. 4, 5.  sanctified by the word of God and Prayer? if God himself say 
(s) 3. Reg. 9,  that he sanctified the temple at the sanctification of the same made by Solomon? Yea if, (as S. chrysostom 
(t) Hom. 1. super vidi Dominum.  saith) the Angels do fill that place espeacially which is about the Altar? S. Gregory witnesseth 
(v) 3. Dial. cap. 30.  that God by miracle showed his presence at the dedication of a Church, when (the Devil being gone thence in the likeness of a sow) a cloud came from heaven, and lighting upon the Altar and covering it, filled the whole Church with so great a reverence and sweet savour, that none durst presume to enter in. No otherwise than happened in the dedication of the Tabernacle 
(x) Ex vlt.  by Moses and the 
(y) 3. Reg. 8.  Temple by Solomon. Whose wonderful virtue Heliodorus a Gentile had felt: when he said: 
(z) 2. Mach. 3, 39  In that place is verily a certain virtue of God; for he which dwelleth in heaven is a visitor and helper of that place. Finally to say, that because Almighty God is according to his Godhead in all places: he doth no more sanctify one place than another: is to confound divine and profane things, yea to join heaven & hell together, as though the one were no more reverend & holy than the other: whereas heaven therefore is holy, because in it God doth show himself there unto his Saints and Angels: and for the presence of the humanity of Christ and of his elect in the same.  
Let us therefore conclude this question in this manner: that, as God who is only holy of himself, doth sanctify his reasonable creatures by his grace: and hath instituted holy Sacraments as instruments of working the same grace: & hath Sanctified partly himself, partly by the Church his Spouse, certain particular days to the memory of his benefits & wonders: & 
* 1. Tim. 4, 5.  by his word at the prayers of his Church giveth a kind of holiness to diverse of his Creatures ordained to the stirring & procuring our devotion, & the purification of our souls: so doth he by a particular assistance & presence of his Majesty, or of his Angels & Saints, sanctify some special places, according as it seemeth to his divine goodness & wisdom. As also shall be more particularly declared hereafter.   

OF PILGRIMAGE.  
1 What do we respect in places of Pilgrimage, more than in other Churches & places of devotion?  
FIrst, 
I Churches of Saints.  we may respect the devotion to that special Saint, whose Church we intend to visit, which happily hath no memory in the place where we dwell. For that Churches have been erected to the memory & honour of Saints even since the primitive Church, & the time when Christians might have public Churches: all ancient Fathers and histories do give evident 
(a) Cyr. cat. 16. Athan. in ep. ad solit. Bas. in Ps. 114. Naz. orat. 1. in jul. Nyss. orat. in Theod. Chrys. hom. 28. ad pop. & hom. 66. Theod. lib. 8. ad Graecos Euseb. l 4. de vita Const. cap. 58. 59 60. Sozom. lib. 6. cap. 18. Socr. lib. 1. cap. vlt. evag. lib. 2. cap. 3. & lib. 3. cap. 8. Damas'. lib. 4. cap. 16. Amb. lib. 1. ep. 5. Hier. lib. cont. Vigil. & alibi passim. Gaud. tract. de dedic. Eccles. Aug. lib. de cur. mort. cap. 1. & lib. 1. civit. cap. 1. lib. 20. cont. Faust. cap. 21. lib. 8. ciu. cap. 26. Paulin. Natal. 1. Victor. lib. 1. persec. Greg. lib. 2. dial. cap. 8. Conc. Gang. in ep. ad Episc. Arm. & cap. 20. Conc. Const. can. vlt. Carth. 5. cap. 14.  testimony: & the Monuments of all Countries do show: so that it is sufficient to note some places of Fathers, whose antiquity the Reader seeing, may withal behold the antiquity of the truth itself. Neither doth this thing any way hinder or prejudicate the honour of God: whereas his glory is the final end of all honour yielded to his Saints: And the very temple of Solomon 
(b) 1. Par. 17, 1. & 28, 2. 2. Par. 5, 2.  was both intended by David, & erected by Solomon his Son, not only to sacrifice unto God & to power out prayers to his divine Majesty: but also that it might be a reverend place of rest for the 
(c) Psal. 131, 8  Ark of his sanctification, and for the 
(d) 1. Par. 28, 2.  footstool of his most holy feet as the scripture itself recordeth. That we need not to doubt, but for the like reason, we may erect reverend memories unto Saints, where their holy relics which were 
(e) 1. Cor. 6, 19  lively temples and holy instruments by which Almighty God himself 
(f) 2. Cor. 13, 3. Aug. lib. 1. ciu. cap. 13.  did speak: may be with due honour reserved. Yea moreover although there be no relics at all of them in that place: yet as it is lawful to yield them the honour of a Church when their relics be present: so, alihough they be absent; their souls being never the less glorious in heaven, in both cases do serve a like.  
And although there may be at home the memories of as glorious and worthy Saints, as abroad: yet neither is it our parts to make such comparison: & the very reverend newness of the place abroad stirreth up devotion: and God himself (who divideth 
(g) 2. Cor. 12, 11.  to every one as he will) often times according to his secret disposition, granteth our petitions, and worketh miracles, at one place, and by the intercession of one saint and not of another: as S. Augustine 
(h) Aug. ep. 137. ad Clerum. & pop. Hippon.  well noteth.  

TWO Relics.  Secondly we may in Pilgrimage respect the Sacred relics of Saints remaining in several places: which as we said before do deserve undoubted honour: for that they have been temples of the holy Ghost: instruments both of their souls to all good things, & also of God's miracles and wonders: they are holy pledges 
* Aug. l. 22. ciu. cap. 8.  of our patrons: remnants of our most dear friends: memories of triumphant conquerors: designed unto everlasting and unspeakable glory. Neither want we in this matter examples of holy scripture & testimonies of many holy Fathers. S. Hierome disputing against Vigilantius, one, whom the contempt of relics hath made a famous Heretic; & defending the honour of relics: affirmeth that God himself did honour in a certain manner the body of 
(i) Deut. vit.  Moses, burying it with his own hands. And lest this word of Gods honouring the body of Moses, may seem strange to some contentious head: let him consider that Christ himself saith: 
(k) Io. 12, 26.  If any man minister to me, my Father will honour him. The bones also of Heliseus 
(l) 4. Reg. 13, 21.  raised a dead body unto life. We read of the sepulchre of CHRIST our Saviour: 
(m) Esa. 11, 10.  In him shall the Gentiles hope, and his Sepulchre shallbe glorious. Which sentence S. Hierome understanding as needs it 
(n) Ro. 15, 12.  must be understood, of the Sepulchre of CHRIST, useth as an argument to Marcelia to invite her to the holy Land.  
Finally in the Scripture we learn that it is no superstition reverently to esteem of the very 
(o) 4. Reg. 5, 17.  Land which God honoured with his promises & wonders: or to touch with devotion Christ's 
(p) Mat. 9, 20.  garment: or to impute any virtue to 
(q) Act. 5, 15.  Peter's shadows: or to 
(r) Act. 19, 12.  S. Paul's Napkins, or Handkerchifes. All which now a days would be counted Idolatry (the more is the pity) if upon like opportunity offered, the like devotion should be used, either to Christ, or to his holy Saints. For whatsoever is done by their Relics, is done by the Saints themselves. Of which we have an evident testimony in the Acts of the Apostles, where that is said to have been done by the hand of Paul, which it pleased God to show by the things brought from his body.  
Now of the testimony of Fathers approving and defending the honour of holy Relics, all books are so full: that it were an infinite labour to Copy out their places. We will be content with a few of those which the Catholic Doctors use to allege. 
Lib. 7. c. 15.  Eusebius reporteth that the wooden Chair of S. james was had in great veneration. Even as now Saint Peter's Chair at Rome. S. Athanasius, 
In vita Antoniuses.  as he saith himself, having received Saint Anthony's threadbare Cloak, which the holy man dying bequeathed unto him: Did embrace Anthony in Anthony's gifts, and enriched as it were with a great inheritance, joyfully by the Vestiment remembereth the Image of his holiness. 

In Psal. 115. in illud Pretiosa in conspectu Domini mors Sanctorum eius.  
Vide orat. in 40. Mart.   Saint Basil, When among the jews any did die: their Corpse's were abhorred: but when one dieth for Christ, precious are the Relics of his Saints. Before it was said to the Priests & persons dedicated unto God: He shall not be defiled with touching any dead body: but now who toucheth the bones of a Martyr, receiveth a certain participation of holiness, from the grace remaining in the body. 
Orat. in Theod.  Gregory Nyssene, after that he hath described the devout entrance used to be made by Christians into Martyrs Churches, and the earnest beholding of the Buildings, and Images: saith thus. When he hath with these things delighted his eyes: he desireth to approach to the shrine itself: esteeming the very touching thereof to be his Sanctification and benediction. But if any man permit him to carry away the dust which doth compass about the shrine; the dust is taken for a reward, and as a thing of great price, is gathered up. As for touching the relics themselves, if at any time so good a chance do happen, that he may do it: how much that is to be desired and wished, and with how many entreaties it is granted, those which have proved, and enjoyed their desire; do know.  
S. Gregory Nazianzen reprehending julian the Apostata, 
Orat. 1. in julia.  for his sacrilegious behaviour towards the relics of Gods holy Saints: Didst thou not reverence those holy hosts slain for Christ? whose very bodies alone are able to work the same which their holy souls, whether they be touched with hands, or honoured: yea whose very drops of blood and small signs of their passions, are able to do the same, which their bodies▪  

Catech. 18.  S. cyril Bishop of Jerusalem: That not the souls only of Saints may be honoured, and that we may believe that in their bodies also being dead there is virtue & power: a dead man lying in Heliseus his Sepulchre, and touching the dead body of the Prophet, was restored to life.  

Ser. de SS. Iwent. & Maxim.  S. chrysostom: Wherefore let us often visitte them: let us honour their Tombs, and with great faith touch their relics, that thence we may receive some benediction.  

Lib. 8. ad Graecos.  Theodoretus showing the general custom of honouring relics, and the great fruit received thereby: hath this saying. The souls of the triumphant Martyrs, do now live in their heavenly Country, joined with the quires of Angels: But their bodies are not every one buried in several graves: but whole cities, towns & countries have divided them amongst them, and cease not to acknowledge them very wholesome to diseased minds & to sick bodies. For their bodies being divided, their force and grace remaineth whole.  
But S. Ambrose most plainly and effectually showeth the honour due unto relics in these words. 
Ser. 93. de SS. Nazar. & Cells.  But if thou ask me, what dost thou honour in the flesh now resolved & consumed? I honour in the flesh of the Martyr, the scars received for CHRIST his name: I honour the memory of one that liveth by the perpetuity of his virtue: I honour the ashes consecrated by the confession of our Lord: I honour in the ashes the seeds of eternity: I honour the body which showed me how to love our Lord, which for our lords sake taught me not to fear death. And why should not the faithful honour that body which the Devils do fear? which they afflicted in the torment, and glorify in the Sepulchre? I honour therefore the body which honoured CHRIST in the sword, which with CHRIST shall reign in heaven.  
What S. Hierome thinketh of this point, many of his works doth testify, espeacially that which of this matter he wrote against Vigilantius wherein against Vigilantius, Eunomius, Porphyrius, he most earnestly disputeth of this matter. 
Lib. 22. ciu. cap. 8.  But Saint Augustine reporteth so many miracles to have been wrought by Saint Steuens relics that whole books cannot contain them. Wherefore writing unto Quintianus, 
Epist. 103.  he saith of those which carried his letters: They bring the relics of the most blessed & glorious Martyr Steven, which your holiness is not ignorant, how conveniently ye ought to honour, even as we also have done.  

* Vide Concil. Nicen. 2. act. 3. & 7. Gang. can. vlt. Carth. 5. cap. 14. Brac. 3. cap. 5. Epaun. c. 25. Mogunt. tempore Caroli. M. cap. 51. Later. sub Innoc. 3. cap. 62. Emiss. ho. d● S. Bland. Chrys. ho. vlt. in ep. ad Rom. hom. 61. ad pop. Damasc. lib. 4. cap. 16. Maxim. in serm. de SS. Octau. Aduent. & Solut. Gaud. tract. de dedic. Eccles. Paulin. Nat. 3. Prud in Hymno de S. Laur. Hier. in epist. ad Marcellam. Ruffian lib. 11. hist. cap 28. de Eccles. Dogmat. cap. 73. Leo in serm. de S. Laur. Greg. lib. 5. ep. 50. lib. 3. ep. 30. Greg. Turon. lib. de glor. Martyr.  We have been longer in alleging of Fathers, than we purposed: yet not without expectation of great fruit: both because of the diverse calumniations of this matter of relics in these our days: & also that the reader may hereafter rightly esteem of our fidelity, when for brevity sake being contented with marginal quotations, we shall not rehearse the Father's places at large.  
And thus much of the second title of PILGRIMAGE, which is religiously to visitte the relics of saints.  

III Miracles at Relics and Images.  Let us now proceed to the third: which is the singular wonders which God doth work; & the most gracious gifts which he doth bestow at these holy places, where either there be the sacred Relics of his Saints, or some reverend Image of the same, or of himself. For many times it pleaseth GOD, who is wonderful in his Saints 
(a) Psal. 67, 36.  to work his miracles at, and by their Relics: and unto Images al-also, besides the ordinary holiness which they have by representing the persons whose Images they are: to give a new Sanctification: showing by them his mighty power, and the exceeding honour 
(b) Psal. 138, 17.  to which he hath exalted his Saints. And this he doth at some special places, more than others, according to his divine goodness and wisdom. God is indeed (saith Saint Augustine) 
(c) Ep. 137. ad Hipponenses.  every where, and is not contained, or enclosed in any place, whereas he made all things. Yet who can search out his Counsel, wherefore in some places these miracles are done, in others they are not done? For unto many is well known the holiness of the place where S. Foelix his body of Nola is buried, whither I willed that two of my Clerks should go, because from thence it might be more easily and faithfully written, whatsoever in any of them should be miraculously wrought. Is not Africa also full of Martyr's bodies? And yet we know not in any place here about such things to be done. For (as the Apostle saith) 
(d) 1. Cor. 12.  not all Saints have the gifts of curing diseases. So neither in all memories of Saints, would he have these things done, who divideth unto every one proper gifts, even as he will.  
And yet the same Saint Augustine 
(e) Lib. 22. ciu. cap. 8.  reckoneth up diverse miracles wrought after that time in Africa: whose only testimony in this behalf ought to be of sufficient credit, 
Vide Epiph. in vita Esaiae. Ezech. & Hieremiae. Bas. orat. in Maman. & orat. in julit ta●. Naz. orat. in Cypr. Chrys. in lib. cont. Gent. de S. Babyla. Pallad. in hist. Laus. c. 62. Amb. ser. de SS. Geru. & Prot. Hieron. lib. count Vigil. & in ep. ad Eustoch. de vita Paulae. & in vita Hilar. Sulp. in vita Mart. Of Miracles showed by God in the very bodies of Saints, kept more than naturally uncorrupted. See Chrys. ser. de SS. Iwent. & Max. Hier. in Hilar. Aug. ser. 2. de S. Vinc. & l. 9 conf. cap. 7. Sulp. in ep. de obitu S. Mart. S. Bonavent. de S. Francisco vita S. Edouardi regis apud Sur.  to any Christian mind. At a small quantity of the holy Land by S. Augustins' appointment digged into the ground, where an Oratory was also made over it: was presently cured one sick of the palsy. A young man possessed of the Devil, was delivered at the memory of SS. Geruasius & Protasius at a town called Victoriana. At the memory of twenty Martyrs in Saint Augustine's own town, an old man called Florentius praying with a loud voice (not without derision of certain young men standing by) for apparel, having lost his cloak: miraculously found by the sea side a fish of great price, and in the same a gold ring: which S. Augustine attributeth unto those glorious Martyrs, who bountifully had determined to clothe their orator. But at Saint Steuens relics infinite were the miracles which were wrought as S. Augustine himself doth testify. A blind woman received her sight, by touching her eyes with flowers which had touched those holy pledges. Lucillus a Bishop only by carrying the same Saint's relic, was suddenly cured of a fistula. Eucharius a Priest was cured of the stone, and afterward of another disease lying for dead, was miraculously raised. Martial by flowers brought from S. Steuens memory, was moved to be a Christian, which before he had obstinately denied: presently sending for the Bishop of the city, who at that instant was with S. Augustine at Hippo.  
Three were healed of the gout. A little child crushed to death with a cart running over him, was restored to life and to his former soundness. 
Note by these examples that things which have been touched with Relics are also to be accounted Relics. See Gregory Nyss cited before. & S. Amb. ep 85. See also S. Aug. ser. 95. of a memory of S. Steven at Ancona, only because of one stone with which he was stoned, there reserved.  A Nun being dead was raised to life, only by laying upon her, her own garment which was made before to touch the relics. The like happened to a daughter of one Bassus in Hippo itself. Where also with oil brought from the same relics, the dead son of one Hyreneus being anointed, received his life again. Eleusinus in the same city laid the dead body of his Son upon the aforesaid memory and received him living.  
The same Saint also at large setteth down a wonderful miracle done upon Easter-day at the same Relics, he being than with the whole people present in the Church. To conclude he saith, that being only but two years since they had any memory of this saint in his city: the miraculous cures of diseases which they by diligent inquiry found (& yet they could not find all) came to the number of threescore and ten. And reporting a strange thing which happened unto one Petronia a Noble woman: he addeth this sentence worthy to be laid before the eyes of Heretics of our time: This do not they believe, who also believe not our Saviour to have been brought forth by the clausures of his Mother not stirred; and to have entered into his Disciples, the doors being shut. A sufficient admonition for all those which have care of their own souls, not to regard the wicked scoffs and taunts, used by those Mockers 
(f) judae. vers. 18.  who according to their own desires walk in impieties. Who, what 
(g) Ibidem vers. 10.  things soever certes they are ignorant of, they blaspheme: & what things soever naturally as dumb beasts they know: in those they are corrupted. As very truly wrote S. Jude the Apostle of them and all others their predecessors. For, as we willingly follow, and joyfully acknowledge for our Fathers, so many Saints and Doctors alleged before: so they truly, follow their ancestors, julian 
(h) Cyr. lib. 6 in julia.  the Apostata: the 
(i) Aug. l. 2. cont. Faust. cap. 4.  Manichees: 
(k) Hier. lib. in Vigil.  Vigilantius: & Eunomius, yea the very old heathen people 
(l) Euseb. lib. 5. hist. cap. 1.  of which some complained that we make our Martyr's idols, yielding them those honours, which in ancient times the Idolaters grossly and superstitiously gave to their own inventions: others impiously burnt & sacrilegiously profaned the sacred relics: no otherwise than in our days hath been done by the bodies of the glorious lights of God's Church, Ireneus, Hilarius, Martinus: that we may for natural affection and piety, conceal the barbarous dealings of some of our own countrymen, to the eternal shame and reproach even of the rest which little deserved it; and the setting forth to the show of the whole world, and to all posterity (if the day of judgement be not over near such senseless demeanours:) the detestable brutishness of heresy and infidelity. Heliseus 
(m) 4. Reg. 2, 23.  was mocked by those ungracious children: Saint Paul 
(n) Act. 17, 18.  was said to be a preacher of new Gods: our Saviour was derided when he said, 
(o) Mar. 5, 39  that the wench was not dead but slept: yea his whole working of miracles was attributed to 
(p) Mat. 1●, 24.  Beelzebub: & with as great a show of hypocritical devotion as our new Pharisees can show, when they pretend to be so zealous of God's glory, and such enemies of Idolatry: did their forefathers say to the blind man now illuminated, 
(q) Io. 9, 24.  only indeed to deface the glory of CHRIST: give glory to God, we know that this man is a sinner. But we will answer them: 
(r) Ibidem vers. 16.  How can a man that is a sinner do these things? And: 
(s) Vers. 30.  In this it is marvelous that you know not whence he is, and he hath opened my eyes. And we know that sinners God doth not hear: but if a man be a server of God and do his will, him he heareth. Fron the beginning of the world it hath not been heard, that any man hath opened the eyes of one borne blind. Unless this man were of God, he could not do any thing.  
Miracles are the work of God 
(t) Psal. 71, 18. & 135, 4  alone: who showeth his miracles and wonders to confirm the truth, & to be a testimony of 
(v) Mar. vlt. vers. 20. Heb. 2, 4.  his own approbation. Wherefore S. Augustine saith that he was 
(x) Lib. de util. cred. c. 17. & lib. cont. epist. ●und. cap. 4.  held in the Church Vinculis miraculorum, by the chains of miracles. And an ancient, learned and famous Doctor was bold to say 
(y) Ric. de S. Vict. lib. 1. de Trin. c. 2.  O Lord, if it be an error which we believe; we have been deceived by thee. For these things amongst us have been confirmed with such signs and wonders, as could not be done but by thyself. Whereas therefore God himself with so many miracles, examined and approved by as zealous, learned, and Godly Doctors as our new men, I will not say, now are; but even when they are become great Saints and true servants of GOD, (which GOD grant they may at the last) are like to be; hath commended unto us the honour of relics; and confirmed the general received devotion of the faithful people towards them: he doth no less bind us to believe that they are worthy of honour and reverence: than he did in times past, by his miracles exact and demand credit of 
(z) Exod. 4, 8.  Pharaoh. 
(a) judic. 6, 17.37.  Gedeon, 
(b) Luc. 1, 20.  Zachary, 
(c) Mar. 16, 20.  & such other like, yea and of those to whom the Apostles preached: in those particular things which than he propounded.  
Now that which we have hither to said of the miracles wrought by relics & before relics, (always understanding God the principal worker by them as by his instruments:) may also be applied unto Images. For as in both relics and images, the principal reason of the honour yielded unto them, is the Saint himself whose they are, and whom they represent: so is there equal reason of showing miracles by them both. Which, how God hath in effect wrought in his Church: many examples do show. A certain herb growing 
(d) Euseb. l. 7 hist. cap. 14. Theoph. in Mat. 9 Sozom. lib. ●. cap. 20.  under the picture of CHRIST, which the woman that by our Saviour was cured of her bloody flux, had erected: when it touched once the hem of the garment in the same picture: had virtue to heal all diseases. Out of an Image of our Saviour 
(e) Ath. l. de pass. Imag. Greg. Tur. de gloria Mart. cap. 21. Rhegin. in Chron. anni. 804.  cruelly and barbarously cut and mangled by the jews, issued blood, which healed many diseased persons. At the Image of our saviours face sent by himself to Abagarus the King: was in Edessa a great miracle 
(f) evag. lib 4. cap. 26. Damasc. lib. 1. de Imaginibus.  wrought: the delivery of their City, and of the daughter of Cosdroas being possessed. Sabatius Constantinus 
(g) Zonar. in vit. Michaelis Balbi.  the son of Michael Balbus, when he prayed before the image of S. Gregory Nazianzen, had miraculously his speech restored, being dumb before. A wicked image breaker 
(h) Paulus Diac. lib. 21. rerum Rom  having thrown stones at the Image of our Blessed Lady, and broken it in pieces: in his sleep saw the same most holy Virgin, terrebly threatening and saying: This haste thou done to thy own destruction. Who shortly after strooken & crushed with a mighty stone, had the due punishment of his horrible sacrilege. 
(i) Lib. 3. hist. cap. 2.  S. Bede affirmeth that innumerable miraculous cures were publicly known to have been done at the devout Cross of S. oswald a King of our Country: And namely of the healing of one Bothelin his arm being broken, by a piece of the wood which he had put in his bosom. Many other miracles might be alleged 
(k) 
Vide Damasc. lib. 3. de Imag. & librum tertium totum Breeden bachij Collat. Sacr.  
Theod. li. 8. ad Graecos.   for the confirmation of this verity, & the manifest defence of this third title of PILGRIMAGES. But these shall suffice no doubt, to all such as do not wilfully harden their hearts & obstinately shut their eyes & ears from the manifest light & sound doctrine of Christ & his holy Church.  
The fourth title of Pilgrimage is that thereby, 
IIII Satisfaction & Penance for sins.  as by all painful & laborious works, we do bring forth fruits of 
* Conc. Cabil. 2. cap. 45  repentance, & take some kind of revenge of our sins committed, & mortify our earthly members, and take up the Cross of Christ, & with him suffer somewhat according to our frailty, that we may with him also be glorified. For which cause S. Paul amongst other his painful & meritorious works, reckoneth also these. 
(l) 2. Cor. 11, 26.  Night & day have I been in the depth of the Sea, in journeying often, perils of waters, perils of thieves, perils of my Nation, perils of Gentiles, perils in the City, perils in the wilderness, perils in the Sea, perils among false brethren, in labour and misery, in much watchings, in hunger & thirst, in Fast often, in cold & nakedness. etc. But of this satisfaction there hath been enough said before. 
(m) See pag. 209.   

V Exercise of diverse Virtues.  Fifthly, in Pilgrimage we exercise many and divers virtues. FAITH: in that we believe the Saints, who were men passable, like unto us now to reign with CHRIST, and that their bodies shall be raised again and glorified. HOPE: in that we seek by their intercession to attain to that which they have already received. CHARITY: in that we for the love of God principally, & also of them, as our neighbours in the highest degree, show ourselves ready to do any grateful thing unto them. HUMILITY: in that we humble ourselves unto them of what condition, age, sex or degree soever they were: Kings and Prince's submitting their Regal crowns and sceptres unto them. Finally RELIGION; in that we devoutly honour God, who is glorious in his Saints, and them also in that degree and honour which is fit for the excellency which Almighty God hath bestowed upon them: not truly to yield divine worship, to their relics or images. For we never heard of any that prayed thus: Holy relics, holy images, save me, or pray for me: much less of any which did attribute unto their relics or images the work of our Redemption and salvation, wrought only by CHRIST our mediator. But this mediation being once wrought, we desire by the Saints intercession to have the virtue of Christ's blood applied unto us by the bestowing of his graces and true repentance: no otherwise than when we desire the same by the intercession of those which are alive. Which S. Paul having used 
(n) Ro. 15, 30. Ephes. 6, ●. 1. Thes. 5, 25. 2. Thes. 3, 1. Col. 4, 2. Heb. 13, 18. See pag. 69.  & the scripture commended, is free from all superstition and Idolatry, & warranteth the like, toward those, which reigning with Christ, are more united unto him, less care full of themselves, and more charitable unto us. And if sometimes devout people use these words, S. Peter have mercy upon me, 
Of these words S. Peter have mercy on me, S. Peter save me.  S. Peter save me: it must be understood in the true and lawful meaning which it may have. For whereas mercy (as was 
(o) See page 377.  said above) out of S. Augustine is a compassion in our heart of another man's misery, whereby we are compelled to yield succour if it lie in our power: As God may above all understanding show mercy, by giving grace grace and glory: so may his Creaatures also according to their measure, by imparting unto others that which they have received from the fountain of all goodness: Whether it be in Temporal or Spiritual things, according unto that which hath been said 
(p) Pag. 379.  above of both kinds of works of mercy. So likewise although Christ by his blood be the chief author of our salvation: yet doth he use Creatures as his instruments. For so are we said truly to be saved by the 
(q) 1. Cor. 15, 2.  Gospel, by 
(r) Luc. 7, 30  Faith: by 
(s) Ro. 8, 24.  Hope, by 
(t) Tit. 3, 5.  Baptism: yea and sometimes by Men. If by any means I may save some of them: 
(v) Ro. 11, 14.  Saith Saint Paul. And, 
(x) 1. Cor. 7, 14.  How knowest thou woman if thou shalt save thy husband. And again: 
(y) Ibid. 9, 22.  To all men I became all things, that I might save all. Again: 
(z) 1. Tim. 4, 16.  This doing thou shalt save both thyself, and them that hear thee. And Saint james: 
(a) jac. 5, 20.  He shall save his soul from death. Finally S. jude. 
(b) jud. vers. 23.  And these, certes, reprove, being judged: but them, save, pulling out of the fire. And on other have mercy in fear. Where he using both speeches of saving, & having mercy: warranteth those which with true understanding & Faith, in the earnest desire of their heart, do so utter their affections to Gods holy Saints, 
Of kneeling to saints.  without any intention of divine honour. Neither doth kneeling before an Image or Relic betoken divine worship. For our body being so limited as it is: we do by that very outward composition signify diverse honours in our mind, and that lawfully: to our Parents, to Bishops, to Princes. Finally to God and his Saints, always in our mind respecting the diverse duty: though the external action be the same. 
The Heretics charge us w●th Idolatry, & all their forefathers most grossly and unnaturally.  And here am I enforced to bewail the barbarous rudeness which HERESY hath brought our Country unto. For many shall you find, of all sorts of calling, (though thanks be to God not of the civilest conditions) who will not stick constantly to affirm that their forefathers kneeling, and knocking their breasts, and using other laudable acts of devotion before Images at holy places: did verily think that those Images were Gods, & did absolutely power out their prayers unto the Images themselves. A thing, in my opinion, that argueth in those which avouch it, a want not only of piety, but of all civility. For if one called the Parents of these men thieves; or extortioners, or of vile and base conditions, void of Gentry & Nobility: then would they storm and rage, and repute it an intolerable injury. And yet both they themselves will resolutely think, and give others leave to suppose and say the same, that their forefathers were Fools, and deprived of common sense & understanding, which were as much as to call them Beasts in human shape and figure. And surely to thrust their ancestors out of Heaven (as they must needs, if they think them idolaters) were somewhat excusable: because God will have mercy on whom he thinketh good, and giveth Heaven to a few whom he hath specially chosen: but to expel them from the participation of a common understanding, whereby only man differeth from beasts; is a thing altogether intolerable, and a wonder, which none but unkind Heretics 
* 2. Tim 3, 2  without affection (as Saint Paul calleth them) could affirm.  
And to worship Idols, & to repute Creatures as Gods, when the faith of one God which made Heaven and Earth, & the tidings of the Gospel was never heard of: (although among the wiser sort of men none ever had such opinion: as S. Augustine showeth of Plato & Cicero) 
* Lib. 8. ciu. cap. 6. & lib. 4. cap. 30. & 31.  yet was it in the common sort of people an human frailty, whose understanding darkened by Adam's fall, could hardly arrive to any suspicion of God, much less to a perfect knowledge of his Majesty. But what Brutishenesse must there be in those, who having heard of Christ, and believing in him, & knowing the articles of their Creed, & esteeming of Christ his Saints as his friends, and in Heaven gloriously reigning with him: yet must forsooth, of necessity think their Images whom they reverence to be Gods? Since Christ's coming, & the publishing of his Faith in the world: no Nation which otherwise fell from Christ, returned to Idolatry: as may be seen in the Turks: & yet the Church of Christ always professing his Faith, using his Sacraments, keeping his Scriptures and Reading them, yea and Preaching him to countries of Infidels, & converting them unto him: must be thought to have most grievousle have fallen of all other, into Brutish ignorance and most senseless idolatry. But this lamentation is more fit for the secret chamber of the heart, humbling itself before GOD for the sins of his people. This surely must I needs think, that they who thus esteem of the beginners of their houses and families, are themselves void of all Nobility and Civility, yea and all Humanity: only breathing by the proud spirit & unsavoury vapour of Heresy, sent forth out of the pit of hell. 
what honour we yield to Relics & Images.  But to the intent (gentle Reader) that thou mayest more pefectlie apprehend the manner of worship which we yield unto Relics & Images: Thou shalt understand that a Relic may be considered in two manners. First as it is a part of the Saint: And so, it deserveth honour indeed, as hath been showed before: but less than the Saint himself; for that the whole is more perfect than one part alone. And that which we have said of the part of the body, or of the whole body, which is a part of the whole man: is also to be understood of such exterior things as 
* Vide 8. Thom. 3. p. qu. 25. art. 4. & 6.  were any way belonging unto him, as his garments, and the instruments of his Passion, or whatsoever reverend thing hath touched his holy body: all which deserve a certain affection of reverence, although less than the Saint himself. For if in those whom we have naturally loved, we affect after their death (as Saint 
* Lib. 1. ciu. cap. 13.  Augustine saith) either their garment, or their ring, or any such thing, and above all other things their bodies, which have been nearer unto them, than any thing outwardly joined unto them: how much more ought we to esteem of the like things in Saints: & espeacially of their bodies which the same Doctor calleth instruments & Vessels which the holy Ghost hath used to all good works? And surely if a king could, when he would, leave off his hand, & send it to his subjects abroad: no doubt but with great reverence it would be every where received: espeacially if those which reverenced the hand did know that the King did see them, and behold their dutiful shows of loyal affection. Now certain it is that the Saints do see our reverend behaviour to their Relics, and as for their bodies & parts thereof: we are assured that now they be theirs, and their soul hath a natural respect unto them, & shall one day receive them glorified.  
Secondly we may consider the Relics, whatsoever they be, as they do represent 
* Chrys. in l. de S. Babyl.  unto us the whole Saint, and are as it were certain Images of him. And in this respect we must say the same which we generally hold of images: which here I purpose briefly to set down.  
Know thou therefore that an Image is honourable two ways. 
Images are honourable two ways.  First when we stay in the Image itself, considering it as a venerable thing for the similitude which it hath with the Saint, and the consecration of it, and dedication to a sacred use. After which manner we also yield a certain holiness unto the holy BIBLE, & sacred CHALICES, and other holy things in the Church. So was it defined in the seventh general Council held at 
* Actione. 7.  Nice. And in this sense though the Church doth yield reverence unto Images, and that for the Saint his sake: yet the ordinary worship & devotion used unto them by the faithful people, is not in this only respect exhibited and showed. For when we kneel & pray before an Image of any Saint: we intent not only to reverence a thing for his sake: But our meaning is, to yield honour & to make our prayer unto the Saint himself, not staying in the Image alone. And this is the second way of honouring an Image. That is, when that which we do, we do not for to stay in the Image, but in the Image & by the Image we do it unto him which is signified in the same. In the first we immediately honour the Image, yet for the Saint himself: in the second, we immediately honour the Saint by the Image & in the Image, without giving any honour unto the Image itself, but only an accidentary kind of honour. Even as he which honoureth the King, honoureth his apparel and whatsoever belongeth unto him, but only accidentarilye: because he intendeth only to honour the person of the King. The reason of this is: for that although I cannot think of the Image as it is an Image, but I must needs think of that whose Image it is: yet thinking of both, I may honour one only actually and expressly: though virtually & consequently it redound to the honour of the other, as hath been said.  
Three examples will I give thee of this whole matter. Thou seest in a glass thy own face: and yet yet thy face is not in the glass, but only an Image of thy face: and yet mayest thou truly say thou seest thy face, because the Image is that only by which thou seest thy face, and cannot properly be said to be that which is seen itself, as the Philosophers teach: 
3. Deanima  but that by which another thing is seen. Likewise as the Philosophers also affirm: it is necessary that every one whilst he understandeth in this life: form himself a fantasy or likeness of that thing which he understandeth in his imagination. Now when thou in thy chamber where thou hast no Image, liftest up thy heart to CHRIST in heaven, and framest a likeness of him in thy mind, and worshippest him, and prayest unto him: thou wilt not say for fear of Idolatry (if thou art a Protestant) that thou honour'st that likeness which thou hast in thy brain: for that were to make to thyself a God of a fantasy: but by that likeness, and in that likeness, thou honour'st the true God. So is it, and no otherwise in our Images: which help us to do that which our own imagination must needs do, though not so perfectly without the Image. Thirdly thou honour'st the King whom thou seest in his apparel: so mayest thou conceive that the Saint is in a manner clad in the Image, and so pray unto him, conceiving him as present, though he be not in deed but only by his virtue received from God. Finally, if thou wilt have one example to declare unto thee both kind of honours due unto an Image: that is, both because it is an Image like unto the Saint; and because in it and by it thou honour'st the Saint: the like distinction mayest thou behold in an Ambassador of a foreign Prince. Who sometimes representeth actually the Prince's person: and then thou knowest with what solemnity he is entertained: other times he doth not actually represent his Prince's person, but because he is one expressly deputed to that end, to represent his Prince in time and place and convenient business: he is still more than one of his degree, and though he be of mean condition, yet is he my Lord Ambassador. Even so doth an Image, sometime actually represent the Saint: and when it doth not, it is always a reverend Image, naturally able to do the same, and by the Church deputed to that end: & therefore more than ordinary wood, paper, and stone.  
And all this honour which we have spoken of, is so far from blemishing the honour due unto God, that it doth the more increase and amplify it. Which 
* Lib. count Vigilant.  S. Hierome doth very well express when he saith. We do not worship or adore (that is with divine worship, for so is his meaning) I say not the Relics of martyrs, but neither the sun, or moon, or Angels, or Archangels, or Cherubin, or Seraphin, or any name which is named either in this life, or in the world to come: lest we should serve the creature, rather than the Creator, who is blessed for ever. But we honour the Relics of Martyrs, that we may worship and adore him whose Martyrs they were. We honour servants, that the honour of the servants may redound unto their Lord, who saith: 
Mat. 10.  he that receiveth you receiveth me.  
Thus much therefore against all Vigilantians, Eunomians and Iconoclastes, and their spirits revived again in Lutherans and calvinists, for the defence & propagation of Relics and Images. Let us now return unto the titles of PILGRIMAGE.  

VI Pardons in holy paces.  Last of all, we may in PILGRIMAGE regard the holy Indulgences, granted unto those which visitte the same places, by the governors of the Church. For whereas Pardons are nothing else but an application of the Satisfactions of Christ's whole mystical body, that is, of himself and of his members, to the releasing of the penalty of our sins remitted, as we will expound hereafter: a singular cause of such application, besides the labour of the journey, may be the visiting of such holy places where they suffered and do lie: & so the effect thereof more large & undoubted.  
Thus have we set down as plainly as we could & with as much briefness as the matter would permit six reasons of Pilgrimage: none of which (such is the force of verity, 
* 3. Esd. 3, 18  which overcometh all things) any of our adversaries shall ever be able to disprove. But lest they think we deceive them by Philosophy & vain fallacy (although we have indeed deduced all that we have said out of scriptures and Fathers) Let us now see what we have expressly, concerning Pilgrimage, in Scriptures and Fathers  
TWO What have we in Scriptures and Fathers for the allowing of Pilgrimage?  
NO better author of PILGRIMAGE can we either find or desire, than GOD himself, who commanded that thrice a year 
(a) Deut. 16, 16.  all the people should come to Jerusalem: or (before the Temple was built) unto the Tabernacle. No better practisers of the same, than Christ our Saviour 
(b) Luc. 2, 41.  his Blessed Mother and saint joseph, by Gods own word approved 
(c) Mat. 1, 19  just: That we may say nothing of Helcana and 
(d) 1. Reg. 1, 7.  Anna samuel's parents: of the Gentiles who are 
(e) Io. 12, 20.  mentioned in the Gospel to come to Jerusalem to worship: & the Aethiopian Eunuch 
(f) Act. 8, 27.  whose devotion was rewarded with his Baptism and incorporation into Christ. We have moreover an express Prophecy of Esaie 
(g) Esa. 11, 10.  who of our Saviour spoke thus: To him shall the Gentiles pray: and his Sepulchre shall be glorious. No doubt but even to the worlds end, as S. Hierome 
(h) In ep. ad Marcell. ut migret Beth.  expoundeth, and experience showeth. And if we well weigh this whole matter: we shall find that till our Saviour CHRIST had wrought our salvation 
* Ps. 33, 12.  in the midst of the earth (as the Prophet saith) & the Apostles had shed most gloriously their blood for testimony of Christ's Godhead: there were no places of Christian PILGRIMAGES, no Mount CALVARIE, no Sepulchre of CHRIST, no BETHLEHEM, no NAZARETH, Monuments of the first beginnings of our Religion: nor memories of holy MARTYR'S Passions. Therefore must we not in Scriptures expect mention to be expressly made, of those things which were afterward done: but sufficient it is if we have examples of the like, and Prophecies of the thing itself, as fore we have showed, and may be also understood by those words of David. 
(i) Psal. 131. Vide Hier. ep. 154. ad Desyderium. & ep 17. add Marcell. ut migret Beth.  We will adore in the place where his feet have stood. But after that Christ had Sanctified those holy places, leaving so many testimonies of his love, as there were steps which he did tread: & the Martyrs with their blood had watered the whole world, making it fertile with a new fruit: then began indeed our saviours Sepulchre to be glorious: then were the Martyrs honorably Entombed, and Religiously translated 
(k) Greg. l. 3 ep. 30. Corn. ep. 1. Ruff. l. 2 c. 28. Hicelib. count Vigilant Amb. inexhortat. ad Virgins. Aug. lib. 9 conf. cap. 7. Chrys. lib. de S. Babila. Sozom. l. 7. cap. 10. Theod. l. 5. cap. 36. hist. evagr. l. 1. cap. 16.  from place to place: then were their Bones enclosed in Altars, and no place esteemed fit for the public Sacrifice of the Church: but where there was the memory of some 
(l) Ambros. supr. 6. in ep. ad soror. de invent. SS. Ger. & Prot. Hier. supr. Aug. ser. 11. de SS. Sozom. l. 5. c. 8. Conc. Carth. c. 14.  lively Sacrifice & Host offered up unto God. Finally, than was Pilgrimage so frequented over the world, that it is a wonder, that any be found so ignorant as not to know it: or so impudent as to disallow it. And for the places of Christ's appearing unto us: S. Hierome 
(m) ep. 17. ad Marcel.  shall be a witness, not of his own opinion only, but of the practice of the whole world. The jews in times past honoured the Sancta Sanctorum, because there were the Cherubin, and the Propitiatory, and the Ark, etc. Doth not the Sepulchre of our Lord seem unto thee more honourable? Which as often as we enter into, so oft do we see our Saviour lie in the Sindon: and staying there a while, we see the Angel sit at his Feet, and at his head the Napkins wrapped together. The glory of whose Sepulchre, we know, long before joseph hewed it out, was foretell by the prophesy of Esaie saying. 
Esa. 11.  And his rest shall be honour: because the place of our Lord's Burial should be honoured of all men.  
He afterward out of Saint Matthew 
* Cap. 27.58  proveth that the City of Jerusalem is holy, who expressly saith, that diverse going out of their graves, came into the holy City & appeared to many. He allegeth also that David commandeth us to worship in the place where the Feet of our Saviour stood. And speaking against those which despise Jerusalem, because our Saviour was there Crucified: How do they (saith he) think the places blessed in which Peter & Paul the Captains of the Christian Army for Christ did shed their blood! 
Rome holy.  If the profession of servants and of men be glorious: why is not the confession of our Lord & God glorious? We every where reverence the Sepuchers of Martyrs, and putting the holy Ashes to our eyes, if we may we also touch them with our mouth. And do some think that the Sepulchre in which our Lord was laid, is to be neglected? If we believe not ourselves, let us believe at the least the Devil & his Angels, 
Devils tormented at Christ's Sepulchre.  who as often as before it they are driven out of possessed bodies, even as if they stood before the Tribunal of Christ, they tremble, they roar, and are aggrieved that they have Crucified him, whom they must fear. If after the Passion of Christ, this place be detestable, what meant Paul to hasten to JERUSALEM, there to make Pentecost? What meant other holy and famous men, whose devotions & offerings were after the preaching of Christ carried to the Brethren at jerusalem? Long were it now to run through every age since the Ascension of Christ until this day, what Bishops, what Martyrs, what eloquent men in Ecclesiastical Doctrine hath come to jerusalem, thinking that they should have the less devotion, the less knowledge, and no perfection of virtues, except they had worshipped Christ in those places, out of which the Gospel from the Cross did first glisten. And there doth he reckon up of all countries great multitudes of devout people, who with great zeal continually came to visit those holy places, & grateful memories of our Redemption.  
Saint Alexander Martyr, 
(n) Euseb. l. 6. c. 9 Vide Hier. in cattle. in Alexandro.  100 years before Constantine's time, made haste to Jerusalem that he might worship and see the holy places.  
So did saint Nicholas 
(o) Simeon Metaph.  when he was a young man. And for that cause was Saint HELEN 
(p) Eus. l. 3. de vita Constant. & Amb. or. de obit. Theod  commended.  
Saint Gaudentius 
(q) Serm. de dedic. Templ.  reporteth of himself, that he went in PILGRIMAGE to Jerusalem, & in the way had given him Relics of the 40. Martyrs.  
Sulpitius 
(r). L. 2. sacr. hist.  writeth, that whereas the faithful coming from all places, did take of the Dust of the place where our Saviour Ascending into Heaven left the Print of his Feet: yet the Print remained whole. And these 
(s) Vide Paulin. ep. 11. Cassia. l. 4. de instit. renun. cap. 31. Socr. l. 7. c. penult. Pallad. in hist. Laus. c. 113. & 118.  shall suffice for this point, that is, where immediately in Pilgrimage we honour Christ.  
Now for Pilgrimage to memories of Saints, we have first Saint Augustine who 
(t) Lib. 22. ciu. c. 8. Vide ep. 137.  reporteth of a Noble woman called Petronia (of whom we spoke before) who from Carthage going to a town called Vzalis in Pilgrimage to Saint Steuens memory: received miraculously her desired health. Which S. Augustine himself to the glory of God caused to be recorded, & publicly read: finding great fault, & as himself saith, almost chiding the Lady for that the memory of so great a miracle through her silence had almost perished.  
Saint chrysostom preferreth 
(v) ho. 66. ad Antio.  the sepulchres of Martyrs before King's palaces. Because none go in Pilgrimage to their houses: but they themselves go in Pilgrimage to Martyr's memories, Where (saith he) the Devils are whipped, men are corrected, and delivered. See also his third Sermon upon S. Paul to the Romans, & in his fifth Sermon of Saint job how earnestly he desireth the Pilgrimage to Rome to saint Paul's Body and Chains.  
Saint Paulinus 
(x) Natal. 3.  saith that innumerable multitudes out of most far places came to S. Foelix his body: as there did also to 
* Nico in ep ad Mich.  Rome.  
Saint Alexius went 
(y) Metaph. in vita  in Pilgrimage to all the more noble Churches in the world.  
Two Kings 
(z) Beda. l. 5. c. 7. & 20.  of our Country, a thousand years since, went to Rome in Pilgrimage. 
See Prud. de SS. Hemiter & Chelid. Paliad. in hist. Lausiac   
Many more examples may be brought: but these do so evidently show the general custom of the primitive Church, 
Conc. Cabil. 2. c. 45.  that we can desire no more.  
Finally, what is the going to the Church every Holiday: but a short Pilgrimage, used in every Village, Town & Country; so that speak our adversaries never so much against Pilgrimages, they themselves practise them, though unwittingly.  
III What is to be thought of such as Vow Pilgrimages to holy places, and offerings at the same?  
OF Vows in general it hath been spoken above. 
See page 77. & 206.  And in particular of this kind of Vows, there is no more to be said: but that as the work itself is lawful, 
(a) Fulg. de fide ad Pet. cap. 3. quod scit esse licitum & ad prosectum melioris vitae pertinere cognoscit: & libeater voveat. & celeriter reddat.  & may commendably be done either to God immediately, or to him in his Saints, whose honour redoundeth to his: so may it lawfully be promised either to God or to his Saints. But such promises are now of a higher nature, than those which are made unto mortal creatures, and be called Vows. Neither want we examples of ancient times. S. Hierome exhorteth one 
(b) ep. 46.  Rusticus, who had sworn to visitte the holy places of Palestina: to make haste to fulfil his Vow. Uncertain, saith he, is the life of man, lest thou be taken away before thou fulfil thy promise, imitate her whom thou shouldst have taught: he meaneth his wife, who had upon the like Vow or promise undertaken already that journey: O shameful thing: (saith he) the more frail sex overcometh the world; and the stronger is overcome by the world. Tanti Dux faemina facti: A woman is the ringleader of so great an exploit. Eudocia 
(c) Socr. l. ●. cap. penuit. 〈◊〉 lib ●. cap. 21.  the Empress, wife of Theodosius the younger, twice undertook, but once Vowed Pilgrimage to Jerusalem, enriching those holy places with many gifts. S. Philoromus a Priest 
(d) in hist. Laus. c. 113.  as witnesseth Palladius twice by Vow went in Pilgrimage to Jerusalem, & also by Vow to Rome, and to Alexandria where S. Marks body was.  
Eusebius 
(e) Lib. 13. Praep. cap. 7.  also reporteth the custom of the whole Church in these words: We honouring the soldiers of true piety, as the friends of God, do go to their monuments, and make Vows unto them as to holy men, by whose intercession we profess ourselves to be helped not a little.  
The same 
(f) Lib. 20. cont. Fausb. cap. 4.  custom was by the Manichees objected to Catholics, that we have turned Idols into Martyrs, whom with like Vows we do honour: whence it seemeth that the Caluinists have taken the like objection.  
This custom of Vowing Pilgrimage, we h●ue 
(g) De SS. Hemit. 6. Chelid.  in Prudentius, & in 
(h) Nat. li. 1. 2. 4.  S. Paulinus. But most manifest is this place of Theodoret. That they which pray devoutly and faithfully, 
(i) 8. Ad Gracoes.  do obtain that which they desire: those things do witness, which for the performance of their Vows, after they have obtained th●t which they Vowed for, they do lea●e behind them. For some do hang v●golden or silver Pictures, of Eyes, others of Feet, others of Hands. Where we have also an excellent testimony for offerings: of which it followeth now that we entreat.  
These offerings are made in holy places for diverse respects. First, there are certain tokens hanged up for a memory of a benefit received, as of life, of health, or of any other thing which may virtuously be desired. And whether these were after a solemn manner offered at the AULYAH, or no: it skilleth little: certain it is this end we may see by the place alleged out of Theodoret to have been common in the Church. For he speaketh of the custom of the whole Church, and against the Gentiles defendeth the general Faith. The like we read of a certain Vessel, which having by saint Bennets 
(k) Greg lib. 2. dial. cap. 1.  prayers been made whole after it was broken, was hanged up at the entrance of a Church, for a memory. We have also testimonies of the Scripture, in which we read, that Goliath 
(l) 1. Reg. 21, 9  his Sword, & the Armour of 
(m) judith. 16, 23.  Holofernes were solemnly kept: as also the Censars 
(n) Num. 16, 38.  of Dathan & Abiron by God's appointment, as examples of God's justice showed upon them. Neither was that ceremonious oblation of the Philistians which they made to be delivered of their strange punishment, rejected by the people of God, because it was a testimony of God's glory. And they who being miraculously benefited by Almighty God, do take up their bed, 
(p) Mar. 2, 11. Io. 5, 9  that is, hang up their Crouches, Chains, Fetters, from which they were delivered. And they that with 
(q) 1. Mac. 4, 57  solemnity do adorn the Temples & Churches for memory of some great grace received: what do they else, but, as the Psalm saith, render their 
(r) Psal. 115, 14.18.  Vows to God in the sight of all his people? Finally God himself commanded 
(s) Ios. 4, 8.  the Stones of jordan to be solemnly kept, the Manna religiously to be reserved: 
(t) Heb. 9, 4. Exod 16, 32.  & what did he not, to stamppe in the mind of his people, the memory of his great works!  
Sometimes these offerings are made for Alms to the Ministers of holy places: who it is meet should live of the 
(v) 1. Cor. 9.13.  ALTAR. Sometimes for other poor, maintained by the holy place, as Hospitals, Monasteries, Nunneries. sometimes to the building and ornament of the Church. For these are worthily called offerings as witnesseth Saint Paul, 
(x) Ro. 15, 31.  who calleth the Alms sent to Jerusalem, an oblation. Neither is this a jewish ceremony to offer unto God for the sustenance of his servants, any thing profitable to the use of man. For this was and is a thing appertaining to the Law of nature, used and Vowed by 
(y) Gen. 28, 20.  jacob: and practised in the Church of Christ, both in paying of Tithes & other things also. But our Heretics thinking others as gross as themselves, will needs have the people to have thought in times past, that those things were profitable for the Images themselves: no otherwise than the people of Babylonia was deluded in the service of Bell. 
(z) Dan. 14, 10.  Which is a shameful slander, manifestly betraying the pride 
(a) 2. Tim. 3, 2. 2. Pet. 3, 18. judae vers. 16  of Heresy. But we contrariwise besides the manifoulde good which cometh by these offerings, as we have mentioned, can show them the reverend authority of antiquity for such devotions in the Churches.  
I find in ancient times, offerings to have been taken two ways. First, every thing which was charitablely given unto the Ministers of God, or to his people, was called an oblation. As we showed a little before out of S. Paul: & so were immovable goods given to the Church, called 
(b) Conc. Aurei. 3. c. 3. & Conc. 4. cap. 14. & Conc. 1. cap. 17.  oblations. Secondly, there were certain things religiously offered in the Church at the ALTAR for the causes a foresaid: that is, for the sustenance of the poor, or of the Ministers of the Church, or to be applied to other Charitable ends, according to the disposisition of the Bishop. So in the Canons of 
(c) Cap. 3. & 6. Synod. c. 28.  the Apostles are permitted offerings at the ALTAR of new Corn, and new Grapes. S. Augustine 
(d) Ench. c. 110.  saith, that the souls of the departed are relieved, when for them either the sacrifice of the Mediator, or of whatsoever Alms is offered in the Church. And that we may know that these Alms were offered not only in the Church, but also at the ALTAR: he maketh mention in an other place of certain women taken 
(e) Ep. 122. ad Victor.  captives, whom he pitieth the more because, they could not carry their offering to the Altar, being among Infidels. And in another place he 
(f) Serm. de con. vit. Cler.  saith that he will not receive the offerings of those which disinherit their children.  
He forbade also the oblation of one Bonifacius 
g) Ep. 187.  to be received by his clerk. So doth the 4. Council of Carthage at which S. Augustine was present, 
(h) Cap. 93. vide Conc. To. 11. c 4.  forbidden the oblations of brethren which are at discord to be received, in the Church, or into the treasure-house. As also in the next Canon, is rejected the oblation of those which oppress the poor. S. Hierome 
(i) Ep. 1. ad Heliod.  of Priests hath this sentence. They live of the Altar; but unto me, as to an unfruitful tree is the axe put unto the root, if I bring not my gift to the Altar. So have we also in the aforesaid Council of Carthage mention of the offerings 
(k) Carth. 4. cap. 95. vide Con. Vasen. 1. cap. 4. Agath. c. 3.  of the dead, which they had left in their wills to be made. And of the manner of disposing of these oblations, divers orders 
(l) Conc. Gan. cap. 7. & 8. Hier. in ep. ad Dam. de oblationibus Altaris. Conc. Aurel. 1. c. 16. Calixt. 2. & Dam. apud Grat, 10. q. 1 Simplicius Papa ep. 3. Gelas. ep. 1.  have been taken in the Church, by diverse councils and holy Fathers. And the yearly oblations for the dead of which we read in Tertullian, 
(m) De cor. mil. cap. 3 & de monog. cap. 10.  either must be the oblation of the sacrifice of the MASS, or this kind of oblation in the Church of which we have spoken.  
But more plainly to show this general custom of the Church: the very Acts of the Apostles, seem to commend this kind of offerings. For when they brought all to the Apostles feet: 
(n) Act. 4, 35  what fit place for such a religious action, than the Church? And when S. Paul willeth that on the 
(o) 1. Cor. 16, 2.  Sundays every one should lay up their devotion of Alms, where is it thought more conveniently to have been done than in the Church by these solemn offerings? and that severe punishment of Ananias and Sapphira 
(p) Act. 5, 5.  for deluding the Apostles in their oblation, may very well be deemed to have been done in the Church, espeaciallye whereas we have such authorities for the antiquities of offerings, which cannot be thought to have proceeded but from the Apostles themselves.  
Five hundred years ago in a Council holden at Rome under 
(q) De consocr. dist. 1. c. omnis.  Gregory the 7. we have this decree. Let every Christian procure at the solemnity of Mass to offer somewhat unto God, and to call to mind that which God said by Moses. 
(r) Exod. 23, 15. Deut. 16, 17  Thou shalt not appear in my sight empty. For in the collects of of holy Fathers it manifestly appeareth, that all Christians ought according to the custom of holy Fathers, to offer something to God. Whereby we gather the custom to have been far more ancient than this decree.  

what things were offered in the Primitive Church  Now what things were in ancient times offered, is not hard to be gathered. For first it is not unlikely that those suppers which were made sometimes in the Church, sometimes near unto the Church, for the poor, and were called 
(s) 1. Cor. 11, 20. Conc. Gang cap. 11. Laod. cap. 27.28. Tert. apol. c. 39 Chry. ho. 27. in 1. Cor. See the Rheims Test. upon 1. Cor. 11, 20.  Agapae (as it were charities) were comprohended amongst other offerings: which seem to have remained until S. Augustins' time, who bringeth as an objection of Faustus, that 
(t) Lib. 20. contr. Faust. c. 20. etc. 4.  the Catholics had converted the sacrifices of the Gentiles into Agapes. Which Agapes as may be gathered out of S. Augustine were both of fruit and of flesh, and of all ordinary food of man. And being in use in Africa, his mother in Milan attempting 
(v) Lib. 6. conf. cap. 2.  to practise it at the memories of Martyrs, as she had done at home, was by S. Ambrose forbidden, not because it was evil: but because there the custom of such banqueringe in the Church was abrogated.  
Secondly we find that sometimes in the Church the faithful people 
(x) Conc. Africa. c. 4.  offered honey and milk, which was upon Easter Eve, on which day to those that were baptized, were those two things given, or in some places wine and milk as witnesseth S. Hierome 
(y) In Esa. 55. & dial. contr. Lucif.  and Tertulliam 
(z) Tert. l. 1. con. Marc.  Sometimes we read of offering of corn and grapes as we have touched above. Last of all we find that the people solemnly offered bread and wine for the sacrifice: of which S. Cyprian 
(a) Serm. de Eleemosyn. justin. apol. 2. vide Greg. 4. dial. c. 55.  speaking to some negligent rich women; saith after this manner. Thou comest into the Church without sacrifice and takest part of the sacrifice which the poor hath offered. Of which also there is a commandment extant of Fabian 
(b) Fab. ep. 3  the Pope. That every Sunday as well by men as women there should be an offering of bread and wine, that by these offertnges they might be delivered from the bands of their sins. Which decree also is read in the Council 
(c) Cap. 4. See before of Alms pag. 372.  of Matisco. Whereby we may learn what effect the ancient Fathers attributed unto these offerings. As generally Vrbanus the 
(d) Epist. 1.  first a most ancient Pope, calleth them the Vows of the faithful, the prices of their sins, the patrimony of the poor, things given and dedicated to God. Yet now the custom of offering other things is ceased: and the people remaining bound to no ordinary oblation, there being other sufficient provision for the sacrifice, doth voluntarily offer in the sacrifice of the MASS either money, or candles.  
Now therefore what do our adversaries reprehend in offerings? the giving of Alms? but what is more commended in scripture than Alms? the offering it in the church? where can the members of Christ be more decently relieved, than in the house of CHRIST? The solemninity of the offering? but that doth put us in mind to whom we do it, rectify our intention, edify the whole congregation, and honour Almighty God. The doing it for the honour of a Saint? then may it be done even by their consent to the honour of Christ immediately: & so offerings may be made solemnly but not to saints. But we have learned above, that Saints both may be and are to be honoured. 
See pag. 68  As also we have showed of Images according to the true meaning and intention of the Church. So that they cannot in reason deny, but offerings may be made before an Image, and by that Image to the Saint. Unless they will yet deny that we may honour Saints at all: to which point we are not now to return largely to discuss the same: only I will desire them to call to mind that Saint Paul writing to the Philippians 
(e) Phil. 2, 2.  desireth them to fulfil his joy, that they be of one meaning, having the same charity, of one mind, agreeing in one etc. Now if S. Paul willeth them and so earnestly entreateth them as may be seen in the epistle itself to fulfil his joy whilst here he lived: by serving of God in all manner of perfection: why may not S. Paul now require the like? or if they cannot yield that S. Paul hath so much traffic with us as to demand our dutiful behaviour towards Almighty God, for his joy: why may not any devout person of his own accord, seek now to fulfil S. Paul's joy in any manner of good and lawful action? therefore if I will love God: why may I not say: I will love God to fulfil S. Paul's joy? likewise I will Fast, to fulfil S. Paul's joy: I will pray, to fulfil S. Paul's joy: I will go to the Church to fulfil S. Paul's joy: and (that which belongeth to our offerings) I will offer this alms for the ornament of God's Church, maintaining of his Ministers or relieving the poor, & this to fulfil S. Paul's joy, before whose Image I do it, in whose Church and by whose intercession I hope my prayers shall be accepted: and last of all since that God will have his Saints whom he honoureth himself, 
(f) Esth. 6, 9 Gen. 41, 43.  to be honoured of all: why may I not without any superstition say: I will honour S. Paul; for to fulfil S. Paul's joy? For as God himself deserving all kind of honour, and glory, doth justly seek that which is due unto him, and therefore he saith 
* Esa. 42, 8.  I will not give my glory to another: So is there nothing more conformable to his holy will, or of his Saints who always agree thereunto: than that to the Saints be yielded that honour which God hath imparted unto them: according to that of S. Paul: 
(g) Ro. 13, 7  To whom honour, honour. So that without all doubt by honouring S. Paul, we may fulfil S. Paul's joy. The same Apostle in like manner saith: 
(h) Phil. 4, 1.  Therefore my dearest brethren and most desired, my joy and my crown: so stand in our Lord my dearest. The Philippians therefore were S. Paul's joy and crown, for the glorious pains which he had taken amongst them, for his notable examples, & continual preaching. And is not S. Paul's. Doctrine yet extant? are not his examples lively? do we not still reap the fruits of his labour? Therefore if the angels do conceive joy 
(i) Luc. 15, 7.10.  of a sinner repenting, whose conversion cost them no sweat, no labour, no torments: shall not S. Paul rejoice at the fruit springing from his journey, from his writings, from his Passions? and if he shall: may not I desire the same? and if I may desire it, may I not offer it; and wish the increase of his joy, which I know he must needs have by such works done by his exhortation, or for his imitation? and what other works can we do, or use we to do to the honour of a Saint: then in doing a work acceptable to God, to desire that God be sanctified in that Saint, and to delight in the glory and honour of that Saint, being ready as much as in us lieth if it were possible, to augment God's glory and his Saint's felicity, which in effect is no more, than to say as Christ as taught us, Sanctificetur nomen tuum: Hallowed be thy name. But these men with whom we deal, and against whom we dispute, as they have maliciously given the people to understand, that we honoured dumb stocks and stones in steed of saints: so have they as blasphemously endeavoured to persuade, that the Saints themselves in heaven be in effect nothing but dumb and deaf stocks and stones; taking way from them all knowledge of our estate, and all communication of them with us, and of us with them, as though we were not members of one body, or as though they were not intelligent souls, now not depending of their bodies, nor requiring ears or eyes or nearness of place to hear or see our affairs: Finally so depriving them of all honour, that if they were here amongst us, even as glorious as they are in heaven: yet would they neither vouchsafe them cap nor knee. But we will conclude this point of Vows and offerings with one sentence of the 
* Isa. 19, 21  Prophet commending unto us both together: who speaking of the law or Christ saith: They shall worship him in sacrifices and in gifts, and shall make Vows to our Lord, and pay them. And we truly know that what is done unto God's Saints is performed in them to God himself.  
IIII How shall we answer those which repute these Ieweish Ceremonies?  
THere is one common refuge, which because it is used by Heretics as a lurking corner not only in this matter, but also in many others: we must needs dispossess them of. For if we dispute of Priests, of Sacrifice, of Altars, of Holiedays, of Vows, of Holy-water, & infinite other things: they presently run to the Law of Moses, & say that those things were lawful in that estate: but that to use them in the Law of grace, were to return to Ieweish ceremonies. So that in this manner they smoothly shift themselves of all places of the old Testament, and withal cast a great mist before the eyes of the simple, as though indeed we tied them to those old figures and shadows of things to come, whereas now the work of our Redemption is fulfilled. And yet on the otherside, it is a wonder to see, how these enemies of Ieweish ceremonies make us still subject to the yoke of the Law, denying unto the children of GOD the sufficiency of God's grace to fulfil the same, still leaving us our old stony 
(a) Ezech. 36, 26. et. 11, 19  heart, which GOD did once mollify, by his spirit sent amongst us 
(b) Ro. 8.4. Ro. 6, 17.  when he condemned sin, that the justification of the Law might be fulfilled in us. Which which indeed is clean to take away Christian liberty. God grant that in time it grow not to an open profession as well in deeds, as some of their MASTERS have uttered in words, that the 
(c) Luther very oft hath affirmed it. See Conc. Trid. sess. 6. c. 19  10. Commandments belong not to a Christian, & so to a general liberty of all licentiousness. Understand therefore (good Reader) that there were three kind of Laws 
(d) Deut. 4, 13.14. et. 6.1  unto which all the old Law may be reduced. For there were Ceremonial. judicial, and Moral Laws. The first consisted in matters appertaining to their religion: The second, in the particular Laws of policy & civil government of that country: The third, in the very Law of nature common to them & to all mankind, which was wholly comprised in the 10. commandments. For the 10. Commandments 
(e) Iren. lib. 4 ●. 31. & 32. Tert. lib. de idolat. Aug. lib. 15. cont. Faust. cap. 4 & 7. lib. 19 c. 18. lib. 3. cont. 2. ep. Pelag. cap. 4.  contain only the Law of nature, except that of the Sabbath: which although it were partly natural in that we are bound sometime even by the Law of nature religiously to honour God: yet the determination of one day in a week, or of one day more than another was ceremonious, & therefore now changed into Sunday. Now certain it is, that the Law of Moses is 
(f) Heb. 7, 12. 2. Cor. 3, 7.  abolished & evacuated, and being fulfilled by Christ our Priest, hath given place to a new Law, and to a new Priesthood. Wherefore of these three kind of Laws, the first and second do not bind at all: the third bindeth, but not as the Law of Moses; but as the Law of God, written long before it, was given unto Moses 
(g) Ro. 2, 15.  in every man's heart: and as the Law of our new lawmaker, renueing those same commandments in ZION 
(h) Esa. 2, 3.  and in Jerusalem; the other of 
(i) Gal. 4, 30.  Sina being cast out. But although the other two kinds do not bind us at all: yet are they not fully both a like. For the judicial Laws truly may be indifferently by any country accepted as Laws to bind that country. As it may by Parliament be agreed that Adulterers 
(k) Io. 8, 5.  be stoned, that 
(l) Exod. 21, 24. Deut. 19, 20  an eye for an eye, & a tooth for a tooth: that is, that the accuser which is notable to prove a crime objected, be punished with that punishment which he would have procured for the other, and that he which maimed another, 
Vide joseph lib. 12. antiq. cap. 13. & Instit. de injurijs paragr Poena.  be himself maimed in the same member. And the reason of this is, because GOD being the most wise lawmaker which may be, and the most skilful of all equity & justice: there can be no doubt but that Civil Law which was by him made and given to his people, may justly (if so it seem good to the Rulers & Magistrates) be brought into the custom of any other Country. And so although pilfering thieves be now hanged in our country, as in others: yet may we bring in for them a more mild punishment, that so they be not put to death any more, as they were not 
(m) Exod. 22, 1. vide Authent. col. 9 constit 134.  in Moses Law: and yet not Iudaise: So long as we do not observe it as a Law by Moses established, but only binding us for the general consent of those who may make Laws in our country: after which manner in our country we do still retain the judicial Law of Tithes: 
(n) Tua nos de decimis.  as also the prohibition of Marriage in certain degrees, which by the Law of nature were not forbidden. True it is, that 
(o) 1. Cor. 10, 11.  every thing happened unto the jews in figure: for as much as the whole state of that people, was figurative of things to come: but the principal end of these judicial Laws was the peaceable politic government of their country, & so used by us with that intent and not to figure Christ as to come, or accepted as from Moses his authority now abolished: as we have said: they are no doubt lawful & good. Thus much of the judicial Laws. But among the ceremonial Laws, some indeed there were, which had no other relation to signify, e Religion but only in respect 
(p) Aug. ep. 19 ad Hier.  of Christ to come: as circumcision Sancta Sanctorum, & bloody sacrifices: which signified the death of Christ, and the circumcision of our hearts, which he by his blood was to procure. And these to practise and allow, is most detestable, & 
(q) Gal. 5, 2.  a disannulling of the faith of Christ. Other ceremonies there were which although they might in that people signify things to come in the law of Grace: yet, this was not their proper nature, but only in respect that they were in that people, whose state was nothing but a figure. For of their own nature 
(r) Vide Leonem ser. 7. de jejune. 7 mensis.  they had in themselves a moral goodness and did signify a subjection toward God, and gave ornament & comeliness to his service. And these so long as they be not taken as binding by the force of the old Law, but only brought from thence, as proportionable both to the natural duty we own to God, and fit for the better order in matters of religion which S. Paul commendeth 
(s) 1. Cor. 14, 40.  may be and always have been used in the Church. Such are the ceremonies of Churches, Altars, Candles continually burning in the Churches, Offerings, Churching of women, & abstaining from servile works upon the Sondaye. for in this respect of working, that Commandment was ceremonious. For certain it is that we may honour God although we work. And so we see among Christians that ceremony not to be kept in such rigour as it was by the jews: because the Church renewing that ceremony, only forbiddeth servile works, but not travailing nor riding, and consequently not the labour of beasts and such like.  
To conclude all therefore in few words: the 
(t) Aug. ep. 8.9.19. Hier. ep. 89.  Law of the jews (in as much at it is Ceremonial and judicial, is Mortua, that is, Dead: for to use the word of holy doctors: for that it bindeth not. But it is not Mortifera & perniciosa: that is, deadly, or bringing death to those which use the particular Laws thereof; but in respect of such ceremonies which are not founded in the very Law of nature, but only instituted either by Moses, or before his time, to signify Christ as yet to come. Such are not kneeling in prayer, lifting up of hands or eyes, knocking of the breasts, and finally that which we spoke of, Voweing & Offering. Which may evidently be proved, for that it was the general custom of all nations, in which hath at any time been the honour of the true God, & is read in the Scripture to have been used by 
(v) Gen. 28, 20.  jacob, before Moses. And for more confirmation of this, let it be considered, how the very Apostles of Christ retained 
(x) Act. 15.  & necessarily imposed upon Christians the Ceremony of abstaining from blood and strangled: yet not to be observed as having the force of a Law from Moses: whereas they expressly say that themselves impose it:) But only for a charitable knitting 
(y) See Saint (Augustine and Saint Hierome of this matter.  together of the Gentiles and jews, who for their long custom at that beginning would abhor those meats which they had before esteemed as unclean.  
Let it therefore remain, that these things above spoken of, neither are jewish ceremonies but common to all true Religions of all ages: & if they had been jewish; yet might they having no necessary signification of our redemption as to come; be wholesomely instituted and commanded by Christ his Church. 
(z) S. Tho. par. 3. qu. 60 artic. 3.  I say of our Redemption to come: For we in our Ceremonies and Sacraments for the most part have three manner of significations: of things past, of things present, and of things to come. Our sacraments signify the death of Christ as past: the grace of God by them presently wrought in our souls: and everlasting glory the effect of God's grace which in time shall be revealed in us.  
So CANDLES burning in the Church, even in the daytime, especially at the Gospel, do signify the light of the Gospel 
(a) Io. 1.  brought into the world by Christ: the light of grace shining in the hearts of the lively members of Christ: and the everlasting light of Heaven. So Holy-water putteth us in mind of the washing away of our sins by Christ his death, applied unto us in BAPTISM: signifieth the present washing of our Soul, which we ought to procure by contrition of heart: & the perfect washing away of all filths when God shall bring us being purged from all iniquity into 
(b) Apoc. 21, 27. Psal. 23, 4. & 14, 2.  his holy place, where none can be received but he that hath innocent hands, and a clean heart. So may we discourse of other holy ceremonies used in God's Church. And it is no marvel though in our state we have some figure of things to come. For 
(c) 1. Cor. 13, 10.  we have not as yet attained to that which is perfect, but only to that which is in part: now we walk by Faith, and as it were we see by a glass in a dark sort: but not yet in likeness face to face. Wherefore Christ himself by his rest in the Sepulchre, signified the rest of Heaven: & although the Sabbath be taken away: yet have we the celebration of the Sunday 
(d) Aug. lib. 22, ciu. c. 30. & ep. 119.  signifying the blessedness of Heavenly rest. The reason of this is, because of all those things which Christ caused and deserved by his Passion: some are now fulfilled: as the price of our redemption, & the benefits of God's grace, Faith, Hope, & such like things: but yet there remaineth the principal, which is, judgement & Glory. Wherefore meet it was that those Ceremonies which signified all those things as to come should cease: and other should be ordained which might both signify the benefits already obtained, and nourish our hope with the representing of the good things to come: which being once had, all ceremonies shall cease. As S. John did insinuate 
(e) Apo. 21, 22.  unto when he said. And a Temple I saw not in it, for our Lord God Omnipotent is the Temple of it and the Lamb. And those which now mislike the Church's ceremonies and orders unless they repent (which God grant) shall not only be without ceremonies, but with out all order & with 
* job 10, 22  sempiternal horror and confusion.  
V What testimony have we of Candles burning before Saints Relics or Images, in places of Pilgrimage?  
BEcause we have hitherto defended offerings at the memories of Saints, and one most ordinary offering is a burning Candle: it is necessary that we speak somewhat hereof. If any ornaments be convenient for the House of God, as both the light of natural reason and the example of the old testament doth teach: 
(a) Exod. c. 25. & sequ. Num. 7. 1. Par. 28. & 29. 2. Par. 3. & 4. & 5.  there cannot be found or conceived, any either more excellent or more fit, than the ornament of lights, or Candles. The first thing which GOD made was light: Light is a quality which beautifieth all things, and of nothing can be defiled: it is so near unto a spiritual nature, that it is only amongst all divisible accidents produced in a moment: nothing more swift than light, nothing more piercing: whereas it penetrateth most thick bodies, as of Crystal, glass, Ice, yea & the very heavens which as job 
(b) job. 37, 18.  saith be  & firm as if they were forged of brass. The Egyptians who did with forcible likenesses express every thing: by the light of a Lamp represented life: whereas Life the most precious thing in this world is nourished by natural humidity, as the most excellent quality of the light, is conserved by oil. Yea in all civil conversations there is a kind of civil reverence yielded unto light, when at the bringing in of light we use to salute one another. And that which is most to be wondered at; those which are not ashamed of any vice or filthiness, yet ordinarily are as it were ashamed of light: and being never so solitary, yet are desirous not to have so pure a witness of their impurity. So that even literally we may say as our Saviour hath said: 
(c) Io. ●. ●●.  He which doth evil hateth the light. But how if we should run over the wonderful dignities and excellencies attributed unto Light in holy scriptures: we should far exceed the limits of our intended brevity. God himself 
(d) ●●o. ●, 5.  is Light: his 
(e) 1. Tim. 6, 16.  House where he dwelleth is Light; his Law 
(f) Pro. 6, 2●  is Light; his word 
(g) Ps. 118, 10●.  is Light; his 
(h) Ps 103, 1  garments are Light; his 
(i) Heb 1, 7.  Angels are Light; his Apostles 
(k) Mat 5, 11.  are Light; Finally his 
(l) Io. 12, 36.  servants are children of Light; as contrariwise the servants of iniquity, do continually 
(m) Io. 8, 12 & 3, 19  walk in darkness, because they love darkness more than light.  
Now if Heretics cannot abide Light in God's Churches; what marvel? for what society is there between light and darkness? 
(n) 2. Cor. 6, 14.  they have forsaken the Light of God's Church, which although it stand 
(o) Mat. 5, 14.  upon a hill; they will not see; they seek to cover God's truth under 
(p) Ibidem vers. 16.  a bushel: they carry about with them the eyes of an owl, which being more familiar with the darkness of the night, than the glorious beams of the Church, which is chosen as 
(q) Cant. 6, 8.  the Sun; cannot open themselves to behold the truth. GOD grant that once having cast away their stubborn wilfulness, they may know themselves miserably to have conversed so long in a more horrible hole and dungeon 
* Dial. 7. de repub.  than was that of Plato, where seeing nothing but false shadows of things, they nevertheless condemn and hate those which go about to open unto them the true light, and procure as much as in them lieth that their Egyptian darkness being cast away in this life, they may escape the 
(r) 2. Pet. 2, 17.  mist of darkness reserved for such as persist in their estate, in the other.  
For we have in this point of the use of Lights in the Church, testimonies of scriptures & of Fathers. Scriptures, in that we read God himself to have ordained perpetual Light in his 
(s) Exo 25, 31. & 27, 20 3. Reg. 7, 49.  Temple. And amongst the Fathers: first S. chrysostom saith: 
(t) In Litur.  that the Priest goeth to the Altar, his Minister going before him with Light: The Acolites 
(v) Conc. 4. Carth. c. 6. Isid lib. 7. etym. c. 12. Ordo Rom. Microl. c. 11.  office was always in the Church to light the Torches in the MASS time at the Gospel and at the oblation.  
To which S. Augustine in the Council of Carthage giveth witness. And lest any should think this to have been only in the night: certain it is that according to the ancient custom of the Church: MASS was never 
(x) Walfrid. cap. 23.  said in the night, except thrice in the year. That is upon 
(y) Telesph. ep. ad uniu. cap. 2. Leo. ep. 79. vel. 81. c. 2.  Christmasse-Nighte Maundy-Thursday and Easter-Eue at night: for at other times it was not ordinarily begone before the third hour of the day. Wherefore those Torches of which S. Athanasius 
(z) Epist. ad omnes Orthod.  maketh mention, when he chargeth the Arians with sacrilege, for offering the torches of the Church unto Idols: were no doubt such as in the time of MASS and specially at the Gospel even in the midst of the day were lighted, as also 
(a) Contr. Vigil.  Saint Hierome doth affirm.  
Now if lights are fit ornaments for a Church: than may they adorn the memories of Saints, & be set before Relics & Images, in sign of joy of the Saints glory: to put us in mind of the light of grace, & glory brought into the world by Christ, professed and preached by them: to stir us up to such a kind of life, as may (no otherwise than in them) shine to all men, to the glory of God: finally for a certain honour to the Saints themselves. But of this matter we will hear S. Hierome speak, 
(b) Contr. Vigil. Vigilantius his objection against Lights.  who propounding Vigilantius his objection in this same matter, saith. We see almost the custom of the Gentiles under pretence of Religion to be brought into the Church: that whilst the Sun doth shine, great heaps of torches are kindled: and wheresoever there is I know not what dust, enclosed in a little Vessel, and covered with some precious cloth: they kissing do worship it. These men forsooth yield great honour to most blessed Martyrs, who they think may be lightened with filthy torches, whereas the Lamb which is in the midst of the throne, with all brightness of his Majesty doth lighten them. This spoke Vigilantius: how like unto the calvinists of our time: the Reader shall judge. Now S. Hierome answereth it so, that we may perceive that his opinion was that Candles were never set before Relics but in the night, when the people were come together to watch at the memories of Saints, upon their eves. And that than it was only done for that necessity, not for any honour to the Saint. Not that S. Hierome did not acknowledge honour to be due unto Relics, for as we have said before: in this very book against Vigilantius, he constantly avoucheth it: but because he had not as yet been conversant in places where this kind of honour was showed unto the Saints. For if he had ever seen it used in the day: than must it needs have been for a sign of joy & honour to the Saints, which he here denieth to have been the intent of the Church. Yet that this custom was in other parts of the world, far from S. Hierome, as in SPAIN & FRANCE, where Vigilantius lived: we may gather manifestly, both by his objection, & out of others whom we will allege. Yea S. Hierome himself, although he seem not to acknowledge any general custom of the Church in this point: yet doth he commend the zeal of who soever might perchance in some place use the same, even to honour saints thereby; comparing their devotion to that of MARY MAGDALEN, when she powered the ointment upon our Saviour, and was by him defended from judas his hypocrisy. So whosoever doth light torches (saith he) hath a reward according to his faith. Whereas the Apostle saith: Let every one abound in his own sense. These men dost thou call Idolaters? We all (I confess) which do believe in Christ, came forth of the error of Idolatry. For we are not made Christians by birth, but by regeneration. And because we once worshipped Idols, must we not now worship God, lest we may seem to worship him with the like honour with which we worshipped Idols? That was done unto the Idols, and therefore must be detested: this is done to Martyrs, and therefore must be admitted. For even where there are no Relics of Martyrs, in all the Eastchurches, when the Gospel is to be read, Lights are kindled, even the Sun shining, not to drive away darkness, but to show a token of joy. Wherefore those Virgins 
(c) Mat. 25.  of the Gospel have always their Lamps burning: And to the Apostles it is said: Let your loins be 
(d) Luc. 12, 35.  girded, & burning Candles in your hands. And 
(e) Io. 5, 35.  of john Baptist: He was a Candle burning and shining: that under the type of corporal light, that light may be showed, of which we read in the Psalter: 
(f) Psal. 118, 104.  A Candle unto my feet is thy word, O Lord, & a light unto my paths. Thus far Saint Hierome.  
Theodoretus 
(g) Lib. 5. cap. 30.  reporteth of the translation of Saint Chrysostoms' body made in his time: in which the whole mouth of the strait called Bosphorus: was covered with candles burning, the boats being so many that the sea seemed to be firm land.  
The same 
(h) Ibidem cap. 34.  Author testifieth the like honours to have been showed to that Saint in his life, when in the same place the people met him with burning torches at his return from banishment.  
Saint Paulinus 
(i) Natal. 3.  giveth testimony of many Candles, burning night and day, before S. Faelix his body.  
In S. Peter's Church at 
(k) Lib. 3. dial. c. 24.  Rome, burned a Lamp continually, as witnesseth S. Gregory.  
And 
(l) Lib. 7. ep. 2 cap. 1●.  Germanus the Patriarch of Constantinople, reporteth the like devotion to Images.  
S. john Damascen 
(m) 3. De Imag.  writeth of Lights before S. Simeons' Image.  
In the history 
(n) Vide hist scrip. a Constantino Porphyr.  also of the Image of our Saviour at Edessa, of which we spoke before: we read of a Candle burning before it.  

(o) In vita Siluestr.  Finally Constantine the great, offered to the Relics of SS. Peter and Paul many Candelsticks, & ordained that there should be maintained many Lamps continually burning. The like unto which is to be seen in a Donation made by Saint Gregory to saint Peter's Church in Rome: which being cut in Marble from very ancient time is now extant in the Porch.  
These things therefore, & many other which might be brought do evidently show that which we purposed. That is, that as all other Ceremonies be wholesomely observed in the Church, to represent unto us the benefits of God, and to show our duty and subjection towards him: So also this of Candles is most profitablely retained: to show our joy & exultation in Christ: to represent unto us the light of Heaven: to put us in mind of the light of the grace and Gospel of CHRIST; to stir us up to walk like the children of light: finally, (that which is an invincible argument) to 
* See saint Hierome cited before.  show us that in an external sign: of which the Scripture yieldeth us so many signs in writing. For as we may by reading the Scriptures, put the people in mind of these excellent significations of light: so may we also by showing the thing itself, after a reverend & solemn manner, admonish them of the same light, and stir them to a deep and earnest consideration of their duties: Whereas writings are but signs of the things themselves: & as a Heathen Poet saith. Segnius irritant animos demissa per aures, quam quae sunt oculis subiecta fidelibus. 
(p) Ho●at. in art Poet.  More slowly do those things move the mind which are heard, than those which are seen.  
VI How is it void of Heathenish superstition, that we ask in Pilgrimages diverse things of diverse Saints.  
THis is another objection of our adversaries, whereby as before they charged us with judaisme: so now because the Heathens used ceremonies, oftentimes not unlike to ours: they infer, that we are professors of Paganism. But this was long since answered by 
(a) See pag. 605.  Saint Hierome cited here immediately before, when he said, that for the same reason we must not worship God, because the Gentiles used to worship their Gods. And That was done saith he, to Idols & therefore must be detested: This is done to Martyrs, & therefore is to be admitted. The like also doth 
(b) Lib. 20 cont. Faust. cap. 21.  S. Augustine answer to Faustus, reprehending the honour of Martyrs, as though we made them Idols: For, saith he, we must not therefore contemn & detest the Virginity of NUNS, because there were in times past Virgins consecrated to Vesta. 
Whence it proceedeth that the Gentiles superstitions were like to holy ceremonies.  True it is, that the devil who ever since the beginning hath had a desire to be like the highest: hath always studied to transfer the rites and ceremonies of God's people to his abominable Idolatries. So witnesseth the holy Scripture, 
(c) 1. Mach. 3, 48.  reporting that in the time of the Maccabees, out of the sacred books of the Law, the Gentiles did search out a similitude of their Idols.  
So also witnesseth 
(d) Lib. de perscript.  Tertullian. Hence was it, that as the same Tertullian affirmeth, the Gentiles had many superstitions, much-like unto our Sacraments: as a kind of Baptism, & a certain mystical Bread: taken no doubt from the jews; whose waters of expiation, and bread of proposition, gave the Gentiles occasion of an Apish and Sacrilegious imitation. Now what marvel, if the jews Ceremonies being so like ours, as that they were purposely instituted to presignify them: the Gentiles superstitions imitating the jews, do somewhat also resemble our holy Ceremonies? Whereas hereof it must needs follow which 
(e) Lib. 20. cont. Faust. cap. 21.  Saint Augustine saith: that as the jews religion was A foretelling prefiguration of our truth: so the Gentiles must be An erroneous imitation of the same. Such kind of reasoning therefore, by which our Ceremonies are condemned, for the Gentiles using the like: is to be hissed at: and answer is to be made, with Saint Augustine 
(f) Ibidem.  that as in Virginity it much importeth, to whom it is Vowed and performed; whereby our NUNS differ form the vestals: so also do the outward Ceremonies of Gentiles, far differ from ours in their contrary end and intention: they being to the honour of the Devil; & ours to the honour and exaltation of God's holy name. Now for the matter itself. 
We may ask every thing of every Saint.  True it is, that to ask one thing particularly of one Saint so that we think that the Saint cannot aswell obtain all: (whereas the Saints give nothing of themselves, but by their intercession obtain of God whatsoever he himself is able to give, which is every good and perfect gift:) were a superstition much to be condemned, and utterly to be banished from all Christian minds. For after this manner had the Gentiles Gods for every thing, whom they had so tied to their several duties and tasks: that the Goddess of the 
(g) Aug. l. 4. ciu. cap. 8. & 21.  corn yet under the earth could not meddle with the same now sprung: nor she that had the charge of the corn in the field, could take the protection thereof in the barn: and such other infinite follies. But among Christians never was there any such opinion, but that of any Saint one might ask any gift or benefit lawful to be asked or looked for from God. 
We ask one thing of one Saint rather than of another.  Yet hath there been and there is also a laudable and Godly custom: of one Saint to ask one thing espeacially, and of another to demand another: not for any imbecility in other Saints: nor for any imperfection in that Saint to whom we pray: but for diverse Godly and lawful causes: as here we will declare.  
The first reason may be the imitation of the Saint, for S. Paul commandeth 
(h) 1. Cor. 4, 16. & 11, 1. Phil. 3, 17. 1. Thes. 1, 6. 1. Thes. 2, 14 2. Thes. 3, 7. Heb. 6, 12. & 13, 7.  that we imitate him and other Saints. Now certain it is that there be divisions of Graces, 
(i) 1. Cor. 12  God giving to every one as he willeth. Every Saint excelleth in some one gift or other: wherefore the Church apply that sentence of the Ecclesiasticus spoken particularly of Abraham, to every Bishop & Confessor, & consequently to every Saint: 
(k) Eccles. 44, 20.  There was not found any like unto him. So that of so many diversities of infinite Saints unlike one to another in the measure of graces, yet tending all to the end of the love of God: there ariseth that beautiful 
(l) Psal. 44, 10.  ornament of the spouse of Christ, exceedingly delighting his heavenly eyes, & those 
* Io. 14, 2.  diverse Mansions in God's house agreeable to their diverse deserts. Now than what absurdity can there be if for patience; I pray to job: for Faith; to Abraham: for fervour in Prayer; to Elias: for tears of Penance, to Mary Magdalen: for charitable diligence in Hospitality; to Martha? and so of many other virtues in which the scriptures do particularly exhort 
(m) jac. 5, 11. judith. 4, 13  us to their imitation. Or may I not 
(n) Herald 13, 7 See Amb. l. de office Basil. ep. ad Greg. Naz.  beholding the end of their conversation, and that which did most shine in them, demand of God that speacial virtue in which they did excel? Now therefore thus do I join with our adversaries. I must imitate in one Saint one virtue more than another: Therefore I may desire of God in memory and imitation of the Saint that virtue rather than another: Again whatsoever I may ask of God: I may also ask of a Saint, according to the true meaning of prayer to Saints; not as to the principal givers, but as to our intercessors for every good gift: even as it is in them who living here pray for us: But I ask of God the imitation of a Saint in a particular virtue more than in another: therefore I may ask of the Saint himself that particular virtue: and of another, another.  
Hence for diverse states of men, may there be chosen diverse Patrons: 
Patrons of diverse states of life.  because of the laudable conversation of some Saints in every degree. Saint joseph was a Carpentar, S. George a Soldier S. Anthony an Eremite, S. Edward a King, S. Cosmas and Damian, Physicians, S. Anne a pattern for married folks, our Blessed Lady for Virgins. Although in this most excellent Queen of Angels, there having been 
(o) Eccles. 24, 25.  all grace of life and verity, and her life having been 
(p) Amb. l. 2. de Virg.  a discipline and instruction for all sorts of men: God hath showed more abundantly his greatness 
* Pro. 31, 29  than in any other creature. For according to that most true prediction of herself: 
(q) Luc. 1, 48.  All generations shall call me blessed▪ she hath particularly in the Church of God, in consideration of all manner of benefits received from her: obtained those names. Our Lady of pity, our Lady of grace, our Lady of comfort, our Lady of peace, etc. 
Our Lady of pity, of grace, & such like.  how truly & religiously each Catholic heart feeleth: but the senseless stony minds of heretics cannot but scoff at the same to their utter confusion at the last. But we shall have them one day as well taunt the like names of God: who although he be but one most simple essence, yet is called diversly. The God of Comfort, of Mercy, of Hope, of Strength & such like. And not only particular states of men, but also particular countries may have their special Patrons. 
Patrons of countries.  God having promised 
(r) Mat. 22, 30.  that the Saints shall be like Angels: and therefore no 
(s) Dan. 10, 13.21. Hieron. in 34. Ezech.  doubt have protection of the world. Yea God gimselfe expressly having promised them that they shall have power over nations 
(t) Apoc. 2, 27. & 5, 10.  & that they shall rule them. But the cause of the attributing certain countries to the government of one Saint more than another, most ordinarily is the desire of imitation of that speacial Saint either because of his profession in his life, which the country doth specially embrace, as of a Soldier or merchant: or because the 
(v) Leo. ser. 1 de SS. Pet. et Paul. calleth those two Apostles the special Patrons of ROME.  Saint having lived there, hath there espeaciallye left lively examples of his notable virtues.  
A second reason of this matter may be, the disptsition of almighty God: who as we before rehearsed 
(x) Ep. 137. ad Cler. & pop. Hipp.  out of saint Augustine, worketh some Miracles in one place & not in another: & consequently by one Saint and not by another. Wherefore if it please his divine Majesty to show some wonder by any Saint: then doth the devout people take occasion not without the inducement of God himself: in like miseries to have recourse to the same Saint for convenient remedy. Of this we have in the Scripture itself some figure and example. DAVID might have offered in diverse places Sacrifice for the appeasing of God's wrath: but 
(y) 1. Par. 21, 27.  only in the Court of Ornan he deserved to see the Angel put up his sword. jobs friends by jobs 
(z) job. 42, 9  Sacrifice only found mercy. If we seek reason hereof: it was only God's pleasure. What shall we say of diverse 
(a) Levit. 4.  Sacrifices ordained by God for diverse sins? And yet one Sacrifice might have sufficed, if so it had pleased the Author thereof. Some devils are cast out by the Disciples: others by Christ 
(b) Mat. 17, 16.  alone. Yea we read of S. Anthony 
(c) In Vita.  that when he could not cast out a Devil, he sent the possessed party to his Disciple Saint Paul called the simple: by whom he was delivered. The cause of which thing if we should impute to the greater holiness in the one, than in the other: we should presumptuosly behave ourselves towards both. The only cause therefore is to be referred to the will of God, who being the Lord of all rivers: yet showeth himself more mighty in jordan, than in 
(d) 4. Reg. 5, 12.  Abana and Pharphar, rivers of Damascus. We have also a custom in the Exorcisms of the Church, to charge the Devil to disclose by whom he may be cast out: for no other cause doubtless, than because God according to his divine Council & purpose giveth a limited strength unto those infernal spirits, which may so far prevail as he permitteth, & no farther. Of this we have a proof in S. Hilarions life. Who being secretly gone into Sicily, was disclosed by a possessed person in Rome whom the Saint delivered. But there is a manifest example recorded by an Authentical 
(e) Paulus Diac. lib. 6. de gestis longob c. 2.  writer. Of a great pestilence a thousand years since in Constantinople & other places. Of which one being warned be revelation, that it should not cease until that in the Church of Saint Peter in Vinculis, at Rome, an ALTAR were erected to S. Sebastian: his Relics being brought thither, & an ALTAR dedicated, the pestilence ceased. Which ALTAR is as yet there remaining, and with great devotion frequented, espeacially in time of pestilence. Theodoret 
(f) In Philotheo c. 26.  also witnesseth of the general devotion of the Artificers of Rome, to S. Simeon. Whose Image, he being yet alive, they used to set at the doors of their shops, because of a general opinion that the Saint would protect their shops & wares from robbing. Of which we may read a strange miracle in that Saints life. The like custom may we read in S. Damascen. Who also reporteth the severe judgement of God showed upon three persons one after another miserably slain, 
(g) Lib. 3. de Imag.  for attempting to violate the Saints Image, reverently erected at a devout Christians shop.  
A third reason may be alleged the kind of Passion of every Saint, which we somewhat touched before. For as they which sin in those things in which they sin are ordinarily punished: so Almighty God doth specially bless the torments of his Saints, & maketh their pains occasion of their glory. What did not (saith 
(h) Serm. de S. Laurent.  Saint Leo to the tormentor of Saint Laurence) thy wit devise for the glory of the conqueror: when the very instruments of his torments, were changed into the honour of his triumph? And of saint Paul's Chains what S. chrysostom saith, 
(i) Hom. 3. in epist. ad Rom. & ser. 5. de job.  all the world knoweth. How meet is it then that in things proportionable to the MARTYR'S torments, or glorious confession of CHRIST, although he were not a Martyr, we should run to crave his aid and succour? And so truly it is found in 
(k) Tho. Fazel. decad. 1. lib. 1. cap. 1.  S. Paul. Whereas the stones of the place where the Viper invaded his hands, cure all the venomous bitings of Scorpions. And in our own Country, the Moss of S. WENEFRIDS-Well a devout memory of her glorious Martyrdom (besides the strange sweetness which always is in it) is found a singular remedy against fire. The like of saint agatha's Veil in Sicily, which is known to preserve the City of Catana from the furious flames of Aetna. How just is it that the memories of so glorious Virgins, should have special virtue against fire: whereas they overcoming their weak sex did burn with the fire of the holy-ghost which many waters could not quench: the fire of carnal concupiscence being utterly extinct in their sacred breasts. As therefore in the relics and instruments of the passions of Saints we see certain particular and determinate things brought to pass: so also may we devoutly expect the same particular effects when upon the sure grounds of the practice of the Church & some similitude of that which they have suffered for Christ we invocate them to our particular assistance in some speacial causes. And as in the most holy Trinity by the essential attributes of power, wisdom, and goodness, appropriated more to one person than to another, 
(l) See page 313.  we do not deny as much to be in one as in another: so by special devotions to Saints for particular matters: we do not attribute less to the one then to the other, but rather stir up our own frailty & weakness to the more speacial remembrance of God's graces in them. The like is in the Angels 
(m) Dan. 10, 13.21.  who are allotted unto their several Countries to protect: and 
(n) Apoc. 8. & 9  in punishments are ministers of several woes. Hence is that custom sprung, that devout people pray to S. Apollonia for the toothache because her teeth were in her Martyrdom struck out of her head: and therefore she is a fit Patroness either to obtain delivery, or if it please God that we be not delivered, a patiented sufferance, according to her example. The like may we say of praying to S. Agatha for sore breasts: because her breast was cut off. To S. Roche against the plague, and to diverse Saints for diverse things wherein their virtuous disposition did most show itself.  
And to conclude all this with an invincible argument: let our Heretics yield me a reason, wherefore to the Princes 
(o) Pollyd. l. 8. histor.  of our country as an hereditary power from S. Edward hath been granted this gift of curing one particular disease more than another. which if they cannot: then let them not so curiously and blasphemously deal in the like manner with saints. If I have spoken (saith our Saviour) 
(p) Io. 3, 12.  unto you earthly things, & you believe not: how if I shall speak to you heavenly things, will you believe!  
Thus much therefore be spoken in defence of the general practices of Christian countries allowed by Pastors and confirmed by long continuance. not to defend every particular practice of old and simple women. whom notwithstanding we may for the most part excuse with that saying of S. Hierome 
(q) Lib. con. Vigil. See before page. 605.  where in the use of Candles otherwise than by the general custom of the Church he thought to be received: he favourably interpreteth such fervent zeal, not excluding them from their reward according to their faith, but permitting them to abound in their own sense.  
Wherefore if ever it were generally received in our Country, 
Of praying for cattle.  or in any other Catholicke-Countreie, that for the necessities of Beasts & cattle devout people did pray to speacial Saints: then will I defend it against all Heretics of the world. For certain I am, that it is a good and godly thing to pray for Beasts to God, & consequently to Saints; who may by their intercession obtain of God that which we ask even for such dumb creatures. For Christ our Saviour teacheth us to ask of God our daily-Bread, wherein is understood by the Fathers, all things necessary to man's uses. And Solomon 
(r) Pro. 30, 8.  prayeth for those things which are necessary for the sustenance of his body, & amongst the temporal Benedictions of God, David reckoneth that their 
(s) Psal. 143, 13.  Sheep be with Lamb, & their Oxen fat. And God blessed the latter things of job, 
(t) job. 42, 12.  more than his beginning, even by giving him multitudes of Sheep, Camels, Oxen, and Asses. And God purposing to bless jacob with such worldly substance, 
(v) Gen. 31, 12.  taught him in his sleep how to increase his reward of Sheep. Well did the Devil understand thus much, when he said to Almighty God. 
(x) job. 1, 10.  Hast not thou defended job and his house, and all his substance about him: & blessed the works of his hands, and his possessions hath increased upon the earth? Wherefore God permitted the Devil to deprive him also of those outward things which he possessed. As he did also suffer those Devils to enter into the 
(y) Mat. 8, 31.  Swine, & to carry them headlong into the Sea. S. Hilarion taught (as saith S. Hierome in his life) that the devils doth enter also into Beasts for men's sakes, & that he is incensed with so great hatred towards men, that he desireth the destruction not only of them, but of all their things. Of which thing he brought an example, that before he was permitted to tempt job, he destroyed all his substance. Neither ought this to move any man, that by God's commandment two thousand Hogs were killed. For why, those which saw it, could not otherwise believe so great a multitude of Devils to have gone forth of one man, unless a great multitude of Hogs, and as it were carried of very many had perished. And may we not then pray that God will restrain the devils power, and increase his care of us, even in these things? We know that God hath not 
(z) 1. Cor. 9, 9  care of Oxen: neither hath he of 
(a) 4. Reg. 6, 5.  Hatchets, or 
(b) 4. Reg. 4, 40.  Pottage, or 
(c) 4. Reg. 2, 21.  Water, or such other things, for any necessity of his: yet for the use of man did he show miracles, in making the Hatchet to swim, in seasoning the Prophet's Pottage, & sweetening the Waters. So doth God spare Ninive, not only for infinite Innocents' which were within it; but also, as himself saith: 
(d) jonae. 4, 11.  for the very brute Beasts in which his hands had laboured in a certain manner when he created them. Neither must we think that man having received all these things 
(e) Ps. 8, 8.  of his liberal hands, must not as well look that his mighty power must conserve also and maintain them.  
Wherefore the holy Church, a most intelligent & grateful Spouse of Christ in the very Sacrifice of the MASS, as for Rain & Faire-weather, so for health of cattle prayeth thus. 
(f) Orat. pro pest animalium.  O God which even by brute Beasts hast provided comforts for the labours of men: we humbly beseech thee, that without what things man's estate cannot be nourished, those thou wilt make not to perish from our uses: through our Lord jesus CHIRIST. Most certain it is therefore that even for these we may pray to God and his Saints. And if we pray to all the Saints: we may also pray unto any one. Yet not so that we pray to any one as only able to help us (for that were superstition) but as to one who amongst the rest can help us, & (if so it please God to direct the general practice of the Church) as to one by whom it pleaseth God to help us in this case rather than by another. Sure I am that at Rome upon S. Anthonies-day there is not one Catholic person, who sendeth not his horses to pass before that Saint's Church, there to receive the Benediction of the Priest by the sprinkling of Holy-Water. If a scoffing Heretic, blasphemous against God & his Saints ask here a reason: I will say that the practice of the Church guided and directed by the holy-Ghost, is more to me than my own reason. And that all customs of the Church which are not contrary to Faith, may by Saint Hieroms 
(g) Ep. 28. ad Lucin.  warrant be safely observed. And that according to Origen, 
(h) Hom. 5. in Num.  In Ecclesiastical observations many such things are found, which must be done of all men, and yet the reason of them is not known to all. And he bringeth examples of kneeling in prayer: of praying towards the East: of the Ceremonies of MASS and Baptism: which are no more necessary to be understood of all men: than were the Ceremonies of the jews to them which notwithstanding devoutly practised them. And yet could I for my own comfort devise many congruities in this matter of S. Antony: and amongst the rest, this thing which S. Hierme 
(i) In vita Pauli.  writeth of him: that a satire meeting him, desired his Prayers for the whole flock of them in the desert. And two Lions which had digged a grave for S. Paul the Eremits body: Forthwith as it were requiring a reward for their work, holding down their heads and moving their ears, went to Antony, & licked his Hands & Feet. But he perceived that they did desire his Benediction. And without delay, beginning highly to praise Christ, for that the very brute Beasts had a feeling of God, he said: O Lord without whose will, not so much as a leaf off the tree doth fall, neither one sparrow doth light on the ground: grant unto them, even as thou knowest. And making them sign with his hand he commanded them to departed. Go now, proud & blasphemous Heresy; laugh, taunt and scoff, at the devotion of this Saint, & glorious Doctor of the Church, who writeth this, at the devout Piety of Antony, who did this: and finally of all other Saints of God: but thou my dear Catholic brother, for whom principally this is written, know and assure thyself, that 
(k) 1. Tim. 4, 8.  Piety is profitable to all things, having promise of the life that now is, and of that to come.   

OF INDULGENCES, OR PARDONS.  
1 What is the ground and foundation of Pardons?  
FIrst we must here call to mind that which hath been showed above out of Scriptures & Fathers: 
See pag. 209  that sins committed after Baptism although in respect of the fault, and disgrace of God, & guilt of everlasting pain and damnation; they be fully remitted through the merits only of Christ's Passion in the Sacrament of Penance: do notwithstanding leave most ordinarily behind them (if the contrition be not the greater a debt of Temporal punishment. And that by such Temporal punishment, satisfaction is to be made unto God's justice, either in this world by works of Penance enjoined in the Sacrament, or voluntarily undertaken: or in the other life in the fire of Purgatory. 
See pag. 218   
Now therefore as Almighty God hath left in his Church authority and jurisdiction to bind such Penitentes as have recourse to the Sacrament for help, unto a convenient satisfaction, answerable to his divine justice and decree: so likewise he being always more prone to Mercy than to justice, & his grace superabounding where sin aboundeth: 
Rom. 5, 10.  It necessarily followeth that he hath given as great a power to his Pastors, in the one, as in the other: & therefore as they may impose, so they may release Penance: as they are executioners of his justice to punish, so they are also dispensers of his mercy to remit and pardon: Finally, as the power of his 
* Mat. 16, 19  Keys do extend to bind: so they do also extend to lose whatsoever is bound or loosed in heaven: which shallbe more largely showed hereafter.  
2 What is an Indulgence or Pardon?  
Than may we hereby plainly see what is an Indulgence or Pardon: which being well understood, & duly considered; we shall not need any long discourse for the proof and defence of the same. An Indulgence therefore or Pardon: is the remission of the Temporal punishment due unto sin already forgiven: granted by the Pastors of the Church, for just and convenient cause, unto him which is in God's grace & favour. Hence it followeth that whosoever will be partaker of an Indulgence granted first he must be in grace: & then perform that which is in the grant of the Indulgence required: as Fasting, or Prayer, or Alms: And so he shall enjoy the fruit thereof.  
3 How many things are necessary to obtain a Pardon?  
But if we will consider all the whole chain of things concurring and necessarily required in this matter; we may the better conceive the malicious slanders and cavils of our adversaries herein.  
First therefore he that will gain an Indulgence: must be heartily sorry for his sins. Secondly, he must have a full and resolute purpose to amend his life and never to fall into any mortal sin. Thirdly, he must make a diligent search of his conscience, calling exactly to mind (so far as the frailty of man's memory can reach) all the particulars of his thoughts, words, & deeds, offensive unto God. Fourthly, he must humbly & sincerely lay them open before the Priest, who in God's steed is to judge thereof. Fiftly, he is to accept that Penance which is imposed upon him. And all this is so necessary for remission of sins; that if there want but one of them, either sorrow, or purpose, or due examination, or pure Confession, or fulfilling the Penance enjoined, or at the least in the three last a full intent to execute them in due time: no man can obtain the grace of God, much less such Pardons as we speak of, which are not nor can be imparted, but to those only, which are in God's blessed favour. Now if there happen any opportunity of Indulgence, or remission of this Penance enjoined, or of that which by the ancient Canons of the Church, or by God's secret & most just judgement should in rigour be enjoined: (for ordinarily the Penance in our age enjoined in Confession, is not equal unto that, which the ancient Canons of the Church, & Gods own determination hath allotted:) than sixtly, there is required the fulfilling of that work unto which the Indulgence is annexed. And so, if the party which seeketh the Indulgence be still in grace, and the cause proportionable to the Indulgence: infallibly he receiveth the same. And yet some Divines, do upon probable grounds affirm, that he which will obtain an Indulgence, must beside all this, of necessity either have accepted of his Ghostly-father, or purposed to take upon himself so great penance, as were in itself sufficient to satisfy for that pain, which in the Indulgence is remitted▪ or at the least that he must have a general purpose to satisfy God's justice in this life, by Godly works and devout labours and sufferings: otherwise, except the work exacted in the Indulgence be equivalent to the pain remitted: he shall not enjoy the benefit. Their reason is, for that he which hath not this mind, as much as in himself lieth, to procure his own succours for his negligence, coldness, and slackness, deserveth not help of others: and it seemeth (as they say) that Christ & his Saints intended not to yield such unnecessary help, whereby negligence might be increased. But this opinion is by others worthily rejected. Who say, that if the Penitent have this full conditional resolution, to fulfil his enjoined Penance in Confession, if he cannot obtain by Indulgence the remission thereof: whether his Penance were great or little▪ than shall he not being a lively member of CHRIST be deprived of the participation of the common treasure of his whole body, 
A Purpose of satisfaction very profitable for him which will receive an Indulgence.  and consequently of such Indulgence. Yet certain it i● that such actual purpose of satisfying God's justice by own penal works, doth make a ma● more apt ●o receive the whole Indulgence, and increaseth the value of the cause, and God's acceptation of the recompense which is made unto him by such an Indulgence: as we will show hereafter.  
4 A comparison between the Catholics Pardons and the Protestants Pardons.  
THis therefore being the course of all Catholics in obtaining Pardon of sins: let us on the contrary side, examine a little how many of these things are to be found in the Protestants Pardons. For that they have Pardons; yea & plenary Indulgences also, none can doubt, who heareth every day that they are cleansed & purged from all sin, and sure to go to Heaven, so soon as they shall die. For in very deed, this is not only a full remission of all pains and punishments, but also a most certain assurance of that singular gift of God, which is perseverance to the end. Which if the Catholic could persuade himself so easily to be gotten: he would with S. Paul 
* 1. Cor. 15, 19  account himself the most wretched of all men; whereas he should so toil and labour in infidelity, for that which he ought to assure himself that already he possesseth. But whereas they do so maliciously and contemptuously object unto us the Pope's Pardons, giving the people to understand that the Pope granteth leave to sin beforehand and too easily remitteth that which he should severely punish and that which is a horrible blasphemy, that he doth make by his Pardons any thing lawful unto us, be it in itself never so repugnant to God's holy commandements: Let us compare our pardons with theirs, our jubeleiss with theirs, our remissions with theirs.  
And to begin first with Confession; it is very well known in their judgement for the most part to be accounted a thing little agreeable with nature itself, how many sinful thoughts do they harbour, how many shameful blasphemous, and injurious words do they utter (always excepting some few of more civil and natural disposition:) How many brutish acts do they commit: which they would never fall into, or at the least they would avoid in part: if besides the judgement of God before which all hidden things of darkness shall be lightened, 
1. Cor. 4, 5.  and all counsels of hearts shall be manifested, they knew they were to make before a man, and a sinner perhaps as great as themselves, so strait and particular account? I myself when I lived in my own Country, have had sufficient experience of divers: whom neither love of the world, could withhold: nor custom of sin allure: nor fear of laws keep back: & yet the only shame of Confession could, & as I think, doth as yet detain from the unity of the Catholic Church: & as our understanding is often blinded by an infected will, maketh them not to acknowledge in heart, that which is the only truth.  
Let us then go to another condition; And examine their austere kind of life, & strict satisfaction to Almighty God. And as for Fasting: what better sign of a good Protestant then to eat flesh on the Friday, without judging between day and day? For Alms: if we might have the Voices of all those which are poor & needy in our Country, in whom this glorious virtue doth more shine, whether in Catholics or in Protestants: it would soon appear what incomparable difference there is. But for Prayer: I appeal to all great house keepers, or those which are the general harbourers of all sorts of men: yea and unto all other persons who converse indifferently abroad: whether if a man be not otherwise known to be a Protestant, it be not a manfest probability of a Papist, to say his prayers devoutly upon his knees at his bedd-sid, either morning or evening. Sure I am that there be many honest matrons and diverse simple persons amongst the Protestants, who after the example of CORNELIUS 
* Act. 10, 2.  endeavour according to their knowledge, to serve Almighty God, and to attend to works of Charity and Prayer: whom I hope GOD doth now dispose by little and little with his preventing-grace, to receive one day a perfect knowledge of his will, when they may by his cooperating-grace, with such good works build unto everlasting salvation, which in their present estate 
* Heb. 11, 6. Rom. 14, 23  they cannot. But even these do I call to witness, earnestly entreating them for the honour of God, & without all vainglory (as they have little cause thereof) to show how many examples they have seen of the like devotions.  
Then let us examine whether at the least there be to be found some great cause of Pardon and Indulgence, which we propounded in the sixth place, as necessary in our remissions. And perhaps we shall find some building of Hospitals: some erecting of Churches: some enterprise against the Turks, the enemies of Christ, and of Christendom: some solemn and general prayer for the necessities of the Church: which are the causes ordinarily pretended in our Indulgences. But on our adversaries side how the matter doth stand, the miserable ruins of antiquities do show: their ravenous gaping after Ecclesiastical goods do testify: their intolerable vexations of their poor neighbours do cry 
* Exod. 22, 23.  up to Heaven. But these be outward things, Confession, Penance, Works of Devotion. It may be that the intenall things, as Sorrow, purpose of Amendment, a severe examination of their Actions, Words, and Thoughts, do so much excel; that there can be no need of those outward Ceremonies. Espeacially whereas now the time is come when we must serve God in spirit and truth. And yet there is nothing less. For how can they settle themselves to the particular search of their sins, who neither purpose to Confess them particularly to the Priest, God knowing them already more particularly than themselves: and beside (if they stand to their masters doctrine) maintain that all our works are sins, if God straightly examine them? So that if this be credited, they need not seek to sort the good deeds from the bad. But for purpose of keeping Gods Commandments: they should highly deceive themselves, if ever they should make it. For they hold it an impossible thing, to observe the same. And as for sorrow, that they think not necessary. For that METANOIA, which they cannot deny, because it is so often commended unto us in the Scriptures: they will not have to signify a sorrowful repentance, 
Beza upon Mat. 3. and Luther. ser. de poenit.  but a RESIPISCENCE, or waxing wise again (which God grant they may do) without any sorrow, or affliction of mind for that which is past. And although some of their Doctors do require such sorrow: yet, neither will they have it the cause of remission of sins, nor necessary for such effect. But only they require Faith as a necessary, & sufficient cause, after which as they most absurdly say, by a necessary sequel followeth this sorrow, even whether we will or no. And yet here must I needs crave pardon, if I say that they are also void of Faith. For there can be but one 
* Ephes. 4, 5. Heretics have no Faith.  Faith, and he which denieth one point of Faith, although he give credit to the rest; that is not a Divine Faith, but a human persuasion; whereas if it were that Supernatural Faith, and Theological Virtue, which is 
* Conc. Araus. 2. c. 5.  necessary for to believe a right: it would incline a man to believe all things which God hath spoken, as well as one. wherefore it is an infallible verity, 
* Concil. Trid. sess. 6. cap. 15. See page 479.  that even as grace is lost by every mortal sin: so by infidelity in one only point, the whole substance of Faith doth perish. Now where there is not Divine Faith, how can there be a divine hope? Hope being grounded in Faith, as S. PAUL 
* Heb. 11, 4.  saith, which, although they brag never so much of their justification by Faith, so long as in any one thing they descent from the Church, they cannot have. Wherefore although I might say that they require nothing at all for their justification, because they cannot (being as they are) have so much as Faith, the beginning & foundation of all disposition thereunto: yet supposing that they were in the right Faith: consider good Reader, who forgiveth sins more easily: The POPE, or Caluin? The POPE requiring those six things which I spoke of before: and the Protestants allowing scant one of them.  
5 How wickedly our pardons are slandered.  
FOr whereas they do so wickedly slander the Pastors of the Church, as if they did grant Pardons to licence men to sin, & to dispense thereby in God's commandments: it is a thing which never any CATHOLIC did yield, nor ever any POPE did challenge to himself, but always acknowledged that every simple Priest might to those which are his subjects, remit the mortal sins themselves, although not the temporal punishments thereof, in as high and ample manner as he himself, he having no authority to remit out of Sacraments any one mortal sin in the world. much less to permit it as lawful. Whereas God himself in such things cannot, according to the Doctrine of Divines dispense, who being a Sovereign goodness, cannot be the author of sin: and as the Apostle saith 
* 2. Tim. 2, 12. Heb. 6, 18.  cannot deny himself. Let them turn over all our Books, our Schoolmen, our canonists, and summists, and if they find in any one Author of credit that all the things above mentioned must not of necessity concur: and so hath always been understood in the practice of the Church after the manner by us declared: they shall recover their credit, of true and honest dealing. Let them look upon our Extravagants or Bulls, where jubeleis or other Pardons are granted and published, and if they do not there find that Particle or clause expressed, that they which will obtain such Indulgence must be 
* Vere Poenitentes.  truly penitent, then let them freely without shame blaspheme the jurisdiction of the Church. Yea they shall for the most part find, that actual Confession is a thing expressly required, 
Actual Confession not always necessary.  as one parcel of such things as are causes of the Indulgence: and then is it impossible to obtain such indulgence without Confession: although at other times when Confession is not expressly mentioned, it is not necessary but only to those whose conscience is burdened with mortal sin, who cannot in the new law obtain justification, but by Confession either actual, or in vow and desire. For of such as are not in grace must that be understood which we have said before, when we spoke of six things necessary in an Indulgence. otherwise if one be already in grace: he hath virtually those five first things: & needeth nothing but to do that which is the cause of the Indulgence, whether it be Confession or Receiving, or Alms, or Fasting or any other such devout action.  
As for the Simony which they charge us withal in these Pardons: 
No Simony in Pardons.  we neither buy nor sell Pardons: but sometimes the work required for which they are granted is Alms, and yet few or none are now graunded for any Alms to the POPE'S coffers: but only to be given at the party's discretion, thereby to take away all cause of scandal.  
6 Why Pardons are called remissions of sins, whereas they take away the punishment only.  
But it may peradventure somewhat move our adversaries, that we call these Indulgences, remissions of sins, whereupon it seemteh we understand the very faults themselves, not the punishments thereof. But this we can easily declare unto them by an example of a Father, who although he have received into favour his son whom he had disinherited, which is to remit him his fault, and to receive him into his grace: yet doth he impose oftentimes some lighter punishment for the same fault, both as a cautel for that which is to come, and as a just revenge for the offence remitted, and then he may justly be said not to have perfectly forgiven his sons fault. So also doth the holy Scriptures call the guilt of punishment by the name of sin. 
Gen. 43, 8.  Unless I shall (saith JUDAS to JACOB) bring again the child: I will be guilty of a sin unto thee all my life. And God is said to render the sin of the fathers upon the children. 
Deut. 5, 9 3. Reg. 1, 21. Pro. 16, 6.  I and my son SALOMON shall be sinners. And by mercy and verity, iniquity is redeemed. And although sometimes in Pardons it be said A CULPA & POENA: 
What these words A Culpa & Poena signify.  From the fault and the punishment: the true meaning of the Church therein is: that the fault must be remitted, either before the seeking of the Indulgence: or else in the very work which is the cause of the Indulgence: when Confession is exacted for obtaining the same. Or the otherwise by Contrition the work is performed in grace: so that there is given both together: 
Whether all the works for the Indulgence must be done in grace.  yet by diverse causes. The first, by Confession, or Contrition: the second, by the Indulgence. For although it be not necessary, that for to obtain an Indulgence all the works which are done for the same, be done in God's grace: yet is it very necessary that all those works be thoroughly done, and that the last work of all in which the Pardon is to be received, be not only done with a certain moral perferction, but also in the grace & favour of God. For example: There is a jubiley, in which it is granted that whosoever Fasteth three days, and giveth Alms, and such a day visiteth such a Church praying for some particular necessities, shall have a plenary Indulgence. Although a man do the other in state of mortal sin, yet if he for the same good purposes do thoroughly perform them, and then having by the ordinary means obtained God's grace, visitte the Church: he shall receive the Indulgence: and yet if the POPE should so grant it, that he must first Confess, and then Fast, and give Alms, and visitte the Church: then would I think that his intention were, to have all the things following performed in grace: & so if he fall in the midst of the week so that he fast not in grace: he getteth nothing.  
7 Of diverse kinds of Indulgences.  
FOr the better declaration of the custom of the Church in this matter of Indulgences: it is to be understood, that we may divide Pardons two manner of ways. First, in respect of the quality of the punishment released: Secondly, in respect of the quantity of the same punishment taken away.  
The punishment itself sometimes is enjoined in Penance by the Ghostly-Father: sometimes it is due either by the Canons of the Church, allotting certain Penances for every fault; or in the strict examination of God's just judgement, who only searcheth the heart, and knoweth the depth of our deserts. From all these kinds may the Church absolve, for that sovereign authority which it hath recrived, as we have partly showed above, & shall more exactly be showed hereafter.  

Pardon of Penance enjoined, & of other pains also.  And herein is founded the first division of Indulgence, into remission of Penance enjoined: and of penance which is in the sight of God due. Where we must also note, that unless it be specified in the Bull, or grant of the Indulgence, that it is only of Penance enjoined: it is to be understood of all manner of Penance. 
Pardons only of Penance enjoined, is never understood, but when it is so specified.  And when it is so specified: then doth the Indulgence nothing profit him which hath no Penance enjoined. Wherefore for the obtaining of such Pardons: it is very good in this respect to demand of the Confessor so much extraordinary Penance as may be taken away by the same: intending to fulfil the Penance in deed, if the release thereof be not obtained. And the greater the Penance is, either in continuance, or in sharpness: the more punishment is released by the Pardon thereof. As if the Pardon be of seven years of enjoined Penance: even as more satisfaction is made by fasting thrice a week for that time, than by once a week: so the Pardon of the first, is more available than of the second. 
It is good always to perform Penance enjoined, notwithstanding an Indulgence.  In like manner is it of the Pardon of a Penance of seven years, in respect of the like Penance for five.  
Yet this must we advertise every devout Catholic: that he be not for respect of Indulgences, slack in performing his ordinary enjoined penance: for that ordinary Penance which is enjoined is not only in satisfaction of that which is past: but also for a remedy for future harms. And being enjoined as an opposite thing unto those in which he sinned, teacheth him how to overcome himself, in his evil inclinations, & to lay foundations of great & singular merits and virtues.  
Secondly, Pardons are divided in respect of the quantity of the Punishments deserved. For some are full remissions, others are not full remissions.  
The full remissions are by some great Divines very probably said to be of three sorts. 
Full Pardons of diverse sorts by some Divines.  For they say that there is a Plenary, a more Large, & a most full Indulgence. The first they will have to be a remission of the punishment of those sins only which are confessed: The second, of the punishment due to those which are Confessed; & beside to all mortal sins by forgetfulness not Confessed: The third, they will have to contain above these, the remission of the punishment even of venial sins: so that then there is nothing remaining to be paid.  
Yet other great Divines also do under the name of a Plenary comprehend all these: 
A Plenary but of one sort.  affirming that a Plenary Indulgence taketh away all temporal punishment for all sins remitted. And considering that this matter doth depend of the intention of the dispensour of the treasures of the Church: it seemeth that this second opinion in our age, standeth with truth: for that it seemeth that such is now the general meaning of that word Plenary.  
Yet howsoever it be: certain it is, 
jubiley, the most large of all.  that those Indulgences which are called jubileys, are the most Large. Both because although the aforesaid distinction were true; yet the jubiley is in the highest degree; and for that, although we must reverently think of all causes of Indulgences coming from our Superiors: yet there can be no juster cause of Pardon, than that which is the motive of the jubiley: which therefore is most safe and sure.  

A just and proportionable cause always necessary.  For the better conceiving of this point, we will here advertise the Reader, that in every Indulgence there is required a just and convenient cause. For the governors of the Church are dispensers only of God's mysteries, 
* 1. Cor. 4, 2.  & therefore it is a point of their fidelity with just causes and convenient means to execute their office. Wherefore although it be a general Axiom of Divines, that Indulgences are of such value, as they sound: yet this is to be understood, 
Indulgentiae tantum valent, quantum sonant.  if the cause be proportionable. Otherwise although they do somewhat profit, yet so much only as the proportion of the cause requireth. And so may it happen, that although a cause be pretended as sufficient for a Plenary, or other Indulgence which is in deed proportionable, 
A sufficient cause, to some not sufficient.  if it be executed with great devotion and fervour: yet may it be so coldly done of some particular persons, that it arriveth not to the full obtaining of the Pardon, but only in some degree known to God alone.  
Hereof may it appear why I said the jubiley to be the safest. 
What is a jubiley.  For the jubiley was first instituted in imitation of the jubiley of the old Law when a full release of many rigorous difficulties of that law was made according to MOSES his prescript. And this our observation of certain times wherein the people of God should more earnestly attend unto aspirituall liberty, 
Levit. 25.  and a speacial uniting of the whole Church together in that link of charity which Christ left unto his members, and most of all unto a continual communication and concord with the successors of Saint PETER: how necessary and profitable it hath been: the experience of many years doth evidently show. This jubiley had wont to be observed every hundredth yeaer, 
Year of jubiley.  afterward for the shortness of man's life was reduced to every fiftieth: and now is observed after every five and twenty.  
But besides this general jubiley, 
Particular jubileis.  sometimes there are particular jubileys sent forth for some singular great necessity of the Church: in which for that the necessity is urgent, and great and solemn causes are enjoined for the obtaining thereof, and the whole Church of Christ over all the world with one heart and one mind concurreth: no doubt can be made at all, but the cause is sufficient, and Christ's liberality is open unto the world: by which that cause which of itself is great and sufficient, through the merits and prayers of his spouse, is also made abundant to every one which with mean zeal and fervour fulfilleth the same.  
Now to return to our division of Indulgences. 
Indugences not Plenaries.  Those Indulgences which are not full remissions: are of diverse sorts. some are indeterminate: others, certain and determinate. Of the first kind are those, which remit some proportionable part of sins: as the third part, or such other like. In the second are those comprehended, 
The third part of sins. Quarantenes.  which do speacifie a certain number of days; as 7. 10. a quarentene, that is of 40. days: or of years; as of one, of 10 of 100 1000 or as it shall please the giver, according to the ancient custom of enjoined Penances: 
* Conc. Ancyr. c. 8. Nicen. 1. c. 11. & 12. Elib. cap. 5. The meaning of so many years in Pardons.  not that any man shall live so long, or as some Heretics will grossly after their accustomed manner scoff and taunt, that a man having had such an Indulgence may be sure that he may have no time limited to his iniquity: nor that the Church will presume to define that Purgatory shall remain so long: it being to expire at the day of judgement: But that it may so be, that any persons sins though remitted: have left behind them so much guilt of temporal satisfaction or punishment. For if the severe estimation of the Primitive Church hath adjudged every notable mortal sin to 7. years Penance: then how many years Penance should so many thoughts, so many words, so many actions deserve as are in this cold age of ours so little regarded? 
It is wisdom to seek many Pardons.  wisely therefore do they who never cease to procure these Christian helps of our frailty, not contemning them as small, because they are not Plenaries: For it may so happen that to one which oweth 4: years only of satisfaction: 7. years may be as good as a Plenary. Moreover of Plenary Indulgences none can be sure; no, nor of any Indulgence at all: whereas they cannot be sure of their estate of grace in the seeking of them, and if they be in grace: yet of any certain determination of their deserts of temporal pain: they cannot have knowledge: neither of the full obtaining of so many years as are granted of Pardon. The only way is therefore continually to embrace these motherly favours of holy Church, and that so much the more: for that in the race of our mortality, continually our burden increaseth: and whilst we seek to cast off the old: uncertain of our discharge●, we do most certainly (at the least with Venial sins) dog ourselves with new.  
The true meaning therefore of these years or days is this: 
The meaning of years and days.  that look how much of the pains of Purgatory we could redeem with one years Penance in this world, such as might by reason be enjoined us, our devotion & fervour and desire of satisfying God's justice 
* See page 640.  considered: so much now by the benignity and mercy of the Church is in one years Indulgence released: and so of other quantity of years & days. Which unto him who considereth that by one year of Voluntary satisfaction in this life, much more than a year of necessary sufferance in Purgatory may be recompensed: will seem no small benefit. And it must not move us that we cannot remain so many thousand years in Purgatory for neither Purgatory is measured by our time & years & days: & God can by increase of the pain even in the day next before the general judgement, supply the whole due of many thousand years. After which manner they which are found alive at the day of judgement shall not want their Purgatory.  
8 The right & authority of God's Church in giving Pardons, is largely proved.  
A Learned & famous Author, very well known unto our adversaries; not unworthily, chargeth them with a common fault which he calleth SCIOMACHIA, fighting with a shadow. This fault if in any other matter they commit; in this of Indulgences, they surely are intolerable. I have sufficiently touched their slanders above. And whensoever they writ or speak of this point, they do nothing else, but either not understanding, or maliciously slandering the true intent of the Church, make themselves adversaries where they have none; impugn certain absurdities which we more than they detest; reprehend abuses which we root 
* Con. Tried sess. 5. de reformat. cap. 2. & sess. 21. de reform. cap. 9  out; finally like mad, or drunken persons, fight with a shadow, & that also of their own making. Wherefore lest this poor labour of mine, taken principally, and only for my dear Catholic Brethren, or those who being out of the way, would be glad to have some direction unto the truth; might by any missefortune fall into the hands of some SHADOWE-KILLER: I thought it expedient before I entered into any deep demonstration of this matter, first to set them down the simple truth: which being done, even as it were by the very same Candle which first was shadowed by themselves, now placed between them and their shadow, the shadow vanishing, the quarrel might without any blows at all be peacablely finished.  
Yet now will I as well for the simple Catholics understanding, as for the better breaking of such skittish wits, from finding bugs where there is no cause: make some farther consideration of the truth; showing and proving it out of holy Scriptures, & continual practice of God's Church.  
But before we take this matter in hand: we must warn our adversaries, that here we do not intend to dispute whether there be any Temporal punishment after the remission of the sins themselves necessarily to be suffered of the penitent person: For this we suppose as certain, 
See pag. 209  and before sufficiently proved. The like also do we advertise them of authority to remit sins left by Christ in his Church: which here we touch not, 
See pag. 209  as already showed.  
Now therefore thus we will briefly conclude our purpose. Christ hath left in his Church the 
(a) Mat. 16, 19  Keys of the kingdom of Heaven, authority to 
(b) Io. 20, 22  remit sins, the 
(c) 2. Cor. 5, 19  word of reconcilement, dispensers 
(d) 1 Cor. 4, 1.  of his mysteries, feeders 
(e) Io. 21, 15.  of his sheep, stewards 
(f) Mat. 24, 45.  of his family to give every one meat in due season: But in every one of these is without any limitation contained every thing belonging to those several offices of government, feeding, and remitting: and consequently the remission of temporal Chastisement and correction: most certainly therefore hath God left the same in his Church But such authority cannot be executed in the Sacrament of Penance, which as we supposed is only ordained to remit the offence of God, always in as much as it hath in itself, leaving a Temporal punishment: Therefore it is to be executed out of the Sacrament; which is the very Indulgence which we defend.  
Secondly S. PAUL in the 
* The Heretics falsely translate in the sight of Christ.  person of Christ, 
2 2. Cor. 2, 10.  & at the request of the Corinthians, pardoneth the incestuous person, remitting him (as THEODORET expoundeth, and the words do manifestly import) part of his deserved Penance: But what authority Christ gave unto S. PAUL: the same hath he left in his Church, until 
* Eph. 4, 13.  we meet all into the unity of Faith, and knowledge of the Son of God, into a perfect man: that is, even unto the worlds end: 
The very word of Pardon in the Scriptures. Pardons are always given in the power of Christ. Io. 8, 11.  Therefore doth there now remain in the Pastors the same authority. See here the very word of Pardoning: if the Heretics have not left it out, or altered it in their Bible. Where also is to be noted, that S. PAUL executed this levity in the Person of Christ: and so do our Pastors, always using this Phrase: Mercifully in our Lord we release. Of which our Saviour hath left us sundry examples in diverse offenders, particularly in the adulteress, whose temporal punishment he released.  

3 Can. 11.  Thirdly, the first Council of Nice unto some which had fallen in persecution, and whom the Council calleth unworthy of mercy: yet determineth to show humanity: and imposing them Penance: yet giveth liberty to the Bishop, upon the fruit of their repentance, and demonstration of a sorroweful mind, to deal yet more gently. But what is this but a Pardon?  

Can. 2.  The like authority is given to Bishops in the Anciran Council before the Nicen Council concerning Deacons, which in persecution for fear did sacrifice unto Idols, and towards others also, that they may HUMANIUS AGERE: 
Can. 5.  Deal more favourably.  

Can. 75, 76.77.79.  diverse Canons we have also in the fourth Council of Carthage, where S. AUGUSTINE was present, of the speedy, or slow reconciling of Penitentes. Which is nothing else but to remit them their temporal punishment: which they at that time fulfilled, as now also sometimes is done in the Church before reconciliation by the Sacrament of Penance.  
Fourthly S. CYPRIAN in diverse epistles complaineth of those which over-easely did give peace unto Penitents: 
4 Lib. 1 ep. 3. & lib 3 ep. 14. 18 & ser de lapsis.  for so he calleth that which we now call Pardons, and he writeth unto the holy Confessors of Christ then in Prisons, to request them not to exceed herein. For those which for some faults were in the number of Penitents: ordinarily had recourse unto those which for Christ's sake did suffer torments or imprisonment, and by their letters commended to their Bishops, were for their sakes released. Of which custom TERTULLIAN also is a notable witness: exhorting the Martyrs to peace amongst themselves, 
in lib. ad Mart. desig.  because they obtained peace for many; which otherwise had not peace in the Church.  
Fifthly the Penitential Canons of the Church were made and decreed by the Church: and by the same they have been released as we have showed. But to release the Punishments of this world and to leave men with the debt of more bitter punishment in the other, were not to provide carefully for the welfare of Christ's flock: Therefore the continual practice of the Fathers hath been in remitting the Penances enjoined, to remit all the desert of chastisement even in the other world.  
But if one should object: that they did no more, than we are accustomed to do, who when we enjoin Penance less than the desert, do not withal pardon the whole satisfaction: so doth it not seem that these Fathers pardoned their Penitents, but only were contented with a small Penance, leaving the rest to God's judgement and their devotion This cannot be any ways defended, for they wholly pardoned them, and gave them Peace, and never charged them with any care or study of farther satisfaction: wherefore they much differed from our manner of Penance: who never enjoin it as a sufficient remedy, but as a necessary part of the sacrament, and a medicine for the time to come: having also regard in some part to satisfy the justice of God still leaving the parties persuaded of their farther debt.  

Penances now more easy, and Pardons more common then in times past.  Thus much be spoken of that fervent time of the Primitive Church, when devotion abounding neither sins were so rise, nor Penances so easy as now a days And therefore in those days, were the Penances so great and so long, that those holy and learned Fathers thought them sufficient to make a full satisfaction unto that which Gods judgement had decreed unto sins remitted. Since which time the holy Church hath tenderly provided for the delicateness of her children, lest they should be 
* 2. Cor. 2, 11.  circumvented by Satan, and so quite overthrown from their whole course of Religion. For which respect, as she is more mild in imposing of Penances, not remitting but leaving the greatest part of the due correction to men's own election: so is she also more liberal at convenient times, in imparting of the Treasure of the Church to their release & pardon. not only remitting enjoined Penances, which would have been sufficient in the new spring of the Church according to the course of those days: but also in a most large manner absolving from all manner of desert of Punishment.  
Now therefore having showed most manifestly this practice of the Church both in the Apostles time, and in the time of the Martyrs, 
What manner of adversaries Pardons have had.  and after them when a general peace was given to the whole flock of Christ: there cannot be any question of the times following, this verity never being called into doubt before JOHN WICLEFFE with his scholar JOHN HVSSE and MARTIN LUTHER three persons of eternal infamy, began to perturb not only the peaceable government of the Church, but also therewith, all true Christian policy of civil common wealths. For one of WICLEFFS articles is this. 
* Conc. Constatien. sess. 8. art. 15.  There is no man either a temporal Lord or Prelate or Bishop, whilst he is in mortal sin. And another. 
* art. 29.  Universities, Studies, Colleges, Degrees, and masterships in the same, are by vain heathenism brought in, and as much profit the Church, as the devil. And again. 
* art. 6.  God must obey the devil. These articles were confirmed also by JOHN HVSSE: who more plainly uttereth there a good lesson of theirs, which with the condemnation in the Council of Constance we will also set down. 
Sess. 15.  Every Tyrant may and ought lawfully & meritoriously to be slain by whatsoever his vassal or subject, yea by secret deceits & subtle fawn or flatter: notwithstanding any oath taken, or confederacy made with him, without expectation of any sentence or commission from any judge whatsoever. This is the goodly doctrine of them, who as they began at the first to derogate unto the high jurisdiction of Christ his Church: so they went forward to abolish, as much as in the did lie, all civil royalty. so that worthily we may say that they were such as S PETER and S. IVDE did speak of, 
2. Pet. 2, 10. judae. Ver. 8  who despise dominion, & blaspheme majesty, being bold, self pleasers, and such as fear not to bring in sects. But that we may see how reverend account the Catholic Church hath always made of obedience due to temporal Princes 
* 1. Pet. 2, 18  not only modest but even to those which are wayward, in all just and lawful actions, for otherwise we must obey 
* Act. 5.29. The Catholics most exact defenders of temporal obedience.  God rather than man. Let us here the councils grave sentence of this matter. Against this error this holy SYNOD endeavouring to oppose itself, and utterly to take it away: doth declare and define that this doctrine is erroneous in faith and manners: and condemneth and reproveth it as heretical, scandalous, and opening a way to frauds, deceits, lies, treasons, perjuries. Moreover it declareth and decreeth, that whosoever do stubbornly affirm this most pernicious doctrine, are Heretics, and as such according to the Canonical decrees are to be punished.  
Thus much of the first breeders of this heresy JOHN WICLEFFE and JOHN HVSSE: the first of the which (that you may the better know him) therefore departed from the Church in the which he had been a Priest: 
Tho. Wald. l. 2. doct. c. 60.  only because he had the repulse from a Bishopric. As for MARTIN LUTHER; it is well known what gifts of the holy Ghost he had, who had not the gift to observe that chastity which he had Vowed, and to keep himself from a sacrilegious and incestuous life. That we may think that in him as a first ADAM of this new creation, all the ministerial posterity for the most part hath been infected.  
But it will not be amiss & far from our purpose of Indulgences, 
Luther's fall quarrel against Indulgence. This office is now taken away by the Council of Trent. Io Coch. in the acts of Luther an. 1517. In anno. 1519. In epist. ad Argentin.  to let the Reader understand thus much: that forthwith after his strange vocation to his new kind of licentious life, the first quarrel that he pretended was against Indulgences: and that not upon zeal and conscience but only for ambition and envy, that the office of preaching Pardons, and publishing the POPE'S Bulls was from the order of S. AUGUSTINE, in which he had many years lived a Monk, translated to the order of Dominican friars. Whereupon in his first disputation at Lipsia, he gave a clear testimony of the spirit by which he was called: when he cried out: This matter neither was begun for God: neither shall be ended for God. And that you may the better perceive his ghostly zeal: he saith, that if the Scriptures had not been most clear against him in the matter of the Blessed Sacrament: he would for to have done the POPE a displeasure, long before have denied the Reall-Presence, which notwithstanding he never durst That we may say nothing of his singular profiting in his Master's school, 
Lib de Missa angular.  when he said that he had been taught of the Devil that MASS was nought, and therefore that he had abolished it.  
Against this man and his predecessors if we should allege the Council of Trent, 
The Council of Trent. sess 25.  wherein all the Learning and Holiness of the whole world conspired together: Undoubtedly unto him, who in respect of himself contemneth a thousand AUGUSTINES, and as many CYPRIANS, 
In his book against K. Harry.  and thought King HENRY the 8. one of the most famous Princes of the world, with all his fellow Princes, not to be worthy to unlatche his shoe: we may well think what it would avail. Much a like would it prove if we should bring him the general Council of Constance: 
The Council of Constance.  where being so many schismatics about the true POPE: wonder it is that they should agree in this point, as in all other points of Religion, if the truth had not prevailed.  
But what will they say of other general Councils, before ever Hell had opened mouth against this most certain verity?  
The general Council of Vienna, 
The Council of Vienna. Clem. de reliqu. & vener SS. cap. unico. de poenit. & remis. cap. 2.  did acknowledge the power of giving Indulgences. For in that Council by CLEMENT the fifth, were granted Pardons in the Feast of CORPUS CHRISTI day. And order taken against the abuses of some which unlawfully preached Indulgences.  
And in the general Council holden at Lions, 
The Council of Lions. cap. 1. de poenit. & remis. in sexto.  under INNOCENTIUS the fourth: we have admonition given to Bishops, not to exceed in granting Indulgences  
And before that, the great Lateran Council 
The Lateran Council. anno. 1198.  under INNOCENTIUS the third, limiteth the 
(a) Cap. 2. de poenit. & remiss. ca cum ex eo.  Indulgences of Bishops. The same also taketh away 
(b) Cap. 60. & de excess. Praelat. cap. Accedentib.  the abuse by which Abbates had wont to grant Indulgences. We have also in the same, 
(c) Cap. 3. & de Haeret. c. excommun.  mention of Indulgences used to be granted to those which went to the recovery of the Holy-land. As we have at the 
(d) De paenit. & remis.  same time an answer in a question of Indulgence by HONORIUS the third: as also of ALEXANDER the third, before all these. Where these councils & POPES speak of them, not as of a new device, but as of a thing generally used in the Church.  
BONIFACIUS 
* C. Nostro. & C. quod auten. Pardons were not newly practised five hundred years ago.  also the eight in his Extravagant wherein he proclaimeth the jubiley: saith that by faithful relation of ancients, there were many remissions and Indulgences granted in the Apostles Churches at ROME. Neither was the jubiley first instituted by him, but 
(f) See the gloss of Io. Monach. who lived in his time.  as an usual thing every hundred year practised. And 
(g) jacobus Cardinalis, in libro. de centessimo.  a writer of that age, maketh mention of an old man who that year came to ROME, & reported that his Father was at ROME for the same cause the hundred year before; 
* An. 1300. The beginning of jubiley is unknown.  and had commanded him if he lived so long, to go thither the next jubiley So that we know no certain beginning of the jubiley. But that it was by this POPE 
(h) Anno. 1300.  ordained to be every 100 year. And by CLEMENT 
(i) Anno. 1350.  the 6. every 50. Afterward by decree of SIXTUS the 4. 
(k) Anno. 1475.  brought unto every 25. year. Where it now remaineth.  
To this we add the ancient practice of the stations in ROME, that is, the visiting of certain particular Churches in the Lent, Aduent, & Imber days; and other times also, in which stations from very ancient times used: as from the time of Saint GREGORY at the least; as appeareth in his Sacramentary: great Pardons have been granted to those which visit with devotion the aforesaid Churches.  
Now if five general councils, and so many ancient Doctors, without any contradiction, with such general consent, and joyful approbation of all Christendom, grounded upon the express authority of Gods own word & jurisdiction granted to the Church, and practise of Antiquity, be not sufficient to convince any understanding: there is nothing sufficient to perform the same.  
9 The same verity is proved by reason necessarily deduced out of Scriptures: And the treasure of Indulgences is declared.  
But we will moreover by necessary consequence deduce this whole matter out of holy Scriptures, whereby we shall give a farther light to our wh●ll discourse. But first I suppose these things following as most true, yet briefly touching also the grounds thereof.  

1 We may being in grace satisfy for Temporal punishment.  First, that a man justified by God's grace, and having a Temporal debt of punishment remaining, may justly and equally 
* Dan. 4.24 Pro. 16, 6. Luc. 3, 8. 2 Cor 7, 10. See pag. 209  satisfy unto God's justice for the same. The Divines distinguish a double kind of justice between God and us, as well in merit, as in Satisfaction. The one is a certain rigorous justice, the other a justice of condignity. The first requireth a rigorous equality in the work; and that, that which is offered unto God, be of the offerers goods, not received of the liberality of him to whom it is offered. And such justice was in Christ's merit and satisfaction unto his Father for us: but in us there can be nothing which we have not liberally received of God: and therefore in this rigorous manner, we can neither merit the least grace in the world, nor satisfy for the least idle word.  
The second requireth nothing else, but a certain proportion of the work which is offered, and beside, the favour & acceptation of God, & promise either of reward, or of release of punishment: which is always found in him which is in grace. For he which remaineth in Christ, 
Io. 15, 5. 1. Io 3, 9 Io. 3, 21. 1. Cor. 15, 10.  he bringeth much fruit. For he hath the seed of God within him, and his works are done in God: and the grace of God worketh with him. Now hence it proceedeth, that although we cannot bring any condign satisfaction for our sins, or for the pains of Hell due unto them, so long as we be either withered branches, or altogether out of the vine: we may notwithstanding undoubtedly being quickened by the same lively vine, and having the holy ghost within us, perfectly do the same for our temporal debt. Yet by that which is Gods, & which we have received of God Wherefore we must say with DAVID unto God: thine are all things, 
1. Par. 29, 14  & what we have received of thy hand, we have given unto thee. After this manner do we hold, that life everlasting which is indeed 
(a) Ro. 1, 23.  grace: is also most certainly a 
(b) Mat. 20, 8. 2. Tim. 4, 8. See pag. 481  Crown of justice: & the day penny, & a reward. And this in our present case of satisfaction, is so much the more easy, for that this satisfaction which is to be made, is but only for temporal punishment, the everlasting being by the Sacrament changed into temporal. An● what marvel is it then by our works to satisfy ●o this; if we may by our works deserve Heaven? So that to satisfy for our temporal punishment is nothing else, but as if a Traitor received into his Prince's favour again, should by his go●d deserts, helped als● by the same Prince's credit, and grace, be admitted into the fellowship of his Princely throne: and who may doubt, but that this man may with more ease obtain the release of a small fine, or amercement, than he hath deserved so great a dignity? 
One may satisfy for another, if both be in grace.  Now therefore will we account a most clear truth: that he which is in God's grace, may satisfy for his temporal debt of God's correction.  
Secondly I make also this supposition, that such a necessary link 
(a) Ephes. 4, 4. Ro. 12, 4. Gal. 6, 2. 1. Cor. 12, 12 Ps 118, 63. Phil. 1, 5. 1 Io. 1, 3. Aug tra. 32. in Io.  there is amongst all those which are lively members of Christ: that as they receive life and vigour from the head, so they communicate also help and comfort one to another: which is the communion of saints. And that in virtue of this communication and fellowship, one which is in grace, even as he may of justice & with equality, (as we have said) satisfy God for his own sins remitted. So may he also of the like justice & equality satisfy for another, being also in grace. This doth S PAUL not once declare unto us: when he saith, that 
(b) 2. Cor. 8, 14.  the abundance in spiritual things of those in Jerusalem, shall supply the want of the Corinthians. The like hath he of the 
(c) Ro. 15, 72.  Romans. And he 
(d) Col. 1, 24.  rejoiced in suffering for the Collossians, & accomplishing in his flesh those things which want of the Passions of Christ, for his body, which is the Church: such being the disposition of Christ's heavenly wisdom: that although ●h●re be no insufficiency in his own Passions, yet he will glorify his whole body, uniting his Passions with the Passions of his mystical members to his own honour, and the succour & relief of his whole Church. And this second supposition must also be understood of those which are Dead and in Purgatory, For with them yet remaineh the same Communion. And those which are alive 
(e) 1. Cor. 15, 29. 2. Mach. 12, 43. We may satisfy for the Dead  may be baptized for them, as Saint PAUL saith: that is, may by their afflictions & penance (which is a baptism of 
(f) Cypr. serm. de Caena Dom et in proaem l de exhort. ad Martyr. Greg Naz. orat de Epiph. Mar. 10, 38. Luc. 12, 50. Three principal effects of our good works.  tears) make recompense for their sins. Which will be somewhat for our purpose hereafter.  
And for the better understanding of this point, thou shalt understand good Reader, that our good works way be in 3. sorts beneficial unto us from God. They may be Meritorious, Satisfactorious, & Impetratorious, that is, obtaining at God's hands any good thing. They are Meritorious in that they be done in grace, for no good work shall pass unrewarded: & therefore every particular good work done in God's grace, deserveth of Almighty God through his liberality and by the Merits of Christ, (which to one being in God's favour are undoubtedly communicated) both increase of grace, and such degree of God's glory in heaven, as is correspondent to that grace. They are satisfactorious, in that they be laborious and painful. For these are two distinct things in every good work: to proceed of grace and Charity; and to be a painful exercise. The one deserveth a mutual love of God, unto which is annexed a reward: the other maketh just and equal payment for a deserved punishment. And although there be three special works of satisfaction, Prayer, Alms, & Fasting, as hath been said; unto which all other are reduced: yet whereas (as the Philosophers do teacch) the object of virtue is difficult for the corruptness of our nature: there is no virtuous work either inward, or outward, but besides that it is Meritorious, it is also Satisfactorious. They are finally Impetratorious, or obtaining of God: in as much as they are either Prayers, or any thing offered unto God by way of Petition, or demand. Which I add for that any Satisfactorious work may not only be directed for the behalf of another as it is Satisfactorious, but if it be devoutly offered for the obtaining of any good thing for our Neighbour, it is also Impetratorious, and a kind of Prayer. As if one should Receive, or Fast, to obtain for his brother health, or any virtue. And this effect of obtaining is founded in the liberality of our Saviour & promise, that whatsoever we shall ask in his name he will grant unto us.  
Now of these three things certain it is that the first redoundeth only to the good of him which w rketh. 
Eccles. 16, 15 Rom. 2, 6.  For all mercy shall make a place to every man according to the merit of his works: no pure creature having this privilege to merit for any other: that being the privilege of Christ alone who having no need of merit himself for the glory of his own soul, it being endowed with all wisdom grace and glory even from the first moment of his conception, deserved grace and glory for us al. Who therefore is compared unto a Nurse. For every other person by his ordinary nutriment receiving benefit & substance for himself alone: the nurse eateth for herself, and for her child. But the other two may effectually be done for others, for as a man may pray for another: so may he also satisfy for another, if both be in grace: as we have proved, 
Exod. 32, 32 Rom. 9, 3. Gen. 18, 33.  & may be understood also by MOSES and S. PAUL, who desired of God to satisfy for their people's fault: & by those just, which if they had been found in SODOM, should have saved the whole City. Yet there is here to be observed, that although those which are in deadly sin be not wholly excluded from the communication of the merits of the Church: this is only in respect of her prayers in which they are included, and of a certain kind of merit which the Divines call DE CONGRVO of conveniency, far inferior to that which we spoke of, and of no certainty. But of this satisfaction by way of justice: they are no way partakers: because they be dead members.  
Thirdly hereof doth follow that necessarily we must admit some works of Supererogation, 
3 Works of Supererogation. See pag. 410  which may be understood of two sorts. First, those are called works of Supererogation, which belong to the evangelical councils: of which enough hath been said before. Secondly, those are called works of Supererogation, which although in respect of merit, they be profitable to the person by which they be wrought: yet in respect of their Satisfaction which they have in them, were not necessary to the doers of them. They having not in God's judgement deserved so much penalty as they here suffered: their everlasting punishment first being remitted; if ever they deserved it: which I add, because of our Blessed LADY who was never subject to such desert. Such a one was first our Blessed LADY, the most abundant fountain next unto Christ of all merit and Satisfaction. 
Col. 1, 24.  Such another was Saint PAUL who as he saith himself suffered for the whole body of Christ. Such a one was also the holy patriarch JOB by Gods own judgement and testimony approved. 
job 42.7. job 6, 2.  who although he confessed that he had deserved wrath: yet he boldly saith that the calamity which he suffered in respect of his deserts was heavier than the sand of the sea: Such were the holy Christians of Jerusalem whom S. PAUL saith to have had abundance of spiritual treasures: 
2. Cor. 8, 14.  Such also no doubt were the holy Apostles and infinite Martyrs & other Saints of God. 
Gen. 16, 12.  And here no doubt an Heretic like a reprobate Ismaelite whose hands are against all, and all hands against him, who always pitcheth his tenths opposite to his Brethren: will scoff and taunt, uttering the whole store and talon of his scurril religion. But how shall we avoid him? for if we exaggerate our sins, and humbly seek to confess them: then are we superstitious, and butchers of our own consciences: if we with all humility 
(a) 1. Cor. 1, 31.  glory in our Lord who hath by his blessed Passion given such precious 
(b) 2. Pet. 1, 4.  gifts unto us, that we 
(c) 1. Io. 3, 1.  may be the sons of God, & receive 
(d 2. Cor. 1, 22.  the pledge of his spirit in our hearts, and have him 
(e) Mat. 10, 20. 2. Cor. 13, 3.  speaking and 
(f) Phil. 2, 13. 1. Thes. 2.13.  working within us, by whose instinct and influence 
(g) Ro. 8, 3.  we may do works acceptable unto God: then do we depress the merits of Christ's death: & are enemies unto his grace. If we be very severe in exacting rigorous Penances as in the Primitive Church: than do we trust too much in our own Satisfaction. If with the lenity & mildness of Christ and his Apostles, we remit due & necessary Satisfactions; then we usurp the office of Christ to pardon sins.  Quo teneam nodo mutantem Protea vultus? 

Mat 11, 18.  So was Saint JOHN Baptist by the jews reprehended for too much austerity, and our Saviour for his kind and liberal conversation.  
But letting alone all large discourses of this points lest we should make a long volume: to a Catholic, whom I intent only here to instruct, this which I will now add, shall be a sure demonstration. For if one be a Martyr, 
An evident argument for works of Supererogation.  both according to the holy Scriptures and to the whole consent of Fathers & practise of the Church, his only death is a sufficient satisfaction for all his temporal punishment. Now if he do not only die for justice, but be most barbarously Whipped, Mocked, Racked, & Mangled, and that without any respect of ordinary humanity, as we know to have been done in the Primitive Church: O let 
(a) Num. 23, 10.  my soul die with the death of the just: how 
(b) Psa. 115, 15.  precious in the sight of God is the death of his Saints? our Lord 
(c) Psal. 23, 31.  keepeth all the bones of them, one of them shall not perish: what superabundance of Passions is here? Now these and such like works: in that they were Meritorious, are rewarded in their own persons with glory: but in that they are Satisfactorious: 
Col. 1, 24.  they accomplish that which wanteth in the Passions of Christ for his body. They shall not want their correspondence of deserved remission applied unto others their fellow members. No otherwise than when nature having served the vital members with due nourishment, afterward deriveth her liberality unto all other parts of the body. And thus much of works of Supererogation.  
Fourthly hereof now is heaped an infinite mass, 
The Treasure of Indulgences.  or treasure of the Satisfactions of Christ and of his Saints, that is, of the whole mystical body of Christ. which is called the treasure of Indulgences. For all the benefit of our satisfactions is first applied to our own necessities (if we do not otherwise apply them to the good of our neighbour, which we may do with very great Charity, although we need them ourselves) But if there be any thing in them superfluous unto any Saint for his own payments, not applied by himself in the very doing of them for some other: than are they laid up in the Church's Treasure, to be applied as she shall with her wisdom decree. Now therefore out of all these infallible foundations, I gather my purpose in this manner.  

An invincible reason for Indulgences.  There is a sufficient treasure in the Church for to recompense the whole debt of temporal punishment, which is in all the lively members of Christ: But such treasure may be applied unto these members, by those which govern the family of Christ: therefore may those which govern this family, pardon and remit unto them the temporal punishment for sins. Which reason is so manifestly deduced out of that which went before, that we need not to make any larger discourse.  
10 diverse Illations out of the Premises, concerning the nature of Pardons.  

1 A Pardon is not only an absolution, but also a ● compensation for sins.  TO conclude this whole Treatise of Indulgences, we may gather out of that which is said: First, that although a Pardon be principally and properly an absolution from the debt of punishment; given by the virtue of the KEYS: Yet is it also a kind of compensation withal. For the Prelate granting a Pardon, doth so absolve the Penitent, that he maketh out of the treasure of the Church, an equal paimenr unto Almighty God for the whole debt: paying in the head, & in other members, that which should without his sacred authority have been paid by the party himself. Or thus more plainly, for the capacity of the simpler sort: a Pardon is a merciful release in respect of the Penitent: but in respect of God's justice, an equal payment, made by the merits of others, applied for a recompense of the Penitent his sins. And herein we may see how this absolution differeth from the Sacramental absolution in penance. 
How Pardons differ from the Sacrament of Penance.  For there, is applied only the Merits of Christ, & not of his Saints: whereas their merits could not reach unto the taking away of the sins themselves, nor of the everlasting pain due unto the same. But here the merits also of the Saints in as much as they are Satisfactorious, do take place. God having so disposed, that according to the sweet government of his Church, his members do in the course of their justification & delivery from all punishments, what they are able: they being able by the concourse of his Spirit now dwelling within them to satisfy for temporal pain. Besides, in Penance the whole everlasting pain is taken away, but here not always the whole temporal correction, but so much only as it pleaseth the giver, according to the proportion of the cause. Finally the Sacrament is an instrument of Christ's eternal Priesthood, in which he himself remitteth sins by the instrumentary ministry of his priest: But in Indulgences the Prelate is properly the worker, by his authority received from Christ: neither is it necessary that he be a Priest or Bishop, if he have jurisdiction: which may be in a Bishop elected & yet not consecrated.  
Secondly, 
2 Only bishops ca● give Pard●●  we infer that only Bishops can give Pardons to those which are of their Diocese: and that not only for the restraint made by the Church: but also for the very nature and condition of Pardons. For although unto all Priests be said whose sins soever you forgive they shall be forgiven: yet is this authority always understood according to the necessary regiment which Christ hath ordained in his Church. And therefore a Priest cannot by his Priesthood alone absolve, except he have jurisdiction also. Likewise an ordinary Priest, although he be a Parish Priest, and have cure of souls, cannot excommunicate: and yet that authority belongeth unto the Keys of the Church. These things therefore do require such sovereign authority as is in the chief governors and Prelates of the Church: and espeacialy in this present case: where the common treasure of the family being dispensed, there must of necessity be had the consent of the ruler of the same, which is every Bishop.  

3 bishops power in granting Pardons, is justly limited.  thirdly we may gather, that the POPE in limiting the Indulgences of Bishops, hath not done them any injury at all. For the Bishop hath not authority over the works of any which are not his subjects. And those also being once dead belong no more to his diocese, than to another: and consequently the application of their merits is out of his jurisdiction. Wherefore his particular treasure being so uncertain (for it may so fall out that in his whole Diocese there may be very few superfluous satisfactions) the POPE in limiting him hath provided for all inconveniences, lest the Bishop deceive the people, in promising more than he may perform: which in sacred matters is a pernicious thing. And moreover, it is very probably to be thought, that the POPE hath allowed those Indulgences which Bishops may give, as out of the common Treasure of the whole Church, and so there can be no doubt of the value of them at all, nor any injury in restraining the Bishop, who is rather holpen thereby.  
Fourthly hence appeareth the reason, 
4 None can receive Indulgence with b● in deadly sin.  why an Indulgence cannot be received by him which is out of Grace. For Grace is necessary to participate the benefit of other men's Satisfactions. And the Indulgence giveth me only so much as my own Satisfaction could do: but my Satisfaction were nothing done out of God's favour: therefore can the Indulgence here avail me nothing.  
Fifthly we may now understand what difference there is between the Satisfaction of others applied by the Church: and by one man unto another. 
5 He which satisfieth for an other doth not grant Indulgence  For he which apply his own Satisfaction to another, cannot surely know whether himself be in Grace, and consequently whether his Satisfaction be accepted of God: But these Satisfactions applied in Indulgences are most certain. Besides: another man applying his Satisfaction for my relief, doth not absolve me from my debt of Satisfaction, but only payeth for me. Wherefore I am still bound to fulfil my Penance, that being a mere personal work to be undertaken by myself: But the contrary is in Indulgences as hath been declared before. Last of all, after the work is past, we cannot apply the Satisfaction of it unto our neighbour: but it either helpeth ourselves, or if it were not necessary for ourselves, it goeth into the common treasure: But the Church apply the Satisfactions of works which are passed to our relief in Indulgence.  
Sixthly, he which receiveth an Indulgence, 
6 Public nance enjoined, is not always taken away by Pardon.  is bound notwithstanding to fulfil all Penances which are publicly enjoined him. For indulgences only take place in the court of Conscience, and between God and us: unless it be otherwise expressed. And those Penances are to Satisfy the world scandalised by our faults, and to be a warning for others from committing the like.  

7 No blasphemy in saying that by Pardon, recompense is made to God.  seven it is no blasphemy to say that in Pardons is made an equal recompense for pains of sins unto God's justice. For it is Christ which payeth, and maketh this recompense out of the merits of his whole body, that is, his own, and his Saints merits. For he hath entered into so strait a society with his members, that they accomplish that which wanteth of his Passions in their flesh. But it is no blasphemy to say that Christ's merits make an equal recompense for sins.  
11 Of Pardons for the Dead.  
FInally, we hence infer that Pardons may be granted unto the Dead, who in the unity of CHRIST'S body, have departed this life: and that in as infallible a manner (if the cause be sufficient) as unto those which are alive: yet not by way of absolution, but by way of Suffrage, which we will forthwith expound. For it is to be understood: 
See pag. 219 Three kind of Suffrages for the dead.  that the souls departed out of this world, & in Purgatory suffering the chastisement of God: may, as above hath been showed out of S. AUGUSTINE, be helped by those which are alive, three ways. First, by the holy Sacrifice of the MASS: which is undoubtedly propitiatory for the quick and the dead. Secondly, by the prayers of the Church, and of other devout Christians. Thirdly by Alms, or any other Penal work done for them. And concerning the first: because it is not our own work, but the very work of Christ himself: we will not here speak thereof. The second is founded as we said before, in the mere liberality of Christ, without any certain promise. For although God infalliblely doth hear and grant the Petition of one which is in grace, when he prayeth for himself, 
* D. Thom. 2.2. quaest. 83. artic. 15.  and for necessary things unto salvation, & with humility and perseverance: yet when he prayeth for another, either alive or dead, there is no such certainty and infallibility of obtaining. Because we know not, whether, or how far God accepteth our prayer, nor the disposition of the other. The like is to be said of that imperfect kind of Merit, which is called DE CONGRVO of Congruity or Conveniency: For oftentimes one which is in grace meriteth for another man either alive or dead, many good things: yet because herein is no certain Law or promise of God, or reason of justice between him and us: as there is in the other merit of condignity, which we spoke of before: there is no certainty but all left to the secret disposition of God. But the third thing, which is to offer for them which are dead in Christ either Alms, or Fasting, or any other work of Satisfaction, yea, & Prayer, in as much as it is Satisfactorious, because of the labour thereof: hath an infallible effect, even of justice for to satisfy for their pains. Yet so that the offerer be in grace. The reason of this, is, that which we touched before, for that they be of the Communion of Christ's mystical body: and in great need of help: and therefore do receive the influence from the head, as other members do. And as there is an equality of justice in the satisfaction of one just man offered for another being alive: so also is there the same kind of justice, in the same satisfaction, offered for the dead. 
Prayer is two ways profitable unto the Dead.  Wherefore it is very profitable for him which prayeth for the dead, not only to offer his prayer to obtain mercy for him: but also to offer unto God that very labour of praying for him. For in this respect it is satisfactorious, & hath an infallible effect for him: in the other respect it is impetratorious, and hath no certain promised measure of benefit, but only according to God's mere liberality, the devotion of the party which prayeth, and the estate of the party deceased considered. Yet do I not doubt but that always something is also obtained, when the satisfaction is available. For it belongeth to God's merciful liberality to bestow where we by, his gracious permission & promise do bestow: so that it is very convenient to think that if in such prayer the satisfaction be sufficiently derived to the dead by our application: God also by hearing the same Prayer doth liberally grant our request in part, and add somewhat to the value of our small recompense which we make for our Brother. Yet as the quantity is uncertain so may it be much more, the devotion of the prayer being fervent, than that which proceedeth from the certain limited fruit of the satisfaction.  
These helps therefore which we may afford unto the souls departed: are called the Suffrages of the Dead.  
Now even as in those which are alive, by the Indulgences of the Church, recompense is made for that temporal punishment which they a●e deserved: so also may the same Indulgences take away the debts of those which are departed, and that as infallibly, as they are profitable to those which are in this world.  
For this is the whole course of an Indulgence in this life. PETER oweth unto Almighty God great Penance: and because men which are alive may apply their satisfactions for PETER'S relief: therefore may the POPE out of the Treasure of the whole Church yield unto PETER convenient relief: of which infallibly PETER shall be partaker if he be in grace: and a recompense of justice is made unto God for PETER'S debt. Even so is it in the dead: who for that they may be partakers of common Suffrages of the Church: may by Indulgences receive a perfect supply of that which by the suffrages they may receive.  
This do the Divines call, 
Per modum Suffragij.  and it is so also called in the ordinary Pardons, By way of Suffrage: that is, not as some do miss understand it: as if the meaning of such a Pardon were, if they can obtain it of God, they shall deliver a Soul out of Purgatory: for then the Pardon could not be of certain force for the dead: But the sense is: they shall deliver a Soul out of Purgatory: even as if they had done so much of ordinary Suffrages for them, as were sufficient for the whole effect of the Indulgence. This shall be more clear if we consider, the cause of this manner of speech, which was this. To those which live in this world: Indulgences are not only recompenses made to God for our debt: but also a proper absolution: The POPE absolving us, and paying that which we own out of the Treasure. Now the POPE having no authority or jurisdiction over the dead, he cannot absolve them: yet as he may and all other Christians may by common Suffrages yield them convenient help: so may he supply such help by applying out of the Treasure, that which may be available unto them.  
And therefore although he doth not absolve them, as not being their judge: yet he apply to their certain benefit and relief the common satisfactions of Christ & of his Saints, which he hath in his custody. Wherefore when he saith: I grant this Indulgence by way of Suffrage, it is as much as if he said: I do● not absolve them, 
Pardons for de●d ●equire a just cause.  but apply unto them so much of Ecclesiastical help, as may sufficiently recompense for them. But even in these Pardons also is required a just & convenient cause, without the which they shall have either none, or not so great force as the words do sounds is we said before. The like also is to be judged of the estate of grace of him which obtaineth the Indulgence for the dead▪ 
Grace is not always required in him which ●●●teth an Indulgence for the dead.  yet with some difference, between these Indulgences, and those which are granted to them which live in this world. For two manner of works may the POPE require in Pardon for the Dead. The first, are works which have no other goodness in them, than that which they have of s●e●d●e●, as if the Pardon should run thus. Whososoever visiteth this Church, or saith such a Prayer, etc. shall deliver a soul out of Purgatory. And such things being done out of God's grace, because without his 〈◊〉 the work hath ●o goodness in it: there cannot be a sufficient cause of Pardon: and therefore the Pardon availeth nothing Other works, may have some goodness in themselves, or in some extrinsical thing: although they have ●●ne by the doer. As if this should be the form of the Indulgence. Who saith MASS, or causeth to be said MASS for such a cause, or giveth Alms for the maintenance of such a place; shall deliver a soul out of Purgatory. For certain it is that MASS & ALMS do good unto the Church, although they which said it, or made them to be given, be not in Grace.  
And in such works, 
Navarre, & Sotus.  if by some circumstance the mind of the POPE be not gathered to the contrary; that is, that he require that they be devoutly and with grace performed: then may the Pardon be obtained for the dead by one which is not in grace. For here the POPE granteth the Pardon, for a just cause, which is God's glory and honour by those charitable works, and the other doth nothing concur unto it, but by determining the person to whom the POPE may apply it. Even so is it in the Dirige, of a naughty Priest, offered for one that is dead (as for the MASS, it is certain that it hath effect of itself, without any respect to him which saith it, even for those for whom a naughty Priest doth offer it) Who if he say this Dirige of his own devotion, & privately: it is nothing available. But if he do it to fulfil the bond of the Church, whose Minister he is, or in the Choir: than doth it very much profit the Dead: for in this he beareth the person of the whole Church. So also is it, if my man being in sin, give out of my Purse by my consent, or general leave. Alms to the poor. For in these examples the works are more ●f 〈◊〉 person's, than of those which do execute th●● 〈…〉 it in the Suffrages and Indulgen●● 〈…〉 when the POPE respecteth the w●● 〈…〉 the goodness thereof in the effect 〈…〉 recite from a naughty root from w●● 〈…〉 no goodness at al. For in such a case, a●● 〈…〉 ●ar●●●cantable of Pardon himself: yet 〈…〉 a work a● mother's appointment whereunto is annexed a Pardons for the Dead: although perhaps the work doth nothing profit the Dead, but only in as much as it doth determine the POPE'S application of Pardon to this Particular party deceased. 
No condition necessary in this life for Pardon in Purgatory, or for participation of the suffrages of the Church.  Neither is that necessary which some do require: that a man for to be helped by Indulgences after his death, have had whilst he here lived, a special devotion to the authority of the Church, and a diligent care to help the souls departed, or a particular resolution to satisfy unto God in this life: (although this last be singularly profitable to make at the least in the hour of death:) For it is sufficient that one be in Purgatory: for than he is also in Grace. And the want of those affections in life time, in a higher degree than every Christian is bound unto, under pain of Mortal sin, although perhaps it hath increased the debt in Purgatory: yet can it not hinder the common influence of Christ's Passion, and the participation of the Church's Suffrages, or of the Treasure of Indulgence.  
12 The conclusion of this Treatise: & of the fruit of Indulgences.  
THus much have we said according to the most sound opinions of Learned Divines, of this 〈…〉 ●●dulgences. Which for that it was 〈…〉 ●●IONIS ET PETRA SCAN●● 〈…〉 offence, and a rock of scandal to 〈…〉 stumbling made Israel to sin: 〈…〉 which follow his Doctrine, a com●●● 〈…〉 blasphemy against the CHURCH: 〈…〉 it my part to handle more largely, than the purpose of this BOOK did require. If nothing will suffice them, no reason content them, no authority convince them: then let them know that they, being out of the number of GOD'S Children, can never be troubled with Purgatory, nor with Pardons, which have relation unto Purgatory. The one being a place of correction for children, the other a merciful favour exhibited unto the same children. But of them which despise this Rod of Discipline of our Almighty Father, and contemn his Indulgence and Mildness: is said of the Apostle. 
(a) Heb. 12, 8.  If you be without Discipline, whereof all be made partakers: than are you Bastards, and not children. And that of the Prophet. 
(b) Esa. 11, 4  He shall strike the earth with the Rod of his mouth: & with the breath of his lips he shall kill the wicked.  
But we whom God of his infinite mercy hath united unto his mystical body of the holy Church; as we must of necessity, if we will remain in the same unity, acknowledge and reverence the sacred authority and power of giving Indulgences: so in seeking with diligence to obtain them, we shall reap three singular benefits. 
Three singular profits o● Indulgences.  First we shall receive increase of merit, and consequently of grace in this life and glory in the other: whilst we devoutly perform those good works, unto which always we are invited by Indulgences. Secondly we shall obtain the release of the pains of Purgatory, by diminishing in our mortal life the debt thereof: which by those which fear the corrections of God, and consider how far, as S. AUGUSTINE saith 
* In Psal. ●  those pains exceed whatsoever can be suffered in this life: will be judged a great felicity. Thirdly we shall shorten the time of our absence from God after our departure from hence, and hasten that happy vision which God promised to MOSES when he said: I will show thee all good. 
Ex. 33, 1.  Which acceleration of so great a good, how precious it is, well understood S. PAUL, 
Phil. 1, 23.  who so earnestly desired to be dissolved, and to be with Christ: And that other devout soul which complaining of the length of her Pilgrimage and dwelling amongst the inhabitants of dark and sorrowful CEDAR, 
Ps. 119, 5.  did waste & consume with the desire of entering into the heavenly Courts. 
Ps. 83, 3.  In which, if according to the infallible verity of God's word one day be far better than thousands of worldly treasures: 
Ps. 83, 11.  then surely that which not only delivereth from misery, but hasteneth and anticipateth, so many years and days of so great a bliss, giving also such help and occasion of a higher mansion in so rich a house: 
Io. 14, 2.  cannot be valued with the treasures of whole Kingdoms. 
Psal. 62, 2.  Come therefore, O you, who wander abroad in the desert, desolate, and withered land of Heresy and Schism: Come unto the waters: and you which have not silver; make haste, and buy, 
Esa. 55, 1.  and eat: Come & buy without any exchange, Wine and Milk. Why do your spend your money and not in bread, why do you bestow your labour, and not in satiety? Come unto these lively waters, which proceeding from the fountain of life, will purge you from the mud of your broken cisterns, and quicken you with the spirit of God, 
Hier. 2, 12. ●o. 4, 14. ●o. 9, 2.  and spring up into life everlasting. Come drink of that wine, which the holy wisdom of God hath mingled unto you. And lest you be terrified with the expectation of your father's severity, and discipline: behold your mother with her naked breasts cometh to meet you, ready to embrace you, and as new borne Infants to nourish you with the milk of her clemency and kindness. 
●●. 15, 22.  She bringeth with her your very first stole, which you once received of her in Baptism, & now again & again have defiled. And although that pure rob of innocency with which then she adorned you, cannot be recovered: yet shall you no doubt by her diligent care, and motherly piety, be clothed with an unspotted garment of your recovered grace, and if you have hurt your sovereign Lord and Father in any thing; or be in his debt: you being once restored to his favour, she hath written it with her own hand: she will repay it. Whose voice if you will hear; 
Philem. vers. 18.  whose petition if you will grant; whose tears if you will respect: then shall you in steed of wasting your substance riotously, by labouring unto destruction, 
Mat. 13, 44.  and everlasting fire: convert most wholesomely and profitablely your care and labours to the buying of that hidden treasure, which shall fully recompense the sale of all worldly riches.   
Laus Deo, ac Beatissimae semper Virgini Matri DEI-PARAE MARIAE atque omnibus Sanctis.  1. Cor. 11, 16. If any man seem to be contentious, we have no such custom nor the Church of God. S. Cyp. l. de simp Praelat. & Aug. l. 4. de simb. ad cat. c. 13. He shall not have God to his Father, Who will not have the Church to his Mother. 
FINIS.