THE SECOND PART OF AN anchor OF CHRISTIAN DOCTRINE. WHEREIN, THE MOST PRINCIPAL points of catholic Religion, are proved: By the only written word of God. Not rejecting divine, nor Apostolical Traditions; authentical councils; Popes Decrees; Ancient Fathers; nor other ordinary proofs: but abstracting from them in this Encounter: For better satisfaction of those, who will admit no other trial of true Religion, but Scriptures only. AVCTORE T. W. S. T. D. P. A. Search the Scriptures. joan. 5. vers. 39. Did the word of God procede from you? Or came it unto you only? 1. Cor. 14. v. 36. Printed at douai. By LAVRENCE KELLAM, at the sign of the holy lamb. M. DC. XXII. PERMISSV SVPERIORVM. APPROBATIO. EGo infrascriptus testor me hunc librum, quatuor partes continentem, cvi titulus praefigitur[ An anchor of Christian doctrine &c.] legisse, nihilque in eo Fidei Catholicae, vel bonis moribus adversum reperisse. Quinimo praecipua ferèque omnia, Christianae Doctrinae capita, solis Sacrae Scripturae testimonijs, validè in eo confirmata inneni: vt sic importunitati Nouatorum huius saeculi( qui nullam aliam auctoritatem in rebus fidei controuersis discutiendis, praeter scriptum Dei verbum admittunt) abundè satisfiat. Quare eundem magna cum utilitate, tum Catholicorum, tum ipsorum adversariorum, prelo mandari posse judico. In cuius rei fidem, nomen meum subscripsi. Die 23. Aprilis. 1622. MATTHAEVS KELLISONVS, S. Th. Doct. &c. INfrascriptus hunc librum in quatuor partes distributum, ab Authore Anglo nobis familiarissime cognito, Anglicana lingua scriptum;& ab alio eiusdem nationis etiam viro doctissimo, S. Theol. Doctore, supra nominato, lectum, nec quicquam rectae fidei, aut bonis moribus adversum continere deprehensum; imo multis modis legentibus profuturum: amborum judicio nixus dignissimum qui imprimatur, censui. Duaci. Die 23. Aprilis. 1622. BARTHOLOMAEVS PETRVS Sacrae Th. Doct.& Duaci Professor. To the right well-beloved ENGLISH READER. because the former parts of this work, and these latter, being printed at diuers times, will hardly perhaps come together, to the same persons hands; I haue thought it meet( well-beloved Reader) here to repeat the summary contents of the former Preface. whereby you may see the causes, why after Why this Treatise is written. so many excellent books, written in our language, for clearing al points of Christian Doctrine, this also is written in an other form; proving the same by holy Scriptures only. Which thing is undertaken( as also the holy Bible is for the same reasons, set forth in vulgar tongues) first to satisfy al such, as untruly The first cause. suppose that we prefer any other authority above the holy Scriptures. Secondly to join issue of trial with our Aduersaries, who imagine that herein they haue some advantage against vs. And withal to give contentment, if it be possible, to al those, which at this time, will admit no other proofs in matter of Faith, and Religion, but the only Scriptures: that so it may appear, who are best grounded therein. For although our English Protestants in the beginning Protestants sometime promised to stand to the iudgement of ancient Fathers. of queen Elisabeths reign, very boldly provoked al Roman catholics to try the true Religion, not only by the holy Scriptures; but also by the Ancient councils, and Fathers of the first six hundred yeares after Christ: as M. John Iuel publicly Anno 1559. proclaimed at S. Pauls cross in London; yet shortly after, finding by experience, that they were not able Now they require only Scriptures. to maintain that challenge, they generally ever since say plainly, that they will not stand to any other authority, but to the only written Word of God. And holding opinion that the Church can err in Faith, they endeavour to bring the very Church itself( theirs Isa. 54. v. 17. and our proper judge) to be judged as a party. whereby they draw al controversies to this one question: Who amongst al pretenders, righstly understand the holy Scriptures? whereupon we might most justly require, that they by only Scriptures, should first disprove our long established Religion; and then also prove their own, newly pretended. But seing they can not do it; we, for the more manifestation We agree to prove by only Scriptures, which is the true Religion. of truth, and for better reducing those that err, into the right way, do condescend to try this important cause, by this special,& only means, to which, you our Aduersaries, seem so confidenrly to appeal. Only beseeching you, that we may in sober maner, by word, or by writing, without clamorous contention, or uncharitable railing, procede herein; according to these, or other reasonable conditions. Presupposing reasonable comditions. See Man●ductions to the true Church. ch. 9. 10. For without reasonable conditions( as both ancient and present experience teacheth) it is but lose of time, to dispute with contentious spirites, out of only Scriptures. First therfore you must stil remember, that we do not grant your exclusion of other proofs, to be just; but that we are content to abstain from them, until you shal find it needful, to repair unto them again. Secondly, that in the mean while you be also limited, to the same only means of holy Scriptures. Thirdly, that it may suffice for either party( which will be as necessary for you, as for us) to prove the thing itself, which we believe, by necessary consequence, of the holy Scriptures, though the very words be not there expressed. Fourtly, when in our conference, some words, or sentences of holy Scripture, may some hard, or contrary to other places, that then the same may be explained, by the more clear: or the more in number ( pertaining to the same matter) may explicate the fewer. always considering that every word in holy Scripture, is assuredly true: al being indicted by the holy Ghost. These conditions we suppose, al louers Why other points are here proved, which are not now in controversy. 1. Reason. of truth, and studious of concord, will approve for reasonable. In confidence whereof, we here prove not only matters of controversy, but also al principal points of Christian Doctrine: because many controversies depend vpon other Articles, at this time not called into question. Because also new errors do daily rise, which haue like need, to be confuted. Thirdly, to show by experience, that old heretics drew as plausible arguments from the holy Scriptures, for their errors, as any Sectaries do now for their new opinions. Fourtly, for our further instruction by holy Scriptures, as well in al points of Faith, which we are bond to know: as in Precepts of life, which we are bond to perform: according to the Apostles doctrine[ Be ye doers of jac. 1. v. 22. the word, and not hearers only] For better explication sake, we divide this whole work into four The whole work is divided into four parts. parts. In the first part are explained the Articles of the Apostles creed. In the second part, the seven holy Sacraments of Christ. In the third, the ten Commandments. And in the fourth part, the necessary use of Prayer: Especially Our Lords Prayer. To God be al glory. From Arras College in Paris. 25. Martij. 1622. Yours ever in Christ our Lord: THOMAS WORTHINGTON Seminario Priest. THE CONTENTS OF THE FIRST PART. Concerning the Articles of Faith: comprised in the Apostles creed. FAith is necessary to salvation. Article 1. Mans wit, nor reach of natural reason, can not attain Credo faith: neither is mans testimony sufficient to assure it, but Gods word onely. Article 2. Gods word is partly written in the holy Scriptures: partly known, and kept by Tradition. Art. 3. Some Scriptures are hard, and require authentical inter pretation. Article 4. True miracles are an assured proof of faith: and of other truth, for the which they are wrought. Art. 5. God is one: and there can not be any other God. Art. 6. In Deum In God is trinity of Persons, the Father, the son, and the Patrem holy Ghost. Article 7. God is Omnipotent. Article 8. Omnipotentē God knoweth al things. Article 9. God is absolute goodness:& al his actions are good. Art. 10. angels, the first creatures, are, the most part, in glory: many Greatore● Caeli are damned. Art. 11. holy angels by their ministery,& prayers, protect& help men. divels seek mens ruin. Art. 12. Man at first received original Iustice: which he lost by transgressing Et terrae Gods commandment. And thereby infected al his progeny with Original sin. Art. 13. Mans understanding, and free will are weakened by sin: but not lost. Article 14. After the fall of man, God promised a redeemer: who was also Et in jesum foreshowed by many figures: and by al the Prophets. Art. 15. Our Lord Iesvs of Nazareth is Christ, our redeemer. Art. 16. Christum. Our Lord Iesus Christ is God, the Second Person of the B. Filium eius unicum trinity. Article 17. Our Lord Iesus Christ is truly man. Art. 18. Dominum nostrum Christ our Lord, from the instant of his Incarnation, had Qui conceptus est de Spiritu Sancto. Natus. fullness of Grace, knowledge, and Power. Art. 19. Christ our Lord took al mans infirmities, not opposite to perfection. Article 20. The B. virgin mary is the Mother of God: and most excellent Ex Maria virgin. of al created persons. Art. 21. Christ our saviour after thirty yeares private life, preached his Gospel: confirming it diuers ways. Art. 22. Passus sub Pont. pill. cruci. mort.& sepult. Descendit ad inferos. Tertia die resurrexit à mortuis. Christ our redeemer sufferted many grievous torments: Death on the cross: and was butted. Art. 23. The glorious soul of our B. saviour, parting from his body, descended into hel. Art. 24. Our saviour Iesus Christ rose from death the third day. Article 25. Christ our Lord appeared often after his Resurrection. And ordained diuers things, pertaining to his Church. Art. 26. Ascendit ad caelos sedet ad dext. Dei. Pat. Omnipot. ind ven. est Iu. viu.& mo●. Credo in Spiritum Sanct. Christ our Lord ascended into heaven: sitteth on the right hand of God. Article 27. Christ our Lord will come in majesty: and judge the world. Article 28. God the holy Ghost( with the Father, and the son) inspireth:& sanctifieth the Church,& the members thereof. Art. 29. The universal Church consisteth of holy angels, with other Saincts in heaven, and the faithful in earth: of al which, Christ Ecclesia●. as man, is Head. Art. 30. The militant Church containeth two general members: The clergy, and laity; under one visible head. Art. 31. As well the clergy, as laity contain particular bodies, with several heads, al subordinate in one body, to one Supreme Visible Head. Article 32. The true Church of God is known by special marks. The first of which is unity. Art. 33. In the old Testament there was ever one Supreme Visible Head of the Church. Art. 34. Christ our saviour ordained S. Peter cheese of the Apostles: and Visible Head of the militant Church. Art. 35. Christ our saviour also ordained a continual Succession of S. Peters supremacy, to the end of this world. Art. 36. The true Church of Christ is holy. Art. 37. Sanctam The true Church is catholic. Art. 38. Catholicam. The true Church is apostolic. Art. 39. The true Church is Perpetual, from the beginning of the world to the end. Article 40. The true Church of God ever hath been, and will be Visible. Article 41. The Church can not err, in doctrine of faith: nor of manners. Article 42. In the whole Church is Communion of Sacrifice, Sacraments, Sanctorum Communionem. prayers, and other good works. Art. 43. souls in purgatory do participate of the Communion of Sainctes: receiving relief by the holy Sacrifice, and other suffrages. Article 44. No infidels do partipate of the communion of Sainctes. Neither is it lawful to communicate with them, in practise of Religion. Article 45. Excommunicated persons are excluded from the Church, and communion of Sainctes. Article 46. whosoever do fall into mortal sin, lose the participation of good works, until they be truly penetent. Art. 47. In the catholic Church is remission of sins: and justification Remissionem peccatorum Carnis Resurrectionem. by grace. Article 48. Al mankind shal rise from death, at the day of General Iudgement. Article 49. The blessed shal enjoy eternal glory: according to their merites. Vitam aeternam. Article 50. The wicked shal be in everlasting pain, for their sins. Article 51. It was foreshowed, and there haue been, are, and will be Heresies, Amen. against the true Faith. Art. 52. Antichrist the head of al heretics, is to come: nere the end of this world. Article 53. THE CONTENTS OF THE SECOND PART. Concerning the holy Sacraments of Christ. GOd giveth his grace to men, not only by invisible means, Lex per Moysen da● est. but also by external signs. Article 1. Men do rightly serve God, both by internal, and external sensible signs. Article 2. Of al external holy Rites, Sacrifice, and Sacraments are most principal. Article 3. In the Church of Christ are diuers Sacraments. Which here we Gratia& veritas per IESV●● Christum facta est. presuppose,& in their several places, prove to be seven. Art. 4. Christs Sacraments, and daily Sacrifice excel al Sacrifices,& Sacraments of the old Testament. Article 5. God is the principal efficient cause of grace, in al the Sacraments. Article 6. Christ as man, is the meritorious cause of grace, by the Sacraments. Article 7. Sacraments are the instrumental cause of grace. Article 8. Christs Ministers are the ministerial cause of grace, in the Sacraments. Article 9. baptism, the first of Christs Sacraments, is necessary to salvation. Baptismus. Article 10. baptism is especially necessary for infants. Article 11. By baptism the soul is cleansed from sin: and sanctified with grace. Article 12. Concupiscence, remaining after baptism, is not sin. Ar. 13. baptism imprinteth a spiritual Character in the soul. Ar. 14. solemn Rites are requisite, and profitable, in the administration of baptism: and of other Sacraments. Article 15. Confirmation is a true and proper Sacrament, giving special Confirmatio. grace. Article 16. Confirmation also imprinteth a special Character. And in that,& other respects, it behoveth al Christians to receive it. Art. 17. In the blessed Sacrament of the Eucharist, Christ is really, and Eucharistiae Sacramentum: substantially present. Article 18. under each form of bread,& of wine, in the B. Sacrament, is whole Christ, body, blood, soul,& divinity. Article 19. It sufficeth, and is more convenient, that al communicants, besides the Priest that celebrateth, receive under one kind only. Article 20. Al Christians having use of reason, are bond to receive this most holy Sacrament. Article 21. The holy Eucharist is also a Sacrifice propitiatory. Article 22. Sacrificium. The holy Eucharist is the compliment of al the old Sacrifices. Article 23. Sacrifice is due to God only: and to no creature, how excellent soever. Article 24. Penance consisting of Contrition, Confession, and Satisfaction, Paenitentia. is a true Sacrament. Article 25. Contrition or( at least) Attrition is necessary, as the first part of Penance. Article 26. Confession of al mortal sins is necessary, for remission thereof. Article 27. Venial sins are sufficient,& convenient matter of Sacramental Confession: though also remissible otherwise. Article 28. secrecy of Sacramental Confession is necessary, by the Law of God, and of nature. Article 29. Satisfaction for the guilt of sin, and for eternal pain, is made by Christ only. Article 30. Eternal punishment being remitted with the sin, there remaineth ordinarily temporal punishment. Article 31. True penitents enabled by grace, do satisfy the debt of temporal punishment, due for sins remitted. Article 32. Praying, Fasting, and almsdeeds, are special satisfactori● works, for sins remitted. Article 33. One may satisfy for an other; being both in state of grace. Article 34. Temporal pain due for sins remitted, may be released by Indulgence. Article 35. The residue of satisfaction, not made in this life, is to be fulfilled in purgatory: by suffering, or by suffrages, after death. Art. 36. The proper effect of the Sacrament of Penance is remission of actual sins, after baptism. Article 37. Extreme unction of the sick with holy oil, by a Priest, is a Extrema unctio. true Sacrament. Article 38. The proper effect is strengthening of the soul in the agony of death: with remission of sins if any remained: and restauration to bodlie health, if it be expedient for the soul. Article 39. It behoveth al penitents, being by sickness in peril of death, to receive this Sacrament of Extreme unction. Article 40. Ordination of Priestes; and of other clergy men; is a true Sacrament. Sacer Ordo. Article 41. None can be made Clergimen, but by Ordination of the Apostles successors. Article 42. Competent qualities; especially of Age, manners; and Learning, are conveniently required in Clergimen. Article 43. The principal power of holy Orders, is to consecrate,& offer Christs body and blood, in the holy Sacrifice. Article 44. An other power of holy Orders is jurisdiction: to feed,& govern the Church. Article 45. There are diuers degrees of spiritual Pastors, subordinate to one chief visible Head. Article 46. marriage rightly contracted between a Christian man& a Christian Matrimonium woman, is a true Sacrament. Article 47. Diuers just impediments do debar some persons from contracting marriage. Article 48. The bond of Christian marriage can not be dissolved, so long as both parties live in this world. Article 49. Christ gave his Church power to institute sacred Rites,& Ceremonies: Sacramentalia. which are called Sacramentals. Article 50. THE CONTENTS OF THE THIRD PART. Concerning the ten commandments. GOds commandments are possible: and necessary to be Locutus est Dominus cunctos sermons hos: Ego sum Dominus Deus tuus &c. kept. Article 1. By keeping Gods commandments, the faithful please God: and merit eternal glory. Article 2. Al men are bond to serve God with divine honour. And first to believe in him. Article 3. Al are bond to hope in God. And confidently to rely vpon Decem verba, quae scripsit in duabustabulis. Deut. 4. v. 13. his divine providence. Article 4. Al are bond to love God above al other things. And consequently their neighbours as themselves. Article 5. Al are bond to serve God with internal devotion,& external declaration thereof, by the virtue of Religion. Article 6. 1 Non habebis Deos alienos coram me. Non facies tibi sculptile. It is forbidden to serve any creature as a God. Article 7. sorcery, Nigromancie, Witchrie:& al pactes with divels, express, or secret, are execrable. Article 8. Al are bond to honour holy angels; and other Sainctes. And to reverence holy relics, and Images. Article 9. An oath( when just cause requireth) must be made by Gods 2. Non assumes nomen Dei tui in vanum. name: or by some creature as depending on God. Article 10. It is forbidden to swear any false thing: or uncertain as certain. Article 11. It is likewise forbidden to swear without just necessity,& important cause. Article 12: It is also forbid to swear, or to promise with an oath, any unlawful thing. And it is duble sin to perform such a promise. Article 13. witting to break a lawful promise, made with an oath, is perjury. Article 14. blasphemy is an enormous sin: injurious to divine majesty. Article 15. The Sabbath day was kept holy in the old Testament, by 3. Memento vt diem Sabbati sanctifices. Gods ordinance. Article 16. Christians are bound to keep Sunday( called our Lords day) holy: not the Sabbath. Article 17. Prudence, and the virtues annexed; Right Counsel, and mature Iudgement, are necessary. Article 18. Iustice,& other virtues annexed; piety, reverence, Obedience, Gratitude, liberality,& Freindshipe, are necessary. Article 19. Fortitude,& other virtues annexed, magnanimity, Patience, longanimity, and perseverance are necessary. Article 20. Temperance,& other virtues annexed, continency, meekness, humility, and modesty, are necessary. Art. 21. Al are bond to honour their Father& Mother. especially to 4. Honora patre● tuum,& matrem tuam. assist them in necessity, spiritual and temporal. Article 22. Al are also bond to honour, and obey spiritual, and temporal Superiors. Article 23. Al Christians are bond sometimes to abstain from certain meats; And to fast; by divine,& Ecclesiastical laws. Art. 24. It is forbid to kill any man: except by lawful authority,& in 5. Non occides. du● maner. Article 25. It is unlawful to strike, or to imprison any person, Without just cause, and authority. Article 26. revengeful words,& anger without cause, are also forbidden. Article 27. Al are bond, so much as lieth in them, to haue peace with al. And to love their enemies. Article 28. 6. Non maechaberi●. adultery, fornication,& al venereous acts, are grievous sins. And after vowed chastity, are sacrilegious. Article 29. Al are bond to esteem chastity. And to chastise the body, that it may serve the spirit. Article 30. 7. Non furtum facies. Al unjust getting, or holding of others goods, is forbid by the law of God, and of nations. Article 31. In iustice committed in sacred things, is sacrilege. And buying or selling spiritual things, is simony. Article 32. prodigality in superfluous expenses: and niggardness in miserable sparing, are forbidden by Gods Law. Article 33. It is specially forbid to hurt the famed of any person unjustly. Article 34. Susurration is an especial injury;& a detestable sin. Article 35. Al are bond sometimes to practise works of mercy; spiritual and temporal. Article 36. 8. Non loqueris contra proximum tuum falsum testimonium. Al are bond, when lawful authority requireth, to testify the truth which they know. Article 37. It is forbid to bear false witness, or to lye, or judge rashly. Article 38. False accusation,& condemnation of the innocent:& justification of the guilty, are damnable sins. Article 39. It is a particular wickedness to praise, or flatter any for their sin. Article 40. If any be demanded of a secret thing, by revealing whereof unjust hurt is like to ensue, it is not lawful to reveal it. Art. 41. They that are unjustly demanded, may lawfully answer in an other sense, then the demander understandeth it. Article 42. whosoever do unjustly hurt others; or be in debt; are bond to restitution. Article 43. It is forbidden to consent in mind, unto unlawful carnal 9. Non concupisces vxorem proximi tui. thoughts. Article 44. It is forbid to consent in mind, unto unlawful desires of worldly goods. Article 45. Christians are bond to observe Ceremonial Precepts of 10. Non concupisces domum proximi tui: non agrum &c. Docete eos seruate omnia quecunque mandaui vobis. Si vis perfectus esse vend quae habes,& da pauperib.& sequere me. Christ, and his Church. Article 46. Christians are also bond to observe judicial Precepts of Temporal Superiors. Article 47. Good works of supererogation are possible, pious,& profitable. And when they are vowed, do bind in conscience. Article 48. universal obedience to a determinate superior, is piously vowed. Article 49. Vow of perpetual chastity is an holy,& meritorious act. Art. 50. Vow of voluntary poverty, to possess no worldly goods in proper, is godly, and meritorious. Article 51. THE CONTENTS OF THE fourth PART. Concerning Prayer. Especially the Pater Noster. IT is necessary to pray often: actually desiring good things Dixit Iesus Discipulis sui●: Sic vos orabitis. of God. Article 1. thanksgiving for Gods benefits is a special, and necessary kind of prayer. Article 2. Praises of God, by Confessing his singular Excellences, is also a necessary kind of prayer. Article 3. Meditation,& Contemplation is the best private prayer. Art. 4. Vocal prayer is also necessary. Especially public prayer. Art. 5. private prayer may be in any language: though not understood. Article 6. public prayer must be in a sacred tongue: common to many nations, of diuers vulgar languages. Article 7. Faith, Hope, humility, Repentance, and other virtues, are required in prayer. Article 8. reverent, modest, and comely disposition of the body, is also required, as an help to devotion. Article 9. Attention is so necessary, that the more or less it is, the more or less is the fruit of prayer. Article 10. Prayer with due conditions is meritorious. And is always granted by God. Article 11. We are bond to pray for the whole militant Church. And particularly for the spiritual Pastors thereof. Article 12. We are also bond to pray for al Christian Princes, and Magistrates. Especially for those, under whom we live. Article 13. We are bond to pray for the souls in purgatory. Especially for our parentes, benefactors, and other completest friends. Article 14. In the preface of our Lords prayer, we invocate almighty God: Pater Father of al men, by creation, conservation& redemption. Ar. 15. God is more peculiarly the Father of the faithful. And most Noster especially of the just. Article 16. God being every where; heaven as the most excellent place, Qui es in caelis. is called his seat, and kingdom. Article 17. In the first petition we pray, that Gods name may be honoured Sanctificetur nomen tuum. by al, and dishonoured by none. Article 18. We pray more particularly, that we which believe in God, may ever haue grace to glorify his name. Article 19. Al true Christians do also pray, that themselves,& al others may love, honour,& invocate the holy name, IESVS. Art. 20. In the second petition we pray, that God will accomplish his adveniat regnum tuum. kingdom of al the elect. Article 21. We also pray that God will propagate, and ever conserve his militant Church, to the end of this world. Article 22. We likewise pray that God will reign in us, by his sanctifying grace. Article 23. In the third petition we pray that Gods will, not our own proper Flat voluntas tua: sicut in caelo& in terra. will, be so fulfilled in earth, as it is in heaven. Article 24. Gods absolute will, called his good pleasure, is ouermore fulfilled. Article 25. Gods conditional will, which is known by signs, is often not fulfilled. Article 26. In the fourth petition we pray our heavenly Father, to give Panem nostrum( supersubstantialem) quotidianum da nobis hody. us al necessary spiritual and corporal food. Article 27. We pray in particular that we may fruitfully participate of the B. Sacrifice, and Sacrament of the Altar. Article 28. We pray also for al things necessary in this temporal life. Article 29. In the fifth petition we pray God, to forgive us our sins:& Et dimit nobis debita nostra: the debts therof. Article 30. For obtaining remission of sins, we must forgive in our Sicut& nos dimittimus debitoribus nostris. harts, al injuries done unto vs. Article 31. It is also necessary to love our enemies, doing good to them for evil. Article 32. In the sixth petition, we pray for strength of grace, to resist al Et ne nos inducas in tentationem. temptations of sin. Article 33. We also pray God, that he will not suffer us to be assaulted, with over great temptations. Article 34. We likewise pray for grace, to repel first motions tending to sin. Article 35. In the seventh petition, we pray our heavenly Father, to deliver said libera nos à malo. us from temporal evils. Especially from al the divels power. Article 36. We pray also to be delivered from evil habits, gotten by sin: and from imperfections. Article 37. Likewise we pray to be delivered from dangerous afflictions, which may hurt the soul. Article 38. The Conclusion, Amen: is a confirmation of our part, that we Amen. truly desire, that which we ask in words. Article 39. This word Amen, is also a confirmation on Gods part, that he granteth whatsoever is duly asked in prayer. Article 40. The Angelical Salutation of the B. Vergin●, Mother of God, is Aue Maria &c. lawfully, and profitably recited by good Christians. Art. 41. The second part of the Aue Maria: holy mary, Mother of God Sancta Maria, matter Dei ora pro nobis. &c. is a godly prayer, agreeable to holy Scriptures. Article 42. holy Angels do offer mens prayers to God: do pray for men: and are profitably invocated. Article 43. Other glorious saints understand the affairs of mortal men▪ Aequales angels sunt. and do pray for them. Article 44. It is lawful, and profitable to pray the glorious saints, that they will pray for us to God. Article 45. It is no derogation to Christ,& is very profitable to mortal Orate pro iniuicem vt saluemini. persons, that one pray for an other. Art. 46. FINIS THE SECOND PART OF THE anchor OF CHRISTIAN DOCTRINE: THE FIRST ARTICLE. God giveth his grace to men, not only by invisible means: but also by external signs. LIKE as it pleased the divine Omnipotent goodness, so to dispose his creatures, As God ordained in nature that one creature receiveth profit by an other: so it agreeth to his divine wisdom, that man( especially after his fall) should receive spiritual grace by sensible means. that inferior bodies of this lower world, should receive certain natural influence, of the higher celestial planets,& other stars;& that amongst other corporal living things, mans temporal life should be sustained by the help of diuers elements; as by use of the air, through which we breath; of food, wherewith we are fed; of clothing, wherewith we are covered; of sire, of water,& of many other things, without which we could not subsist: even so it also hath pleased the same divine fountain of al goodness, that his servants in this transitory life should receive supernatural grace, not only by his immediate infusion thereof into their souls, as he first imparted his spiritual gifts, in the state of mans innocency, but also by instrumental secondary causes, which his divine wisdom hath ordained as visible signs, of his inuissible operation. Which spiritual virtue, because Protestants deny to be in the holy Sacrifice, Sacraments, or any other external holy Rites, we shal here through Gods special grace( whereof we now treat) manifestly show, according to the catholic doctrine in this behalf: first in general Artic. 1. that God imparteh his manifold spiritual gifts,& graces, by diuers Artic. 2. 3. visible means;& What points of doctrine are to be proved in this second part. also requireth,& accepteth mans service by external acts,& Ceremonies, Artic. 4. 5. 6. 7. especially by those most divine Mysteries, which Chtist our redeemer hath ordained, Artic. 8. as sacred instruments Artic. 9. to be administered by men, to Gods special honour,& mans spiritual good. Artic. 10 11. &c. And so we shal procede to prove& declare in particular, the seven holy Sacraments, Artic. 22. 23. 24. with the one most dread Sacrifice of the Christian catholic Church. The necessitiae, profit, and proper effects of every one in thier due place,& Al as clearly proved by the Scriptures as those Sacraments, and Ritee, which Protestants acknowledge. order▪ And this we shal do for most part, by the express written word of God, in clear& manifest terms; the rest also, no less assuredly by other holy Scriptures: not only according to the understanding and judgment of the pillar of truth, the only known Church for many ages( which we do not so much urge in this present trial) but also, we shal verify our belief herein, by the most apparent sense,& conference of other places, against al, that our Aduersaries can alieage of the sacred text, to the contrary. And always as directly& invincibly, as they can prove those Rites, Ceremonies, or Sacraments, which they hold,& confess for lawful before God:& profitable to Christian souls. 2. Touching therefore the first point, it is evident Examples of supernatural effects wrought by sensible creatures. in the holy text, that also in the state of mans innocency, God gave such virtue to a special three in paradise, that whosoever should eat of the fruit therof, should become immortal,& live for ever. Neither was that three deprived of the same virtue after the fall of man, but lest man by eating thereof, after his sin, should haue lived for ever in this world, God removed him out of Paradise, saying:[ lest perhaps he reach forth his hand,& take also of Gen. 3. v. 22. The three of life in Paradise. the three of life,& eat,& live for ever.] Seing therfore man, though he had not sinned, was to receive so gracious a gift, as immortality, by eating the fruit of a three, it is not to be marveled, that sinners are in some sort made subject to sensible creatures, for recovery, and increase of grace. In confirmation whereof we haue clear testimonies in holy Scriptures, of Gods benefits& blessings bestowed by the use of sundry creatures, designed by him for such purposes. So when the children of Israel, had no other water to drink in the desert, but that which was bitter;[ Moyses cried to our Lord( for Exod. 15. v. 23. 24. 25. remedy)& he shewed him a piece of wood, which A piece of wood. when he had cast into the waters, they were turned into sweetness] again God did the like to other unprofitable water, by the use of salt, which the Salt. prophet[ Eliseus cast into it,& said: Thus saith our 4. Reg. 2. v. 21. 22. Lord: I haue amended these waters,& death shal no more be in them, nor barrenness. And the waters were amended, according to the word of Eliseus, which he spake.] And as God imperted benefits by wood, and salt, together with the faith and prayers of his Prophetes, so he gave the like by the blessings of Parents,& Priestes. For according to Noes blessing,& cursing of his children,& their progeny, Fathers blessing. Gen. 9. v. 25. 26▪ 27. it happened afterwards unto them diversly. It appeareth also to haue been a general custom with the patriarchs, to bless their children, especially before their death, though it be not expressly recorded of al. For[ Isaac waxing old, called Esau his Gen. 27. v. 1. 2. 3. 4. elder son,& said to him: Thou seest, quoth he, that I am old, and know not the day of my death. Take thine instruments, thy quiver& thy bow, &c. bring that I may eat, and my soul may bless thee before I die.] And when( by Gods secret providence, for mystery sake) jacob his younger son had got the principal blessing, Isaac perceiving it to be done according to Gods will[ said: I haue v. 33. v. 39. Ch. 48. v. 15. 19. blessed him,& he shal be blessed]& finally gave Esau an other secondary blessing. The same Patriarch jacob, blessed the two sons of his son joseph;& that in special manner, crossing his arms,& laying his right hand vpon the younger brother his head,& his left hand vpon the head of the elder, signifying literally that Ephraim the younger of those bretheren should be preferred before Manasses the elder,& mystically signifying( which was likewise signified, by the blessing of jacob before Esau) that the Gentiles should be preferred before the Iewes, in the Church of Christ: Insinuating also by crossing his arms the special virtue of the cross of Christ. After this, jacob also prophesied of al his own Ch. 49. v. 3. 5. &c. twelve sons, including therein many great Mysteries of Christ,& his Church; for as the text reporteth,[ He blessed every one of them, with their v. 29. 1. Mach. 2. v. 49.& 69. proper blessings.] Also Mathathias the zealous godly[ Highpriest, a little before his death, after most holy instruction,& exhortation to observe& maintain the law of God, blessed his five sons,& was laid to his fathers.] Concerning Priestes blessing of Priestes blessing. the people God prescribed a set form of words, with which they should do it, saying to Moyses:[ speak to Aaron and to his sons; thus shal you Num. 6. v. 23. 24. 25. 26. bless the children of Israel,& you shal say to them: Our Lord bless thee,& keep thee: Our Lord show his face to thee; and haue mercy vpon thee: Our Lord turn his countenance unto thee,& give thee peace] Moyses did also bless Iosue( when he was Deut. 34. v. 9. ordained to succeed him in the temporal gouuernement) with imposition of his hands, and he therewithal received special grace, the spirit of wisdom, as it is recorded in the end of deuteronomy, by these words[ Iosue the son of Nun was replenished with the spirit of wisdom, because Moyses did put his hands vpon him.] 3. Generally in the written law of Moyses, God signified his spiritual benefits, by many Ceremonial External Rites were instituted to keep the people from idolatry To induce thē to internal virtues,& to signify greater Mysteries in the new Testament. ordinances,& external Rites, which were instituted for three special causes: First to withdraw,& keep the people from idolatry, whereto they were very prove. Secondly to induce them thereby to internal virtues: for that by visible things, men enter into conceipte of invisible. Thirdly to signify, more excellent, and more effectual Mysteries of the new Testament. So when God had delivered his tenue moral precepts, he gave also ceremonial, saying:[ An Altar of earth you shal make to me,& you shal Exod. 20. v. 24. offer vpon it, your holocausts,& Pacifiques, your sheep,& oxen, in every place, where the memory of my name shal be, I will come to thee,& will bless thee. And if thou make an Altar of ston unto me, v. 25. thou shalt not build it of hewed stones: for if thou lift up thy knife over it, it shal be polluted.] Where it is clear that the use of an Altar is to offer Sacrifice thereon, of diuers sorts: as here is mention of two kindes: holocausts in which the whole host was burned& consumed in the honour of God;& Pacifiques, which were either of thanksgiving for benefits received; or petitatorie for obtaining things needful. The third kind was Sacrifice for sins. Which being duly offered, was an external sign of Gods invisible grace, remitting sins: as God himself testifieth saying:[ I haue given the Leuit. 17. v. 11. blood to you, that vpon the Altar you may make expiation with it, for your souls,& the blood may be It was forbid to eat blood, because it was to be offered in sacrifice. for an expiation of the soul] which was the ceremonial reason, why the faithful seruants of God were so strictly prohibited, not to eat any blood, for so it followeth in the next words,[ therfore( said our Lord) haue I said to the children of Israel: No soul of you, shal eat blood; nor of the strangers And to make more hor●our of manslaughter that seiourne with you] an other reason was( as it also followeth in the sacred text) because the life of al flesh is in the blood[ whereupon I said to the children Gen. 9. v. 4. 5. of Israel: the blood of no flesh shal you eat: because the life of the flesh is in the blood:& whosoever eateth it, shal die.] Not for any natural cause as though there were any il in the blood, or natural power in the Sacrifice, for remission of sins, but that it pleased God by these signs to exercise his people in serving him, to elevate their mindes& cooperate with his grace,& to for signify the gracious effects of future Mysteries, which should be instituteth by Christ our saviour. And therfore God strictly forbade, to offer any other Sacrifice, or in any other maner, then according to his own institution.[ What I command thee( said God to his chosen Deut. 12. v. 32. only God appointed what should be offered in Sacrifice, and with what Rites. people) that only do to the Lord: neither add any thing, nor diminish,]& therefore exactly described what things sold be offered, of what qualities, in what place, what times, by what persons, to what end,& other circumstances. For example, in a certain particular Sacrifice for sin, it was appointed Though before the written Law there was neither matter, nor maner of Sacrifice prescribed. Num. 19. v. 2. 3. 4. 5. &c. [ to take a red cow, of full age, without blemish, that had not carried yoke, to bring her forth without the camp, there to immolate her in the sight of al; that the Priest dipping his finger in her blood, should sprinkle it, against the doors of the Tabernakle seven times: that he should burn her in the sight of al, committing as well her skin, and the flesh, as the blood,& her dung to the fire: wood also of the Cedar,& hyssop,& scarlet twice died, did the Priest cast into the flamme, that wasted the cow.] Al which was necessary to be done, and then the Priest, with others that assisted, washed their garments,& bodies. And yet[ were they for al that polluted,& unclean v. 8. 10. until even] signifying that not the Sacrifices,& Sacraments of the old Testament, but others of the new, should both signify remission of sins,& as instrumental causes remit them: but those of the old law should only signify, and not work the effect. 4. many other external signs of Gods benefits, were ordained in the Law of Moyses; In which God, who is,& worketh every where, did of his God designed a special place where he would speak to Moyses& to other Highpriestes. divine wisdom and goodness, appropriate certain works& effects unto special places, times, persons,& with special Rites. So he designed the inner part of the Tabernacle called Sancta Sanctorum, for the peculiar place of divine oracle, where he would be consulted,& would give answer.[ Thou shalt frame Exod. 25. v. 10. 17. 18. 20. an ark of the wood setim( said God to Moyses) thou shalt make a propitiatory of pure gold, wherewith the ark is to be covered. Two Cherubins also thou shalt make of beaten gold, on both sides of the oracle. Let them cover both sides of the propitiatory, spreading their wings,& covering the Oracle. Thou shalt set the propitiatory vpon the ark of Ch. 26. v. 34. Ch. 25. v. 22. testimony, in the Sancta Sanctorum, thence will I command,& will speak to thee over the propitiatory,& from the mids of the two Cherubins, which shal be vpon the ark of testimony, al things which I will command the children of Israel by thee.] Accordingly when the Tabernacle with al Num. 7. v. 1. 2. &c. the appertinences, was made,& erected, in the Dedication therof the Princes of the twelve Tribes offered both jointly, and severally many and great oblations[ before the Altar, when it was anointed. v. 88. 89. And when Moyses entred into the Tabernacle, to consult our Lord, he heard the voice of him, that spake to him, from the propitiatory, that was over the ark, between the two Cherubs, from whence By use of the ark,& by procession God delivered jericho to his people. also Moyses spake to our Lord.] By use of the same holy ark of covenant, diuers notable exploits were accomplished. To show that God by his own hand, not by the power, nor prudence of men, giveth victories, he said to Iosue.[ Behold I haue given into thy hands, Ierecho( a strong fenced city)& the King therof,& al the valiant men.] Not by battering& assaulting of the walls] which maner of war God also prospereth for the benefit of his faithful seruants, but in this special conquest by an extraordinary means.[ go round about Ios. 6. v. 2. &c. the city( said our Lord) al you that be men of war once a day: so shal you do six dayes, with the ark of the covenant,& jubilee trumpets. Al the armed host went before, the rest of the common v. 9. people followed the ark,& the trumpets sounded round about the city, so did they six dayes every day once, but the seventh day, seven times. At last al v. 15. 16. making a great shoot, the walls fel down,& they entred in, every man going up by the place that was over against him,& killing the inhabitants possessed 20. the city.] And so proceeding conquered the land The ark was a comforth to the faithful:& a terror to Infidels. of Chanaam. In distresses likewisse[ the ark was 1. Reg. 4. v. 3. 5. Ch. 5. v. 3. 2. Reg. 6. v. 7. 11. their singular conforth, terror to the philistines,& other enemies, destruction to Dagon the Idol. For irreverent usage therof, both the Infidel nations,& careless Bethsamites, were sore plagued. Oza for rashly touching it, was suddenly slain. For their Religious respect unto it was rewarded religious respect unto it[ our Lord blessed Obededom, Leuit. 8. v. 12. 30. 1. Reg. 10. v. 1. Ch. 16. v. 13. 3. Reg. 19. v. 15. 16. Isa. 6. v. 7. Iere. 13. v. 1. 4. 6. 7. 10. 11. Ch. 19. v. 1. Ch. 27. v 2 Ch. 43. v. 9 Ch. 24. v. 1. & al his house] Priestes, kings,& sometimes Prophetes were anointed with holy oil, and so use of holy oils, and hote coal. enabled to their several functions.[ A Serapphical Angel, taking a hote coal from the Altar, touched therwith the lips of Isaias the prophet, and his iniquity was taken away,& his sin cleansed.] The ieremy prophicied by signs. prophet ieremy was commanded to use a certain linen girdle for a while, then to hid it in a hole of the rock in Euphrates, afterwards to take it up, when it was rotten, to signify thereby that the people which was fast joined to God, should become unprofitable,& ●itte for no use, till God should recall them again. By an earthen bottle broken in pieces he prophesied their captivity. The same he also prophesied by bands,& chains;& by stones, hidden in a wall. By good& bad figs he foreshowed what should befall, to the penitent and impenitent. At an other time,& to an other prophet, God revealed Ezech. 9. v. 4. 6. in a vision, that true penitents being marked in their foreheads with the letter T.( Tau) which is The sign of the cross. formed like a cross, shal be saved from the destruction, wherein al other perish, that are not so signed: which vision pertained especiaily to the new testament. Where God also requireth visible signs, as is clear in the examples following. 5. S. John, Christs Precursor, together with his S. John Baptized in wate● preaching of penance, did also baptize in water, forshewing that Christ, being now come into this Mat. 3. v. 1. 2. 11. world, would wash away sins, by baptism in water,& the holy Ghost. Christ also commanded his Disciples to preach, that the kingdom of God is The Apostles anointed the sick, and so cured them. at hand.[ And going forth( saith S. mark) they Mar. 6. v. 12. 13. preached, that they should do penance▪& they cast out many divels: and anointed with oil many sick, and healed them.] Which annoiling of the sick was not without warrant, as appeareth by the effect, for thereby they healed those that were sick. And our Lord himself both approved, the devout Other approved exttrnal Rites. use of external signs:& used the like in many cures,& other actions▪ He imperted health to a devout Mat. 9. v. 20. 22. [ woman that touched the hem of his garments.] He took one that was deaf& dumb, from the multifude apart, put his fingers into hss ears, and Mar. 7. v. 32. 33. spitting touched his tongue,& looking up into heaven, he groaned, and said to him: Ephphela. which is, Be thou opened. And immediately his ears were opened,& the s●ting of his tongue was loosed, and he spake right.] They brought an other to him that Mar. 8. v. 22. 23. 24. 25. was blind[ desiring that he would touch him. And taking the hand of the blind, he lead him forth out of the town:& spitting into his eyes, imposing his hands, he asked him, if he saw any thing? And looking up he said: I see men as it were trees walking. After that again, he imposed his hands vpon his eyes,& he began to see,& was restored, so that he saw al things clearly.] So he that could do al things, with a word, yea with a taught, would for our instruction use external means, sometimes more, sometimes fewer, sometimes more significant, sometimes less, yea sometimes such as might seem to mans iudgemen rather hurtful, then healthful. As when he gave sight to one that was born blind, joan. 6. v. 6. 7. [ he spit●e on the ground,& made day( or mortar) of the spittle,& spread the day vpon his eyes,& said to him: go, wash in the pool of Siloe: which is interpnted, Sent. He went therfore,& washed;& luke. 13. v. 13. he came seeing] Our Lord[ imposed his hands vpon a woman, that was crooked, neither could she look upward at al,& forthwith she was made strait, and glorified God.] Such examples, not only of the power of Christs hands, but also of his seruants, by use of other creatures, are innumerable. Power given to creatures to work supernatural effects. [ whosoever, entred first into the pond of Probatica, joan. 5. v. 4. after the stirring of the water by an Angel, was made whole, of whatsoever infirmity he was holden.] Act. 5. v. 15. Ch. 14. 1. 12. S. Petres shadow cured infirmities. And S. Paules hand cherchefe, being laid vpon the sick, cured them. So God maketh his visible creatures, as well naturally, as supernaturally to serve men by his own power and ordinance, which otherwise they could not do. Men do rightly serve God, both by internal,& external sensible means. ARTICLE. 2. BEing sufficiently shewed that God in bestowing benefits on men, useth oftentimes other creatures, God is honoured by external signs. & external signs, as his Instruments; it followeth consequently to be in like maner declared, that men are bond to acknowledge their grateful acceptance therof, to render thankes,& to exhibit their service to his sovereign divine majesty, both by sincere devotion of the hart,& by exte●nal acts& signs, conformable to human nature, consisting of a spiritual soul,& terrestrial body. 2. So holy Abel sincerely[ offered gifts to God, Sacrifice is grateful to God. of the first begotten of his flock,& of their fat: Gen. 4. v. 4. & our Lord had respect to Abel,& to his gifts.] And albeit Cain of perverse mind offered not the first fruits of the earth, but of the worse sort, yet by this v. 3. external act, he acknowledged, that oblation was due to God, the Supreme Dominatour,& it had been acceptable, if it had been rightly sorted of the best fruits.[ Enos did invocate the name of our Lord] v. 26. doubtless by vocal prayer,& external Rites.[ Noe built an Altar to our Lord,& taking of al cattle, and Ch. 8. v. 20. 21. fowls that were clean, offered holocausts vpon the Altar, and our Lord smelled a sweet sanour.] Abraham erected Altars in sundry places, wheresoever Ch. 12. v. 7. 8. Ch. 21. v. 33. Ch. 26. v. 5. Ch. 28. v. 10. 12. 18. 19. he pitched his tentes.[ He planted an especial grove in Bersebee,& called thereupon the name of our Lord God eternal.] He observed the Ceremonies of our Lord, not only moral commandments,& laws, but also Ceremonial Rites.[ jacob arising in the morning( after that he had seen the ladder, which reached from the earth to heaven) took the ston, which he had laid under his head, and erected it for a title, pouring oil vpon the top:& oil poured on the Altar. he called the name of the city Bethel( that is, the Exod. 3. v. 4. 5. house of God) which before was called Luza.] Moyses seing the bush on fire, not burnt; and going nearer to view it, was commanded to loose of his shoes, from his feet[ for the place( said our Lord unto him) wherein thou standest, is holy ground.] Moyses put of his shoes in a holy place. Ch. 15. v. 1. 20. The same Moyses, with al the children of Israel, after their passage through the redsea[ sang a Canticle to our Lord:& mary( his sister) a prophetess took a timbrel in her hand,& al the women went forth after her, with timbrels,& dances▪ To whom she 21. v. 1. &c. began the song, saying: Let us sing to our Lord, for he is gloriously magnified, the horse,& the rider he hath cast into the sea.] whilst Iosue fought against Amelech, Moyses praying[ lifted up his hands,& Lifted up his hands in prayer. Ch. 17. v. 11. Iosue with his army overcame: but if he did let them down a little, Amelech overcame. And the hands of Moyses were heavy: therfore they took 12. a ston,& put under him, whereupon he sate. And Aaron& Hur stayed up his hands on both sides. And it came to pass, that his hands were not weary until sun set. And Iosue put Amelech to slight 13. & his people, by the edge of the sword.] So effectual was the ceremony of lifting up of Moyses his hands, that otherwise his prayer availed not against their eminie in the battle. 3. Likewise it was to the singular honour of God, Ch. 25. v. 2. 3. &c. that the Princes& people of Israel, offered so great store of gold, silver,& precious gifts, to the making Great& precious gifts bestowed in making the Tabernacle,& things pertaining ther to. and furnishing of the Tabernacle, with al things thereto belonging: which were excellent& costly. For many things were of pure gold, others of silver, Ch. 28. v. 9. 17. 18. Ch. 35. v. 5. 6. &c, purple cloth, scarlete, hyacinth, precious stones of sundry kindes. Which oblations were offered in such abundance, that the overseers of the work& the artificers, were constrained to tel Moyses, that the people offered more then was necessary. whereupon[ he commanded proclamation to be made, by the criers voice, saying: Let neither man nor woman Ch. 36. v. 6. 7. offer any more, in the work of the sanctuary. And so they ceased from offering gifts: because the things that were offered, did fussice,& were over much.] 4. Amongst the rest of the Highpriests ornaments, Ch. 39. v. 29. 30. Ornaments of the Highpriest were most precious. The plate of sacred veneration. one was called[ The plate of sacred veneration, made of most pure gold, wherein was written, with the work of a lapidarie: The holy of our Lord. And was tied to his mitre, with a lace of hyacinth, as our Lord had commanded Moyses.] Other ornaments were the Ephod,& Rationale.[ In the Ephod were Ch. 28. v. 9. 10. two Onyx stones, in which were engraven the names The Ephod. of the children of Israel, six names in one ston,& the other six in the other: according to the order of their nativity. After the work of a graver, and the graving of a lapidarie, thou shalt grave them with the names of the children of Israel, set in gold,& compassed about:& thou shalt put them on both sides of the Ephod, a memorial for the children of Israel. And Aaron shal bear their names before the Lord vpon both shoulders, for a remembrance. Thou shalt make also hooks of gold,& two little chains of most pure gold, linked one to an other, which thou shalt put into the hooks.] In the Rationale The Rationale ( which the Highpriest carried on his breast, linked to the Ephod with golden chains above,& with hyacinth lace beneath) were set[ four rewes of precious stones: In the first were the sardius, the v. 17. 18. &c. topazius& the emerald: in the second the carbuncle, the sapphire,& the jasper: In the third a ligurius an achates,& an amethyst: In the fourth a chrysolith an onyx, and a beryllus. Al set in gold by their rewes. And in them likewise were graven the twelve names of the sons of Israel, in every ston one name, according to the twelve Tribes.] An other priestly ornament was a Tunike, made of v. 31. hyacinth; at the edge whereof beneath, were hung The tunike with pomegranetes,& belles. the forms of pomegranetes,& little belles of gold round about: so interposed, that there was a bel of gold,& a pomegranete,& again a bel& a pomegranete. And so the sound of the belles was heard, when the Highpriest went into the sanctuary,& came forth. The Highpriest had also a straict linen A linen garment, a silk girdle, mitre,& plate of veneration. garment, next to his ordinary apparel, under the Tunike, then a girdle of silk, a mitre on his head,& v. 39. Ch. 39. v. 2. ad 31. the plate of sacred veneration tied thereunto, which hang down over his forehead. Al very precious to the more honour of God: and withal signifying mystically the like ornaments to be used in the Church of Christ. And both then,& now morally signifying the virtues, which are especially required See S. Thomas. p. 1. q. 100. S. jerome de vestitit. Sacerdotum. to. 3. in bishops,& other spiritual Pastors. As purity of life, sincere intention, discretion, contemplation of God,& of divine Mysteries, supportation of the peoples infirmities, solicitude of their spiritual good, sound doctrine, the study of union,& always exemplar life. 5. It pleased God also to choose particular places, Particular places designed for divine service. where he would be more solemnly invocated,& more especially honoured:& the faithful people were accordingly commanded to resort thereunto, by these express words of the law:[ To the place, Deut. 12. v. 5. 6. which the Lord your God hath chosen of al your tribes, to put his name there,& to dwell in it, shal you come:& shal offer in that place, your holocausts, and drams, the tithes, and first fruits of your hands,& your vows,& donaries, the first born of your oxen,& sheep.] The first solemn designed place, after the peoples entrance into the land of Silo. Chanaan, was the city of Silo, as appeareth in the book of Iosue, where it is recorded, that[ al the Ios. 18. v. 1 children of Israel were assembled in Silo,& there they pitched the Tabernacle of the testimony.] From which time therfore Silo was the proper chosen place of Sacrifice, and other solemn Rites. And there the sanctuary remained, till the time of Heli the Highpriest, and Samuel the prophet( the space of three hundred& fifty yeares) as is evident in the first book of kings, where it is written, that when the philistines had prevailed in battle against the Israelites[ The Ancients of Israel said; 1. Reg. 4. v. 3, 1. Reg. 7. v. 5. 6. Let us fetch unto us, the ark of the covenant of our Lord from Silo.] Afterwards the sanctuary remained some while in Masphath, where Samuel Masphath. the prophet called together al Israel, prayed for them, and offered Sacrifice; where the people also v. 10. 11. fasted, and confessed their sins, and had victory against the Philistimes. Finally[ the ark of our 2. Reg. 6. v. 12. 14. Lord,& the whole sanctuary, was with great solemnity Mount Sion, in jerusalem. brought into jerusalem, King david, amongst other devoutest persons, dancing before it;& so it was placed in the mids of the Tabernacle in mount Sion.] Where the Temple was shortly after built by Salomon. The only ordinary place Gen. 23. v. 4. Ch. 49. v. 29. Ch. 50. v. 24. Ios. 24. v. 32. of Sacrifice during the rest of the Old Testament. There were moreover many Synagogues in sundry many Synagogues in sundry places. places, whither the people assembled together to pray,& to hear the word of God. Sichem was one special holy place, by occasion of the burial of principal patriarchs▪ where the famous sepulchre of joseph, remained venerable, not only to the Iewes, but also to Christians. By reasen also of Gods special benefits& apparitions of Angels, places became holy, and required external reverence: for Exo. 3. v. 5. Ios. 5. v. 16, which cause[ Moyses& Iosue were commanded tot put of their shoes.] 6. In Like manner special times were sanctified,& solemnly observed to Gods more honour: first of al the Sabbath, or seventh day of the weke, was Special times sanctified and made feasts by the Law of Moyses. kept holy, from the beginning of the world, till Christ, who being Lord of the Sabbath, hath now taken it away:& made Sunday holy, which is therfore Gen. 2. v. 3. Exo. 20. v. 8. 9. Leuit. 23. v. 3. 12. 16. 24. 28. 35. 36. Nu. 28. v. 9. 11. 16. 20. Ch. 29. v. 1. 7. 12. 35. Est. 16. v. 22. 1. Mach. 4. v. 56. 2. Ma●h. 10. v. 8. jo. 10. v. 22. called our Lords day. In the Law of Moyses were also observed the feasts of Neom●nia, the first of every month: the Phase or Pasch, the fifteenth day of the first month in the spring: also other six dayes following were observed, with oblation of special Sacrifices: the first& seventh with rest from servile works:& al the seven with abstinence from leaven bread, eating only Azimes, or sweet bread. The fourth ordinary feast was Pentecoste, seven weekes after Pasch. The fifth was the feast of trumpets. The sixth the feast of Tabernacles. The seventh the feast of assembly. And the eight was the feast of Expiation, with strict fast from evening to evening. To which[ Mardocheus added an other feast, Two others added vpon special occasions. in memory of the whole peoples delivery from danger of utter destruction.] By the good means of queen easter. Likenise[ Iudas Machabeus instituted an other feast of the Dedication of a new Altar] after the persecution of Antiochus. 7. As there were great costs bestowed in making, Great costs in making& furnishing of the Temple, & adorning the Tabernacle, with al things thereto appertaining: so was there much more employed in making the Temple,& in provision for divine service, to be performed therein. King david being most desirous, but for mystery sake, not suffered to 2. Reg. 7. v. 2. 5. 12. build that glorious house to God, nevertheless prepared al things necessary, for the building therof. providing also perpetual maintenance, for a great multitude of Priestes, levites, musicans,& of other men to serve in& about the Temple. Also for musical Instruments of diuers sorts,& for whatsoever might be requisite for greatest solemnity. And before his death gave charge to Salomon his son,& other principal men, that al should be accordingly accomplished: saying in presence of them al;[ Salomon 1. Par. 22. v. 5. my son is yet a little child,& delicate,& the house which I would haue to be builded to our Lord, must be such, as may be renowned in al countries. I therfore will prepare him necessaries,& al the expenses. And he called Salomon his son,& v. 6. said to him: My son it was my will to haue built 7. a house to the name of our Lord my God. But the 8. word of our Lord was made to me saying: Thou hast shed much blood,& fought very many battles, thou canst not build a house to my name, so much blood being shed before me. The son which shal be born to thee, shal be a most quiet man. For I will make him rest from al his enemies round about:& 9. for this cause he shal be called Peaceable. He shal build a house to my name. Now therfore my son: Our 10. Lord be with thee,& do thou prosper,& build the 11. house to our Lord thy God, as he hath spoken of thee. Behold I in my poverty haue prepared the 14. charges, of the house of our Lord: of gold an hundred thousand talents:& of silver, a thousand thousand talents: but of brass, and of iron, there is no weight, for the number is surpassed with the greatness: timber, and stones, I haue prepared to al the charges. Thou hast also very many Artificers: 15. Hewers of stones,& Masons,& Carpenters,& of al occupations most skilful, to make work in gold,& 16. silver,& brass,& iron, whereof there is no number. Rise therfore& do it,& our Lord will be with thee. david also commanded al the Princes of Israel, that 17. they should help Salomon his son. You see( quoth 18. he) that our Lord your God is with you, and hath given you rest round obout; and hath delivered al your enemies into your hands:& the land is subdued before our Lord,& before his people. give 19. therfore your hart,& your souls to serve our Lord your God:& arise, and build a sanctuary to our Lord God. That the ark of the covenant of our Lord,& the vessels consecrated to our Lord, may be brought into the house, which is built to the name of our Lord.] Thus far holy King david his most godly oration to his son, and the Princes of his Kingdom. Touching the renowned Temple, which was to be builded, for the service of God. To the same purpose for the devout performance of divine service, Multitudes of Priestes, levites, musicans,& musical Instruments for divine service in the Temple. with al possible solemnity, he also ordained means, for four& twintie whole families of Priestes, to do priestly functions; also for an other great 1. Par. 24. v. 4. 5. Ch. 25. multitude of levites, to serve in several offices: and for four and twenty companies of Musicians, in every company twelve: in al two hundred eighty eitght, to sing,& play on diuers sorts of Instruments: as Psalter, harp, Timbrel, able, Cymbal, Organ, Pipe, Vial, symphony, shawm,& Trumpete. moreover he provided for tresurers, watchmen,& porters Ch. 26. of the Temple, in full numbers to discharge every office. 8. And above al other provisions, this admirable The book of psalms composed for Gods daily service in the Temple, and synagogues,& especially in the Church of Christ. devout King,& excellent prophet, being singularly inspired by the holy Ghost, composed the divine psalmody, of an hundred and fifetie psalms, containing the summary of al divine Scriptures: with very many particular praises of God, to be sung, not only in the Temple,& synagogues of the Iewes, but also much more in Christian Temples& Churches. In which holy book therfore this Royal Psalmist often inviteth,& earnestly exhorteth, as well Gods people of the old Testament, as also more especially al faithful Christians, to sing and declare Gods most high praises: prophesying withal, that so it should be duly performed, in the Church of Christ. As these clear texts amongst others, do abundantly testify.[ rejoice ye just( saith he to al Gods true servants) in our Lord; praising becometh Psal. 32. v. 1. 2. 3. 4. King Dauids frequent invitation,& most godly example, to praise God by al possible means. the righteous. confess to our Lord on the harp, on the Psalter of ten strings, sing to him. Sing ye to him a new song: sing well to him in jubilation. Because the word of our Lord is right:& al his works are in faith( performing al his promises) Al ye nations clap hands, make jubilation to God in Psal. 46. v. 1. 2. 3. Psal. 65. v. 2. the voice of exultation. Because our Lord is high, terrible, a great King over al the earth. Make ye jubilation to God, al the earth: say a psalm to his name, give glory to his praise. Before him shal the Aethiopians sal down,& his enemies shal lick the earth. The kings of Tharsis and the islands shul offer presentes, Ps. 71. v. 9. 10. Ps. 80. v. 1. 2. 3. 4. the kings of the Arabians,& of Saba shal bring gifts. rejoice to God our helper: Make jubilation to the God of jacob. Take ye psalm,& give Timbrel: pleasent Psalter with the harp. Sound ye with Trumpete in the New moon, in the notable day of your solemnity. In the Instrument of ten strings, in Psal. 91. v. 4. Ps. 94. v. 1. 2. Psalter, with Canticle on the harp. Come let us rejoice to our Lord, let us make jubilation to God our saviour. Let us prevent his face in confession( of praise) in psalms: let us make iubelation to him. Make ye jubilation to God al the earth. chant,& rejoice,& v. 6. sing. Come let us adore,& fall down,& weep before our Lord that made vs. Make ye jubilation to God al Ps. 97. v. 4. 5. 6. the earth: chant, and rejoice, and sing. Sing to our Lord on harp: on harp& voice of psalm. On long drown trumpets,& voice of cornete of horn. Make iubilatian, in the sight of the King, our lord, Exalt ye Ps. 98. v. 5. Ps. 131. v. 7. Psal. 133. v. 2. Psal. 137. v. 2. Psal. 140. v. 2. the Lord our God,& adoore his footstool, because it is holy. We will entre into his Tabernacle: we will adore in the place, where his feet stood. In the nights lift up your hands unto the holy places: I will adore toward the holy Temple. Let my prayer be directed as incense: in thy sight: the elevation of my h●ndes, as evening sacrifice. I haue stretched forth my hands to thee. In the Psalter of ten strings, I will sing to thee. Let the Psal. 143. v. 9. Psal. 149. v. 3. Psal. 150. v. 3. 4. 5. 6. children of Sion praise his name in the choir: on Timbrel,& Psaltir let them sing to him. Praise ye our Lord in the sound of Trumpete, praise ye him on Psalter,& harp; praise ye him on Timbrel& choir: praise ye him on strings,& Organ. Praise ye him on well sounding Cymbals: praise ye him on Cymbals of jubilation. Let every spirit praise our Lord. Alleluia,] In al which invitation,& fervent desire to praise God, you see the Royal prophet doubted not, but that God is much honoured,& praised by singing, by use of Musical Instruments,& other external signs; by stretching forth, and by lifting up hands, towards holy places, towards the place, where the Temple was afterwards to be built: by falling down prostrate: by weeping; by kissing or licking the earth; by offering gifts, by adoring Gods foot stool,& steps of his feet; by saying, or singing Alleluia; That is, by honouring God, with spirit, hart, Alleluia, doth not only signify praise ye our Lord; but Praise our Lord by al possible means internal& external. voice, gesture, instruments,& in al other possible maner. And that al this pertaineth to Christians, no less, but in deed more, then it did to the Iewes, many of the texts here recited do plainly convince expressly showing that this holy prophet, directed his exhortation, to al peoples, al nations, al generations, of al future times, to the end of this world. Likewise the notorious great solemnity, with the The great solemnity and multitude of drams used in Dedication of the Temple. 3. Reg. 8. v. 1. 2. 10. 15. 22. 63. multitude of hostes or drams: two and twenty thousand oxen, an hundred and twenty thousand sheep,& other things sacrificid in the Dedication of the Temple, when it was built by King Salomon,& the holy ark, and propitiatory were brought into it. Al which, as also King Salomons long and v. 65. devout prayer, with the Priestes, levites,& people,& al other religious acts, do clearly testify that God is rightly honoured by such visible things,& withal do instruct Christians, how to imitate the same:& condemn those of gross error, which imagine that Gods honour in spirit,& verity, is diminished by honouring him also in such maner, as this holy prophet exhorteth. 9. In like maner other Prophetes signify, that Other prophetes also commend the use of musical instruments in divine service. God is honoured by such external means. Isaias so assuredly supposed this kind of divine worship to be good, that he expostulated with carnal careless people, using musical instruments for their own delectation, and not to the honour of God, saying:[ harp,& Vial,& Timbrel,& shawm,& Wine, in Isa. 5. v. 12. your feasts: and the work of our Lord you regard not, nor consider the works of his hands:] showing that these instruments vainly used, in drunken feasts, haue a religious use in Gods service. God also saith by his prophet ieremy,[ I will build thee Iere. 31. v. 4. again,& thou shalt be builded, o virgin Israel: thou shalt yet be adorned with thy timbrels,& shalt go forth in the choir of them that play.] But we come now to the time of Christs appearing, and conversing in this world. 10. The very same night, in which our Lord was In the new Testament God is also honoured by external signs,& Rites. The shepherds visited Christ in the manger. The Sages came to jerusalem, and to Bethleem, to adore Christ. born,[ the shepherds nere to Bethlem, came with luke. 2. v. 8. 16. 20. speed to see the Infant:& when they had found him, returned glorifying& praising God, in al things, that they had heard,& sene, as it was said to them by an Angel.] The three Sages( commonly called kings) held it for a religious act, and for such an one, the evangelist hath written it in the holy Gospel, Mat. 2. v. 1. 11. that[ they came a long voyage, with great speed, to visit, and adore the new born child, in the land of jury.] Which homage they exhibited, both with internal devotion,& external declaration therof. For when they found the child[ they falling down adored him:& opening their treasures, v. 12. offered to him( mystical) gifts, gold, frankincense, and myrrh.] When our Lord was presented in the Temple, the fourtith day from his birth, holy old Simeon[ took him into his arms, and Simeon took Christ into his arms: luke. 2. v. 28. blessed God] with a divine Canticle. In the progress of the evangelical history, many examples are recited, of sincere faith& devotion, declared by external facts, of such as sought to see our Lord Others sought to see him: to touch his garment. Iesus: some to touch him, or his garment: others to aproch so nere as they could unto him.[ Zacheus luke. 19. v. 4. did climb into a three to see him. A woman which had been twelve yeares troubled, with an issue of blood, coming behind him, touched the hem Mat. 15. v. 20. 21. 22. of his garment. For she said within her self: If I shal touch only his garment, I shal be safe: and she became whole, from that hour.] mary Magdalen declared her penitent hart:& did fruit worthy of To wash, and kiss his feet. penance,[ by falling down at Christs feet; by washing them with tears; by wiping them with luke. 7. v. 38 44. Mat. 26. v. 7. 8. 9. 13. Mar. 14. v. 3. 4. 5. the hears of her head; by kissing them;& by anointing them with ointment.] again she shewed her singular devotion,[ bringing a box of precious ointment,& powring it vpon his head, as he sate at the To bestow ●ost on him. table.] For which[ some having indignation against her, said: whereto is this waist? this might haue been sold, for more then three hundred pence,& given to the poor: and they murmured against her. But Iesus knowing it, said to them: Why do you molest this woman▪ for she hath wrought a good work vpon me. Amen I say to you, wheresoever this Gospel v. 9. shal be preacbed, in the whole world, this also which she hath done, shal be reported for a memory of her.] A little before this, when our Lord came riding into jerusalem[ His Disciples,& the people. Clothes, and boughs spread in his way. Procession with palms in their hands. Mat. 21. v. 8. 9. Mar. 11. v. 8. 9. luke. 19. v. 36. spread their garments in the way:& other did cut boughs from the trees,& strewed them in the way:& a great multitude took the boughs of palms, and went forth to meet him:& the multitude that went before,& that followed, cried, saying: Hosanna to the son of david, blessed is he that cometh in the jo. 12. v. 12. 13. Mat. 27. v. 57. Ioa. 19. v. 38. 39. 40. 41. name of our Lord, the King of Israel, Hosanna in the highest.] When our Lord was dead on the cross[ joseph of Arimathea a noble senator,& honourably butted. Nicodemus a Prince of the Pharisees, bringing a mixture of Myrrh& aloes, about an hundred pounds, took down the body of Iesus, and bond it in sin linen clothes, with the spices:& so laid it in a new moniment, hewed in a rock, wherein none had yet been butted. Then also mary Magdalen,& Mar. 16. v. 1. luke. 2. v. 56. Ch. 24. v. 1. mary of james,& Salome, brought spices, that coming, after the Sabbath were past, they might anoint the body of Iesus. For on the Sabbath they restend according to the commandment of the Law. And in the first of the Sabbath( on Sunday) very early they came to the mominent, carrying the spices, which they had prepared.] Al which, and the rest tended greatly to the service of Christ our Lord. 11. Neither only the external acts, of devotion Christs Disciples were respected with great reverence. done to Christ himself, but things done to his holy& glorious servants, redound likewise to the honour of God. The primitive Christians, which were first converted, so respected the Apostles, that when they brought the price of their▪ lands,& possessions, to the Apostles( to serve in common, as every one had need) they delivered not the same, as vulgar alms into their hands, but as goods dedicated to God, with al humble and reverent maner[ Laid Act. 2. v. 44. 45. Ch. 4. v. 35 37. Ch. 5. v. 13. it down at the Apostles feet] as S. Luke diligently expresseth, in his sacred history. And in public assemblies, al others so reverenced the Apostles, that none[ of the rest( saith the same S. Luke) durst join themselves unto them: but the people magnified them.] And although it was most convenient,& necessary, that the Apostles should haue the chief power to dispose of the Churchs treasure,& to ordain what was to be donne therein, yet because it was not meet, that they should be encumbered with the particular distributions of such temporal goods, that office was designed to an other otder of Clergimen, namely to Deacons, together with their Act. 6. v. 3. 6. spiritual function of preaching, and baptizing. Amongst whom S. steven became the Protomartyr, that is, the first Martyr, after Christs Ascension. Who S. stevens body carefully butted. having gained that glorious crown, to his soul in heaven, his holy body also was specially regarded by the faithful. For notwithstanding the furious persecution,& general dispersion of the new gathered Ch. 8. v. 1. 2. flock of Christ, yet[ devout men had special care,& took order, for S. stevens funeral,& made great mourning vpon him.] 12. briefly touching special places, set times,& al ceremonial Rites, instituted by the catholic Christian Rites though in part borrowed of the Iewes, are very religious. Christian Church, which our Aduersaries comdemne as judaical( though themselves observe some such, according to their own particular liking) they are clearly justified to be religious,& not superstitious, by these manifest examples of the Apostles, and express testimonies of holy Scriptures.[ S. Peter& S. John went up into the Temple, at the Act. 3. v. 1. ninth hour of prayer,] according to the public holy places. maner in the Temple. And S. Peter observed at an other time, the accustomend hour of prayer, privately observation of houres for prayer. out of the Temple, praying[ about the sixth hour.] Ch. 10. v. 9. According to which observations, the Apostles instituted the caconical houres, of Matines Prime, Third, sixth,& Ninth hour: evensong,& Compline, to be observed as well publicly in Churches, as privately by clergymen, and other devout persons.[ S. Paul and Silas did praise God, so praying at midnight in the prison, that the rest which were in the Act. 16. v. 25. Rom. 16. v. 16. same prison heard them] S. Paul concluding his Epistles, to the romans; the First& second to the Corinthians,& the First to the Thessalonians, willed them[ to salute one an other in a holy kiss:] The 1. Cor. 16. v. 20. 2. Cor. 13. v. 12. 1. Thoss▪ 5. v. 20. 1. Pet. 5. v. 14. jo. 20. v. 19. 21. Ephes. 3. Philip. 2. v. 10. luke. 22. v. 41. Apoc. 1. v. 10. Kissing the paxe. same doth S. Peter, in the end of his former Epistle, whereof the whole Church useth the ceremony of the Paxe, towards the end of the public Sacrifice, especially when it is celebrated with solemnity: which hath also warrant from Christs solemn salutation, saying to his Apostles[ Peace be to you.] S. Paul testifying that he prayed for the Ephesians, signifieth it by these terms.[ For this cause( saith he) I bow my knees to the Father of our Lord Iesus Kneeling. Christ.] Describing the exaltation of the name of I●SVS, he saith to the Philippians[ That in the name The name of Iesus honoured of IESVS, every knee doth bow, of the celestials terrestrials& infernals.] Our saviour himself[ prayed kneeling.] S. John beginning to writ his Apocalypse, exactly noteth that the vision was shewed to him, on our Lords day, saying:[ I was in spirit on The Sunday called our Lords day. the Domin●●al day.] The sign, wherewith he writeth that[ the faithful seruants of God are signed in their foreheads] can not with probable reason be understood The sign of the cross. to be any other sign then the sign of the Apoc. 7.▪ v. 3. &c. cross, which Christians receive in baptism. And many other holy Rites haue been instituted, by the Other Rite● are ordained by general commission given to th● Church. Church, in virtue of Christs general commission: most of which are the same in the whole Christian world; some do varie, according to the diversity of times, places, peoples, and other circumstances. Al, as S. Paul writeth, are to the more honour of God, being ordained[ to edification; done decently, 1. Cor. 14. v. 26. 40. Mat. 23. v. 5. &c. 1. Tim. 4. v. 8. & according to order] not by particular mens private spirites, but by the public spirit of the Church. For otherwise external signs, are Pharisaical:&[ corporal exercise is profitable to little: but piety is profitable to al things.] Of al external holy Rites, Sacrifice,& Sacraments are most principal. ARTICLE. 3. IN the former two Articles is shewed, by many ●extes of holy Scriptures, that God imperteth his gracious benefits to men, not only immediately by himself, but also by second●rie causes: and th●t he likewise requireth& accepteth mens service, both by internal operation of the mind,& by external sacred Ceremonies. It followeth to be in like maner declared, that above al other external holy Rites, The definition of Sacrifice. Sacrifice, and Sacraments are the most excellent. First therfore touching Sacrifice, which is an oblation of some external thing, offered to God, in Al nations hold that Sac●ific● is due to God. acknowledgement of his supreme dominion over al creatures: al nations do esteem it, to be the most principal homage, that man can exhibit to God. For it is hard to find any people so barbarous, excepting some few heretics, but they did this kind of seru●ce in some sort, ei●her to the true God omnipotent, or to some falsely imagined divine power. 2. More especially this truth is proved by holy proved by examples of Cain. Scriptures. Cain well knew that Sacrifice was a principal duty, which he owed to God. And Gen. 4. v. 3. 4 5. therfore[ offered it] though perversely, not of the best, but of the worse fruits. Abel rightly[ offered Abel. of the first begotten of his flock,& of their fat:& our Lord had respect ●o Abel,& to his gifts. But Noe. to Cain& to his gifts, he had not respect.] Noe, as a first duty of thanksgeuing to God, after their delivery from the deluge[ built an Altar to our Lord, Ch 8. v. 20 21. Ch. 12. v▪ 7. 8. Ch. & taking of al cattle,& fowls, that were clean, offered holocausts vpon the Altar. And our Lord smelled a sweet savour.] Abraham[ built Altars in Abrahrm▪ sundry places]& offered grateful Sacrifices thereon. 13. v. 18. Ch. 26. v. 25. Ch. 35. v. 1. 7. [ Isaac also built an Altar in Bersabee,& called vpon Isaac. jacob. the name of our Lord.] God said to jacob[ Arise,& go up to Bethel,& dwell there,& make an Altar to God, that appeared to thee, when thou didst flee from Esau thy brother] which he performed[ and called the name of that place, The House of God.] The same jacob consulted our Lord at the well of oath in Bersabee, about his journey into egypt,[ killing Ch. 46. v. 1. 2. 3. there drams to the God of his father Isaac.] And had answer by a vision to go,& fear not. So God most especially required Sacrifice, above al other Moyses Aaron& al the people of Israel. external service, that he commanded Moyses, and Aaron to allege that particular cause to pharaoh King of egypt, why he should dismiss the children of Israel. Who thereupon[ said to pharaoh: Thus Exod. 5. v. 1. saith the Lord God of Israel: dismiss my people, That they may sacrifice to me in the desert.] And at their departure from egypt[ God instituted the perpetual Sacrifice of the Pascal lamb] to Ch. 12. v. 6. 17. 18. 24. be offered every year, in memory of that singular great benefit. And shortly after, amongst other Ceremonial precepts, our Lord first of al prescribed,[ how they should make an Altar, and offer Ch. 20. v. 24. 25. thereupon holocausts,& Pacifiques.] And afterwards expressly declared the proper use& end, for The proper use of Altars is to sacrifice thereon. which an Altar is made, saying to Moyses,& by him to Aaron,& to every Priest:[ This is it which thou Ch. 29. v. 38. 39. shalt do vpon the Altar: Two lambs of a year old, every day continually: one lamb in the morning,& an other at even] And besides this daily duble Sacrifice, our Lord also ordained many other sacrifices of diuers drams, with their libaments of oil, wine,& other liquours: as well ordinary at certain feasts,& for certain purposes; as extraordinary, vpon occasions which might happen. In al there were three kindes of Sacrifices. The first was Holocaust: wherein the hostes were wholly constimed Three kindes of Sacrifices. Holocaustus Sacrifice for sin. pacific Sacrifice Leuit. 1. v. 3. 9. 13. 17. Ch. 4. v. 2. 5. Ch. 6. v. 26. to the honour of God. The second were Sacrifices for sin. whereof part was burnt,& part allotted to the Priestes. The third. were pacific Sacrifices: either of thanksgiving for benefits received, or of obsecration, for obtaining things necessary. In which one part was burnt, an other part pertained to the Priestes,& the third part to the persons, that provided the host. And al these were Ch. 7. v. 31. 37. principally required,& were the most excellent of al ceremonial Rites, in the old Testament. And that external Sacrifice is also the most excellent divine service in the new Testament, is not only proved by the Law of nature,& iudgement of al nations; but Sacrifice of the new Testament excelleth the old, as the body excelleth the shadow. also is as necessary confirmed by the holy Scriptures, as it is certain that the shadow importeth a body,& the figure requireth the thing figured: yea and no less assuredly by the prophecies of the old Testament,& testimonies of the new. As we shal Artic. 22. 23. evidently show in the proper place; where we are to prove, and declare the Christian belief, and doctrine, touching the most sovereign Sacrifice of Christs body& blood, in the blessed Eucharist. 3. Next to Sacrifice, are Sacraments, which are visible signs of invisible grace. In the old Testament Sacraments next after Sacrifices, excel other ceremonies. Gen. 17. v. 10. Lenit. 8. Num. 8. Leuit. 4. v. 3. 13. &c. Ch. 14. 15. 16. 17. there were many Sacraments. As Circumcision, Ordination of Priestes,& levites. Al hostes& Sacrifices for sins:& diuers purifications of legal uncleanness were Sacraments, signifying either remission of sin, or increase of grace. It is probable that the loaves of proposition: and the Pascal lamb were also Sacraments. At least they were figures of the most blessed Sacrament of the Altar. 4. The excellency of Sacrifice, and Sacraments, The eminent excellency of Sacrifice and Sacraments is proved by reason, deduced from holy Schriptures. above al other external Ceremonies, consisteth in Exod. 12. Exod. 25. Gen. 1. v. 1. this, that Sacrifice is the proper external worship of God, which can not lawfully be done to any creature: because God is the only Creator ot al Exod. 3. v. 14. other things, which are besides himself: and therfore hath the supreme dominion over al: is the first beginning of al,& the end, whereto al ought to be directed, in acknowledgement whereof Sacrifice is due to him only. And the next excellency is of Gods Sacraments, because without them none can be admitted either to offer Sacrifice, or to participate the benefit therof. We speak of al times since Sacraments were first instituted. For when Circumcision was first commanded to Abraham, God withal ordained it as a Sacramental sign, to distinguish his peculiar people from others:& for an entrance of And by express Schriptures. al that should be adjoined in spiritual fellowship to Gen. 14. v. 10. 11. the same visible Church.[ This is my covenant( said God to Abraham) which you shal observe, between me and you: and thy seed after thee. Al the malekind of you shal be circumcised,& you shal circuncise the flesh of your prepuce, that it may be for a v. 14. Sacraments had relation to Sacrifices, sign of the covenant between me& you. The male whose flesh of his prepuce, shal not be circumcised that soul shal be destroyed out of his people.] And afterwards God said to Moyses, at the departure of Exod. 12. v. 48. 49. the Israelites from egypt.[ If any of the soiorners( strangers) be willing to dwell among you,& make the Phase of the Lord, first al the male that he hath, shal be circumcised,& then shal he celebrate it, according to the Rites:& he shal be as he that is born in the land: but if there be any man vncircuncised, he shal not eat therof. Al one Law shal be to him, that is born in the land,& to the Proselyte, that sojourneth with you.] Where it is to be understood by the way, that the malesexe being circumcised, the female of the same kindred, were also adjoined, professing the same saith& religion. By other Sacraments of the old Law, as washinges,& Purifications Leuit. 14. v. 4. &c. impediments were removed, which hindered from the service of God. By ordination, Priestes were Leuit. 8. v. 1. &c. Ch. 9. v. 22. made apt Ministers: to offer Sacrifice, to pray for the people, and to discern,& judge their spiritual causes. And levites were addicted by an other special Consecration, to their several functions, subordinate to the Priestes. Al directed to the offering of Sacrifice. Other holy things, pertaining also to the Ceremonial Law, as the Tabernacle,& afterwards So had other holy things. Num. 8. v. 6. Num. 3. v. 6. 9. 10. Mat. 23. v. 19. the Temple, the holy vessels, priestly attire, and ornaments, were things accessary to the Sacrifices& Sacraments. Yea the holy Altar itself( as well of other oblations, as of Incense) were sanctified by the Sacrifice,& by reason of the Sacrifice, it sanctified the gifts, that were offered thereupon. Also the ceremonial observances, of feasts at settetimes, as And al legal observances. the Sabbath, the New mone, Pasch, Pentecost, and the rest, were specially solemnized with prescribed Leuit. 23. v. 2. 8. Num. 28. v. 2. &c. Ch. 29. v. 1. &c. Leuit. 11. Ch. 12. 13. 14. 15. 16. 17. Sacrifices. And the continual abstinence from certain meats legally unclean, had particular relation to the offering of Sacrifices,& receiving of Sacraments. For neither any thing reputed by the Law unclean, could be offered in Sacrifice, nor any persons being unclean, could be partakers of Sacrifices, or Sacraments, till they were first cleansed. So by the use of al other holy Ceremonies it is manifest that Sacrifice is the chiefest external service,& worship of God. And that next to them are Sacramentes. 5. Most true it is, that internal virtues,& spiritual Sacrifices, are much more required, then external, Internal virtues are preferred before Sacrifice, as before the chiefest external service of God. as both reason teacheth, and holy Scriptures do often testify, perferring them expressly before external Sacrifice itself; which also confirmeth our present purpose. For that, when God by his Prophetes,& by Christ our Lord, required true repentance of the hart, iustice in al actions, obedience, mercy, gratitude, with praises of God,& the like virtues, saying he will rather haue them, then Sacrifice; he plainly shewed, that Sacrifice is the principal of al external divine service,& rightly so esteemed of the faithful. As when King Saul pretending excuse of his disobedience, in that he reserved the better things taken in pray, that the same might be offered in Sacrifice, the prophet Samuel reprehending him said:[ Why, will our Lord haue holocausts 1. Reg. 15. v. 22. Obedience. & drams,& not rather, that the voice of our Lord be obeied? For better is obedience then drams,& to harken father, then to offer the fact of rams] In like manner God by his prophet Osee, admonished such people, as neglecting works of mercy, thought to escape punishment, by offering Sacrifices, that it would not avail them:[ Because Osee. 6. v. 6. works of mertie, and knowledge of God. ( saith our Lord) I would mercy, and not Sacrifice, and the knowledge of God, more then holocausts.] Which doctrinal sentence Christ our saviour allegeth,& applieth to this same purpose, saying to the Pharisees, when they calummated him, for showing mercy to sinners.[ go your ways( saith he) and Mat. 9. v. 13. learn, what it is: I will mercy,& not Sacrifice.] By which& the like sayings, external sacrifice is not excluded, but other virtues are rather required, then the very best external ceremonies. It is clear also that spiritual Sacrifices are more necessary, and better Spiritual Sacrifices of contrite hart of iustice,& of praise, do allo excel external Sacrifice. then only external. In comparison whereof the Royal prophet in his penitential psalm, saith to God.[ with holocausts thou wilt not be delighted. Psal. 50. v. 18. 19. A Sacrifice to God is an afflicted spirit: a contrite,& humbled hart, o God thou wilt not despise] This spiritual Sacrifice of contrite& penitent spirit, is first in order of al spiritual Sacrifices, and prepareth the way to the second; which is Sacrifice of justice; whereof the same Psalmist speaketh, exhorting al faithful souls, to render unto every one that which is due; saying:[ Sacrifice ye the Sacrifice of iustice: & hope in our Lord.] The third spiritual Sacrifice, Psal. 4. v. 6. but not the least, is of praise,& grateful mind towards God, the author of al good, yielding thankes for al his benefits bestowed,& promised: which is more to Gods glory, then the immolating of oxen, buckgotes, rams& the like.[ Immolate to God the Psal. 49. v. 9. 10. &c. v. 14. 23. Sacrifice of praise;& pay thy vows to the Highest. The Sacrifice of praise shal glorify me] saith our Al which comparisons presuppose that Sacrifice excelleth al other external ●ctes. Lord: that is, shal most especially glorify me: as being the compliment of al spiritual Sacrifices,& perfect fruit of both internal,& external service of God. By al which comparisons is sufficiently signified, that Sacrifice rightly offered, excelleth al Gen. 8. v. 12. lieu. 1. v. 9. 13. Ch. 4. v. 20. Ch. 23. v. 28. Psal. 49. v. 8. other external works. And when there is no impediment, of their partes, for whom it is offered it is( as holy Scriptures often assure us) a sweet savour to our Lord,& he thereby becometh propitious,& merciful.[ I will not rebuk thee in thy Sacrifices( saith God to al his true seruants) and thy holocausts are in my sight always.] In the Church of Christ are diuers Sacraments: which here we presuppose,& in their several places, prove to be seven. ARTICLE 4. THus much touching al divine Sacrifices, and Sacraments, especially of the old Testament. Now we are to declare others, of the new Testament,& Christian Church. And first in General, that Christ our saviour hath instituted some holy Sacraments, al that will seem to be Christians, do confess in words at least. But because certain The sum of the contronersie controversy between us& Protestants, touching Sacrifice& Sacraments. pretending to reform supposed errors, do utterly deny, that there is any proper external Sacrifice, in the Church of Christ: and not only deny five, of the seven Sacraments, which the whole Christian world, of more then a thousand yeares by our Aduersaries confession, and the far greater part of Christendom stil believeth: but also deny, that those two which they hold for Sacraments, do remit sin, or confer grace; it will be necessary to show how many Sacraments there be,& which they are; likewise of what necessity, and efficacy every one is. And withal in the proper place, that there is a proper propitiatory, most excellent external Sacrifice in the Law of grace, the compliment of al old, true,& lawful Sacrifices, that were from the beginning of the world, before Christ. 2. First therefore it is proved both by figures, and prophecies of the old Testament,& by testimonies of the new, that Christ instituted certain holy Sacraments, that is to say, Visible signs of invisible grace. The definition of a Sacrament. or as Protestants confess, External Rites with special promise of spiritual grace,& remission of sins. For as the Tabernacle prefigured the Church of Christs Sacraments were prefigured by Sacraments& other Rites of the old Testament. Exo. 25. v. 8 &c. Leuit. 1. v. 1. 3 &c. Heb. 9. v. 9. Christ, being as S. Paul calleth it[ a parable of the time present] even so the things done therein, by the Priestes of the same old Law, and by other ceremonial observances[ in meats,& in drinckes, and diuers baptisms,& iustices of the flesh] were figures of Christes, and his Priestes actions, and of Christian Rites: the same Apostle teaching in the same place, that these things[ were laid on them( enjoined v. 10. to the Iewes) until the time of correction] not that al external Rites should be taken away, and al quiter abolished, but changed,& bettered. For so the next words do plainly testify, that the Law of grace, is not without other religions external actions.[ But Christ( saith this Apostle) assisting v. 11. an Highpriest, of the good things to come, by a more ample,& more perfect Tabernacle, not made with hand, that is, not of this creation: neither by v. 12. the blood of goates, or of calves, but by his own blood entered in once, into the Holies: eternal redemption being found] to wit, by Christs death on the cross, al mankind being redeemed: which could not be done, by any other Sacrifice. But as it was prefigured by the former old Sacrifices, Sacraments,& other Rites of the old Testament: so is it represented by religious Rites, of the Christian Church,& also applied in particular, to those faithful souls, which are from time to time actually justified, and sanctified by the only merit of Christ, 1. jo. 2. v. 2. Those only are justified, to whom Christs redemption is applied. dying in deed for al mankind, and sufficiently redeeming al, yet effectually only justifying those to whom the same infinite price, and ransom is really applied. For unless by applying,& not applying of our Redemers ransom, the just were distinguished from the wicked, and finally the elect from the reprobate; you should say: that seing Christ died for al,& redeemed al, so al shal be justified,& al saved. which is most false. For the far greater part of Mat. 7. v. 13. men are wicked, and the far greater number will be eternally damned. And as this application of grace, was signified by Sacraments,& Sacrifices, whereof the faithful in the old Testament, believing in Christ then to come were participant: so now the application of grace is also signified, by other greater and better signs,[ in a more ample, and more Heb. 9. v. 11. Gen. 17. Exo. 12. 16. 25. v. 30. Leuit. 8. Nu. 8. Ex. 12. v. 22. perfect tabernacle] in the present Church of Christ. The same may also be exemplified in the figure of Circumcision, the Pascal lamb, Manna, the loaves of proposition, ordination of Priestes,& levites, diuers sacrifices, with many particular Rites, as the sprinkling of blood vpon the vpper stransom,& cheeks of the door of the houses, where the Paschal lamb was first immolated, whilst the Israelites were yet in egypt, the sprinkling of blood of the Testament vpon the book, and people, sprinkling blood Ex. 24. v. 8. Heb. 9. v. 19. Leuit. 14. v. 51. Nu. 19. v. 4. Heb. 9. v. 9. seven times, in cleansing a house infected with leprosy, seven times sprinkling blood towards the door of the tabernacle,& the like; which did not only signify gracious benefits of God, in those times; but also prefigured things to come, in the time of grace[ and were parables of greater mysteries] which can be no other then the external signs of spiritual grace, the holy Sacraments of Christ, instituted by him in his Church. 3. The Royal prophet very often in his psalms The same w●● prophesied in the psalms. foreshoweth the abundant grace to be imparted by Psal. 22. v. 1. 2. 3. Christs Sacraments. prophesying of Christs ordinary benefits, he saith in the person of every faithful soul.[ Our Lord ruleth me,& nothing shal be wanting to me: in place of pasture there he hath placed me. Vpon the water of refection he hath brought me up: he hath converted my soul] Directing his speech to God, he addeth.[ Thou hast v. 5. prepared in my sight a table: against them that trouble me. Thou hast fatted my head with oil: and my chalice inebriating, how goodly is it?] Thou hast visited the earth,& hast inebriated it, thou hast Psa. 64. v. 10. multiplied to enrich it. The river of God is replenished with waters: thou hast prepared their meate; because so is the preparation therof. We haue passed through fire, and water,& thou hast brought us into Ps. 65. v. 12. 13. 14. refreshing. I will go into thy house, with holocausts, I will render to thee my vows: which my lips haue distinguished,& my mouth hath spoken in my tribulation.] In which and other like places, though the prophet alludeth to the Rites of Moyses Law, yet he foreshoweth the blessings, which Christ hath bestowed vpon the Gentiles: succeeding after that the Iewes were rejected, for their rejecting of him. As is clear by the words going before[ God, who ruleth in his strength, for ever his v. 7. 8. eyes look vpon the Gentiles. They that exasperated him( the Iewes) let them not be exalted in themselves. Ye Gentiles bless our God, and make the voice of his praise heard.] More clearly where he rejoiceth in Gods promise, that Christ should be born of his seed, he foretelleth also that Christ will bless his Church with special grace.[ Our Lord hath sworn truth to david, and he will not Ps. 131. v. 11. disopoint it. Of the fruit of thy womb, I will set vpon thy seat.] And a little after, concerning the Christian Church[ Because our Lord hath chosen v. 13. 14. Sion: he hath chosen it for an habitation to himself. This is my rest( saith our Lord) for ever and ever, 15. 16. Ps. 147. v. 3. here will I dwell, because I haue chosen it. Blessing I will bless her widow, her poor I will fill with breads. Her Priestes I will cloth with salvation,& her sainctes shal rejoice with joyfulness.] In general also Salomon saith, that[ Wisdom hath built Prou. 9. v. 1. herself an house, she hath cut out seven pillars.] that Also in general by Salomon. is, strengthened, and furnished the same house, the Christian Church, with competent fortifications,& munition, necessary for the inhabitants. Our Lord saith by his prophet Isaias.[ I will power out waters And by Isaias. Isa. 44. v. 3. 4. vpon the thirsty ground,& streams vpon the dry land. I will power out my spirit vpon thy seed, and my blessings vpon thy flock. And they shal spring the herbs as willows, beside the waters running by.] 4. It can not be without singular great mystery, The same was insinuated by S John. which S. John the evangelist writeth, and so seriously testifieth, that[ out of Christs side( being joan. 19. v. 34. 35. dead on the cross) incontinent came forth blood& water. And he that saw it, hath given testimony, and his testimony is true.] This doubtless signified the grace of Christ, as a river flowing into joan. 7. v. 39. life everlasting, derived into faithful souls, by visible Sacramental signs, as here it was visibly foresignified. Finally that there are such visible Sacraments in the Church: S. Paul presupposed, as a And supposed by S. Paul. thing universally known, when he avouched himself& others, to be[ the Ministers of Christ: and 1. Cor. 4. v. 1. the dispensers of the Mysteries of God.] Which may here suffice for proof in general, that there are some holy Sacraments,& a proper Sacrifice in the Church of Christ. Which are to be further proved in particular, in their proper places. 5. In the mean season, that there be seven such Resemblanc● between man● spiritual life& temporal. holy Sacraments, in the Church of Christ, is made apparent, by the convenient resemblance of mans temporal life to his spiritual. For as to our temporal joan. 3. v. 3. 6. life, it is first necessary that we be born into this A Christian is born by baptism, world: so to live spiritually, it is necessary to be born again, that is, to be regenerate by the Sacrament of baptism. Secondly, as it is requisite for an infant, to grow in stature,& strength: so it is no less Act. 8. v. 15. 16. Groweth by Confirmation. requisite, that the baptized be also confirmed by the Sacrament of Confirmation: without which the faithful▪ are but as infantes in Gods Church. Thirdly as it is impossible to live any while temporally in human body, without corporal nutriment: so Is nourished by the B. Sacrament of the Altar. it is as impossible for the soul of man, to live any long time spiritually, without the spiritual food of joan. 6. v. 51. 53. grace; which is the bread of life, in the most blessed Sacrament of the Altar. Fourtly, as mans body being subject to infirmity, may sometimes fall into sickness, or happen to be wounded,& to need physic or surgery: so the soul falling at any time into Is cured by Penance. sin, by yielding to temptations, needeth in that case, spiritual cure, and medicine; which is ministered by the Sacrament of Penance: even as necessary for joan. 20. v. 23. remission of actual mortal sin, as baptism is for original, Fiftly, as after curing of the sick body, for preserving the same from recidiuation, former noisome humors are to be purged, and the vital spirit to be comforted: so after that the soul is cured by Penance, it behoveth to strengthen it, with More purged& strengthened by Extreme unction. more grace, against the spiritual assaults of the enemy; especially in the last conflict before death, which spiritual help is given by the Sacrament of Extreme unction. And these five Sacraments pertain jac. 5. v. 14. 15. to every Christian in particular. Besides which there are other two, which belong to the whole Church in common. For as the temporal commonwealth necessary requiretb civil Magistrates to rule,& direct the whole body in temporal The whole Church is spiritually governed by the clergy. affairs: so the militant Church requireth spiritual Gouernours& Pastors, which are provided,& Act. 20. v. 28. appointed over the flock, by the Sacrament of holy Orders. moreover as it is necessary to the due propagation of new offspring, that men and women contract marriage: so amongst Christians, where neither plurality of wives, nor solution of the contract can be lawful, during life of both parties. And piously propagated by the Sacrament of matrimony. matrimony is made a Sacrament, conferring Ephes. 5. v. 31. 32. special grace, for better discharge of the burdens incident to that state, and for conserving mutual concord, and love betwixt man and wife, with holy education of their children. Christs Sacraments,& daily Sacrifice, excel al Sacrifices& Sacraments of the old Testament. ARTICLE 5. YEt before the declaration of every Sacrament in particular, these other points are to be briefly ●ive other points concerning the Sacraments in general. discussed, pertaining to them al in general. First the excellency of Christs Sacraments,& Sacrifice, above al those of the old Testament. Secondly how God himself; thirdly how Christ as man; fourtly how the Sacraments; and fiftly how the Ministers therof, are in true, and peculiar sense, the efficient causes of Sacramental grace. 2. Touching the first point; the principal difference between the Sacraments of the old and new Sacraments of the old Testament did only signify grace. Christs Sacraments do both signify& gene grace. Testament is, that the former were only signs, at the presence and use whereof, God gave his special grace, remitting sins, and sanctifying the soul: and these new Christian Sacraments are both signs and instrumental causes of justifying and sanctifying grace. The reason of which difference is because al virtue of Sacraments proceedeth from the merit of Christ, in whom the faithful of the old Testament believed, as being to come, and by his Passion to redeem mankind, and to merit this grace; which merit being not extant, could not be applied by any instrumental cause, but only be a sign without Psal. 39. v. 7. 8. Heb. 10. v. 6. 7. 9. cooperation to the effect: but now Christ being come,& having redeemed man, and merited mans justification, his merit being really extant, worketh the effect by such instruments▪ as he hath instituted for signs therof, and so they are instrumental causes,& not only signs, of grace; as shal be further shewed in due place. An other difference is, that Artic. 8. The old were figures, the new are the things prefigured. the old Sacraments of the Law of nature,& of Moyses, were figures of greater Sacraments, to be instituted by Christ,& so Christs Sacraments do excel the others, as the thing prefigured surpasseth the figure;& as grace giving strength to keep the commadments, excelleth the Law, which only gave notice of the commandments, but not ability to observe them: according to the doctrine of the evangelist, The old Sacrifices and Law are ceased, and new succeed which are better. saying:[ The Law was given by Moyses: grace and Ioun. 1. v. 17. verity was made by Iesus Christ.] Our saviour himself signifying this good change of the shadows and figures, into the true things prefigured, said: [ The hour cometh, and now it is, when the true joan. 4. v. 23. adorers shal adore the Father, in spirit& verity.] For having said in the next words before, that shortly there should neither be adoration,( that is v. 21. Adoration strictly taken signifieth oblation of Sacrifice. oblation of Sacrifice) in the schismatical temple of G●rizim, nor in the true Temple of jerusalem. And that in the mean time the schismatical Samaritans, v. 22. adored that they knew not; but the Iewes adored that which they knew, he signified, that the Iewes offered sacrifice,& adored lawfully,& the samaritans unlawfully[ for salvation( said he) is of the Ibid. Iewes] he then added that there should be adoration( by offering Sacrifice) in other places; and in other maner; not in the flesh, and blood of lambs, calves,& other terrene creatures, not having in them verity, grace, spirit,& life; and therfore such sacrifices should be taken away, and an other Sacrifice should succeed, which should be in itself, celestial& divine, full of verity, grace, spirit,& life; which Sacrifice therfore is the verity itself, whereof the former were figures. And this is called[ spirit& verity, Ch. 4. v. 23. Ch. 1. v. 17. grace& verity] in respect of the other sacrifices, which were indeed true sacrifices, yet but shadows of Christs body and blood, sacrificed once on the cross, nere to jerusalem,& daily in al nations: Mal. 1. v. 11. luke. 22. v. 19. 1. Cor. 11. v. 26. as Malachias prophesied; and our Lord instituted,& Largely taken al Sacraments and al divine service are adoration. commanded to be done, until he come again in the end of the world. Adoration also more largely signifieth, al whorshipe of God, not only by Sacrifice, but by al Sacraments of the new Testament: and so they likewise are verity, grace, and spirit, both signifying& giving grace, which the old Sacraments Christian Sacraments are external signs& true internal grace. did only signify but not give. And therfore Christian baptism is water and the holy Ghost. Confirmation is holy chrism,& the holy Ghost. The Eucharist is the forms of bread& wine, and Christs very body and blood: the true bread of life; And so the other Sacraments are external signs,& true sanctifying grace. Because Christ hath so merited, and so instituted, that they should work effectually, that which they signify[ the words job. 6. v. 63. that I haue spoken to you be spirit& life] said he to his Disciples. And S. Peter in the name of them al said again to him.[ Thou hast the words of v. 68. eternal life.] By reason of which power in Christ al the Apostles( except Iudas Iscariote) believed the efficacy of his word, touching the B. Sacrament. And likewise in other Sacraments his words work that grace which they signify, and therein excel the old Sacraments. 3. Likewise S. Paul writing against certain false Apostles, which endeavoured to bring Christians to observe the Law of Moyses, teacheth that the ministery As the Law of Christ excelleth the Law of Moyses: of the new Testament, so far excelleth the old, as the quickening spirit is better then the killing letter, saying[ God hath made us meet Ministers 2. Cor. 3. v. 6. of the new Testament, not in the letter, but in the spirit, for the letter killeth, but the spirit quickeneth.] And prosecuting the same comparison, addeth[ if the ministration of death, with letters figured v. 7. 8. in stones, was in glory, so that the children of Israel, could not behold the face of Moyses, for Exod. 34. v. 33. 35 the glory of his countenance, that is made void; how shal not the ministration of the spirit be more in glory? For if the ministration of damnation be in glory, much more the ministry of iustice aboundeth in glory] where the Apostle manifestly ascribeth the effect of making just, to the ministery of the new Law, which could not be done by the old. And further sheweth that the old Law is ceased,& the new abideth.[ If that which is made void v. 10. ( saith he) is by glory, that which abideth is in glory.] Vpon the like occasion of false Apostles, he also sheweth the excellency of Christian Sacraments and other Rites above those of the old Law, So Christian Sacraments excel al the Rites of the old Testament. calling the former[ weak,& poor elements] giving Gal. 4. v. 9. the Christians thereby to understand, that we haue now in place of them, others, which are strong& rich, in sanctifying grace. again to the same purpose v. 21. 22. he put them in mind which pretended[ to know the Law, that the old Testament is resembled by the bond woman Agar, and the new by the free-woman Sara,] Where he concludeth that Christians are born of the quickening spirit, not of the dead flesh:[ not the children of the bond woman, but of v. 29. 31. the free; by the freedom, wherewith Christ hath made us free] by grace merited by his Passion, and applied by his Sacraments. 4. Whereas also the same Apostle in his Epistle to the Hebrewes, avoucheth that Christ far excelleth Christs excellency is proved by the excellency of his Sacraments. the Angels, and Moyses, and al the Prophetes, amongst diuers other prooses, he declareth this assured truth, for that the new Law& Testament, whereof Christ is Mediator, excelleth the old, in respect of Sacrifice,& Sacraments, saying that[ Christ Heb. 8. v. 6. 7. 8. hath obtained a better ministery, by so much as he is Mediator of a better Testament, which is established in better promises. For( saith he) if that former had been voided of fault( that is, of defect,) there should not certês a place of a second haue been sought For blaming them saith our Lord( by his prophet ieremy) I will consummate a new Testament, not Iere. 31. v. 31. v. 13. according to the testament, which I made to their fathers. And in saying a new, he hath made the former old,& that which groweth ancient,& waxeth old, is nigh to utter decay.] Of which old he likewise saith that[ gifts& hostes offered in the Tabernacle Heb. 9. v. 9. Ch. 10. v. 1. could not make perfect, concerning the conscience, him that serveth. For the Law having a shadow of good things to come, not the very image of the things, it was impossible that with v. 4. the blood of oxen& goates, sins should be taken away.] But Christ having offered his own body v. 10. and blood once, on the cross, the same Sacrifice is daily offered in an other maner, but the same thing: then bloody, now unbloody[ unto remission of Mat. 26. v. 28. Heb. 13. v. 10. 15. sins] whereupon S. Paul saith[ we haue an Altar, whereof they haue not power to eat, which serve the Tabernacle]& concludeth[ By him therfore let us offer the host of praise, always to God] especially the holy Eucharist, which is the principal host of praise,& thanksgiving. God is the principal efficient cause of grace, in al the Sacraments. ARTICLE 6. WHen the ancient Fathers,& school Doctors teach, that the Sacraments, and Ministers of Sacraments, do forgive sins, it is far from their There may be main causes of the same effects, in diuers manners▪ cogitations, to think, that God, or Christ do not more especially work that effect. But because our Aduersaries, not distinguishing the diuers manners of operations, use to infer of one assertion the denial of an other, and by one truth to impugn an other, as when they charge catholics, to detract from God,& from Christ,& to deny their power to forgive sins, by saying that the holy Sacraments& Priestes do remit sins; to take away this calumniation, it is necessary to declare, by the holy Scriptures, that according to the catholic faith,& doctrine, in remission of sins, and collation of grace, yea in al natural, and supernatural works, God is always the principal cause efficient. 2. Which is evident in examples of al actions, God is ever the principal cause of al effects natural and supernatural. wherein it pleaseth God to use either Ministers, or Instruments. One may serve for many. In the delivery of the children of Israel from egypt, God commanded that blood of the Paschal lamb should be sprinkled on the doors, where the Israelites remained,& commanded an Angel to kill the firstborn Exo. 12. v. 22. in every house of egypt, where the blood was not sprinkled; passing over the houses, where he should see the blood. This being done: It is truly said, that the sprinkled blood, saved the Israelies from death that might, as the instrumental sign of their safety: it is also truly said: that the Angèl killed the first born of the egyptians, and spared the Israelites: It is never the less most true: that[ our Lord stroke every first begotten in the land of v. 29. egypt.] again, when the children of Israel were al passed through the red sea, by the dry channel, Ch. 14. v. 22. 26. 27. Moyses by Gods commandment[ stretched forth hus hand against the sea,& it returned to the former place, and the egyptians steing, the waters came vpon them,& our Lord enwrapped them in the mids of the waters.] Where it is most clear that in this action, Moyses was Gods minister, the hand& rod of Moyses an instrument, used to this purpose, the waters first supernaturally stayed, then( being permitted to their natural courses) overwhelmed the egyptians: and stil God himself in the whole action,& in every parcel, was the principal cause& actor. And so in miracles, which are Gods only Psal. 71. v. 18. works, as the principal Agent, yet Moyses, and other Prophetes, also the Apostles, and other holy men, were his Ministers. And Moyses his rod, the brazen serpent, the ark of covenant, the water of 1. Reg. 5. v. 3. 4. joan. 5. v. 4. the pool called probatica,& the like, were instruments,& instrumental causes. nevertheless, God is ever the principal Agent in al actions. And so it is most true that God only can forgive sins, As al Christians assuredly know,& aclowledge. Which is yet further confirmed by these and the like holy Scriptures. That only God remitteth sins, is proved by other holy Scriptures. 3. Who[ can make him clean, that is conceived job. 14. v. 4. Exo. 34. v. 7. of unclean seed,( said holy job) is it not thou( o God) which only art? It is God the Dominatour of al, which taketh away iniquity,& wicked facts,& sins, and no man of himself is innocent before him] God himself by his prophet Isaias saith[ I am, Isa. 43. v. 25. I am he, that take clean away thine iniquities, for mine own sake.] For this cause, david(& every true penitent) crieth to God[ Haue mercy on me o God: according to thy great mercy. And according Psal. 50. v. 3. to the multitude of thy commiserations, take away mine iniquity.] Men, as Gods ministers preach, instruct, persuade, baptize, impose hands, anoint,& do many spiritual functions( as shal be particularly shewed in the Articles following) but God is always the principal Agent, the only fountain of grace,& author of al good gifts, for[ they al descend from the Father of lights.] And S. Paul jac. 1. v. 17. 1. Cor. 3. v. 6. 7. 2. Cor. 5. y. 17. 18. saith of himself& other Ministers of Christ.[ I planted, Apollo watered, but God gave the increase. Therfore neither he that planted is any thing, nor he that watered, but he that giveth the increase, God. Behold al things are made new, but al of God.] Christ as man, is the meritorious cause of grace, by the Sacraments. ARTICLE. 7. NExt after God, he that is next unto God, Christ only Christ could merit grace for al mankind. as man, is the cause of grace, in al other men, that ever were, or shal be sanctified. For he only being of himself, by reason of his Personal union to God, innocent, and endowed with al fullness of grace, was able,& hath merited grace, for al mankind by his Passion. As the holy Scriptures do abundantly witness, both in the old, and new Testament. Amongst other sigures of this verity, the blood of the Exod. 12. v. 22. Paschal lamb, sprinkled vpon the doors of those houses, where it was immolated,& eaten, did foresignify that Christs blood should redeem, and save Christs death for mans redemption was presigured in the old Testament. his faithful true seruants: as the Apostle expoundeth it, saying[ our Pasch is immolated, Christ.] So did 1. Cor. 5. v. 7. Exo. 24. v. 8. Leuit. 1. v. 5. 15. Nu. 19. v. 4. the day lye Sacrifice,& generally al other Sacrifices of the old Testament, prefigure the same Redemption of mankind, in that the blood therof was ordinarily poured out about the Altar, and part therof sprinkled vpon the people, as is expressed in many places, not needful to be often repeated. Al forshewing the remission of sins, and justification by his death, whom S. John Baptist declared to be present in sight of many, when pointing with his finger, he Ioa. 1. v. 29. 33. said[ Behold the lamb of God: behold him that taketh away the sin of the world. This is he, that baptizeth in the holy Ghost.] In comparison therfore of Christs death, and oblation, al the former Sacrifices of the old Testament, were refused, as of no value[ Sacrifice, and oblation( saith Christ to Psal. 39. v. 7. 8. Heb. 10. v. 5. 6. 7. God) thou wouldest not, but ears( of obedience to die for mans redemption) thou hast perfited to me. Holocaust,&( sacrifice) for sin, thou didst not require: then said I: Behold I come] whereas therfore, those old sacrisices did not suffice, Christ hath or dained that which is sufficient; by his passion meriting grace, which he applieth to his seruants, by such means, as pleased him to ordain, in his Church. 2. The necessity of this merit arose, both for that The offence, of Gods infinity majesty required infinite satisfaction, which none but Christ could make. Gods iustice required a competent ransom, for mans sin, which justly deserved eternal punishment, for offending Gods infinite majesty; and for that no other man, nor any more creature, was able to pay this ransom, but only Christ, who is both God& Man; al others being by corrupted nature sinners, and needing an other to redeem them. But Christ being of himself( as no other was) wholly Exod. 34. v. 7. Psal. 40. v. 13. innocent, saith to God[ me thou hast received, because of innocency, and thou hast confirmed me in thy sight for ever.] By whose just ransom therfore, both Gods iustice is fully satisfied, and his mercy abundantly shewed,& al those his faithful seruants are effectually justified, and sanctified, to whom Christs merit is actually& particularly applied. In them Gods[ mercy& truth haue met each other: Psal. 84. v. 11. 12. Gods wisdom ordained that his mercy& iustice should concur in mans redemption. iustice& peace haue kissed. Truth is risen out of the earth,& iustice hath looked down from heaven] Which merit of Christ, for others, God also witnesseth by his prophet Isaias, saying[ Behold my Isa. 42. v. 1. Ch. 59. v. 16. 17. seruant( Christ in his humanity) I will receive him, mine elect, my soul hath pleased itself in him. He is clothed with iustice, as with a breast plate, and there is an helmet of salvation, on his head: he is clothed with garments of reuenge( against the devil and sin) and is covered with a mantle of zeal] to redeem,& save mens souls. 3. Vpon this only merit of Christ, is justly therfore grounded his singular power to remit sins which power he signified himself to haue, when he said to the sick man, that sought his help[ Haue a good hart son, thy sins ar forgiven thee.] And Mat. 9. v. 2. Mar. 2. v. 4. Christ proved by a miracle that he had power to forgive sins. he proved the same authority, by a present miracle.[ That you may know( said he to the Scribes) that the son of man hath power in earth, to forgive sins( then said he to the sick of the palsy) Arise, take up thy bed, and go into thy house. And he arose, and went into his house.] The same words luke. 7. v. 48. did our saviour also speak to mary Magdalen[ Thy sins are forgiven thee.] And invited al sinners to participate of the same benefit, saying[ Come ye to Mat. 11. v. 28. me, al that labour,& are burdened,& I will refresh you.] Further also promising what grace soever is needful; saying[ If you ask the Father any thing joan. 16. v. 27. in my name, he will give it you.] Distinctly teaching, both that God is the principal giver of al grace,& that he giveth the same, for the merit of his son: for his sake,& in his name therfore, the Church always asketh, concluding generally al her petitious, Per Christum Dominum Nostrum. Through Christ our Lord. Which S. Peter accordingly avouched S. Peter preached that mans salvation is only by Christs merit. even to them, that persecuted him, and al the Apostles, for preaching Iesus Christ, saying plainly to the Princes of the people, and the Ancients: that[ There is not salvation in any other: for neither is Act. 4. v. 8. 12. there any other name under heaven, given to men, wherein we must be saved.] 4. In S. Paules doctrine, nothing is more frequent, then that al justification and sanctification, is only by Gods more grace,& Christs merit.[ For al haue S. Paul teached the same in al his Epistles. Rom. 3. v. 23. 24. 25. Gal. 5. v. 6. Ch. 6. v. 15. 1. Cor. 7. v. 10. sinned( saith the Apostle)& do need the glory of God. justified gratis, by his grace: by the redemption, that is in Christ Iesus, in whom God hath proposed a propitiation, by faith, in his blood, to the showing of his iustice, for the remission of former sins.] And that none other, nor many others, joining their virtues together, could make redemption for sine, he proveth by the promise which God made, urging the form of Gods words, saying:[ To Abraham were the promises said,& to his seed. Gal. 3. v. 16. Gen. 22. v. 18. Ephes. 1. v. 7. Ch. 2. v. 3. 4. 5. 6. He saith not: And to seeds, as in many: but as in one, And to thy seed: which is Christ.] The same he iterateth in many places.[ In Christ( saith he) we haue redemption by his blood( the remission of sins) according to the riches of his grace. We were by nature the children of wrath, as also the rest, but God( who is rich in mercy) for his exceeding charity, wherewith he loved us, even when we were dead by sins, quickened us together in Christ, by whose grace you are saved, and raised up with him; and hath made us sit with him in the celestials, in Christ Iesus. By him we haue access, v. 18. both( Iewes& Gentiles) in one spirit, to the Father. For as there is one God: so one also Mediator of God& men, man Christ Iesus: who gave himself 1. Tim. 2. v. 5. 6. Ileb. 2. v. 9. 17. a redemption for al. even the same,[ that was Christ merited the glory of his own body,& the remission of other mens sins, and their glory in soul and body. a little leassened under the Angels, because of the passion of death, we see is crowned with glory and honour, that through the grace of God he might taste death for al. That he might repropiciate the sins of the people.] That is, make a reconciliation for their sins:[ who being consummate was made, Ch. 5. v. 9. to al that obey him, cause of eternal salvation.] This small Abstract, out of much more, which may be collected in S. Paules Epistles, doth sufficiently show, that Christ by his death& passion merited the grace, whereby mankind is redeemed, and whereby al the elect are, and shal be eternally saved. 5. The other Apostles teach the same.[ Voluntarily jac. 1. v. ●8. hath God begotten us( saith S. james) by the word of The other Apostles teach the same. truth] by Christ, the Eternal word, and Truth itself.[ God according to his great mercy( saith S. Peter) 1. Pet. 1. v. 3. Ch. 2. v. 21. 1. 10. 1. v. 7. Ch. 2. v. 2. hath regenerated us unto a liuelie hope, by the Resurrection of Iesus Christ from the dead. Who also suffered for vs.] S. John saith[ The blood of Iesus Christ cleanseth us from al sin. He is the propitiation for our sins,& not for ours only, but for the whole worlds] sins. In the Apocalypse he testifieth that[ Christ hath washed us from our Apoc. 2. v. 5. Ch. 12. v. 11. sins. And that the glorious Sainctes overcame( the assaults of al enemies) by the blood of the lamb] that is, of Iesus Christ. S. Iude, though not expressly, yet as supposing that al Christians know, that Christ is our only redeemer, and meritorious cause of our reconciliation to God[ exhorteth al Iuda. v. 21. the just, to keep themselves in the love of God, expecting the m●rcie of our Lord Iesus Christ, unto life everlasting] concluding his Epistle with eternal thankes,& praise[ To the only God our saviour, v. 25. by Iesus Christ our Lord.] Sacraments are the instrumental cause of grace. ARTICLE 8. THese former two Articles, being without controversy confessed to be most certain, by al Christians: That God is the principal author of al grace;& that he giveth it for the merit of Christ: Gods grace is ord●narily applied to mens souls by the use of Sacraments. it followeth to be declared, that the same is accomplished by secondary causes; by special instruments,& ministers, appointed of God for this purpose, as the ordinary means, by which Gods grace, and Christs merit, being sufficient for al, are effectually applied to some,& not to al. For it is clear, that albeit[ God would haue al to be saved] offering his 1. Tim. 2. v. 4. 1. Ioa. 2. v. 2. grace to al;& that Christ redeemed al, paying abundat ransom for al, yet many are eternally damned; either persisting stil in sin, or not persevering in iustice, to the end. The cause of which different effects, can be no other, then the use, or not use, of the means, that God hath or dayned; which is ordinarily, by receiving of his holy Sacraments. 2. The conveniency whereof is very manifest, by like examples, in the most part of Gods providence, See Article 1. in governing this whole world: especially his peculiar The conveniency of Sacraments, is proved by examples of Gods providence in other works. people the Church. For so God multiplieth al living corporal creatures, by generation in every kind, which he could do by his only word, as he first created only two of every sort: and so he also Gen. 1. v. 22. 28. 29. 30. conserveth them by food, though he could make them live, as well without meate, as with it. Likewise when God would destroy men, with beasts,& foul for mans sins, he did it by water, raining Ch. 6. v. 17. Ch. 7. v. 1. forty dayes, and nights; and reserved those few, which he pleased, by the means of an ark,& by the industry of Noe. When he would deliver his people from egypt, he sent Moyses; confirming his Exod. 3. v. 2. Ch. 4. v. 17. v. 31. mission by miracles,& giving him power to work miracles, and that with a rod, which he carried in his hand; saying to him:[ This rod also take in thy hand: wherewith thou shalt do the signs.] And accordingly[ Moyses wrought the signs before the Ch. 14. v. 31. Ch. 7. v. 17. 20. Ch. 8. v. 7. people,& they believed God,& Moyses his seruant.] With the same rod[ he stroke the water before pharaoh, and other egyptians, which was turned into blood.] By the same means[ frogs were multiplied,& sciniphes]& other plagues vpon the egyptians. And contrariwise[ the rocks( being Num. 21. v. 9. strooken with the same rod) yielded plentiful sweet waters, to Gods people in the desert.] Those[ which were stung with serpents, were cured by 4. Reg. 5. v. 14. looking vpon the brazen image of a serpent. Naaman the assyrian was cleansed of leprosy, by washing himself seven times in lordan. The devil tub. 6. v. 8. 19. Ch. 8. v. 2. was driven away from young Tobias, and from his spoule Sara, by the smoke of a fishes hart, and liver broiled on the coals. And old Tobias being blind, was cured by the gull of the same fish.] By which,& by innumerable other examples it is evident, that God both in natural,& supernatural works useth, secondary causes, and external signs. As is more amply shewed in the former Articles of this second part: as also that Sacrifice, and Sacraments are the most principal sacred signs, and holy Rites. And withal, that the Sacraments and Sacrifice of the new Law, far excel those of the old Testament. 3. Now therfore that Christian Sacraments, are not only signs, but also instrumental causes of justification, Christian Sacraments are pro●ed by holy Scriptures to be i●strument●l causes of grace. and sanctification, is directly and clearly proved by holy Scriptures. First here in general,& briefly: afterwards particularly of every Sacrament, in their proper places. Touching them al in general, the Royal prophet foreshowing the singular grace of the new Testament, describeth it, by the similitude of a river, which ●loweth from a perpetual botomles fountain, saying:[ The river of God Psal. 64. v. 10. is replenished with waters. Thou o God, hast prepared their meate( fpiritual nutriment of faithful souls) because so is the preparation therof] even by the divine institution of Christ, giving power of operation to what external signs, it pleased his infinite wisdom. For albeit the Sacraments of the Sacraments of the old Testament could not be instruments of Christs grace, which was not then extant, as now it is, and so the Sacraments are instruments therof. old Testament were only signs,& seals, as S. Paul teacheth, saying:[ Abraham received the sign of Rom. 4. v. 11. Circumcision, the seal of the iustice of faith, that is in prepuce] because Abraham believed,& obeied God,& so was justified before he was circumcised,& then received circumcision: yet the Sacraments of the new Testament, do both signify, and give the grace which they signify, as is evident, by the Apostles comparison, calling the former[ weak, and Gal. 4. v. 9. Heb. 9. v. 9. Rom. 6. v. 4. 5. 6. poor elements, which could not bring to perfection]& ascribing life of the soul,& death of sin, to the virtue of baptism, saying:[ We are butted together with Christ, by baptism, into death( of sin) that as Christ is risen from the dead, by the glory of the Father, so we may walk in newness of life. For if we be become complanted to the similitude of his death, we shal be also of his Resurrection. proved by S. Paul fyi●g in baptism. Knowing this, that our old man is cruci●ied with him, that the body of sin may be destroyed, to the end, that we may serve sin no longer. For he that is dead( to sin) is justified v. 7. Nor faith alone but with baptism, or other Sacrament, doth justify. from sin.] Neither doth only faith justify, but the Sacraments together with faith in Christ, make us alive to God, by the merit of Christs death and resurrection, applied to our souls. For as Christ once dead in body, and risen again liveth to God.[ So think you also( saith this Apostle) that you are v. 11. dead to sin, but alive to God, in Christ Iesus our Lord.] And so this change from the state of sin, to the state of iustice, is wrought by faith and baptism, the first Sacrament; as is plain by the Apostles doctrine in this place, And by faith and other Sacraments, souls are also justified, and sanctified, after baptism. As shal be declared in the ensuing Articles, concerning every Sacrament in particular. Here it only resteth to show in general: How Christs Ministers do cooperate in his Sacraments. Christs Ministers are the ministerial cause of grace, in the Sacraments. ARTICLE. 9. SO doth every deputy represent him, whose A deputy ●s not a more messenger, but an actor of the thing which he doth by commission of an other. office he executeth, that albeit the act which he doth, and sentence which he giveth, taketh force from the principal, that giveth commission, yet is not the deputy a more messenger to declare, or denounce, the will of him, by whom he is deputed, but a true actor of the thing, which is done, by him in the name of an other: to wit, with this declarative distinction, that one is the principal, the other the ministerial Agent. And in ordinary speech, the thing done hath denomination of both the actors. So the old Law is called the Law of God, Examples. and also the Law of Moyses. The Gospel is called Christs Gospel, and severally that is called S. Matthewes Gospel, which he writ;& so to the other three evangelists are ascribed the Gospels which they writ, by this title[ According to matthew, to mark, to Luke, and to John.] And S. Paul calleth it his Gospel, which he preached, saying:[ According Rom 2. v. 16. Ch. 16. v. 25. Ch. 15. v. 19. to my Gospel] nothing derogating from Christ, who is the proper,& principal author of the Gospel. And so al other holy Scriptures, are Gods word, and also( in this true& ordinary sense) are the words of the Prophetes, of the Apostles, and of the evangelists. And so in al other actions, God being ever the principal Agent, diuers things are his instruments, and Agents, and men are often his ministers: so that the effects are truly ascribed to al those Agents,& they are al truly called the efficient causes, of the same effects. For even as properly, A similitude. and truly as it is said; that a man writeth, his hand writeth;& his pen writeth; and that a Scribe, or secretary writeth the will of an other, so no less true and proper is it to say: God giveth grace, and remission of sins, as the principal Agent; Christ as Man, doth the same, as Gods instrument united in divine Person. The Sacraments do the same, as instruments prepared to such use:& Christs Ministers do also the same, as his deputies. Through his merit, and power, invisibly working by the same instruments,& ministery. Which is further declared, as well concerning the conveniency, as the assured certainty therof, by these holy Scriptures. 2. God by the ministery of Moyses delivered his This doctrine is proved both to be convenient& certain, by holy Scriptures. people from egypt( as is noted before) bringing them through the red sea, making them dry passage, where pharaoh,& al his host were drowned; so that they saw& acknowledged[ the mighty hand Exo. 14. v. 31. which our Lord had exercised.] acknowledging also[ That Moyses had brought them out of the Ch. 32. v. 1. Ex. 20. &c Leuit. 1. &c. land of egypt; and believed our Lord,& Moyses his seruant.] Likewise by the ministery of Moyses God gave them the written Law, with Sacrifices, Sacraments,& other Rites, ordaining proper Ministers of al. Which we shal not need here to recite. Also in temporal government of the same people, God used Ministers: General Captaines, Iudges, and kings. Amongst which, when Gedeon the judge fought the battles of our Lord, against the enemies, the judic. 7. v. 18. 20. God is honoured for his power given to his Ministers. faithful good people cried, victory[ To our Lord,& to Gedeon. The sword of our Lord,& of Gedeon] So in the Law of Christ, temporal Princes,& other Rom. 13. v. 1. 2. Magistrates, are Gods ministers in temporal affairs;& as Actors therof, if they be good, are renowned, though the principal glory pertaineth to God, who is always the principal Agent. But touching our present, and special purpose, it is no less evident that the Ministers of Christs Sacraments, whether themselves be in the state of grace, or no, so they be Christs true Ministers, are the ministerial cause, of that grace, which God giveth to them, that rightly receive the same Sacraments. For, that Christ nor Christ as Ma●● not only hath power, but also ge●e●h power to men to forgive sins. only hath power in earth, as he is the son of man, to forgive sins, but also communicateth the same to other men, is clear by the testimony of the evangelist S. Matthew, expressly saying that[ the multitudes Mat. 9. v. 8. seing( the visible miracle, by which our Lord proved his invisible power, to forgive sins) glorified God, that gave such power to men.] Not to one man, Christ; but also to other men, by his imparting therof. If any adversary shal perhaps reply, An objection is prevented. that this was but the conceit of the vulgar people, not the true belief of the more prudent; let him know, that God is not glorified, by erroneous mistaking, or wrong interpreting his facts, and sayings; but by the certain truth,& right belief. 3. In further confirmation that Christs Ministers Confirmed by other Scriptures, And a frivolous evasion cut of by the text. can by their ministery forgive sins, himself said joan. 20. v. 22. 23. plainly to his Apostles:[ receive ye the holy Ghost: whose sins you shal forgive, they are forgiven them.] He saith not: whose sins you shal denounce, or declare to be forgiven: but[ whose sins you shal forgive] which necessary importeth, that Christs Ministers do in deed forgive sins, and so are the ministerial cause of grace, and of the effects of his Sacraments, and of other divine Rites Christs Ministers are Gods coadjutors, helping to save souls. [ we are Gods coadjutors( saith S. Paul of himself, 1. Cor. 3. v. 9. Ch. 4. v. 1. and other Apostolical men) you( Christian people) are Gods husbandry, you are Gods building. So let a man esteem us, as the Ministers of Christ, and the dispensers of the Mysteries of God. God hath given 2. Cor. 5. v. 16. Ch. 6. v. 1. us the ministery of reconciliation, We helping, do exhort, that you receive not the grace of God in The Apostles in very deed wrought miracles,& forgave sins by power received of God. vain.] In al which, and the like tex●es of holy Scriptures it is manifest, that Christs Ministers are not only messengers, but real Actors, coadjutors, do jac. 5. v. 20. reconcile, do forgive sins, do help, to save souls( as S. james speaketh) in the very same sense, as the council of the Iewes truly said, of S. Peters and S. Iohns miracle, when they had healed a lame man. Act. 3. v. 16. Ch. 4. v. 16. Ch. 5. v. 12. [ A notorious sign, in deed hath been done by them.] And as S. Luke also saith.[ By the hands of the Apostles, were many signs, and wonders done among the people] that is, by the powerable ministery of the Apostles. And even so the same, and other Apostles did forgive sins,& other Priests do in deed forgive sins, by power& commission received of Christ, as they are the Ministers of his holy Sacraments. And thus much may here suffice, of Sacraments in general. baptism, the first of Christs Sacraments, is necessary to salvation. ARTICLE 10. TO enjoy the use of this life, it is necessary to Men are engraffed in the society of God by special Rites. be born into the world, for before a child be born, he is not accounted as one of this world: even so to enjoy the glory of heaven, it is necessary to be made one of Gods faithful flock a member of the Church,[ That we haue society ●. Ioa. 1. v. 3. with the heavenly Father,& with his son Iesus Christ.] As therfore some were engraffed in the s●ci●tie of the faithful,& made members of Gods Church in the old Testamene by circumcision, and Gen. 17. v. 10. Gen. 4. v. 4. 26. Ch. 5. v. 22. Ch. 6. v. 8. before that, by Sacrifices, or other Rites: So in the Church of Christ a far more excellent means is ordained, that men be born again by spiritual regeneration, by baptism in water, and the holy Ghost. As we shal here declare by the holy Scriptures. 2. This Sacrament of baptism was first prefigured Diuers figures of baptism. in the beginning of this world, by that which Moyses writeth: that[ the spirit of God moved over Gen. 1. v. 2. 10. the waters.] For as the waters then received vital The water springing fishes, and birds: virtue of the holy Ghost, to produce fishes, and birds: so baptism in water receiveth spiritual virtue of the holy Ghost, to procreate new men, as Gal. 4. v. 15. Ch. 4. v. 19. Mat. 4. v. 19. Ch. 28. v. 19. Gen. 7. v. 23. [ new creatures] whereupon Christs children are called fishes: and[ his Apostles fishers of men] for that he sent them with authority[ to teach al nations] of this vast world,& to give them spiritual life, by the quickening water of baptism. An other The deluge, And many other water▪ figure fore signifying baptism, was the universal deluge[ in which only Noe and they that were with him in the ark: eight souls, were saved by 1. Pet. 3. v. 20. 21. Ex. 14. v. 16. Ch. 15. v. 25. Ch. 17. v. 6. Ios. 3. v. 13 4. Reg. 5. v. 15. Ch. 6. v. 6. Exo. 3. v. 18. Leuit. 22. v. 6. Gen. 17. v. 10. 23. water, whereunto baptism( saith S. Peter) being of the like form, now saveth us also.] many other waters; the red sea, through which the children of Israel passed from egypt; the water which was made sweet by Moyses, casting into it, a piece of wood; the waters drawn out of rocks; the water of jordan, through which Iosue with al the people passed; in which afterwards Naaman the Syrian was washed,& cleansed from leprosy; the water on which Eliseus the prophet made iron to swime: and sundry baptisms in water, prescribed by the Law, did foreshow that Christ would institute this most necessary holy Sacrament in water. circumcision, Circumcision is a most propet figure of baptism. though of an other form, was in other respects the most proper figure of our baptism: as by which, the faithful were incorporated in the Church of God, made capable of other Mysteries, Exo. 12. v. 48. and distinguished from al other nations. For even so baptism is now Ianua Sacramentorum. The gate of al other Christian Sacraments. Before which No Christian Sacrament before baptism there can not be any other,& by which Christians are distinguished from al other people. whereupon S. Paul saith, that Christians[ are circumcised with Colos. 2. v. 11. 12. circumcision not made by hand, in spoiling of the body of the flesh, in the circumcision of Christ, butted with him in baptism.] 3. Besides which prophetical figures, so expounded baptism is proved also by the Prophetes By david. in the new Testament, baptism was also foreshowed Psal. 105. v. 10. by other Prophetes. The Royal Psalmist, alluding to the historial delivery of the Israelites from egypt, saith that our Lord[ redeemed them 1. Tim. 2. v. 6. out of the hand of their enemy] Which more properly pertaineth to Christians, delivered from captivity of sin, by virtue of Christs redemption, applied in baptism, then to the children of Israel, for whom no price, nor ransom, was payed, at their departure from egypt; in regard whereof the prophet should say that God[ redeemed them] when he in a mighty hand, without payment of ransom, brought them from captivity. But now in baptism souls are delivered from captivity of sin, by application of Christs death for our ransom. Because[ he gave himself a redemption for al. He ●eb. 2. v. 17. tasted death for al, that he might repropiciate the sin of the people] as the Apostle speaketh, that is, reconcile them from sin. Of Christian baptism also are most properly understood two Prophecies By Ezechiel. of Ezechiel, by whose pen in one place, God saith to such of his people, as shal be reduced from captivity.[ I will power out vpon you clean water, and you shal be cleansed from al your contaminations: and from your ●dols will I cleanse you, Ezech. 36. v. 25. 26. And I will give you a new hart, and will put a new spirit in the mids of you:& will take away the stony hart out of your flesh, and I will give you a fleshy( or soft tender) hart: and I will put my spirit in the mids of you.] What other water, but the water of baptism worketh so excellent effects, in cleansing from al contaminations, and in making a new spirit, in men souls, and tender heart? At an other time God showed to the same prophet a vision, concerning diuers Mysteries: Amongst which he saw waters, issuing from under the Temple.[ Behold Ch. 47. v. 1. ad 12. ( saith he) waters issued forth under the threshold of the house toward the East.] certain it is, that no history maketh any mention, of waters issuing from any part of the Temple, which was build by Salomon, or renewed by Zorobabel and others, after their captivity in Babylon. moreover at this time, when Ezechiel prophesied, Salomons ●. Esd. 1. v. 5. &c. 2 Esd. 1. 2. &c. Temple was destroyed,& this prophet and others, foretold that i● should be reedisied. And E●dras and Nehemias writte afterwards, that it was accordingly performed: but no word at al, of such water issuing forth from the same Temple. Notwithstanding that the prophet here describeth a very admirable water strangely issuing forth,& conjointly increasing: first knee deep,[ even to the knees] Ezech. 47. v. 4. 5. then[ even to the reins] lastly it was such[ a torrent, which( saith the prophet) I could not pass over, because( saith he) the waters were risen of the deep torrent, which can not be passed over.] He addeth of the fruitfulness of the ground, which was watered with the same torrent, that[ he beholded v. 7. in the bank therof exceeding many trees, on both sides]& further touching the benefit of this water he saith, that[ every living soul that creepeth, v. 9. withersoeuer the torrent cometh, shal live,& there shal be very many fishes, after that these waters are come thither, and they shal be healed, and al things shal live, to which the torrent shal come.] How al this, and the residue of this passage, may be interpnted of baptism the first of Christs Sacraments, and consequently of other Christian Mysteries, the studious may search, and al the faithful may admire the profundity of Gods word. 4. A more clear& certain, both figure,& prophecy S. John Baptist did both prefigure, and foretell the Sacrament of baptism. of Christian baptism, was the baptism of Mat. 3. v. 5. 6. S. John,& his preaching joined therwith. For[ he baptized in water, and many came to him, from jerusalem,& al Iewrie, and al the country about jordan,& were baptized of him. And he preached the Mar. 1. v. 4. luke. 3. v. 3. baptism of penance unto remission of sins.] He that could not baptize, unto remission of sins, yet preached the baptism of penance, to wit, the baptism, which Christ would give unto remission of sins: expressly teaching that as Christ did far excel him: so Christs baptism should haue much Mat. 3. v. 11. greater virtue, and effect, then his baptism had. And thereby amongst other differences, declared his own meanness in respect of Christs excellency. For[ the people imagining( saith S. Luke) and al luke. 3. v. 15. 16. Marc. 1. v. 1. jo. 1. v. 33. men thinking in their harts of John, lest perhaps he were Christ( the expected messiah) John answered saying unto al: I in deed baptize you with water, but there shal come a mightyer then I, whose latchet of his shoes, I am not worthy to loose: he shal baptize you in the holy Ghost,& fire] showing plainly that his baptism was but a preparation, and presignification in water only, of Christs baptism, which should be both in water,& the holy Ghost, sanctifying the baptized, and inflaming their fowls with the ●ire of charity. again that S. Iohns baptism After S. Iohns baptism, Christs baptism was necessary▪ was only a figure of Christs baptism, and not the same in virtue, and effect, is clear: for that it sufficed not to salvation. As S. Paul,& others teach us, Act. 19. v. 4. 5. by their practise, causing them to be baptized with Christs baptism, that had been already baptized with S. Iohns baptism, which had neither been necessary( as they judged it to be) nor lawful( but sacrilegious rebaptisation) if the two baptisms had been of equal virtue,& effect. 5. Further concerning the necessity of Christian baptism, our Lord himself said expressly to Nicodemus. Christ expressly taught that baptism is necessary. [ Amen, amen I say to thee: unless a man be jo●. 3. v. 3. born again, he can not see the kingdom of God.] And Nicodemus not understanding the mystery,& demanding,[ How a man can be born again?] after v. 4. that he is born, from his mother womb? our saviour explicating his former speech[ answered, v. 5. & said: Amen, amen I say to thee: unless a man be born again of water, and the spirit, he can not enter into the kingdom of God] The reason whereof our Lord explained, saying▪[ That which v. 6. is born of flesh( of natural parents, by ordinary generation) is flesh( is in the state of human nature, Ephes. 2. v. 3. which is corrupted; and so he is born the child of wrath)& that which is born of the spirit( spiritually born again of water,& the holy Ghost) is spirit] that is, liveth spiritually. And so he willing Nicodemus to learn this point of doctrine, said unto 1. untrodden. 3. v. 7. him[ marvel not, that I said to thee: You must be born again.] Al one, as if he had said: You must be baptized in water and the holy Ghost: else you can neither see nor enter into the kingdom of God. Which v. 3. 5. is evident by the plain words of the sacred text. 6. agreeable whereunto, our saviour after his Passion, and Resurrection, gave commandment to his And commanded to baptize al nations. Apostles, when he appeared to them in Galelee, saying:[ Al power is given to me, in heaven and Mat. 28. v. 18. 19. in earth: going therfore teach ye al nations: baptizing them in the name of the Father, and of the son, and of the holy Ghost.] Lastly to the same Apostles, and others, at the time of his Ascension, Mar. 16. v. 16. 1. Cor. 13. v. 13. Mat. 10. v. 22. Ch. 24. v. 13. he said[ He that believeth, and is baptized, shal be saved] distinctly signifying that both Faith,& baptism are necessary to salvation. And what else is necessary, as Hope, charity, and other virtues, with perseverance therein to the end, is to be declared in other places. 7. That the Apostles, and other faithful persons held baptism to be necessary, together with faith, The Apostles did execute this commandment, as necessary to salvation. repentance, and other virtues, is further manifest by their diligent,& conformable practise to Christs doctrine. S. Peter having persuaded a great multitude, that Christ our Lord, whom they had denied,& caused to be crucified, was risen from death, and they being compunct in hart, and demanding what they should do;[ do penance( said he) and Act. 2. v. 37. 38. be every one of you baptized in the name of Iesus Christ, for remission of your sins.] S. philip the Deacon instructing the Eunuch( the queens Treasurer of Aethiopia) amongst other points of Christia faith, taught him the necessity of baptism; as appeareth by the eunuchs demanding to be Act. 8. v. 27. 35. 36. baptized; saying, when they came by the way to a certain water[ lo water, who doth let me, to be baptized? And they went down into the water,& v. 38. philip baptized him.] S. Paul being miraculously converted from a hote persecutor, to a faithful seruant of our Lord Iesus Christ, was cured of blindness, Act. 9. v. 1. 6. 18. by Ananias a disciple of Christ: and by baptism adjoined to the Church. Cornelius a gentle being well disposed,& religiously affencted[ fearing God, Ch. 10. v. 1. 2. 3. v. 25. with al his house, doing many alms deeds to the people, and always praying to God] was appointed by a vision, to sand to S. Peter, and by him to be further instructed, which S. Peter, by warrant of v. 35. &c. an other like vision from God, performing, and finding Though some be justified before baptism, yet it is necessary for other effects. him,& diuers others with him, already endued with Gods special grace[ the holy Ghost also coming v. 44. 46. 48. in visible signs vpon them, so that they spake with tongues,& magnified God] yet S. Peter caused them to be baptized. So necessary it is by Christs own doctrine,& Apostolical practise, that al must be born again: that is to say, be baptized, both for remission of sins,& though some be justified before, yet they also, must( by this Sacrament) be associated to the visible Church of Christ. 8. In case that any sincerely desiring baptism▪ Three sorts of baptism. happen without their own fault, to be prevented with death, before they be baptized, then their good desire is to them, Baptismus Flaminis: baptism of the Flaminis. holy Ghost, inflaming their hartes,& supplying the effect, to eternal salvation. Some also before baptism, haue yielded their lives;& others may yeld their lives, for Christs sake, in testimony of Christian catholic Religion,& to them, Martyrdom is Baptismus Sanguinis. Sanguinis, baptism of blood. Because they are baptized in their own blood. But the ordinary baptism is Baptismus Fluminis, baptism of water. Fluminis. baptism is more especially necessary for Infants. ARTICLE. 11. IF the inveterate malice, and envy of the subtle It is di●elish malice to omit B●ptis●e of Inf●nts. serpent, ●●re ●ot known to be insatiable, we might marvel, why the P●lagianes long since, and some Sect●ries at this time, namely Anabaptistes, defraud Infan●s of baptism. Especially seeing, that although it were not necessary, yet al Christias confessing at least, that it is not hurtful, and that Infants being baptized,& so parting from this life, before they committe any actual sin, are assuredly saved. But the cruel enemy of mankind, besides al th●se, whom through their actual consent, by yielding to falsehood; or other mortal crimes, he bringeth to eternal perdition, laboureth also to deprive children of eternal glory, by seducing their parents, to omit their baptism, as not necessary for their salvation. Which is the doctrine of Caluin,& practise of Anabaptistes, and of some English puritans. Against whom therfore we are to prove, that it is not only lawful to baptize Infants( which few or none dare deny) but also most necessary for them: because they▪ not having the use of reason, can not actually desire,& seek it[ nor otherwise enter into joan. 3. v. 5. the kingdom of God] without it. 2. And first this catholic doctrine, that Infants The necessi●ie of childrens baptism is very probably proved by the precept of Circumcision. ought necessary to be baptized, is more then probable, by the similitude of circumcision: which God instituting, commanded expressly, to circumcise children in their infanc●e, saying:[ An Infant Gen. 17. v. 12. of eight dayes, shal be circumcised among you: as well the home born shal be circumcised, as the bought seruant] whether the parents were Hebrewes, or Gentiles, Abraham was commanded, to cause al that belonged to him, to be circumcised.[ the male v. 14. whose flesh of his prepuce shal not be circumcised, that soul shal be destroyed out of his people.] That this was a figure of baptism is noted in the precedent Article. S. Paul so expounding it. Comparing Art. 10. nu. 2. Colos. 2. v. 11. 12. therfore the figure,& the thing prefigured together, you see, that by Circumcision the people of God were not only distinguished from the Heathen Infidels, but also that Infantes were to be circumcised, and punishment inflicted for omission therof, at least vpon them, by whose fault it was omitted. even so therfore by baptism, Christians are not only distinguished from Iewes,& pagans, but this distinction also pertaineth to children:& they wanting baptism, lose the benefit therof, and al those offend, by whose default it is omitted. 3. But to pass from the figure to the thing itself. proved by Christs words. Our saviours words are general without limitation of age, or sex, without exception of Infants.[ unless a man( nisi quis, man, woman, or child) be joan. 3. v. 5. Mat. 3. v. 11. luke. 3. v. 16. born again of water,& the spirit( water& the holy Ghost) he can not enter into the kingdom of And by his fact, in a benefit of less necessity. God▪] Yea so far do they err, from Christs words& practise, which would exclude Infants from baptism, that our Lord corrected his Disciples, for endeavouring to hinder children, from other grace▪& spiritual benefit, imparted by external signs, Mat. 19. v. 14. 15. saying to thē in plain terms[ Suffer the little children,& stay them not from coming to me: for the kingdom of heaven is for such▪ Let them come to me] not only, be commended to me( by the faith luke. 18. v. 15. 16. of others) but be personally brought to my presence: showing that by so coming to him, they should be made apt to enjoy the kingdom of heaven; which is ordained for such▪ And being so brought unto Marc. 10. v. 16. him[ he embracing them,& imposing hands vpon them, blessed them.] If Christs Actions be for our instruction( as doubtless they are, for he began to do,& then to teach) in that, he admitted infantes, Act. 1. v. 1. he did plainly teach us, that they are as capable of his baptism, as of his blessing, by embracing, and imposition of hands. And are not his words general, that al must be baptized, not excluding Infants? Did he not yield this reason why they should be brought unto him, because the kingdom of heaven is for such. And consequently that they must come( or be brought) unto him, to this end, that they may enjoy the kingdom of heaven? 4. again that children are capable of baptism, and the grace therof, is proved, because our saviours Al men are born in original sin, which can not be otherwise remitted in children then by baptism. providence is sufficient to al, which are in sin,& that children are born in original sin, S. Paul teacheth, saying[ By one man sin entred into Rom. 5. v. 12. this world,& by sin death,& so unto al men death did pass, in which al sinned] directly affirming that we al sinned in Adams transgression, and that in him al his future progeny was infected: his actual prevarication, originally pertaining to al his posterity, because he represented al mankind▪ for though the divels sinned first, and also eve sinned before Adam,& many do imitate both them& Adam, in sinning actually, yet death, which is the punishment of sin, came not vpon al men, for the sins of divels, or of eve, but[ it entred by the sin of one man( to wit of Adam) even on them also( saith v. 14. the Apostle) that sinned not, after the similitude of the prevarication of Adam] that is sinned not actually, as it is certain that Infantes do nor, who yet are justly subject to death, which were not just, if human nature were not generally subject to sin,& therfore it is clear, that they are born in original sin. And so do need remission of sin, because[ Iudgement in deed is of one( saith the Apostle) to v. 16. condemnation: for in the offence of one, death reigned v. 17. by one] wherefore seeing Infantes need remission of original sin,& that Christ hath ordained baptism to be the regeneration, or new birth, without which[ none can see God, nor enter into joan. 3. v. 3. 5. the kingdom of God] it followeth by good consequence of Christs special care of al,& amongst the rest of Infants, that this special help by baptism, pertaineth also to them. And so much the rather, others ought to procure that they be baptized, because they can neither procure it to themselves, nor by actual desire supply the effect, as those may do in case of necessity, which haue use of reason. 5. As for the evasion which some Caluinists make Solution of an objection. pretending, that Christians children, are holy from their mothers womb,& need not baptism, 1. Cor. 7. v. 14. because S. Paul saith[ The man an infidel is sanctified by the faithful woman:& the woman an infidel, is sanctified by the faithful husband: otherwise( saith he) your children should be unclean, but now they are holy] therfore, say our Aduersaries: Children are holy by the faith of their parents. observe Our aduersaries contradict their own doctrine. here by the way diligent reader, first how egregiously the new masters contradict their own most common doctrine, denying that any can merit holiness for themselves, much less for others,& yet say they: Christians children are holy for their They do not search the sense of holy Scriptures, but wrest them to their own purpose. parents faith. Secondly how slightly they search the sense, and meaning of this holy Scripture, catching the words,& applying them to their own imagination, contrary to the Apostles doctrine in other places, where he saith that[ we are born the Ephes. 2. v. 3. 4. children of wrath: and by regeneration, become the children of God.] The true sense of the Apostles words is manifest by the scope of his discourse. He The true sens● of the Apostles words is gathered by the scope of his exhortation. having taught how strict& indissoluble, the bond of matrimony is between two Christians, exhorteth also such Christians, as were formerly married to Infidels, rather to continue with them, then to be separatead, if the infidel be also content to remain. And for the better persuading them in this case, he proposeth the spiritual good, which may ensue, as well to the married party, not yer converted, as to their children, saying[ If any brother( that is, if v. 12. any Christian) haue a wise, an infidel, and she consent to dwell with him, let him not put her away. And if any woman haue a husband, an infidel, and he consent to dwell with her, let her not put away her husband] his reason why he giveth this counsel followeth[ For( saith he) the man an infidel is v. 14. sanctified by the faithful woman, and the woman The faith of one may be occasion, but not the cause of an others conversion. an infidel is sanctified by the faithful husband] which can no otherwise be understood, but that the good conversation of the faithful, may he occasion of converting the infidel. And likewise that their children may be sanctified. In confirmation of which probable good effect, he allegeth the example of their children, which by this same occasion, And of the sanctification of children. were already, made clean, cleansed from sin, which[ otherwise should be unclean. but Ibid. now they are holy] now( saith he) not so born, but now are holy, which were born the children of Ephes. 2. v. 3. v. 15. wrath. Neither doth the Apostle assure them, that this effect should follow, nor delivereth his aduise as a precept, but commending it to their consideration, concludeth, saying:[ How knowest thou v. 16. woman, if thou shalt save thy husband? or how knowest thou man, if thou shalt save the woman?] signifying that there may be good hope, but no certainty, of the patties conversion, that is yet an infidel,& of the childrens cleansing from sin by this occasion, to wit, by baptism, as by the instrumental cause. 6. Finally when the sacred history reporteth in general, that whole families were baptized,[ The Act. 16. v. 15. 31. 33. Whole families were baptized, without exception of children. devout woman Lidia,& her house: The keeper of a prison,& al his house] and the like, who can doubt but children are comprised,& were baptized, seing no exception is made of children? else let our Aduersaries show by express Scriptures, that it is not lawful, or not necessary to baptize Infantes. And so this being sufficient, touching the necessity of baptism, let us likewise declare ●● the effects therof. By baptism the soul is cleansed from sin,& sanctified with grace. ARTICLE 12. LIke as in the former Articles, our Aduersaries deny the necessity of baptism, especially to The state of the controversy. Infants: so they dissent from us, rather more concerning the effects of baptism,& other Christian Sacraments: holding them to be only signs, or seals of justification: such as were Circumcision, and other Sacraments of the old Testament,& denying the Sacraments of Christ, to be instrumental causes of the remission of sins,& of sanctification through Christs grace, applied by them, to the souls of men, as the catholic Church believeth, and teacheth. Which belief& doctrine, besides the former proofs, touching al Christs Sacraments in general, is Art 8. here further declared of baptism in particular. 2. A plain figure,& presignification whereof, was that favour of God which happened by his mighty As the egyptians were drowned in the read sea so al sins are destroyed in baptism. power, to the children of Israel, passing through the read sea: where pharaoh, and al his army of the egyptians being entred into the read sea, were destroyed[ neither did there so much as one of them Exo. 14. v. 28. 29. 30. remain. But the children of Israel marched through the mids of the dry sea,& the waters were unto them, as in stede of a wall, on the right hand, and on the left: and our Lord delivered Israel in that day, out of the hand of the egyptians.] even so baptism applying the merit of Christs blood, to the baptized, al their sins are destroyed,& washed away, not one remaining. For it is clear by S. Pauls exposition, that this Mystical divine work, was a figure of Christian baptism, where he not only faith, that al the Israelites( in the time of Moyses government)[ were under the cloud,& al passed through the sea, 1. Cor. 10. v. 1. 2. 5. & al in Moyses were baptized, in the cloud, and in the sea: and that in the more part of them, God was not well pleased] but he also addeth▪ that[ these things v. 6. were done in a figure of us:& chanced to them in figure.] And so instructed the Corinthians,& in things done in the old Testament were figures of Christian Mysteries. v. 11. them al Christians, that Mysteries of the old Testament, are figures of Christian Mysteries, namely the passage of the Israelites through the sea, to be a figure of Christian baptism; their eating of Manna, and drinking water of the rock, a figure of the holy Eucharist; their safe delivery from the egyptians,& yet destruction of many in the desert, a figure of many Christians, once delivered from al sins in baptism, and nourished by the B. Sacrament, yet perishing through other sins, committed afterwards. 3. Further more, touching our present purpose, King david prophesied this effect of baptism, alluding to the delivery of Israel, and destruction of the egyptians in the readsea. the Royal Psalmist reciting this benefit of the peoples delivery from egypt. by passage through the readsea, interposeth( as the maner of Prophetes is) something not contained in the history, but appertaining to the thing prefigured, saying[ Our Lord Psal. 105. v. 10. 11. saved them, from the hand of those that hated them:& he redeemed thē out of the hand of the enemy. And the water overwhelmed those, that afflicted them, there did not one of them remain] where the prophet foreseeing the Redemption of mankind, to be made by Christ,& to be applied to Christians by Sacraments, as first by baptism, said[ our Lord redeemed v. 10. them] paying a great price, an abundant ransom, his own blood, by which we are ransomed from bondage of sin,& the devil,& that also applied by baptism, signified not by every sea, but most aptly by the readsea; having virtue to wash away sins by Christs blood: yea al sins what soever contracted, or committed before: even from al v. 7. 8. sins, that enter with them, into this readsea, as the history containeth in the figure,& the prophet expresseth in his prophecy:[ The water overwhelmed v. 11. those that afflicted them, there did not one of them remain.] 4. agreeable whereto our Lord also saith by his prophet Art. 10. nu. 3. Ezech. 36. v. 25. Ezechiel, unto future Christians( as we alleged befoae)[ I will power out vpon you clean water, An other prophecy of remission of sins, and sanctification by baptism▪ & you shal be cleansed from al your contaminations, and from al idols will I cleanse you.] Further concerning sanctification, and holiness, after the remission of sins, he addeth, saying[ And I will give you a new hart,& will put a new spirit in the mids v. 26. of you: and will take away the stony hart out of your flesh, and will give you a fleshy hart] a tender hart, prove to mercy, flexible to Gods will, and apt to embrace good inspirations. 5, doubtless our saviour in his speech to S. Peter, vpon occasion of an other washing, alluded to baptism, signifying the effect therof, to be washing and The same is proved by Christs doctrine▪ cleansing from al sins: when he said[ He that is joan. 13. v. 10. washed( that is baptized) needeth not but to wash his feet( his affections or inclinations, which are not sins, for it followeth[ but is clean wholly] being rightly washed by baptism: to wit, if the person baptized was sincerely disposed▪ to receive the grace,& effect of the Sacrament. For otherwise if any be impenitent, forstering wickedness in his hart, though he be baptized, yet the Sacrament is hindered from producing the effect, either of sanctity, or remission of sins. As it was in Iudas Iscariotte. In regard of whom our saviour added[ you v. 11. are clean( speaking to the college of his Apostlrs in general) but not al. For he knew( saith the evangelist) who it was that would betray him: therfore he said: You are not clean al.] By al which it is evident, that the proper effect of baptism is to remit sins, and to make the soul clean& holy. 6. Most plainly did S. peter declare this effect of By S. Peters exhortation. baptism saying to a great multitude of Iewes newly converted by his first Sermon[ Be every one of Act. 2. v. 38. you baptized, in the name of Iesus Christ, for remission of your sins.& you shal receive the gift of the holy By Ananias his speuch to S. Paul▪ Ghost.] The same did Ananias, the discipel of Christ signify, when he said to Saul( in Damascus, before that he was called Paul)[ Rise up, and be baptized, Act. 2●. v. 17. and wash away thy sins.] 7. As clearly the same S. Paul explicateth this duble effect of baptism, in remitting sins,& sanctifying And by S. Paules Epistles. the soul, writing thus to the romans.[ Al we which are baptized in Christ Iesus, in his death Rom. 6. v. 3. 4. we are bapt●zed. For we are butted 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 newness of life.] A little after showing the destuction of sin by baptism.[ Knowing this v. 6. ( saith he) that our old man is crucified with him, that the body of sin may be destroyed, to the end, that we may serve sin no longer. For he that is v. 7. dead( mystically dead by baptism) is justified from sin.] And interposing a further effect of eternal glory in the resurrection, concluding this point of justification by baptism, saith[ So think you also, v. 11. that you are dead to sin, but alive to God in Christ Iesus our Lord.] Likewise in other places he often repeateth and confirmeth this point of doctrine.[ As Gal. 3. v. 27. many of you( saith he to the Galatians) as are baptized in Christ, haue put on Christ.] And to the Ephesians speaking generally of the whole Church[ Christ( saith he) loved the Church, and delivered Ephes. 5. v. 26. himself for it, that he might sanctify it, cleansing it, by the laver of water in the word.] elsewhere he saith to other Christians[ You are butted with Colos. 2. v. 12. Tit. 3. v. 5. Christ in baptism: in whom also you are risen again by the faith of the operation of God, who raised him up from the dead. Christ saved us by the laver of regeneration, and renovation of the holy Ghost, whom he hath poured vpon us abundantly, by Iesus Christ our saviour.] In al which, and the like sacred texts of divine Scriptures, justification Sanctification, and salvation are ascribed to diuers The same effect is ascribed to diuer● causes in diuers senses. kindes of causes, in true and proper senses, to God, to Christ our redeemer, to the laver of water, that is to baptism,& so to other Sacraments: as to the principal, meritorious, and instrumental causes, of the selfsame effects. Concupiscence remaining after baptism, is not sin. ARTICLE 13. AGainst this so confirmed truth, that al sins are remitted by baptism, our Aduersaries object, that concupiscence stil remaineth, which( say they) is sin. We answer: It is true that concupiscence Concupiscence, without consent of the will, is not sin. remaineth in the baptized: and did generally remain in al mankind since Adams fall: also in those which were justified: but it is not sin without consent of the will, yielding to il suggestion. As shal here be shewed by those special places of holy Scripture, which our Aduersaries commonly produce for their contrary opinion,& by diuers other places, where special mention is made of concupiscence: or of the lust of sin, which is an other name of the same thing. 2. First in the case of the wicked, in whom the In the wicked it is a distinct thing from sin before consent be yielded. question may seem to be more difficult, namely in Cain, sin, and the lust therof, are plainly distinguished, to be two different things in themselves. For touching sin,[ our Lord said to him: If thou Gen. 4. v. 7. dost▪ il, shal not thy sin forth with be present at the door.] where you see, that the act of doing il, bringeth forth sin, making it present, which was not at al, before the act of consent. Touching concupiscence, appetite, or lust of sin, he said:[ The Ibid. ●ust therof shal be under thee,& thou shalt haue dominion over it:] What more manifest difference can be required, then that a wicked person by doing il( to wit in thought, word, or deed) maketh sin to be present, whereby it is clear, that he is now subject to sin: and yet concupiscence, or lust of sin, is subject to the sinner,& under his dominion, that he may further consent, or not consent unto it. 3. Much more is concupiscence subject to the just. Example in King david, being heartily contrite for Concupiscence remained in david being contrite, and consequently justified from his sins. his sins committed,& thereby restored to iustice, and Gods favour through grace; yet feeling the combat of concupiscence stil in his flesh, humbly acknowledging that infirmity,& lamenting for the molestation which he thereby suffered, prayed to God saying[ I am become miserable,& am made Psal. 37. v. 7. 8. crooked, even to the end: I went sorrowful al the day, because my loins are filled with illusions:& there is no health in my flesh.] But this weakness being in the flesh, his mind not consenting, he prayed for help& for more strength[ I am afflicted( saith he)& am humbled exceeding: I roared for the groaning v. 9. of my hart.] So great was the sorrow of his hart, that from the abundance therof, his voice broken out into clamour, and as he calleth it, into roaring. And so persevering in resistance, consented not in mind, to concupiscence alluring by illusions in his loins, but desired to be freed from tentation.[ Lord( said he) before thee is my desire, and v. 10. 11. my groaning is not hide from thee. My hart is troubled, my strength hath forsaken me:& the light of mine eyes,& the same is not with me.] again in Yea after that the Prophe●e had said, that his sin was taken away, yet concupiscence remained. an other penitential psalm, where it is more clear by the testimony of Nathan the prophet, that his sin was remitted▪ he prayed, that God would amply wash him,& cleanse him: saying,[ wash me Psal. 50. v. 4. o God, more amply from mine iniquity,& cleanse me from my sin] Which must needs be understood of some other thing then of the guilt of sin itself, which was already remitted, but as the temporal punishment, was not al taken away, so also there remained concupiscence, common to al men, contracted together with original sin, and increased by actual, from which therfore he prayed to be more washed,& cleansed,[ For behold( saith v. 7. he) I was conceived in iniquities, and my mother conceived me in sins] But if concupiscence were a sin, it were not true which the prophet affirmed[ our Lord hath taken away thy s●nne] unless 2. Reg. 12. v. 13. any will say( which is most false, and absurd) that God forgiveth part of a penitents sins, and not al his sins, which separate him from God. But because we speak here particularly of concupiscence after baptism, omitting the like examples of the old Testament, we come to the doctrine of Christ and his Apostles. 4. Our saviour( as is noted in the precedent Article) joan. 13. v. ●0. testifying[ that he which is washed( to wit by baptism) is washed wholly] that is from al proved by our saviours doctrine. kind of sin: for else he were not wholly washed, yet addeth[ that the same person needeth to wash his feet] that is, some evil inclinations, tempting to sins. And therfore there is some evil in a just man, which is not sin, but tempteth to sin, And this is properly concupiscence. For so sown as consent of mans will is given to the tentation, as when any man witting applieth his mind, or sense, desiring to committe the thing, or willingly Mat. 5. v. 29. delighteth in the thought, he doth then sin in his hart,& it is more then concupiscence, for then concupiscence reigneth& is sin, which before consent of the will was not sin. 5. whereof S. Paul treateth largely, laying first this Rom. 6. v. 3. 4. ground: that baptism resembling the Death, and More largely by S Pauls doctrine. Resurrection of Christ, so complainteth, or ingraffeth Christs seruants into him, that[ the body of v. 6. sin is destroyed, to the end that we may serve sin no longer.] He then admonished to resist, and overcome temptations, and allurements of concupiscence, saying[ Let not sin therfore reign in v. 12. your mortal bodies, that you obey the concucupiscences therof] signifying that concupiscence in deed remaineth, but that it is in the power of the just( assisted by Gods grace) to resist it. else his exhortation were in vain, if it were unpossible to resist concupiscence. And so he further prosecuting his admonition saith.[ But neither do ye exhibit your v. 13. members, instruments of iniquity unto sin: but exhibit yourselves to God, as of dead men, alive:& your members instruments of iustice to God. For sin shal not haue dominion over you, for you are v. 14. not under the Law, but under grace] Which most important difference between the Law of Moyses, containing the commandments, and not giving grace to keep them; and the Law of Christ, confirming the same commandments,& giving grace to observe them, the Apostle explaineth in the next Concupiscence had more force in the old law then now it hath in the law of grace. chapter, by the similitude of a woman married first to one husband, and after his death, to an other: that seing our former husband( sin with the power which it had before) is dead, through Christs grace applied in baptism,& that now we are married to an other hunsband Christ, he therfore willeth us to bring forth children, to God: that is, good works.[ The woman( saith he) that is under a husband: ch. 7. v. 2. her husband living, is bond to the Law, but if her husband be dead, she is loosed from the Law of her husband &c. Therfore my brethren you also are v. 4. made dead to the Law, by the body of Christ, that you may be an other mans, who is risen again from the dead, that we may fructify to God] which before baptism we could not.[ For when we Christians by baptism receive dominion over the passions of concupiscence. were in the flesh, the passions of sins that were by v. 5. the Law did work in our members, to fructify unto death( because concupiscence then reigned) v. 6. But now we are loosed from the law of death, wherein we were detained: in so much we serve in newness of spirit,& no● in the oldness of the letter] or written law of Moyses.[ Which Law not withstanding v. 12. was in itself just and holy. and the commandment holy, and just and good] yet concupiscence then reigning, the Law not giving grace, wrought sin, now concupiscence remaining, reigneth not in the just, Christs grace giving strength to resist. As the Apostle further confirmeth in the rest of this chapter, knowing the grievous assaults, and molestations of concupiscence, and passions of the flesh, but the greater virtue and force of grace, chambermaids therfore he saith[ Not that which I will v. 15. the same do I, but which I hate, that I do] he can not mean that he committeth sin against his will, neither doth he condemn the Law, for his will was to keep the Law: and so both his will, and the Law That in deed is an human act, and is either sin or merit which is done by consem of the will. are good, as he explaineth in the next words[ If v. 16. that which will not, the same I do, I consent to the Law, that it is good] and where he repeateth the same.[ Not the good which I will, that do I, but v. 19. the evil which I will not, that I do] he also explicateth it, saying:[ And if that which I will not, the evil motions of the flesh, without consent, are not human actcs. same I do: now nor I work it, but the sin( the v. 20. inclination of the flesh, concupiscence) that dwelleth in me.] again he saith[ I am delighted with the Law of God according to the inward man: but v. 22. I see an other law in my members repugning to the Law of my mind, and captiuing me in the law of sin, that is in my members.] So that concupiscence how much soever striving, and alluring, so long as consent of the will, and mind is not yielded, is not sin. Which is yet further confirmed by the words following: where exemplifying in his own person, in behalf of al the just, he saith[ Therfore I myself with the mind serve the Law of God, v. 25. but with the flesh, the Law of sin.] As certain therfore, as a mansselfe with the mind is himself: and his flesh without his mind, is not himself: so certain it is, that concupiscence without consent of the will, is not sin. 6 In plain terms also S, james distinguisheth concupiscence S. james also distinguisheth concupiscence from al sin. from sin, showing the maner how sin is produced, and whence man is tempted to evil saying[ Let no man when he is tempted say, that he jac. 1. v. 13. 14. 15. is tempted of God: for God is not a tempter of evils, and he tempteth no man. But every man is tempted of his own concupiscence, abstracted& alured. Afterward concupiscence, when it hath conceived bringeth forth sin] what can be said more directly, to signify, that concupiscence tempting doth not at first bring forth sin? so that the first motion to sin is not sin, but tentation only: & as well the occasion of good as of evil whereupon the same Apostle said before[ esteem it al v. 2. 3. ioy, my brethren, when ye fall into diuers temptations: knowing that the tentation of your faith, worketh patience] But in case the person that is tempted, linger and resist not, then[ Afterward( saith the Apostle) concupiscence, when it hath v. 15. conceived bringeth forth sin] by getting consent of the will, bringeth forth sin, but without consent And venial sin from mortal. can not bring forth, because alone without the will it can not conceive. Neither is every sin mortal. But as it followeth in the next words[ sin when it is consummate, engendereth death] Which Art. 28. point pertaineth to an other place. It resteth here to know an other effect of baptism. baptism imprinteth a spiritual character in the soul. ARTICLE 14. SOme points of Christian doctrine, as is noted in the Preface of this work, are not expressly, and Al points of faith and Religion are not expressly written in holy Scripture, yet prouet by express Scripture, remitting is to Traditions. immediately written in the holy Scriptures, but supplied in those things, which the Apostles learned otherwise, either of Christ, or of the holy Ghost. Who, as our saviour promised, should teach them joan. 16. v. 13. ch. 14. v. 16. al truth, and remain with his Church for ever. Neither did the Apostles writ al, which they learned, and taught. For the greater part of them writ nothing at al, that is now extant. And S. Ma●. 28. v. 20. John in the very last words of his Gospel( which was written last of al the holy Scriptures, yea after his Apocalypse) testifieth in these plain words, that[ There are many other things also, which Iesus joan. 21. v. 25. ( our Lord) did, which if they were written in particular, neither the world itself I think were able to contain those books that should be written] So amongst other things not expressly written in particular, Tradition teacheth this belief and doctrine of the Church, that the Sacrament of baptism, besides the remission of sins, and sanctification Character of baptism. of the soul, imprinteth a certain spiritual sign or mark, called a Character in the soul of the baptized which can never be taken away, nor blotted out by heresy, apostasy nor other sin, or means, but remaineth indelible in their souls, for a cognisance of their once entering into Christs fold: and for a distinction from those which never were christened. By which also they are made capable of other Sacraments,& Rites of the Church. 2. nevertheless this doctrine being not expressed in the holy Scripture, yet is it deduced from thence. For As Circumcision made a mark in the body, so baptism maketh a sign in the soul. first the proper figure of baptism, the old Sacrament of Circumcision made a distinct mark in the flesh[ You shal circumcise the flesh of your prepuce( said God to Abraham) that it may be a sign of the Gen. 17. v. 11. covenant between me& you.] Therefore the figurative Sacrament having so indelible a mark, distinguishing the circumcised from the vncircuncised; the spiritual Sacrament of Christ, being the thing prefigured, requireth also an indelible mark:& that in the soul which is spiritual. Which can be no other in al the baptized, but this spiritual Character. For the other Other effects of baptism may be lost: buth the character can not. effects of justification, and Sanctification are deleble in this life, and are lost in many, by sins after baptism: but this sign and effect stil remaineth, also in most enormous sinners: by which, so long as they are in this world, they haue power, and possibility, by repentance, and other Sacraments, to recover grace with remission of sins,& sanctification. This Character also eternally remaineth to the greater glory of the blessed, and greater torment of the damned. 3. Of this indelible distinctive mark, and seal of proved by S. Pauls ●estimonie, more probably then it can be impugned by any holy Scripture. the covenant between Christ and Christians, S. Paul seemeth to speak in his Epistle to the Corinthians, saying[ God also hath sealed us,& given us 2. Cor. 1. v. 22. the pledge of the spirit in our hartes.] For seal, pledge, mark, sign, or character is al one in sense, Except we shal contend about the word, or term when the sacred text sufficiently proveth the thing itself. again the same Apostle admonishing the Christian Ephesians not to provoke the holy Ghost with new sins, by whom they(& consequently al other Christians) were marked, to wit in baptism, putteth them in mind of some general indelible sign, saying[ Contristate not the holy spirit Ephes. 4. v. 30. of God: in which you are signed unto the day of redemption.] calling the day of general Iudgement, the day of redemption: in which it shal appear, what effect Christs Redemption shal haue in al, as well the just, as the wicked. solemn Rites are requisite, and profitable in the administration of baptism:& of other Sacraments. ARTICLE 15. FOr due observation& most benefit of laws,& good Ordinances, it much availeth to procede in p●actise& execution therof with such order, and solemnity, solemnity in execution of laws, and administration of Sacraments is profitable▪ as may bring just terror to malefactors, edification to the well disposed,& general good to the whole common wealth. And no less it behoveth in administration of holy Sacraments, to remove such impediments, as may hinder the fruit of Gods mercy, and to prepare the way to the participation of the full effect of divine grace. For both which purposes in the Sacrament of baptism▪ are required certa●ne solemn significant Rites, as well to repress the power of the malicious enemy, as to dispos● the persons coming to the service of Christ, by renounciation of the spiritual adversary of mankind, with al his pomp& wickedness, and by profession of the Christian faith: either by themselves, if they haue competent age, and use of reason, or by others answering& promising for them, which are ordinarily annexed, as requisite and profitable: though in case of necessity it sufficeth to salvation, to be baptized without other ceremonies, in natural elemental, water in the name of the Father, and of the son,& of the holy Ghost, which are the essential partes of baptism. 2. Concerning therfore the accessary Ceremonies of baptism, the first part is Christian exorcism, exorcists expel divels by power of their holy Order. by which the devil is dispossessed,& his power restrained, which he hath in al that are in state of mortal sin, whether it be original or actual: and so it is requisite for Infantes, born in original sin, that the devil be expelled by divine power, exercised by the Church,& the lawful Ministers. Which spiritual power differeth so far from magical conjuration practised by Nicromancers, commonly called Sorcerers deal with divels by pact, either express or secret. conjurers, as pact and covenant with the devil, differeth from authority, and dominion over him. For al that Magical conjurers can do, is by consent and help of divels, with whom they either make express pact, giving them blood, or other thing, which they require, as sorceres,& wiches do practise, or else they please the devil by superstitious ascribing spiritual virtue& holiness to words, acts, or other things, whereto it belongeth not, which is a secret pact: whereupon he worketh to their contentment, nourishing their wicked error. But Gods ministers command,& compel divels by power received of God, to depart from persons, or places, which they infest,& to cease from that evil, which they would do. So the Pharisees knew that evil men can do wonderful things, by the divels power, When they calumniating our saviour, said[ that he Mat. 12. v. 24. cast out divels in the power of Beelzebub, the prince of the divels.] But our Lord confuted their wicked calumniation, showing that some men cast out divels by divine power, in the holy Ghost, the finger of God. And he gave this power to his Apostles, yea v. 21. also to the seuentie two disciples, who returned with ioy( after that they had preached some while, luke. 11. v. 20. Mat. 10. v. 1. luke. 10. v. 17. and exercised their authority over the unclean spirites, saying[ Lord, the divels also are subject to us in thy name.] By this holy exorcism therfore the devil is forced to give place to Christ,& to depart from those, that are to be baptized. And this is the first Ri●e. The second is catechism, or Profession of faith in Christ. 3. For by our Lords commandment those that are As Infantes contract original sin by Adam so they believe& profess the Cathol●bue faith by others. to be baptized must first believe, and profess their Mar. 16. v. 16. faith, which is done also for al children in the faith of the Church, others answering for them. For as they contracted sin by the act of Adam, so the new Adam Christ accepteth their belief, and profession therof by others: so that the Sacrament be administered. As is declared before. Other Rites and Ceremonies Art. 11. which the Church useth, are also conformable Other ceremonies are also by imitation of Christs actions. to Christs own actions, either the same, or the very like. As when he cured one that was born blind,[ he spit on the ground,& made day of the joan. 9. v. 6. 7. spittle,& spread the day vpon his eyes.] In imitation whereof Catechumes are touched with spittle, and anointed with holy oil,& after they are baptized, that is, washed in Christ, Sent of God, signified by[ the water of Siloe, which is interpnted, Sent.] again when he cured an other man, that was deaf and dumb, he did not only touch him with his hand, which was only requested( and his least word, or thought alone had been sufficient) but also he used al these Rites: First[ taking the infirm man from Mar. 7. v. 31. ad 37. the multitude apart( secondly) he put his fingers into his ears thirdly) spitting, touched his tongue with the spittle( fourthly) looking up into heaven,( fiftly) he groaned( sixthly) he said Ephphe ha, and this word( the holy Ghost so directing him) The evangelist would haue to remain in the same language: which is: Be thou opened,( seuently) the same word had operation in two members at once, the ears& the tongue, for it followeth:[ And immediately his ears were opened, and the string of his tongue was loosed,& he spake right] whereupon though our Lord( to teach his Ministers, not to desire vain praise of men) forbade them to speak therof, yet the grateful people, glorified God[ and so much the more a great deal, did they publish this fact, and so much the more did they wonder, saying: He hath done al things well: he hath made both the deaf to hear, and the dumb to speak.] holy Church therfore useth these solemn holy Rites, to the glory of Christ, edification of Christians, and great benefit of the faithful, when they are baptized. God open also the ears of our deaf Aduersaries, which ne lect or contemn such sacred Rites, and loose their tongue to confess the truth, and shane the devil, who as yet stoppeth their ears, from harkening to catholic doctrine, tieth their tongues from speaking that truth, which they can not but see:& holdeth them captives in sin. For Protestants Protestants confessing baptism to se a Sacrament, deuie the effect therof, and use some ceremonies therein. Ae the sign of the cross which Puritance contemn. acknowledge baptism to be a Sacrament, but err and contradict themselves, in denying it to remit sin, which is the proper effect of al Christs Sacraments, Art. 8. Art. 12. as we haue already proved, both in general,& of this in particular. They are content to use in administering therof, the sign of the cross. They admit also Godfather,& Godmothers, to answer 1. Cor. 14. v. 26. for children in baptism,& exact that the Baptized shal afterwards ratify, profess,& perform al that was done in their behalf, as if themselves had actually desired baptism:& made the same professions,& promises by their own wills& mouths. puritans also are content with al, but the cross, therein crossing their elder brethren,& superior authority, which commandeth them to use it. Seing therfore our Aduersaries use some accidental Ceremonies, for more decency& order: it is very manifest by that which hath been here said, that al the Rites which are used by the catholic Church, are as well grounded in holy Scriptures,& justified thereby, as either Protestants can defend the use of the cross, against the puritans, or both( jointly together Protestantes and puritans) can prove the whole form which they use, besides the only water,& essential words. Confirmation is a true,& proper Sacrament, giving special grace. ARTICLE 16. NExt after baptism, in order of Christian Sacraments, followeth Confirmation. For as Confirmation should be received next after baptism, before any other Sacrament. a child temporally born into this world, in small stature,& weak in body, groweth bigger& stronger by course of nature: so a Christian soul spiritually born into the Church of God, by baptism, as a new planted graffe, groweth in grace towards perfection,& is strongly fortified by Confirmation, giving special grace to hold fast,& constantly to confess the Christian catholic faith,& religion, notwithstanding whatsoever tribulations, reproaches, fears, threats,& persecutions for the same. Which we shal here briefly show, first by Protestants own grounds,& practise, if they will hold conformable doctrine in their principles, and in conclusions necessary deduced from the same. But especially by the holy Scriptures, we shal invincibly prove, that Confirmation rightly administered is a true,& proper Sacrament of the New Testament of Iesus Christ. 2. First therfore, Protestants require not more in any Sacrament, but that it be a visible sign instituted It is proved to be a Sacrament, by al, that Protestants require in a Sacrament. by Christ, with some spiritual promise annexed. Which three things they also acknowledge to be in this solemn ceremony. First they hold that imposition of hands,& some form of words, are here required, as an external holy sign. Secondly they confess, that the Apostles did practise it, and that by Christs Institution, and commandment. And by the same, themselves pretend to practise it, not by every Minister, of lower degree, but only by their chief Elders, or Superintendents, called bishops. And thirdly they account it so necessary, that they haue made an especial Decree, or Canon, to admit none to receive their Communion until they haue learned their catechism, and be confirmed. which plainly sheweth that they think there is spiritual benefit annexed unto it. Al which their estimation of this external Rite, expressly appeareth, in their book of Protest. Ritual. common prayer, and of Administration of Sacraments,& other Ecclesiastical Rites, where is particularly set forth a prescript form, how,& by whom the faithful being formerly baptized, must also be confirmed, before they may receive the Communion. It is very strange therfore,& hard for them to yield any good reason, why they vouchsafe not to call it a Sacrament, seeing it hath al the conditions, partes,& proprieties, which they necessary require in a Sacrament. 3. But this proof made of the Aduersaries own proved by the Prophetes. confession, and pretended practise, being only of force against them that lay these insufficient grounds,& so is but Argumentum ad hominem, we shal further prove against them, by the holy Scriptures, that Confirmation being rightly ministered, is according to the true definition of a Sacrament, a visible sign of invisible grace, both signifying, and to the worthy receivers giving as the instrumental cause, the grace which it signifieth. Amongst other senses of the Psalmists words saying to God[ Thou hast Psal. 22. v. 5. fatted my head with oil] it seemeth most probable that he uttered them in the person of faithful Christians, rendering thankes to God, for benefits by this external sign in the forehead, received by the use of diuers Sacraments, which are conduits of grace: more especially by that Sacrament, in which the forehead is signed, and anointed with holy chrism, made of oil& balm. For albeit Sacred oil is also used in the Rites of baptism, in the ordination of Priestes, and bishops: in Extreme unction,& in the unction of some Christian kings, likewise in consecration of holy altars,& Chalices: Yet this particular mention[ of fatting the head with oil] may be most properly applied to the grace, given to every Christian after baptism, that he may not fear, nor be ashamed to confess Christs true Religion. If our Aduersaries will say, this text is obscure,& proveth not our purpose, we grant that both this place,& innumerable others are hard, to be rightly understood, which they commonly deny, let them therfore produce an other sense, and we will join issue of trial with them, that either it is not so proper, or excludeth not this, which we haue proposed. More clearly the Prophetes, Isaias and Ioel, signify the great effect of Confirmation. God Isa. 44. v. 3. speaking thus by them[ I will power out waters vpon the thirsty ground, and streams vpon the dry Ioel. 2. v. 29. Act. 2. v. 16. 17. land: I will poure out my Spiritie vpon thy seed,& my blessing vpon thy stock. I will poure out my spirit vpon al flesh] which S. Peter expoundeth to be in part verified& fulfilled, when the holy Ghost coming in visible signs vpon the Apostles,& other faithful, in jerusalem on whit sunday, they were al confirmed by increase of grace, then given extraordinarily, in miraculous maner, and to be given to others by imposition of hands, after that they should be baptized, saying in the end of his sermon to the multitude that believed[ Be ye baptized in the name v. 38. of Iesus Christ, for remission of your sins, and you shal receive the gift: of the holy Ghost] expressly teaching that as the former disciples with the Apostles, had received the holy Ghost, according to the prophecy of Ioel, so also others that would believe. and be baptized, should by baptism receive remission of their sins, and also receive this other grace of the holy Ghost, which was& stil is performed by the Apostles, and their Successors vpon the baptized. As we shal further declare by and by, reciting first one other prediction,& then Christs own promise of this great Sacrament,& performance therof. 4. S. John our Lords precursor, baptizing in water, proved by S. John Baptists prediction. and preaching the remission of sins, which he could not give, declared that there was one among them( meaning our saviour Christ) who should give an other baptism, not only in water, but also in the holy Ghost, with remission of sins, and sanctifying grace, yea should give abundance of grace.[ In deed I baptize you( said S. John) in water Mat. 3. v. 11. luke. 3. v. 16. unto penance, but he that shal come after me, is stronger then I, he shal baptize you in the holy Ghost,& fire.] To haue shewed great difference between his own baptism,& Christs, it had been sufficient to say: I baptize in water, and he shal baptize in the holy Ghost, but adding more, he said[ in the holy Ghost,& fire] which importeth a further augmentation of grace, signified by fire. 5. Which doctrine is also confirmed by our saviours own words, saying[ I came to cast fire on proved by our saviours doctrine, and promise. luke. 12. v. 49. the earth( that is to say, zeal and fernour) and what will I, but that it be kindled, and burn] and accordingly the holy Ghost came vpon the multitude, in the sign[ of partend tongues, as it were of fire, Act. 2. v. 3. & it sate vpon every one of them.] Of this greater grace, no doubt our saviour also spake, when promising to fulfil the prophecies( of Isaias and Ioel) he cried saying[ If any man thirst, let him come joan. 7. v. 37. 38. to me, and drink. He that believeth in me, as the Scripture saith, out of his belly shal slow riuers of living water. And this he said( saith the evangelist) v. 39. of the spirit that they should receive, which believed in him. For as yet the spirit was not given: because Iesus was not yet glorified] What better Interpreter may we require? Doth not the evangelist tel us, that by the flowing waters prophesied in former Scripture,& promised here by Christ, to those that believe in him, is to be understood[ the spirit, that they should receive, which believed in him?] Doth he not also explain Christs promise, to be meant of an other gift, and increase of grace, greater then grace of baptism, which greater should not be given till after Christs Ascension. For the Apostles, to whom amongst the first, this promise was made, were baptized before Christs death. As is manifest by our Lords words unto them, as to men already washed, by baptism, saying[ They joan. 13. v. 10. 11. that are washed, need but to irish their feet and are clean wholly. And you are clean] to wit by means of baptism. For obtaining therfore this greater grace, Christ also commanded his Apostles luke. 24. v. 49. immediately before his Ascension[ to tarry in the city ●l you be endowed( saith he) with power from High.] again he said to them[ you shal be baptized Act. 1. v. 5. with the holy Ghost, after these few dayes] calling this gift, an other baptism, but improperly, as he called his Passion& Death baptism: saying[ I luke. 12. v. 49. Mar. 10. v. 38. Eph. 4. v. 5. haue to be baptized with a baptism.] And to two of his Disciples[ Can you be baptized, with the baptism wherwith I am baptized.] For speaking properly[ There is but one baptism.] 6. moreover as it is manifest, that the Apostles with others, received this promised special grace of the holy Ghost, by other visible signs, of a vehement wind,& of partend tongues, as it were of fire, sitting That special grace which was given to the faithful on whit sunday by other visible signs, was also given to others by imposition of Apostolical hands after baptism. vpon every one of them: which God then wrought extraordinarily without a Sacrament: so it is no less evident, that S. Peter affirmed to al, which would be baptized, for remission of their sins, that they should also receive the gift of the holy Ghost:& likewise that he, and other Apostles did impose their hands vpon the baptized, for this very purpose,& effect, that they might receive the same gift of the holy Ghost, a new grace,& distinct spiritual benefit after baptism. S. Peters words are these, unto such as were penitent for their offence against Christ[ Be every one of you baptized, in Act. 2. v. 38. the name of Iesus Christ, for remission of your sins. And you shal receive the gift of the holy Ghost.] So that they not only received the holy Ghost by baptism, unto remission of sins, but also were after baptism to receive an other special gift of the holy Ghost. 7. Which is yet more clear by the practise of the Apostles. For[ when many in Samaria believed Ch. 8. v. 12. 14. S Peter and S john w●nt to Samaria to administer Confirmation. philip the Deacon, euangelizing of the Kingdom of God, and of the name of Iesus Christ, and were baptized;& that the Apostles; who were in jerusalem had heard, that Samaria had received the word of God: they sent unto them Peter and John. who when they were come prayed for them, that v. 15. 16. they might receive the holy Ghost. For he was not yet come vpon any of them: but they were only baptized in the name of our Lord Iesus. Then did 17. they impose their hands vpon them,& they received the holy Ghost.] Is not this a manifest testimony, that they which in Samaria were baptized of philip the Deacon, having received Christs baptism,& could not be baptized any more, yet wanted some thing, which was done by S. Peter, and S. John: to wit, that by their prayer, and imposition of hands, the holy Ghost might be powred vpon them,& given to them again after baptism? The very same thing which the catholic Church believeth,& teacheth, that they which are baptized, do by Confirmation receive the holy Ghost, with increase of special new grace. again we haue in this same history of the acts of the Apostles, how S. Paul also administered Confirmation to those that were already baptized. [ S. Paul coming to Ephesus, and finding certain Ch. 19. v. 1. 2. 3. disciples, that were only baptized in S. Iohns baptism, caused them to be baptized with Christs baptism. And then himself imposed hands on them, v. 5. 6. and the holy Ghost came vpon them.] Here you see three distinct holy Rites. First[ these men were already baptized in S. Iohns baptism( which was no Sacrament) Secondly[ they were baptized in 5. the name of our Lord Iesus( which is the first Christian Sacrament) Thirdly[ S. Paul imposed 6. hands vpon them, and the holy Ghost came vpon them, and they spake with tongues& prophesied.] Shal we yet doubt, but that with this external visible sign, they also received the internal effect, to wit, increase of grace, being immediately before baptized? How then can it be denied, but this holy Rite is a true and proper Sacrament? 8. But if any will object, that because these visible miracles do not now follow, it is a sign, that this An objection is solved by the practise& doctrine of Protestants. is not a Sacrament, nor any longer to be practised. For answer touching practise, we first ask them, why Protestants make resemblance to practise it? Secondly touching both the efficacy,& practise, they may as well say, that because the visible miracles, which our saviour promised[ should follow them Mar. 16. v. 17. 18. that believed& were baptized] do not now follow, therfore none do now believe. baptism must also cease to be practised,& that baptism is no Sacrament▪ which consequences were both wicked& absurd, also in Protestants own doctrine. Finally therfore An other answer. we answer, as well in respect of belief,& baptism, as of Confirmation; that visible miraculous signs are wrought of God rather[ for Infidels, then for the faithful] as S. Paul teacheth,& so were necessary 1. Cor. 14. v. 22. in the first preaching of Christs Gospel, and founding of his Church,& stil are necessary, where Christian Religion is to be first planted. But when,& where it is once received, and firmly fixed in the hartes of the faithful, such miracles commonly cease. As when grieve plants are first set, they need watering, but not after that they haue taken fast roote in the earth: even so the visible miracles ceasing, the invisible grace, the principal& most proper effect of Sacraments, remaineth annexed unto them. And so notwithstanding miracles are now more rare in the Christian world, yet there be( God be therfore glorified) innumerable persons of al sorts and degrees, which rightly believe in Iesus Christ,& the invisible gracious effects do undoubtedly follow the due administration, and worthy receiving of baptism,& Confirmation. And so of other holy Sacraments. 9. S. Paul also besides his practise, writeth in his Epistles( as is necessary gathered) of Confirmation, S. Paul reci●eth Confirmation or imposition of hands amongst the principles of Christian doctrine. 2. Cor. 1. v. 22. & the especial effect therof, which is further to be declared in the next Article. For admonishing the Ephes. 1. v. 13. Heb. 6. v. 1. 2. Hebrewes, that they ought to behave themselves as Christians already instructed,& not needing to learn again the first principles of christianity, he repeateth for example[ Penance from dead works; Faith towards God; the Doctrine of baptisms;& of Imposition of hands; and of the Resurrection; and of general Iudgement.] And so exhorteth them to procede to perfection: where, by Imposition of hands( which he also calleth the heavenly gift) v. 4. & gift of the holy Ghost, he can not but mean an other Sacrament after baptism, belonging to al Christians, to witte Confirmation. else such distinct mention needed not of the Doctrine of baptisms,& of Imposition of hands. 10. It remaineth yet touching this Sacrament of That Christ instituted Confirmation to be administered with holy chrism is proved by Apostolical Tradition: warranted by express Scriptures. Confirmation, to show here, by what authority the Church useth holy chrism in the administration therof. We answer, that holy Church doth it by Christs Institution; though it be not expressed in holy Scripture. For many things were done, and Act. 1. v. 3. said by Christ,& received by his Apostles, and by them delivered, and taught by word without writing. Amongst which this is evident to be one, not only by testimony of most ancient, authentical records( which yet we urge not in this Encounter) but also by continual practise therof, no adversary being able to show, when it first began, or was brought into use, as a new thing. And so it is proved by Apostolical Tradition, to be instituted by Christ. For the Apostles did not neither could they, or any of them, institute the matter, or form of any Sacrament. And that such perpetual Tradition& general practise, is an infallible proof of Christian doctrine, Part. 1. Art. 3. is evidently declared in the first parst of this work, by many express texts of the holy Scriptures. Confirmation also imprinteth a special Character. And in that,& other respects, it behoveth al Christians to receive it. ARTICLE. 17. MAns life is a warfare vpon the earth( saith job. 7. v. 1. holy job) and his dayes, as the dayes of one Seing al Christians are in a spiritual war, it behoveth that they be armed against the enemies. that is hired.] S. Paul more particularly admonisheth us Christians, of our danger in this warfare, both in respect of our subtle strong enemy, saying[ our wrestling is not against flesh& blood( only) but Eqhes. 6. v. 12. against the princes& potestates, against the rectors of the world, of this darkness, against the spiritual of wickedness] and in respect of our obligation to work diligently, for erning the promised penny, or reward, saying[ No man shal be crwoned, unless 2. Tim. 2. v. 5. he fight lawfully] that is, strongly resisting al By baptism we are children of Christ& by Confirmation we are made soldiers. fierce assaults. wherefore as the combat is great and dangerous,& our obligation strict: so the grace of Christ is potent,& ready to al that will use it. For he doth not only remit our sins,& sanctify our souls by baptism, but hath also provided this other Sacrament of Confirmation, by which an other spiritual indelible Character is given us, as it were à Militare girdle, with armor of special strength,& fortitude: so making us complete soldiers of this Christian warfare, as formerly we were made children,& citizens of the Church by baptism. 2. Of this second indelible Character, received by That Confirmation imprinteth an indelible character is deduced from S. Pauls doctrine. Confirmation, S. Paul seemeth to speak in his Epistle to the Ephesians, where magnifying the grace of God, by which ●oth Iewes& Gentiles are called into the way of salvation, he congratulateth with them, for that they believed the Gospel of Christ, and received fruit thereby saying:[ You also, when you Ephes. 1. v. 13. had heard the word of truth, in which also believing you were signed, with the holy spirit of promise] which words necessary prove, that Christians were spiritually signed with the holy Ghost, according to former promise: and therfore most like it was in Confirmation: because the gift of the holy Ghost, was both specially promised,& afterwards given by imposition of Apostolical hands. 3. In regard also of these permanent spiritual marks, and indelible Characters, as well of baptism, as of Confirmation, the same Apostle avoucheth, that such as are baptized, and confirmed, and fall from grace, can not receive the same Sacraments As baptism, so also Confirmation can not be iterated. again[ For it is impossible( saith he) for Heb. 6. v. 4. them, that were once illuminated( that is baptized) haue tasted also the heavenly gift, and were made partakers of the holy Ghost( by Confirmation)& are fallen; to be renewed again to penance] that is, to be born again by baptism, or confirmed again. Not that any sin is irremissible, so long as See Part. 1. Art. 48.& infra. Art. 37. the sinner is in this world( for it is clear in main places of holy Scriptures, that stil there is means for al sinners, to be restored to grace in this life, if they will; but it is impossible to be renewed, by either of these two Sacraments of baptism, or Confirmation. Which prophesieth that they are irreiterable, by reason of their indelible characters, stil remaining:& distinguishing their souls from others, that never received the same marks. 4. Al which prophesieth the excellent,& permanent benefit, of these two first Sacraments. baptism most nec●ssarie of al:& Confirmation though not so absolutely necessary, as baptism, and Penance, Confirmation is a greater Sacrament then baptism, or Penance. nor so great as the B. Sacrament of the Altar( which infinitely excelleth al the rest) nor so great as holy Orders, yet is it the greatest of the other five, and no less requisite but rather more then either marriage, And is more necessary also then Extreme unction, or marriage to every Christian. four causes why it is requisite to al Christians. or Extreme unction. And therfore is to be desired& sought for, by al Christians. As may further appear by these four important reasons. First, in that it pleased our B. saviour to institute so behooful a means of special grace, it bringeth with it, an obligation to al his seruants, for whose spiritual good Mat. 3. v. 15. luke. 7. v. 29. 30. 35. it is provided, to show our grateful humble mind, for so great a benefit by seeking to receive it: else may we be worthily condemned, of disdaynful ingratitude, negligence, and arrogancy, in light esteeming 1. To avoid pride, ingratitude, and other sins. such divine ordinance. Secondly, as in al other points of Religion, we ought to tend to perfection; mat 5. v. 48. ● so in christianity itself, the ground of al happiness, it behoveth to be complete Christians. 2. Desire of perfection. And therfore is it requisite( so much as lieth in every one) to receive this great Sacrament: because without it, al the baptized are but as infantes in respect of men: therfore called( by the Canon Law) half-Christians. Lib. 5. Decret. Tit. 39. cap. 43. Thirdly, this great Sacrament importeth 3. Desire of more grace,& more glory. al Christians in regard of more glory in heaven. Because grace and glory are correspondent: so that the want, or diminution of the one, is want or diminution of the other, yea though it be without our 1. Cor. 15. v. 41. 42. own fault: especially in respect of the Character, which none can haue without the Sacrament. Fourtly, 4. necessity of strengthening special grace in time of persecution. & most especially this Sacrament is most needful, in time, and place of persecution for the catholic Faith,& Religion. Which is now the proper case of this island of Great brittany: where only of al kingdoms,& provinces within the precincts of Christendom, at this day, and these many yeares, the administration of this Sacrament is wholly wanting. Where notwithstanding innumerable devout souls most heartily desire it: not unlike to those, for whom the prophet ieremy lamented, saying[ The Lamen. 4. v. 4. little ones asked bread:& there was none, that broke it unto them.] In the B. Sacrament of the Eucharist, Christ is really& substantially present. ARTICLE 18. COncerning the Articles of Faith, comprised There is great difference betwixt catholics& Prorestants touching the Articles o● belief, but much more concerning the holy Sacraments. in the Apostles creed, Protestants differ from us in very many special points, as appeareth in the first part of this present work: though they acknowledge it al in general terms. But in this second part, touching the holy Sacraments, they dissent from us in almost al particulars. For albeit they confess that baptism is a Sacrament, as in deed it is, also with them, so long as they apply the right matter,& for me, with intentention to do that, which Christ instituted to be done therein. Yet they deny both the necessity,& effect therof. And by condemning the Sacred Rites belonging thereunto, and by administering it, in heretical maner, both the minister, and al that consent, or any way Part. 1. Artic. 45.§. 5. &c. cooperate therwith, committe great sacrilege, and in fact deny the catholic Religion, by their external They deni● five of the seven holy Sacraments,& the effects of the other two. conformity to heretical procedings. The second Sacrament which is Confirmation, they utterly deny to be a Sacrament. And in deed it is none with them, though they pretend to do, themselves know not what, but committe also herein egregious sacrilege; and so do al that concur thereunto. The third Sacrament which is the B. Eucharist, they call a Sacrament, but with them it is none at al, no better then most high sacrilege, not only in the ministers by perverting Christs Institution, but also in al others that communicate with them, or make resemblance so to do. The other four Sacraments they plainly deny to be Sacraments, as in dede with them, three of the same are none. only matrimony, when it is made between persons apt to contract, having no essential impediment is à true Sacrament: buth wanteth the effect of grace, which it should haue,& the contracters,& al that consent to the solemnization therof in heretical maner, committe sacrilege, by their conformity to heretical practise in a Sacrament. Al which we haue shewed, in the first two Sacraments,& shal further declare of the rest in particular. 2. wherefore being now to speak of a most high mystery, the greatest Sacrament,& only Sacrifice of the Law of grace,& to discuss one of the chiefest controversies of this time: what we are to believe touching the most holy Sacrament of Christs body The state of the controversy, concerning the B. Sacrament. & blood. For more clear notifying the state of this controversed question, it is first to be observed, that al which will seem to bear the name of Christians, do acknowledge that the holy Eucharist, otherwise called the Supper of our Lord, is a Sacrament of the What al confess. new Testament, instituted by Christ, though it be now here in the holy Scripture called à Sacrament. Secondly, catholics do believe, and hold that in What catholics believe. this holy Sacrament, bread and wine are transsubstantiated, that is, substantially changed into the very body and blood of Christ, really and substantially present; but invisibly under the visible accidents of bread& wine. Thirdly, Lutherans say that the What Lutherans hold. very body and blood of Christ are really, and substantially present, together with bread and wine, stil remaining in their natural substance. Fourtly, other Protestantes, namely zwinglians, and English What Zuinglianss,& English Protestants imagine. calvinists deny that Christs body, or blood is really& substantially present, or any way extant in this Sacrament, but only to be signified, or represented by the bread& wine, without any substantial change in them. Yet say they, that Christ is really& substantially present, when the bread and wine are actually received, into the mouth of the communicant, and not before: and that Christ is so made present, by the faith of the receiver, if he do so believe, else not. Thus do they, in their opinion ascribe an imagined power to the faith of the receiver, denying any power at al to be in the words of consecration, nor in the Priest that pronounceth Al do agre● that there only, it is a Sacrament, where it is according to Christs institution. them, by virtue of Christs institution. Fiftly, you must observe, that though we do al agree, in general words, that the holy Eucharist is a Sacrament; yet al do mean, that then only it is a Sacrament, when it is ministered according to Christs Institution, and that otherwise it is no Sacrament, but horrible, and most wicked sacrilege. And so it resteth for us to show, that our catholic belief in this point, is true& certain;& consequently both Lutherans,& other Protestans do grossly err. Which we shal here declare by many holy Scriptures, both of the old,& new Testament. 3. First then to satisfy the doubtful conceipte of some,& to remove the greatest difficulty, which is It is most certain,& confessed of al Christians, that God is omnipotent. the chiefest ground of our Aduersaries opinion. How it can be possible, that any accidents should be, or remain, without their proper subject? whereupon both Luther, and Zuinglius, and al Protestants suppose, that there must needs be bread and wine, so long as their accidents remain. To this we answer, in one word, sufficiently to al Christians, which do in deed believe in God[ that nothing is Mat. 19. v. 26. luke. 1. v. 37. impossible with God] according as we al profess in the beginning of our creed[ that we believe in God the Father almighty.] But for more ample satisfaction, that God not only can do whatsoever he will, but also hath done other potent works, above the course of al creatures, we haue a particular example( at least according to the express words of divine Scripture) in this very kind▪ of accident An example of accident existing with out subject. existing without the proper subject; We red in Genesis, that light was made the first day, and the Gen. ●. v. 3. 5. v. 15. 16. sun, the proper subject of light( which distinguish●th the day from night) was made the fourth day, together with the moon, and other stars, which are lightened by the sun. And so there was light, which is an Accident, three dayes existing without the subject. Why then shal it be harder for Christians to believe, that the accidents of bread and wine, may remain without their subiects; then, for the children of Israel to believe, that which Moyses writ? They in deed saw the wonderful effects of Gods blessing, in the multiplication of mankind, and of other creatures, both in the beginning of this world,& after the flood& Gods omnipotent power in plaguing the egyptians, and praeseruing themselves, bringing them through the redsea[ and they Exod. 14. v. 31. believed our Lord,& Moyses his seruant.] And shal not we, that believe al which the people of Israel then believed, vpon Moyses word, and writing, believe the word of Christ, written by his Apostles, and evangelists, that our Lord taking bread and wine into his hands,& blessing them, and saying:[ This is my body: This is my blood] did thereby Mat. 26. v. 27. 28▪ make them to be that, which he so plainly said that they were? Though we see, that the accidents of Other examples of Gods omnipotent power. bread& wine remain? Innumerable other examples occur in the holy Scriptures, of the creation Gen. 1. v. 11. 20. Exod. 4. v. 3. &c. of al things of nothing; of producing some creatures from others; changing one creature into an other;& the like miraculous works of God, above al natural power of creatures, which show Gods omnipotent power, that it is not impossible, that Christ our Lord, God& man, could change th● substance of bread and wine, the accidents stil remaining, into the substance of his own body,& blood. And so the objection of supposed impossibility is solved, as of no force in matters of faith, where we are to believe Gods word. Though sometimes, the things appear otherwise to our external senses, or to natural reason. 4. Seing therfore it is certain, that Christ could, if it was his will, make his own body and blood really,& substantially present, under the accidents of bread& wine,& it is an assured maxim, clear in every reasonable mans understanding: That what soever Christ( yea or any other man) both What soever any man can and will do, that thing he doth in deed. can do& will do, he in deed doth the same thing: it is only to be discussed, whether Christ our Lord had an actual will to do it, or no? for of his power none but plain Infidels make any doubt. And that it was his will, is shewed by many divine Scriptures. By figures, and prophecies therof in the old Testament: and by his promise, and performance, and by his Apostles testimony, and practise therof in the new Testament. The Paschal lamb was Christs real presence in the B. Sacrament is prove by the figure of the Pascha lamb. doubtless a figure of Christ,& of something done by Christ: witness S. Paul, saying[ Our Pasch Christ, is 1. Cor. 5. v. 7. Exod. 12. v. 3. immolated.] In that the same lamb was slain, it was a figure of the holy Eucharist wherein Christ is sacramentally eaten. In that the lamb was prepared the tenth day of the month, five dayes before the feast of Pasch, was prefigured Christs coming into jerusalem, five dayes before his Passion, which the Church representeth on palm sunday. In that the lamb was eaten within the house, where it was immolated and nothing therof carried forth, out of the house, that no stranger ought to eat v. 45. 46. 48. therof, till they were by Circumcision, adjoined to the peculiar people of God, it prefigured the holy Eucharist: which pertaineth only to the faithful, within the Church: and did not so properly signify Christs death on the cross, which was without the house, yea without the gates of jerusalem: and the price of his Passion, is extended not only to those that are within the Church, but also to al that shal thereby be brought into the Church. In that the lamb was not only to be immolated that one night, when the children of Israel were delivered from death, whervvith the first born of the egyptians v. 24. 25. were stricken, but also the like to be yearly observed for commemoration of the former benefit, it directly prefigured the holy Eucharist, instituted by our redeemer, the same night before his Passion, to be continually done in like sort, for a commemoration of his death, until he come again, in the end of this world. For his death itself was the very luke. 22▪ v. 19. 1. Cor. 11. v. 25. Exo. 12. v. 6. 7. 8. 9. 10. 11. price of our Redemption,& not a commemoration therof. By al which, and other circumstances, of time, place, maner of immolating& eating, and by our saviours fact, instituting this B. Sacrament immediately after his solemn immolating and eating the Paschal lamb with his Disciples, it is evident, that it was a significant figure, not only of Christs Sacrifice on the cross, but also of the sacred Eucharist, which he instituted the night before his death, and commanded to be observed in his Church, for commemoration of his death,& singular benefit of his faithful seruants. And therfore the same must The thing prefigured far excelleth the figure necessary be far more excellent, then the figure, which can not be verified, if it contain no other substance, but bread and wine, which in deed are not better, or not so much more excellent, as always the thing figured is better,& more excellent, then the figure. Neither sufficieth it to say, that Protestants evasions suffice not. Colos. 2. v. 17. Heb. 10. v. 1. bread and wine in the use of this Sacrament, do signify Christs death, for so did the Paschal lamb, nor to say, that they signify, and represent Christs death now performed, which the lambs death signified as to come: for that maketh not such different excellency, as is between the thing figured, and the figure. So also they might say, that the picture of Christ crucified, signifieth,& representeth the death of Christ, vpon the cross, as in deed it doth, and yet doth it not so far excel the figure of the Paschal lamb, as a Sacrament of the new Testament, excelleth the figurative Sacrament of the old, by Protestants own iudgement: confessing that the holy Eucharist is a Sacrament, and so is not the picture of Christ crucified. 5. An other figure of this holy Sacrament, was Manna, as is clear by our saviours comparing them, Exod. 16. v. 14. 15. 16. &c. & much preferring this above the admirable excellency of the other, which was an excellent meate, containing many great miracles, whereby amongst In Manna were twelu● special miracles. other proofs, it is manifest, that the Protestants communion, having no miracle in it at al, being no other thing in substance, then bread and wine, only signifying Christs body& blood, can not possibly be the thing prefigured. And by the same miracles being more eminently in Christ, it appeareth that he himself is really present in his own substance( the spiritual meate of faithful souls) in this most blessed Sacrament: which otherwise could not be the thing prefigured. For whereas Manna, was made by Angels, whereof it is called[ the bread of Psal. 77. v. 24. 25. The first miracle in Manna. Angels] this new Manna was first made by Christ the son of God, and is continually made by himself, giving power to Priestes, as to his Ministers: but if it stil remained bread in substance, then were the making of it, less then the Angels action in making Manna. Secondly Manna was not produced ●. from the earth, nor water, as ordinary meats originally are, and namely bread from grain, wine from grape, both from the earth: but Manna was from the air, as the Psalmist saith[ bread of heaven v. 24. he gave them to eat] yet not from the Empyrial heaven, but from the air called heaven. For so our saviour expoundeth it, saying to the Iewes[ Moyses joan. 6. v. 32. gave you not the bread from heaven( but of our Manna, which is given in the militant Church, he saith) my Father giveth you the true bread from heaven] which is himself the son of God, who in his divine Person, came from the Empyrial heaven.& that this true bread which came from heaven, is given in this Sacrament, is clear by Christs whole discourse, comparing that which he here promiseth, with Manna,& teach●ng that it is better then Manna. Thirdly how diligently or slowly soever any gathered v. 17. 18. 2. Cor. 8. v. 15. Exo. 16. v. 22. 23. Manna, when it came to measuring, every one had the same measure full, called a gomer, and no more nor less. Fourtly, the sixth day( which was next before the Sabbath) that which every one gathered was two g●mors,& so did serve them for the same day,& for the Sabbath. Fiftly, there fel no v. 25. 26. Manna in the Sabbath, as there did in al other dayes: for that of the former day sufficed. sixthly, if in the v. 20. other dayes of the week, any part of Manna was reserved at night it putrefied,& was corrupt in the v. 24. v. 16. v. 21. Num. 11. v. 8. Deut. 8. v. 16. 2. Esd. 9. v. 20. Nu. 11. v. 7. v. 6. Exod. 16. v. 32. 33. Ch. 40. v. 18. Heb. 9. v. 4. morning: only the night before the Sabbath, it remaned sound and good. Seuently, notwithstanding diversity of musics in so great a multitude, the same measure of a gomor, was sufficient, and no more, to every one, young,& old, and middle age. Eightly the heat of the sun did melt& consume that which was left in the filled, though the heat of the fire, seething in water, grinding in the milne,& beating in the mortar, did not hurt it. Nintly, Manna tasted to every one that was well disposed, what they desired. Tently, to evil minded persons it seemed loathsome, and light meate, but was pleasant to the good. eleventhly, that part of Manna, which was kept in the ark of testimony, by Gods commandment, remained there incorrupt many hundred yeares. Twelftly, this strange extraordinary meate The twelft miracle in Manna. continued forty yeares, that is, till the children of Exod. 16. v. 35. Ios. 5. v. 12. Israel came into the promised land,& then ceased, Al which miraculous,& supernatural proprieties, of Manna being a figure of the holy Eucharist, do necessary import,& invincibly prove, the thing prefigured to be the very same in proper terms, which our Lord and saviour expressly saith it is his own true body,& blood, in very deed, not only a figure or sign therof, as faithless new masters haue imagined. Other figures, of bread and wine offered Gen. 14. v. 18. Ex. 24. v. 5. 8. Ch. 25. v. 3. 3. Reg. 19. v. 5. 8. Other figures also prove the same. Melchisedech: the blood of the covenant sprinkled vpon the people by Moyses: the loaves of proposition, of singular sanctity: the bread brought to Elias by an Angel: and the like, foresignifying the holy Eucharist, the former two as it is a Sacrifice, the other as it is a Sacrament: we will here omit& procede to the prophecies. 6. jacob the Patriarch, blessing his sons before prophecy of the B. Sacrament, in the Law of nature. his death, in the benediction of Iudas, of whom Christ descended, prophesied that[ the sceptre Gen. 49. v. 10. 11. should not be taken away from Iudas, till he came, that should be sent] to wit Christ our redeemer:& by and by addeth, that[ He shal wash his stolen in wine,& in the blood of the grape his cloak] what other wine can this be, but the Chalice which our Lord consecrated at his last supper? when he ordained his new Testament in his blood. wherein he then mystically washed his stolen,& cloak, that is, his flesh, in the blood of the grape, which before his blessing, was wine of the grape. If perhaps some will say it is to be understood of Christs death on the cross: we answer, that Christs blood, as it was shed on the cross, came not from wine, nor grape:& therfore this prophecy can not be so well applied to his death on the cross, as to his mystical death in the holy Eucharist, where bread& wine are by his powreful blessing, changed into his body and blood, and so this prophecy was really fulfilled, when our Lord instituted the new Testament in his blood, as separated from his body, representing his real death on the cross: where the same Testament was made complete,& confirmed. 7. The Royal Prophere as of other Christian Mysteries, Especial prophecies of this Sacrament in the psalms. so of this heavenly food, maketh frequent mention. Who describing diuers particular points of Christs Passion, interposeth the special benefit of this B. Sacrament, instituted the evening before his death.[ The poor shal eat( saith he) and shal be Psal. 21. v. 27. 31. filled:& they shal praise our Lord, that seek after him, their hartes shal live for ever, and ever. Al the fat ones of the earth, haue eaten,& adored.] None will deny but this meate is the B. Sacrament of the Eucharist. And it is also manifest, that many faithful Psal. 22. v. 5. Psal. 33. v. 1. Christians do eat it,& adore it, both the poor, and fat ones, that is both the humble, which are poor in spirit, and some that disdain to be humble: but with this difference, that they al eat, and adore, believing that Christs body is there present, else they could not subtilely adore: but only the humble are filled. The same Royal Psalmist, by way of inviting Christians to praise God, for benefits received by Christ, exhorteth them to adore his footstool, saying[ Exalt ye the Lord our God, and adore his Psal. 98. v. 5. footstool, because it is holy] which can not of any other thing be so properly understood, as of Christians adoring this B. Sacrament. For the ark of the old Testament called Gods footstool, to which the Hebrew rabbis refer it, pertaineth not to Christs service, of whom the same rabbis interpret the rest of this psalm. Neither sufficeth it to say, that Christ was adored in his humanity, taken of the earth, which is also Gods footstool: for this adoration was performed only of a few, and for a short time in this world: but his humanity as his footstool, is to be perpetually adored of al true Christians, as it is performed in the holy Eucharist. For that this adoration, and praise pertaineth to the B. Sacrament, which is the spiritual food of Christians souls, is further confirmed by the same prophet, recounting this meate, as a most special, and perpetual memory, of al his marvelous works, saying[ He hath made a memory of his marvelous Psal. 110. v. 4. works, a merciful and pitiful Lord: he hath given meate to them, that fear him.] This therfore being the singular meate, is the memory of al his marvelous works, a most principal mystery amongst al other divine Mysteries. Of this divine food also The same is proved by the prophecy of Osee. the prophet Osee seemeth to speak, saying[ They Osee. 14. v. 8. shal live with wheat,& they shal spring as a vine] Hebrew rabbis acknowledge here, that in the time of our redeemer Christ, there shal be made mutation of nature in wheat. And[ this memorial( saith the Ibidem. prophet) as the wine of Libanus] signifying, that this benefit,& mystery is not ordinary, but singular, and most excellent. To the same purpose the And of Zacharias. prophet Zacharias foreshowing that God will give many good things to the faithful Christians, extolleth one special benefit more excellent then others, saying[ What is his good thing,& what is his beautiful Zach. 9. v. 17. thing, but the corn of the elect,& wine springing virgins:] which no doubt is to be understood of Christ. And may be applied to him, not only in his proper and natural form: but also as he is in the B. Sacrament, in the forms of bread and wine, because the divine benefit here mentioned, is derived in the Prophetes speech from corn, and Wine. For most prophecies be hard to be understood,& many haue diuers true senses. But now we will repair to the new Testament, which in this especial matter, is more clear then either figures, or prophecies. 8. Our saviour in the prescript form of prayer, Christ our Lord taught his Church to pray, that they may receive supersubstantial daily bread. delivered to his Church, teacheth us to ask, our heavenly Father, that he will vouchsafe[ to give us Mat. 6. v. 11. luke. 11. v. 3. our supersubstantial, daily bread.] In one evangelist( as we haue it in the latin text) called supersubstantial, in the other, daily bread. By which prayer we ask al maner of necessary sustenance for soul and body:& most especially the singular spiritual food, which our Lord then intended to ordain, far surpassing natural bread, therfore called supersubstantial, and also daily, for our daily benefit. Which bread he shortly after more expressly promised to give. For having fed five thousand men He promised to give himself to be eaten. with five loaves, yet the Iewes at Capharnaum, required an other sign, whereby they might be induced to believe in him: and proposed the example of Ioa. 6. v. 11. 12. Manna, saying[ What sign dost thou, that we may see,& may believe thee? what workest thou? Our fathers did eat Manna in the desert, as it is v. 30. 31. written: Bread from heaven he gave them to eat] our Lord answered to their demand,& particularly touching Manna, that he would give a better bread then Manna, from an higher place then Manna came,& that the same is himself, and yet should be meate in deed.[ Amen amen( said he to them) v. 32. Moyses gave you not the bread from heaven, but my Father giveth you the true bread from heaven. For the bread of God it is, that descendeth from v. 33. heaven, and giveth life to the world.] whereupon they requesting this bread, he told them plainly, v. 34. v. 35. that himself is this bread, saying[ I am the bread of life: he that cometh to me, shal not hunger: and he that believeth in me, shal not thirst] with further promise that he will both quicken his faithful seruants, spiritually in this life, and raise them to life everlasting in the last day.[ The Iewes therfore v. 41. murmured at him, because he had said: I am the bread, which descended from heaven &c.] Our saviour again answered saying[ Murmur not one v 43. 44. &c. well-being the people did murmur, Christ stil affirmed& confirmed the same doctrine. to an other. No man can come to me, unless the Father, that sent me, draw him] signifying, that none can believe in him, or believe any high▪ mystery, without special grace from God. And interposing more to the same purpose, he eftsownes repeated, and confirmed his former words,[ I am the v. 48. bread of life] adding further touching the different effects of Manna, and of this bread, he said.[ Your v. 49. fathers did eat Manna in the desert, and they died, This is the bread, that descended from heaven, that v. 50. if any man eat of it, he die not.] again he said,[ I am the living bread, that came down from v. 51. heaven. If any man eat of this bread. he shal live for ever.] Thus having made mention of eating this heavenly bread, which is himself, he yet further telleth what bread it is, that is to be eaten, saying,[ And the bread which I will give, is my flesh, for Ibid. the life of the world.] Here the incredulons murmured, and contended more& more.[ The Iewes v. 52. therfore( saith the evangelist) strove among themselves, saying: How can this man give us his flesh to eat?] Our Lord again( not telling them of eating a figure or sign of his flesh, as Zuinglius would expound it, but iterating the same thing, urgeth the necessity of eating his flesh) saying to them[ Amen v. 53. amen I say to you: unless you eat the flesh, of the son of man,& drink his blood, you shal not haue life in you] and concerning the fruitful effect of this divine food, he addeth further saying[ he that eateth v. 54. my flesh,& drinketh my blood, hath life everlasting: The greatness of the promised effect requireth infinite excellency of the meate. and I will raise him up in the last day] Yet more amply our Lord declareth that his very flesh is to be eaten, and his very blood to be drunken, yielding the reason of so great effect, as rising up thereby to life everlasting, in soul& body[ For( saith he) my flesh v. 55. is meate in deed: and my blood is drink in deed.] If our Lord Christ, God and Man, were not really,& substantially present in his own flesh and blood,& were not so received, his flesh were not meate in deed, nor his blood drink in deed, his words were not true, Christ our Blessed Lord were not truth itself, as he is. But his word being most true, his flesh is meate in deed, his blood is drink in deed. And by the worthy receiving of this most divine meate: the faithful soul is mystically joined with Christ himself, as he again affirmeth, saying[ He v. 56. that eateth my flesh,& drinketh my blood, abideth in me,& I in him] Yet more in confirmation of his real presence, of real eating,& real effect, our Lord saith[ as the living Father hath sent me, and I live v. 57. by the Father;& he that eeateth me, the same also shal live by me. This is the bread that came down v. 58. from heaeun. Not as your fathers did eeate Manna,& died. He that eateth this bread, shal live for ever.] By al which so frequent asseveration of our saviour, that he is the bread, which came from heaven, that Our Lord avouching the same doctrine sheweth that he spake in proper terms not in figures. v. 51. 52. 55. 57. the bread which he giveth is his flesh, that his flesh must be eaten, that his flesh is meate in deed,& that himself will be eaten, is abundantly confirmed, that he meant as he spake, to give his very body, really present in the most B. Sacrament, to be eaten: And though many murmuring said[ This saying is hard, v. 60 61. and who can hear it?] he stil confirmed the same, and blamed the incredulous, saying to them[ Doth this scandalise you?] plainly signifying, that they ought not to be scandalised. And further insinuated, that after his Ascension, they would take more occasion of scandal, saying[ If then you shal see the son of man ascend, where he was before▪[ As if he said, Seing you are scandalised with my doctrine, whiles I am present with you in earth, you will be more scandalised, when I shal be ascended from you into heaven. nevertheless he told them, that the The want of an humble true spirit is the cause of not believing Christ word. lack of humble spirit,& their carnal conceit, was the cause of their scandal, saying[ It is the spirit v. 63. that quickeneth: the flesh profiteth nothing] It is the humble spirit, illuminated& moved by Gods special grace, that believeth his word. Carnal imagination conceiveth not, above sense& natural reason, according to that, which our Lord said twice in this chapter.[ No man can come to me, unless v. 44. v. 65. the Father that sent me, draw him: unless it be given him of my Father.] So certain it is that no man of himself, by his own sense, or natural reasen, can believe this, or other high Mysteries, but by special grace, through which the humble spirit, believeth and confesseth, al highest points of Christian doctrine. And this explication of our saviours words, is further confirmed, by his like speech afterward, saying to S. Peter[ Blessed art thou Simon Bar-Iona; Mat. 16. v. 17. because flesh& blood hath not revealed it to thee; but my Father, which is in heaven.] And by the like sentence of S. Paul, saying[ The sensual man perceiveth 1. Cor. 2. v. 14. 15. not those things, that are of the spirit of God; for it is foolishness to him, and he can not understand: because he is spiritually examined. But the spiritual man iudgeth al things] discerneth, believeth,& approveth al divine Mysteries, though they be above the reach of his natural sense, and understanding. 9. As for the Protestants wresting of our saviours words[ The flesh profiteth nothing] by which The Protestants sense of Christs word●s, contradicteth his whole doctrine, often repeated and confirmed. they would exclude Christs real presence from this B. Sacrament, it is an interpretation, against his whole discourse, as though by these words he recalled that, which he had plainly said before, that[ his flesh is meate in deed and the rest.] As though he den●ed his sacred flesh to be present. Which can with no reason be gathered of his words. For first it is a far other thing to say▪[ The flesh profiteth Their gloss corrupteth the text. It impugneth also Christs Incarnation, his Passion,& al his actions in human flesh. v. 63. nothing]& to say, My flesh is not there, as they would haue him to haue said. again it were most absurd, yea horrible to hear, that Christs flesh profiteth nothing: for then his Incarnation, Passion, and Death, should profit nothing, which no Christian dare to speak: except he be as wicked, and impudent, as the old condemned heretic Nestorius: and then we answer, that Christs flesh redeemed us, quickeneth us, will raise us up from death to glory: because it is the flesh of God and Man, united to the eternal Word, the son of God. For in deed the flesh of a more man, could not quicken. And yet that heretic did confess, that the flesh of Christ as man, is in the holy Eucharist, but not the flesh of God and Man: which heresy then troubled the Church, now the zwinglians, and others. Al which notwithstanding it is clear by the evangelist S. John, that[ Christ promised to give his flesh to be v. 52. 55. eaten; and that the same is meate in deed.] 10. Let us see also his divine performance, which The same real presence of Christ in the B Eucharist, is most clear by his words when he instituted the same B. Sacrament. is recorded by the other three evangelists, and S. Paul, in these express words[ Iesus took bread, Mat. 26. v. 27. 28. Mar. 14. v. 22. 23. 24. luke. 22. v. 19. 20. 1. Cor. 11. v. 24. 25. 26. & blessed,& broke;& he gave to his Disciples, and said: Take ye, and eat: This is my body, which is given for you, which shal be delivered for you. do this for a commemoration of me. In like maner the chalicie also, after he had supped, saying, This is my blood, of the new Testamen, which shal be shed for you,& for many, unto remission of sins. This is the chalice, the new Testament in my blood, which shal be shed for you. This chalice is the new Testament in my blood. This do ye, as often as you shal drink it, for the commemoration of me. For so often as you shal eat this bread, and drink the chalice, you shal show the death of our Lord, until he come.] These are the special words, reporting how our Lord and saviour instituted the holy Sacrament of the Eucharist, and ordained his own Testament. In the syriac Edition, S. Matthew The syriac Edition plainly testifieth the catholic doctrine. saith: This is the substance of my body. S. mark saith: This truly is my body. Al which according to the very sacred letter, and express terms, do testify the catholic belief, and doctrine, so manifestly, that our Aduersaries are forced to flee Our Aduersaries flee from the express word of God, pretending impossibility, in the literal sense. unto diuers interpretations, and to frame many answers, in excuse of their incredulity: especially using two evasions. First they hold it to be impossible. whereunto we haue answered in the beginning Nu. 3. of this present Article, that al things are possible with God, who hath done,& stil doth other works, above the ordinary course of al creatures. Secondly they pretend our Lords speech, and words in this whole passage, to be like to his figurative speeches in other places,& times, when he said:[ I am the door of the sheep, I am the true joan. 10. v. 7. Ch. 15. v. 1. 5. vine: and my Father is the husbandman: I am the vine, you are the branches,] and such others. It is easily, and firmly answered, that there is great disparity in many respects. First in the words Al testament require plain and usual terms. above rehearsed, Christ our Lord made his Testament: and in every testament, plain& proper significant terms are necessary required. Metaphorical, Allegorical, and al obscure strange speeches are avoided[ This is my blood of the new Testament Mat. 26. v. 28. luke. 22. v. 20. ( said our Lord) The new Testament in my blood] Secondly Christ here instituted a Sacrament, So doth the Institution of a Sacrament. as our Aduersaries acknowledge. And in that respect also, proper& usual terms are requisite. As were his words to his Apostles, concerning baptism.[ Teach al nations, baptizing them in the name of Mat. 28. v. 19. the Father,& of the son,& of the holy Ghost] In the other places, where our Lord said, that[ he is a door,& a vine] he neither instituted Testament, nor Sacrament. Thirdly, when our Lord said[ This is my body( which are most plain words, though the thing expressed by these words, is an high mystery Christ also declared that he gave his very body& blood in the B. sacrament the same which he gave in his death▪ above the natural capacity of our understanding) he explained, and confirmed his affirmation, that he meant in deed, his very body, saying[ This is my body, which is given for you( now in this luke. 22. v. 19. 1. Cor. 11. v. 24. Sacrament) which shal be delivered for you] for both are true[ is given] as S. Luke writeth,&[ which shal be delivered] as S. Paul witnesseth. For every one doth not writ al, which our Lord spake. In like maner he said:[ This is my blood, of the new Testament, Mat. 26. v. 28. which shal be shed. This chalice is the new Testament in my blood] affirming as certain, that his self same body, which was delivered on the cross, his self same blood, which was shed, was also in the B. Sacrament. But our Lord did not explain his other speeches[ I am a door: I am the vine, you the branches] and the like Allegories, to show that they were to be vnderstod, of an artificial door, or natural vine of the vinneyeard. For they were in deed Allegorical speeches, and so understood,& applied to his meaning. And therfore these evasions of Protestants, can not excuse their incredulity, nor satisfy faithful Christians, which believe and hold Christs words to be true, as he spake them in plainest terms. 11. Yet further it is proved by the testimony of S. S. Luke and S. Paul did so understand Christs words, and believed his real presence in the B. Sacrament, as catholics now do. Luke, and of S. Paul, that they,& consequently the other Apostles,& al true Christians, believed Christs real presence, in the B. Sacrament. S. Luke writeth not only that our Lord said: This is my blood, which shal be shed, though that were sufficiently evident, but also that the thing contained in the chalice▪ shal be shed. His words are thus[ This is the chalice, luke. 22. v. 20. the new Testament in my blood, which( chalice) shal be shed for you] By which ordinary maner of speech[ This chali●e shal be shed] every man understandeth, that the thing contained in the chalice, shal be shed. wherefore it is manifest, that S. Luke believed, that Christs blood, which was shed for our redemption, was contained in the chalice, when our Lord pronounced those words. else he would not haue written as he did[ This is the chalice, which shal be shed.] And this is so clear in the greek, B●za opposeth himself against the Euangelist● words. wherein S. Luke writ the Gospel, that Beza very impudently saith, that either S. Luke writ not these words; or committed a solecism in false greek: falsely imagining that the word[ Shal be shed] ought to be referred to the word[ blood] and not to the word[ chalice] For so the latin might be construed, with Grammatical congruity, because in the latin[ Calix, in sanguine meo, qui effundetur] the relative[ qui] might agree either with the word[ Calix] or with[ sanguine] but in the Grecke it is[ To {αβγδ}. poterion, en to aima● mo●, to ecchynomenon] as if it were in latin, Poculum in sanguine, quod effundetur. So that necessary it is said, The cup, or chalice shal be shed, to wit, the contents of the chalice. And most clear it is, that the thing which was shed, for mans redemption, is not wine, but Christs own blood. whereupon we form this perfect syllogism: That Otherwise he is convinced by an evident demonstration. which was shed, for our redemption, is Christs blood. But that which is in the chalice, was shed for our redemption. Ergo, That which is in the chalice, is Christs blood. The Maior proposition is confessed by al Christians. The Minor is S. Lukes narration. Ch. 22. v. 20. And so the Conclusion necessary followeth, of the premises. 12. S. Paul likewise sheweth his belief of Christs real presence, in this B. Sacrament, where he so carefully instructeth, and exhorteth the Corinthians( and in them al Christians) how to come thereunto rightly prepared, not only reciting Christs institution therof, as the evangelists do, but also admonishing them of errors, touching the behaviour of some, in the use of this great mystery: whereupon he saith plainly, that[ Who soever shal eat this 1. Cor. 11. v. 27. bread, or drink the chalice of our Lord unworthily, unworthy receiving this B Sacrament, is wicked abusing of Christs body and blood. he shal be guilty of the body,& of the blood of our Lord.] By which particular guilt of sin, he evidently sheweth, that Christs body& blood, are abused by unworthily receiving this holy Sacrament. But unless his body& blood, be there really present, they could not be particularly abused in this act, of receiving unworthily. The gross abuse of any holy thing, is sacrilege. So buying,& selling of holy things, is simony. Falsely or unlawfully swearing is perjury; but the offenders in such acts,& the like, are not said to be guilty of the body, and blood of our Lord. For the thing abused, giveth the denomination to the sin, in particular. As one can not be guilty of manslaughter, except the thing that is slain be a man: no more can one be guilty, of abusing Christs body, except Christs body be there, where it is said to be abused. again S. Paul in the same place, admonishing that every one, which cometh to this holy Sacrament[ prove himself( that v. 28. is, examine himself in his conscience, preparing himself in soul) and so let him eat of this bread, and drink of the chalice] repeateth what sin The Apostles admonition to discern, and regard Chaists body in the B. Sacrament presupposeth that the same body is there present. v. 29. it is, to receive unworthily[ For he that eateth and drinketh unworthily( saith he) eateth& drinketh iudgement▪ to himself: not discerning the body of our Lord.] So declaring why this probation,& due preparation is necessary, because he that cometh unworthily, discerneth not the body of our Lord. Which reason necessary presupposeth, that our Lords body is there present. else the unworthy receiver, could not be charged, with this particular sin. of not discerning, not duly honouring, esteeming, or respecting the body of our Lord: but only of not discerning the figure, or sign of his body. 13. Seeing therfore, that Christ our omnipotent Lord, could change bread& wine, into his own Seing Christ both could& would make himself really present in the B. Sacrament, it is plain heresi● to deny it. real body& blood,& that it is abundantly shewed, first by pregnant figures, and prophecies of the old Testament; more especially by his own promise, that he would do it; and likewise declared by his solemn action,& most plain words; and by the Apostles belief, practise, and doctrine, that he hath done it: what greater infidelity, what more manifest heresy, can be imagined, in such as will be called Christians, then to reject that truth, which Christ hath so many ways uttered: and to say, It is stil bread& wine, which he saith, is his body,& his blood? under each form of bread,& of wine, in this B. Sacrament, is whole Christ, body, blood, soul,& divinity. ARTICLE 19. OTher controversies, concerning this most holy Diuers controversies depending vpon Christs real presence in the B. Sacrament, are in general decided by the same principal point. Ye● are here also further discussed,& proved in particular. Sacramet, do al most al depend, vpon the principal Article, of Christs real presence therein. For al those difficulties, which our Aduersaries object against other points, either tend to the impugning of the same chief ground, falsely supposing that Christ is not really present in this Sacrament: or else with Luther they imagine, that Christ being in deed really present, bread and wine do also remain And so they gather as they think, diuers absurdities, in the catholic belief,& impute to us much error,& idolatry. Al which quarelous accusations fall to nothing, the main point standing firm, as it doth: by the grounds produced in the precedent▪ Article. nevertheless, as well for more abundant satisfaction to their common objections, as for further explication of the catholic doctrine, we shal here briefly show by the holy Scriptures, that Christ is wholly in every part, of this B. Sacrament: then declare the reasons of communicating Article. 20. 21. 22. 23. 24. under one kind; also the obligation to communicate sometimes: and that this holy Sacrament is also à Sacrifice: the compliment of al old Sacrifices: and that it is due to God only. 2. Touching the first of these particular points: By concomitance Christ is wholly, wheresoever any part of him is. albeit by virtue of the sacred words of consecration, in the former part, under the accidents of bread, only Christs body is present;& in the other part, under the accidents of wine, is only Christs blood: yet by concomitance of al things in Christ:( now glorified) where his body is, there also is his blood,& where his blood, there his body, and where either of both, there also his soul,& where al three, yea or any of them( as in the time, betwixt his Death& Resurrection) there also is his divinity, because they are al united to his divine Person. And so in each of the accidents of bread,& of wine, and in every least particle therof, Christ is wholly, in body, blood, soul,& Godhead. A figure of this was foreshowed in Manna[ of which the children It was so prefigured in Manna. Exod. 10. v. 17. 18. of Israel gathered, one more, and an other less, and they measured by the measure of a gomor, neither he that gathered more, had above: nor he that provided less found under] And the same measure( which was an other miracle) did just suffice to sustain every one, as it followeth in the next words[ every one gathered, according to that which Ibidem. they were able to eat] whereupon S. Paul saith[ He that had much, abounded not,& he that had 2. Cor. 8. v. 15. little, wanted not] Why shal à Christian then, make scruple to believe, that Christ is whole,& that there is the same spiritual fruit, in one part of the accidents, of this holy Sacrament( which infinitely excelleth Manna) as in both partes: and the very same, in less form, which is in the greater? In an In the old Sacrifices, he that received any part, was made participant of the whole. other place the same Apostle speaking of the old Sacrifices saith, that[ They which eat the hostes, are 1. Cor. 10. v. 18. Exo. 25. v. 29. Leuit. 6. v. 14. Nu. 6. v. 15. they not partakers of the Altar?] without any mention of drinking, of the libaments: which ordinarily were adjoined to every Sacrifice, as a part therof. The Apostle hereby signifying, that they which did only eat of the hostes, did as well participate of the Sacrifice, as if they had also drunk of the libaments. And the reason is, because in spiritual things, the effect,& fruit is the same in every part, as in the whole. Thus it was in the figure, much rather it is so in the thing prefigured. 3. Which is yet more clear by our saviours doctrine Christ attributeth the same effect to the receiving of one part, of the B. Sacrament, as of both parts. in the Synagogue at Capharnaum. For in that his divine discourse, he attributeth the same effect to one part of this B. Sacrament, as to both the partes. Sometimes saying[ unless you eat the flesh of the joan. 6. v. 53. 54. son of man, and drink his blood, you shal not haue life in you. He that eateth my flesh,& drinketh my blood, hath life everlasting,& I will raise him up in the last day] sometime saying[ This is the bread, v. 50. that descendeth from heaven, that if any man eat of it, he die not. I am the living bread, that came v. 51. down from heaven: If any man eat of this bread, he shal live for ever:& the bread which I will give, is my flesh, for the life of the world] Aagane[ This v. 58. is the bread, that came down from heaven. Not as your fathers did eat Manna& died. He that eateth this bread, shal live for ever.] Which self same effect could not be ascribed, to one part, of this holy Sacrament, which is the whole effect of both partes, except, the self same efficient cause( Christ giving life) were as wholly in one part, as in both partes. And that our Lord here speaketh not only of receiving spiritually, but also of receiving sacramentally, and spiritually together, is manifest: as well by the mention here of Manna( to which he compareth,& prefereth this holy Sacrament) as by the terms of eating& drinking, with distinction of eating his body,& drinking his blood, which plainly sheweth that he speaketh of sacramental communicating,& not only of spiritual. 4. again by S. Paules doctrine, this truth, that Christ is in each part, of the several accidents, of The same ir proved by S. Paules doctrine. bread& of wine, is evidently proved, where he saith[ whosoever shal eat this bread, or drink the chalice 1. Cor. 11. v. 27. of our Lord unworthily, he shal be guilty of the body, and of the blood of our Lord.] In the former words touching the crime of an unworthy communicant, the Apostle speaketh disiunctiuely[ whosoever shal eat or drink unworthily] in the other words, touching the guilt of sin, he speaketh coniunctiuely[ he shal be guilty of the body, and of the blood of our Lord.] So that the fault committed, in unworthily receiving, the one, or the other part, of the holy Sacrament, to wit in the form of bread, or in the form of wine, maketh the offender guilty both of the body,& of the blood of our Lord. Which could not be said, unless both the body, and the blood, be in each of the kindes: wholly under the accidents of bread, and wholly under the accidents of wine. And consequently. Christ is whole in each part of this B. Sacrament, his sacred body, blood, soul, and deity. Which is not hard▪ for any true faithful Christian to conceive, that believeth Christs real presence, in this Rom. 6. v. 9. holy Sacrament: because Christ our Lord, being glorious, his body, blood,& soul, can not be any more separated, one from an other. Likewise when our Lord was mortal, according to his manhood,& consecrated this same holy Sacrament, his body, blood, and soul were in each form, of bread, and of wine, and al stil united to his Godhead. From which nothing, that his divine Person once assumpted, ever was, or ever shal be separated. But in the time betwixt Christs Death& Resurrection, his Godbead was with his body in the sepulchre, without his blood& soul; with his blood on the cross, and other places, without his body and soul; and Though God be every where, yet Christs humanity is not everywhere. with his soul in Lumbus Patrum, without his body and blood. His Godhead ever being where his humanity was or any part therof. But not his humanity wheresoever his deity. For that is a new coined heresy, by certain Sectaries, therof called Vbiquitarians, or Vbiquists. It sufficeth,& is more convenient, that al communicants, besides the Priest that celebrateth, receive under one kind only. ARTICLE 20. VPon the assured truth, that Christ our saviour is really present in the B. Sacrament; and wholly in each of the accidents of bread▪ and of wine: this other truth is also grounded; that it sufficeth for Being proved that Christ is really▪ and wholly present in the B. Sacrament, it necessary followeth, that the whole fruit is received in one kind of the accidents. receiving the benefit of this holy Sacrament, to receive it, under one kind only. For as in the Protestants opinion, falsely supposing, that there is no other substance, but bread, signifying Christ body,& of wine, signifying his blood, it were in deed a defrauding of the communicants, to give them only one kind: because in their sense, they should haue but half of the Sacrament,& but half of the benefit: so on the other side, seing that according to the catholic faith, Christ is really,& wholly in each kind of the accidents, it is al one fruit, and effect, by receiving one only kind, and by receiving both kindes. And if the Protestants would believe, the truth of Christs real presence, they would neither stand, vpon his being wholly in every kind of the accidents, nor vpon their imagined necessity, that al must receive both kindes. It being therfore proved, that Christ is both really,& wholly in each kind, Art. 18. 19. it is thereby evident, that the communicants receive whole Christ, and full fruit of this Sacrament, by one kind only, and so it is not necessary, that they receive both. But resteth to be shewed, that to receive under one kind only, is both lawful,& more convenient. 2. For declaration whereof, our saviours own fact, is a pregnant example. Who after his Resurrection gave this holy Sacrament in the one kind only, to Christ ministered this B. Sacrament in one kind only, to two disciples, at Emaus. the two Disciples, into whose company he put himself, in the way from Ierusalen to Emaus. Where[ it came to pass, whiles he sate at the table with luke. 24. v. 30 31. them, he took bread,& blessed, and broke, and did reach to them. And their eyes▪ were opened, and they knew him.] That this was the B. Sacrament, appeareth by our saviours action, taking bread, then blessing it, thirdly breaking it, fourtly giving it to them to eat;& finally by the present effect wrought in them, as themselves reported to the Apostles.[ How they knew him in the breaking of bread.] v. 35. In which terms of breaking of bread, the same S. Luke also relateth, the holy exercise of the faithful, The celebration of this B. Sacrament is often called, The breaking of bread. presently after the coming of the holy Ghost, saying[ They were persevering in the doctrine of the Apostles, Act. 2. v. 42. and in the communication of the breaking of bread,& prayers.] Likewise he writeth▪ of S. Paul and himself, with many others, assembling together on the first of the Sabbath( or week) which is our Lords day( called with us Sunday) to the celebration of this Sacrament, saying[ In the first of the Ch. 20. v. 7. Sabbath, when we were assembled to break bread] Where we may observe by the way, that the principal divine service, and chief funct●on, for which Christians assembled together on our Lords day, was to break bread: and thereto was adjoined preaching, as the holy Historiographer declareth, thus connecting his narration[ when we were assembled Ibid. to break bread, Paul disputed with them( at Troas) being to depart on the morrow,& he continued the sermon until midnight] Likewise that this divine function is called breaking of bread, and not Why it is called bread, after the consecration. by the name of a Sacrament was( no doubt) to conceal the high mystery, from the derision of Infidels, and doth nothing prejudice the real presence of Christs body: being called bread, in the same sense, as Adam called eve[ bone of his bone, flesh of Gen. ●. v. 23. Exo. 7. v. 12. jo. 2. v. 8. his flesh] and as serpentes were called rods; and wine, at the marriage in Cana of Galilee, was called water, after their mutation; by the names of the things, which they were, before they were changed. wherefore concerning our present purpose, you see by the fact of our saviour,& by the practise of the primitive Church, that it is lawful to administer this holy Sacrament, in one kind only. And The B Sacrament hath sometime been ministered in both kindes to al communicants, but more generally in one kind only▪ that in the thing itself it is indifferent▪ whether it be received in one kind only, or in both. And so the holy Church hath in subsequent ages, sometimes administered it, to al Christians in both kindes: but more generally in one kind only, as well to al secular persons, as also to clergymen, yea to Priestes, except him only, that celebrateth the same divine mystery. For otherwise there is no difference between the clergy& laity in this behalf. 3. The reasons of which more general practise,& It is not only lawful but also more convenient, that the communicants teceiue under one kind only for diuers reasons. of the Ecclesiastical Decree made thereupon, are especially these( stil considering, in every reason of more convenience, that there is no necessity of both kindes to al communicants, as is declared) First there is great danger of sometimes shedding the most sacred blood, by mishaps which might chance, in great troops of people, in so many chalices, or other vessels, as would be necessary: with peril also in keeping the residue, after the communicants were screwed. Secondly, there would be dissicultie, in many places, to provide so much wine, as might serve great multitudes, frequently repairing to this most holy Sacrament. Thirdly some persons, either of natural, or accidental infirmity, do not well endure the taste, or strength of wine;& therfore it is not so convenient, with danger of reluctation, or vomit, or with corporal hurt of the communicants, without necessity, to administer to al in both kindes. Fourtly it is most convenient, that Christian people receive this B. Sacrament in one kind only, that they may more exactly be instructed, and know, that Christ our Lord, is wholly in each part,& least parcel of the accidents;& that therfore they reapethe same fruit, by receiving under one kind, as if they received under both. Fiftly, to require both kindes, is a foul sign of gross error,& want of faith, not believing that Christ is in deed, wholly in each part, of the accidents of bread& of wine, after consecration therof. Which kind of ignorant incredulous Exo. 16. v. 16. 18. people, were aptly prefigured, by those that strove together more of Manna, then the ordained measure, which was neither more, nor less, then sufficient Sap. 16. v. 20. Exo. 17. v. 2. 3. Nu. 11. v. 4 5. 6 31. Ps. 94. v. 8 9. for every one. And as it was in quantity competent for every one, so also it was qualified, that to the well disposed it served for bread, flesh, drink,& what they desired. But many through their voluptuous concupiscence murmured for want of water, It is hardness of hart and defect in faith that some do require to receive under both kindes. and desired flesh. Of which murmurers the Royal prophet speaking, exhorteth others[ not to harden their hartes, as those did in the desert.] even so it is hardness of hart, and defect in belief, that moveth any to require participation of this Sacrament, in both kindes, having it wholly in one. 4. Finally to answer the chief objection touching this controversy: where our saviour commanded his Apostles, that they should al drink of the consecrated Mat. 26. v. 27. Mar. 14. v. 23. Answer to the Protestants chief objection. chalice, saying[ drink ye al of this] It is clear that none else were present, but the Apostles only.[ And they al drank of it] as S. mark expressly writeth. whereby it is evident, that the words[ drink ye al of this] were spoken to al the Apostles only. And that it is not a general commandment to al men, appeareth further, by our saviours giving this holy Sacrament in one kind only,& by practise of some primitive Christians, as is already shewed in this Article. nevertheless both kindes must generally be Nu. 2. consecrated together, to make the complete signification,& commemoration of Christs death. And Both kindes must be consecrated, that the Sacrifice may be complete. so the Priest, that celebrateth, must always receive both kindes. For although the holy Sacrament is perfect, and the fruit therof is whole, to them that receive but in one kind, yet the Sacrifice is not complete, but in both forms together. Al Christians having use of reason, are bond to receive this most holy Sacrament. ARTICLE. 21. COnsidering that this B. Sacrament, of Christs very body, and blood( containing the fountain itself,& author of grace, Christ God& Man) is most graciously ordained by him, to be the food, and nutriment of our souls, no man can doubt, but Christs institution is a sufficient incitation to al greatful Christians. his divine will& pleasure( though it were not otherwise intimated unto us) sufficiently obligeth al true Christians, with grateful mind to repair to so inestimable a benefit, preparing themselves so much as in them lieth, to the worthy receiving therof. Yet lest any of sloth, pusillanimity, scrupulosity, or other impediment, should think to be excused, omitting to participate, our Lords so bountiful benignity, in due time, and maner, he hath further bond us, not to neglect this admirable relief of our souls, foreshowing also our obligation herein, as well by the figure of the old Pasch, as by his premonition of the loss, if we do it not, declared when he promised to give himself unto us; and finally when performing the same, both figure& promise, he gave an express precept therof, the night before his Passion& Death. 2. The precept of celebrating, and eating the Paschal The Iewes were commanded to make their Pasch once every year. lamb, was clearly given to the Iewes, which as the shadow instructeth us in these words.[ Al the Exod. 12, v. 47. assembly of the children of Israel( saith the Law) shal make the Phase.] The time also was prescribed, to be every year once: Our Lord saying to Moyses[ Let the children of Israel make the Phase in his Num. 9. v. 2. 3. time. The fourteenth day of this month( the first month, called Nisan, which is our March) at even, according to al the ceremonies,& justifications therof.] In case of impediment, at the proper time, there was this provision[ The man that shal be unclean v. 9. 10. 11. vpon a soul, or in his journey, far of in your nation, let him make the Phase to the Lord, in the second month, the fourteenth day of the month, at even, with azimes,& wild lettuce, shal they eat it] Touching the punishment for omission, without just impediment, the Law saith[ If any man both v. 13. being clean,& was not in his journey( which two under the pain of death or other great punishment. cases were put for examples of just impediments, for there might be others) and yet not make the Phase, that soul shal be destroyed, out from amongst his peoples, because he offered not sacrifice to the Lord, in his due time: he shal bear his sin] So strict was the precept concerning the figure: which punisment whether it was corporal death, which is more probable, or separation from the faithful people, it did well signify Excommunication amongst Christians,& eternal death, as for a mortal sin, if the offender die impenitent, for his omission. 3. Which is more assured by our Lords words, touching the thing prefigured. Who being the true 1. Cor. 5. v. 7. joan. 6. v. 51. Christians are bond to receive the B. Sacrament under the pain of losing life everlasting. Pasch,& heavenly Manna, promising to give his own flesh, the true bread of life, and the Iewes not believing his word, but murmuring against that, which they understood not, at last he told them the loss,& punisment to al that should not both believe, and receive this divine food, saying to them, and in them to al that should live in his Church( after the performance of his promise, and establishment therof, by the coming of the holy Ghost[ Amen, v. 53. amen, I say to you: unless you eat the flesh of the son of man, and drink his blood, you shal not haue life in you.] And likewise declared the fruitful effect, which those should reap, that shal so believe,& receive him, saying in the next words[ He that v. 54. eateth my flesh, and drinketh my blood, hath life everlasting, and I will raise him up in the last day, And he that eateth this bread shal live for ever.] Finally v. 58. performing this his promise, by giving his own body, and blood, in the forms& accidents of bread and wine, to his Apostles, he commanded them, to do the same thing, which he then did, saying[ do ye this] That is, do ye consecrate this luke. 22. v. 19. 1. Cor. 11. v. 24. 25. And Pastors are bond to minister it, to their slocke. great mystery,& minister it to others. For so our Lord then did. By al which we see the divine precept, binding al that are capable of precept, to wit al Christians that haue use of reason, sometime to receive this heavenly meate, for relief of their souls, under the pain, never otherwise to enjoy eternal life,& with assurance, receiving it as they ought, to haue life everlasting,& to rise in glory, 4. As for the time when& how often, this affirmative When& how often to receive this B. Sacrament, is not particularly expressed in holy Scriptures: but a general precept was given to the Apostles, to teach the people many things not expressed, precept bindeth Christians, to receive this most blessed,& greatest Sacrament, is not otherwise oxpressed in holy Scripture, then that the Apostles were commanded to teach al nations,& baptizing such as should believe in Christ, should also[ Teach Mat. 28. v. 20. them to observe al things, whatsoever( saith our Lord) I haue commanded you] Amongst which general unwritten commandments delivered to the Apostles, and by them to the Church, no doubt there was some precept, concerning this so singular great mystery. In virtue whereof, it is by the Ordinance, and Commandment of the same Church, decreed that al Christians shal vpon pain of Excommunication, receive this B. Sacrament, at the least, once in every year. And that within eight dayes before, or after the feast of Easter, or Christian Pasch. And likewise whensoever any shal find themselves in probable danger of imminent death. Because this Ioa. 6. v. 33. 50. 51. 54. most sacred meate, is the proper food of Christian souls, whereby to conserve spiritual life, and so increase their grace: and especially it is the proper v●aticum, or wayfayring provision, in the journey of the soul, from earth towards heaven. This is the wholesome,& necessary commandment of holy Church, determining the times, of putting our Lords general commandment in particular execution. To this therfore al are no less bond, under pain of mortal sin,& of Excommunication,& of eternal punishment due thereunto, then unto our Lords own general precept. else in vain, did our saviour say to his Apostles[ He that heareth you, heareth me, Often communicating is very convenient, though not commanded. luke. 10. v. 16. and he that despiseth you, despiseth me,& he that despiseth me, despiseth him that sent me.] And this is said concerning the necessary precept. But it is most convenient, to communicate often. As best Christians use to do. According to their diuers states, at least in al principal great feasts. Some also, as it were monthly, others weekly, and some almost daily. The holy Eucharist is also a Sacrifice propitiatory. ARTICLE 22. OF the three general kindes of infidelity, paganism, judaism,& heresy, the worst is heresy. Because heretics once professed heresy is the worst kind of infidelity▪ ( at least implicitly in baptism) to believe the true catholic faith, from which they revolt by obstinately denying any special Article therof: and so become worse then Turkes, Iewes, or any sort of heathen pagans, which never received the Christian 2. Pet. 2. v. 21. & Religion[ For( as S. Peter teacheth) it had been better for them, not to haue known the way of iustice, then after the knowledge, to turn back, from that holy commandment, which was delivered to them. For that of the true proverb is v. 22. chanced to them: The dog returned to his vomit: and, The sow washed, into her wallowing in the mire.] And as heresy is the worst kind of infidelity so also amongst many gross heresies of these dayes, it is one of the obsurdest, to deny that there is any It is a most gross heresy to deny that there is any true& proper Sacrifice in the Church of Christ. true, and proper Sacrifice in the Law of grace, and Church of Christ: which is in effect to say: that there is no external religious Action, by which any thing is offered to God, in acknowledgement of his supreme Dominion: which most principal public maner of divine service, was never wating in Gods faithful people. Yea it is a thing so necessary required by the light of reason, and Law of nature, that scarce any nation, or people was ever, before this time, so barbarous, but they knew, that this special homage is due to God:& in some sort performed it, offering external sacrifice to such, as they erroneously thought, or imagined to be geddes. And the faithful true servants of God, in al ages rightly offered to him, exteanal true Sacrifices, which were to him most pleasing,& to the offerers,& others for whom they were offered, most profitable of al religious Art. 3. external actions. And therfore it can not with reason be imagined, that Christians should want this ordinary means, to serve God,& to impetrate his mercy,& favour, which the Law of nature taught not only the holy patriarchs, but also most other nations:& which God by his written Law, exactly prescribed to his peculiar people. 2. Yet because our Aduersaries deny it,& for that it is a principal point of catholic Religion, we shal evidently prove it by authority, both of the old M●lchised●c●s Sacrifice was a plain fig●re of the holy Eucharist. & new Testament. That which Melchisedech did, Gen. 14. v. 18. when he met Abraham, is so manifest a figure of the holy Sacrifice of Christs body, and blood, in the forms of bread and wine, that Protestants haue no better evasion, but to deny that Melchisedech did offer Sacrifice, in that bread& wine, whereof he made Abraham, and his company participant: but will needs imagine, that he brought that bread and wine, only to refresh, and relieve that camp, after their travel,& victory; which their invention hath neither coherence with the text, nor probability of reason. For the text saith, that those soldiers, had v. 11. 24. then taken great plenty of victuals in the pray.& had eaten therof. And chambermaids they deny, that Melchisedech did here any priestly function, with the bread and wine, the contrary affirmation is clear; especially by the words interposed, that[ He was the Priest of God most high] so immediately adjoined to the narration, of his bringing of bread& wine, and not to his blessing of Abraham, and receiving tithes of him[ Melchisedech the King of Salem( saith Moyses) bringing forth bread& wine, v. 18. for he was the Priest of God most high; blessed Abraham, and said: Blessed be Abraham to God the v. 19. highest, which created heaven& earth. And Abraham gave him the tithes of al] So the holy text most v 21. evidently sheweth, that he did the office of à Priest, in the bread& wine. And consequently Christ being Psal. 109. v. 4. Heb. 5. v 6. 10. Art. 18. a Priest according to the order of Melchisedech, did fulfil this prophetical figure, most directly, in the holy Eucharist, where he consecrated bread and wine, changing them( as is already declared) into his own body, and blood:& so offered the same under the accidents of bread& wine. The selfsame Sacrifice in unbloody maner, which he offered the next day bloodily on the cross. For as his Sacrifice Heb. 10. v. 14. 1. Cor. 11. v. 25. 26. was offered on the cross, it was once only offered,& never to be iterated in that maner: but that which he instituted in the Eucharist, is done often in commemoration of his death, even till he shal come again, in the end of this world. 3. Likewise the Paschal lamb being not only à Sacrament, but also a Sacrifice, as is manifest in the Exo. 12. v. 6. 27. Num. 9. v. 13. Mar. 14. v. 12. Exod. 25. v. 30. Ch. 29. v. 38. The Paschal lamb was an other figure. Law, saying[ The whole multitude of the children of Israel shal sacrifice the lamb: It is the victim of our Lords passage]& in other places, expressly called a Sacrifice, it was both in respect of Sacrament, and of Sacrifice, a very significant figure of the holy Eucharist, For in that it was offered at even, within the house, with azime bread,& eaten; al these circumstances agree with our saviours Action in his mystical Likewise the loaves of proposition. oblation, in the forms of bread& wine. A third figure were the loaves of proposition continually set vpon the table in the sanctuary. A fourh the The daily Sacrifice. And others. daily Sacrifice. And al the other Sacrifices at special times,& for special purposes, did import some continual Sacrifice in the Church of Christ, commemorative of that one bloody Sacrifice on the cross, which in that maner can not be offered anymore:& so doth not in that respect, answer to the figures, as the holy Eucharist doth. 4. Of this also the Prophetes do speak, and not Christs daily Sacrifice was foretold by the Prophetes. only of the same as it was offered on the cross. Isaias saith[ The Lord of hostes shal make to al peoples, Isa. 25. v. 6. in this mount, a feast of fat things] according to the Seuentie Interpreters[ Shal sacrifice ointment] which proveth that Christ the anointed Isaias. should be offered in Sacrifice[ in the Church of al peoples] not only amongst the lewes. but also amongst the Gentiles, of whom especially his Church consisteth,& is here signified by this mount called[ The city of strong nations.] Daniel necessary Daniel. v. 3. presupposeth, that there shal be a daily Sacrifice, even till the end of this world, where he prophesieth, that Antichrist will endenour to abolish it, saying[ From the time, when the continual Sacrifice Dan. 1●. v. 11. shal be taken away,& the abomination of desolation shal be set up, a thousand two hundred ninety dayes] which prophecy our saviour applieth to the persecution, which shal be nere the end of this Mat. 24. v. 15.& ● world. And the time here described, agreeth to other places, foreshowing that Antichrist shal reign three yeares and a half. How then shal this prophecy be verified, if there were no continual Sacrifice, in the Church of Christ, against which Antichrist will so fircely bend his forces, and so far as God shal permit, will hinder the public oblation of Sacrifice: as now his forerunners do in al the places, where they haue that power? And of this Malachias. perpetual Sacrifice in al places,& nations, our Lord further saith by his prophet Malachias, that[ From Mal 1. v. 12. the rising of the sun, even to the going down, great is my name among the Gentiles:& in every place there is sacrificing, and there is offered to my name, a clean oblation: because my name is great among the Gentiles, saith the Lord of hostes] Seing These prophecies can not be understood of improper Sacrifices. therfore this prophecy was uttered of a new& perpetual Sacrifice, most pure in comparison of the former Sacrifices of the old Law, which the Priestes did not offer so pure, as they ought to haue been( not of the best hostes, but of the lame, and feeble) foreshowing v. 8. a Sacrifice, that can not be polluted, how can so clear words be any way wrested to improper Sacrifices of prayers, and thanksgiving, as Protestants contend,& not be understood of external Sacrifice, of Christ himself the must pure host, and eternal Priest offering himself, by the hands of his Priests, who although sinful, can not pollute the immaculate Sacrifice. 5. As therfore the figures foresignified, and the Prophetes foretold: so our B. saviour instituted the That our saviour instituted a daily Sacrifice, the night before he dyed, representing his own death, is proved by his worde● most excellent daily Sacrifice, after the celebration of the Paschal lamb, the night before his death. For then[ He took bread,& blessed, and broke, Mat. 26. v. 26. 27. Lnc. 22. v. 19. 20. 1. Cor. 11. v. 24. 25. 26. & he gave to his Disciples &c.& taking the chalice, he gave thankes, and gave to them, &c.] and said severally of each part:[ This is my body: This is my blood] Lastly he said[ Hoc facite. do ye this.] In which divine Action, our saviour did so represent his own death, by consecrating, and giving his body in the accidents of bread,& his blood in the accidents of wine, that by the power of his words making his body in the one form, and his blood in the other( to wit, by virtue of the consecration: though by concomitance; both were in each form) that he offered a perfect Sacrifice: and withal signified that the same should also done by his Priestes, saying[ do ye this] That is, do ye consecrate, and offer this, as now I haue done, For so the same word[ Facite] signifieth in diuers other places, Namely in the book of Leuiticus:[ Faciet vnum pro Leuit. 15. v. 30. peccato,& alterum in Holocaustum: he shal make( or do) one for sin, and the other for an Holocaust] speaking of sacrificing turttles, or pigeons. And[ you Ch. 23. v. 19. 3. Reg. 18. v. 25. shal make, a buck goat for sin,& two kiddes of a year old, for pacific hostes.] Elias also said to his aduersaries[ Choose you one ox, and make it first] that is sacrifice it. Further S. Luke maketh it evident, that the same host( Christs body) was offered in the holy Eucharist, which was offered on the cross saying in the present tense,[ My body which is luke. 22. v. 19. 1. Cor. 11. v. 24. given] and of the other part, in the future tense[ My blood, which shal be shed.] And S. Paul saith of the body[ which shal be delivered] because it is the same in substance, which was offered in both places: but in diuers manners, bloodily on the cross. and vnbloudily in the holy Eucharist, 5. again this unbloody Sacrifice is proved. by S. proved also by S. Paules comparing it with other Sacrifices. Pauls large discourse, admonishing the Corinthians, not to participate with Infidels in meats,& drinks offered to Idols. To which purpose he putteth them in mind( as of a mystery well known to them) of the participation, and communication of Christs body& blood.[ My dearest( saith he) slay from the 1. Cor. 10. v. 14. 15. 16. serving of Idols. I speak as to wise men, yourselves judge what I say; The chalice of benediction, which we do bless: is it not the communication of the blond of Christ?& the bread which we break, is it not the participation of the body of our Lord? For v. 17. being many, we are one bread.( that is, by this means, we are united to Christ, the true bread of life) one body( united also among ourselves) al that participate of one bread] to wit of Christ, by receiving the holy Eucharist. This example being proposed, he addeth an other, in the Sacrifices of the old Law, as a thing known to the Israelires, saying[ Behold Israel according to the fl●sh v. 18. ( I appeal to the Israelites my countrymen.) They that eat the hostes, are they not partakers of the Altar?] as if he should say: Certes they are partakers of the Altar, by eating of the sacrifices, which were offered on the Altar. By these two examples the Apostle teacheth, that although the thing which is immolated to Idols, is neither better nor worse v. 19. 20. thereby in itself: and although the Idol in itself, is nothing: yet in regard that the heathen do immolate such things to divels,& not to God: they that( witting) eat of the samethinges, do thereby participate with divels, which is also clear by his next words, saying[ I will not haue you become felowes of divels] wherupon the Apostle then further warneth them, that they must either forsake the sacrifices,& felowshipe of the Idols,& Idolaters, or else refuse the participation of Christs body& blood, in the Church of Christ: saying[ You can not drink v. 21. the chalice of our Lord,& the chalice of divels: you can not be partakers of the table of our Lord,& of the table of divels.] In al which discourse,& doctrine of the Apostle, you see, that our Christian holy Eucharist, If the holy Eucharist were not a Sacrifice, the comparing of it with other sacrifices were unfit. the most sacred bread& chalicie, the holy table and altar,& the participation of our B. Sacrament, are so compared,& resembled to the altars, hostes, sacrifices, immolations,& participations of the lewes, and heathen Gentiles, that unless our most blessed Sacrament of the Altar, be a true, and proper Sacrifice, S. Paules admonition to the Corinthians, to refrain from eating meats offered to Idols, and his chief proof that the same was necessary, should haue notrue ground nor coherence, but be wholly impertinent to his purpose. For unless this be a true and proper Sacrifice, as the Iewes Sacrifices, and also heathen sacrifices were, and had their effects, the good Sacrifices making fellowship with God, the bad making fellowship with divels, the similitude, resemblance, and comparison were no sit examples, as the B. Apostle knew them to be most sit,& so used them. 7. Yea if this B. Sacrament, of Christs body and Christ doth stil exercise his priestly function: which properly consisteth in offering Sacrifice. blood, were not a true& proper Sacrifice, an other impossible inconvenience, and most wicked absurdity must be granted by Protestants( who deny any Sacrifice to be now in the Church) that Christ should cease to exercise his function of Priesthood, by the ministery of his vicarial Priestes, contrary to the Royal prophet, and to S. Paul, affirming that Christ is a Priest, not only according to the order of Melchisedech( which requireth a Sacrifice fulfilling his figurative, in bread& wine) but also[ for ever] Ps. 109. v. 4. Heb. 5. v. 6. which requireth a perpetual daily Sacrifice, to the end of this world. contrary also to S. Pauls doctrine in an other place, where doubtless he supposed that there is true Priesthood in the Church of the new Testament, as assuredly, as Christs Law continueth, If Priesthood should cease, the Law of Christ should also cease. when he said[ The Priesthood being translated, Heb. 7. v. 12. Ch. 13. v. 10. it is necessary that a translation of the Law be also made] And in a third place, affirming that[ we haue an Altar, whereof they haue not power to eat, which serve the Tabernacle] Because an Altar likewise importeth a Sacrifice. For these three things, Priesthood, Altar,& Sacrifice, do so necessary concur, The Church hath an Altar& therfore hath also a Sacrifice. and depend one of an other, that ordinarily in what soever Law and Religion, any one of them is, there they are al. For as there can not be Sacrifice without Priesthood, nor can be rightly offered without an Altar: so Priesthood wanteth the most Principal function, and an Altar wanteth the proper use, without Sacrifice. And therfore amongst English Protestants,& other calvinists: because there is no Sacrifice, there are no Priestes, nor Altars: but Ministers, and communion tables. But seing in the Law of grace, in the new Testament, there is by S. Pauls testimony, Priesthood, and an Altar, there is also a true& proper Sacrifice. 8. The same truth is yet further confirmed by the practise of other Apostles,& Apostolical men together The Apostles did offer Sacrifice. with S. Paul: who( as S. Luke writeth) did offer Sacrifice at Antioch[ As they were ministering to Act. 13. v. 2. our Lord( saith he) or( according to the greek text) As they were sacrificing. Lytourgouncon auton. Sacrificantibus illis. or, Publicum Ministerium Domino celebrantibus. Celebrating the public ministery to our Lord] which can not possibly be wrested to any other thing, but must necessary, be the public celebration of that divine ministery, for which Christians[ assembled together the first of Act. 20. v. 7. 1. Cor. 11. v. 17. 28. 29. the Sabbath, to break bread.] The same Administration, and solemnity, for which the Corinthians resorted together. whereof S. Paul writeth to them, correcting some disorders,& admonishing them to celebrate the same with due preparation,& in godly maner: concluding thus[ The rest I will dispose v. 34. when I come] This most divine public service, practised in the Church at Antioch, when the holy Ghost, designed S. Paul& S. Barnabas to be consecrated bishops: S. Luke expressly calleth[ Sacrificing by which one word Lytourgounton, Sacrificantibus. Sacrificing, if there were no other proof in holy Scriptures( as you see there is store) doth sufficiently convince,& confute our Aduersaries, denying that there is any public proper sacrifice in the Church of Christ, comemoratiue of the Same offered by him on the cross. And that this therfore is the holy Eucharist, they can not stand in denial: because no An objection answered, other was ever pretended. As for the exception which they make, because our latin text hath Ministrantibus, not Sacrificantibus: Ministering, not Sacrificing, it sufficeth that the thing itself is proved, and confirmed. Contention about the word, or the name, availeth little. For to say in general, ministering, deemeth not in special, Sacrificing. 9. Howbeit concerning the name, it resteth to be breesly observed, that this greatest Sacrament, and Christian Sacrifice is called. only Sacrifice in the Christian Church, for better notification to al the faithful( and withal to conceal Breaking of bread. the high mystery from contumely, and blasphemy of the Insidels) hath been,& is yet diversly Art. 20. Nu. 2. called. Sometime, The breaking of bread, as hath liturgy or public divine service. been already noted. Also Lyturgia, of S. Lukes word in greek, which is Publicum Ministerium divini officij: public divine service. Likewise Eucharistia, that is, Bonagratia, Good grace. A term common to Eucharist. al the holy Sacraments, but peculiarly attributed to this most excellent above the rest; because it containeth most principal sanctifying grace: yea Christ himself, the fountain of al grace. It is also interpnted, Tankesgeuing: for in it, praise and thankes are offered to God, in most special maner, Christ being both the Priest, and host of this Sacrifice. In latin it is called Missa, mass, derived of Mitto to sand. mass. Because by a most ancient custom, the Sacrifice being offered, some sacred hostes were sent to others absent to receive, and so be made participant. Also called Missa, of the solemn dismission, and sending away, of such as believed, but were not baptized, when part of the divine office is ended, before the offertory and Consecration, the Deacon then denouncing that those should depart, as not admitted to the more divine mystery, saying: item Missa est. go ye, the mass is now ended, which pertaineth to you,& the rest pertaineth to the baptized. whereof cometh the distinction, of Missa Caetechumenorum, and Missa Fidelium, the mass of them that as yet learn their catechism, and the mass of the faithful. But since that there are no such Catechumes commonly in Christian Churches, this denounciation of item Missa est. is made in the end of the whole mass. It is likewise called Sacrum, The holy mystery, because Sacrum. it is the most Sacred of al divine offices. 10. Whether S. Paul meant this most holy Sacrament and Sacrifice, or rather a certain other feast, The Supper of our Lord is a doubtful name: neither to be preferred before others, nor to be rejected from amongst the others. called Agapae, a charitable banquet, sometimes used in Churches, when he said:[ It is no● now to eat our 1. Cor. 11. v. 20. Lords supper] is not so certain. For that other feast or banquet might be called Caena dominica, because it was made in, or nere to the Church, the house of our Lord. And it is clear that the Apostle there speaketh of abuses, which some of the richter sort, committed, with confusion of the poor, in the feast, before the holy Eucharist. So that Protestants commonly calling their communion, the Supper of our Lord: neither haue so certain a ground, as to prefer this name before other names, nor so small ground, as to be refused of catholics. But we say as before, we stand vpon the thing,& will not contend about the name. The holy Eucharist is the compliment of al the old Sacrifices. ARTICLE. 23. IN the Law of nature before Moyses, the patriarchs,& other seruants of God offered Sacrifices, of Gen. 4. v. 4. Ch. 8. v. 20. Ch. 12. v. 7. Ch. 14. v. 18. diuers kindes, by divine instinct, and by tradition, In the old Testament were three kindes of Sacrifices, without other prescript ●ule. In the written Law, though there is no express mention therof, in the ten commandments, yet nothing is more exactly commanded, in al the Ceremonial precepts, then the offering of Sacrifices, for diuers purposes. There were in al three kindes( as is declared before) The See Artie. 3. nu. 2. Exo. 20. v. 24. Leuit. 1. v. 9 Ch. 4. v. 2. 13. &c. Ch. 3. v. 5. 9. first was Holocaust, in which the whole host was burnt in honour of God. The second was Sacrifice for sin, in diuers manners, for sund●ie offences, in which the one part of the oblation was consumed in honour of God, the other part ordinarily belonged to the Priestes. The third kind was pacific Sacrifice: whereof one part was consumed in Gods special honour, an other part pertained to the Priestes,& thethird part remained to them that provided the host. And of this kind there were two sorts, the one of thanksgiving to God, for benefits received: the other of obsecration to procure his divine favour in any good desire, or enterprise. Al which did prefigure, and foreshow one only Sacrifice of Christs body and blood, offered by him in two manners, Christian Sacrifice is the compliment of al old Sacrifices. once bloody on the cross;& daily unbloody in the holy Eucharist, instituted after his last supper, Mat. 26. v. 24. luke. 22. v. 20. 1. Cor. 11. v. 25 Exo. 24. v. 8. Mat. 5. v. 18. the night before his death, in his own body and blood, under the forms of bread& wine, which he expressly called[ His now Testament in his blood:&, His blood of the new Testament] alluding to the dedication of the old Testament,&[ Law, which he came not to break, but to fulfil] And so not to take away al Sacrifice, but to ordain a better, and the same a continual Sacrifice, the compliment of al the old Sacrifices, far excelling them al, being al in one, our Holocaust,& Sacrifice for sin, and Pacisique, for al purposes. 2. Of this change of the old Sacrifices, God spake by his Prophetes, first and most especially requiring proved be the Prophetes. internal virtues, and for obtaining therof, promised a better external Sacrifice, then those of the old Testament. First saying thus by the Royal Psalmist to the Iewes[ I will not take calves out of thy house, Psal. 49. v. 9. 14. nor buckgoates out of thy flocks. Immolate to God the Sacrifice of praise, and pay thy vows to the david. Highest. The Sacrifice of praise shal glorify me.] v. 23. not denying external Sacrifice in the Law of grace, but admonishing his people, to bring therwith internal virtues,& right affection of their hartes, repentance for their sins, with honour and praise to God, adoring him, not only by external Sacrifice( which he also commanded) but more especially External adoration consisteth especially in Sacrifice. to serve him, with a contrite humbled hart, in spirit, Psal. 50. v. 18. 19. and verity: true internal devotion, which the Psalmist here prophesied, and our saviour signified, should be more perfectly performed, in his new Testament, saying[ The hour cometh, and now joan. 4. v. 23. 24. it is, when the true adorers shal adore the Father in Christ foretold that there shal be adoration of God, by offering Sacrifice in the new Law, spirit,& verity. For the Father also seeketh such to adore him, God is a spirit,& they that adore him, must adore in spirit, and verity] Not in siguratiue Sacrifices, but in the verity presigured: in a more excellent Sacrifice, then those of the old Law: in which, then also consisted the principal maner of adoring God. As both the Iewes& the samaritans well knew. But the samaritans contended about the place, where they ought to offer their Sacrifices. Vpon occasion of which question( concerning the right place of adoring by the way of Sacrifice) our Lord foretold that[ Neither in the mount Garizim, v. 21. nor at jerusalem, is the place, where men must adore] Yet withal affirmed, that stil there shal be adoring, to wit, by Sacrificing, for of that adoration did our saviour there speak, as it is manifest in the Gospel. Our Lord said likewise by his prophet Ieremie● ieremy[ There shal not fail from before my face, Iere. 33. v. 18. a man to offer holocausts,& to burn Sacrifice,& to kill( or immolate) drams, al dayes] which prophecy must needs be mystically understood of the new Testament, seeing it is clear that the old Sacrifices, continue not al times nor dayes, but are wholly ceased: and so to verify this, and the like Prophecies, other perpetual Sacrifice must, and do●h succeed in place of them: for so they fail not, but are fulfilled: which is most plainly written by the prophet Malachias, by whom our Lord saith to levitical Priestes:[ I haue no will in you, saith the malachi. Mal. 1. v. 10. 11. Lord of hostes: and gift I will not receive at your hand. For from the rising of the sun, even to the going down, great is my name among the Gentiles, and ●n every place is sacrificing, and there is offered to my name a clean oblation.] Thus do the Prophetes tel us, that the old Sacrifices should cease,& that an other better Sacrifice should succeed, and continue. 3. In further proof, and declaration whereof let us see the ending of the former, and dedication of the new, namely the old Pasch ending, and the new beginning. Our saviour that very time& evening, Christ instituted the new Sacrifice immediately after the old Paschal lamb. when he would make this memorable happy change, first signified to his Apostles, his especial desire of eating with them his last old Pasch, now at the time of instituting his new, saying[ with desire luke. 22. v. 15. I haue desired to eat this Pasch with you( at this time more then in other yeares) before I suffer. For( saith he) I say to you, that from this time, I will not v. 16. ear it, till it be fulfilled in the kingdom of God] to wittein the new Law,& testament, even by and by to begin. And at the same supper drinking the libament, which belonged to the old Pasch, he said:[ Take and divide among you, for I say to you: v. 17. 18. that I will not drink from henceforth, of the generation of the vine, till the kingdom of God do come] When supper was done( as S. john writeth) our joan. 13. v. 2. &c. Lord washed his Disciples feet. After which he sate down again, exhorted them to humility, signified in general that one of them would betray v. 12. 21. him; and gave a particular sign, to S. John, who it was. Then as the other three Euangel●stes,& S. Paul v. 26. do relate( which S. John writing last of al omitteth) Iesus[ took bread, and blessed, and broke( in like Mat. 26. Mar. 14. luke. 22. 1. Cor. 11. maner taking the chalice) he gave to them,& said:[ This is my body: This is my blood, of the new Testament] as S. Matthew and mark do writ; S. Luke and S. Paul, thus:[ This is the chalice, the new Testament in my blood.] Al testifying that our Lord called this high mystery, his new Testament,& that in his blood, as shed,& separated from his body. agreeable whereto the same Apostle S. Paul also teacheth[ that no testament is dedicated Heb. 9. v. 16. &c. without blood] Vpon al which is demonstratively inferred, that seeing Christ our Lord, dedicated his new Testament, in the holy Eucharist( as himself so plainly affirmeth)& that no Testament is dedicated without blood( as S. Paul also affirmeth) therfore Christs blood is in the holy Eucharist. And therfore also the holy Eucharist is a true,& proper Sacrifice, the compliment of al the old Sacrifices: and commemorative of the same which Christ offered, both as he instituted it in unbloody maner, in the forms of bread and wine, and as he offered it in bloody maner, once for ever vpon the cross. 4. again at large in a great part of his Epistle to S. Paul sheweth that the new Sacrifice succeedeth in place of al the old sacrifices. the Hebrewes, this Apostle proveth by many arguments, that the old Law and testament, with the Sacrifices therof are ceased, and that the new Law Heb. 5. v. 9. 10. & Sacrifice are succeeded; Christ having fulfilled al those things, which by Moyses, and others were prefigured. Namely performing the figure of Melchisedech, who in many respects resembled our saviour;& particularly in that our Lord is a Priest of the same order,& for ever, which appeareth especially in this Sacrifice, instituted in the forms of bread and wine, and secondly in that it is stil offered, by Christs Priestes for ever, to the end of this world. For where as the Sacrifice on the cross, is most sufficient for the redemption of al mankind, not only of the elect, but also of the reprobate( because Christ died for al; gave himself a redemption for al; is the 2. Cor. 5. v. 15. 1. Tim. 2. v. 6. 1. joan. 2. v. 2. If There were not a daily Sacrifice in the Church, the old daily sacrifice were not fulfilled. propitiation for our sins, and not for ours only, but also for the whole worlds) yet those only are saved to whom the same redemption, and propitiation is applied:& none else haue remission of sins, but those, to whom this universal price is in particular applied by Sacraments, Sacrifice, and other means. And this application is made by means of his Priesthood, and performed especially by this Neither should Christ for ever, exercise his Priesthood according to the order of Melchisedech Scrifice of the holy Eucharist, which is stil offered,& so the general price applied. And therfore those that deny a daily Sacrifice, deny not only that the daily Sacrifice of the old Law is fulfilled, in the Church of Christ; but also deny, that Christ should stil exercise his Priesthood after the order of Melchisedech. Sacrifice is due to God only:& to no creature, how excellent soever. ARTICLE 24. divine honour being due to God only: as supreme Lord of al; an other Spiritual honour( infinitely inferior) being due to Sainctes, and spiritual Three kindes of honour. persons, in respect of their fpiritual gifts,& graces; and civil honour being due to temporal persons, in respect of temporal power, authority, or diguitie; divine: an other Spiritual not divine:& civil: are distinctly exhibited to three kindes of exlencie. we do oftentimes,& that lawfully, exhibit the same external acts of honour, to al these three distinct Excellences. For examples, we bow our knees, and kneel down, not only to God, but also to our King: and catholics kneel to Sainctes: but with mental distinction, giving to God divine honour; to Sainctes, spiritual honour not divine; and to our king civil honour. So we pray to God, for spiritual, and temporal good things, and we pray mortal men, to pray for us to God,& that they will do us temporal pleasures, and benefits: we also yield thankes to God, and to men, with like words, and gestures: and many other, the very same external acts, are done to God, and to some creatures. But catholics haue one special external religious act, towit external Sacrifice, which is due to God only. and is not done to any creature, mortal or immortal, how excellent soever. As we shal here breesly declare by the holy Scriptures, for better satisfaction to al, that either of simplo ignorance think, or of malice falsely impute unto us, that we offer Sacrifice to Sainctes. 2. After recital of the ten commandments, where it is strictly for bidden to haue, or to honour strange Sacrifice may not be offered to any creature. goddes, or any creature whatsoever as God, for more explanation therof, the same divine Law, amongst other particular precepts, hath this[ He Exo. 22. v. 20. that Sacrificeth to goddes, shal be put to death, but to the Lord only] which pain of temporal death, implieth the guilt of mortal sin, and of eternal damnation. Neither is it only unlawful to sacrifice to Idols, which are false goddes, but also unlawful, to offer sacrifice to such holy creatures, as are otherwise to be respected, with spiritual reverence, and devotion. As the picture of a serpent made in brass, by Gods commandment,[ set up for a sign, that Num. 21. v. 8. 9. the people being strooken with serpents, might look vpon it, and escape death, which when they that were stricken looked on, they were healed.] and so the thing was a long time, rightly esteemed and honoured. But when the people by excess of respect, towards the same brazen serpent[ burnt 4. Reg. 18. v. 4. incense to it] the good religious King Ezechias broke it in pieces, avouching, as truth was, that it had no divine power. But was merely in substance, a piece of brass, called therfore by him in Hebrew Nohestan. Al occasion of idolatry, or superstition is to be avoided but due honour to be observed. And so if at any time, in any place, Christian people should imaginie deity to be in a creature, or presume to offer sacrifice to it, the abuse is to be corrected, and if need be, the thing itself to be taken away: and al just occasions of idolatry or superstition, or of other evil, especially in faith& religion, are to be removed: but the right use of holy things,& due respect to holy persons, is stil to be observed. The holy Apostles of Christ were rightly esteemed[ as the dispensers of the Mysteries of God: the coadjutors 1. Cor. 3. v. 9. Ch. 4. v. 1. Act. 5. v. 15. Ch. 19. v. 12. Ch. 14. v. 12. 14. of God. The shadow of S. Peter, and S. Pauls napkines, were respected, because they cured insirmities, being devoutly used, but when some men attempted to offer sacrifice to S. Paul, and S. Barnabas, it could in nowise be tolerated, because Sacrifice is due to God only[ that made the heaven and the earth,& the sea,& al things that are in them.] 3. nevertheless Sacrifice is rightly offered to God, Sacrifice is offered to God in memory of his Sainctes, proved by the fact of Moyses. in memory of glorious Sainctes. In sign and figure whereof[ Moyses builded an Altar at the foot of Exo. 24. v. 4. the mount,& twelve titles according to the twelve tribes of Israel.] And there offered Sacrifice to God: and by those twelve titles, stirred up the people to devotion, putting them in mind, to imitate the virtues of their Progenitors. And so the lives, and monuments of Sainctes, are proposed to faithful people, when Sacrifice is offered to God only: to move Christians to follow the godly examples of holy persons, now glorious in heaven. Which is no other thing, then that which S. Paul advised the And doctrine of S. Paul Hebrewes, saying[ Remember your Prelates, which Heb. 13. v. 7. haue spoken the word of God to you: the end of whose conversation beholding imitate their faith.] And seeing the faith of S. gregory,& S. Augustine, our first Prelates, moved them, to build Altars in memory of former Sainctes, and to offer Sacrifice vpon them to God only: and withal to pray those Sainctes, to pray for them, and for their faithful friends. Those also that now erect Alrares to God, in memory of glorious Sainctes, and pray them, to pray to God for our present necessities, do rightly according to the Apostles doctrine, remember their Prelates,& imitate their faith. 4. If any incredulous will suppose, that glorious Sainctes can not know, nor understand mortal Angels and other Sainctes can know the affairs of mortal men. mens prayers, Christs telleth us[ that other Sainctes, Mat. 22. v. 30. are as Angels in heaven.] And he that will also deny, that holy Angels in heaven can know our state, or understand, our affairs, let him remember that our saviour also saith: that[ the Angels in heaven rejoice luke. 15. v. 10. vpon a sinner that doth penance]& consider divels also do know mens words and actions, much more glorious Sainctes. how they shal rejoice, if they cannot know it. And so let him repent of his error, that holy Angels may rejoice for his repentance. Seing also no Christian doubteth but divels understand, and know, when a mortal man nurseth, or blasphemeth, shal a Christian think, that holy Angels,& other Sainctes know not as well what we do,& say, as wicked divels do: This Part. 4. Art. 44. 45. by way of digression, touching prayer to Sainctes, which point is to be discussed in his proper place. 5. Yet remember one other example, pertaining to our purpose of erecting Altars. An Angel appearing to Gedeon, in shape of a man, sent him to deliver, and defend the people, being sore oppressed, by their enemies the Madianites. And Gedeon first Iud. 6. v. 11. 12. doubting, and afterwards believing the message, prayed the Angel to tarry, whilst he might fetch an An Angel cooperated with Gedeon in offering Sacrifice to God. host for Sacrifice. The Angel stayed, and when Gedeon came with al things prepared, saving fire, the Angel directed him what to do: and so other things being made ready[ The Angel of our Lord v. 18. stretched forth the tip of the rod, which he held in his hand,& touched the flesh, and the unleavened loaves,& there arose a fire from the rock,& consumed the flesh,& the unleavened loaves. And the Angel of our Lord vanished from his eyes.] v. 23. whereupon Gedeon, being much astonished, and frighted, but finally comforted, and strengthened[ Built there an Altar to our Lord] for grateful memory v. 24. In memory whereof Gedeon built an Altar. of the Angels apparition,& cooperation in offering of the Sacrifice, so miraculously performed. And called the Altar: Our Lords peace. And so Gedeon v. 25. &c. proceeded to war against Madian[ destroying first the Altar of Baal the Idol, ouetrhrew the enemy, and brought peace to Israel.] Penance consisting of Contrition, Confession,& Satisfaction, with priestly Absolution, is a true Sacrament, instituted by Christ. ARTICLE. 25. every corporal living creature, feeling itself at any time bodily diseased, seeketh to be cured, being moved by instinct of nature to As man naturally desireth corporal health, so he ought to seek spiritual health of the soul. desire a good state. Amongst al other things in earth, Man having use of reason,& thereby considering that the pain, which he feeleth, not only doth presently molest him, but also that his infirmity tendeth to corruption, of his temporal life; to conserve himself, applieth such remedies, as he supposeth requisite for ease, or cure of the body. Much more it behoveth a reasonnable mortal person, if the soul be sick, to seek,& use spiritual medicine, because every least sin defileth, and spotteth the soul with some blemish; and every mortal sin depriveth the soul of spiritual life, by loss of grace, and separation from God: and if the soul so depart from the body in that state, it falleth into eternal Isa. 49. v. 15. damnation,& into everlasting torment. For avoiding whereof, and attaining of eternal life, our merciful good Lord, not willing that any should perish, Ezec. 18. v. 23. Ch. 33. v. 11. 1. Tim. 2. v. 4. but return to him,& be saved, offereth new grace to al sinners in this world, that if they will, they may repent,& doing that, which for this purpose he hath ordained, may haue remission of al their sins, be restored to his favour, and live for ever, in unspeakable glory. Which means of recovery from spiritual sickness of the soul, was always by Repentance is necessary for the recovery of spiritual health being lost by sin. hearty repentance, with a willing mind to do, or suffer temporally, that which Gods will appointeth, for punishment of transgression past. So God did not only lay temporal afflictions vpon al mankind, for the sin of Adam our first parent, but also in particular, put vpon him, and others, long penance, ordained more over in the written Law, certain Sacraments, and Sacrifices for sin;& in the new Testament, Christ hath instituted more effectual Sacraments, Art. 10. 11. 12. to wit of baptism for remission of original sin, as is already declared: and for remission of actual sins after baptism, hath ordained the Sacrament of Penance. Which consisteth of Contrition, Confession, and Satisfaction, with Absolution of a Priest, as judge in this spiritual court of conscience, and as the Minister of Christ, who is the Supreme judge. Which special point of catholic faith and doctrine, we shal here prove by the holy Scriptures, of the old& new Testament. 2. Of this so necessary,& wholesome a Sacrament, we haue a very exemplar figure in both Adam and eve, our first parents, the first sinners of mankind, Adam& eve, were sorry for their sin. and first penitents. Who when they had sinned, and[ perceived themselves to be naked, they sowed together leaves of a fig three,& made themselves Gen. 3. v. 7. 8. aprons, to cover their nakedness, and hide themselves amiddes the trees of paradise. But God( of his gracious mercy) called Adam, and said to him: where art thou? Adam answering said: I heard thy voice v. 10. in paradise, and I feared, because I was naked, and I hide me] Where as before sin[ they were both Ch. 2. v. 25. naked, to wit Adam, and his wife: and were not ashamed] now after that they had disobeyed God, transgressing his commandment, they were ashamed of their nakedness( which not before but after sin gave cause of shane) then[ they feared,& hide themselves] Which shewed remorse of conscience for sin, with fear and sorrow. Which is the first part of Penance, called Contrition. The second part, which is Confession followed. For our Lord charging Gen. 4. v. 9. They confessed their sin. them, with the breach of his commandment, they confessed, the simplo truth:( far otherwise then Cain afterwards did) Adam saying[ The woman Ch. 3. v. 12. 13. which thou gavest me, to be my fellow companion, gave me of the three,& I did eat.] And the woman being asked[ why she had done this, answered: The serpent deceived me, and I did eat] whereupon our Lord, without examination, condemned the impenitent serpent, saying[ Because v. 14. thou hast done this thing, accursed art thou among al cattle, and beasts of the earth. &c.] But enjoined temporal punishment, to our parents, as to penitents.[ Of multiplied travels, in bearing of children, to v. 16. eve; with special subiection to her husband: and of much toiling in the earth, to Adam al the dayes of his life, with the sweat of his face, to eat his bread till he returned to the earth;& laid also other penalties And willingly accepted the punishnents enjoined for temporal satisfaction. of this life vpon them both, and vpon al their natural progeny,& finally temporal death. Saying to Adam:[ Dust thou art, and to dust thou shalt v. 19. return.] Al which they endured as temporal Satisfaction for sin. which is the third part of Penance. 3. An other very significant figure, of this holy Sacrament, was shewed, when after that the first The second tables of the ten commandments were a figure of this Sacrament. tables of the Decalogue were broken, new tables were written, our Lord saying to Moyses[ cut thee Exo. 24. v. 9. two tables of ston, like unto the former, and I will writ vpon them, the words which the tables had, which thou hast broken] for even so after baptism( by which original sin, is remitted with other sins, if any be committed before) it pleaseth God to grant again, remission of actual sins to the penitent, by an other Sacrament, called therfore The second table after shipwreck. The same was So were the old Sacrifices for sin, and the power of Priestes figures of the same Christian Sacrament. Leuit. 4. v. 5. Ch. 13. v. 2. also prefigured by diuers Sacrifices for sin, and by sundry washings, and cleansings from leprosies,& other legal vncleannes, where also the iudgement,& ministery of Priestes was required, in figure of the power given to Pristes in the Law of Christ, to remit sins, as his only Ministers in this behalf▪ 4. Likewise touching this point, the author of Ecclesiasticus, As corporal medicine, so also spiritual was always necessary. admonisheth al men, of the necessity, both of medicine,& of physician, as well for the soul, as for the body, considering that God hath ordained them both[ Honour the physician for necessity Eccli. 38. v. 1. 2. ( saith he) for the Highest hath created him. For al medicine is of God] And touching physic for the soul, he saith[ son in thine infirmity contemn v. 9. 10. 11. not thyself; but pray our Lord,& he will cure thee. turn away from sin, and direct thy hands; and from al offence cleanse thy hart. give sweetness, and a memorial of fine floure, and make a fat oblation, and give place to the physician. For our Lord created him] Where first presupposing that the soul Diuers things are required to cure sinners. 1. Hope of remission. 2. repentanc●. may fall into infirmity of sin, the wiseman teacheth, that diuers things are required to the curing therof. First that a sinner must not despair, but confided in God, saying[ contemn not thyself, but( with hope) pray our Lord.] Secondly that he must [ turn away from sin, and direct his hands] to good works. Thirdly purge his soul by confession, 3. Sacrifice,& prayer. and Sacrifice[ from al offence cleanse thy hart: give sweetness, a memorial of fine floure, and make a fat oblation.] Fourtly, humble himself to the spiritual 4 Confession. physician[ give place to the physician. For our Lord created him] ordained him for the cure of souls. Fiftly though the sins be secret, they must 5. Also of secret sins. be revealed to the physician[ He that sinneth in his v. 15. sight, that made him( though it be secret from men) shal fall into the hands of the physician] plainly teaching, that sinners haue need, both of spiritual physic, and physician: also for secret sins. As therfore the first medicine of sinful souls, is the Sacrament of baptism,& the ordinary phisirions, and ministers therof are Priestes, and in case of necessity, al other men and w●men, for none can baptize themselves: so the second ordinary medicine, to cure sinners after baptism, is the sacrament of Penance, whereof only Priestes are the Ministers▪ 5. The institution and necessity of which Sacrament, This Sacrament of Penance is most clearly proved by express words of the Gospel. is so clearly written by the evangelist S. John, with diuers circumstances, that it is wonder, any pretending to believe Christs Gospel, will deny it. The sacred words, touching Christs apparition to his Apostles, his action, and speech, in the day of his Resurre& ion are these:[ When it was late that day, joan. 20. v. 19. 20. 21. 22. 23. the first of the Sabbath, and the doors were shut, where the Disciples were gathered together, for fear of the Iewes: Iesus came and stood in the mids, and saith to them: Peace be to you. And when he had said this, he shewed them his hands, and side. The Disciples therfore were glad, when they saw our Lord. He said therfore to them again: Peace be to you. As my Father hath sent me, I also do sand you. When he had said this, he breathed vpon them, and he said to them: receive ye the holy Ghost: whose sinners you shal forgive, they are forgiven them:& whose you shal retain, they Consider well this sacred passage with the circumstances of Christs words& actions. are retained.] Let any faithful person sincerely consider these few points in the evangelists narration. First our Lord appearing unto his Disciples, as yet not al of them believing, that he was risen from death: he not only saluted them, saying[ Peace be to you] but also to make them know, that it was himself,& not a spirit; as they imagined[ he shewed them his hands& side.] Secondly when they were luke. 24. v. 37. 39. 45. jo. 20. a. 20. &c. fully assured, that he was risen, and visibly present in his natural body amongst them[ and were glad] then with the same salutation as before[ he said to them again: Peace be to you.] Thirdly, he added this preface to that which he would now do further unto them, and to others, by their ministery, saying:[ As my Father hath sent me, I also do sand you.] Fourtly[ when he had said this, he breathed vpon them.] Fiftly explaining his intention what he meant, by this ceremonial breathing vpon them,[ he said to them: receive ye the holy Ghost.] sixthly he also expressly signified, to what special use, and purpose, he now gave them the holy Ghost, saying[ Whose sins you shal forgive, they are forgiven them,& whose you shal retain, they are retained.] Seuently therfore you see, that Christ our Lord by giving his Apostles the holy Ghost, in this maner of act, and words, gave them power& authority, as his Ministers, sent by him, to forgive, and to retain sins. And thereby it is most evident, that he made them his ministerial Iudges, in the court of conscience, and spiritual tribunal, so to absolve, or not absolve sinners, from the guilt of sins, that their sentence in earth, is ratified and Mat. 18. v. 18. confirmed in heaven. Eightly in this divine ordinance is further implied, what sinners must necessary do on their part, to haue their sins forgiven, that is, to be truly penitent, submitting themselves to Not the penitents but their Pastors, are Iudges in the cause of remitting sins. Christs Priestes, as his appointed ministerial Iudges, in this judicial act, for remission of their sins. For otherwise their incapacity▪ hindereth the effect of absolution, because it is impossible,& implieth contradiction, to persist in sin, and to be loosed from the same sin. Al Therfore that will haue the benefit of this Sacrament, must first be made capable therof, by performing such conditions, as are required of them: not being Iudges of their own cause, but repairing to the judge, ordained by Christ, with true repentance. Which not only consisteth in sorrow for sins past, but also in sincere declaration And so it is a true Sacrament. of the offences, that the judge may know the cause: and in their preparation of mind, to make what satisfaction is required for their faults: which are the three partes of penance. As we touched before, §. 1. and shal further prove, and declare in several Articles following. unto ●hich religious acts of the penitent, priestly absolution, being adjoined, sins are forgiven, by this external ceremony, instituted by Christ, for this very end: and therfore the same is a proper and true Sacrament of the new Testament. And as the instrumental cause, worketh the effect of remission of actual sins, after baptism, as shal also be further shewed, after the explication Artic. 37. of the three proposed partes of penance. Contrition, or( at least) Attrition, is necessary required, as the first part of Penance. ARTICLE 26. COntrition, which is a vehement sorrow for having What contrition is 〈…〉 sar●● to be desired b● p 〈…〉 tents. offended God, with love of Gods honour, above al worldly, and proper pleasure, or commod●●e, and with detestation of sin above al other evils, is necessary to be desired of al penitents. And in case Contrition be not thus perfect, at least it is At least actual attrition is necessary with the Sacrament▪ necessary to haue actual Attrition: which is a true sorrow for sin committed, because it is foul and deformed, and deserveth punishment:& that, with a resolute purpose never again to committe mortal sin: and with intention to confess: and make satisfaction, or suffer punishment, according as the Law of God requireth. For albeit God remitteth sins, of his more mercy, not for any act, or condign merit of sinners; yet as he giveth his grace for the merites of Christs, which no other can condingly merit: so he also requireth right disposition in the penitents, that they haue due sorrow for their sins committed: which sorrow likewise proceedeth from his gift of grace, stirring them up to remorse, and repentance, and so is ● co●gruent disposition to sanctifying grace, as is clearly to be shewed by examples, and testimonies, both in the old and new Testament, 2. Of Adam and eve is already noted, that they, after their sin, were ashamed, and feared God, Art. 25.§. 2. Gen. 3. v. 10. Ch. 4. v. 13. 16. True penitents obtain remission of sins. were sorry for their transgression of Gods commandment. Contrariwise ●ain wanting due sorrow,& repentance, went out from the face of our Lord,& ran into more sin. Also innumerable other sinners, Impenitents fall further into sins. both before& after the flood, for their sins, wanting repentance perished: and true penitents were pardonned, and reconciled to God. For this cause joseph spake to his bretheren[ as it were to Gen. 42. v. 17. Ch. 44. v. 2. 3. &c. Iosephs piety& prudence to bring his bretheren to true repentance. strangers, somewhat roughly;& put them in prison three dayes] dealing hardly with them for some time, not for reuenge of the injury done to himself, but to bring them into consideration of their former faults, and so to necessary sorrow, or contrition for the same: without which, although injuries be remitted by men: yet the offenders are not absolved before God. After some punishment of the people God afflicted his people to make them more penitent for their sins. of Israel in the desert, for their abominable idolatry, worshipping the image of a calf for God, they Exod. 32. v. 4. 5. 6. v. 27. 28. were also threatened, to be left without Gods protection, and assistance; whereby they were brought to more fruitful repentance, and so God did not leave them, but stil protected them as before. Yet wrought not so great miracles till al those were dead, which had so grievously sinned in idolatry, and many murmurations[ I will not go up with Ch. 33. v. 3. 4. 5. Nu. 14. v. 28. Ch. 26. v. 64. thee( said God) because thou art a stiff-necked people, lest perhaps I destroy thee in the way. And the people hearing this very il saying, mourned: and no man put on his ornaments after the custom.] In like maner when this people possessed the promised land of Chanaan, they very often( many of them) declined from God, fel to idolatry, were judic. 4. v. 2. 3. &c. afflicted, then repented, and were relieved. But always by true repentance, as Moyses had premonished, saying[ when thou shalt seek the Lord thy Deut. 4. v. 29. God, thou shalt find him. Yet so, if thou seek him with al thy hart,& al tribulation of thy soul.] 3. Also the better sort, and more faithful seruants Gods faithful seruants sometimes sinned& reperted. of God, sometimes offended:& by Gods new grace repenting, sorrowfully mourned. King david fel into some enormous crimes, for which he much lamented. As appeareth in diuers of his psalms,& in other places[ Dauids hart strooke him, after the 2. Reg. 24. v. 10. 2. Reg. 12. v. 4. 9. 13. 14. 15. &c. King david by word and example inviteth sinners to repentance. people was numbered,& he said to our Lord: I haue sinned very much in this fact: but I pray thee Lord to transfer the iniquity, of thy seruant: because I haue done exceeding foolishly.] Yet wat this sin but a simplo vanity. For al his sins( in general, and particular) this true penitent mourned,& cried often to God for mercy[ hear me o Lord( said he) Psal. 6. v. 3. 4. because al my bones be troubled. And my soul is troubled exceedingly, I am afflicted,& am humbled exceedingly. I roared for the groaning of my hart▪ Lord before thee is al my desire: and my groaning is not Ps. 37. v. 9. 10. 11. Psal. 50. v. 3. 10. 11. 19. Psal. 118. v. 136. Psal. 129. v. 2. Psal. 142. v. 4. hide from thee. My hart is troubled, my strength hath forsaken me: and the light of mine eyes is not with me. Haue mercy on me o God, To my hearing thou shalt give ioy, and gladness, and the bones humbled shal rejoice. A Sacrifice to God is an afflicted spirit a contrite and humbled hart, o God thou wilt not despise. mine eyes haue gushed forth issues of waters: because they haue not kept thy Law. From the depths I haue cried to thee o Lord: Lord hear my voice. My spirit is in anguish vpon me, within me my hart is troubled.] The fruit of which hearty compunction for sin, the same Royal prophet testifieth, saying[ Our Lord is nigh to them that Psal. 33. v. 19. Pro. 28. v. 14. Eccles. 7. v. 5. Isa. 31. v. 6. are of a contrite hart: and the humble of sptrite he Salomon and other Prophetes exhort also to repentance. will save.] Salomon also saith[ Blessed is the man, that is always fearful; but he that is of an obstinate mind shal fall into evil. The hart of wisemen, where sadness is:& the hart of fools where mirth.] Other Prophetes inculcate the same admonitions[ return as you revolted, deeply( saith Isaias) o children of Israel, convert, and do penance from al your iniquities( saith Ezechiel) and iniquity shal not be a Ezec. 18. v. 30. Ch. 20. v. 43. ruin to you. You shal remember your ways, and al your wicked deeds, in which you are polluted: and you shal mislike yourselves, in your one sight: in al your malice, which you haue done.] Ioel crieth to al sinners[ Rent your hartes, and not your garments: Ioel. 2. v. 13. and turn to the Lord your God.] 4. Christ our saviour, vpon occasion of temporal Our saviour admonisheth al sinners to repent. affliction, which fel on certain Galileans, by the cruelty of Pilate: admonished al the Iewes▪ to hearty and perfect repentance, saying[ unless you haue luke. 13. v. 2. 3. 5. penance, you shal al likewise perish] S. Peter most severely admonished the Iewes, of their enormous, sin, in crucifying our Lord, to move them to hearty sorrow, for the same: and perceiving many to be compunct in hart required yet more declaration Act. 2. v. 23. therof, saying to them[ do penance] and this S. Peter exhorted penitents to be more sorrowful for their sins. also before baptism: much more is hearty sorrow v. 37. 38. necessary in the Sacrament of Penance. S. Paul of purpose, writ in such maner to the Corinthians, 2. Cor. 7. v. 8. 9. 10. 11. as might bring them into sorrow for their faults,& when his purpose had effect, he acknowledged the same, and rejoiced therein, saying in his other Epistle S. Paul did wi●ingly make offenders pensive. to them:[ Although I made you sorry in an Epistle, it repenteth me not, and albeit, it repented me; seing that the same Epistle( although but for a time) did make you sorry. Now I am glad: not because you were made sorry, but because you were made sorry to penance. For you were made sorry according to Difference of godly, and worldly sorrow. God, that in nothing you should suffer detriment by vs. For the sorrow that is according to God, worketh penance unto salvation, that ●s stable: but the sorrow of the world worketh death. For behold this very thing, that you were made sorry, according to God, how great carefulness it worketh in you: yea defence, ye● indignation, yea fear, yea Special fruits of contrition, and sorrow for sins. desire, yea emulation, yea reuenge] observe here many particular good effects of sorrow according to God: carefulness, not to sin again: defence, against new temptations: indignation, against ourselves for having yielded to temptations: fear, of losing Gods grace: desire, to persevere in grace: emulation, hatred of sin: yea reuenge, by voluntary punishment, and penance for sin committed. The general and full effect is remission of sins,& salvation, Art. 27. if it be perfect contrition, which yet includeth purpose to confess: for so Christs ordinance requireth. And if the penitents sorrow be unperfect: which is Attrition, the same with the Sacrament, worketh v. 10. remission of sins,& as the Apostle speaketh[ Penance unto salvation] As is further to be declared in the Articles following. Confession of al mortal sins, is necessary for remission therof. ARTICLE. 27. GReater and less sins are distinguished, by the iudgement of most men, though certain Stoical Most Philosophers, and laws of al nations do judge that some sins are greater, others less, against the stoics, and Sectaries of this time. Philosophers singularly held opinion, that al transgressing from the right rule of reason, should be of equal enormity; which paradoxical doctrine, al other Philosophers rejected. And the general laws of al Nations do diversly punish diuers offences; which were not just, if al faults were equal. nevertheless certain Sectaries of this time called Anabaptistes, incline much to the error of the old stoics. And al Protestants generally hold, that al sins are mortal: and al sinners guilty of eternal damnation, by Gods Law,& divine Iustice. Directly against our saviours own doctrine, teaching Mat. 5. v. 23. 1. Cor. 3. v. 12. 13, 15. jac. 1. v. 13. 14. Ch. 3. v. 3. 4. 7. 8. that some are guilty of hel fire; others of less punishment[ whosoever( saith our Lord) is angry with his brother, shal be in danger of iudgement. And whosoever shal say to his brother, Raca; Al sins are not mortal by Christs doctrine. shal be in danger of a council. And whosoever shal say: Thou fool; shal be guilty of the hel of fire.] By which, and other texts of holy Scriptures it is evident that al sins do not bring the guilt of eternal death; but such as are more grievous, do spiritually kill the soul, which are therfore called mortal▪ of which S. Paul saith] the stipends of sin Rom. 6. v. 23. Mortal sins must necessary be confessed. is death.] These necessary require remission in this world,& so pertain to the judicial po●er given to the Apostles, to be practised in this Sacrament of Penance. And therfore must be made known to the judge, who otherwise can not give juridical sentence, in the cause to him unknown. 2. That this is most convenient, is manifest by examples, conveniency hereof is proved by the old Testament, The necessity by Christs Institution. and testimonies in the old Testament, from whence we shal first recite some special texts, and then prove that it is necessary by Christs Institution. For this purpose we may again remember, that even God himself, who most perfectly knoweth al secreetes, required the express confession of Adam, Gen. 3. v. 11. 12. 13. and eve severally, that they had eaten of the three, which was forbidden them. God demanded also of Cain[ Where is Abel thy brother] but he answering Ch. 4. v. 9. 12. 16. perversely, remained in his sin[ a rogue and vagabond vpon the earth,& went forth from Examples before Christ. the face of our Lord.] In the written Law it was Leuit. 4. v. 2. 3. Ch. 5. v. 1. 6. Ch. 7. v. 27. Num. 5. v. 6. 7. commanded, to offer special Sacrifices, for special sins, yea for offences of omission, so that by the special Sacrifices, it appeared what the faults were. Neither thus only, but more expressly the same Law saith[ Man, or woman, when they shal do any of al the sins, that are wont to chance to men, and by negligence haue transgressed the commandment of the Lord, and haue offended, they shal confess their sin.] King david not only acknowledged the sins▪ wherewith he was justly charged by the Prophet Natham; but also his other sin of vainly 2. Reg. 12. v. 13. Ch. 24. v. 10. numbering the people, so sown as he was strooken with remorse for it, in his hart, confessing& saying[ I haue sinned very much, in this fact: I haue done exceeding foolishly.] Touching al his sins, whereof he knew himself guilty he professed plainly, that he would confess them, saying[ I will declare mine Psal. 37. v. 19. iniquity.] And touching sins which he remembered not, or knew not in himself, but only suspected, he prayed, saying[ Who understandeth al sins? Psal. 18. v. 13. 14. Psal. 24. v. 7. from my secret sins cleanse me o Lord,& from other mens, spare thy seruant. The sins of my youth▪ and mine ignorances, do not remember o Lord.] The necessity also of confessing sins, Salomon teacheth, saying[ He that hideth his wicked Prou. 28. v. 13. deeds, shal not be directed: but he that shal confess Other examples since Christ of confession before baptism, do show that it is much more necessary after baptism. and shal forsake them, shal obtain mercy.] Those sinners that came to S. John Baptist, well observed this rule of confession, though he had not jurisdiction to absolve, the same penitents, by virtue of a Sacrament. For they did not only acknowledge themselves sinners, or in general, that they had many ways sinned, as Protestants do in the beginning of their common prayer: but also confessed their sins, the evangelist saying[ They went forth to him;& were Mat. 3. v. 5. 6. baptized of him, in jordan, confessing their sins.] And so did penitents at Ephesus, as it appeareth, also before they were baptized: of whom S. Luke writeth thus[ many of them that believed( having seen a miracle) came confessing, and declaring their Act. 19. v. 18. deeds.] Yet none of these were so much obliged to declare the estate of their conscience( by confessing their former deeds, and actions) as Christians are, which committe mortal sins, after baptism. whose ingratitude[ as it were crucifying again to Heb. 6. v. 6. themselves the son of God, and making him mockery] must needs be chastised, and their later heinous sins, cured by more humiliation, of the relapsed sinners, in their reconciliation to God, by an other Sacrament of Penance, then was required in their first regeneration by the Sacrament of baptism: which first Sacrament, as the same Apostle Ibidem. v. 4. S. Paul teacheth, can not possibly be iterated. 3. wherefore our B. redeemer, and saviour, whose[ mercy is above al his works:& whose wisdom, Psal. 144. v. 9. Isa. 40. v. 13. Mat. 18. v. 22. and iustice inscrutable] willing stil to save sinners, Christ stil reserveth grace for remission of al sins to penitents▪ hath reserved further grace, that not once only by baptism[ nor only seven times, but seuentie times seven times] that is how often soever a sinner is truly penitent, he may be reconciled to him,& haue again remission of his sins.[ For he is our perpetual advocate, as S. John witnesseth, saying to al Christians[ My little children, these things I writ 1. Ioa. 2. v. 1. 2. to you, that you sin not. But and if any man shal sin, we haue an advocate with the Father. Iesus Christ the just: and he is the propitiation for our sins: and not for ours only, but also for the whole worlds] sins. Yet doth not our merciful just advocate, otherwise pled for our pardon, but by the ordinary means, which himself hath ordained: that in the Sacrament of Penance, grievous sinners must humbly confess al their mortal sins, to the judge. And as this obligation is justly necessary, so many reasons why penitents confess al their mortal sins. is it also very profitable for diuers good respects, as well for right disposition in penitents, to receive remission of their sins: as for terror, to make them more wary in their actions, considering the bond of confession, if they offend again mortally. It diminisheth also some part of the due satisfaction, by how much it is made with more humility, and sorrow for having offended Gods goodness. And finally it is meritorious of more glory, in eternal life. So vnspekable is Christs providence in joining many benefits together. Al such sinners therfore must( if they will be saved) make virtue of this necessity, whereinto they haue brought themselves. For seing they are fallen into mortal infirmity, in their souls, if they will live again spiritually, and so live for ever, they must use the necessary designed medicine, that is they must repair to the spiritual physician, designed by Christ, who only can cure sins: and hath ordained this means and remedy, that for remission therof, the guilty persons must come to the spiritual court, doing there, that which to them pertaineth. If they believe Christs words before recited, saying to his Apostles[ whose sins you shal forgive, they shal be Ioa. 20. v. 23. forgiven them: and whose you shal retain, they are retained] Much more, if they observe also, and duly consider the rest of his words, and actions at the same time( as is likewise recited) it is clear, that Christ made the Apostles his ministerial Iudges, to forgive, or to retain sins. And it is no less certain, This ordinance continueth to the end of this world. that our saviour, ordained this means: for Mat. 28. v. 20. remission of sins, for his faithful people, even till the end of this world: and therfore gave this judicial power to others: which should succeed the Apostles:& to al those, whom they,& their Successors should impert the same power, and jurisdiction, so far as it should be enlarged or limited. 3. And thus much being clearly shewed by the holy And therfore who soever will haue remission of mortal sin, must by confession declare the same sin to the spiritual judge. Scripture, and being manifest, both by light of reason, and by practise also of al nations, that al Iudges must first know the cause which they are to judge, Ps. 4. v. 7. before they can rightly give sentence( either absolve or punish) It is therfore most certain that the penitent which desireth remission of his mortal sins, through Christs mercy, and redemption, must repair to some Priest authorised by Christs ordinance, for this purpose, a spiritual judge: and by plain, and sincere confession of al his mortal sins, declare his conscience, so well as he morally can, and is able. For God requireth mans good will,& diligence such at least, as the penitent hinself, would reasonably require of his seruant, or friend, in accounts for temporal goods, and other affairs of this world. And he that will not do thus much, for the eternal salvation of his soul, is neither worthy nor capable of remssion of his sins. He may perhaps say, that he is sorry for his sins, but assuredly he is not so sorry as he ought to be, who will not in Mortal sins not remitted in this life shal be revealed in the day of Iudgement▪ ●o the eternal confession of the wicked. this life confess his great sins to one only Priest, with al possible secrecy, and security, which shal luke 8. v. 27. otherwise belayed open unto al Angels, and men, and divels, in the general day of Iudgement to his everlasting confusion, besides his other eternal torments.[ The work of every one shal be manifest: 1. Cor. 3. v. 13. Ch. 4. v. 5. for the day of our Lord will declare, because it shal be revealed in fire.] Venial sums are sufficient,& convenient matter of Sacramental Confession. Though also remissible otherwise. ARTICLE 28. FOr declaration of this Article, it is first to be observed, that some sins are venial, not mortal. that is, not deserving eternal death; because they Some sins are venial,& not mortal. do not deprive sinners of iustice, nor make them enemies to God, nor slaves of the devil. Of which sort of sinners Salomon saith, that[ seven times Prou. 24. v. 16. ( that is often times) shal the just fall, and rise again] In that the just falleth, he committeth some sin, yet committe●h not mortal sin, for then he should lose grace, and iustice: but remaineth the child of God, riseth again, and is easily pardonned.[ But the Ibidem. impious shal fall into evil] not easily rise again, but more commonly, falleth into more sin: because by mortal sin he loseth iustice,& becometh impious. Christ our Lord( whose words touching §. 1. this point, are recited in the precedent Article) plainly distinguisheth small and great sins, by the Mat. 5. v. 23. Psal. 4. v. 5. diversity of punishments due unto them. He that is angry( without just cause, for some anger is no sin) is to be judged,& punished. He that by some obscure word( as Raca) uttereth his unjust anger, is in danger of a council, to decide what punishment is to be inflicted for his sin. But he that contumeliously calleth his brother a fool: is guilty of hel fire. Which clearly sheweth that not al sins, but only great sins, deserve eternal punishment in hel▪ S. james also teacheth that al concupiscence is not See Art. 13.§. 6. sin, but that only, which conceiveth, to wit, which getteth consent of the mind[ bringeth forth sin. But sin when it is consummate, engendereth jac. 1. v. 14. 15. death] manifestly distinguishing, that some sin is deadly, some not. Likewise S. John, not doubting to account himself, and other holy persons, to haue society with God,& that they walked in the light: yet saith[ If we shal say that we haue no sin, we 1. jo. 1. v. 3. 7. v. 8. seduce ourselves, and the truth is not in vs.] Which holy Scriptures, and many others evidently prove, that al sins are not mortal, but some of an other kind: called venial. 2. Now for remission of venial sins, although there be many other means, of cooperating with Venial sins are remitted by diuers means. Gods grace to this effect; as prayer, fasting, alms, a Bishops blessing, taking holy water, and every fervent act of charity, with repentance, for the sins committed, and purpose not to committe them again: yet the chiefest, and most effectual means, But the chiefest way is by Sacramental Confession. is by Sacramental Confession. For seing, this Sacrament of Penance, is directly instituted for remission of sins, committed after baptism, and seeing, it washeth the soul from mortal, and greatest crimes, much more it cleanseth those penitents, which confess also venial,& less offences, from which they are sacramentally absolved, when they are declared,& subjecteth to the spiritual judge, although Reasons why confession of venial sins is convenient: though it be not necessary. the same penitents, be formerly free from al mortal sin. And therfore it is very convenient, that faithful penitents confess such less faults: as well for more security, lest perhaps they be vnwi●ing guilty of some secret mortal sin, to themselves unknown, or forgotten, which in such case is implied in confession; as also for more satisfaction, of the temporal debt of punishment, for al sins, at the same time or formerly remitted: especially also for obtaining sacramental grace to resist future temptations: and for more cleansing of the soul from al spot: relics of sins, and evil habits: and for better correcting of imperfections: because[ nothing Apoc. 21. v. 27. polluted( nor imperfection) shal enter into the kingdom of glory] but must be first purged,& corrected[ that Christ may present to himself à glorious Ephef. 5. v. 27. Church, not having spot, or wrinkle, or any such thing, but that it may be holy,& unspotted] Which ordinary practise of devout catholics, much frequenting this wholesome Sacrament, having no others, but venial sins to confess, being a special work of counsel, without precept, or necessity, is clearly approved, and commended, by the like pious examples,& exhortations recorded in holy Scriptures. 3. Isaias a most holy prophet said:[ Woe is me because I haue held my peace, because I am a man Is. 6. v. 5. of polluted lips] ieremy, though sanctified in his mothers womb, yet cried[ A a a, o Lord God: holy Prophetes by example& doctrine admonish al to wash away the smallest sins. Iere. 1. v. 6. Psal. 50. v. 4. Behold I can not speak, because I am a child.] holy david, after that his more grievous sins were remitted, yet prayed[ wash me more amply from mine iniquity,& cleanse me from my sin.] The same Royal prophet denounceth them[ Blessed, that shal dash the little children of wicked Babylon, Psal. 136. v. 9. against the rock.] Morally signifying that it is a blessed good thing, to kill less sins,& to mortify passionate il motions in themselves, by often confession, and renovation of good purpose, to amend al less faults, thereby to grow more perfect[ because Mat. 12. v. 36. account must be rendered for every idle word in the day of Iudgement. 4. But if we judge ourselves, we shal not be judged] saith S. Paul. And S. james saith, that[ In many 1. Cor. 11. v. 31. The apostles do the same. things we offend al. If any man offend not in word: this is a perfect man.] again where he exhorteth jac. 3. v. 2. Ch. 5. v. 16. [ to confess our sins, one to an other] either he admonisheth to confess sacramentally, which is very probable, or if he iudgeth it profitable to acknowelege sins, one freuid to an other, without Sacrament, much more it profiteth, by the virtue of the Sacrament. S. John likewise adviseth, al even such as haue society with God( and consequently are free from mortal sins) to confess their sins,( to wit such sins, as consist with iustice, saying of himself, and of others, of the same holy society,[ If we shal say that we haue no sin, we seduce our 1. jo. 1. v. 3. 8. 9. selves, and the truth not in vs. If we confess our sins, God is faithful and just, for to forgive us our sins, and to cleanse us from al iniquity.] secrecy of Sacramental confession is necessary, by the Law of God,& of nature. ARTICLE. 29. wisdom increa●ed( Christ Iesus the son of It sufficeth by Christs ordinance, and is most convenient to confess secret sins, secretly. God, and son of man) reaching from end Sap. 8. v. 7. Ch. 15. v. 1. to end, disposing al things sweetly] amongst his other divine ordinances, did so institute the holy Sacrament of Penance, that albeit penitents are bond, for the remission of mortal sins, committed after baptism, to con●esse the same to some Priest, which hath authority to absolve them, yet are not any penitents further bond, to confess secret sins, then secretly: in the ear of their ghostly father, who is most strictly bond, by the Law of God, and of nature, and under most severe censures also of the Church, for ever to conceal the same: and in no case whatsoever, to reveal any thing heard under the sacred seal of Sacramental Confession. For that such revealing is utterly unlawful,& contrary to diuers necessary virtues. 2. The virtue of fidelity, or trust, requireth to keep revealing of Sacramental Confession were the violation of many virtues. secret what soever is told, and received in secret. For[ he that is faithful( saith Salomon in his proverbs) Prou. 11. v. 13. Ibidem. concealeth the thing committed of his friend.] As contrariwise[ He walketh fraudulently that revealeth secrets.] And this is spoken of civil human conversation grounded in the Law of nature: and fidelity. here confirmed by divine Scripture, which is a most sufficient obligation, if there were no other, to keep al things secret, which are only known by Sacramental Confession. Detraction also is a very Iustice. detestable sin, against the moral virtue of Iustice, and therfore justly hated of al good men, worthily condemned by the Royal prophet, saying[ Him Psal. 11. v. 5. that secretly detracteth from his neighbour, did I persecute.] The Law expressly forbiddeth calumniation, al kind of unlawful defamation, or slander saying[ Thou shalt not calumniate thy neighbour.] Leuit. 19. v. 13. moreover, revealing of Confession should not only diminish the famed of the penitent, but also would charity. scandalise many,& be occasion of their persisting in sin, by hindering them from Sacramental Confessin, if they were not secure of secrecy; al which scandals are against the Theological virtue of charity. And therfore[ woe to that man, by whom the Mat. 18. v. 6. 7. Mar. 9. v. 42. scandal cometh: It were better for him( saith our saviour) that a milne ston were hanged about his neck, and he were drowned in the sea.] And yet is the virtue of Religion a greater bond. For he Religion. that should reveal that, which he heard in Confession, besides wicked fraud, de testable detraction, injust defamation, and damnable scandal; shojld also committe great sacrilege, by abusing the holy Sacrament, violating the sacred seal therof. In regard therfore of al these necessary great virtues. fidelity, Iustice, charity, and Religion, no Priest can lawfully, for any cause; nor in any case, of fear of death, or of many mens deaths, in danger of any mischief, or imminent ruin, of greatest persons, or whole kingdoms, detect any thing, which he hath heard in Sacramental Confession. 3. Which Christian doctrine is yet further confirmed This doctrino is further confirened by Gods promise. by Gods special promise, made to al true penitents, saying by his prophet david[ Blessed Psal. 31. v. 1. Ezech. 18. v. 21. 22. are they whose sins be covered] And more clearly by his prophet Ezechiel[ If the impious shal do penance, from al his sins which he hath wrought and shal keep al my precepts, and do iudgement,& iustice, living he shal live, and shal not die. Al his iniquities, which he hath wrought, I will not remember them: in his iustice, which he hath wrought, he shal live.] Seing then, God himself saith, that he will not remember a penitents former sins, signifying that after due repentance, they are no longer sins, it is clearly Gods will, that no man whosoever, shal reveal that which he knoweth only, as he is Gods minister, and not as a mortal, and private, or public person of the temporal common wealth, but[ The dispenser of the Mysteries, of God( saith the 1. Cor. 4. v. 1. 2. And by S. Pauls doctrine. Apostle, adding withal) Here now is required, among the dispensers, that a man be fond faithful.] Surely in nothing▪ well imaginable, can religious fidelity, or christian iustice, and charity be more requisite, then in this holy Sacrament, whereon so generally dependeth the eternal salvation of souls. For if this secrecy were not strictly enjoined, many And by reason. would perhaps think, that Christs Law were not[ a sweet yoke, and light burden]& would not Mat. 11. v. 30. thereupon submit themselves unto it: which yet they ought, though it were harder. For although this provision of secrecy were not ordained, yet If secrecy were not ordained, yet Christs yoke were not hard b●t seing it is ordained, his yoke is very sweet. could they not with any reason pretend, such an excuse. For, that sinners must confess their mortal sins, for remission therof, is not to be imputed to the Law of Christ, which is full of al mercy, but to their own wilfulness, in falling into such sins. But the right& best way to be free from this bond, or burden of Confession, is not to fall into mortal sin, for then shal you not haue any necessity, to confess at al. But if you will confess venial sins, for the causes before mentioned( whereto none is Art. 28.§. 2. bond) or if you fall into mortal, then everlastingly thank God, who of his mild mercy admitteth of secret Confession, and so strictly bindeth his Minister to keep it most secret. Yea that Priest, which should be so wicked( which to this day, hath not been heard, that ever any did) but if any should break Gods own seal, besides his guilt of eternal damnation, If a Priest should break this sacred seal he were thereby made also infamous and not to be credited. degradation from his priestly function, and other severe punishment, he should also be deprived of al credite: so that no Christian Law can take notice by such a witness: nor any honest person is to believe, that thing to be true, which so vnfaithfully, unjustly, uncharitably, and sacrilegiously should be reported. Satisfaction for the guilt of sin,& for eternal pain, is made by Christ only. ARTICLE 30. DEbt is not payed, without equivalent recompense No other man▪ nor any creature, but only Christ, can satisfy Gods iustice for the guilt of sin. rendered, by or for the debtor, and received by the creditor. Mans debt incurred by sin in respect of Gods infinite majesty therwith offended, is also infinite: and not only mans power, but al power also of more creatures, is finite, and limited,& therfore unable by any possible means, to satisfy divine Iustice, for the trespass of transgressing his commandment. Which insufficiency of al men, to satisfy for their sins, is often testified in holy Scriptures, together with the necessity of a sufficient redeemer, to pay this debt, and to ransom mankind, being generally captive in sin, and justly subject to eternal death. This merciful potent redeemer is Iesus Christ the son of God, and son of man, who in divine Person, assuming human nature, hath by his temporal death, payed the price of al mens redemption, even in rigour of iustice, which no other man, Angel, nor other creature, could possibly haue payed. As is before declared in Part. 1. Art. 15. Part. 2. Art. 7. other Articles. whereunto we may here add, a few other sacred texts, for better satisfaction to our Aduersaries, who untruly charge us, to derogate from Christs Redemption, in that we also believe that penitents, through Christs grace so enabling them, can and must pay, or suffer temporal punishment, after that by Christ the sin is remitted, and the eternal pain changed into temporal. 2. Concerning therfore the former point, of mans Mans insufficientie,& the necessity of a potent redeemer is proved by holy Scriptures. By the Psalmist. insufficiency, to redeem himself, and necessity of our Redemption by Christ: The Royal Psalmist, prophesying Christs Incarnation, for the redemption of mankind, first sheweth the infussiciencie of al others, saying[ There is not that doth good, no Psal. 13. v. 1. 2. 3. not one. Our Lord hath looked forth from heaven, vpon the children of men, to see if there be any that understandeth, and seeketh after God. Al haue declined, they are al become unprofitable together, there is not, that doth good, no not one.] In this desolate case, he saw in prophetical spirit, that God would sand a redeemer, and that through his grace some were made just: for he saith a little after,[ Our Lord is in the just generation: you( that are v. 6. wicked) haue confounded the counsel of the poor man: because our Lord is his hope.] And then praying, that the redeemer will come, saith[ Who will v. 7. give from Sion the salvation of Israel?] And as answering to his pious desire, addeth[ When our Ibid. Lord shal haue turned away the captivity of his people, jacob shal rejoice, and Israel shal be glad.] Psal. 2. 8. 16. 20. &c. Thus the Royal prophet in this and many other psalms, which are wholly of Christ, testifieth this By Isaias. catholic doctrine. Isaias likewise declareth the insufficiency of mans works, without our redeemer, Isa. 59. v. 4. saying[ There is none that doth invocate iustice, neither is there any, that iudgeth truly: but they trust in things of nothing, and speak vanities] A little after[ Their webs shal not be for clothing, v. 6. neither shal they be covered with their works: their works are unprofitable works:& the work of iniquity is in their hands.] So the holy prophet lamented, for that most mens works were wicked: and none able to avert Gods wrath, nor to satisfy for sins. Then prophesieth thus of Christ.[ And our Lord saw, that there is not a man; and he v. 16. was astonied, because there is none to oppose himself: and his own arm saved to himself, and his iustice itself confirmed him. He is clothed with v. 17. iustice, as with a breastplate; and as an helmete of salvation on his head, he is clothed with garments of reuenge:& is covered, as with a mantle of zeal.] The same prophet describing the greuousnes of our Lords Passion, plainly sheweth that he only could satisfy the infinite debt, for mans sin, saying[ He Ch. 53. v. 4. 5. 6. 7. surely hath born our iniquities: and our sorrows he hath carried: and we haue thought him, as it were a leper, and stricken of God, and humbled. But he was wounded for our iniquities, he was broken for our sins: the discipline of our peace vpon him, and with the wail of his stripe, we are healed. Al we haue strayed, as sheep, every one hath declined into his own way: and our Lord hath put vpon him, the iniquity of al vs. He was offered, because himself would.] Thus the prophet. And the very same our Lord speaketh in his own Person, by the same prophet, saying[ I haue trodden the press Ch. 63. v. 1. 4. 5. alone: and of the Gentiles there is not a man with me: I haue trodden them in my fury, and haue trodden them down in my wrath: and their blood is sprinkled vpon my garments: and I haue stained al my raiment. For the day of reuenge( against sin) is in my hart: the year of my redemption is come. I looked about, and there was no helper, I sought and there was none to aid: and mine arm hath saved, and mine indignation itself hath holpen me.] 3. This therfore so mighty conqueror, is our only Christ our redeemer is also called IESVS, that is to say saviour, because he only is our saviour. redeemer, Christ the anointed of God, singularly Psal. 4. v. 8. ●eb. 1. v. 9. Ma●. 1. v. 21. luke. 1. v. 31. Ch. 2. v. 21. Act. 4. v. 12. Ro. 3. v. 9. 10. v. 23. 24. 25. above al others. And is also[ called Iesus, because he saveth his people from their sins.] And[ there is not salvation in any other( saith S. Peter) for neither is there any other name under heaven given to men, wherein we must de saved.] For both Iewes and Gentiles were under sin, saith S. Paul, confirming his doctrine by the words of the Psalmist, even now recited, concluding that[ al haue sinned, and do need the glory of God. So that none but Christ only, could satisfy for the guilt of sin. Al that are justified, are justified gratis, by his grace, by the Redemption, that is in Christ Iesus, whom God hath proposed a propitiation by faith in his blood, to the showing of his iustice, for the remission of former sins.] Stil inculcating the same, saying[ Iesus Ch. 4. v. 25. Ch. 5. v. 10. v. 18. Christ was delivered up for our sins. When we were enemies, we were reconciled to God by the death of his son. As by the offence of one, unto al men to condemnation: so also by the iustice of one, unto al men, to justification of life. Who shal Ch. 7. v. 24. 25. Ch. 8. v. 32. deliver me from the body of this death? The grace of God by Iesus Christ our Lord. God spared not his own son, but for us al, delivered him. The Iewes not knowing the iustice of God,& seeking Ch. 10. v▪ 3. 4. v. 5. to establish their own, haue not been subject to the iustice of God. For the end of the Law is Christ, unto iustice to every one that believeth. For Moyses wrote that the iustice, which is of the Law, the man that hath done it, shal live in it.] The iustice of the Gal. 3. v. 24. Mat. 28. v. 19. jo. 3. v. 1. Rom. 8. v. 24. 1. Cor. 13. v. 1. 2. &c. v. 13. Rom. 8. v. 17. Mat. 10. v. 22. Ch. 24. v. 13. 1. Cor. 7. v. 19. Ga●. 5. v. 6▪ Ch. 6▪ v. 15. Law of Moyses going no further of itself, but to save a man from punishment by death, prescribed for transgressors therof. And so[ was our pedagogue to Christ.] By al which it is certain, that none can haue remission of sins, except they believe in Iesus Christ. And do also those things, which are likewise required, for they must also be baptized; they many other things are required besides true faith. must hope in Christ; which is an other distinct theological virtue, of which S. Paul saith[ By hope we are saved] they must haue[ charity the third, and greatest theological virtue] they[ must suffer with Christ,( which implieth penal works, to be done, or pain to be suffered) that they may also be glorified with him.] And briefly, they must avoid mortal sins; or if they fall into any, repair to this Sacrament, in due maner for absolution: they must persevere in good life: that finally they observe Gods commandments.[ For circumcision( with the rest of Moyses Law) is nothing: and prepuce( al that man can do of himself) is nothing, but the observation of the commandments of God] Eternal punishment, due for mortal sin, being remitted with the sin, there remaineth ordinarily temporal punishment. ARTICLE. 31. PVnishment due for mortal sin, containeth three Three things are contained▪ in the punishment, which is ●ue for mortal s●●nes. Paena damni: Paena sensu●: Aeternitas utriusque. things: pain of loss that is, loss of seeing God, answerable to the sinners aversion from God: The pain of sense; that is, sensible torment, answerable to the sinners inordinate conversion to creatures: and the eternity of them both, answering to the infiniteness of mortal sin, offending the infinite majesty of God: and perpetually persisting in the same malice, also after death: because the soul after this life, remaineth inflexible, according to that doctrine of Salomon[ If the three shal fall to the South, Eccle. 11. v. 3. or to the North, in what place soever it shal fall, there shal it be.] If therfore the soul depart from the body in state of grace, it is then confirmed therein, that it can not sin any more: if it depart in state of mortal sin, it remaineth obstinate there in, and can never repent. But when mortal sins are remitted, the eternal punishment, as well of paena damni, as of paena sensus, is changed into temporal: which temporal pain the penitent is to suffer, for particular satisfaction, that he may participate Christs abundant satisfaction, made for al mankind. 2. Against this catholic doctrine, our Aduersaries pretend, that it derogateth from the sufficiency of Christs Passion, arguing( as their maner is, in many points of Religion) by one truth to disprove an Temporal satisfaction of penitents is conformable, not derogatory, to Christs satisfaction for al. other. For being an assured truth, that only Christ hath satisfied Gods iustice for al sins, as is shewed in the precedent Article, they would infer thereupon, that al other satisfaction is fruitless, superfluous, and derogatory to Christs satisfaction, as if the same were not sufficient: which is as sophistical, and false a consequence, as if they should say: Christ hath redeemed al mankind, therfore it is needles, superfluous, and derogatory from his Redemption, to believe in him, to hope in him, to love him, to be baptized, to receive any Sacrament; or to do, or Rom. 8. v. 17. Mat. 16. v. 24. suffer any thing for the love of God: and namely it should be derogation from Christ[ to suffer with him, or to take up any cross( that is any maner of necessary or voluntary affliction, and to follow Christs satisfaction is only effectual to whom it is applied in particular. him.] The answer therfore( as well to their argument, as to these other arguments,& the like) is, that Christs Redemption, and Satisfaction, being abundantly sufficient for al mankind, is not effectual, that is, worketh not the effect of salvation in any other, but[ in al that obey him] in those to whom Heb. 5. v. 9▪ it is applied in particular. As if there were one most potent medicine, able to heal al sores, and to cure A manifest similitude. al infirmities in the whole world, yet should only those infirm personr be cured thereby, to whom the medicine should be applied. But a Protestant will say, that Christs Satisfaction is applied, by only An answer to the Protestants reply. faith. To this we answer. First, that these words: only faith doth justify, or doth apply Christs iustice or satisfaction to the faithful: are nowhere, in the holy Scriptures. Further we answer, that baptism and many other things are also necessary together with true faith. And that in particular, penal works, Mar. 16. v. 16. jo. 3. v. 4. are necessary in al penitents, that haue committed sin after baptism, we shal here prove by many exemples,& testimonies of holy Scriptures. 3. For besides temporal death inflicted vpon al men for sin, God enjoined other penalties vpon Temporal death, and other penalties are inflicted vpon al men notwithstanding that Christ died for al. Adam[ That with much toiling he should labour in the earth, al dayes of his life] and to eve[ that in Gen. 3. v. 16. 17. 19. travel she should bring forth her children] and the like afflictions common to al men and women. More particularly, our Lord sending an Angel to conduct his people in the desert, forewarned them that the same Angel should punish their offences temporally saying[ he will not forgive, when thou hast sinned] Exo. 23. v. 21. which can not be understood of the guilt of sin, for al sins were remissible vpon repentance, but of the punishment due for the same. Neither did only mourning in hart, and words suffice, but also other external penance was required of the people, after that they had made, and adored a melted calf, Exod. 32. v. 14. 28. Ch. 33. v. 5. 6. for though[ our Lord was pacified] yet many were slain. And further[ our Lord said to Moyses▪ speak Likewise other particular punishments were inflicted for particular offences. to the children of Israel. Thou art a stiffnecked people, once I shal go up in the mids of thee,& shal destroy thee. Now presently, lay away thine ornaments, that I may know, what to do unto thee. Therfore the children of Israel laid away their ornaments, from mount Horeb] It was also ordained by the Law of Moyses, that besides restitution of al things got by fraud, the offender should[ render the fift part more, to whom the damage Leuit. 6. v. 5. 6. was done, and should offer a ram without spot in sacrifice to God, for his sin.] For a general satisfaction for al sins forgotten, or unknown[ The people once every year kept the feast of Expiation, Num. 5. v. 7. fasting,& offering Sacrifice] which could not be meant for only admonition, or terror, to avoid sin, but for satisfaction also for their sins, which the people knew not themselves, to haue committed. Likewise in particular[ mary the sister Leuit. 23. v. 27. 28. 32. Num. 12. v. 14. 15. of Moyses& of Aaron, was not only strooken with God being pacified yet punished temporally. leprosy, for the sin of detraction,& murmuring against Moyses, but also was separated from the camp seven dayes.[ After that the people had often murmured against God, notwithstanding they were( at least many of them) restored to his favour by remission of their sins, yet they were temporally punished, as it is more particularly recorded in these words[ forgive I beseech thee( said Moyses to our Lord) the sin of thy people, according to the Num. 14. v. 18. greatness of thy mercy, as thou hast been propitious to them, since their going out of egypt, unto 19. this place. And our Lord said: I haue forgiven it, 20. according to thy word, live I, and the whole earth 21. shal be replenished, with the glory of the Lord. But 22. yet al the men that haue seen my majesty, and the signs, that I haue done in egypt, and in the wilderness, and haue tempted me, now ten times, neither haue obeied my voice; they shal not see the v. 23. land, for the which I swore to their fathers, neither shal any of them, that hath detracted me behold it.] Accordingly[ al that came from egypt above the Ch. 26. v. 64. 65. age of twenty yeares, dyed in the wilderness, within the space of forty yeares, except only two, Iosue and Caleb] who were free from that sin of murmuring, and concupiscence of flesh: for though( as the text is clear) God had forgiven the sin, yet he Num. 20. v. 13. Deut. 1. v. 32. 33. v. 26. Ch. 4. v. 21. punished them temporally.[ Neither is Gods indignation holy meek Moyses was also temporally punished for his offence though it was small. against the people to be marveled at( said Moyses) whereas our Lord being angry with me also for you said to me: Neither shalt thou enter thither] Which he repeateth twice more, intimating that neither their great, and many sins, nor his own small sins, were remitted without temporal punishment. 4. An other pregnant example was in king david, whose sins being forgiven, as the prophet Nathan A particular example in king Daued. expressly declared, yet the same prophet told him withal, that he must be punished, with the death of his son, saying[ Our Lord hath taken 2. Reg. 12. v. 13. 14. away thy sin, thou shalt not die. nevertheless, because thou hast made the enemies of our Lord to blaspheme, for this thing the son that is born to thee, dying shal die.] Neither could david by his voluntary fasting weeping, praying,& lying vpon v. 16. 18. 21. the ground, obtain the life of his child. After his other sin, in numbering his people, and after his hearty repentance for it, and remission therof, he was Ch. 24. v. 2. 10. 12. 15. 17. 18. 1▪ Par. 21. v. 14. 16. 17. 18. also temporally punished[ by the death of seuentie thousand men. And david lifting up his eyes, saw the Angel of our Lord standing between heaven& earth, and a sword drawn in his hand, turned against Ierusalen;& he, with the ancients, fel slatte ●n the earth clothed in hearchoth. And david said to God: Am not I he that commanded the people to be numbered, it is I that haue sinned: it is I that haue done the evil, this slocke what hath it deserved? Lord my God, let thy hand be turned, I beseech the, vpon me, and vpon my fathers house: and let not the people be stricken.] Finally[ our Lord said to the 2. Reg. 2. v. 16. Ibidem. Angel, that stroke the people: It is sufficient: now hold thy hand] and the same Angel commanded Gad the prophet, to bid david offer Sacrifice; which he performed accordingly. 5. When josias the good King of Iuda, and al his people, corrected the former faults of their predecessors, again the people repenting were temporally punished for sins remitted. and served God sincerely[ yet our Lord was 4. Reg. 23. v. 2. 3. ad v. 25. v. 26. Iere. 15. v. 4. 2. Par. 33. v. 12. 13. 14. &c. 4. Reg. 23. v. 27. not averted from the wrath of his great fury, wherewith his fury was wrath against Iuda: for the provocations, wherewith Manasses had provoked him] although also the same king Manasses repented before his death, and[ did penance exceedingly, before the God of his fathers: and earnestly praying was heard of God, and was brought again to jerusalem into his kingdom.] nevertheless our Lord punished the former sins, and so foretold these penitents, saying[ Iuda also will I take away from my face, as I haue taken away Israel; and I will reject this city, which I choose jerusalem, and the house, whereof I said: My name shal be there] which so came to pass▪ about twenty yeares after, when jerusalem was taken, the Temple destroyed, and the kings, and people, led captives into Babylon. Which kind Others were afflicted for sins not remitted to bring them to true repentance. of punishment for sins, holy judith rightly considering, judged the peoples former sins, to be the cause of then present tribulations, advising al to bear them patiently, showing by ancient examples that impatience would increase the just wrath of God, and patience would mitigate the same:[ They that did not( saith she) receive the temptations( or tribulations) with the fear of our Lord,& uttered judith. 8. v. 24. 25. 26. 27. their impatience, and reproach of their murmuring against our Lord, were destroyed of the destroyer, and perished by serpents. And we therfore, let us not reuenge ourselves for these things, which we Nu. 21. v. 4. 5. 6. suffer less then our sins, but reputing the very punishments to be the scourges of our Lord, wherewith as seruants we are chastised, let us think them to haue chanced to our amendment, and not to our destruction.] 6. Generally al the Prophetes preached, that God The Prophetes generally teach that God forgiving sins, doth punish penitents temporally. being always ready to forgive al sins, vpon true repentance, doth not forthwith forgive al the due punishment.[ return unto me saith our Lord( by Iere. 3. v. 1. 12. 13. 14. his prophet ieremy) and I will receive thee. return o rebellious Israel, saith our Lord, and I will not turn away my face from you: because I am holy,& I will not be angry for ever. But yet know thou thine iniquity, that thou hast transgressed against the Lord thy God. return o ye revolting children, saith our Lord, because I am your husband] But touching the punishment, God also forewarned them, by the same prophet, that he would not wholly remit it, not only whiles they persisted incorrigible, but neither when they should repent. No though also the same prophet ieremy should pray for them: and therfore our Lord said to him[ Thou therfore pray not for this people, neither Ch. 7. v. 16. Ch. 11. v. 14. Ch. 14. v. 11. 12. take unto thee praise, and prayer for them,& resist me not, because I will not hear thee.] No nor[ In the time of their cry,& affliction] Yea[ when they shal fast I will not hear their prayers:& if they shal offer holocausts and drams, I will not receive them, because with sword, and famine, and pestilence I will consume them] Not only for present or future sins, but for sins past, and forgiven, as is §. 5. noted before[ I will give them into rage to al kingdoms of the earth( saith God) because of Manasses, Iere. 15. v. 4. the son of Ezechias the king of Iuda: for al things, that he did in jerusalem.] Likewise by his prophet Ezechiel God promiseth present remission of sins[ If the impious shal do penance from al his Ezech. 18. v. 21. sins, which he hath wrought, and shal keep al my precepts, and do iudgement and iustice, living he shal live, and shal not die] but withal requireth that the penitent shal do penance, and so forward shal keep al his precepts. Neither can a Protestant make God requireth both repentance and penance. evasion, by turning the words, do penance, into simplo repenting, which is only converting to God, without any work of penance, or satisfaction: for God requireth both the one and the other;& by his prophet expresseth both, saying[ convert, and do v. 30. Ch. 21. v. 3. penance, from al your iniquities.] again he saith[ Behold I to thee( land of Israel) and I will draw forth my sword out of his scabbart, and will kill in thee, the just, and the impious] most assuredly God doth not punish the just eternally, but only temporally: neither would God punish any just man temporally, if Adam had not sinned. God stil threatened, that he would punish jerusalem, and al the people, Ch. 20. v. 40. 41. &c. yea though some did truly repent, and did works of penance, and that he would afterwards, reduce them from captivity. Daniel accordingly confessing Gods just punishment, when he understood, that the captivity of the Israelites should be released, after seuentie yeares, and that the time was complete, he confidently prayed, in fastings, sackcloth, Prayer, fasting sackcloth and ashes pertain to satisfaction for sins remitted. and ashes, saying[ I beseech thee, o Lord God, great, Dan. 9. v. 2. 3. 4. and terrible, which keepest covenant, and mercy to them that love thee, and keep thy commandments, we haue sinned, we haue done iniquity, we haue v. 5. dealt impiously, and haue revolted, and we haue declined from thy commandments, and judgements, we haue not obeied thy seruants, the Prophetes, v. 6. that haue spoken in thy name, to our kings, to our Princes, to our fathers, and to al the people of the land.] Thus the holy prophet in the name of the whole nation, confessed their general sins, and evil deserts, and withal acknowledged, that just punishment is due for the same:& that therein God sheweth his iustice, saying to God[ To thee iustice, v. 7. but to us confusion of face, as is to day, to the man of Iuda, and to the inhabiters of jerusalem, and to al Israel: to them that are nere, and to them that are far of, in al the lands, to which thou hast cast them out, for their iniquities, in which they haue sinned against thee, o Lord to us confusion of face, v. 8. to our princes, and to our fathers, that haue sinned. But to thee, Lord our God, mercy,& propitiation] God exerciseth mercy and iustice together, in that he both forgiveth& punisheth sins. so he prayeth that God will mitigate his iustice, with mercy, not omit the one virtue, nor the other, but to show both[ just( saith he) is the Lord our God, v. 14. in al his works, which he hath done] and therfore addeth in his humble prayer, that their sins haue justly deserved, much more punishment, not pleading that their afflictions in the destruction of cities, and temple, and seuentie yeares captivity in Babylon, may be accounted sufficient satisfaction, but prayeth that God of his mercy will accept al this in part of due punishment, and remit the rest[ For v. 18. ( saith he) neither in our justifications do we prostrate prayers before thy face, but in thy many commiserations] In al which it is manifest, that this temporal punishment was both medicinable, to reduce the people to sincere repentance; and satisfactory, in part of greater due debt. For both Affliction bringeth to repentance& being suffered with patience is satisfactory. which causes Gods mercy sent afflictions, else his people must haue been utterly destroyed. So also the prophet Amos ascribeth it to Gods goodness, that Amos 3. v. 6. temporal evils do happen to his people, saying[ Shal there be evil in the city, which our Lord hath not done?] speaking of that evil, which is called malum paenae, the evil of pain, for otherwise, God is never the doer of evil, which is malum culpae, the evil of fault, and sin. But punishment is sent of God for the good of al. And the just do so acknowledge vt supra. it, as did the holy Prophetes. And so did the worthy maccabees Martyres, saying:[ We suffer this 2. Mach. 7. v. 18. holy Martyrs accept their afflictions as temporal punishments for former sins. for our own sakes, sinning against God,& things worthy of admiration are done is us] said one of the glorious brethren. An other, which was the youngest likewise sa●d:[ we for our sins suffer v. 32. 33. these things. And if the Lord our God hath been angry, with us a little, for rebuk and correction, yet he will be reconciled again to his seruants.] In regard also, both of due punishment, and of inclination to fall again, through il habit gotten by custom of sin, the wiseman admonisheth penitents to punish themselves with daily care, and fear, saying[ Of sin forgiven be not without fear. If Eccli. 5. v. 5. thou hold not thyself instantly in the fear of our Lord, thy house shal quickly be subuerued. As in the shaking of a sieve, the dust will remain: so the perplexity Ch. 27. v. 4. 5. Al are to mortify themselves. of a man( the intricate discourse of the mind) in his cogitations] instructing us in the former place to haue just fear, because sins forgiven must be punished: and in the other place, to fear and watch, lest we fall again. 7. Of the new Testament few texts may here S. John Baptist exhorted penitents to do penance. suffice, because the old Testament hath yielded good store: and there will be also occasion to recite some Artic. 33. more, touching the special kindes of penal satisfactory works. For here we only show, that temporal punishment remaineth due, and is inflicted, after the remission of sins, as well for amendment, as for satisfaction. S. John Baptist in his preaching to penitents, willed them, that seing they had learned to flee the danger of eternal punishment( which he calleth the wrath to come) to do temporal penance( which he calleth the fruit of penance) saying[ Ye vipers brood, who hath shewed you to slay, from Mat. 3. v. 7. 8. 10. the wrath to come? Yeld therfore fruit worthy of the wrath to come? Yeld therfore fruit worthy of penance. every three therfore that doth not yeld good fruit, shal be cut down,& cast into the fire] The same did our saviour also preach, saying[ do Our saviour preached the same. Ch. 4. v. 17. penance: for the kingdom of heaven is at hand] The kingdom of heaven is purchafed by Christ, for al his true seruants, but to enjoy it, they must do penance. And now in the time of grace, as it is more fruitful, ●o it is no less necessary. else it brideth a new sin of negligence: as S. Paul warneth the Corinthians[ we helping do exhort( saith he) that And. S. Paul inculcateth and urgeth Christians to die the very same. 2. Cor. 6. v. 1. 2. Isa. 49. v. 8. you receive not the grace of God in vain. For he saith: In time accepted haue I heard thee, and in the day of salvation, haue I holpen thee. Behold now is the time acceptable, behold now is the day of salvation.] In the same Epistle he threatened some, that himself should be forced to punish them, not only that did persist in their sins, but also those that did not requisite penance.[ I fear( saith he) lest when 2. Cor. 12. v. 20. 21. I come, I find you not such as I would, and that I be found of you, such a one as you would not. Lest again God humble me among you, and I mourn many of them, that sinned before,& haue not done penance, for the uncleanness, and formication, and in continency, that they haue committed.] The Christians at Ephesus not only[ confessed their deeds] Act. 19. v. 18. their particular sins, but in way of satisfaction, burnt naughty books, of magic and sorcery, in presence of many, in detestation of former offences: for though al peril of corrupting others, and of abusing the same books, by any afterwards, might haue been avoyded by defacing, and spoiling them, saving some part of the damage, being[ of great v. 19. price, of fifty thousand pence] nere about two hundred fifty pounds, yet they burned al for edification to the Church, and satisfaction to God. S. Paul again admonished other Christians, to be always ready to do, and to suffer penance for their sins, seing Christ our Lord suffered exceeding much.[ think diligently( saith he to the Hebrewes) vpon Heb. 12. v. 3. 4. 5. 6. him, which sustained of sinners, such contradiction against himself, that you be not wearied, fainting in your mindes. For you haue not yer resisted unto blood, repugning against sin, and you haue forgotten the consolation, which speaketh to you: as it were to children( not to enemies) saying: My Prou. 3. v. 11. 12. son, neglect not the discipline of our Lord: neither be thou wearied, whiles thou art rebuked of him. For whom our Lord loveth he chasticeth, and as a father in the son, he pleaseth himself, and he scourgeth every child, that he receiveth. persevere ye in discipline. As unto children doth God offer v. 7. himself unto you, for what son is there, whom the father doth not correct. But if you be without v. 8. discipline whereof al( children) be made partakers, then are you bastards, and not children.] These terms; Discipline, rebuketh, correcteth, chasticeth, scourgeth, do presuppose sins past, corrected, and remitted, not obstinacy in sin, for in that state, sinners are not children, but enemies. And al these sacred texts invincibly declare, that some penalties, and punishments remain, after that sins are forgiven. Christs satisfaction is most sufficienc, but for application, compassion, and cooperation is also required. Neither doth Gods inflicting of punishment Christ by punishing, admonisheth us also to punish ourselves. a warrant penitents, to endeavour nothing at al: for Christ in the Apocalyps maketh the contrary conclusion, and inference[ Whom I love, I do Apoc. 3. v. 19. rebuk, and chastife. Be zealous therfore, and do penance.] True penitents enabled by grace, do satisfy the debt of temporal punishment, due for sins remitted. ARTICLE 32. our Aduersaries, besides their objection, that Satisfaction of penitents should be superfluous, and derogatory to Christs Satisfaction, because he Being already proved that God requireth that p●ni●ents shal do some penance, in part of satisfaction, it is necessary presupposed that they can do it, else God would not require it. hath most abundantly satisfied for al, whereunto we haue now answered, and by holy Scriptures, evidently shewed, that penal works are also required of penitents: they further deny it to be possible, that any man, though justified by Gods special grace, can make any part of satisfaction, for sins formerly committed, and forgiven. To which we first broefly answer; that Christ our saviour: whose[ Yoke is sweet and burden light] requireth nothing Mat. 11. v. 30. 1. jo. 5. v. 3. impossible of his seruants. Seing therfore it is already proved, that temporal punishment remaineth due, and is required of penitents, after the remission of actual sins, and our Aduersaries will easily grant, that our Lord requireth nothing impossible. it is manifest that some satisfaction is possible. 2. nevertheless we shal here further declare, by holy Scriptures, that penitents haue done,& can do penal Which is further proved by more holy Scriptures. works, grateful to God, and satisfactory for their sins: not by mans own power, without Gods special grace[ for we are not sufficient of ourselves, 2. Cor. 3. v. 5. as of ourselves, to think any good thing, but our sufficiency is of God] yet by his gift this sufficiency is made ours: so that, it is truly said: man is made able by Gods grace, both to think, and do that which is good. Gods Grace is the principal cause, but the same excludeth not the secondary,& partial cause. The secondary in deed, can do nothing, without the first:& the principal doth not some good things, without the secondary cause cooperating:[ Now not I( saith S. Paul) but his grace with me] 1. Cor. 15. v. 10. not his grace( to wit in some action) without me, but with me. And so mans satisfaction is neither derogatory to Christ, but sheweth his power and goodness, in making mans will able to cooperate, which otherwise it could not: neither is impossible, being made possible by him, that made al things. And hereby Christs Satisfaction is applied to the just and elect; and for lack of cooperating, is not applied to the wicked and reprobate. 3. observe here also, that penitents satisfaction is Penitents sutisfaction is not properly the act of Iustice, but of Penance. not an act, or work of iustice, for no human act, though done by Gods grace, doth render equal recompense, to the least offence, against Gods majesty, which is infinity; but it is the proper act of repentance, proceeding from Gods mercy, shewed to us, of his more grace without our desert, and is by him accepted, not for full payment of the debt, or for equal recompense of the offence, but because it is adjoined to Christs Satisfaction, God is herewith contented, pleased, and satisfied. For whereas it is possible amongst men, that one, even in rigoure of iustice may repay, and render equal recompense, to an other man, for injury done to him: yea to an enemy Man way satisfy an other man, either according to iustice, or to his sufficient contentment, But never to God according to iustice, but only to his sufficient contentment. exacting the utmost due: so that such an enemy is bond to accept it. Yet is it never possible, for man to render equal to God, so that God should be bond to accept it, for recompense, but we always need his mercy. But whereas sometimes a man, not being possibly able to make equal recompense for trespass, or injurious offence done to an other man, yet doing according to his ability, and the other accepting his good endeavour, therwith contenteth himself, remitting the residue, no man can doubt, but this is just satisfaction, though not just payment. even so in our case towards God, though man is job. 9. v. 1. 2. never able to render equal, and so God is not bond to accept it, in respect of the penitents act, yet God benignly accepting it in respect of Christs satisfaction, mans satisfaction is enabled by Christs, and so becometh sufficient to God, our merciful Creditor, for sins mercifully remitted. 4. King david without presumption, both lawfully, King Dauids desire to be punished was acceptable to God. & frutfully prayed that the punishment, which 2. Reg. 24. v. 16. fel on his people, might fall vpon himself and his faehers house. Which his desire God so accepted, that he commanded the Angel to strike no more, saying[ It is sufficient, now hold thy hand: And the Angel commanded Gad the prophet, to tel david in the name of our Lord, that he should go up and build an Altar to our Lord God, in the floor of Ornan the 1. Par. 21. v. 18. 19. 24. 25. jebusite] which he performed, paying for the place six hundred sickles of gold, for[ I may not( said he to Ornan) take it from thee, and so offer to our Lord, holocausts given gratis. And he built there an Altar to our Lord, and offered holocausts, v. 26. and Pacifiques, and he invocated our Lord, and our Lord heard him in fire from heaven vpon the Altar of Holocauste.] God declaring by Yet he ceased not to do more satisfactoire works during his life especially by prayers, and lamentations for his sins. miracle, that Dauids penance was grateful,& his satisfaction acceptable. Yet did not this penitent king cease from doing penance al his life, as appeareth in many places; especially in his psalms called Penitential, where he often cried to God stil for mercy in these, and like humblest prayers.[ Lord rebuk Psal. 6. v. 2. 3. 4. 7. &c. me not in thy fury; nor chastise me in thy wrath. Haue mercy on me Lord, because I am weak: heal me Lord, because al my boness be troubled. And my soul is troubled exceeingly: but thou Lord how long? I haue laboured in my sighing: I will every night wash my bed, I will water my couch with my tear. Because I held my peace, my bones are inueterated, Psal. 31. v. 3. 5. whiles I cried al the day. Though al sins are known to God, yet must a penitent confess and acknowledge them, as accusing himself. I haue made my sin known to thee,& mine injustice I haue not hide. I said: I will confess against me, mine injustice to our Lord: and thou hast fotgeuen the impiety of my sin. There is no health in my flesh, at the face Psal. 37. v. 4. 18. of thy wrath: my bones haue no peace, at the face of my sins. I am ready for scourges,& my sorrow is in my hart always. Haue mercy on me o God, according to thy great mercy. Wash me more Psal. 50. v. 3. 4. amply from mine iniquity, and cleanse me from my sin. Because I know mine iniquity, and my sin is before me always. Because my dayes haue Psal. 101. v. 4. 5. 6. vanished as smoke: and my bones are withered, as a dry burnt fire brand. I am stricken as grass,& my hart is withered: because I haue foregotten to eat my bread. For the voice of my groaning, my bone hath cleaved to my flesh. From the dephthes I haue Psal. 129. v. 2. cried to thee, o Lord: Lord hear my voice. If thou shalt observe iniquities o Lord: Lord who shal sustain it? Enter not into iudgement with thy seruant; Psal. 142. v. 2. 4. because no man living shal be justified in thy sight. My spirit is in anguish vpon me; within me my hart is troubled.] Thus and much more, holy david did penance in hart, word, and work, stil joining confident hope with penal works, concludeth his prayers with desire of merciful help.[ deliver me v. 9. 10. from mine enemies o Lord: to thee I haue fled: teach me to do thy will: because thou art my God. Thou wilt bring forth my soul out of tribulation: and in thy mercy thou wilt destroy mine enemies. And thou wilt destroy al, that afflict my soul: because v. 12. I am thy seruant.] So Gods seruants mercifully assisted with grace, do satisfactory works of repentance, not of iustice but by acceptation sufficient for satisfaction through Gods mercy. 5. Wise Salomon in his proverbs inserteth this lesson, pertaining to voluntary, and fruithful punishment The just do penance with ioy. of sin, saying[ It is a ioy to the just to do Prou. 21. v. 15. iudgement;& dread to them that work iniquity] Yea king ahab otherwise a wicked man, well knew that doing of penance would mitigate Gods just wraih, when[ He rent his garment,& couerd 3. Reg. 21. v. 27. 28. 29. his flesh with hearteloth, and fasted, and slept in sackcloth, and walked casting down his head. And God also respected the voluntary affliction of some wicked men. the word of our Lord came to Elias the Thesbite, saying: Hast thou not sene ahab humbled before me? Therfore because he hath humbled himself, for my sake, I will not bring in the evil in his dayes: but in his sons dayes, will I bring the evil vpon his house.] Much more if ahab had also rent his hart Iere. 14. v. 12. with true contrition, he might then by adjoining penal works to his inward sorrow, haue more pacified Gods wrath, seing so short, and unperfect penance obtained delay of punishment, for his great and obstinate sins. King Manasses more effectually Much more their penance, that do it sincerely with hearty repentance. repenting in Babylon, and[ doing penance exceedingly 2. Par. 33. v. 11. 12. before the God of his fathers, desired and besought God earnestly, and he heard his prayer,& brought him again to jerusalem into his Kingdom] A plain figure of true penitents attaining possession of the kingdom of heaven, when sufficient satisfaction is made. The ninivites believing jonas, repented, and to escape destruction( which otherwise had then fallen vpon them) did great penance, in hope[ That God would convert, and forgive, and Ione. 3. v. 7. 8. 9. 10. return from the fury of his wrath, and they not perish. And God saw their works, that they were converted from their evil way: and did not the evil] which he had threatened. Which manner of penance( by fasting in sackcloth) Christ commending, proposeth it for an example to be imitated: Mat. 1●. v. 41. yea affirmeth, that their fact shal condemn others which do not penance. 6. S. mary Magdalen stricken with repentance for Examples of S. mary Magdalen. her sins[ fel down at the feet of our saviour, luke. 7. v. 28. began to water his feet with tears, wiped them with the hears of her head, and kissed his feet,& anointed them with ointment.] Al which our Lord not only accepted, but also defended her fact against the Pharisees that disdained her: compared also her v. 44. 45. 46. hearty and humble penance, with the Pharisees entertainent of him in his house, in al respects much preferring her deed before his. When S. Peter of And S. Peter. human frailty, had denied Christ to be his Master, going forth of Caiphas his house[ he wept bitterly] Mat. 26. v. 75. washing away his fault with bitter tears.[ If we did judge ourselves( saith S. Paul) we should not be S. Paul exhorteth al sinners to judge, and punish themselves. judged. But whiles we are judged( temporally punished) 1. Cor. 11. v. 31. 32. 2. Cor. 6. v. 4. 5. of our Lord, we are chastised: that with this world we be not damned.] In al things( saith he) let us exhibit ourselves, as the Ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labours, in watchinges, in fastings.] S. John the The same doth Christ again by the pen of S. john the Apostle. Apostle writeth to the Bishop of Ephesus( ● in him to al bishops, Priestes, and other persons in the like case) that albeit he did many good works, had great patience, and great zeal against heretics, yet[ having left his first( more abundant) charity] for Apoc. 2. v. 2. 5. 6. this he must do penance, saying:[ Be mindful from whence thou art fallen, and do penance, and do the first works. But if not( said Christ by the pen of his Apostle) I come to thee, and will move thy candlestick out of his place, unless thou do penanca. He that hath an ear, let him hear, what v. 7. the spirit saith to the Churches.] Praying, Fasting,& alms deeds, are especial satisfactory works, for sins remitted. ARTICLE. 33. MOre in particular the holy Scriptures do also instruct us, that prayer, fasting, and alms, are three especial satisfactory works of penance. always True faith, and repentance presupposed, Prayer, Fasting& alms deeds are especial satisfactory works. presupposing faith, which is the first ground, then true repentance, which is sincere remorse of conscience, for the offence of God, for the deformity of sin, defiling the soul, and for the punishment and separation from God, which sin justly deserveth. And so from this faith and repentance proceedeth the fruit of penal works, done with right intention of the mind, special grace assisting, without which al mans works, and sufferings, are dead of themselves, and insufficient▪ 2. The first and chiefest of these three is Prayer, an act of the mind elevated to God. whereunto By prayer man converseth with God. when Fasting, or alms are adjoined, they serve as wings, by which prayer more effectually ascendeth into heaven. As the holy Angel Raphael testifieth, saying[ Prayer is good with fasting and alms: tub. 12. v. 8. rather then to lay up treasures of gold.] And so devout persons do often conjoin them al three together, especially fasting and prayer. So the prophet Esdras by word and example directed the children of Israel, which were come from Babylon, to pray that, God would set them, and their children in a right way of serving him, and withal to fast at a special times; as himself hath recorded in his history, saying[ I proclaimed a fast beside the 1. Esd. 8. v. 21. river Ahaua, that we might be afflicted, before the Lord our God, and might desire of him a right way for us,& our children,& al our fubstance. And we v. 23. fasted, and besought our God hereby: and it fel out prosperously unto vs.] Neither did they pray and fast, for Gods direction only( which was one good cause) but also for more satisfaction, for sins remitted, to which they were also obliged. For albeit the prophet said to God[ Thou o God hast delivered Ch. 9. v. 13. 15. us from our iniquity] yet he saith withal,[ behold, we are before thee in our sin, which two speeches must needs be understood with this distinction: that God had delivered them from the guilt of sin, but not from al the guilt of punishment. Otherwise if you say, that they were delivered from sin, and yet were in the same sin, and that in the same respect, it is a slatte contradiction: from which al holy Scripture is most free[ Esdras Ch. 10. v. 1. therfore thus praying, and beseeching, and weeping, and lying before the Temple of God, there was gathered to him of Israel, an exceeding great company of men, and women, and children; and the people wept with much lamentation.] To prayer also pertain al Sacrifices for sin, and are more properly 2. Reg. 24. v. 18. 2. Par. 21. v. 18. Mat. 6. v. 12. Sacrifice is ● principal kind of prayer. for satisfaction, then for remission of sins. Because God immediately forgiveth the guilt of sin, when the sinner is truly penitent, and his prayers,& other good works following, are in way of satisfaction. Christ our Lord prescribed that al shal pray for remission of sins. Which prayer is stil to be said of every one, also after that his sins are remitted, for remission of the punishment remaining unsatisfied. 3. Fasting was directly instituted in the Law of Moyses, for satisfaction: and the feast in which it The feast in which the Iewes did especially fast was called the feast of Expiation. was specially prescrited, was called the Feast of expiation[ Vpon the tenth day of the seventh month Leuit. 23. v. 27. 29. 32. Nu. 29. v. 7. shal be the day of Expiation most solemn: and it shal be called holy: and you shal afflict your scules in it, and shal offer holocaust to the Lord. every soul that is not afflicted this day, shal perish out of his people] which fast began from evening of the minth day, and continued al the tenth. Besides this ordinary fast penitent people, did voluntarily use fasting amongst other satisfactory works. So[ Samuel They fasted also vpon special occasions. For their sins. For souls departed. 1. Reg. 7. v. 4 5. 6. assembling the people together into Masphath, they cast away their idols, and served our Lord only, and Samuel prayed for them, and they al fasted. certain 1. Reg. 31. v. 13. 2. Par. 20. v. 3. men of Iabes Gallaad fasted seven dayes for King Saul, and his sons] being slain by the Philistimes. King josaphat being in distress, and fear of his enemies, betook himself wholly to beseech our Lord, and proclaimed a fast to al Iuda. In the captivity of Babylon, saith Icremie the prophet[ It came to pass, in the fifth year of joakim the And for other causes. Iere. 36. v. 9. son of josias the King of Iuda, in the ninth month, they proclaimed a fast in the sight of our Lord, to al the people in jerusalem.] Likewise after the captivity, such as had put away their unlawful wives 2. Es●. 9. v. 1. [ came together in fasting, and sackcloth,& earth vpon them.] Tobias, judith,& easter, amongst other pious, and penal works, fasted much,& exhorted tub. 12. v. 8. Iud. 4. v. 8. Ch. 8. v. 6. Est. 4. v. 16. others to fast, not only to chastise their bodies, which is also most godly and necessary, but also to pacify Gods wrath provoked by sins, and forgiven. Al which fasting was only acceptable in those, which were truly penitent, whose sins vpon their sincere repentance, were remitted. And so fasting is most properly for satisfaction, and not only for remission of the sin itself. Therfore the Prophetes Isaias, and Zacharias earnestly admonished such as Fasting without true repentance hath small or noe fruit. persisted in sin, that their fasting was not acceptable before God, who by the same Prophetes, thus expostulateth with such hypochrites.[ Is this such Isa. 58. v. 5. a fast, as I haue chosen, for a man by the day to afflict his soul? Is this it, to wind thy head about like a circled, and to spread sackcloth and ashes? Wilt thou call this a fast, and a day acceptable to the Lord?] Likewise[ when you fasted,& mourned in the first, Zach. 7. v. 5. Mat. 6. v. 16. 18. Ch. 9. v. 15. luke. 5. v. 33. luke. 2. v. 37. and seventh month, for these seuentie yeares, did Christ also teacheth us to fast with sincerity, not with hypochrisie. you fast unto me?] Thus Christ also teacheth to fast in sincerity, not in hypocrisy, or other sins. And foretold that his Disciples should fast in due times, and right maner. And that fasting rightly[ The Father of heaven will repay thee.] holy Anne the religious[ widow by sastinges, and prayers served God night and day.] S. John Baptist, and his Disciples Right fasting is an act of religion. fasted much. In like maner, as fasting, so al other voluntary afflictions of the body, are satisfactory: as watching, discipline, wearing hearcloth, counseling to holy places, kneeling, and the like[ for Rom. 8. v. 12. 13. mortification of the flesh, that the spirit may live.] 4. alms deeds,& al works of mercy, spiritual and corporal, are also of special value, in way of alms deeds, and al works of mercy are satisfactory. satisfaction for sins remitted,& do in some sort dispose the person to true repentance, for remission of sins. The prophet Daniel advised King Nabuchodonosor, to use this means for redeeming of his sins, saying to him:[ O King let me counsel Dan. 4. v. 24. thee: and redeem thou thy sins with alms, and thine iniquities with the mercies of the poor: perhaps God will forgive thee thine offences.] At least such alms procureth diminution, or delay of punishment for sins, which the prophet here calleth, redeeming of sins. For this King continued v. 26. twelve months after this, in prosperity. holy Tobias knew well the inestimable valour of alms deeds,& therfore wholly employed himself therein[ leaving his own dinner, that he might bury the tub. 2. v. 3. Ch. 4. v. 9. Ch. 12. v. 9. holy Tobias merited much by works of mercy. dead bodies of his faithful brethren, went fasting to take away a body newly slain] because[ alms( as the Angel Raphael afterwards witnessed) delivereth from death,& that is it, which purgeth sins and maketh to find mercy, and life everlasting.] Our Lord and saviour teacheth us to do al these three special works sincerely. Touching alms he Christ exhorting al to do works of mercy, teacheth to do them with alacrity and sincerity. admonisheth[ Let not the left hand know what the Mat. 6. v. 3. right hand doth. That thy alms deed may be in secret, and thy Father which seeth in secret, will reward thee.] Touching spiritual alms he saith; If you will forgive men their offences, your heavenly v. 14. Father will forgive you also your offences. But if you will not forgive men, neither will your father v. 15. forgive you your offences.] again touching temporal alms, our Lord adviseth, that[ he which hath luke. 3. v. 11. two coats give to him that hath not: and he that hath meate, let him do likewise] Finally our Lord will in such maner judge the world, that every one And will judge the faithful according as they do, or omit such works. of the faithful, which believeth in him,& shal come to the discussion of their acts, shal receive sentence of life, or death everlasting, as they shal be found to Mat. 25. v. 35. v. 41. jac. 1. v. 27. haue done, or not done works of mercy, alms deeds spiritual, and corporal.[ Religion clean and unspotted with God, and the Father is this( saith S▪ james) to visit pupils,& widows in their tribulation:& to keep himself unspotted from this world.] 5. These are the especial satisfactory works, for the debt of sins remitted. Patience also in suffering meekly, and thankfully al tribulations, worketh to the very same effect. Especially in suffering Patient suffering is very satisfactory. of temporal death, disgrace in the world, loss of lands, goods, and other possessions for truth sake, for true Faith and Religion. It is Gods special goodness, to lay, or suffer afflictions, to be laid vpon the just, that albeit they be cold, and slow to punish themselves, and to pay part of their debt to him, yet by patiently sustaining( that which we can not escape, and avoid) some satisfaction is made, and the Heb. 10. v. 36. luke. 21. v. 19. debt diminished,& merit also increased[ Patience therfore is necessary] saith S. Paul. And our Lord hath pronounced to al his elect, that[ In your patience, you shal possess your souls.] One may satisfy for an other, being both in state of grace ARTICLE 34. EVen as in the natural body, one member assisteth an other: the hands work for the good As in the natural,& civil body: so in the mystical, one member supplieth for an other. of themselves, and al the rest; the feet sustain the other members; the eyes direct the feet and legs where to go; and so of the rest, each part is profitable to an other: and sometimes one member supplieth the defect, or otherwise doth the function of an other: as when the hand, or the eye, signifieth, that which the tongue should speak: As also in a civil body, one man by commission, executeth the office of an other, payeth, satisfieth, or answereth for the debt of an other: so in the mystical body of Christ, which is his Church, the living members Ephes. 3. v. 25. therof, may in the case of temporal satisfaction, for the debt of sin remitted, pay or satisfy some part therof, by virtue of the communication, and participation, which is among the same members of the whole body. So that it be intended,& applied to that end, or purpose; and so that both parties be in state of grace. For otherwise neither the work of any in state of mortal sin, is meritorious, nor satisfactory before God, nor any persisting in mortal sin is capable of such benefit, but both being in spiritual life▪ one may satisfy for the other. As is proved by these holy Scriptures. 2. After that the people of Israel had made, and adored a melted calf, God said to Moyses[ I see that Exod. 32. v▪ 8. 9. 10. 11. &c. v. 14. this people is stiff-necked, suffer me that my fury Moyses first Praying that God would remit the peoples sin▪ prayed afterwards for remission, or mitigation of the punishment. may be angry against them, and that I may destroy them.] But Moyses praying for them[ our Lord was pacified from doing the evil, which he had spoken against his people] that is, from wholly destroying them. Yet some were punished: for[ there v. 28. were slain about three thousand men.] After which[ Moyses returning to our Lord, besought him to v. 31. forgive them this trespass] that is to forgive the residue of temporal punishment, for[ our Lord was v. 14. pacified] already, and so had forgiven the sin, but not al the punishment. For this therfore Moyses now prayed: and desired rather to be punished himself, then that al due punishment should be inflicted vpon the people, saying[ Either forgive them this And offered to▪ suffer for them, or with them. v. 32. trespass, or if thou do not, strike me out of the book, that thou hast written] What punishment this was, which Moyses in most fervent zeal, desired to sustain, for the people, is not easily explained,& pertaineth to an other point of Christian doctrine. Part. 3. Art. 5. But by this passage it is manifest, that Moyses could by suffering punishment, satisfy part of Gods wrath for the peoples sin already remitted,& not sufficiently punished. holy judith, by her austere life,& holy judith by penal works mitigated Gods wrath for the peoples sins. judith. 8. v. 5. 6. Ch. 9. v. 1. Ch. 13. v. 6. 7. &c. penal works, wearing hearcloth, much fasting, frequent praying, averted Gods wrath from punishing the people, as they justly feared, and had deserved: so that for her great penance,& by her means, God of his mercy spared, and delivered his people, now penitent for their sins: by her hand destroying their enemy, which being done, she willed them to render thankes, and praise to God, saying to them[ Praise ye the Lord our God, who hath not forsaken Ch. 13. v. 17. 18. them, that hope in him: and in me his handmaid he hath fulfilled his mercy, which he promised to the house of Israel: and he hath killed by my hand, the enemy of his people, this night.] The constant suffering of certain zealous maccabees, also pacified the wrath of God, by their dying,& invocating The Machabee Martyres did also appeaze Gods wrath. Gods mercy towards themselves, and their 2. Mach. 7. v. 6. nation: saying[ Our Lord will behold the truth, and will take pleasure in us( said the first: and an other said) Our stock is not forsaken of God. We suffer v. 16. v. 18. for our own sakes, sinning against our God, and things worthy of admiration, are done in vs. For we for our sins, do suffer these things. And if v. 32. v. 33. the Lord our God, hath been angry with us a little, for rebuk and correction; yet he will be reconciled again to his seruants.] And considering that their deaths should help for satisfaction of their nation, the last and youngest of these Martyres said to the Tyrant[ My bretheren having now sustained short v. 36. pain, are become under the testament of eternal life. And I, as also my bretheren, do yield my life, v. 37. & my body for the Law of our fathers; invocating God, to be propitious to our nation, quickly. But in me, and in my bretheren, shal the wrath of the almighty v. 38. cease: which hath justly been brought vpon al our stock]. 3. S. Paul confirmeth this doctrine, that he actions S. Paul teacheth that as some help others temporally, so they do spiritually. and sufferings of the living members of Christ, do profit,& satisfy one for an other, when he exhorted the Christian Corintians, to impert of their temporal goods, to them which suffered want in jury; that such benefactors might matually be made partakers of their suffering in persecutions: that as the one company helping the other temporally, so the other might help them spiritually▪[ Let in this present 2. Cor. 8. v. 14. time( saith he) your abundance supply their want, that their abundance also may supply your want: that there be an equality.] And the same Apostle being himself in prison, doubted not to writ in his Epistle to the Colossians, that he now by his sufferings, helped to supply that which wanted And that his own sufferings did in part, supply the want of others. in their sufferings for themselves: first witnessing to them, that the Gospel which they had received Coloss. 1. v. 5. 6. 7. 23. by the preaching of Epaphras, is the same, which is the Gospel of the universal Church:& for which he now suffered, and reioyced therein, affirmeth plainly, that they also were partakers of his suffering, even for the same Gospel[ whereof( saith he) I Paul v. 24. am made a Minister, who now rejoice in suffering for you: and do accomplish those things, that want of the passions of Christ, in my flesh for his body, which is the Church] What more clear words can be required, then these, to show that both some suffering of temporal pains, is wanting in some members of the Church; and also that the same may be accomplished by other members? But where at first sight these words[ those things that One hard place of holy Scripture explained by an other. want of the passions of Christ] are more obscure, you may explain them by the same Apostles words, in an other place, where speaking of his own tribulation, and comfort therein by Christ, he calleth his own passions, the passions of Christ, saying: Passions of the faithful are called Christs passions. [ As the passions of Christ, abound in us: so also by 2. Cor. 1. v. 4. 5. Colos. 1. v. 24. Act. 9. v. 4. Mat. 25. v. 35. 40. Christ doth our comforth abound] And in this very place, and in many others, the Church is called Christs body. And Christ also calleth his faithful members, himself, for the most straite coniunction that is between him and them. So that the necessary sense of the words above recited is, those things that want of the passions of Christs members, were accomplished, o● in part supplied, by S. Pauls suffering. And consequently the want in some, may be supplied by others. Temporal pain due for sins remitted, may be released by Indulgence. ARTICLE. 35. VPon the same foundamental doctrine, that the The doctrine of Indulgences is grounded in the Communion of Saincts,& of holy things in the whole Church. See part 1. Ar●. 43. good works of the just are communicated, and participated, amongst the living members of the Church, through the spiritual union, which al haue with Christ, and in him every one with others: is also grounded the doctrine of Indulgences; or Pardons. Psal. 118. v. 63. As is already shewed, that one may supply satisfaction for an other. The special difference is, that in the former case one doth actually in his intention Art. 34. apply his work, or suffering( as prayer, fasting, discipline, going on pilgrimage, giving alms, or the like) for some particular person, or company: but most commonly such satisfactory works, as are abundant in Gods merciful acceptation, for the person that doth them, are stored up for the whole militant Church in general: and so pertain to the common treasure( which is thereby also increased, and by Christs Satisfaction is made infinite) from whence is dispensed, and satisfaction made for the debts of others, which by themselves do▪ not, or can not so sown discharge the same. To the effectual fruit, and benefit whereof, three That Indulgences may be effectual, are required, authority, Cause& capacity. special conditions are necessary required, and that they rightly concur together, which are these: authority, in the Dispenser of this treasure. convenient cause moving him to grant the pardon: and capacity in the penitent, that is to receive it. 2. Touching the first requisite condition, which is only the supreme Pastor hath power to grant plenary, Indulgences. authority in the giver, it can not be in any other but in the head,& chief stuared, the Supreme spiritual governor, and Pastor of the militant Church. For to him only it must needs pertain, to dispense the common treasure of the whole body, unto the members therof. Al other bishops, Pastors, or Others by his commission. Prelates, and inferior subordinate Priestes, can only dispense, so much of this treasure,& in such maner, as the Supreme Dispenser assigneth, and limiteth. The cause must be pious, and to edification. The second condition( which is convenient, and reasonable cause) requireth, that it be done to edification, and not to destruction. And so, of the Popes part, and likewise of others, to whom he communicateth any part of this power, it is required, Mat. 24. v. 45. that they be faithful Dispensers, not Dissipaters; that they be not moved of human favour, natural affection, partiality, filthy lucre, lightly, rashly, or by other unlawful motive: but syncerly to Gods honour, spiritual profit of the Church, common good of many, or good of such persons, as may redound to the spiritual good of others, and of themselves. As when they will pray for others, relieve the poor, or to draw men to repair to the holy Sacraments, or by whose example others will be stirred up, to repentance, devotion or other virtues,& good works. The third condition( which is capacity, in the None are capable, that persist in mortal sin. parties, to whom Indulgences are granted) necessary requireth, that they be in the state of grace, that is, free from mortal sin. For such as persist impenitent, are subject to everlasting punishment, during And the conditions assigned, must be performed in the state of grace. which state, no part of due punishment can be released. But even their venial sins also, if they die in any mortal, by that occasion( which is called Per accidence) are eternally punished: because such persons are never rightly penitent. Neither can they therfore, being spiritually dead in sin, participate of any good works, or satisfaction done by the living members: for that there is no spiritual influence, or communication of holy things, between the living and dead members. For the branch cut jo. 15. v. 4. 6. of, or otherwise dead, can receive no iuce of life, till it be united, or revived: which is never possible without due repentance. But by grace returning and rightly repenting, that is, using the means ordained by Christ, for remission of mortal sins, then and not otherwise, they are made able to satisfy for the debt of temporal punishment, and capable of others satisfaction, and of Indulgence: performing also the conditions assigned by the giver for this purpose. 3. Practise hereof is clear in holy Scripture, which The same is proved by practise, testified in holy Scriptures. necessary proveth that it is true,& found doctrine. And so we shal not need to repeat the grounds of this kind of satisfaction practised in Gods Church, having declared them already in the precedent Articles. Two examples therfore may here suffice for Art. 25. 31. 32. 34. this purpose. Our B. saviour on the cross gave a plenary Indulgence,& free pardon, to the penitent Christ gave a plenary pardon to the penitent thief on the cross. thief, who being truly, and heartily sorry, for his own sins, with just indignation reprehended the other thief, for his obdurate hart, and insolent blasphemy, saying[ Neither dost thou fear God, luke. 23. v. 39. 40. 41. whereas thou art in the same damnation? And we in deed justly: for we receive worthy of our doings; but this man( Christ our redeemer) hath done no evil] And the same penitent also humbly besought Christ our saviour, to relieve his soul, after it should be departed, when our Lord himself should be in his heavenly kingdom( for it appeareth that he thought when Christ should be in glory, his own soul, should need relief) praying thus to him:[ Lord, remember me, when thou shalt come into v. 42. thy kingdom.] To which humble petition, our merciful saviour answering, granted more then the penitent presumed to ask, saying unto him:[ Amen, I say to thee: this day thou shalt be with me w. 43. in paradise.] A most plain, and free relaxation, not only from al his sins, but also from punishment due for the same after death. 4. An other example is in the practise of S. Paul, S. Paul also gave a pardon to a penitent Corinthian, to whom he had formerly enjoined temporal penance. who having first excommunicated a certain incestuous sinner, and bond him to penance; afterwards released him by way of pardom, from the residue, before that al was performed. For whereas the Apostle[ in the name of our Lord Iesus Christ, 1. Cor. 5. v. 4. 5. had delivered the sinner to Satan, for the destruction of the flesh, that the spirit might be saved, in the day of our Lord Iesus Christ.] In his other Epistle to the same people, having in the mean time understood, that the sinner humbly proceeded in doing his enjoined penance, vpon such information, and at the request of some, he granted relaxation▪ from the rest of his penance: saying[ Of much tribulation, 2. Cor. 2. v. 4. and anguish of hart, I wrote to you by many tears; not that you should be made sorry, but that you may know, what charity I haue more abundantly towards you] showing that as well in punishing, as pardoning, he had great charity toward them, and so being now to release the penitent, whom he had formerly bond, touching him, he saith:[ To him v. 6. 7. ad 11. that is such a one( in the case as you know) this rebuk sufficeth, that is given of many: so that contrariwise you should rather pardon,& comfort him, lest perhaps such an one be swallowed up▪ with over great sorrow. For the which cause, I beseech you, that you confirm charity toward him. For therfore also haue I written, that I may know the experiment of you, whether in al things you be obedient. And whom you haue pardonned any thing, I also. For myself also, that which I pardonned, if I pardonned any thing, for you in the person of Christ: that we be not circumvented of Satan, for we are not ignorant of his cogitations.] Thus the Apostle both bond, and loosed sinners. And by this particular fact of pardoning, it may evidently be seen, that as some seemed too severe against the penitent, them the Apostle exhorted to compassion,& to confirm v. 7. 8. their charity towards him. Others entreated for his relaxation, unto whose request he agreed. His The Apostle avouched both his authority, and just cause. v. 10. Ibidem. authority he avouched to be[ In the power of Christ.] The cause moving him to remit the rest of penance not performed, was[ lest perhaps the v. 7. 11. penitent should haue been overwhelmed, or swallowed up with over great sorrow,& because Satans cogitations are subtle and cruel.] And by the way And so the party being truly penitent did paticipate the benefit. also to exercise the obedience of the faithful in comforming v 9. their judgements to his. The penitent also was now capable of pardon, having suffered rebuk with patience, and being content to suffer more, the v. 6. Apostle denounced that this should suffice. The residue of satisfaction not made in this life, is to be fulfilled in purgatory: by suffering, or by suffrages after death. ARTICLE 36. REason directeth, that delay of paying debts, Delay of paying debts dimisheth not, but augmeteth the obligation to pay them. doth nothing at al discharge, nor diminish the debters oblihation, but more and more bindeth him to make at last due satisfaction to his creditor: which happeneth especially by not paying in this life, the temporal debt of pain for sins remitted. For a just soul departing from the body, before full satisfaction be made, must then without more delay, suffer much more punishment, then would haue sufficed, whiles it was in the body. Because penal works voluntarily performed, by the penitent in this world, whiles it is in his power to do them, or to differ them, are more satisfactory, then the punishment, which is inflected in the next world, where it can be no longer differred. For albeit the penitent soul doth then willingly suffer just pain, that it may be purged, and so come to see God, yet this suffering is more properly called satispassion, then satisfaction, and for that it was not performed, 2. Cor. 6. v. 2. Rom. 6. v. 23. in the due,& more acceptable time, is finally exacted with more severe iustice, yet stil mixed with Gods mercy. For seing every smallest offence, must be punished; and every mortal sin deserveth etrenal death; and seing God of his goods giveth grace Debters which omit easier means of making satisfaction, must at last endure pain till al be satisfied. of repentance to al that will accept it,& so changeth eternal punishment into temporal: seing also the penitent by Gods further grace, may if he will, Art. 31. 32. 33. 34.& 35. make acceptable satisfaction, by prayers, fastings, alms deeds, or other good works; may likewise be assisted herein by others; and may gain Indulgences, for release of his debt: if be al these means, that which is requisite be not performed in this life, it is exceeding great mercy, that yet in time and convenient place, the souls, which remain in debt of temporal pain, may be purged by due punishment, Ephes. 5. v. 27. Apoc. 21. v. 27. after their parting from their bodies, and be presented immaculate to their spous Iesus Christ, and so enjoy eternal glory, in the heavenly jerusalem, whither nothing can enter, that is polluted with any spot or blemish, but must first be cleansed, purged, and made perfect. 2. Against which catholic doctrine Protestantes Our Aduersaries first objection, that the word purgatory is not in the Scriptures. seek diuers evasions, al very friuoulous. First they say, the name purgatory is not in al the holy Scriptures. We answer, that neither is the word trinity, nor Person, in that sense as Christians confess trinity of Persons, in one God. Neither are baptism, and the Eucharist called Sacraments, in the whole sacred Bible. Yet the things themselves are there signified, and proved. Secondly they deny Secondly they deny any other place for souls departed, but only heaven for the blessed, and hel for the damned. that there is any other place for souls, departed from the bodies, but only heaven for the blessed,& hel of eternal torments, for the damned, and so they would exclude purgatory. But their opinion is evidently confuted by the Article of Christs descending into hel. Which is a distinct place both from Part. 1. Art. 24. heaven, and from hel of the damned. As we haue declared by many holy Scriptures in the explication of that Article. Thirdly they would exclude Thirdly they deny that any punishment is due for sin remitted: al which are proved in former Articles. Part. 2. a Art. 31. purgatory, by denying any temporal punishment to remain due for sins remitted; and by denying that any satisfaction of penitents is either necessary, or Art. 32. possible to be made, by the same penitents; Art. 34. or by others for them; by denying also that there is any Art. 35. common treasure of satisfactory works, with authority to grant Indulgence,& so( say they) there is neither need, nor possibility of purgatory in an other world. Al which their negative no faith, is confuted, and the contrary catholic belief, and doctrine manifestly proved in the next precedent Articles: for their better satisfaction, who will be satisfied in points of Religion, by true Christian credibility, according to the holy Scriptures. For Psal. 92. v. 5. our Aduersaries, which haue any mean learning, do easily see, that these controversies haue special dependence, and coherence, each with others. And so the proof of the former points, proveth purgatory. And contrariwise their denial of purgatory, maketh them to deny al the rest. nevertheless that there is in deed a purgatory:& that faithful souls departing from this world in state of grace, but not sufficiently purged, must there remain, till satisfaction be made for their sins, by their suffering, or by suffrages of the Church, is further proved by these special places of holy Scripture. 3. Our B. saviour admonishing al, to satisfy, for purgatory i● further proved by our saviours doctrine. wrongs in this life, teacheth that those which do it not, shal be constrained, with more severity, when they come to the judge, to pay al, saying[ Be Mat. 5. v. 26. 27. luke. 12. v. 58. 59. at agreement with thy adversary betimes, whiles thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer( to the exactor, saith S. Luke) and thou be cast into prison. Amen I say to thee: thou shalt not go out from thence, till thou repay the last farthing, the very last mite] plainly signifying, that the last part, and parcel of the debt must, and shal be payed: and then the debtor shal go out from thence. whereas in hel of the damned, there is no payment made, but eternal punishment never ended, never diminished, no counting of farthings, and mites: for the whole debt, and punishment stil continueth, neither shal any be ever delivered from thence. Because from hel( of the damned) there is no redemption.[ For it is the hel of Isa. 66. v. 24. Mar. 9. v. 45. 46. Mat. 25. v. 46. unquenchable fire, where their worm( of conscience) death not,& the fire quencheth not.] Therfore the place of payment, whereof our saviour here speaketh, is a temporal, not an eternal prison. And what other temporal prison can there be, after this life, but this place of payment, by purging of souls, called purgatory? At an other time Christ our Lord distinguishing the greater difficulty of some sins to be remitted, then of others, saith that some sin The same is confirmed by like doctrine. in an other place. shal not be forgiven[ neither in this world, nor in Mat. 12. v. 32. the world to come] whereof it is inferred by very good consequence, that some sins shal be forgiven after this life. And S. mark relating this doctrine of our saviour, that some sin shal never be forgiven, calleth the same[ an eternal sin] signifying Mar. 3. v. 29. that some sins are eternal, and some not eternal. 4. S. Paul likewise teacheth that some works being unperfect, shal not only be tried, but also purged Likewise by S. Paules doctrine. by fire[ The work of every one shal be manifest 1. Cor. 3. v. 13. ( saith he) for the day of our Lord will declare( in the particular iudgement of every one, at their death) because it shal be revealed in fire: and the work of every one, of what kind it is, the fire shal try. If any mans work abide, which he built v. 14.( 11.) v. 15. thereupon( vpon Christ the foundation) he shal receive reward. If any mans work burn, he shal suffer detriment: but himself shal be saved: yet so as by fire] where we see that some works being built vpon the true foundation Christ Iesus, and vpon true faith in him, are perfect, and therfore resembled by the Apostle, to[ gold, silver, and precious v. 12. v. 14. stones] the same suffer no detriment in the fire, but presently receive reward:& other works being built also vpon the same foundation, are unperfect, resembled to[ wood, hay and stubble] these suffer detriment( not eternal damnation) but himself( he that hath such works) shal be saved: yet so as by fire.] And thus according to our saviours, and the Apostles doctrine, those shal satisfy for their debt by suffering after this life, which departing from this world in Gods favour and grace, had not satisfied sufficiently before. 5. An other ordinary means of satisfaction, after Satisfaction is also made by Sacrifice, and other suffrages for souls in purgatory. death, in purgatory. besides suffering, is by the holy Sacrifice, and by other prayers, and satisfactory works done by others: and by application of Indulgence( which is also by the way of suffrage) offered for relief of souls departed. For albeit they are not under the jurisdiction of the militant Church, and therfore can not be absolved by the ordinary keys therof; yet when satisfaction is offered for them, being in the state of grace, the same is undoubtedly accepted, for payment of their debt, as prayers of the faithful are profitable, of one for an other in earth. And so al prayers,& other satisfactory works offered, by the faithful in this world, are profitable to souls▪ departed in state of grace: and ever so were, from the beginning of the world. As is clearly gathered by the diligent[ performing of Gen. 23. v. 3. Ch. 25. 35. 50. Num. 20. Deut. 34. v. 8. Exequies were celebrated for the faithful souls departed in the old Testament. obsequies for Sara, the wife of Abraham, for Abraham himself, for Isaac, for jacob, for Aaron, for Moyses] and others. Which Exequies was a distinct religious office from their burial. And though some of these holy persons, needed not prayers, after their death, yet the fruit therof, remained in the common treasure of satisfactory works, applicable to others, which haue need. It is also recorded, that 1. Reg. 31. v. 12 13. 2. Reg. 1▪ v. 12. eccle. 7. v. 37. King david, and others mourned, and fasted for King Saul, and his sons being slain. Iesus the The Wiseman exhorteth to use mercy towards the dead. son of mirach exhorteth al to extend their charity towards the departed, saying[ The grace of a gift is in the sight of al the living: And from the dead stay not grace: Iudas Machabeus the High Priest, and General captain of Gods people, caused Sacrifice Iudas Machabeus caused Sacrifice to be offered for soldiers slain in battle. to be offered in jerusalem, for the soldiers slain in battle[ because he considered, that they which had 2 Mach. 12. v. 42. 43. 45. taken their sleep, with godliness, had very good grace laid up for them.] doubtless neither he, nor david, nor Abraham instituted the first office for the dead, but observed the godly ancient custom of other holy patriarchs, Priestes, and Prophetes. And the The Iewes stil pray for the dead. Iewes to this day, observe a Rite of Praying for the dead, wheresoever they dwell, as in Rome, Venice, Amsterdam, Frankford, and in other places. 6. Finally S. John the Apostle, considering that some sinners die obstinate in their sins: and some are penitent, before, or at their death; as he would not aduise any man, to pray for the impenitent, so he exhorteth to pray for them, that die penitent, Prayer for the dead is invincibly proved by S. Iohns doctrine. saying[ He that knoweth his brother to sin a sin 1. jo. 5. v. 16. not to death, let him ask, and life shal be given him, sinning not to death. There is a sin to death, for that I say not, that any man ask.] By which doctrine it is most manifest, that prayer is profitable for some souls after this life. wherefore having also elsewhere alleged some of these, and other texts of holy Scriptures, concerning the communication Part. 1. Arc. 44. and participation of spiritual good works, between the souls departed, and the faithful in this world, we▪ may with al assurance conclude this point, with the holy author of the book, of maccabees,( yea though the same book were not caconical Scripture, as it is also proved to be) at least vpon the other proofs we may say with him[ It is therfore 2. Ma●. 12. v. 46. a holy, and healthful cogitation to pray for the dead, that they may be loosed from sins.] And so it is Al true penitents shal be saved, but not al with like speed. fully proved that al true penitents, through Gods abundant mercy, shal be saved: but with this difference, that some committing in this life few and small sins, and doing great, and long penance: others committing many and great sins,& doing very little penance, or none at al, till the last hour before their death, shal al enjoy eternal glory, albeit not al in like measure, nor so speedily. Al shal receive the penny: which is their hire. But[ In my Mat. 20. v. 2. 9. jo. 14. v. 2. 1. Cor. 15. v. 4. 42. 1. Cor. 3. v. 15. Fathers house( saith our B. saviour) there be many mansions.] Those, whose works are perfect, shal presently receive reward: as S. Paul teacheth, but if any mans work burn, he shal suffer detriment, but himself shal be saved, yet so as by fire.] And thus having proved that Penance is a true Sacrament, and declared also the three partes therof, which are Contrition; Confession; and Satisfaction, either in this life, or in purgatory: It resteth briefly to add, some more sacred texts of holy Scriptures, in further confirmation of the effect of this holy Sacrament. The proper effect of the Sacrament of Penance, is remission of actual sins, after baptism. ARTICLE 37. AMongst the general Articles of our belief, expressed in the Apostles creed, we confess that in the Church there is Remission of sins. In the Part. 1. Art. 48. explication of which, and other Articles, we haue many lose the benefit of Christs Redemption for lack of applicat●on therof, by true faith and Sacraments. more particularly declared, that God only is the principal efficient cause of remission of sins; and Christ as Man, the meritorious cause. Who by his Part. 2. Art. 6. 7▪ Passion redeeming al mankind, hath payed a most sufficient, yea supper abundant ransom for al; which notwithstanding is only effectual unto those, to whom it is applied. As must be stil remembered, and therfore I repeat it often, because many do lose the benefit of Christs Redemption, for lack of application therof by right faith in Christ, and of due repentance, with the use of holy Sacraments, the Art. 8. proper Instruments of sanctifying grace. For first by baptism( which is the door, and entrance to al Christian Sacraments) original sin is fully washed baptism is the first ordinary instrument of grace remitting sin. away, and also actual sins committed before baptism. And for remission of sins after baptism the Sacrament of Penance is the ordinary means. The other five Sacraments do also give first grace, with remission of sins, if perhaps any sins remain unwitting to the penitent: but they are directly The Sacrament of Penance is the ordinary instrument after baptism. ordained for increase of grace,& more sanctification, not so purposly for remission of sins. And therfore none ought to receive any of those five, knowing themselves guilty of mortal sin, but must first be absolved in this Sacrament of Penance; whose proper effect is the remission of sins committed after baptism. As is before declared, where Art. 25. we proved it to be a Sacrament. whereunto may be here added some other particular texts of holy Scriptures, in further declaration of this so necessary an effect. 2. In the old Testament no Sacrifice, nor Sacrament had the virtue to remit sins, nor to give grace, but only to signify the same, as given by God, if the persons were rightly disposed to receive it, Sacraments of the old Testament did only signify justifying grace. yet was it then foresignified, that our redeemer, in his new Testament, would both merit such grace, and confer it by Sacraments, as by external Instruments, instituted by him for this purpose. For besides the old significant Sacrifices, and Sacraments, Sacraments of Christ both signify and give grace. as is already declared, the whole maner of Art. 5. 23. Gods proceeding from time to time, with his peculiar people, foreshowed, that in the time of grace, sins should be remitted, not only once, to each one( that would receive it) by baptism, but again and again, so often as need should require, by the Sacrament of Penance, the penitent doing his endeavour. For as God always most just, and most propitious, specially admonished al to walk rightly before him, keeping his commandments, so likewise he admonished them, that if they sinned, his will is, that they be cleansed, but not without repentance, and punishment, especially the relapsed. And to bring them to repentance, he often sent them afflictions, and so reducing them from their wicked sins, relieved them, and received them into new grace. As is manifest in their written Law, and in the Prophetes writings, and other Histories of that God promised benefits to those that kept his laws, and threatened punishment to those that transgressed, with remission of sins to the penitent. people. In the Law, our Lord thus warned them,[ If you walk in my precepts, and keep my commandments, Leuit. 26. v. 3. 4. and do them, I will give you rain in their seasons, and the earth shal bring forth her spring,& the trees shal be replenished with fruits] and many like temporal benefits, according to the state of that people. Contrariwise our Lord threatened them, saying[ But if you will not hear me, nor v. 14. do al my commandments, if you despise my laws, and contemn my judgements, that you do not v. 15. those things, which are appointed by me,& bring my covenant to nothing worth: I also will do these v. 16. things to you; I shal quickly visit you with poverty, and burning heat, which shal waist your eyes, and consume your lives: you shal sow your seed in vain, which shal be devoured of the enemies. I will v. 17. set my face against you, and you shal fall down before your enemies,& shal be made subject to them, that hate you: you shal flee, when no man pursueth you. But if you will not obey me so neither, I will v. 18. increase your chastisements seven fold for your sins] And more to the same purpose, al for chastisement, to bring them to repentance, and confession v. 21. of their sins. As it followeth in the same place:[ They and their Children shal be afflicted until they v. 39. v. 40. confess their own, and their ancestors iniquities, whereby they haue preuaricated against me,& walked contrary unto me, I also therfore, will walk v. 41. against them, and bring them into their enemies land, until their vncircuncised mind be ashamed: then shal they pray for their impieties. And I will remember my covenant, that I made with jacob, and Isaac, and Abraham &c.] Thus we clearly see, God stil desireth that sinners will repent, punisheth them to bring them to repentance,& then remitteth their sins. Gods ready will to remit al sins, but not without repentance, and confession: and to bring them thereunto, Gods good providence suffered their enemies to afflict them. Which yet further Moyses repeateth, assuring them of release and remission, when they should be ttuly penitent[ Therfore( saith he) when Deut. 30. v. 1. 2. &c. al these words shal be come vpon thee, the blessing or cursing which I haue set forth before thee, and thou be touched with repentance, of thy hart, in al nations, into which our Lord thy God dispersed thee; and shalt return to him, and obey his commandments, as I this day command thee, with thy children, in al thy hart, and in al thy soul: Our Lord thy God will bring thee again from thy captivity, and haue mercy vpon thee: and gather thee again, out of al the peoples, into which he dispersed thee before.] 3. even as it was foreshowed, so the sacred history reporteth al to be performed. For after the death judic. 2. v. 11. 12. of Iosue, under whom the children of Israel conquered, The sacred Histories relate that it so happened to this people, as Moyses had foretold them. and possessed the promised land of Canaan[ many did evil in the sight of our Lord, and served Baalim. And they left our Lord the God of their fathers, that had brought them out of the land of egypt, and followed strange goddes,& the goddes of the peoples that dwelled round about them, and adored them, and they provoked our Lord to anger; leaving him, and serving Baal, and Astaroth. And our Lord being wrath against Israel, delivered them v. 13. into the hands of ransackers, who took them, and sold them to the enemies, that dwelled round about, v. 14. v. 15. neither could they resist their aduersaries: but whither soever they had meant to go, the hand of our Lord was vpon them, as he spake& swore to them, Deut. 29. v. 12. Iudie. 2. v. 16. and they were vehemently afflicted.] In the mean time[ God raised up Iudges( General Captaines,& chief temporal Gouernours) that should deliver them, from the hands of the waisters, but neither would they hear them, fornicating with strange goddes, and adoring them] These Iudges,& many with them, served God sincerely. But for the idolatry of the greatest multitude: the whole nation was vehemently afflicted. At last, these idolaters repenting, they with the rest[ cried to our Lord, who Ch. 3. v. 2. 10. 11. raised them up a saviour, and delivered them, to wit Othoniel, and the spirit of our Lord was in him, he overthrew the enemy, and the land restend forty yeares.] But the people fel again,& again. And were very often afflicted, at last repented, and so were relieved, and restored to grace, during the times of the Iudges. 4. In like sort when the state was changed into a The like happened in the times of the kings. Kingdom, for diuers sins, especially for idolatry, the Kingdom was divided into two kingdoms, whereof the one, greater in circuit, and number of tribes fel presently into schism, so into idolatry, was at last overthrown by pagans, and made captive to the assyrians. The other Kingdom, where the Temple was, and the High Priest, with other Priestes, continued longer, but was also made captive to the Babylonians, in which affliction, the Baruc. 3. v. 7. people repenting for their sins, were after seuentie yeares captivity released, and so returned into their country. Now comparing together al this, as the These things chanced to them in figure& are written for our admomition, correption, and erudition. figure with the thing thereby prefigured( for to this very purpose S. Paul saith, the sins& punishments of this old people of God[ are written to our correption] 1. Cor. 10. v. 11. and admonition) it manifestly appeareth, that God is always ready,& willing to remit al sins, even idolatry, and whatsoever is greatest, but not without repentance, unto which is ever adjoined punishment, either before remission or after, ot both before and after, especially in al remissions after the first: which well sheweth that remission of mortal sins committed after baptism, requireth harder penance, and the oftener that any so falleth, the greater ought his penance to be, for the ingratitude in recidiuation. But stil the Sacrament of Penance hath grace sufficient, through the merites of Christ, to remit al, and to restore the penitents to Gods favour, and to true iustice. For[ God is Heb. 13. v. 8. the same, yesterday and today] as S. Paul saith, of Christ: even the same merciful loving God, who Gods readiness to remit sins is further testified by the Prophetes. said by his prophet ieremy, that he will stil receive al that sincerely return unto him, in due maner, as he requireth.[ It is commonly said( saith our benign Iere. 3. v. 1. 12. Lord) if a man put away his wife, and she departing from him, mary an other man, will he return to her any more? shal not that woman be Ose. 14. v. 2. Ioel. 2. v. 12. Zac. 1. v. 3. Is. 1. v. 18. Ezec. 18. v. 21. Is. 48. v. 22. polluted, and contaminated? But thou hast committed fornication with many louers, nevertheless return unto me, saith our Lord, and I will receive thee] And in innumerable other places holy Scriptures But stil with condition of repentance,& penance. testify, that al sins are ●emissible, but always understood with this condition[ If the impious shal do penance] otherwise[ there is no peace to the impious, saith our Lord.] 5. To this same purpose, that al which will, may Christ inviteth al to come unto him, doing penance,& so promiseth to refresh them. be absolved from their sins, our saviour crieth[ Come ye to me, al that labour, and are burdened, Mat. 11. v. 28. 29. and I will refresh you] Our Lord here promiseth to refresh such as haue hearty sorrow for their sins, not such as do only[ cry: Lord, Lord, but such as Mat. 7. v. 21. do the will of his Father.] For those that will be refreshed by him, must do that which followeth in the next words[ take up his yoke vpon them,& learn to be meek and humble] Christs yoke is his Law: which requireth[ that we sin not] and 1. joan. 2. v. 1. Ch. 1. v. 9. when we haue at any time sinned,[ to confess our sins] and so he promiseth remission, by their ministery, to whom he hath given commission, and power to absolve: saying[ whose sins you shal jo. 20. v. 23. forgive, they are forgiven them.] This you see, is the yoke and cross which sinners must take up, and this is to come to him, and so he will disburden them, and refresh them. Our Lord also teacheth that al sinners may be received into Gods favour, and be The prodigal child by many humble actions shewed his true repentance, and received remission of sins. pardonned, if they will return in due maner, by the parable of a prodigal child, who after a dissolute life returning penitently[ when he was yet far luke. 15. v. 17. 20. of, his father saw him, and was moved with mercy, and running to him, fel vpon his neck, and kissed him] so wonderful and tender is Gods mercy towards penitent sinners: nevertheless the penitent said[ Father, I haue sinned against heaven,& before v. 21. thee, I am not now worthy to be called thy son. And the father said to his seruants( so doth God v. 22. our heavenly Father say to Priestes his seruants) Quickly bring forth the first stolen, and do it on him, and put a ring vpon his hand, and shoes vpon his feet: and bring the fatted calf, and kill it, and let us v. 23. eat,& make merry,] signifying that with remission of sins, not only the first stolen, of innocency from the guilt of former sins, but also grace of other virtues, ability to walk in Gods commandments, and capacity to receive more grace by other Sacraments, namely by the most blessed Sacrament of the Altar( signified by the ring, shoes, and feast) are received of true penitents. And although this parable is specially understood of the returning of the Gentiles to God, which the jewish nation disdaineth, yet it pertaineth also to the conversion of al particular great sinners, as we suppose Protestants will not deny. And it sheweth that al sins, so long as the sinners are in this life, if they return by true repentance, may be remitted,& grace given them, by the ministery of Gods seruants, first in baptism( which also, is always ministered by an luke. 11. v. 26. 2. Pet. 2. v. 21. 22. other, for none can baptize themselves) and afterwards in the Sacrament of Penance. But therein more penance is required, because the state of such sinners is worse, then it was before. 6. But some man may perhaps doubt, that certain great sins, namely the sin against the holy An objection solved, touching sin against the holy Ghost.& other great sins after baptism. Ghost, can not be forgiven; because Christ saith[ He Mat. 12. v. 32. Mar. 3. v. 29. Heb. 6. v. 4. 6. that shal speak against the holy Ghost, it shal not be forgiven him, neither in this world, nor in the world to come.] And S. Paul saith:[ It is impossible for them, that were once illuminated, haue tasted also the heavenly gift, and were made partakers of the holy Ghost &c and are fallen: to be renewed again to penance] and[ If we sin willingly, after Ch. 10. v. 18. 26. the knowledge of the truth received: now there is not left an host for sins.] Vpon which words, novatus an old heritike grounded his heresy, that none falling into any mortal sin, after baptism, could be received unto mercy, or penance in che Church. And Caluin holdeth that it is impossible, for one that forsaketh his faith, and becometh an Apostate, or an heretic, to be received to penance, It is ever to be observed, that no sentence, nor word, in holy Scripture is contrary to any other. or to Gods mercy. For answer, and explication of these, and other difficulties, which seem to haue apparance of contradiction, to other holy Scriptures; we must necessary observe, that in deed there is not, neither can be any contradiction in al the holy Scriptures. And the holy Church( the pillar and 1. Tim. 3. v. 15. ground of truth) so understandeth, and expoundeth such hard places, as the true sense of al may be verified. And so the former place importeth, that sins sins against Christ as he is God, are more hardly, and more rarely f●rgeuen, then sins committed against him, as he is Man. of more malice, against the holy Ghost, are harder to be forgiven, then sins of ignorance, or frailty As the sin of the Pharisees, attributing the evident works of the holy Ghost, in casting divels out of men, to the devil himself, was harder to be forgiven, then the sin of those, that only said, that Christ the son of man, was a glutton, a drinker of wine, a friend of the Publicans and sinners, a breaker of the Sabbath, and the like, as he is a man. And the words of S. Paul haue this most true sense, that if the Christian Hebrewes, to whom he then wrote, should revolt to Iudaizme; or they, or any other sins after baptism can not be remitted with so little penance, as sins are first remitted by baptism. should fall into mortal sin after baptism, they can not possibly be renewed to the same penace, which is in baptism: that is, they can not haue that first great,& large remedy applied unto them, through any other penance, as it was by baptism. Because the Sacrament of Penance, is a more painful medicine, requiring more punishment, by fasting, more praying, more particular confession, and other penal works And so the oblation of Christs death& passion, may stil be applied, with stricter penance, unto the remission of any sins, how great soever. And our saviours word& promiss, is most true& assured, Al sins, without exception, are remissible in this life, by the Sacrament of Penance, which he uttered to his Apostles, saying without jo. 20. v. 23. Mat. 16. v. 19. Ch. 18. v. 18. exception of any sin[ Whose sins you shal forgive, they shal be forgiven them]& that which he said to S. Peter,& to the rest[ whatsoever you shal loose in earth, shal be loosed also in heaven.] Extreme unction of the sick, with holy oil, by a Priest, is a true Sacrament. ARTICLE 38. CHrist our Lord loving his seruants unto the Our B saviour according to his seruants special need, giveth them his special. help. joan. 13. v. 1. end, continually sendeth to them his special assistance, as their daily necessities require. And so whereas in their sickness tending to death, and departing from this world, their bodies and senses being weak, and stil decaying, their spiritual enemy 1. Pet. 5. v. 8. always desiring, and in that time most busy, to inuegle and overthrow them: our merciful saviour hath ordained for this our last, and most dangerous confl●ct, an especial Sacrament of spiritual counfort, and strength. Which consisteth in anointing with sacred oil, those partes of the body, and proper instruments of senses, by which sins often haue access into the soul, as well for more fully cleansing the faithful penitent, from al formerly So he giveth them Extreme unction in their sickness tending to death. contracted evil habits, and relics of sin, as for more strength of the mind against al new assaults, and temptations in the agony of death: that the soul may piously depart, purged from al sin, and strongly fortified by grace, and so haue more speedy entrance, into the Kingdom of heaven. 2. But because Protestants deny this holy Sacrament, It is proved by the holy Scriptures to be a Sacrament. as they do most of the others, we shal here prove by the holy Scriptures, that this also is a true and proper Sacrament, instituted by Christ, and very profitable to Christian souls. holy david tending to old age, and weakness of body, with thankes to God for his continual protection, prayed him in special maner, that he would stil defend,& strengthen him in mind, and spirit, to the last end of his Psal. 70. v. 2. transitory life, saying[ In thee o Lord I haue hoped, let me not be confounded for ever in thy iustice deliver me, and receive me. Because thou art my patience, v 5. Prefigured& prophesied by david. o Lord: o Lord my hope from my youth: Vpon thee haue I been confirmed from the womb, 6. from my mothers belly, thou art my protector; let 8. my mouth be filled with praise, that I may sing thy glory: al the day thy greatness. reject me not in the 9. time of old age; when my strength shal fail, forsake me not. Because mine enemies haue said to me, and 10. they that watched my soul consulted together, saying▪ God hath forsaken him; pursue▪ and take him, 11. because there is none to deliver] thus do the diuils watch the time, conspire, and assault faithful souls in their greatest distresses, which the holy prophet considering, proceedeth in this prayer.[ O God be 12. not far from me: my God haue respect to mine aid. Let them be confounded,& fail, that detract 13. from my soul. But I will always hope in thee. O 14. God thou hast taught me from my youth, and until 17. now: I will pronounce thy marvelous works. And 18. unto ancient age,& old age, o God forsake me not.] So the holy Psalmist prayed for himself,& also left this prayer in writing, as a figure, or rather a prophecy, of this so needful deprecatorie Sacrament, in the Church of Christ. But more clearly Christ The apostles anointing of the sick with oil, before Christs Passion, was a figure, and preparation to the Sacrament of Extreme unction. himself foresignified to his Apostles, the holy use of oil towords the sick. For albeit the evangelist doth not expressly relate our saviours commandment to them in this behalf, yet is it most certain by his narration of their anointing the sick, and of the miraculous effect therof, that the Apostles did the same vpon our Lords commission, as they also cast out divels[ Going forth( saith he) they preached, Mar. 6. v. 12. 13. that they should do penance. And they cast out many divels: and anointed with oil many sick: and healed them.] Yet was it not then a Sacrament: for neither is it like, that those sick persons, whom they instructed, and miraculously healed, were baptized; neither were the Apostles at that time Priestes. But this ceremonial anointing with oil, was a manifest preparation to this Sacrament: as S. Iohns baptizing was to Christs baptism. 3. When it was iustituted, is not eypressed in holy When this Sacrament was instituted is not expressed in holy Scripture. Scripture: but included amongst those[ many other Ioa. 21. v. ult. things, which Iesus did( as S. John testifieth in the last words of his Gospel) and are not written in particular.] And most like it was ordained after the Sacrament of Penance, within the space[ of those Act. 1. v. 3. forty dayes, in which Christ appearing to his Apostles, after his Resurrection, spake with them of the Kingdom of God] to wit, concerning his Church,& things belonging thereunto. For as it is certain that no man ever could, nor can institute any Sacrament, but Christ only: so it is also assured, by S. james his promulgation, in his catholic Epistle, S. james omitting to declare the institution of this holy Rite, thereby sheweth that he spake of a thing already known▪ and so expresseth other circumstances pertaining to the practise. written to al the faithful in the world, that before that time, this holy Rite was used in the Church. else he would not haue written in such maner, as of a thing known to many, and not newly ordained by him: but must haue declared the author, and Institutor therof: which( as being already known to the Church) he omitted, admonishing al Christians, to use it in due time, and maner: telling them the benefit therof. His words( adjoined to an other exhortation of praying;& singing in certain cases) are these[ Is any man sick among you? let him jac. 5. v. 14. bring in the Priestes of the Church,& let them pray over him, anointing him with oil, in the name of our Lord. And the prayer of faith shal save the sick: v. 15. and our Lord shal lift him up: and if he be in sins, they shal be remitted him. confess therfore your v. 16. sins, one to an other: and pray one for an other, that you may be saved.] In this whole passage we may first observe, though they be not the first words, that if the person thus annoi●ed[ be in sins, v. 15. By the effect of remitting sins, it is most especially proved to be a Sacrament. they shal be remitted him] which effect of remission of sins, by an exterdal ceremony, doth invincibly show that it is an holy, and perfect Sacrament. In further declaration whereof, let us also consider al the other words, before and after: by which other effects, with the state of the person to be relieved, the Minister, the matter, and form of this holy Sacrament, are likewise declared. By the first words[ Is any man sick among you] it is signified, that Who is to receive it. this Sacrament pertaineth only to the sick: not to others that haue bodily health, and competent strength to pray, and do other spiritual exercises, for their own souls health, and to resist the enemies assaults. Secondly we see by the Apostles words, that Priestes are the Ministers of this Sacrament: Who is ●o minister it. and where? whom the party diseased must desire to pray, not only for him, which might be done absent, but[ over him] that is, in presence by him. Thirdly that the Priest, together with his prayer, must anoint What is the extern●l matter of this Sacrament? him with oil[ pray over him, anointing him with oil.] Fourtly the form of this Sacrament is deprecatorie, as is evident by the words[ let them pray over him.] And so the Church practiseth in administering And what is the form. it, by this set form of words uttered by the Priest, applying the holy oil to the several partes of the body, where the senses haue their most proper function. As, touching the eyes he saith:[ By this holy unction, and by his most pio●s mercy, our Lord pardon, and forgive thee, whatsoever thou hast sinned by sight.] And so in like form annoiting the other usual partes, the special organs of the external senses. Al agreeable to S. james his declaration, though not al expressed by him. And, that so many partes of the body are annoiled( which An obiectio● is solved. some may perhaps imagine to be superfluous) doth nothing at al disprove this holy action, nor hinder it, from being a perfect Sacrament. For the Priest anointing any one part only, adjoining therwith the deprecatorie form, with intention there to complete the Sacrament, it is in dede complete. And may lawfully be so administered, in case of necessitte, when the sick person is in the last extremity, like to depart from this world, before the rest( which is otherwise required) can be performed. And therfore, whether only one part of the sick body, or more partes be annoiled, here are sufficient matter, form, minister, promise of gracious effect, and al other things requisite to a true, and perfect Sacrament. And Christs Institution is also clearly proved by the The Apostles practise presupposeth Christs Institution. Mar. 6. v. 13. practise. For as the Apostles fact, in annoyting the sick, presupposed Christs commission so to do: even so S. james his admonition, to use this sacred Rite, to so great effect, presupposeth Christs Institution therof, as of a proper Sacrament: because the Apostles could not institute any external Rite, to so great effects. As is yet further declared in the next Article. The proper effect, is strengthening of the soul in the agony of death; with remission of sins, if any remained;& restauration to bodily health, if it be expedient for the soul. ARTICLE 39. IN these words of the Apostle[ The prayer of jac. 5. v. 15. faith shal save the sick: and our Lord shal lift him up: and if he be in sins, they shal be remitted Three effects of this Sacrament: one common to al Christs Sacraments: the other two proper to this. him] are contained three effects of this holy Sacrament, one proper,& absolute; which is strengthening of the soul, in the agony of death. An other effect is common to this Sacrament, with al other Sacraments of Christ, which is remission of sins conditionally, if any remained. The third effect is also proper to this Sacrament: which is restauration of corporal health, but conditional, if the same be more expedient for the soul. Al which we shal here further explicate, and declare in order. 2. First, by these words[ Prayer of faith] no doubt the Apostle meaneth the same prayer, whereof he The proper& absolute effect is strenghning of the soul in the agony of death, spake immediately before, to wit the Priestes prayer joined with the action of annoiling,& so the word and external element, that is, the form and matter, do jointly work special effect in the sick person, either in his soul, eor body, or both, signified by those words[ shal save the sick.] For as in other places of holy Scripture, so here[ to be made whole, and Mat. 9. v. 2. 6. 7. 22. Ch. 14. v. 36. jo. 7. v. 23. safe] sometimes signifieth both spiritual, and bodily health, for so it is our saviours maner[ to cure men wholly] and especially the soul, which is the more principal part. And so the proper,& peculiar effect of this Sacrament, is the strengthening of the soul, with special grace and comfort, as well to bear more patiently, the bodily pain, and pangs of death: as to resist, and withstand the temptations of the enemy, who then most busily assaulteth the sick, with diuers suggestions, to drive them into damnable state, or to keep them therein: as sometimes into presumption of imagined security, without due repentance,& without help of Sacraments: sometime into desperation,& distress of mind, with out hope of Gods mercy, by aggerating the horror of their sins,& terrifying them with Gods iustice. Our Lord therfore most just,& most merciful, hath ordained this special supply of grace, in the time of most need, besides other holy Sacraments: that as the spiritual combat is then most dangerous, so new help,& succursse of more strength is afforded, by our propitious Lord, and saviour, who[ never 1. Cor. 10. v. 13. suffereth his seruants to be tempted above their strength, but giveth also fruit( or good issue) with tentation.] 3. An other spiritual effect is expressed in these An other effect is remission of sins, if any remain, and if the sick person be attrite. words[ If he be in sins, they shal be remitted him] which is the common effect of al Christs Sacraments, that if they be worthily received, they remit sins, giving first grace of justification, if the soul was not actually just, but only disposed thereto by attrition: and if the soul be just, it is[ yet Apoc. 22. v. 11. justified more] by increase of grace. These words therfore( if there were no other proof) do clearly show( as is noted before) and invincibly confirm, Article. 38. that this is a true, and proper Sacrament. For that no other ceremony, nor Ecclesiastical Rite, nor external signs, do remit al kind of actual sin, but only true Sacraments. And therfore the Apostle speaking generally of al such sins, as are committed by any Christian after baptism( for to al such persons he writ his Epistle) he affirmeth plainly, that the virtue of this prayer, together with the annoiling, doth remit sins, if any remain in the sick person so annoiled. By adding of which condition[ if he be in sins] he sheweth that it is not the proper effect of this Sacrament, but that the penitent must seek remission of his sins, by the Sacrament of confession: and so expressly he exhorteth in the next words, saying[ confess v. 16. therfore your sins, one to an other, and pray one for an other, that you may be saved] So the circumstance of the sacred text most apparently signifieth. And if after confession, or by any defect in confession( against the penitents will, being willing to confess al, if they were known unto him, and in his memory) there remain any sins, they are al remitted by Extreme unction, whether they be mortal or venial: for here the Apostle speaketh indefinitely without restriction. 4. The third effect expressed by the Apostle in these The third effect is restauration to corporal health, conditionally if it be expedient for the soul. words[ Our Lord shal lift him up] is assuredly true, v. 15. no less then the other two: but only the first is absolute, without condition, and the other two conditional. For as the effect, of remission of sins, which is last expressed, is conditional, if he be in sins: so this which is expressed in the mid place, must needs to be understood, to be also conditional; in respect of corporal health, if the same be more expedient for health of the soul. Because otherwise the less benefit should prejudice the greater, Deut. 32. v. 4. which can not be in Gods works, for they are always perfect in themselves. And we see by experience, that albeit some are restored to corporal health, after this Sacrament, yet many are not; Gods providence ordaining to every one of his seruants, that which is best for them, always hearing luke: 11. v. 9. 10. 13. and granting the devout prayers of the just, though not always in that sense, as they demand, yet to such effect, as his divine wisdom knoweth to be better. For as the same Apostle teacheth[ some jac. 4. v. 3. We must not pray for temporal, nor corporal things, but with condition, if they be to Gods more honour, and health of souls. ask, and receive not, because they ask amiss.] And so if they should pray absolutely for corporal health, by virtue of this holy Sacrament, they should in that point pray amiss. Because we must never pray absolutely, for any temporal or corporal thing, but conditionally, if it be( and so far as it may be) to Gods more honour, and the good of souls. As remission of sins is always most necessary, where they remain: for otherwise the soul is not capable of other grace. And therfore the form of this deprecatorie Sacrament, is a direct prayer for pardon, and remission of sins, which haue been committed of the sick person, by abuse of al, or any of his senses. And so accordingly, as the worde● signify, it hath effect, of strengthening the soul, in the conflict before death: also remission of sins, if any remained: and of corporal health, if it be best for the soul: at least of so much bodily strength, as is necessary for the souls health. It behoveth al penitent Christians, being by sickness in peril of death, to receive this holy Sacrament of Extreme unction. ARTICLE. 40. necessity in things possible, and of importance, bindeth under pain of great sin. utility in Not to secke things profitable to our souls, is the sin of imprudence, of negligence,& often greater sin. like things possible, and of importance bindeth in prudence, and in some cases induceth obligation, under pain of other sin, more or less. For so much therfore, as al the seven Sacraments, are of Artic. 10. 11. Art. 17. Art. 21. Art. 27. great importance, we haue hitherto declared, in their several places, of what necessity, and special utility the former four are:& it is also very needful to explicate the same point, touching this Sacrament, because it likewise pertaineth to every Christian penitent, in particular: and is rather more rejected, then the rest, by Protestants, who will seem to make some show of al the other, but none at al of Extreme unction. For although they haue a new devised maner of visiting the sick, where they English Protestants allow of particular Confession, but not of Extreme unction. allow of particular Confession of sins, with a prescript form of Absolution from al sins, to be given by the Priest, which highly offendeth puritans: yet they never speak of anointing the sick, nor deal therwith: but by diuers very frivolous objections impugn it, neither admitting the Sacrament itself, nor any resemblance in show therof. 2. Their first evasion from so clear testimony of S. james, is the denial, or calling into doubt, that Their che●e objections are answered. Lutherants deny S. james Epistle to be caconical. S. james Epistle should not be caconical holy Scripture. Luther in plain terms denieth it,& calleth it, Stramineam Epistolam:& Apostolico spiritu indignam: A straw Epistle: and unworthy an Apostolical spirit. Some other Protestantes will only doubt of it, and so will not admit it, for an assured ground of proof in matter of faith. English Protestants do admit it with Caluin, to be caconical Scripture: and so flee to other shifts. In the Bibles which they Other Protestants translate Elders, for Priestes. commonly red in their Churches, in stead of the word[ Priestes] is Elders, of the Church( and in one Bible, Elders of the congregation) as if this annoiling of the sick, were no priestly function, and that the Apostles meaning were, that ancient old men, whether they be clergy men, or laymen, were in this case to be called for[ to pray over the sick, anointing them with oil.] But when it is proved, that their translation is corrupt, and fraudulent( for not only both latin& greek texts haue Presbyteros) 1. Tim. 4. v. 14. which they sometimes translate Priestes: but also they here avoid the word Ministers, lest it might appear, that the Apostle meaneth Ecclesiastical persons. again when this slight is also detected, They also pretend that the Apostle speaketh only of a miraculous gift, not of any perpetual Rite in the Church. they haue an other, which is a more imagination, that the Apostle should speak, only of a miraculous maner of curing the sick, which is long since ceased, and so no more use therof, Which their invention hath diuers, and great absurdities. First this gloss hath neither warrant of holy Scripture( by which they will haue al trial made) nor is proved by Tradition( if perhaps in some case they will repair many absurdities in this invention. thereunto) for neither any holy Scripture doth witness, that this anointing of the sick should in time cease,& be no more in use; neither doth Iradition help them: but both the Apostles promulgation of 1. It hath n● warrant, it, is in plain and general words, pertaining to al times, and places of the Christian world. And by tradition it is most clear, that in al the Church of Christ it hath been stil in use. Secondly it is false, 2. Corporal health is not the principal effect. and absurd to say, that al sick persons were then directed to seek corporal health by miraculous means, as the principal benefit: for so these glossers plainly show that they esteem it, in that they would haue this holy action to cease, because al are not visibly cured thereby in body. Thirdly it is 3. Neither al, nor only Priestes had the gift of curing infirmities by miracles. also false, and absurd to say, that either al Priestes( or Elders) generally, or they only, had this peculiar gift to cure sick bodies, but some had this gift; as well others, as Priestes, and some Priestes had other like gifts, and not this, and some had no extraordinary gifts at al.[ Al were not Apostles, al 1. Cor. 12. v. 28. 29. Prophetes, al Doctors, al did not miracles, al did not cures, al did not speak with tongues, al did not interpret] even so albeit Priestes were the Ministers of this Sacrament, yet they did did not always cure al the sick thereby. For some died shortly after, 4. Protestants denying that any Sacrament remitteth sin, confess that this external action( which they say, is no Sacrament) remitted surnes. as well in the primitive Church, as now. Fourtly, they do manifestly contradict their own general doctrine, denying that any Sacrament remitteth sins, and are here forced to confess that by this external action( consisting in praying,& annoiling) their sins are remitted, to whom it is ministered: and yet deny it to be a Sacrament. What can be more absurd, then to grant greater effect, to an other external action, that is no Sacrament, then to any Sacrament? 3. Wherefore seing in al true divinity, Extreme unction is in dede an holy Sacrament, giving grace Extreme unction is requisite for great benefits of souls. and remining sins, though ordinarily it be not so necessary, as without it the soul should eternally perish, yet is it necessary in an other degree, ad melius esse, to the bettering of the souls estate: for more strength in the last combat against the fierce enemy. Not to esteem it, therfore is incredulity: to persist in opinion that it is of small importance, is plain What sins are incurred by omitting this holy Sacrament. heresy: knowing it to be a Sacrament profitable for the soul, not to desire it, is great imprudence: to omit it for any temporal respect, is[ prudence of Rom. 8. v. 6. the flesh] which is a grievous sin: to use no endeavour to receive it, is gross negligence: to refuse it, when it may be had in case requisite, is contempt. Finally in some case, as if for lack or speech, or of perfect memory, the penitent sick person, can not sufficiently confess his mortal sins, especially In some case it is necessary. if he can not confess any of his sins at al, then this Sacrament is most necessary; for procuring of more grace, and spiritual supply of the penitents imbecility, to cooperate in cleansing his soul, and for remission of sins, if he haue only Attrition, not Art. 26. Contrition. Ordination of Priestes,& of other Clergimen, is a true Sacrament. ARTICLE 41. AFter declaration of the five holy Sacraments, which pertain to euerte faithful person, in respect of their own particular spiritual state, we are in like maner to declare the other two, which are ordained to the spiritual good of the whole community of Gods Church: which are holy Orders, and matrimony. wherefore concerning Six particular points are here proved concerning holy Orders. holy Orders, we shal first show, that it is a true and proper Sacrament, instituted by Christ. By which some are taken from the laity, made Clerkes, and ordained Ecclesiastical Ministers of Christ, to execute spiritual functions in the Church: according to their diuers powers, of seven distinct. Orders, less& greates. Of which also some( of the greatest Order, which is Priesthood) are consecrated chief Priestes, called bishops. Secondly that never any man since Christs Ascension could be promoted to any of these Orders, or be made a Clergiman, but by Ordination of the Apostles, or their Successors. Thirdly that neither ought any man to be admitted, without certain requisite qualities. Fourtly that the principal functions, of al the seven Orders, do tend, to the consecration and oblation of the holy Eucharist, which only Priestes can perform. Fiftly, that an other function of holy Orders, is spiritually to feed,& govern the faithful flock of Christians. And sixthly that the same is, in sacred subordination of one chief visible Superior. Al which we shal here prove in several Articles. 2. Touching the first point, in al congregations, which pretend any Religion, there are some orders Not only true Religion, but also al falsely pretended religions deputy some men to spiritual functions. of men, deputed to spiritual offices, whom they account as Ecclesiastical persons. Purest calvinists haue only Ministers, or as they call them, Preachers of the word: with an Elder, or superintendant, in every city, or province. Lutherans haue also Superintendents,& Ministers, whom they call Priestes▪ Which pretend to consecrate Christs real body and blood in the Eucharist. English Protestants ordain in their peculiar maner bishops: keeping the title, and external habit of catholic bishops. And these do ordain certain Readers, Deacones, and Ministers: which title of Ministers is either al one with Deacones( for Diaconos in greek, is in latin Minister) or else it is common to Readers, Deacones, bishops, and whatsoever other Ecclesiastical Order. Leuit. 8. v. 2. &c. Ch. 9. v. 2. 7. 2. Par. 26. v. 18. But they use this name of Minister, for the Degree Protestants haue neither Priest, nor Sacrifice, nor ●ltar. next above a Deacon: because they will haue no Priestes: well knowing that every true Priest, is a Massing Priest. and that his most proper office is to offer Sacrifice: which they abhor,& so far as lieth in them, haue abolished. As also they will haue no Altar, for that, it importeth a Sacrifice,& priesthood, but in place therof they haue a communion table. And so for lack of a proper term, they call They hold a catholic Deacon equal to their own Minister, and al Christians to be Priestes alike, him a Minister, that ministereth their communion: miserable confounding themselves in their practise, and new doctrine, which admitteth a Deacon of the catholic roman Church, for a sufficient Minister, and also maketh al Christianes, men, women, and children, to be Priestes alike. And therfore it is no marvel, that they deny holy Orders, to be a Sacrament as in deed it is not with them. 3. Which nevertheless is evidently proved to be a holy order is proved to be a true Sacrament. First by the figure of ordination of Priestes in the old Law, which was a Sacrament. true,& great Sacrament, in the catholic Church. And first by the figure therof in the Law of Moyses, Where it is manifest, and I suppose our Aduersaries will not deny, that Ordination of Priestes& levites, was a Sacrament. For God expressly instituted the same, in external Ceremonies, with sanctification of the persons.[ Thou shalt speak to the wise of Exo. 28. v. 3. Ch. 29. v. 4. hart( said our Lord to Moyses) that they make Aarons vestments, wherein he being sanctified, may minister to me. Thou shalt bring Aaron& his sons, to the door of the Tabernacle of testimony. And when thou hast washed the father, with his sons in water: thou shalt rest Aaron with his vestments, &c. And thou shalt power the oil of unction vpon his v. 7. v. 8. head: and by this Rite shal he be consecrated. His sons also thou shalt bring,& shalt invest them, &c. seven dayes shalt thou consecrate their hands: and v. 35. thou shalt offer a calf for sin, every day, for expiation. And thou shalt cleanse the Altar, when thou v. 36. hast offered the host of expiation:& shalt anoint it unto sanctification] As it was thus ordained: so with al the prescribed solemnity, it was performed: Leuit. 8. v. 2. 3. 6. 7. 12. before al the people, at the door of the Tabernacle, where they were washed, revested, anointed Sacrifice was also offered, Aaron and his sons 14. 18. putting their hands vpon the hostes, which were immolated. The levites also had a special ordination.[ Take the levites out of the mids of the children Also the Ordination of levites▪ Num. 3. v. 10. Ch. 8. v. 5. v. 6. of Israel( said our Lord to Moyses) and thou shalt purify them, according to this Rite: Let them be sprinkled with the water of Iustranon,& shave al the hairs of their flesh: and when they haue washed 7. their garments, and are cleansed, they shal take an ox out of the herds, and his libament, &c. 8. And thou shalt bring the levites before the Tabernacle 9. of covenant. The children of Israel shal put 10. their hands vpon them. And Aaron shal offer the 11. levites a gift, in the sight of the Lord, from the 13. 14. children of Israel, that they may serve in his ministery] 15. &c. Al this( with more solemnity, in ordaining both Priestes, and levites, purifying, cleansing, and sanctifying them, for the ministery of God in the old Testament, doth not only show, that their Ordination was then a Sacrament, but also proveth, that much more the Ordination of Priestes, and other Clergimen, now in the Law of Christ( to a far more excellent ministery) is a true and proper Sacrament, by as much as the body excelleth the shadow, and the verity surpasseth the figure.[ For the joan. 1. v. 17. Law was given by Moyses, grace and verity was made by Iesus Christ.] wherefore as the former ordination was a Sacrament, signifying grace, but not giving it; so this now, both signifying, and as an instrumental cause giving grace, which it signifieth; must necessary be a true Sacrament of the Christian Church. 4. Yet more clearly it is proved to be a true Sacrament, The same is inu●ncibly proved by the new Testament. by the new Testament: and that according to those grounds, which Protestants require, to wit that it is an external sign( or symbolum) with promise of grace; instituted by Christ. The first of these is evident, which is Imposition of Apostolical, or Episcopal hands, with words signifying the power given, and with delivery of some thing, wherein External sign▪ the same power is to be practised. As to him that is made a Priest, are delivered bread and wine, with power to consecrate them. To a Deacon is delivered the book of the Gospels, with imposition of hands. And in other Orders other things. So the Apostles made the seven Deacons, by imposition of Act. 6. v. 6. hands: and although in the same place, there is not mention of power to preach the Gospel, yet it is manifest, that S. steven,& S. philip did preach, Ch. 7. Ch. 8. v. 5. and baptize, and the same is to be understood of the rest, which presupposeth that they had commission so to do. And S. paul and S. Barnabas were ordained Ch. 13. v. 3. bishops, and Apostles, by imposition of hands. The second thing required is grace, to be given, Collation of grace. which S. Paul testifieth, was given to S. Timothee, when he received holy Orders, saying to him[ Neglect 1. Tim. 4. v. 14. not the grace, that is in thee, which is given thee, by prophecy, with the imposition of the hands of Priesthood.] In that the Apostle saith[ by prophecy] he signifieth, that by prophetical spirit, or revelation he knew Timothee to be fit,& worthy to be promoted, as he was, to facred function in the Church. In saying[ with imposition of hands of Priesthood] he plainly signifieth, that grace was given him, by that external sign of imposition of hands, that is by Ordination. again S. Paul witnesseth the same, in his second Epistle, signifying his great and continual care, of S. Timothees progress in al virtues.[ For the which cause( saith he) 2. Tim. 1. v. 3. &c. v. 6. ●admonish thee, that thou resuscitate the grace of God, which is in thee, by the imposition of my hands,] what can be more clearly said, to signify. that the grace of God was given, by imposition of S. Paules hands, ordaining S. Timothee a Priest, and a bishop? The third thing requisite in every Priesthood was instituted by Christ. Sacrament, is divine Institution, which is both manifest by Christs words,[ saying to his Apostles luke 22. v. 19. ( after that he had consecrated the B Sacrament of his own body and blood) do ye this] thereby making them Priestes, and so instituting the holy order of Priesthood. And the same is also necessary understood, by the other two requisite conditions, because no other man but only Christ, who is God& Man, can annex grace to an external sign. And therfore whensoever a visible external sign. hath grace adjoined unto it, the same is a true Sacrament of Christ, instituted by him: whether his Institution therof be expressed or no. And so being Visibile signum invisibilis gratiae: A visible sign of invisible grace: it is acomplete Christian Sacrament. 5. There was also in the old Sacrament of levitical Orders, an other especial resemblance of the holy Orders, which are in the Church of Christ. The other orders of the clergy were also prefigured in the Law of Moyses. For there were then not only Priestes, and amongst them an High Priest, but also diuers degrees of levites, superior, and inferior: so disposed that al the Nu. 3. v. 17. 18. 45. Nu. 4. v. 15. 24. 31. 1. Par. 24. v. 4. 7. Ch. 25. 26. 2. Par. 26. v. 18. power of the inferior, was in the superior, and in him some more, which was not in the inferior. The first and chiefest order of the levites were the Caathites; the second the Gersonites; and the third the Merarites: who al served in, and about the Tabernacle,& Temple, al subordinate to the Priestes, who only could offer Sacrifice. Which figure is fulfilled in the thing prefigured, with special excellency. For whereas in the Law of Moyses, al that were born of the Tribe of levi pertained to the clergy, and none others: now in the Church of Christ, neither by birth, nor of one only Tribe, or kindred, Isa. 66. v. 21. Psal. 15. v. 5. but by spiritual vocation[ of al Christians] such as are judged fit, and[ voluntarily desire this state] are taken from the laity,& by a special ceremony, By first tonsure laymen are made Clerques. called, First Tonsure, are made Clergimen,& so are made capable of Ecclesiastical Orders. And whereas in the old Law there were four distinct Orders, to wit, Priesthood,& three degrees of levites, in the Christian Church are seven Ecclesiastical Orders, Besides which there are seven distinct Orders. which are( in order of ascending) Ostiarius, Lector, Exorcista, Acolytus( called Minores Ordines) and Subdeacon, Deacon,& Priest, called Maiores. Amongst which, for compliment of the sacred Ecclesiastical Ierarchie, some are chief Priestes, called bishops. And bishops chief Priestes. Al which( by reason of the subordination, every greater presupposing and including al the less) are comprehended in the general name of holy Order, and so are one, of the seven Christian Sacraments. Howbeit considered distinctly every Order, especially Act. 14. v. 22. Ch. 15. v. 2. Ch. 20. v. 28. 1. Tim. 3. v. 1. 8. Tit. 1. v. 5. every one of the greater( called Maiores) is a Sacrament. And although only bishops, Priestes, and Deacons are expressly name in holy Scripture: yet by authentical Tradition( to which holy Scripture ascribeth infallible assurance of truth) the rest also, haue stil been in the catholic Church, since Christs Ascension. 6. And it is also gathered in the holy Gospesl, that our B. saviour, the chief Eternal Priest, exercised Christ exercised al the Ecclesiastical. Orders. al these holy Orders, as occasion served: most of them very clearly recorded by the evangelists. twice we red, that our saviour practised the office of Ostiarius: driving unworthy persons out of the Temple of God.[ When he made as it were a whip joan. 2. v. 15. of little cords, and cast them, that soldeo xen, and sheep, and doves, and bankers of money, out of the Temple, and poured out the money of the bankers, and overthrew their tables,& said unto them: Make v. 16. not the house of my Father, a house of merchandise▪] This he did at his first beginning to preach. Likewise thread yeares after, a little before his Passion, finding the same fault to be committed again[ he Mat. 21. v. 12. 13. cast out of the Temple, al that sold, and bought there: and the tables of the bankers, and the chairs We do not urge these acts of our saviour, as necessary proofs, but only as probable reasons, of diuers Ecclesiastical Orders, to be conveniently instituted by him in his clergy. of them that sold pigeons, he over threw: and said to them: It is written: My house shal be called, the Isa 56. v. 7. house of prayer; but you haue made it a den of theeues.] The office of Lectorshippe, or Reading, our saviour sometimes exercised, in the Synagogue at Nazareth[ where( as S. Luke writeth) he entred according luke. 4. v. 16. 17. v. 20. 21. to his custom on the Sabbath day,& he rose up to red, and the book of Isaias the prophet was delivered unto him] And so he both red, which is the proper office of Lectoratus: and expounded the prophecy, which is one special office of Subdeaconshipe. And he very often proved himself to be messiah, which is an other office of Deaconshipe. Likewise the office of Exorcist, our Lord practised Mat. 8. v. 31. 32. Ch. 10. v. 1 luke. 10. v. 17. Mar. 7. v. 33. 34. luke. 12. v. 49. very much, casting divels out of men: and gave that power to his Apostles, and other Disciples, making them exorcists. Sometimes using external ceremonies, and corporal creatures, touching the ears,& tongue of the infirm person, with spittle: which maner of Rites pertain to exorcism. The Acolytes office, which is to bring light: and to serve in time of Sacrifice nere the Altar, our Lord exercised al his life, for he brought himself, the true light of the world. In particular he presented himself to his persecutors, in the hour appointed for his apprehension, when he would the next day offer himself vpon the cross, going to them, and saying:[ Whom seek you, I am he.] again, when the enemies joan. 18. v v. 4. 7. were fallen down on the ground, he suffered them to rise, and said[ Whom seek ye? I am he] The other three greater Orders our Lord practised, in the institution of the B. Sacrament of his own body and blood[ Whiles they were at supper] Iesus Mat. 26. v. 26. 27. Mar. 14. v. 22. first taking bread, and afterward the chalice, designed the matter for the holy Sacrament and Sacrifice, separating it from the rest, as determinate to this purpose: which is the proper office of the Subdeacon. luke. 22. 1. Cor. 11. The office of Deacon he performed; in taking the bread and wine, which were vpon the Altar into his own hands, and mixing water into the wine, which pertaineth to the office of the Deacon( besides preaching, and baptizing) and so to put it into the Priests hands,& also to minister it. The principal office of priesthood, he performed in consecrating, and offering his own body& blood, in Sacrifice to God: himself as Man being the Priest, and host, facrificed to God, the B. trinity. Lastly he exercised also the office of the bishop, in making his Apostles Priestes, when he said to them:[ do ye this]& again, when after his Resurrection he said to them[ receive ye the holy Ghost: whose Ioa. 20. v. 22. 23. sins you shal forgive, they shal be forgiven them] which is an other special function of Priestes, committed to them by the bishop. Al which texts of holy Scriptures, though not al expressly, yet by agreeable deduction, may suffice, together with the Apostolical Tradition, to prove& defend, al the distinct We prove al these by better warrant, then out Aduersaries can defend their new term of Elders &c. or difference between their Minister and Deacon. Orders of this holy Sacrament, as the catholic Church believeth, holdeth, and teacheth, against whatsoever our Aduersaries can allege in express holy Scriptures to the contrary. If any man will contend that these are not sufficient proofs, nor defence of al the catholic Ecclesiastical Orders: we avouch to defend them al, by better warrant, then English Protestantes, or puritans, can justify their new term of Elders, or shal prove the lawful institution of their Readers, or of any, their pretended Ecclesiastical Orders. And more manifestly then they shal show an essential, or real difference between their Deacon, and Minister. Now we shal show, that they haue none of al these holy Orders at al. None can be Clergimen, but by Ordination of the Apostles Successors. ARTICLE. 42. WHen jeroboam was by Gods permission, lawfully 3. Reg. 11. v. 31. Ch. 12. v. 24. made King over ten Tribes of Israel, he falsely imagining that his temporal state could not King jeroboam vpon false imagination of temporal danger to his Kingdom, made schism in Religion, and false Priestes. be secure, unless he separated himself, and his people from the High Priest, and Temple, which were in jerusalem, he altered among themselves, the whole state of Religion.[ For he said in his hart: If this 3. Reg. 12. v. 26. 27. people shal go up to make Sacrifices in the house of our Lord, into jerusalem: the hart of this people will be turned to their Lord Roboam, the King of Iuda, and they will kill me, and return to him. And finding out à devise, he made two golden calves, v. 28. and said to the people: go up no more into jerusalem: Behold thy goddes Israel, which brought thee out of the Land of egypt. And he put one in v. 29. Bethel, and the other in Dan. And he made Temples in the excelses, and Priestes of the abjects of the v. 31. people, which were not of the children of levi.] And being admonished by a prophet[ which was sent from Iuda to Bethel, he returned not from his Ch. 13. v. 1. 2. wicked way, but on the contrary part, he made of the most abject of the people, Priestes of the excelses: whosoever would, he filled his hand( anointed v. 33. their hands with oil, as schismatics apishly imitate some holy rites) and he was a Priest of the Ex. 29. v. 9. lieu. 8. v. 7. &c. Iud. 17. v. 5. excelses] not of the true Church, but of the places, where idols were worshipped. A most proper resemblance of the present English ministery. For after that King henry the Eight, had( for imagined temporal danger,& gain) separated himself& his people from the Sea apostolic, he made himself Head of the Church, or chief Priest. And 20 yeares after, six of the clergy, and six temporal Lawyers were appointed, in the time of King Edward the sixth, to Anno. Ed. 5.& 6. Elis. 2.&. 8. devise a form of making clergymen. But as it is certain that those of King Ieroboams creation, were not Priestes, but falsely so called, even so manifest it is, that English Ministers are neither Priestes, nor Protestant Ministers are no more Priestes, nor clergy men, then those of Ieroboams making. Clergimen, but more laymen. Because, as in the Law of Moyses, none were Priestes( no though they Leuit. 8. v. 2 &c. Nu. 8. v. 14. 15. were of the family of Aaron, who only were then capable of priesthood) neither were others of the Tribe of levi, right levites to serve in the ministery of the Tabernacle, and Temple: until they were admitted, consecrated,& ordained by spiritual authority, with due Rites: so absolute necessary it is, and ever was in the Church of Christ, that such as shal be Clergimen must be lawfully called, ordained, and consecrated to sacred functions, by the Apostles Successors: as the Apostles themselves were called, and ordained by Iesus Christ: and others by them, and so continually by right succession, al Clergimen haue their Ordination derived from Christ. And therfore al others, otherwise pretending Ecclesiastical mission, vocation, or ordination, are more laymen, intruders, and unjust usurpers. 2. Lacking better pleas, the Sectaries of this time, Sectaries of this time use two false shifts, to de●e●d their pretended ministery. use two special shifts to defend their pretended Ecclesiastical functions. Sometimes they say that al Christians( men, women, and children) are Priestes: and therfore need not any other ordination, but may be designed, by the Prince, or people, to exercise spiritual power. And vpon this, or no better ground, a secular Laiman, King henry the Eight: also his son, a child scarce ten yeares of age, First they say that al Christians are Priestes▪ King Edward the Sixth: and after them a woman, queen Elisabeth, haue been taken for Priestes, and made High Priestes, the Supreme heads of the Church of England, and Ireland: and under them haue been pretended bishops, Ministers, Deacons, and Readers, al of the same creation; as being Priestes in their sense, by baptism:& put into possession, to practise spiritual power; the Prince by himself, and the people; and the rest, by the same Prince, and by his commission. And this new doctrine, they They pretend to prove their doctrine by holy Scripture, but wrong understood. would maintain by the holy Scripture: alleging sacred texts, for their purpose: For that S. Peter saith to al Christians.[ Be ye also yourselves 1. Pet. 2. v. 5. superedified, as it were living stones, a spiritual house, a holy priesthood, to offer spiritual hostes, acceptable to God, by Iesus Christ. You are an elect v. 9. generation, a kingly priesthood, a holy nation, a people of purchase: that you may declare his virtues, which from darkness hath called you into his marvelous light.] S. John likewise saith that Christ hath Apoc. 1. v. 6. Ch. 5. v. 10. made us a Kingdom, and Priestes to God his Father. And the blessed say to Christ[ Thou hast made us to our God a Kingdom and Priestes.] Thus they find in the written word of God, to serve their turn, if themselves may understand, and apply it as they list. But if they will consider the whole passage, and search the true sense, they may see, that the Apostles jo. 5. v. 39. and other blessed Sainctes, speak not of priesthood, as it is properly taken: no more then of proper Sacrifices, and of proper kings. For S. Peter saith, that al Christians ought to be such Priestes, as may offer spiritual hostes, not external proper Sacrifices. And consequently he speaketh of spiritual, unproper priesthood. Albeit therfore such spiritual priesthood was in the Iewes, of al the tribes, and is more excellently in al good Christians: yet could not any lawfully offer hostes, and immolate Sacrifice in the Leuit. 21. v. 17. &c. Nu. 3. v. 10. old Law, but such as were of the family of Aaron, So did Core and his complices allege the word of God in defence of their rebellious schism. and were consecrated Priestes, and had no other legal defects.[ Who only were appointed by God, over the service of priesthood.] So that Core, Dathan and Abiron, with their complices did falsely, and wickedly deny the proper priesthood of Aaron, pretending[ That al the multitude consisted of holy Nu. 16. v. 3. Exo. 29. v. 45. Leuit. 26. v. 11. 12. ones, and our Lord is among them.] Likewise S. Peter withal saith, that[ Christians are a kingly priesthood]& S. John, as also the other Sainctes say, that[ we are a kingdom, and Priestes] Yet are not al Christians kings, and queens, but al are spiritually so called, that haue the dominion& superiority Perfect Christians, and Sainctes, are spiritually kings, and Priestes. over conpiscences, and sins, and do not yield to temptations: especially those which are wholly free from al concupiscence, as the glorified are in heaven: and so al these are as kings in a Kingdom. And so whosoever employ themselves, and their labours, to the service of God, and offer al their actions, as spiritual hostes, an acceptable sacrifice to him, are spiritually Priestes. But as he, that denieth proper kingly power to be only in consecrated terrestrial kings, queens,& other ordinary supreme Princes, and maketh al men kings alike: so he that denieth proper priestly power, to be only in consecrated sacrificing Priestes, and accounteth al to be Priestes alike: erreth grossly,& seditiously opposeth himself against especial power ordained by God. 3. But this shift failing, English Protestants haue Their second shift is newly devised, pretending to derive their imagined clergy from the Apostolical seat of Rome. found an other Plea for themselves, contrary to their former defence, and contrary to al their other brethren and neighbours, in France, germany, Sweserland, Holland, and Scotland: and will needs derive their present Ecclesiastical ministery, from the Apostles, by the Apostolical Seat of Rome. To aver this, they pled succession, without any interruption, since the conversion of our country to christianity: which they confess was immediately from the Pope of Rome. And therfore their new invention is, that their first Protestant bishops of queen Elisabeths time, were Canonically consecrated by true catholic bishops: which is a most Protestants and we are now agreed, that Apostolical ordination with continual s●c●ssion is necessary. newly raised controversy: not of doctrine( for even by this new plea, they approve the absolute necessity, both of Apostolical ordination, and of continual succession) but in matter of fact. For proof whereof there can be no alleging of holy Scriptures expected, neither from them, nor vs. But that this late found defence, is both false, in respect of the thing by them avouched, and also foolish, or very imprudent, in respect of their differing in opinion, from not only other Protestants, but also from themselves, these last yeares past, is declared by invincible proofs, in sundry learned Booces, lately set forth, since they pretended the authority of a Register of their own, which they say, reporteth, that Master Parker, M. Young, M. Pilkington, Grindal. horn, sands, Iuel, and others were consecrated with al due Rites, by Master Barlow, M. Scorie, and others. A wonderful mystery, that such a thing should be so long concealed, especially at first, when catholic writers, Doctor Harding, Doctor Sanders, Doct. Stapleton, Doct. bristol, and others, in their printed books, expressly avouched that they were not bishops. And Doctor edmond Bonner, the true catholic bishop of London, openly pleaded in public Court, before the queens High commissioners, that M. Grindal unjustly usurped his Seat: and that the same M. Grindal was not only an unjust Intruder, but also that neither he, nor any of the rest, was a bishop▪ for lack of necessary consecration. Neither So deep silence in such a case is a very sufficient confession ●hat there was then no such register. did M. Iuel answering Doct. Harding; nor M. horn in his answer to D. Stapleton; nor M. Grindal in justification of himself, or of any of his fellows, nor any other for them, once allege, that they were consecrated by any bishop, formerly consecrated. Truly some of them should,& would then, without al doubt, haue avouched the fact, and so haue produced their proof, and appealed to witnesses: and namely to the late pretended Register, if there had been any such. For they knew very well, what was done. And in deed many did know, when& how the new pretended bishops were made. And amongst others, M. stow, the ordinary Historiographer then in London, knew and said( though the time suffered him not to writ it) that these men, nominated by the queen to be bishops, endeavoured by al possible means, to haue been consecrated by one special catholic bishop( of Landaffe) See D. Kellisons Examen Religion is reformate▪ part. 1 cap. 2. and D. Champenes Treatise of the Vocation of the clergy ch. 14. who finally refusing to do it, and no possibility remaining, to over treat any other, themselves being together, not in any Church, nor Chapel, nor before many witnesses, but such as they best trusted, in a private chamber, of an inn, the Nagsehead in cheap side, there M. Parker, M. Scorie,& the rest, every one showing the queens patents, for their Nomination, M. Scorie( who had been name, a bishop, but not consecrated in King Edwards time) taking the Bible( or some other book) laid it vpon the head, or shoulders, of every one, and said: Take thou power, and authority to preach the word of God sincerely. And so they were esteemed A new devised form signifying no more power in a ●ishope▪ the● in an other Preacher. to be bishops, and among the people went for bishops. Which when catholics denied them to be, especially bishop Bonner having publicly pleaded, and others in words, and in print had avouched, that they were not bishops, to cure so desperate disease, with a violent medicine, at last the parliament, in the eight year of Q. Elisabeth, enacted, that al such as had the queens Letters patents to be bishops,& were by her admitted into Anno Elisabethae octavo. possession, should be so taken, held, and esteemed, notwithstanding any omission, defect, impediment, of due consecration, or of what other thing soever to the contrary. This in dede is in record amongst the acts of parliament. But the pretended Register, imagined to be so long concealed,& now avouched, hath no probability at al to be true. But if any will needs think( which in dede is false, if a matter of S●ing they say their ordination is derived from the B. of Rome, they must acknowledge that seat to be Christian and Apostolical. feaned fact can be shewed to be false) that the first bishops, nominated by queen Elisabeth, were canonically consecrated, and others following them,& so their Protestants whole clergy, by the power and authority, derived from the bishop of Rome, let them also( for utter reproach of their present pretended clergy) change their opinion, concerning the same bishop, and seat of Rome, and confess that bishop, and seat of Rome to be right Christian catholic, and Apostolical, and Supreme visible head of the militant Church in earth. 4. In the mean time in further confirmation, that Clergimen must necessary, besides baptism, and designation of the Layprince, or people, also haue Priestes in the Law of nature had special Vocation. spiritual mission,& ordination by the Apostles Successors: it is very certain, and English Protestants will not deny, that as the priesthood of the levitical, and Aaronical Order, was instituted with many special Rules, and holy Rites, and therein differed from the former priesthood of the first born, in the In the written Law, their vocation was more exact. Law of nature: so priesthood of the new Testament, which is instituted by Christ, by participation of his own priesthood, according to the Order of Melchisedeth, doth far excel al other priesthood, either of the Law of nature, or of the written Law of Moyses. And yet in the former Law of nature, it was Gen. 25. v. 5. Ch. 27. v. 4. 33. 36. not sufficient to be the first born, but his fathers ordination was also required by his blessing, or other declaration,& younger brothers also became Priestes, and sometimes preferred before the elder, and And is most perfect in the Law of Christ. al, when they married& had issue, were the Priestes of their own families, but always by order, some Rule was observed. More exactly when this order was changed, priesthood was not only restrained, to the family of Aaron▪ and the other ministery in the Tabernacle, and Temple, to the Tribe of levi, but also a prescript form of consecrating those, that were without other impediments, was set down in the Law: as is noted before. And namely that Art 41.§. 2. Priestes must be consecrated by the High Priest, and also the levites:& do al their functions in subordination to the Priestes. For Moyses being extraordinary Num. 8. v. 6 11. 21. Psal. 98. v. 6. Nu. 18. v. 4. Leuit. 8. v. 6. &c. High Priest, consecrated Aaron, and his four sons. And so Aaron was the ordinary High Priest, to whom succeeded his son Eleazar:& so the rest. And al that wanted this ordination, and succession were unlawful usurpers: as after that Manasses, the High Priest fel into apostasy, who built the schismatical temple in Garizim, he& his followers, were al schismatical usurpers. So was in like maner lason, making an other schism in egypt, where Nu. 8. v. 7. &c. 2. Mach. 4. v. 7. 10. 11 some Iewes remained after the captivity. And also Menelaus, lysimachus, and Alcimus, were unjust usurpers, for lack of succession,& ordination. And the others were the true High Priestes, which rightly succeeded. To wit, Onias the second, Simon the second; Onias the third, Matthathias, Iudas Machabeus, jonathas, Simon, joannes Hyrcanus, and so to Caiphas. Who, though he was wicked, yet was jo 11. v 49. 51. the right High priest of that order. 5. There is an other Mission extraordinary, without Mission without succession necessary requireth to be proved by miracles. succession, but that necessary requireth extraordinary confirmation, by Miracles. So Moyses with his mission, received power to work miracles, Exo. 4. v. 2. &c. else the Israelites would not haue believed him, neither had they been bond to believe him. God also sent Samuel, extraordinarily( who was born rather by miracle then by common course of nature, 1. Reg. 1. v. 10. 20. of his mother long barren) of the Tribe of Ephraim. He was miraculousls endued with gifts. He prophesied Ch. 3. v. 4. 11. 18. 20. being a child, and was ordained of God, to admonish Heli, the High Priest of his fault, in not correcting his sons. He also offered Sacrifice by special warrant from God, yet was no Priest, of Aarons order. Of whom the Royal prophet saith[ Moyses, and Aaron in the Priestes of our Lord, and Psal. 9●. v. 6. Samuel among them, that invocate his name.] King Saul presuming to offer Sacrifice, as he thought in case of necessity, greatly offended God. So al the true Prophetes proved their mission from God, by 3. Reg. 1● v. 23. 24. miracles,& false prophets having no mission, could never work any miracle: but when they were urged so to justify their falsely pretended mission, Protestant● can neither prove their pretended mission by ●ight ordination, as ordinatie: nor by miracle, as extraordinary. failed therein, and were confounded. So that al the power of Priestes,& whole clergy dependeth vpon Iere. 14. v. 14. lawful divine mission, and ordination, either ordinary by succession, and ordination of those, whom God instituted, and declared by miracles to be of his own sending, and ordinance: or else, by new miracles. By neither of both which proofs, can Protestants show themselves to be any clergy men at al except such as being ordained, and consecrated in the catholic apostolic Church,& are Apostates, ● Michas thought himself well sped, with an Apostate levite, in place of a Priest. judic. ●y. v. 13. from their Order: and so can not lawfully execute any Ecclesiastical function, burr sacrilegiously in heresy, or at least in schism, and mortal sin, to their own, and their complices greater damnation. Of al such intruders and usurpers, our Lord, by his prophet Ietemie saith:[ The Prophetes Ch. 23. v. 21. Ch. 27. v. 15. prophecy falsely in my name: I sent them not, and I commanded them not, neither haue I spoken unto them: lying vision and deceitful divination, ruin threatened to al false preachers, and to al that hear them. guilfulnes,& the seduction of their own hart, they prophecy unto you] Where he also denounceth utter ruin, both to false Prophetes, or preachers, which come without seding,& to the people which hear them. 6. Much more the same necessity of mission, and necessity of due ordination is further comfirmed by the new Testament. So S. John Baptist taught. ordination is proved in the new Testament. S. John Baptist gave this for a general rule, to his own disciples, that[ A man can not receive any thing unless Ioa. 3. v. 27. it begeuen him from heaven] speaking of Christ himself, that he had his mission,& spiritual power from heaven. Our Lord also confirmeth the same, saying[ He that entereth not by the door into the Ioa. 10. v. 1. 2. fold of the sheep, but climbeth up an other way, he is a freeze, and a robber. But he that entereth by the door, is the Pastor of the sheep] comformably hereunto, So Christ sent his Apostles. when Christ our Lord would ordain true Pastors.[ He called his disciples,& he choose twelve luke. 6. v. 13. luke. 10. v. 1. of them: whom also he name Apostles.] That is in And the other seuentie two Disciples. English, Men sent, Messengers or Legates.[ Afterward he designed also other Seuentie two, and he sent them, two and two before his face, into every city and place, whither himself would come.] Further showing the necessity of mission derived from God, he willed al to pray God to sand spirttual Pastors, v. 2. saying:[ The harvest truly is much, but the workmen few: Desire therfore the Lord of the harvest, that the sand workmen into his harvest] again after his Resurrection, sending his Apostles into al the world, he declared first his own power, by means of heavenly mission▪& in vigour therof, sent them saying[ As my Father hath sent me, I also I●a 20. v. 21. Mat. 28. v. 18. 19. do sand you.] At an other time, a little before his Ascension, he said[ Al power is given to me in heaven, and in earth: going therfore▪ teach ye al nations.] S. Paul speaking of the same necessity of S. Paul inculcateth the same necessiti● of mission. mission, as of a doctrine well known to al Christians, saith confidently to the romans[ How shal Ro. 10. v. 15. they preach, unless they be sent?] And declaring Christs priesthood, saith that he( as Man) was also called thereto of God.[ Neither doth any man( saith Heb. 5▪ v. 4. he to the Hebrewes) take the honour to himself, but he that is called of God: as Aaron. So Christ v. 5. also did not glorify himself, that he might be made a Highpriest: but God that spake to him: My son art thou, I this day haue begotten thee: Thou art a v. 6. Priest for ever, according to the order of Melchisedech] The very same Christ being according to his D●itie, the only son of God, yet according to his humanity, was called of God, in maner as Aaron was, and was made a Priest, according to the order of Melchisedech. Thus by ordinary calling, ordination, Mat. 28. v. 19. Act. 1. v. 26. Ch. 13. v. 2. 3. Phil. 2. v. 25. Colos. 1. v. 7. 1. Tim. 5. v 22. ●it. 1. v. 5. and mission, the Apostles were sent by Christ. S. mathias was afterward ordained by the other Apostles. Likewise S. Paul, and S. Barnabas were Particular Apostles, of special nations. ordained by others. Epaphraditus was made a particular Apostle of the Philippians: and Epaphras of the Colossians, not by themselves, but by the other Apostles, S. Timothee, and S. Titus were ordained by S. Paul. And they ordained others, in cities and provinces, as appeareth by S. Pauls Epistles, written to them afterwards. Such Preachers, and particular Apostles were S. Fugatius, and S. Damianus sent by S. Eleutherius Bishop and Pope of Rome, into our As of Britanes and English. island of great brittany: King Lucius requesting the same of the Pope. Such an Apostle was S, Augustin, sent into the same island to our English, and Saxon nation, by S▪ gregory the Great, also bishop and Pope of Rome. From whence al our true English Pastors, and clergy had their calling, ordination,& mission. And from the same apostolic seat must stil haue it. else it is clear that they can not possibly be of the true clergy. 7. And therfore Protestants, puritans,& al others, that can not prove themselves to be so ordained, and sent, want the very essence, and substance of Clergimen. But if they will pretend extraordinary ordination, Such as haue attempted to prove their false pretended missions by miracles, haue always failed therein, and been confounded. and mission from God, then must they prove it, and make it manifest by miracles. Yet let them beware withal, if they shal attempt to make this proof, lest it fall to them, as it did to[ certain Actor. 19. v. 13. judaical exorcists, who( after the promulgation,& receiving of Christs Gospel, and new Law) assayed to invocate the name of our Lord Iesus, vpon them that had evil spirites, saying[ I adjure thee by Iesus, 14. whom Paul preacheth. And there were certain 15. sons of Sceua a jew, chief Priest, seven, that did this. But the wicked spirit answering said to 16. them: Iesus I know,& Paul I know; but you, what are you? And the man in whom the wicked spirit 3. Reg. 18. v. 26. &c. was, leaping vpon them, and mastring, both( the judaical exorcists, and the Highpriestes sons) prevailed against them: so that they fled, out of that house, naked, and wounded] The like success is authentically recorded, to haue fallen vpon Martin Luther, the Apostate frere: who was in deed a Anno Do. 15 45. Priest, but by apostasy being degenerate, had lost al his power, and jurisdiction over divels, and so became the divels slave. This by the way. And now See Staphilus.& Coeleus: in acts Lutheri. we procede to declare, that besides vocation, ordination, and mission( which are so essential, that without them, none can be of the clergy) there be also other things required, as accidental qualities, that they may be good, and fit Clergimen, in the Church of Christ. Competent qualities; especially of age, manners, and learning, are conveniently required in Clergimen. ARTICLE. 43. QValities are of such importance, that whereas al things are good by their creation, and proper By good or bad qualities the things▪ which by nature are good, do become better, or worse. nature, if also their qualities be good, they do adorn the same things, and make them better; but if the qualities be evil, they deprave the things; and the better a thing is by nature, so much the better, or worse it is made, by access of good, or bad qualities. As we see in the blessed Angels, and wicked divels: in holy men, and impious: and in al states of men, as every one is qualified, so are they good or bad. And therfore in designing of men to be made Clerkes( which ought by word and example, to teach and direct the laity, in the way of God, and good life) many things are required, which may al be reduced to three special heads. That they haue competent age; known good manners, and virtues: and sufficient knowledge and learning, in the Law of God, for that state, whereto every one is called. 2. Concerning age, there is no express Rule in the new Testament. But in the Law of Moyses, which was a figure, the levites were at first numbered, every The levites in the old Law, were paticipant of priuilegies, from their infancy: but consecrated to their several offices, at the age of twenty five yeares. Num. 3. v. 15. 41. male from one month and upward: and then designed for the service of the sanctuary, and made participant of the benefits& privileges, pertaining to that Tribe: but were not consecrated to their several functions▪ until the age of twenty five yeares. And thence forth did execute al the offices, belonging Ch. 8. v. 7. 24. to their several orders, until they were fifetie yeares of age: from which time they were delivered, from al burdenous service, and were only[ to 25. keep the things, that were commended to them, 26. but not to do the very works.] The children also of Aarons family, were made participant of benefits, and priuilegies, with their fathers, from their birth: and were consecrated Priestes, at competent age, when they were able to kill the drams, dress, and sacrifice them; whether before or after twenty five yeares, is not expressed in the written Law. But the Iewes had an ancient Decree, that none should The Iewes were forbid to red certain partes of holy Scripture, before the age of thirty yeares. red certain hard partes of holy Scriptures, until they came to thirty yeares of age. whereof I here make mention, because Christ our saviour, began luke. 3. v. 23. Ch 2. v. 42. 47. first to preach publicly about that age: only once before, at the age of twelve yeares, making manifest show of his divine wisdom. Now by ordinance of the catholic Church, children having no other impediment, and having learned to red latin distinctly( or in graecian countries, to red greek) may be admitted, by first Ecclesiastical Tonsure, Children may be made clerkes at seven yeares of age, more conveniently at 12. yeares. Clerques may receive the four less Orders at 18. yeares. May be made Subdeacons at 21. Deacons at 23. Priestes at 24. bishops at 30. completes▪ into the state of the clergy, from the age of seven yeares complete, so that they be first confirmed; and do incline in will, rather to procede in that state, then to depart from it: yet without obligation, to the one or the other. But more ordinarily they are differred, till they come to twelve yeares. The four less Orders may be received at the age of eighteen yeares. Subdeaconishipe, at full one and twenty. Deaconishipe at twenty three complete. And priesthood at complete twenty four. And thirty yeares of age are required, before any be consecrated bishop Because maturity of Iudgement, virtues, and Eccll. 32. v. 1. &c. learning, fit for so high power, and dignity, can not ordinarily, be well supposed in younger age. Yet may the Church dispense, in the want of age, with any, in whom sufficiency is otherwise found, other just cause therwith concurring. 3. In the next requisite condition, of competent perfection in manners, there can be no lawful dispensation: Good manners are necessary required. but due examinations is to be made, and good testimony to be given, by such as know their approved virtues: not only by Clergimen, but in some case also by secular persons▪ According as S. Paul willed S. Timothee, in that time, when Christians lived, and conversed in temporal causes, amongst Infidels, not to give holy Orders, to[ a neophyte 1. Tim. 3. v. 6. v. 7. ( one lately converted to christianity) lest puffed into pride, he fall into iudgement of the devil. And, he( that was in those dayes to receive holy Orders) must haue also good testimony, of them that were without: that he fall not into reproach, and the snare of the devil.] Because the devil intrappeth many souls, by the scandalous life, or doctrine, of bad Clergimen. It is therfore providently foreseen by Diuers Irregularities hinder the lawful taking of holy Orders. the Church,& exact Rules are set down, that none de admitted, contrary to the same rules, but are refused, as irregular, or not sufficiently approved. And this irregularity is contracted, not only by certain enormous crimes, but also by natural defects, and by some just, and lawful actions. As by wilful murder, manslaughter, obstinate heresy, and apostasy: those that are illegimate by birth: or notorious deformity in body: those that haue married twise, or haue married widows: those that haue cooperated to the death, or maming of any person, although subtilely, which is no sin: yet is a defect of such lenity, as is required in Clergimen. These and some other faults, and defects, do hinder from being made of the clergy, without special dispensation, vpon just cause. As is largely declared in particular books, written for this purpose, to which we remit them, whom it concerneth. The grounds of these Ecclesiastical laws, appear to be just convenient,& most agreeable to holy Scriptures: partly by example of the old Law; more especially by some particular aduertisments, and by general authority, given to the Church in the new Law of Christ. 4. In the Law of Moyses, which was but a shadow of Christian perfection, diuers were excluded, even The conveniency of these Ecclesiastical laws is shewed by holy Scriptures. of Aarons family, from offering Sacrifice[ speak lieu. 21. v. 16. 17. 18. to Aaron( said our Lord to Moyses) The man of thy seed, through out their families, that hath a blemish, shal not offer breads to his God, neither shal he approach to his ministery. If he be blind, if lame, if he haue a little, or a great, or a crooked nose: if his foot be broken, if his hand, if he be crooke backed 20. Diuers corporal blemishes made Priestes irregular in the old Law. or bleareyed, or haue a pearl in his eye; or a continual scab or dry scurf, in his body, or be burnt. every one that hath a blemish, of the seed of Aaron 21. the Priest, shal not approach to offer the hostes to the Lord, nor offer the breads to his God. He shal ea●e 22. notwithstanding of the breads, that are offered in the sanctuary. Yet so that he enter not within the 23. ve●le, nor approach to the Altar, because he hath a blemish,& he must not contaminate my sanctuary. I the Lord that sanctify them.] Some things did also debar Priestes from participation of things sanctified[ Say to them,& to their posterity: every Ch. 22. v. 3. man of your stock, that approacheth to those things, that are consecrated, and which the children of Israel haue offered to the Lord, in whom there is vncleannes, shal perish before the Lord. I am the Lord. The man of the seed of Aaron, that is a leper, or hath v. 4. a flux of seed, shal not eat of those things, that are sanctified to me, until he be healed &c.] These Mat. 12. v. 4. The Law of Moyses doth not bind Christians, but by example of it the Church of Christ ordaineth laws convenient for this time. impediments, as they were ordinances of the old Law, do not bind Christians: but such are now Irregularities, as the Church of Christ, directed by his spirit, declareth to be such, as I touched even now. Al kind of mortal sin remaining in the soul doth much more hinder, from lawful receiving any holy Order, or any other Sacrament( except baptism, and Penance) and from ministering any Sacrament, until such sinners be cleansed from their sin. To such grievous sinners[ God hath said Psal. 49. v. 16. ( by his prophet david) Why dost thou declare my iustices, and takest my testaments by thy mouth?] And because the Sacrifice, and Sacraments of the Law of grace, are most pure in themselves, Christ requireth much purity in his Ministers[ For he is Mal 3. v. 2. 3. ( saith the holy prophet Malachias) as it were purging sire, and as the herb of fullers: and he shal sit purging, and cleansing the silver, and he shal purge the sons of levi, and will strain them as gold,& as silver, and they shal be offering Sacrifices to our Lord in iustice. 5. Further also the virtues required in clergimen( especially of the new Law) were signified in the virtues required in Clergimen are signified by the paraments of the clergy. holy vestments of Aaron, and the other Priestes,& are represented by the consecrated paraments of the Christian clergy, and holy Altars. As being made by Gods appointment[ of gold, and hyacinth, and Exo. 28. v. 5. 9. 17. 18. 19. purple, and scarlet twice dyed, and silk; adorned also with many,& excellent precious stones] which in general signified, purity of life, discretion in iudgement, sincere intention, contemplation of God, See before Art. 2. page.. 22. supportation of the peoples infirmities, solicitude of their spiritual good, exemplar life, sound doctrine, and band of union. 6. S. Paul expresseth also some special conditions in particular requisite, in the Christian clergy: S. Paul specifieth certain qualities requisite in the clergy. comprising Priestes, under the name of bishops Act. 20. v. 17. 28. Tit. 1. v. 5. 7. 1. Tim. 3. v. 1. v. 2. ( for in the primitive Church most part of Priestes were also bishops) and under the name of Deacons, al other inferior Orders, he writeth thus to S. Timothee[ If any man desire a bishops office( or consequently a Priests office) he desireth a good work. It behoveth therfore a bishop(& likewise a Priest) to be irreprehensible, the husband of one wife( for a man that hath been once married, might receive holy Orders, but not if he haue married twice) sober, wise, comely, chast: a man of hospitality, a teacher, 3. not given to wine, no fighter, but modest, no quareler, 4. not covetous, well ruling his own house, having his children subject withal chastity.] Deacons v. 8. in like maner( and so Subdeacons, Acolytes, and the rest) chast, not duble tongue, not given to much 9. wine, not followers of filthy ●ucre: having the mystery of faith, in a pure conscience. And let these 10. also be proved first, and so let them minister, having no crime.] again he saith in the same Epistle[ Impose Ch. 5. v. 22. hands on no man lightly, neither do thou communicate with other mens sins.] The very same in substance, he writ to S. Titus, an other bishop, saying[ For this cause I left thee in Crete, Tit. 1. v. 5. 6. that thou shouldst reform the things that are wanting: and shouldst ordain Priestes by cities, as I also appointed thee; If any be without crime; the husband of one wife( not bigamus) having faithful children, not in the accusation of riot, or not obedient. For a bishop( so he calleth the same persons, v. 7. bishops, whom in the sentence before he called Priestes) must be without crime, as the steward of God, not proud, not angry, not given to wine, no striker, not covetous of filthy lucre; but given to v. 8. hospitality, gentle, sober, just, holy, continent: embracing, that faithful word, which is according v. 9. to doctrine, that he may be able to exhort, in sound doctrine, and to reprove them, that gain say it.] Most agreeably S. Peter exhorteth al bishops, and 1. Pet. 5. v. 2. S Peter requireth the same good quality in Clergimen. Priestes( under the name of Seniors, as common to both) saying[ feed the flock of God, which is among you: providing not by constreynt, but willingly according to God: neither for filthy lucre sake, but voluntarily: neither as overruling the clergy, but made examples, of the flock from the hart] Finally Christ himself by his Angel, commendeth such Prelates, as are formerly described by his Apostles, for their well doing, and by threats recalleth others to penance, saying to the bishop of Ephesus:[ I know thy works, and labour, and thy patience; Apoc. 2. v. 2. Christ our Lord requireth the same. and that thou canst not bear evil men,& hast tried them, which say themselves to be Apostles, and are not, and hast found them liars. And thou hast patience, 3. and hast born for my name, and hast not fainted. But I haue against thee a few things: bebecause 4. thou hast left thy first charity. Be mindful v. 5. therfore from whence thou art fallen,& do penance, and do the first works. But if not, I come to thee, and will move thy candlestick out of his place, unless thou do penance. But this thou hast, because v. 6. thou hatest the facts of the Nicolaites, which I also hate.] To the bishop of Smyrna he saith[ I know v. 9. thy tribulation, and thy poverty, but thou art rich, and thou art blasphemed of them, that say themselves to be Iewes,& are not, but are the synagogue of Satan fear none of these things, which thou 10. shalt suffer. Behold the devil will sand some of you into prison, that you may be tried, and you shal haue tribulation ten dayes. Be thou faithful until death: and[ will give thee the crown of life.] In like v. 12. 18. Ch. 3. v. 1. 7. 14. maner to the other five particular bishops of Pergamus, Thyatiria, Sardis, Philadelphia, and Laodicia▪ praising their virtues, and admonishing them to amend their faults. 7. For better attaining, and conserving necessary virtues, in Clergimen, especially of the greater Orders, Perpetual chastity is required in those that take the greater holy Orders. Subdeacons, and so upward. The holy Church hath decreed, that before Clerkes be admitted, to the same greater Orders, they do voluntarily promise, to keep perpetual chastity, embracing herein the evangelical counsel[ Making themselves eunuchs Mat. 19. v. 12. for the Kingdom of heaven( our saviour saying to his disciples) He that can take, let him take] this state vpon him. Which holy Institution was prefigured, and in part observed, by the Priestes of the old Law: in that they being married, lived separately It was prefigured in the old Law. from their wives, al the space of times, whiles they executed their priestly functions, in the order of 1. Par. 24. v. 8. 19. luke. 1. v. 8. 9. their courses before God, to offer incense entering into the Temple of our Lord. As appeareth by Zacharias the Priest. Who doing this priestly function in his proper course, remained in the Temple, until[ the dayes of his office were expired] then,& v. 23. not sooner[ He departed into his house] How much more convenient is it, that Priestes of the new Testament, do live in perpetual chastity, without cumber of wife, and children; seing their function is not by course only of interrupted times, but continually, every day to serve at the Altar, of a far more excellent Sacrifice? This state of life was also prophesied by Isaias, saying[ Let not the Eunuch say Isa. 56. v. 4. Behold I am a dry three. Because thus saith our Lord It was also foreshowed by ●●aias the prophet. to the eunuchs: They that shal keep my sabbaths, and shal choose the things that I would, and shal hold my covenant: I will give unto them, in my house, and within my walls, a place, and a name, v. 5. better then sons, and daughters; an everlasting name will I give them, which shal not perish.] 8. Al the Apostles according to this prophecy,& to our saviours counsel, though it was no precept, The Apostles and primitive Priestes of Christ observed perpetual chastity. such as were unmarried so remained,& such of them as were married, partend with their wives: as appeareth by Christs answer to S. Peter, demanding what Mat. 19. v. 27▪ v. 28. reward he and his fellows should haue, which had left al, and followed him: our Lord[ said to them: Amen I say to you; that you which haue followed me, in the regeneration, when the son of man shal fit in the seat of his majesty, you also shal fit vpon twelve seats, judging the twelve tribes of Israel. And every one that hath left house, or brethren, v. 29. or sisters, or father, or mother, or wife, or children, or lands for my names sake, shal receive an hundred fold, and shal possess life everlasting] where you see, that amongst other things, they had left their wives, to follow Christ, and that the same is both lawful, and meritorious of reward[ an hundred Mar. 10. v. 30. fold, in this time( saith S. mark, to wit abundance of grace) and in the world to come life everlasting.] S. Paul likewise gave the same counsel, declaring withal, that it is no precept( before it be 1. Cor. 7. v. 25. 29. S. Paul by word and example taught the same. promised) and both proposed his own example, and his reason, why it is better to live single, saying[ I would haue you to be without carefulness. He v. 8. 32. 33. that is without a wife, is careful for the things, that pertain to our Lord; how he may please God. But he that is with a wife, is careful for the things, The Church compelleth none to promise, but only admitteth such as will promise. that pertain to the world, how he may please his wife; and he is divided.] Seing therefore, so many of their free will, through Gods grace are disposed to make this promise of perpetual chastity, it is most convenient, only to admit such to the greater holy Orders, they being both sufficient in number, that there is no want: and more apt for sacred functions. 9. These add also of their own accord, without compulsion, an other holy promise, eiter to sing By the like voluntary promise they are also bond to the caconical houres daily in the choir with others, or in supply therof, to red every day, the divine office of the seven caconical houres, which is composed of the holy psalms, and other holy Scriptures, with sacred Psal. 118. v. 62 164. Histories, Sermons, and Homilies, of the ancient, Fathers, and Doctors of Gods Church. But of these and other evangelical Counsels, which are not precepts, till they be promised by free, and voluntary Part. 3. Art. 48. vow, more is to be said after the explication of the ten commandments. 10. Competent learning, is the third necessary, and special quality, required in the several orders of the Competent learning in every Order is also required. clergy. For the first entrance to be made Clerkes §. 2. it sufficeth by the ordinance of the Church, that they can red latin, or in the graecian countries, greek, as is noted before. Before they be promoted to the four less Orders, it behoveth that they understand latin, or greek. It is moreover requisite, that Subdeacons be able to catechize, and instruct the luke. 10. v. 1. 9. people in the principal points of catholic Faith and Religion. Deacons ought to be able to preach, or at least privately to teach, and exhort, both in Mat. 28. v. 19. matter of faith, and good life: in those especial virtues which pertain, to every estate of Christians,& so to assist Priestes also in that office. In Priestes is required sufficient knowledge to discern, and judge al ordinary cases, touching sins, and matters of conscience: to resolve the people in such spiritual doubts; especially such Priestes, as haue the pastoral Osea. 4. v. 4. 6. In Pastors,& especially in bishops more exact knowledge in al Christian doctrine is required. charge of souls. bishops ought to be endued with ample, and exact knowledge, in al the sacred Scriptures of the old, and new Testament.[ For the lips Mal. 2. v. 7. of the Priest( saith Malachias) shal keep knowledge, and the Law they shal require of his mouth: because he is the Angel of the Lord of hostes] which is specially meant of the chief Priestes, that is, of bishops in the Church of Christ. For to them it properly pertaineth, to define in holy councils,& Consistories, al points of faith, and general causes of spiritual controversies amongst Christians, together with the Supreme bishop, in greatest difficulties. And it behoveth al bishops to be able, to teach, and decide, such doubts as commonly occur[ according Tit. 1. v. 9. to sound doctrine, and to reprove them, that gainsay it.] The principal power of holy Orders, is to consecrate, and offer Christs body and blood, in the holy Sacrifice. ARTICLE. 44. TO what both general, and especial purpose, some men are taken from their former state of the laity, and made of the clergy, S. Paul teacheth saying[ every Highpriest taken from among men, Heb. 5. v. 1. is appointed for men, in those things, that pertain to God: that he may offer gifts, and Sacrifices for sins.] In this sentence are briefly contained diuers particular points. For under the name of Highpriest, A brief explication of S Paules sentence. Heb. 5. v. 1. the Apostle declareth in general the function of al Priestes, and of levites also, in the old Law, and of al Clergimen in the new Testament. For they are al ordained Ministers in th●se things, that peculiarly pertain to God, and divine service. In that he saith: they are taken from men, it is evident that Ecclesiastical Ministers, are of mankind, not of Angelical spirites; secondly that they are separated in state from other men: from the state wherein they were born, and made of an other state, whereof they were not before. In saying; they are appointed for men, he plainly sheweth that the clergy is instituted for the benefit of al mankind, themselves and others. Saying: in those things that pertain to God: he declareth, that their office is to haue the charge of divine things, to deal as mediators between Deut. 5. v. 5. God, and his people. Lastly saying[ that he may offer gifts, and Sacrifices for sins] he telleth the principal function of the whole clergy, to be the oblation of Sacrifice. For albeit only Priestes, lieu. 9. v. 2. 7. &c. can offer Sacrifice, yet al other inferior Orders are Al the inferior Orders are subordinate to priesthood. subordinate to priesthood, and are especially to assist for the performing of Sacrifice, as the levites were subordinate to the Priests of Aarons Order. For so God commanded Moyses, saying[ Thou shalt give Nu. 3. v. 9. 10. the levites, for a gift to Aaron and to his sons, to whom they are delivered of the children of Israel. But Aaron,& his sons, thou shalt appoint over the service of priesthood[ to burn incense, vpon the 1. Reg. 2. v. 28. 2. Par. 26. v. 18. Altar] and to offer al other Sacrifices[ The stranger that approacheth to minister shal die] wherefore, as in the Law of Moyses▪ so in the Law of Christ, only Priestes can offer Sacrifice:& al other Clergimen are specially deputed to assist them, in the most sacred Action, of consecrating Christs body and blood,& offering the same in Sacrifice. 2. Being therfore abundantly proved already, that Priestes haue power to consecrate the true and real Art. 18. Art. 22. body and blood of our Lord Iesus Christ, in the forms whosoever believeth the catholic doctrine that Priestes can consecrate& offer the B. Sacrifice of the Altar, will easily confess that it is the most excellent function in the Church of God. of bread and wine: and to offer the same in Sacrifice, it necessary followeth, that this is the most excellent of al whatsoever offices, and sacred functions, which are in the whole militant Church of God: in so much that if our Aduersaries would believe it, as it is declared by the plain words of Christ himself, written in his new Testament, they would easily also grant, and confess, that the same is of al others, the most sufferegne power, which God hath Psal. 110. v. 4. 5. given to mortal men. For the greatness therof( which they falsely call an impossibility) is the chief, and main difficulty, which moveth them so peremptorily Art.. 18.§. 3. to deny, that there is, or can be such power in any man, yea in Christ himself, so to change, and transsubstanciate bread,& wine, into his own substantial body, and blood. For if they will once acknowledge this power to be in Christ,& to be communicated by him to his Priestes, they will then most easily grant, that it is absolutely the greatest,& most excellent power of al powers in this world. 3. Which is further declared, by these two manifest Theological demonstrations. First ●●ing al spiritual Which is further proved, because it concerneth Christ himself in his own body and blood. functions( which far excel al temporal, and civil power) do either appertain immediately to our duty towards God Omnipotent, the most B. trinity: or to our duty towards Christ, as Man: or towards the Church his mystical body; it is clear that the consecration of his body, and blood, in the forms of bread and wine, pertaineth directly to his own real body and blood, which consist in his divine Person: and therfore this sacred function so far excelleth al functions pertaining to his mystical body, the Church, as himself the Head excelleth Ephes. 5. v. 23. the same Church, his mystical body. Secondly seing Sacrifice is the most principal, and most excellent And because Sacrifice is the most excellent external Act of Religion. external Act of Religion( due to God only) and the chief external duty, which man oweth, or can exhibit Exod. 22. v. 20. to God. And seing that Priestes are constituted the only Ministers of Christ, to consecrate,& offer this only proper Sacrifice of the new Testament, Art. 23. which infinitely excelleth al Sacrifices of the old Law, being the very same, with that vpon the cross, not differing in the host, which is offered, but only in maner of oblation( to wit, there bloodily, here vnbloudily) it is evident, that the most principal function, of al holy Orders, consisteth in consecrating, and offering the same most blessed Sacrament, and Sacrifice of Christs body& blood, in the visible forms of bread,& wine. So let us procede to speak of an other priestly, and Ecclesiastical function. An other power of holy Orders is jurisdiction: to feed and govern the Church. AR●ICLE 45. SPiritual power pertaineth,& is directed to these two general purposes: to the better performing Al spiritual power is given for two ends. of mens service towards God: and for better obtaining the health of souls, which two ends are always so conjoined, that when the one is rightly done, the other also is implied. For whatsoever service pleaseth God, the same is profitable to the For the service of God. soul, because[ God is a remunerator, or rewarder, Heb. 11. v. 6. to them that seek him] by duly serving him. And the health of souls is of al things most grateful to And health of souls, God.[ For this is the will of God( saith S. Paul) your 1. Thes. 4. v. 3. sanctification.] To this duble purpose, Christ our Lord hath ordained Priestes,& other Clergimen, for the better performing of al Gods due service, whereby souls may also receive his grace; and for the sanctifying of souls, whereby God may be more glorified, whiles his spiritual Ministers, as officers betwixt him and men, do those especial things, for themselves Other offices, of the clergy are to teach Christian doctrine, to minister al Sacraments, and to govern the Church spiritually. and others, which others can no● perform. As to offer the dread Sacrifice, which is the chiefest function( as is now declared) and next thereto, is the power to absolve from sins, by the Sacrament of of Penance: a power only given to Priestes: as also to be the ordinary Ministers of al the other Sacraments, yea and the only Ministers of the most part, See§. 6. of them. Likewise spiritually to feed, and govern the militant Church generally; as S. Paul speaketh in the place before recited[ to do those things for Heb. 5. v. 1. men, that pertain to God] to wit, mens spiritual affairs, which laymen can not do, but Clergimen only, being taken for this purpose, from the laity. For so it is evident by the Apostles doctrine, that as temporal affairs are managed by temporal Princes, Magistrates, and other secular persons: so spiritual causes, whatsoever pertaining to the principal service of God, and spiritual health of souls, belong to spiritual Prelates, Priestes, and other Clergimen. Which is further declared by other like testimonies, of the old and new Testament, as the one is a figure, or exemplar shadow of the other. 2. God hearing the cry of his people, sore afflicted in egypt, and intending to deliver them, could haue Exo. 3. v. 1. &c. God who can do al things without secondary causes, yet useth the ministery of his creatures. done it, by many other means, yet would relieve them, by the ministery of Moyses. Whom therfore he called from the keeping of sheep, made him an extraordinary Priest, for this extraordinary purpose, not only by him to deliver the whole people from their servitude in egypt, but also by him, to led them in the desert, and there by him, to give He sent Moyses extraordinarily. Aaron with other Priestes and levites, ordinarily. them a written Law. And withal ta make Aaron and his sons, and successively their sons, the ordinary Priestes: and the rest of the Tribe of levi, to assist the Priestes, in the service of the sanctuary, so long as the same Law should continue.[ Come v. 10. ( said our Lord to Moyses) and I will sand thee to pharaoh, that thou mayst bring forth my people, the children of Israel out of egypt] And although Moyses should be chief in this work: yet should he not be alone, but haue assistame, which he also desired: and thereupon, our Lord said further[ Aaron thy brother Ch. 4. v. 14. the levite, I Know that he is eloquent, behold he cometh forth to meet thee, and seing thee shal be glad at the hart. speak to him, and put my words v. 15. in this mouth: and I will be in thy mouth, and in his mouth, and will show you what ye must do.] After that by Gods mighty hand, and ministery of Moyses, and Aaron, the people were delivered, and had also received the ten moral precepts, the principal part of the Law, our Lord then further commanded Moyses, to consecrate Aaron the ordinary Leuit. 8. v. 1. 2. Nu. 8. v. 5. Highpriest, and al his sons Priestes. Likewise to ordain levites, of the rest of Leiues Tribe, to assist the Priestes. 3. Which being done, and the principal priestly function of offering Sacrifice, being first prescribed, an other office was declared, concerning the iudgement leprosy prefigured heresy, and other errors in faith: whereof Priestes were made the Iudges. of leprosy, our Lord speaking jointly to Moyses and Aaron, saying[ The man, in whose skin, Leuit. 13: v. 1. 2. & flesh, shal rise a diuers colour, or a blister, or any thing as it were shining, that is to say, the plague of leprosy, shal be brought to Aaron the Priest, or any one of his sons, who seing the leprosy in his skin, at his arbitrement, he shal be separated] from v. 3. v. 46. v. 13. 17. 29. 34. Ch. 14. v. 2. 3. ordinary conversation with other people[ Al the time that he is a leper, and unclean, he shal dwell alone without the camp.] His restauration, when the leprosy should cease, was also by the Priestes iudgement.[ The Priest shal view him,& shal judge him to be clean.] Which Law our saviour observing luke. 17. v. 14. Mat. 8. v. 4. ( in testimony that it was of God, and signified priestly power, in the old Law, of separating and restoring lepers) sent such as he cleansed from leprosy, to the Priestes. That they might judge by their authority, according to the Law. Which is thereby plainly proved to be a figure, of priestly power in Christs Priestes, to bind, or loose sinners, according Ch. 18. v. 18. to Christs Law, given to them in earth, that the same is in like maner bond, or loosed in heaven. 4. An other office of Aaronical Priestes, was by sound of trumpet, to call assemblies, and by diuers An other priestly office was to warn, and direct the people. maner of sounding, as occasions diversly required, to admonish and direct the people.[ The sons of Nu. 10. v. 8. Aaron the Priestes( said our Lord to Moyses) shal sound with the trumpetes: and this shal be an ordinance for ever in your generation.] Which Rite of sounding appropriated to the Priestes: was as well v. 9. to warn the people of their dangers, to provide& look to themselves, calling to God for his help,& Ios. 6. v. 10. lieu 25. v. 9. so it was used in case of warres: as also to stir up their deuotions to the service of God, and so it was used in their feasts and solemnities, especially in the jubilee year, for which there were special trumpets. Sounding with trumpets prefigured reaching. moreover that this sounding with trumpets signified preaching& spiritual admonition, is clear by Ezechiel the prophet, using the same allegory in these words[ If the watchman see the sword Ezech. 33. v. 3. 4. coming vpon the land, and sound with trumpet, and tel the people; and he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, and the sword come, and take him, his v. 5. blood shal be vpon his head, &c. but if he shal look The Pastors fault condemneth himself, but excuseth not the people. to himself, he shal save his life. And if the watchman v. 6. see the sword come, and sound not with the trumpet; and the people look not to themselves, and the sword come,& take a soul from among them, he certes is caught in his iniquity, but his blood I will require at the hand of the watchman] The same Ezechiel, a good watchman, both a Priest, and prophet, seing and foreseeing, the great harm, of bad Pastors, and great necessity of good Pastors, crieth thus to the bad ones[ Thus saith our Lord God: woe Ch. 34 v. 2. 3. 4. &c. to the pastors of Israel, which feed themselves: are not the flocks fed of the Pastors? You did eat the milk, and were conered with the wool, and that which was fat ye killed: but my flock you fed not. That which was weak, you strengthened not:& that which was sick, you healed not: that which was broken, you bond not up:& that which was cast away, you brought not again; and that which was lost, you sought not: but with ansteritie, you did rule over them, and with might.] A most plain testimony that the function of Priestes, of greater, and less jurisdiction, is to feed,& spiritually to govern their several flocks. bishops must strengthen the Particular duties of Pastors. weak, with the Sacrament of Confirmation: other Pastors must also heal the sick sinners, with the Mat. 5. v. 25. Sacrament of Penance. They must reconcile men at variance by making peace, that they may fruitfully receive the B. Sacrament of union. Those that seem wholly lost, good Pastors must seek, by godly preaching, with mildness beseeching,& gently inviting them to return to God. Obstinate contemners they must correct and punish, with the rod of discipline. Which judicial power our Lord also foreshowed should be in the. Church of Christ, saying The Church is judge of al her rebellious children. to her, by his prophet Isaias[ every vessel, that is Isa. 54. v. 17. made against thee, shal not prosper:& thou in iudgement, shalt judge every tongue resisting thee] evidently avouching, that the Church is not, as her rebellious aduersaries would make her, a party against them, and so to be judged, as well as they, but is their judge,& must judge them: as this sacred text doth necessary convince. briefly in two words, our Lord again sheweth, that the function of Priestes is To feed with the rod, is to teach, and where need is to punish. to feed,& correct, saying by his prophet Micheas to Christ,& in him to every Christian Pastor[ feed Mich. 7. v. 14. thy people, with thy rod] with Sacraments, and punishments, with doctrine, and discipline. The singular good fruit of feeding is thus described by Malachias[ o Ye Priestes, you shal know( saith our Mal 2. v. 1. 4. 5. 6. 7. Lord) that I sent you this commandment, that my covenant might be with levi, saith the Lord of Hostes. My covenant was with him, of life& peace: God stil provided Pastors both to teach, and to punish. and I gave him fear, and he feared me; and at the face of my name he was afraid. The Law of truth was in his mouth, and iniquity was not found in his lips, in peace, and in equity he walked with me: and turned away many from iniquity. For the lips of the Priest shal keep knowledge; and the Law they shal require of his mouth: because he is the Angel of the Lord of Hosts.] So God always conserved some good Pastors, for his covenant sake, made to Abraham, Isaac, and Israel. Such were Phinees, and many both Priestes, and Prophetes. Namely 1. Esd. 10. v. 4. 5. 6. 14. 2. Mach 3. v. 1. 1. Mac. 2. &c. this prophet Malachias, otherwise( as some suppose) called Esdras: who both exhorted, and corrected the Princes, Priestes, and people, which had offended, by marrying strange women, of infidel nations. And such were after him Onias, Matthathias, Iudas Machabeus, jonathas, Simon, and others. 5. In the new Testament, Christ himself testifieth, what Priestes are by their function, and ought to be The clergy is the salt of the earth, the light of the world, and a city vpon a mountain. in their lives, and labours, saying to his Apostles:[ You are the salt of the earth. But if the salt lose his Mat. 5. v. 13 14. luke. 14. v. 34. 35. Mat. 5. v. 15. virtue, wherewith shal it be salted? It is good for nothing, any more, but to be cast forth, and to be trodden of men. It is profitable neither for the ground nor for the dunghill: but it shal be cast forth. You are the light of the world. A city can not be hide, situated vpon a mountain. Neither do men light a candle, v. 16. and put it under a bushel, but vpon a candlestick, that it may shine to al, that are in the house. So let v. 17. your light shine before men, that they may see your good works, and glorify your Father which is in heaven.] The first point therfore of Pastoral charge is to teach by good example. The next to preach the Bull Pastors kill their people, either with poison, or by famine. word of God: then to minister Sacraments,& other things needful to al sorts: spiritual food, medicine, discipline, correction. For as by the il life of hirelings,& by false doctrine of false pretending pastores, sheep receive pestilent poison: so without pasture, they starve by famine. Christ the true good Pastor[ seing the multitudes pitied them, because Mat. 9. v. 35. 36. 37. 38. they were vexed with infirmities:& lay like sheep, that haue not a shepherd: and said to his disciples: The harvest surely is great, but the workmen are few. Pray therfore the Lord of the harvest, that he sand forth workemen into his harvest.] Accordingly our Lord and saviour sent his Apostles: and after Mat. 10. v. 5. 6. luke. 10. v. 1. Mat. 28. v. 19. 20. Mar. 16. v. 15. them other Disciples, to preach: first to the Iewes, to do penance, because the Kingdom of heaven is at hand. After that he sent to al the Gentiles:[ Al power is given me, going therfore teach ye al nations: preach the Gospel to every creature: teaching them to observe al things, what soever I haue commanded you And lest they should doubt of success, he addeth, promising perpetual assistance of his spirit[ Behold I am with you al dayes: even to the consummation of the world.] At an other time luke. 10. v. 16. jo. 13. v. 20. Ch. 15. v. 27. Act. 1. v. 8. confirming their commission he said[ He that heareth you heareth me. He that receiveth you, receiveth me. He that receiveth any that I sand, receiveth me. You shal give testimony of me in jerusalem, and in al Iewrie, and in Samaria, and even to the utmost of the earth. 6. Vpon al which S. Paul saith to the Corinthians. [ We are Gods coadjutors, you are Gods husbandry: 1. Cor. 3. v. 9. 10. Pastors are Gods coadjutors. you are Gods building. According to the grace that is given me, as a wise workmaister, haue I laid the foundation, and an other buildeth thereupon.] The same office of preaching he often avoucheth, to belong 1. Cor. 4. v. 1. Ephes. 3. v. 5. to none else, but to those only, that are designed thereto.[ The mystery of Christ( saith he) which was not known in other generations, to the sons of men, is now revealed to his holy Apostles, and Prophetes in the spirit: whereof I am made a minister, 7. according to the gift of the grace of God, which is given me, according to the operation of his power. To me the least of al the sainctes is given this grace, 8. among the Gentiles, to euangelize the unsearchable riches of Christ.] In like sort the administration of They are the ordinary administrators of al the Sacraments. al Sacraments, so pertaineth to the clergy, that five of the seven are no Sacraments at al, except they be ministered by Priestes. baptism in necessity may be ministered by any man or woman. And in that case also, it ought rather to be ministered by a Clergiman, or child, that hath only first Tonsure, then by any laiman. And if marriage be contracted without the preseme of a catholic Priest, it is in some places no true marriage. And whensoever it is so contracted, though it be valide, yet is it a grievous sin so to contract. Especially when it is done in heresy, or schism.[ For there is no participation 2. Cor. 6. v. 14. 15. between Christ and Belial: between the faithful and the infidel.] 7. again that al spiritual charge,& government It pertaineth to the clergy to resolve and decide doubts in Religion. of the Church, appertaineth only to the clergy, is a most clear thing, both by the doctrine,& practise of the Apostles. When a doubt arose about circumcision, and other Rites of the old Law[ The Apostles Act. 15. v. 6. and Ancients assembled to consider of his word] or thing. And resolving the question, decreed in these terms[ It hath seemed good to the holy Ghost, and v. 28. to vs.] S. Paul in an other assembly of bishops, and other Priestes, exhorting them to see to their charge, said[ Take heed to yourselves, and to the whole, Act. 20. v. 28. flock, wherein the holy Ghost hath placed you bishops, to rule the Church of God.] He also signified his own coercife power, to command, and by punishment to compel: writing thus to the Corinthians[ What will you? In rod that I come to you, And by compulcite power to correct offenders. 1. Cor. 4. v. 21. or in charity, and the spirit of mildness?] Plainly intimating that if mildness would not serve, he must use the rod. In his other Epistle to the same people he saith[ Therfore haue I written unto you, that I 2. Co. 2. v. 9. may know the experiment of you, whether in al things you be obedient.] He admonisheth the Thessalonians to obey their Pastors, not only as those that feed them spiritually, but also as their governors, saying[ we beseech you brethren, that you will 1. Thes. 5. v. 12. 13. know them, that labour among you( by preaching and ministering Sacraments, and other Rites)& that govern you in our Lord] Writing to S. Timothee he saith[ The Priestes that rule well, let them be 1. Tim: 5. v. 17. esteemed, worthy of duble honour] whereas Priestes may,& do sometime offend, they are to be corrected yet with respect of their vocation[ Against a Priest v. 19. ( saith he) receive not accusation, but under two or three witnesses.] To. S. Titus likewise he writeth thus[ These things speak, and exhort, and rebuk Tit. 2. v. 15. with al authority. Let noe man contemn thee] In Gods cause, bishops must use their authority, and suffer no resistance, because contempt of them, is the contempt of God[ He that despiseth you despiseth luke. 10. v. 16. me] said Christ to his Disciples. As S. Paul admonished bishops to feed, rule, and punish, where The people must obey their Pastors in al spiritual causes. it is needful: so he also admonished the people to obey spiritual Superiors[ Obey your Prelates( saith Heb. 13. v. 17. he to the Hebrewes) and be subject to them. For they watch, as being to render account for your souls.] Consider well this reason; why al must be Otherwise Pastors were not bond to render account. subject, and obedient to their Prelates, because the Prelates must render account, for the souls of their flock. For it were against iustice,& against reason, that any should be bond to render an account, for those, over whom they haue not power, not only to admonish, but also to correct. If therfore the Prelates be not obeied, the account will not be expedient, for the subiects: as the Apostle here concludeth.[ If they do it with mourning( saith he) this is not Ibidem. expedient for you.] There are diuers degrees of spiritual Pastors: subordinate to one chief visible Head. ARTICLE. 46. ORder is required in al things: and in nothing is more necessary, then in holy Orders themselves, The Ecclesiastical Ierarchie consisteth of many Superiors& subiectes al subordinate to one Supreme Head. the Ecclesiastical state. Which consisteth in a Sacred Subordination of superior Prelates, and other inferior Clergimen, called the Ecclesiastical Ierarchie: having one Supreme visible Head, which was S. Peter in his time,& after him his Successors, as is shewed in the first Part. under which one head Artic. 35. 36. are constituted certain patriarchs, in distinct partes of the Christian world: next to them are Primates, or Archbishopes, in their several provinces; then bishops, in their proper Dioceses: and under them other Pastores, in particular Parishes. With other Clergimen assisting: as Chancelers, deans, Archdeacons: and other Priestes, Deacons, Subdeacons, Ecclesiastical authority consisteth in the power of holy Order. and of jurisdiction. and the rest. Some designed only to the administration of holy Sacraments, and other Rites; or to assist the proper Ministers therof: others haue also jurisdiction, belonging to the Regiment of the Church. Touching the power of holy Orders, as they may be executed without jurisdiction, every Clergiman Power of Order, is equal in al that haue the same Order. can as fully perform the function of his own Order, or Orders, as he that hath greater Orders. So every Priest can as really consecrate, and offer the holy Sacrifice, as a bishop, or chief bishop. Likewise in acts of jurisdiction, the inferior Pastor, as perfectly, performeth that which is within his power, as the superior can do it. So a Pastor of a Parish as absolutely absolveth his penitent subject, from his sins, as if the bishop, or Pope should do it. But al haue not jurisdiction extended a like, in respect of places, persons,& causes. only the Supreme Head jurisdiction is greater in some,& less in others. Pastor, hath universal jurisdiction in the whole Christian world, in al persons, and causes, being Christs vicar General in earth. Other Pastors haue more, or less jurisdiction, according to their limited circuits of places, or persons, or causes. And thus spiritual Iudges are assigned in Ierarchical Order, and sacred Subordination by divine ordinance. As appeareth by the holy Scriptures, and authentical practise of Gods Church, both in the old Testament, and in the Church of Christ. 2. So we see in the ancient Church of the Law of nature, long before Moyses, there was subordination There was diversity of jurisdiction in the Law of nature. of superio●, and inferior Priestes, and Pastors, in spiritual causes. Melchisedech as superior Priest, blessed Gen 14. v. 19. 20. Abraham( who was also a Priest)& received Tithes of him. By which two special acts, amongst other excellences in Melchisedech, S. Paul sheweth, that Heb. 7. v. 1. 2. v. 4. he was the superior Priest, and of greater power,& that Abraham was subject to him.[ Behold( saith S. Paul) how great this man( Melchisedech) is, to whom also Abraham the Patriarch, gave tithes of the principal things: and who blessed him, that v. 6. v. 7. had the promises. But without al contradiction, that which is less, is blessed of the better.] Moyses also was constituted by God, in superior authority, both spiritual& temporal: and so Aaron was subordinate More expressly in the written Law. to Moyses: that he should be mediator, between him and the people, and between him and King pharaoh.[ He shal speak in thy stead, to the people Exo. 4. v. 16. ( said our Lord to Moyses) and shal be thy mouth; but thou shalt be to him, in those things that pertain to God.] again[ Our Lord said to Moyses: Behold Ch. 7. v. 1. 2. I haue appointed thee the God of pharaoh: and Aaron thy brother, shal be thy prophet. Thou shalt speak to him al things, that I command thee; and he shal speak to pharaoh.] moreover Moyses also constituted inferior Iudges[ to hear, and determine Ch. 18. v. 14. 22. 26. less matters only, and easier cases: reserving the greater to himself.] And this he did vpon the prudent suggestion, of jethro his father inlaw, the Priest v. 19. of Madian, without express warrant from God. Which by this example we see, is supposed in so clear, and needful cases. After this, Moyses also commended special cases to be decided by Aaron,& Hur[ If any question shal rise( to wit of more difficulty) Ch. 24. v. 14. Superiors may substitute coadjutors to themselves, without particular commission from their own Superior, in some cases. you shal refer it, to them] appointing Aaron of the tribe of levi, Hur of the tribe of Iuda, as it were the one a spiritual judge, the other a temporal, his own deputies, who was supreme in al causes. But more particularly, for the service of the Tabernacle, al the levites being to minister under the Priestes, had their particular Superiors in every Order; of Caathites, Gersonites, and Merarites. And Nu. 3. v. 6. the same were subject to one Principal of the same Order; and al the three princes were subject to one 30. of the Priestes, called the Prince of the Princes of the 32. levites. And the same Priest, and al other Priestes, 35. and levites, and the whole people were subject in spiritual causes to the Highpriest, who was also called the Grand bishop, that is to say: The Priest Leuit. 21. v. 10. Al according to the Law. that is greatest among his brethren. And he was commanded by the Law, to maintain his high state, and dignity in al respects, as singularly privileged, v. 11. 12. 13. &c. and eminent above al. By whom also it pleased God to impart his diuers graces, as derived from him, to others. witness the Royal prophet[ As ointment Power of the inferior was derived from the superior. Psal. 132. v. 2. ( saith he) on the head, ran down vpon the beard, the beard of Aaron: which ran down unto the hem of his garment] From the highest to the next subordinate by him to others, so to the meanest, even to the hem of Aarons garment. For this divine ordinance being set in the house of God, the same Royal Psalmist, inu●teth al men, especially the clergy, that by their spiritual functions serve the Church, to praise God day and night[ lo now Psal. 133. v. 1. 2. ( saith he) bless our Lord, al ye the seruants of our Lord, which stand in the house of our Lord: in the courts of the house of our God. In the nights lift up your hands unto the holy places, and bless ye our Lord] To the whole Church he saith[ Ye house Psal. 134. v. 19. of Israel bless our Lord] To the Priestes,[ Ye house of Aaron bless our Lord.] To al others of the clergy[ Ye house of levi bless our Lord.] again to al v. 20. the faithful in general:[ You that fear our Lord, bless ye our Lord] 3. Seing then, as well in the Law of nature, as in the written Law, there were degrees of spiritual Much more the Church of Christ, is both fortified and adorned, by Ierarchical government, of one visible Head, with many subordinate Superiors,& subiectes. governors, to the great strengthening, and also ornament of Gods Church: and that temporal kingdoms are especially established, by the means of Magistrates, governing the whole civil body: much Cant. 6. v. 3. 9. more hath Christ our Lord, set his Church in strong, and comely order, disposed in array of Ecclesiastical Pastors,& people: with plenitude of spiritual power Mat. 16. v. 18. Ch. 18. v. 18. Ch. 25. v. 15. in one chief for unity sake: with great power also in other principal Pastors: and with competent, and convenient power, in al that haue charge of souls, to direct& govern their flocks. For so our saviour, delivered his talents to some more, to some less. Amongst many Disciples he made but twelve Apostles: Mar. 3. v. 14. luke. 6. v. 13. and among them made one the Head, to hold al in union. At first he limited their commission, sending them to preach the Gospel, to the Iewes only[ Into the way of the Gentiles( said he to his Mat. 10. v. 5. Apostles) go ye not, and into the cities of the samaritans enter ye not.] In like maner[ The Seuentie two disciples were sent into every city, and place, luke. 10. v. 1. whither himself would come] with direction to go two and two together; what they should say coming to every house, how also to behave them v. 4. 5. 6. &c. selves, where to take their temporal necessary relief; to take nothing of such, as would not hear their doctrine: but[ to shake also the dust from their v. 10. 11. Mat. 28. v. 19. 10. 20. v. 21. Act. 1. v. 15. Ch. 6. v. 6. 1. Cor. 12. v. 4. 5. 6. feet, in testimony against them.] By which examples, The eleven Apostles ordained S. mathias the twelft Apostle. and the like: and by the general commission given to S. Peter, and the other Apostles, they ordained S. mathias an Apostle. And shortly after, seven Deacons. Likewise other bishops, Priestes, Deacons, and Clergimen for diuers functions.[ For there are( saith S. Paul) divisions of graces, divisions of ministrations, The same Apostles: and also S. Paul, ordained other Clergimen. divisions of operations, but one spirit, one Lord, one God, which worketh al in al.] For though we haue not al the holy Orders of the clergy, expressed in the holy Scriptures, yet under the titles of bishops, Priestes, and Deacons, the rest are comprised: as we see that sometimes, Priestes are contained under the name of bishops. So S. Paul writing to the Philippians saluteth al the faithful[ with the bishops, and Deacons] and sometimes Philip. 1. v. 1. As Priestes are sometimes contained under the name of bishops: so other inferior Orders are contained under the name of Deacones which signifieth Ministers. bishops under the name of Priestes: for writing to S. Titus, a bishop of Crete, he saith, that he left him in the province of Crete, that[ He might ordain Tit. 1. v. 5. Priestes by cities] that is, both bishops and Priestes, yea also Deacons, and inferior clergy, for al Ecclesiastical offices to supply, saith he[ whatsoever was wanting.] The reason of comprehending bishops, and Priestes under one name was, because for most part, al Priestes were then bishops, the necessity so requiring: and because the same qualities,& virtues were required in both. nevertheless their power,& authority was different, as appeareth in that none but bishops could make bishops, or any other Clergimen. And bishops were always of greater dignity. As Likewise, the Apostles did excel other bishops, both in power, and dignity. S. Paul called Timothee, and Titus his sons, being bishops, and Tim. 1. v. 1. ●it. 1. v. 1. directed them in the Churches affairs, as their Superior. In like maner, speaking of Epaphroditus, who was also a bishop, and the particular Apostle of the Philippians, prophesieth his own authority,& eminency above him, saying[ I haue thought it necessary, Philip. 2. v. 2. to sand to you Epepaphroditus my brother, and coadiutor, and felow soldier; but your Apostle, and minister of my necessity] where he calleth him his brother, in that they were both Priestes, both bishops, both Apostles in a general sense: he calleth him his coadiutor, in that S. Paul was a more principal Apostle, the other his helper, and assistant: he calleth him his felow soldier, both serving one Master, Christ our Lord: he calleth him minister of his necessity( which importeth superior and inferior) but your Apostle( saith he) for as S. Paul was an Apostle in al the world, so Epaphroditus was an Apostle, of that particular city, and country of Philippi. The like Apostle was Epaphras, of the Colos. 1. v. 7. Colossians. S. gregory the Great▪ and S. Augustine Al the Apostles were founders of the Christian Church: but S. Peter was the ordinary, the other Apostles were extraordinary. See the first part Art. 35. 36. of us Englishmen. But the hove Apostles, S. Paul and S. Barnabas, were universal Apostles of the whole earth, in al nations whersoeuer they came. But S. Peter being the ordinary Supreme Head of al, and the other Apostles extraordidarie founders of Churches: their Successors were limited, to their circuits. And now( some sowner, some later) are al failed Only S. Peters Successors do continue, without interruption. And so his seat, is the only Apostolical seat, and the bishop therof the Apostolical bishop. Others also are truly and properly bishops, Archbishopes, and patriarchs. Who with al other subordinate Pastors, under the one Supreme visible Pastor, and Head, make a perfect and formal Ecclesiastical Ierarchie in earth, resembling the Celestial Ierarchie of heaven. Christ our Part. 1. Art. 30. Lord the Supreme Head of both: al making one complete universal Church, in heaven and in earth. marriage rightly contracted between a Christian man, and a Christian woman, is a true Sacrament. ARTICLE 47. TWo of the seven holy Sacraments, do pertain to the whole community of Christians, Art. 41.§. 1. as we noted before: which are Holie-Order, whereof sufficient for purpose is said in the What is here to be declared touching matrimony. precedent Articles: and matrimony, which is now to be in like maner explicated. First showing that it is a true Sacrament: then what persons may contract: lastly that the contract is indissoluble, during life of both parties. Concerning the first point, it is very strange, that Protestants will deny marriage to It is strange that Protestants deny matrimony to be a Sacrament. be a Sacrament, seing they prefer it before vowed chastity, accounting it the more holy state of life; seing they also confess it to be consecrated by God, to such an excellent mystery, that it signifieth, and representeth the spiritual marriage,& unity betwixt Christ and his Church; and seing it is expressly called a Sacrament, in the holy Scripture, which title is not Ephes. 5. v. 32. there given to any of the other Sacraments. Against their denial therfore, we shal clearly prove, that it is not only in name, but also truly& properly an holy Sacrament, of the Christian Church, instituted by Christ, reducing it to the first perfection,& annexing thereunto Sacramental grace. 2. wherefore it is specially to be observed, that marriage was instituted by God in paradise, in the state marriage was first instituted in paradise: where the●e was no need of any Sacrament. of innocency. For when God had first created one man[ he took a rib from his side, and built the Gen. 2. v. 21. 22. Ch. 1. v. 28. same into a woman.] Then he blessed them,& said[ Increase and multiply, and replenish the earth] but it was not then a Sacrament. Because in that state of innocency, by the virtue of Original Iustice, the soul had perfect dominion over the body, and the superior power of the soul, over the inferior. And therfore whiles they had not committed any sin, there was no need of any Sacrament. Neither was it convenient, that man should then be perfected in his soul, by the use of sensible creatures. To which by his fall he became to be subject. Neither In the old Testament it was a figure of Christian marriage. was it made a Sacrament in the old Testament, but only a figure of Christian matrimony, and an holy state, for the due propagation of mankind. And so of godly marriage came the progeny of the holy patriarchs, and other faithful people, which were called the sons of God. And of lascivious fornication and adultery. rose up the wicked generations, of Cains race: called the children of men. For some of the better society degenerating from their godly By lawful marriage, Gods people prospered▪ by fornication many degenerated; and fel into gross sinne●. parents, and declining to 'vice, matched themselves with the wicked[ The sons of God( saith Moyses) Gen. 6. v. 2. 3. 4. seing the daughters of men, that they were faire, took to themselves wives out of al, which they had chosen, and they brought forth children, giants the mighty of the old world, famous men.] For which v. 5. Ch. 7. v. 17. 18. 19. and other enormous sins, God sent the universal deluge[ The inundation of waters, which prevailed out of measure, vpon the earth: and al the high Ch. 7. v. 19. 20. mountaines under the heauens, were covered fifteen cubits, higher was the water, above the mountaines, which it couerd.] So that the huge mighty[ giants groaning under the waters( saith job) were job. 26. v. 5. Sap. 4. v. 1. drowned] and destroyed. Contrariwise[ O how beautiful is the chased generation, for the memory therof is immortal.] As we see in Noe, Sem, Abraham, Isaac, jacob, joseph, and others, whose chased Christian matrimony excelleth that of the old Law, and is like to that which was instituted in paradise. marriages, adorned with many virtues, were figures of Christian marriage. As far therfore as the thing prefigured excelleth the figure, so much Christian matrimony is more excellent, then marriage in the old Testament. And is reduced by Christ our saviour, to the form of that which was in paradise: Mat. 19. v. 4. 5. 6. that one man shal haue but one wife, and not be divorced so long as both parties live in this world: and therfore is made a Sacrament of the new Law. 3. For it is an assured Rule, that whatsoever Christ 1. jo. 5. v. 3. our Lord commandeth any to do, he giveth therwith sufficient grace to perform the same. In stead Christ reducing the state of marriage to a stricter rule then it was in the old Testament, gave withal special grace to observe his ordinance. therfore of[ the old permission to dismiss their Cor. 10. v. 13. wives, giving them a bill of divorce( to avoid greater inconvenience) because of the hardness of mens hartes] now Christ by Sacramental grace, mollifieth their hartes. Otherwise he would not haue made the Law of marriage straighter, then it was before, but as this state is more perfect, so it is also a more easy yoke, by the help of Sacramental grace. In regard of which grace, S. Paul likewise prescribeth perfect and strict precepts, both to husbands, and wives, saying[ Let women be subject to their husbands, Eph. 5. v. 22. as to our Lord: because the man is the head of the woman: as Christ is the head of the Church. As the 23. Church is subject to Christ, so also the women to 24. their husbands in al things.] On the other party he saith also[ husbands love your wives, as Christ v. 25. also loved the Church, and delivered himself for it. Also S. Pauls strict precept presupposeth sacramental grace in that state. So also men ought to love their wives, as their own v. 28. v. 29. bodies. He that loveth his wife, loveth himself For no man ever hated his own flesh, but he nourisheth& cherisheth it, as also Christ the Church. For this v. 31.( Gen. 2. v. 24) v. 32. cause, shal man leave his father and mother, and shal cleave to his wife, and they shal be two in one flesh. This is a great Sacrament, but I speak in Christ,& in the Church.] marriage is called a great Sacrament, because it signifieth Christs perpetual,& indissoluble coniunction, with his Church, his one only general spouse. For whose love, he as it were left his Father, exinani●ing himself by h●s Incarnatio,& left the Synagogue his mother, joining himself to his Church: which sprung out of his side sleeping on the cross: prefigured by eve, who was built of the ribe, taken from Adams side, in his sleep. For which great resemblance sake, amongst other reasons the Apostle exhorteth al married persons, to honour, cherish& love each other: concluding thus[ you also every v. 33. one, each man love his wife, as himself, and let the wife fear her husband] not with servile, but reuerential fear. The very same teacheth S. Peter[ Let S. Peter teache●h the same touching married persons. 1. Pet. 3. v. 1. 2. the women( saith he) be subject to ●heir husbands, that if any believe not the word, by the conversation of the women, without the word, they may be won: considering your chased conversation, in 3. fear: whose trimming let it no● be outwardly in the plai●ing of hear, or laying on gold round about, or of putting on vestures: but the man of the hart, 4. that is hidden, in the incorruptibility of a quiet and modest spirit, which is rich in the sight of God. 5. For so sometime the holy women, also that trusted in God, adorned themselves, subject to their own 6. husbands; As Sara obeied Abraham, calling him Gen. 18. v. 12. Lord.] Thus doth he exhort women, which haue husbands. And in the next words admonisheth married men, saying[ husbands likewise, dwell v. 7. with them( to wit with your wives) according to knowledge: as unto the weaker feminine vessel, imparting honour, as it were to the coheyres also of the grace of life; that your prayers be not hindered.] Al which perfection of virtues being required of married persons, among the manifold burdens of that Special grace being necessary for the sta●e of marriage, Christ hath therfore made it a Sacr●ment. state of life, doth plainly show, that special grace is necessary for them: and consequently proveth that Christ our saviour, together with the obligation, and indissoluble knot of marriage, giveth correspondent grace, to perform the duties, whereunto they are bond, and therfore the Apostles do admonish them to cooperate with the same grace, which is always requisite in every Sacrament. 4. briefly therfore to conclude this point, seing our saviour voutsaffed to honour marriage, by his Ioa. 2. v. 2. 11. Personal presence, and by working there his first notorious miracle in Cana of Galilee, before it was a Sacrament, and afterwards declared the reformation of that, which was permitted by Moyses Law, concerning divorce, and pluraluie of wives: it is thereby made sufficiently credible to the holy Church of Christ, and ought to suffice al Christians to believe, that matrimony rightly contracted by Christians, is a true Sacrament. But is further confirmed against our Aduersaris so to be, not only because S. Paul so Ephes. 5. v. 32. It is further invincibly proved, because it giveth sanctifying grace: by the testimony of S. Paul▪ calleth it, which is a greater proof, then any they haue to the contrary; but also, because the same Apostle in an other place, testifieth most plainly, that it giveth sanctification, or sanctifying grace. For admonishing the Thessalonians to abstain from fornication, he telle●h them that marriage( which amongst the Heathen is in passion, and lust of uncleanness) doth sanctify Christians, rightly contracting and so maketh matrimonial state to be in sanctification. 1. Thes. 4. v. 2. [ You know( saith he) what precepts I haue given to you by our Lord Iesus. For this is the will v. 3. of God, your sanctification: that you abstain from fornication: that every one may know( by contracting v. 4. lawful marriage) to possess his vessel, in sanctification, and honour: not in the passion of lust, as also the Gontiles▪ tha● know not God] so not only v. 5. Three especial benefits in Christian marriage: to avoid fornication: the virtue of fidelity:& Sacramental grace. If God sand Issue, it is the fourth benefit, or blessing. teaching, that Christian marriage▪ excelleth the marriage of Infidels, but also that it maketh the persons more holy, as the word Sanctification importeth, which the Apostle again inculcateth saying in the same place[ God hath not called us into uncleanness, v. 7. but into sanctification.] So that of lawful marriage lawfully contracted in the catholic Church, resulteth this threefold benefit: the avoiding of fornication; the virtue of fidelity between husband and wife; and sanctifying grace, which maketh it a Sacrament. Diuers just impediments do debar some persons from contracting marriage. ARTICLE 48. TOuching impediments of marriage, only some more principal points are expressed in holy Protestants also admit more impediments hindering the contract of marriage, then are expressed in holy Scriptures. Scriptures; the rest depend vpon Tradition,& Decrees of the Church, directed by the holy Ghost: as not only catholics hold, but also Protestants must necessary confess. For albeit in the beginning of the world, brothers did mary their own sisters, Adams children, because then there were no others: Yet afterwards, both in the Law of nature, and in the written Law of Moyses, as it was ordinarily unlawful to mary either in the first degree, or in the first Leuit. 18. v. 6 &c. Ch. 20. v. 14. &c. and second, of consanguinity, or affinity: so was it not only dispensed withal sometimes, but also was expressly ordained by Law,& custom, that in some case they should mary in the degrees otherwise prohibited. Gen. 11. v. 29. Ch 12. v. 13. Ch. 29. v. 23. 28. Exod. 6. v. 20. Nu. 26. v. 59. Ios. 15. v. 17. judic. 3. v. 9. Deut. 25. v. 5. So Abraham by way of dispensation married Sara, as some think his own sister, at least,( which is more probable) his brothers daughter. jacob married two sisters, Lia,& Rachel, both living together, Amram( the father of Moyses& Aaron) married Iocabed his aunt, to wit his fathers sister, before the Law of Moyses. And after the same Law Examples of holy men testify, that they married, in some cases such as the Law, and custom of those times did not ordinarily permit. O●honiel( the first of the Iudges which governed the people of God after Iosue) married Axa his brother Calebs daughter, no doubt lawfully, by dispensation. And it was expressly ordained by the written Law, that in a special case the brother should mary the widow, of his brother deceased; in these words[ when brethren shal dwell together▪ and one of them die without children, the wife of the deceased shal not mary to any other, but his brother shal take her, and raise up the seed of his brother.] And if the brother, or completest kinsman, refused such marriage, v. 7. 8. 9. 10. Ruth. 4 v. 4. 5. 9. 10. 22. they were punished with special disgrace. By vigore of which Law[ Booz married Ruth, the widow of Mahalon, the son of Elimelech, of Bethleem Iuda] From whom descended King david,& Christ our Lord. Which Law of marrying the brothers Moyses laws are abrogated, and bind not Christian, but Christian laws bind them. wife, is now abrogated, that it bindeth not Christians, as al confess: and consequently al the other laws of Moyses, concerning marriage, are likewise abrogated, and of no other force, nor obligation, then as they are renewed and eslablished by the Law of Christ, and his Church. It resteth therfore to see, what Christ,& his Apostles haue taught in this behalf. And in the rest, we must rely vpon that Church, which by the infallible assistance of jo. 14. v. 26. the holy Ghost, teacheth al necessary truth, and nothing but truth. 2. Amongst other Rules belonging to matrimony, Mat. 19. v. 5 &c. it is clear by Christs doctrine, that plurality of behooves is taken away. Which was lawful in the By the Law of Christ, whosoever is married can not mary an other till the former be dead. old Testament. Abraham had two behooves, Sara and Gen. 16. v. 3. Ch. 29. v. 13. 28. Ch. 30. v. 3. 1. Reg. 18. v. 27. Deut. 17. v. 17. Agar. jacob had four, Lia, Rachel, Bala,& Zelpha. david had also diuers, and that subtilely: though Salomon sinned in exceeding multitude, for he had a thousand behooves, and concubines, contrary to the Law, prescribing that[ The King shal not haue many behooves: that may 'allure his mind.] As for plurality plurality of wives was permitted in the old Testament, but never plurality of husbands. of husbands to one wife, it was neither lawful, nor role, ated at anietime. And nature, and reason abhor it, because it would rather hinder propagation then further it[ They shal be two( said Gen. 2. v. 24. Ma●. 19. v. 4. 5. Rom. 7. v. 3. 1. Cor. 7. v. 11. God in the beginning) in one flesh] not three, nor more, but two. To which state our Lord restoring marriage, repeated the same first institution▪ and established it, in his Church of the new Testament. whosoever therfore, man or woman is already married, can by no means, mary any other, during the natural life of the former: which if any do attempt, the same is no marriage, but adultery. And this is the first impediment: commonly called ligamen. 3. An other impediment is called Dispari●as cul●us, disparity of divine worshipe, and Religion. As if An other im●ediment is, if one party be not baptized. one be a baptized Christian, the other a lew▪ turk. or pagan, they can not contract marriage. And if any Christian should attempt it, he committeth high sacrilege, neither is it a Sacrament, in that case, because one party wanteth baptism, which is the gate, or entrance of al Christian Sacraments. And as marriage can not be betwen more then two persons, one man, and one woman: so neither can the Sacrament consist in less then two. For they must be two in one flesh. This impediment was prefigured by the fact of Abraham, providing that his It was prefigured by the ●●ct of ● braham& Isaac. son Isaac should not mary a Chananite, but sent Gen. 24. v. 3. &c. his seruant unto the house of Nachor, to take a wife of his own kindred, that is of his own faith and religion: and so Isaac married Rebecca the daughter of Bathuel, the son of Nachor, Abrahams brother Isaac commanded his son jacob[ not to take Ch. 28. v. 1. 2. a wife of the stock of Chanaan: but go( said he) and make a journey into Mesopotamia of Syria, to the house of Bathuel thy mothers father, and take thee a wife thence, of the daughters of Laban thine uncle.] Esau offended his parents by marrying the Ch. 26. v. 35. daughters of Infidels. 4. After this in the written Law it is expressly said[ Enter not traffic with the Amorrheites, Chanane●tes Exo. 34. v. ●1. 15. 16. The Law expressly forbade to mary with Infidels. ( and other Infidels) lest when they haue fornicated with their goddes, and haue adored their idols, some man call thee to eat of the things immolated. Neither shalt thou take a wife for thy sons of their daughters: lest after themselves haue fornicated, they make thy sons also to fornicate with their goddes] Which precept is repeated amongst the principal commandments of God, in the repetition of the Law[ Thou shalt not give thy daughter Deut. 7. v. 3. 4. to his son, nor take his daughter for thy son: for he will seduce thy son, that he follow not me, and that he rather serve strange goddes.] And although God dispensed with some in this positive Law, in whom there was no danger to be perverted, as with Samson marrying Dalila a Philistian: with david Indic. 14. v. 4. 2. Reg. 3. v. 3. Est. 2. v. 8. Ch. 14. v. 15. Mal. 2. v. 11. 1 Esd 9. v. 1. 2. marrying Maacha daughter of the king of Gessur: with Esther marrying king Assuerus,& with others: yet the general Law stood firm. In so much that when the Israelites in their captivity of Babylon had taken strange women for wives, they were compelled to dismiss them, being first brought to due Gods people were compelled to dismiss the Infidels, whom they had presume● mary▪ repentance for that sin, by Gods grace,& godly endeavour of Esdras. Who understanding by relation of the princes, of the people, that very many had herein transgress●d Gods commandment, began first of al himself to lament, and do penance for other mens sins[ When I had heard this word v. 3. ( saith he) I rent my cloak, and my coat, and plucked of the hears of my head, and beard, and sate mourning. And there assembled to me al that feared v. 4. the God of Israel, for the transgression of them, that were come from the captivity,& I sate sorrowful, until the evening Sacrifice. And at the evening v. 5. Sacrifice I rose out of my affliction, and my cloak,& coat being rent, I fel vpon my knees,& spread forth my hands to our Lord my God.] And in most humble maner acknowledging this special sin of the people[ in joining matrimonies with the infidel v 14. 15. peoples, cried for grace,& remission, that the whole people should not fall into utter destruction, but some remnant be left, and saved.] Esdras therfore thus Ch 10. v. 1. praying, and beseeching, and weeping, and lying before the Temple of God, there was gathered to him of Israel an exceeding great company of men, and women, and children,& the people wept with much lamentation. And Sechenias( an appointed v. 2. &c. prolocutor for al) said to Esdras: We haue transgressed against our God,& haue taken to wives strange women, of the peopls of the land, and now if there be penance in Israel vpon this, let us make a covenant The penitents put away those whom they had unlawfully married. with the Lord our God, to put away al the wives, and them that are born of them, according to the will of our Lord, and of them that fear the precept of the Lord our God: be it done according to the Law. Arise, it is thy part to discern, and we will be with thee, take corege, and do it. Esdras therfore rose up,& adjured the princes of the Priestes, and of the levites, and al Israel, that they should do according to this word: and they swore. Then Esdras said: You haue transgressed, and taken strange v. 10. women to wife, to add vpon the sin of Israel. And now give confession to our Lord, the God of v. 11. your fathers, and do his pleasure: and be separated from the peoples of the land: and from your wives▪ the strangers And al the multitude answered, and said with a loud voice: According to thy word v. 12. unto us, so be it done.] And so it was performed, by the diligence of designed officers for this purpose, with consent of al the people. As Nehemias testifieth, saying[ The children of Israel came together 2. Esd. 9. v. 1. 2. They did also other penance for this transgression. in fasting and sackcloth, and earth vpon them. And the seed of the children of Israel, was separated from every strange child, and they stood and confessed their sins,& the iniquities of their fathers.] Then renewing their promise, and oath: that they would walk in the Law of God, which he gave in the hand of Moyses, that they would do, and keep al the commandments, judgements,& ceremonies, made special mention of this particular sin, in which they had lately and grievously offended, saying:[ They would not give their daughters to the Ch. 10. v. 29. 30. people of the land, and their daughters, they would not take to their sons. And it came to pass, when they had heard the Law( that Ammonites, Moabites, Ch. 13. v. 3. and other Infidels, should not enter into the Church of God) they separated every stranger from Israel.] 5. A third impediment, or prohibition of marriage among the Iewes, by an other positive divine ordinance, An other prohibition was made, for a temporal respect. was that none should mary without their own tribe.[ Lest the possession of the children of Num. 36. v. 7. 8. 9. 10. Israel be mingled, from tribe into tribe( saith the Law) al men shal mary wives of their own tribe, and kindred: and al wemen shal take husbands of the same tribe: that the inheritance may remain in the families: and that the tribes be not mingled among themselves, but remain so, as they were separated by our Lord.] So that al were limited neither to mary with over nere kindred, nor with further of, then their own tribe. nevertheless the tribe of levi was exempted, from this particular A special privilege that the Tribe of levi might mary with the Tribe of Iuda. Law: as appeareth by the facts of holy persons, though not otherwise expressed in the holy Scripture. For Ioida the zealous, and godly Highpriest 2. Par. 22. v. 11. married Iosabeth, the daughter of king Ioram, the sister of Ochozias, and aunt of joas, of the tribe of Iuda. And Elisabeth of the daughters of Aaron, and luke. 1. v. 5. tribe of levi( S. John Baptists mother) was cousin to our B. lady, of the tribe of Iuda, and family of david. 6. These were the especial laws of the old Testament, touching impediments of marriages, wherein we may observe these particular points for our 1. By the first Law of nature none can mary in the right line of ascending& descending. present purpose. First that by the strict Law of nature, marriage can never be contracted in the right line of consanguinity, ascending and descending, nature itself abhorring it, and light of reason so directing every mans understanding,& so there was no need to express the same in the written Law, but in affinity only. By this rule Adam could not Leuit. 18. v. 8. 1. Cor. 5. v. 1. mary any other woman then eve, nor she any 2. By the secondary Law of nature brother& sister can not mary. other man but Adam: because al others descended directly from them. Secondly, by the secondary Law of nature, it was not lawful to mary in the first degree of collateral lines, that is, betwen brother lieu. 18. v. 9. & sister, by both parents, nor by one. In this 3. By the positive Law delivered by Moyses, marriage was forbid in the first and second degree but in a special case it was ordained that they should mary in the first degree of affinity. degree God dispensed with Adams children, for that there were no others, to propagate mankind. Thirdly there being no other degree of kindred, forbid by the Law of nature, God by positive Law forbade also to make marriage in the first and second degree, as well in consanguinity, as affinity, but so, that he sometimes dispensed therein, and in one special case of raising seed, to the dead without issue, ordained that the brother, or next in kindred, of the deceased, should mary the widow. Fourtly plurality of wives was lawful in the old Testamen, and divorce permitted, for the hardness of some mens 4. plurality of wives,& also divorce are taken away by Christ. hartes, but both are now taken away:& for a better remedy, Sacramental grace is given to mollisie Christian hartes. But plurality of husbands, nor multiplication of many wives, was never lawful, nor permitted by the Law of God. Fiftly marriages between 5. marriage with Infidels was forbide. the faithful, and heathenish infidels was forbid generally: yet dispensed withal, where no danger appeared of spiritual peruersion to the faithful. sixthly the degrees prohibited by the written 6. Moyses Law bindeth not Christians. Law, as pertaining only to the Iewes, as figures of the new Law of Christ, do not otherwise bind Christians, but as they are either forbid by the Law of nature, or renewed, and established by Christ, and his Church. Which Church hath power by Christs commission, to make convenient laws, and consequently to dispense in the same, as just cause may require: to decree what degrees, and other impediments, shal make marriage inualide, and unlawful; our Lord saying to his Apostles, and in them to their Successors.[ He that heareth you, heareth me: whatsoever luke. 10. v. 16. Mat. 18. v. 18. you shal bind vpon earth, shal be also bond in heaven,& whatsoever you shal loose vpon earth, shal also be loosed in heaven.] 7. An other impediment, proper to the new Testament, is the solemn vow of perpetual chastity, A special Ecclesiastical impediment is the solemn● vow of Religion, which bindeth before God. either voluntarily made, by such as enter into any approved Religious Order: or do voluntarily accept, the Churches proposed condition, to al those that taking the three greater holy Orders, promise to keep perpetual chastity. To neither of which vows, none are forced, but having once by solemn promise to God, and his Church, so bond themselves, they can not afterwards contract marriage: and if they do pretend to mary, it is void,& inualide. proved by S. Paules doctrine. As is clear by S. Pauls doctrine, concerning vowed virgines,& widows. For the same rule pertaineth to al that make the like vows. Concerning virgines, he saith, that there is no precept, that they shal keep virginity, yet he so counseleth, for the better 1. Cor. 7. v. 25. serving of God:& addeth, that[ not having necessity but having power of his own will( signifying that by vow, the will hath bond itself) he doth well 37. that keepeth his virgin, yea better then to give her in marriage] And of widows which having promised chastity, and afterwards haue a will to mary, he saith most plainly, that[ They haue damnation 1. Tim. 5: v. 11. 12. ( are in damnable state) because they haue made void their first faith.] that is, haue broken their fidelity, and promise given to God[ And are turned S. Paul calleth the breach of vow, a teturning to Satan. back after Satan.] Those therfore that after such vows of perpetual chastity returning back, presume to match themselves in wedlock, are stil bond by a former, and greater promise to God, then is any promise made to mortal person, and so the later promise is utterly void, and such pretensed marriage, is merely nought else but sacrilegious adultery. But of the lawfulness,& obligation of this and other vows, we shal say more after the explication of the ten commandments. And of other impediments you may see the Doctors, which writ particularly therof. The bond of Christian marriage can not be dissolved, so long as hoth parties live in this world. ARTICLE. 49. whereas in the old Testament, marriage wanting sacramental grace, to mollify the hardness of mens hartes, they were permitted by the Law divorce was permitted by the Law of Moyses, with licence to take an other, but is not lawful by the Law of Christ. of Moyses, to dismiss their wives,& to mary others, Deut. 24. v. 1. by these words of the Law[ If a man take a wife, and haue her, and she find not grace before his eyes, for some loathsomeness, he shal writ a bill of divorce, and shal give it in her hand, and dismiss her out of his house] By the Law of Christ this toleration is reformed,& a far better remedy brought in place therof, sanctifying grace is given, whereby the married parties are enabled, not only to bear with Christian patience, the ordinary difficulties of their estate, but also with mutual love to affect each other, performing their solemn promise,& perfect bond of cohabitation, as husband and wife, so long as they shal both of them live in this world, according to the conceived words expressly uttered, as the accustomend maner is: until death shal them depart. Which indissoluble knot of Christian matrimony, is manifestly proved, and confirmed by the holy Scriptures of the new Testament. And first by Christs own doctrine. 2. For our saviour Christ, teaching that we must keep the commandments, more exacty then the As in many other points so in the matter of divorce the Scribes& Phar●snes Iustice was not sufficient. Scribes and Pharisees did, sheweth that their iustice, Mat. 5. v. 21. was unsufficient in many precepts. Amongst others in the matter of divorce, declaring that it is neither lawful for any man to dismiss his wife, excepting the cause of fornication; nor to marry an other[ It v. 32. was said( saith Christ) whosoever shal dismiss his wife, let him give her a bill of divorcement. But I v. 33. say to you; whosoever shal dismiss his wife, excepting the cause of fornication, maketh her to commit adultery. And he that shal mary her that is dismissed, committeth adultery.] Which same doctrine There is onli● one cause of divorce, none at al, to take an other, the former living. our Lord repeated, in his answer to the Pharisees, demanding: Why Moyses did command to give a bill of divorce, and to dismiss the married wife, telling them[ that Moyses did this, for the hardness of their Ch. 19. v. 7. 8. v. 9. hart: but from the beginning it was not so] adding also as before[ that whosoever shal dismiss his wife, but for formication, and shal mary an other, doth committe adultery,& he that shal mary her, that is dismissed, committeth adultery.] whereupon, his Disciples considering the case to be so strict, betwen In regard of which difficulty his Disciples judged it expedient not to mary, which Christ did commend, but not command. the husband and wife, presently[ said unto v. 10. him: If the case of a man with his wife be so, it is not expedient to mary] which their iudgement our saviour approved, for the more perfect state, which yet none are bond to folow, except they v. 12. will, for better gaining the kingdom of heaven. But Protestants supposing this Apostolical remedy of single life, to be over hard, and with most men impossible, would make the state of marriage more easy, by applying the excepted case of fornication, not only to the Pharisees question, whether[ it v. 3. were lawful for a man to dismiss his wife for every cause? but also to the last part of our saviours anwer, concerning marriage of an other: which they account lawful, not only for the innocent party, but also for the guilty: most absurdly making that lawful by the means of adultery, which can not be done for any honest cause: as necessary long absence, imprisonment, captivity, leprosy, infectious sickness, barrenness, or the lick more just causes, of marrying an other, then for adultery. 3. For explication therfore of this holy text of the Gospel, whether the excepted case of fornication, Whether the case of fornication per●eineth to both partes of Christs answer, or to the former part only: is decided by the text. pertaineth to both the partes of our saviours anwer, Lib. 3. ca. 19. Instit. as Caluin, and his felowes would haue it, or only to the former part, touching divorcement, and not to the words folowing, touching their marriage with others; as al catholics understand it: the circumstances of the whole passage are to be weyed; as the occasion of our Lords doctrine at this time, the persons to whom he answered, the concordance also of this evangelist, with S. mark, and S. Luke; who write the same discourse: likewise S. Pauls doctrine, touching the bond of marriage, will give us some light, for better understanding the true sense of Christs words. For al are assuredly true, and none of their words, contrary to others. The occasion of this doctrine, was to show the insufficiency of Pharisaical Iustice. The occasion why Christ declared, that perfect observation of Gods commandments is necessary required, was the superficial insufficient iustice of the Scribes and Pharisees, as is manifest by his general words, uttered as a preface, to diuers instructions, when he said[ unless your Iustice abound Mat. 5. v. 20. v. 21. 28. 32. 34. 38. 42. 43. more, then that of the Scribes and Pharisees, you shal not enter into the Kingdom of heaven]& then in particular he taught, that Pharisaical iustice,( which seemed the best amongst the Iewes) was insufficient, in the precepts concerning murder, adultery, divorce, swearing, reuenge, usury, and enemies, requiring more perfection in them al, then the Pharisees observed. The occasion of speaking again concerning divorce, permitted by Moyses The occasion of repeating the same was the Pharisees objecting of Moyses Law against Christ doctrine. Law, was the Pharisees temting him, and alleging the Law against his doctrine, whereupon he avouched, Mat. 19. v. 4. that albeit Moyses did permit divorce, for any great dislike, or lothsomenes, for the hardness of their hart, lest a greater evil( as the murder of the wife) should happen: yet there is in deed, but one only just and Lawful cause, to separate man and wife, by perpetual divorce, which is fornication: and as for marrying an other, the first living, he said: that[ he which marrieth an other, doth committe v. 9. adultery,& he that shal mary her, that is dismissed, committeth admoutrie] which clear words can not admit former fornication, for an excuse of marrying an other: because so to imagine, that after adultery, it were lawful, to mary an other, yea for The absurdity of Protestants exposition, sheweth it to be false, and not agreeable to Christs meaning. the guilty party dismissed, to mary an other, is to make filthy sin, an excuse,& defence for fleshly libertines, to sin of purpose, that they may haue their pleasure, and that with pretence of lawf●l marriage, only made lawful by committing adultery. Then the which what can be more absurd, yea more unpossible? whereas therfore our Aduersaries contend, that the accepted case of fornication, pertaineth also to the words following, for marrying an other, it is both an extorte& absurd extension, most hardly applied to S. mark, and S. Luke, who Their exposition is also contrary to the words of S. mark. and S. Luke. without any word, or sign of exception, relate our saviours words, concerning marriage after such divorce, absolutely saying[ whosoever dimisseth his Mar. 10. v. 11. v. 12. wife( saith S. mark) and marrieth an other committeth adultery vpon her. And if the wife dimisse her husband, and mary an other, she committeth adultery.] Which doth clearly agree with S. Matthew, according to al catholics understanding, but were clean repugnant by the Protestants gloss. S. Luke also relateth the same without any exception, as S. mark doth, and doubtless they both agree in sense with S. Matthew.[ every one( saith S. luke. 16. v. 18. Luke) that dimisseth his wife,& marrieth an other, committeth adultery,& he that marrieth her that is dismissed from her husband, committeth adultery.] Thus the three evangelists testify Christs doctrine, touching this cause without al jar or contradiction. 4. And the same is further explicated by S. Paul, writing thus[ The woman that is under a husband, Rom. 7. v. 2. 3. her husband living is bond to the Law, but if her husband be dead, she is loosed from the Law of her husband. Therfore her husband living, she shal be S. Paul also should contradict S. Matthew, if Protestants gloss were 〈◇〉. called an adulteress, if she be with an other man: but if her husband be dead, she is delivered from the Law of her husband: so that she is not an adulteress, if she be with an other man] What can be spoken more clearly, to show that neither adultery, nor any other thing, but only death dissolveth marriage? The only evasion against this Apostolical doctrine. is to say: The Apostle affirmeth not, that a woman once married,& living with an other man, her former husband yet being alive, is an adulteress, but shal be called an adulteress: as if S. Paul made a Their evasion is as wicked as frivolous. difference in being so, and being called so, which in dede is not to expound, but to delude holy Scripture. whereas the Apostle saith plainly both here,& in an other Epistle, that[ a woman is bond to the 1. Cor. 7 v. 39. Law( of her husband) so long time, as her husband liveth: but if her husband sleep, she is at liberty] where also a wrangler may cauile,& say: The Apostle speaketh not of death, but of sleep,& so a wife S. Paul teacheth the same doctrine in an other Epistle. is at liberty from the Law of marriage, when her husband hath once slept, after their marriage. Let go therfore these mockries: and see yet one place Iude. v. 18. 1. Cor. 7. v. 10. 11. more, of the same holy Apostle saying a little before[ To them 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.] observe well, and confer this with our saviours doctrine, which he here urgeth, as greater then his own. He also professeth to teach Christs doctrine touching thi● point. For first he saith it is not his own only iudgement, but our Lords commandment, that the wife depart not from her husband: nor the husband dismiss his wife from him, as was permitted by Moyses Law. Secondly that if any depart, or be dismissed( which may be only for adultery) then to remain ( Mat. 5.& 19. vt supra.) without marryinge an other, or to be reconciled to her husband. Thirdly it is evident, that if there could be a new marriage made during the life of the parties once married, the Apostle would haue made mention therof, by adding one clause more, seing he professed here to deliver our Lords commandment, touching this point. And so this may suffice our purpose, concerning the indissoluble bond of Christian marriage, by any human power, but by death only. 5. nevertheless God himself, by his divine power, In case of sol●mne religious vow, God solueth the bond of marriage not consumma●e. looseth the bond of marriage contracted, but not consummate: when one party, after the contract, 1. Cor. 7. v. 38. chooseth the better state of life, to keep perpetual chastity in some approved Religious Order. After whose solemn profession, the other party may mary. And in this case not man, but God doth separate 1. Thes. 5. v. 19. them, by this spiritual calling of one to reuounce this world: which is a holy kind of spiritual death. 6. But marriage made before baptism, not being a marriage before baptism may either be continued or dissolved. Sacrament, hath not so strict bond. Touching which the Apostle in the same place, giveth his aduise by way of counsel, without precept, saying[ To the 1. Cor. 7. v. 12. ● rest I say, not our Lord: If any brother haue a wife an infidel,& she consent to dwell with him, let him not put her away. And if any woman haue a husband, v. 13. an infidel, and he consent to dwell with her, let her not put away her husband.] In case therfore that two Infidels being married, the one become a Christian, the same party may if he will, depart from the other, yet the Apostle counseleth such to remain in that marriage, so that the infidel party will dwell peaceably: that is, without contumely of God, and reproach of Religion. His reason is, for that by peaceable, and godly conversation of the faithful party, the infidel may be gained, to become also faithful, and so be made a Christian.[ For( saith he) the man v. 14. an infidel is sanctified by the faithful woman( by occasion& means of her good example, is persuaded& gained to Christ,& by baptism is sanctified) and the woman an infidel is sanctified( brought to sancti●ie) by the faithful husband. Otherwise your children should be unclean, but now they are holy] that is to say, are become Christians, by means of their parents cohabitation: which is like would not so sown haue happened, if their parents had been separated,[ But if the infidel depart( saith the Apostle v. 15. to the faithful) let him depart: for the brother, or sister( the Christian) is not subject to seruitud● in such: but in peace hath God called us] showing that the civil contract before baptism, may be either kept or broken: as the parties can agree, or do disagree. Yet again, the Apostle exhorteth the Christian party, so much as lieth in their power, rather to remain in their marriage, then to depart, for the hope of spiritual good to the infidel party, saying:[ For how knowest thou woman, if thou shalt save v. 16. thy husband? or how knowest thou man, if thou shalt save the woman?] Thus the great Apostle adviseth, and counseleth, not abriging the liberty of Christians, but only exhorting for the more glory of God, edification of the faithful, and benefit of others, which may be won to Christ. 7. What the Church ordaineth in this, or any The Church hath commission from Christ, to ordain laws touching al circumstances, but not to alter the substantial partes of any Sacrament. other Sacrament, is by commission from Christ, limited within her bonds, not extended to alter the essential partes, neither to ordain, nor take away the proper matter, or form of any Sacrament. And therfore whereas it is ordained that al Christians must observe the ordinances of God, and the holy Church: It is always to be understood, that God principally maketh the Law, and that the Church doth express and declare Gods will,& that which Mat. 18. v. 18. the Church so declareth, doth loose and bind, according as the same Church declareth: and by power given to her by God decreeth, and so accordingly God rati●ieth the same in heaven, as the Church determineth Also to dispose of the civil contract, determining what persons can or can not make it. in earth: which Protestants, especially the English, ought not to calumniate. Who most absurdly, in place of holy Church, intrude temporal power, of Prince and parliament: as appeareth in their Communion book: where among other Rites, in the public solemnization of marriage, they appoint their Minister, to denounce al those marriages, and only those to be lawful, which are so approved( say they) by the Law of God, and of this realm. well knowing, and thereby confessing, that Gods Law, concerning marriages, doth need and require to be declared by the vocal sentence of visible Iudges. English Protestantes remit al cases of marriages( yea and al other spiritual causes) to temporal Iudges. But they err grossly by intruding temporal Iudges, and laws of the realm, or temporal kingdom, in place of the Church,& Ecclesiastical power. For albeit they haue certain pretended spiritual courts, in every diocese: yet al these haue relation,& in some cases by way of appealing, al controversies must finally be decided, by the pretended supremacy of the Laiprince: which no other Sectaries do admit. And so in al other Sacraments,& al matters of faith& Religion, that is only holden by them for truth, and that for error, and heresy, which is, or shal be so declared by their parliament, their highest Tribunal. 8. And thus much may suffice our present purpose, concerning al the seven holy Sacraments, and B. Sacrifice of Christ. whereunto for compliment of this Second part, we shal here add one Article more, concerning some special Rituals, holy blessings, and sacred Ceremonies: which are no Sacraments, but for the external similitude, are commonly called Sacramentalia. Which do not give first Grace is increased by right use of Sacramentals. sanctifying grace, with remission of mortal sins, as Sacraments do: but yet by right use whereof Apoc. 22. v. 11. grace is increased, and[ the just is made more just, and the holy more holy.] Christ gave his Church power to institute sacred Rites, and Ceremonies: which are called Sacramentals. ARTICLE 50 AFter declaration of the seven holy Sacraments, it resteth to show, that as Christ himself used diuers ceremonial Rites, which he made not Sacraments: Christ used some other sacred ceremonies besides the Sacraments. so he also gave power to his Church, to ordain external Ceremonies, as well in the administration of the divine Sacraments, as by adding other sacred Rites, to the more honour of God,& spiritual good of Christians. Especially by blessing and consecrating creatures, to holy uses, to the comforth of the faithful, and for repressing the malice of wicked spirites. But omitting other Rites, partly proved already, Artic. 15. against the contemners therof: partly confessed, and in some sort practised by English Protestants, as the use of their public prayers, in set English Protestants do allow of some few. form for sundry purposes; their wearing of Surplices, Rochettes, Copes, and other Ecclesiastical paraments, the sign of the holy cross in baptism; their kneeling, when they make their general acknowledgement of sins; and when they receive their Communion; and the like: it may here suffice to prove certain principal, and most usual Sacramentals, for example salke: because from the same grounds of holy Scriptures, al the rest are likewise deduced. 2. To begin therfore with holy water, which was instituted in the first age after Christs A scension holy water was instituted about fourscor yeares after Christs Ascension. by S. Alexander Pope and Martyr. Whose fact in instituting it, and the whole Churches general practise in using it, are abundantly warrented by like examples both in the old& new testament. For so it hath pleased God at al times, by the ministery of his seruants, It is warrented by like examples, approved in holy Scriptures. and use of external elements, to work supernatural effects. So were bitter waters made sweet, by casting into them a piece of wood. As we read in Exodus, when the people of Israel were duly partend from egypt, and found no other but bitter water in the desert, thereupon murmuring against Moyses[ He cried to our Lord, who did show him a Bitter waters made sweet. Exod. 15. v. 25. piece of wood: which when he had cast into the waters, they were turned into swetenesse.] Likewise Eliseus the prophet amended unprofitable unprofitable waters made good. waters, by his prayer, and casting salt into them. For when the people of a certain city, lamenting said[ The waters of this city are very il, and the 4. Reg. 2. v. 19. 20. ground barren.] The same prophet said:[ Fetch me a new vessel, and put salt into it, which when they had brought, he going out to the fountain of the waters, cast salt into it, and said: Thus saith our Lord: I haue amended these waters, and death shal no more be in them, nor barrenness.] Also by water sanctified with special Rites, God ordained an extraordinary means of trial, in the case of jealousy, saying:[ If the spirit of jealousy stir up the husband The case of jealousy tried by a kind of holy water. Num. 5. v. 14. 14. against his wife, which either is polluted, or charged with false suspicion, he shal bring her to the Priest, and shal offer an oblation for her. And the v. 17. Priest shal take holy water in an earthen vessel, and he shal cast a little granel of the pavement, of the tabernacle into it. And he shal adjure her, and shal say: v. 19. If an other man haue not slept with thee,& if thou be not polluted, by forsaking thy husbands bed, the most bitter waters shal not hurt thee, wherupon I haue heaped curses. But if thou hast declined from v. 20. thy hu●bad,& art polluted,& hastlien with an other man, thou shalt be subject to these maledictions. Our Lord give thee for a malediction, and an example of al among his people, make he thy thigh to rot, and thy belly swelling burst asunder: the cursed water enter into thy belly,& thy womb being swollen, let thy thigh rot. And the woman shal answer: Amen, amen. And when she hath drunk this water[ if she be polluted, and by contempt of her husband, v. 27. guilty of adultery, the waters of malediction shal go through her,& her belly being puffed up, her thigh shal rot withal: and the woman shal be for a malediction, and an example to al the people. But v. 28. if she be not polluted, she shal be blameless,& shal bear children.] This was the Law of jealousy, for trial of the truth, by a special kind of holy water, ordained for this purpose. By water also of Iustration Num. 8. v. 7. Ch. 19. v. 2. ( which was mixed with ashes of a red cow, sacrificed with special Rites) the levites were consecrated, Water of Iustration used in consecrating of the levites. together with other Ceremonies. And the same water[ was reserved, for water of aspersion] v. 9. &c. that is, was reserved to be sprinkled, for diuers purposes, then in religions use: as holy water is now in al the catholic Church. S. John Baptist also by Mat. 3. v. 3. S. John baptized penitents in water. special instinct of the holy Ghost, did baptize in water, which was no Sacrament, but a figure of Christian baptism. Our saviours washing of his Ioa. 13. v. 45. Mar. 10. v. 16. Our saviour washed his Apostles feet. Apostles feet: his imposition of hands vpon children, and embracing them. The Apostles ordinary ceremonies, prayers, benedictions of creatures, exorcisms,& al religious actions, besides Sacraments, Imposed his hands vpon children: and the like. were sacramentals, instituted by Christ: or his Apostles, by power received of him, not only for themselves, but also for their Successors. And so by this power and authority S. Alexander instituted holy water, to be continually in the Church, for the spiritual benefit of al faithful Christians, against the divels diuers,& manifold molestations: that whereas he endeavoureth by the means of creatures, to deceive, 'allure, and hurt Gods seruants, by other creatures, faithful devour Christians may resist,& repel his temptations, and wicked attempts. Not by any maner of yielding to him, or by any pact made with It is a most wicked thing to entreat the devil. him: as necromancers, Sorcerers, Witches,& other execrable miscreants use: but by divine power, by the virtue of God, working by holy creatures, which are blessed by Gods Church, faithful Christians may overcome the divels, expel them from It is always necessary to resist him. their persons, and places, avoid their malice, and procede in virtues, by use of such sanctified creatures, Gods grace so strengthening his children, which cooperate with the same grace, not trusting to their 1. Tim. 4. v. 4. 5. own strength, nor presuming of their own merites, but only in God, from whom as the eternal immense fountain, al riuers of grace do slow, and procede. Amongst which external means of spiritual helps, next after holy Sacraments, as none is more frequent, so scarce any other, is more potent, then holy water. 3. An other principal Ritual ceremony, is the Consecration of Churches,& Altars. Which is also Consecration of Churches and altars instituted by S. silvester, is agreeable to holy Scriptures. very ancient, and hath been continually in the catholic Church, ever since S. Siluesters time. Who Anno Do. 306. first instituted the solemn maner of erecting Christian Altars, anointed with sacred oil& chrism, in public Churches, representing Christ our Lord the anointed of God: who is our Altar, Sacrifice, and Priest. For albeit even from the Apostles time, special places were dedicated to God, and divine service: of which some were called Oratories, others Churches, where Christian people met together to pray, to hear Gods word preached, and to receive the B. Sacrament of the Eucharist, which Act. 20. v. 7. 1. Cor. 16. v. 2. S. Luke calleth[ breaking of bread]& where[ collections were made, the first day of the Sabbath] which is our Lords day: yet until Constantine the Great was converted to Christ( who first both by example, and public decree invited al Christians to build Churches) the Apostles,& their Successors, with other Priestes and Christian people, resorted together secretly in private houses, and criptes, to avoid persecution, very often changing places. But when this holy Emperour was once converted to christianity, Churches, and altars were erected, and solemnly consecrated, as now we see: and our Aduersaries deny not, though they seek many evasions to disallow the sacred dedication of Churches: and especially they contemn, and destroy consecrated Altars. And therfore seeing the fact is clear, it resteth only to prove that the same is agreeable to Gods word, and true religion, and in nowise, as they will needs contend, infected with any superstition. Which is manifestly shewed, by practise in the selected people of God, as well in the Law of nature, as in the written Law of Moyses. For Noe Gen. 8. v. 20. approved by the example of patriarchs. immediately after the flood erected an Altar to God, and vpon the same offered holocausts to our Lord. Abraham not only built many Altars, but also bought a peculiar place for burial: where( it is probable) Ch. 23. v. 9. 13. he erected some house: and doubtless dedicated the same, to that and other Religious uses. jacob also in his prayer, when he had seen Angels descending Ch. 28. v. 16. and ascending by a ladder, which reached from the earth to heaven, vowed to build, dedicate a house to God in the same place,& afterwards performing his holy vow, called the place Bethel, that is, The v. 19. Ch. 33. v. 20. house of God: which before was called Luza. 4. In the written Law nothing was more exactly commanded, amongst the ceremonial precepts, then The making and erecting of the Tabernacle, was an especial figure of Temples, in the Church of Christ. the building of the Tabernacle, with the things Exod. 25. v. 10. 17. 18. 23. 31. &c. Ch. 30. v. 18. 19. pertaining thereto. As the ark of testimony; the propitiatory; and Cherubimes; the Table for the louaes of proposition; the candlestick for seven lamps, Snufters of pure gold: a laver of brass( for the greatness) called a Sea; which stood vpon the pictures of twelve oxen, as vpon twelve feet. Diuers 3. Reg. 7. v. 25. other vessels, and instruments, some of gold, some of silver, others of brass, iron, marble, wood of diuers sorts: and special priestly attire, adorned Exo. 35. v. 2. 9. Ch. 36. v. 6. 7. with precious stones. Al to set forth the worthy estimation of true Religion. For accomplishing whereof, the devout people contributed so abundantly, that their voluntary oblations did not only suffice, but being over much, public proclamation was made, that they should offer no more.[ The gold Ch. 38. v. 24. that was spent in the work of the sanctuary, which was offered in donaries, was nine and sovereignty talents, and seven hundred thirty sickles, according to the measure of the sanctuary. There were moreover v. 26. an hundred talents of silver, which made the hundred feet of the pillars( that bore up the Tabernacle.) And a thousand seven hundred, seuentie v. 28. five talents made the heads of the pillars. A sickle of silver being in value, about fifetene pence sterling. and so sixteen sickles making a pound,& an hundred sickles making a talent, the whole sum of silver bestowed only in making the feet, and the heads of the pillars, amounted above eleven thousand seven hundred pounds sterling. The gold was much more A sickle being fifetene pence, so a talent 6. ponds five shillings, the whole sum was very great. in value. The whole charges therfore in gold, silver, brass, and other things in making the Tabernacle, were exceeding great. Al being finished,& the Tabernacle Ch. 40. v. 32. Ch. 13. v. 21. 22. Ios. 18. v. 1. 1. Reg. 7. v. 5. erected[ God replenished it with majesty] This excellent Tabernacle was continually removed with the whole camp, as God directed by a cloud in the day, and by a pillar of fire in the night, so long as the Israelites were in the desert. After which peragrination, it was placed sometime in Silo, then in Masphath, and other places, and finally in jerusalem. 5. Yet would King david, of his zealous devotion 2. Reg. 7. v. 2. 12. 13. haue built a more excellent Temple[ which God would not haue him, but his son Salomon( for mystery sake) to perform] Which Temple[ God 3. Reg. 8. v. 10. Salomons Temple, and diuers synagogues, were more exemplar figures of Christian Churches. also replenished with glory, and sanctity, above al places in the earth.] The same being destroyed by the Babylonians, God so permitting, for the peoples v. 8. ch. 5. v. 1. sins, it was[ re-edified after the captivity by Zorobabel, Esdras, and others.] again being profaned and in part destroyed by Antiochus,[ It was purged,& repaired by Iudas Machabeus, with new Altars] and other appurtenances, and[ a yearly feast instituted 1. Mach. 4. v. 36. 43. of the new dedication therof.] It was also enlarged, and much adorned by Herod Ascolonita, to gratify the Iewes. There were also many Synagogues, v. 56. 2. Mach. 10. v. 3. or little temples in cities, and towns, built and dedicated to God, for his service: the one principal Temple in jerusalem, being à liuelie figure of the head mother Church, and the Synagogues figures of other Churches, Temples, and Chapels. 6. More particularly concerning Altars, which Protestants deny, as they do al proper Sacrifice,& Consecration of altars more particularly proved by the holy Scriptures. priesthood, in the Church of Christ: not only the necessary use, but also the consecration therof, is Gen. 8. Ch. 12. &c. Ch. 28. 35. v. 7. proved, by the figures in the old Testament. To which the Protestants Communion tables are nothing answerable. For in the Law of nature[ Noe, Abraham, and other patriarchs, built Altars for Sacrifice. jacob erected à ston for a title, powring oil vpon it,] which afterwards he perfected by Ibidem. v. 1. 14. Nu. 7. v. 1. Gods special commandment[ anointing it with oil.] Likewise in the written Law, Aaron and his Erection and consecration of altars was expressly commanded in the Law of Moyses. sons offered Sacrifices, vpon consecrated Altars, King Salomon at the dedication of the Temple made 3. Reg. 7. v. 48. an Altar of gold, ten candlesticks for lamps,& snuffers, al of pure gold. Yet was the Altar more excellent for the sanctification, then for the mettal, whereof it was made. For as our saviour teacheth[ not the gifts vpon the Altar, but the Altar doth Mat. 23. sanctify the gifts, and al things that pertain unto God severely punisheth sacrilegious robrie. v. 18. 19. 20. Dan. 5. v. 2. 3. ad. v. 30. it] and that by virtue of the Sacrifice offered thereon. The example of King Baltasars destruction, may teach al profane contemners of holy things, what hortible punishment hangeth over them, for the abuse of Altars, and other things dedicated to God, and his divine service. 7. Inunction of kings is an other holy Rite, borrowed from the old Testament, not instituted by the Inunction of kings though not prescribed by the Law, yet religiously instituted, and observed in the old Testament. Law, delivered to Moyses: but brought in afterwards. The prophet Samuel, by Gods special ordinance 1. Reg. 10. v. 1. Ch. 16. v. 13. 3 Reg. 1. v. 34. anointed Saul, King of Israel. And after him david. Likewise[ Sadoch the Priest, and Nathan the prophet, anointed Salomon king] to succeed his father. And when the kingdom was divided into two kingdoms, not only the successors of david, and of Salomon, in the kingdom of Iuda, but 3. Reg. 19. v. 15. 16. 4. Reg. 9. v. 3. also the other kings of Israel were anointed, as appeareth[ in jehu] yea some other kings also, as[ Hazael king of Syria.] Of these therfore it seemeth, that some Christian kingdoms, namely England,& France, borrow the sacred ceremony of anointing their kings, with holy oil, at their Coronation. And English Protestants keep even to this day, the external resemblance therof. As they do of diuers other Sacramentals: for which there is no express special warrant, in the new Testament. But only general power given to the Church; and particular customs, and Tradition. 8. To which maner of defence, they are forced to repair, when Puricanes impugn their injunctions Protestants defend external Ceremonies against puritans, by Christs general commission. of Ecclesiastical Rites, and practise. And puritans also in their forms of baptism, Communion, marriages, threatenings, public exercises, and other actions in their conventicles: and al Sectaries pled general authority given by Christ, to institute diuers particular forms, which are not expressed in the holy Scriptures: presuming, and every sort supposing puritans also& al Sectaries pled general authority given by Christ to his Church, for diuers rites not expressed in holy Scripture. that themselves are the true Church. So that al conclude and agree in this: that the true Church hath the true faith, and Religion, the true use of Sacraments, and Sacramentals. But which is the true See the first Part from Art. 33. to 43. Church? remaineth stil amongst them, an endless circular question. Which to catholics is clearly known by the marks therof, declared by express holy Scriptures. 9 Of other Sacramentals therfore, we shal not By which confessed general authority al Sacramentals are clearly justified in the catholic Church. need to speak in particular. As the Benediction of 1. Reg. 21. v. 4. 6. Exo. 25. v. 37. Ch. 28. v. 34. Agnus Dei, holy bread, beads, Crosses, Medals, Candles, Ashes, palms, First fruits, Belles, New houses, New ships, and the like. Al which creatures being good, as S. Paul teacheth,& no creature is to be rejected, but to be used with thankes giving: are made more profitable by benedictions,&[ sanctified by the word of God, and prayer] For so the 1. Tim. 4. v. 4. 5. Church blesseth al such things, by express invocation of God, always using this Preface: Adiutorium nostrum in nomine Domini. Our help is in the Psal. 123. v. 8. name of our Lord.] And so besecheth God to bless, consecrate, and sanctify his creatures, by the virtue Al being done in the name,& through the merites of our Lord Iesus Christ. of his Passion& Death, suffered on the holy cross: that the same may be free from the power of the enemy, beneficial to men, and( which is the chief 1. Cor. 10. v. 31. Ch. 14. v. 26. end, whereunto al actions ought to be directed) to the more glory of God: and to edification. As S. Paul instructeth. ever concluding Per Christum Dominum Nostrum, By Christ our Lord. Amen, Adding also, as Psal 150 v. ult. we add here, and so end this second part: Benedicamus Domino. Deo gratia●. The end of the Second Part. You may please, courteous Reader, to correct the faults, with your pen, by making it thus. page. 10. line 1. and 2. b requireth page. 31. line 11. bought line 16. moniment page. 32. line 31. publicly page. 38. line 12. was sanctified page. 48. line 29. al worship page. 83. line 1. exceedingly page. 86. line 3. which I will not page. 101. line 35. part page. 106. line 4. but wanteth page. 109. betwixt the 23.& 24. line: was a figure of Christs death. In that it was eaten, it page. 112. Marg. line 31. Sap. 16. v. 20. 21. page. 119. line 7. natural reason page. 127. line 35. crament( which &c.) page. 142. line 21. 6. page. 161. line 1. whose sins page. 184. line 11. persons page. 215. Marg. remitted &c. Al which page. 256. line 1. miraculously page. 268. line 17. either Other less faults are easily amended. FINIS THE THIRD PART OF AN anchor OF CHRISTIAN DOCTRINE CONCERNING THE ten COMMANDMENTS. THE FIRST ARTICLE. Gods commandments are possible: and necessary to be●kept. FOR so much as al which bear the name of Christians, do confess, that only true Religion is the means( through the merites of CHRIST our saviour) to attain eternal life; and The connexion of this third Part with the rest. for so much as some will admit no other trial of true Religion, but the only written word of God; we haue for their sakes, and for the more manifestation of the truth proved, and declared by this special way, which they require, the principal points of the Christian Faith: and in like maner the seven holy Sacraments; in the two former Partes of this work. Now it followeth in this third Part to explicate in like sort the ten Commandments of God. And so in the fourth Part to declare the necessity, and efficacy of Prayer: according to the method proposed in the Preface. To procede therfore in this present subject, as in the matters of Faith, and of the holy Sacraments; so likewise concerning the Commandments, our Aduersaries haue in these latter dayes raised diuers controversies, though not so many in number, as in the former Partes: yet some of especial importance: which we shal discusle, as they occur. And first touching al the Commandments in general, Protestants hold that it is unpossible for any mortal Protestants haue no good proof, that the commandments are impossible: or not necessary, nor for only faith, nor for their special ●aith &c. person, by any means to keep them, or any of them. And that it is not necessary, that they should be observed. But that only Faith doth justify. Neither do they mean the whole Faith, of al Christian Articles, but an especial assured persuasion of every one, that whosoever believeth, that himself is reputed just by CHRIST, and that he shal be saved, his soul shal undoubtedly be in heaven, so sown as it shal be partend from the body. None of which their Assertions can either be found, in express holy Scripture, nor be deduced from thence: nor otherwise proved by any good ground, of sacred text or reason. But the direct contrary Propositions are clearly proved, and abundantly confirmed by many sacred texts, both of the old and new Testament. Vpon al which we joining issue of trial do thus proceed. 2. God, who is always the same, and whose iustice Gods commandments, presuppose possibility to keep them, both in the state of innocency, and after the fall of man. Gen. 2. v. 1●. ca. 3. v. 17. 18. 19. ca. 4. v. 8. 10. 11. is immutable, not only commanded Adam the first man, in the state of innocency, to abstain from eating of a certain fruit, and punished him for transgressing the same commandment: but also after the loss of original Iustice, particularly punished Cain, for murdering his brother Abel. Which punishments had not been just, if either Adam in Paradise, could not haue observed Gods precept; or Cain in the state of sin, could not haue abstained from killing Abel. Because by the rule of reason, none can be bond to a thing unpossible. And where is no obligation, there is no transgression; and where no transgression, there can not be just punishment. But Adam knowing by Gods commandment, that he was bond to keep it: And Cain also knowing by the light of nature, that he ought to haue refrained from manslaughter: and consequently both Adam, and Cain knowing that their obligations were possible: were therfore justly punished; and so neither Adam, nor Cain, replied to the contrary, by pleading impossibility. For Adam in humble repentance, accepted the enjoined punishments: and Cain despairing of mercy, acknowledged his just desert, saying to our Lord[ mine iniquity v. 13. is greater, then that I may deserve pardon.] Further this possibility of observing Gods commandments, Examples of fulfilling Gods commandments. is confirmed by examples of Adam in the rest of his life. For[ he was finally saved] and of Sap. 10. v. 2. Gen 5. v. 24. Heb. 11. v. 5. Gen. 6. v. 9. 22. Enoch who[ walked with God,& was sene no more, because God took him. For before his translation he had testimony, that he had pleased God] of Noe, who[ was a just and perfect man, in his generation, he did al things which God commanded him] concerning the making of an ark, and preaching iustice by his life, and doctrine.[ For I haue sene thee just in my ca. 7. v. 4. sight] said our Lord unto him. And S. Peter calleth him[ the Preacher of iustice] Likewise by the example 2. Pet. 2. v. 5. of Abraham who[ went forth of his country as our Lord had commanded him.] He walked before God and became so perfect, that vpon Gods commandment Gen. 12. v. 4. ca 17. v. 1. Ca. 22. v. 2. 3. 4 &c. v. 12. 16. 17. he was ready, without reply,[ to kill, and offer his beloved son Isaac in Sacrifice.] For which prompt obedience our Lord by his holy Angel gave him testimony, of iustice, and promise of reward saying[ Now haue I known that thou fearest God: and hast not spared thine only begotten son for my sake. By my own self haue I sworn, saith the Lord, because thou hast done this thing, and hast not spared thine only begotten son, for my sake; I will bless thee, and I will multiply thy seed, as the stars of heaven: and as the sand, that is in the sea shore. Thy seed shal possess the gates of his enemies. And in thy seed shal be blessed, al the nations of the earth, because thou hast obeied my voice.] 3. Other examples abund in the sacred history of Gen. 24. v. 62. 63 ca. 25. v. 27 ca. 28. v. 13 ca. 40. v. 15. Like examples of other patriarchs, and faithful persons. Isaac, jacob, joseph, al which walked rightly before God, and of other patriarchs, and faithful people, which sometimes observed Gods will, and so prove it to be possible:& sometimes offending were punished, which presupposeth their obligation to haue fulfilled it: and consequently the possibility therof. God commanded his whole people, when he had brought them forth of egypt, to keep his precepts, with promise of protection, and other reward, if they would obey, and with threats of punishment, if they disobeyed, saying:[ If thou wilt hear the voice of the Exo. 15. v. 26. Lord thy God, and do that is right before him, and obey his commandments, and keep al his precepts, none of the maladies, that I laid vpon egypt, will I bring vpon thee: for I am the Lord God thy Curer.] For so sown as there was want of meate, they murmuring:[ Our Lord said to Moyses: Behold I will Ca. 16. v 3. 4. 5. rain to you bread from heaven. Let the people go forth, and gather that sufficeth for every day: that I may prove them, whether they will walk in my Law, or no. But the sixth day, let them provide to v. 26. bring in( for the seventh) and let it be duble, to that they were wont to gather every day. Gather it six duies: but in the seuently day is the Sabbath of our 27. Lord. Therfore it shal not be fond] which precept some observed, and some transgressed: going forth on the Sabbath to gather Manna, but fond none.[ And our Lord said to Moyses( and by him to the 28. people) How long will you not keep my commandments, and my Law?] whereby it is manifest that some observing this commandment, it was not unpossible: and some transgressing it, were bond to haue observed it: else they had not been justly blamed. And the same is the nature, and condition of every commandment of God, that al are bond, and al can, if they will, through Gods grace, keep it. 4. again this doctrine as well of possibility, as of Gods threats and promises show it to be both possible and necessary to keep his commandments. necessity to keep Gods commandments, is proved by the threats, and promises. As where our Lord immediately after the first of the ten commandments, saith[ I am the Lord thy God, mighty, jealous Ex 20. v. 5. 6. visiting the iniquity of the fathers, vpon the children, vpon the third, and fourth generation of them, that hate me: and doing mercy vpon thousands, to them, that love me, and keep my precepts.] To strike also more reverence, and fear of God in this people; they heard[ the voices, and saw the flames, and the sound v. 18. of the trumpet, and the mount smoking; and being frightod, and strooken with fear they stood a far. of: saying to Moyses: speak thou to us, and we will 19, 20. hear: let not our Lord speak to us, lest perhaps we die. And Moyses said to the people: fear not: for God came to prove you, and that his terror might be in you, and you should not sin.] Here Moyses saith plainly, that God sont this terror, to make them afraid to sin. Which necessary proveth, that if they would, they could observe the things commanded: and that al this was done, to incline their wills to good, and to terrify them from evil: leaving it in their power and will, to do the one, or the other. And therfore albeit many did presently after these admonitions, fall most wickedly, making, and adoring golden calves, yet they did it voluntarily, not necessary. As also many other holy Scriptures do abundantly declare. 5. For that none should pretend ignorance, or oblivion, God commanded his covenant to be written. God again by commanding to writ the same things often:& often to red them, sheweth that they mist be kept. Yea some things often repeated, and al to be often red. As when Moyses ascended the second time into the mount, and had received diuers precepts, Moral, Ceremonial, and judicial[ Our Lord said to Ex. 34 v. 27. him: writ thee these words in which I haue made a covenant, both with thee, and with Israel] Vpon an other occasion our Lord said again[ You shal Leuit. 18. v. 4. 5. do my judgements, and shal observe my Precepts: and shal walk in them. I the Lord your God. keep my laws, and judgements: which a man doing shal live in them. I the Lord.] again he saith[ do my Ca. 25 v. 18. precepts, and keep my judgements, and fulfil them, that you may dwell in the land, without any fear] In the repetition of the Law, Moyses again and again admonisheth,& urgeth the people to keep the commandments. Which were al in vain, if it were unpossible. And if only Faith would suffice, he would haue urged that chiefly, or only. But he stil crieth:[ Now Dent. 4. v. 1. Israel hear the Precepts, and judgements, which I teach thee( and never saith: that thou mayst only know them, or only believe them. No not in al the Law, neither in al the holy Bible: but he addeth[ that doing them, thou mayst live. And entering in mayst possess the land, which the Lord the God of your fathers will gene you.] Thus was a terrestrial reward promised to that people, in figure of heavenly reward to Gods spiritual children. But the one, and the other, to those that keep his precepts. After recital of The same again is confirmed by the maner of delivering the Law. special benefits, Moyses putteth them in mind in what maner the commandments were given, saying[ You came to the foot of the mount, which burned v 11. even unto heaven: and there was in it darkness, and a cloud, and mist. And our Lord spake to you from 12. 13. &c. the mids of the fire. The voice of his words you heard, and form you saw not at al. And he shewed you his covenant, which he commanded you to do. And the ten words that he wrote in two tables of ston. And he commanded me at that time, that I should teach you the Ceremonies, and judgements, which you should do in the land that you shal possess. keep therfore yourselves carefully. You saw not any similitude, in the day that our Lord spake to you in Horeb from the mids of the fire: lest perhaps deceived, you might make you a graven similitude, or image of male or female: the similitude of al cattle that are vpon the earth; or of birds, that fly under heaven, and of creeping beasts, that move on the earth, or of fishes, or of the sun, moon, stars, &c. and deceived by error you adore, and serve them.] These were the false imagined goddes, which some Iewes sometimes, and the heathen pagans generally jewish, Turkish, and Heretical errors in Religion, are as detestable as Pagans false goddes. adored for goddes. But now in place of idolatry, Zach. 13 v. 2. the Iewes hold their obstinate malice against Christ. The Turkes esteem their Mahomete for a singular divine prophet, and many gross absurdites for sound Religion. Al heretics esteem and adore their own devised new doctrines, as their proper idols. Amongst the rest Protestants hold Gods commandments to be unpossible, and not necessary to be kept. whereof there is no similitude at al in the holy Scriptures, but the quiter contrary doctrine. Therfore dear friends, haue patience to search the Scriptures.[ hear Israel( saith Moyses again) and observe Deut. 6, ●. 3. 5. ca. 10. v. 12. that thou do the things, which our Lord hath Besides faith, God especially requireth that his seruants do fulfil his commandments. Mans cooperation to circumcise his own hart is required. commanded thee, and it may be well with thee. Now Israel, what doth our Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways? and love him, and serve the Lord thy God, with thy whole hart, and with thy whole soul, and with thy whole strength. And keep the commandments v. 13. v. 16. of our Lord, and his ceremonies which I command thee this day, that it may be well with thee. Circumcise therfore the prepuce of your hart: and your neck indurate no more.] The faithful people did not reply to Moyses his admonitions, as holding it unpossible, or unnecessary to keep Gods commandments: but freely accepted the covenant, as Moyses further testifieth saying to the same people[ Thou hast ca. 26. v. ●. 18. 19. chosen our Lord this day to be thy God; and to walk in his ways: and to keep his Ceremonies, and Precepts, and judgements, and to obey his commandment. And our Lord hath chosen thee this day, that thou shouldst be his peculiar people: as he hath spoken to thee, that thou shouldst keep al his commandments: ca. 27 v. 1. and make thee higher then al nations: which he created to his praise, and name, and glory: that thou mayst be a holy people, of our Lord thy God, as he hath spoken.] In regard also that man can God promiseth sufficient grace to mollify the hardness of mans hart. 2. Cor. 3. v. 5. not( of himself, as of himself) perform this covenant, God promiseth ever to assist with his grace, enabling his faithful seruants by mollifying, and inclining their hartes to obey: as Moyses testifieth saying[ Our Lord thy God will circumcise thy hart, and the Deut. 30. v. 6. v. 7. 8. hart of thy seed, that thou mayst love our Lord thy God, in al thy hart,& in al thy soul, that thou mayst live. And al these curses he will turn vpon thine enemies, and them that hate, and persecute thee. But thou shalt return, and hear the voice of our Lord thy God: and shalt do al the commandments, which I command thee this day] whereupon he infereth even the same which catholics believe, and teach[ This v. 11. 17. &c. commandment which I command thee this day, is not above thee( how then dare any man say, it is unpossible?) nor far of, nor situated in heaven, that thou mayst say: Which of us is able to ascend unto heaven, to bring it to us, that we may hear, and fulfil it in work? nor placed beyond the sea, that thou mayst pretend( excuse) and say: Which of us can pass over the sea, and bring it even unto us, that we may hear, and do that which is commanded? But the word( the thing commanded) is very nere thee, in thy v. 15. mouth, and in thy hart to do it. Consider that I haue set before thee, this day life and good: and contrariwise death and evil: that thou mayst love our Lord, 16. thy God, and walk in his ways, and keep his commandments, and ceremonies, and judgements, and thou mayst live: and he multiply thee, and bless thee in the land which thou shalt enter to possess.] By al which it is most clear that through Gods grace, the faithful can if they will, keep al,& every one of Gods commandments. nevertheless they can also if they will, God giving powe● to keep the commandments, leaveth it in mens power to break them if they will. transgress and break them, according to the next words[ But if thy hart( saith Moyses) be averted 17. and thou wilt not hear; and being deceived with error, thou adore strange goddes, and serve them( or choose and follow false opinions in Religion) I fortel thee this day, that thou shalt perish, and abide little time in the land, which passing over jordan, thou shalt enter to possess,] Likewise passing by baptism into the Christian Church, and falling into heresy, thou shalt perish; no want nordefect on Gods part, gening always sufficient grace, according to Moyses conclusion, saying[ I call for witnesses this day, heaven and earth, that I haue proposed to you, life and death, blessing and cursing. Choose therfore life, that both v. 19. 20. thou mayst live, and thy seed;& mayst love our Lord thy God, and obey his voice, and cleave to him: for he is thy life, and the length of thy dayes.] 6. As Moyses in his time; so al good governors, The covenant between God and his people was renewed by Iosue, and is stil to be kept. Priestes and Prophetes admonished the people, of the necessity( and consequently they presupposed it possible) to keep Gods commandments. Iosue conserved the people, for most part, in the service of God. And at his death exhorted them to the same, saying[ fear Ios. 24. v 14. you our Lord, and serve him with a perfect, and very true hart: and take away the goddes, which your fathers served in Mesopotamia, and in egypt;& serve our Lord. But if it like you not to serve our Lord, 15. choice is given you( therfore it was in their power) choose this day, that which pleaseth you whom you ought especially to serve whether the goddes, which your fathers served in Mesopotamia, or the goddes of the Amorrheites, in whose land you dwell: but I and my house will serve our Lord. And the people answered 16. and said: God forbid we should leave our Lord, and serve strange goddes. We will serve our Lord because 18. he is our God. And Iosue said to the people: you 21. are witnesses, that yourselves haue chosen to you our 22. Lord, for to serve him. And they answered: witnesses. Now therfore, quoth he, take away strange goddes 23. out of the mids of you; and incline your harts to our Lord, the God of Israel. And al the people said to Iosue: We will serve our Lord God: and will be obedient 24. to his precepts. Iosue therfore in that day made 25. a covenant, and proposed to the people precepts and judgements] This renovation of the covenant between God, and his people, as ir was morally in confirmation of the peoples actual duty, and purpose stil to serve God, by keeping his commandments: so mystically it prefigured the like covenant to be made with Christians Mat. 28. v. 20. luke. 10. v. 16. Deut 30. v. 6. ca. 10. ca. 16. 3. Reg. 8. v. 58. Pro. 2. v. 2. 3. Ios. 24. v. 23. [ To observe al things, whatsoever Christ commandeth by himself, and his Pastors.] 7. observe now, ye that red these words of Iosue, God circumciseth and inclineth mans hart: and man must also circumcise and incline his own hart. & the like of other Prophetes. How conformable the catholic doctrine is to the express sacred text[ God circumciseth the hart of man] by his special grace[ Man circumciseth his own hart] by cooperating with Gods grace. We pray with Salomon, and with al the faithful, that[ God will incline our hartes to him, that we may walk in his ways,& keep his commandments] Iosue exhorted the people[ to incline their hartes to our Lord the God of Israel] the Royal prophet prayed[ Lord incline my hart into thy testimonies.] Psal. 118. v. 36. 112. And in the same psalm confidently professeth of himself[ I haue inclined my hart to do thy justifications for ever.] In like maner, our Lord inviteth al to incline their hartes, and diligently to keep his commandments. And expostulateth with those that do not[ Incline your ear( saith he by his prophet Isaias) Isa. 55. v. 3. and come to me: hear, and your soul shal live, and I will make an everlasting covenant with you] By ieremy Iere. 7. v. 23. 24. 26. he saith[ I commanded them, saying: hear ye my voice, and I will be your God, and you shal be my people: and walk ye in al the way, that I haue commanded you, that it may be well with you. And they heard not nor inclined their ear: but haue gone in ca. 11. v. 8. ca. 17. v. 23. ca. 25. v. 4. their pleasures, and in the perversity of their wicked hart:& haue been made backward,& not forward.] So that by Gods grace first stirring up the hart, and stil assisting, and by mans cooperation with the same grace, Gods commandments both can, and must be observed: else man hath not spiritual life, nor can possibly attain eternal life. Further that( by these means) the commandments are possible is testified by the same Prophetes[ Al his commandments are faithful( saith the Psalmist) confirmed for ever and ever: Psal. 110. v. 8. made in truth,& equity] If they were unpossible, how could they be in truth,& equity? Which can not be imagined, in commanding things unpossible.[ But thou o God( saith the same holy Psalmist) hast very Ps. 118. v. 4. much commanded thy commandments to be kept] And therfore they are both possible, and necessary to be kept. To the same purpose Salomon, and by him the Eternal wisdom, crieth[ Hold discipline, Prou. 4. v. 13. leave it not: keep it, because the same is thy life] And against our Solifidians, the same divine Preacher concluding his book, saith[ Let us al hear together Eccle. 12. v. 13. the end of speaking: fear God, and observe his commandments: for this is every man.] As if you will say: In fearing God, and in keeping his commandments, consisteth the means of mans felicity;& contrariwise in presuming of security,& breaking the commandments consisteth the cause of mans misery.[ keep ye iudgement, and do iustice] saith Isa 56. v. 1. Iere. 7. v. 3. our Lord again by his prophet Isaias. And by ieremy:[ Make your ways good, and your studie●( desires, and affections) and I will dwell with you in this place. Trust not in words of lying, saying: The Temple of our Lord, the temple of our Lord, it is the temple of our Lord. For ●f you shal well direct your 4. ways, and your studies, if you shal do iudgement, 5. between a man and his neighbour: to the stranger, 6. and to the pupil, and to the widow shal do no oppression, 7. nor shed innocent blood( do good, and flee from evil) I will dwell with you] wisdom( saith Baruch the prophet) is the book of the commandments Bar. 4. v. 1. of God, and the Law that is for ever: al that hold it shal come to life, but they that haue forsaken Ezech. 1●. v. 10. 11. it, into death] Ezechiel threateneth false Prophetes, and the people that are deceived by them[ for that they had deceived the people, saying: Peace,& there is no peace: God builded the wall( saith the prophet) and they daubed it with mortar without straw. Say to them that daub without tempering, that it shal fall: for there shal be a shower overflowing, and I will give very great stones, falling violently from above, and the wind of a storm dissipating: shal it not be said to you: Where is the daubing, that 1●. you daubed? Therfore thus saith our Lord God: I wil● destroy the wall, that you haue daubed without tempering; and I will make it even with the ground; and the foundation therof shal be revealed; and it shal fall, and shal be co●sumed in the mids therof: and you shal know that I am the Lord.] By which metaphor of daubing, without tempering of straw with the mortar, the prophet sheweth, how vain the imagination of security is, to salvation, without due repentance, and other good works: and how foully the careless will be deceived, which presume, that their sins stil remaining, are not imputed, as if only faith, yea only p●rswasion of imputed iustice, would justify, and save them. Which damnable Presumption of security,& omission of good works brought the Sodomites to most detestable sins and utter destruction. imagination the same prophet yet further confu●eth by the example of sodom and Gomorrhe, which were destroyed in their pertinacy of sins, proceeding of proud presumption of security, and of idleness from good works, saying[ lo this was the ●a. 16. v. 49. iniquity of sodom thy sister: Pride, fullness of bread, and Abundance, and idleness of her, and of her daughters. And they raught not their hand to the needy, and the poor.] For omission therfore of good works, and committing evil, no marvel that destruction came at last, suddenly and violently vpon them: living quiter contrary to the general Law of God, and nature, which prescribeth these two general precepts[ To decline from evil, and to do Psal. 36. v. 27. good] they contrariwise declining from good, and doing evil. And therfore the like, destruction( though perhaps not temporal, yet which is worse, eternal) must needs remain to al such, as run ●he same course, how much soever they presume of imagined security. Al because they will not incline their harts and ears, to do that, which on mans part is required, in the covenant between God and his people. For on Gods part( which must stil be remembered) there is never any defect: Whose grace is always ready, if men will accept it: whereby every one may if he will, keep Gods commandments. As God yet further testifieth by the same prophet, Ez●ch. 36. v. 27. saying[ I will put my spirit in the mids of you, and I will make( by my grace) that you( may if you will) walk in my precepts, and keep my judgements, and do them.] Daniel, and the other Dan. 1. v. 8. ca▪ 3. v 12. ca. 6. v. ●6. Other examples, and testimonies. three renowned children and seruants of God, with excellent for●itude observed Gods commandments, notwithstanding the terror of the hote burning furnace,& of devouring lions, which together with the constancy of old Eleazarus,& the young seven brethren 2. Ma● 6. v. 18. ca. 7. v. 1. &c. luke. 1. v. 6. maccabees, and others of diuers states and ages, may serve for examples unto al Christians, in times of persecution, And in times of peace, godly Zacharias, and his wife Elisabeth, with others do testify, that al the commandments of God are possible to be kept, Because they al were environed with flesh and blood, with the world, and spiritual enemies, as we are; and the helping grace of God, throng Christs Passion, is now greater▪ then it was in the old Testament. Finally let one testimony more of those times suffice for many, The prophet Micheas hath this clear doctrine[ I will show thee o man( saith he) Mich. 6. v. 8. what is good, and what our Lord requireth of▪ thee. Verily to do iudgement; and to love mercy; and to walk solicitous with thy God] Which brief lesson containeth three special points of good life[ To do Prou. 18. v. 17. iudgement] by confessing our own sins, doing penante for them[ for the just is first accuser of himself] Secondly[ to love mercy] by doing good works, with good will and alacrity[ for God loveth 2. Cor. 9. v. ●. a chereful giver.] Thirdly[ to walk solicitous with thy God.] by carefully considering every thought. Word, and deed▪ that it be agreeable, and not contrary to God commandments. As holy job saith of himself job. 9. v. 28. to God[ I feared al my works: knowing that thou didst not spare the offender.] 8. Now that al these examples, precepts, and admonitions observation of the commandments is more exactly required in the Law of Christ, then the Iewes observed them. of the old Law, and Prophetes, concerning Gods commandments, pertain no less, but rather more to al Christians, then to the Iewes, our saviour expressly teacheth, saying[ do not think that I am Math 5. v. 18. come to break the Law, or the Prophetes: I am not come to break, but to fulfil. For assuredly I say to 19. you, till heaven and earth pass, one iote, or one tittle shal not pass of the Law: till al be fulfilled. He therfore 20. that shal break one of these least commandments, shal be called the least in the kingdom of heaven( that is, shal not enter into the kingdom of 21. heaven) But he that shal do, and teach( by word, or example) he shal be called great in the kingdom of heaven▪ For I tel you, that unless your iustice abund more then that of the Scribes and Pharisees, you shal not enter into the kingdom of heaven.] And after that our Lord and saviour had explicated, by diuers examples, wherein the Scribes and Pharisees were defective in keeping the commandments, exacting of his disciples to keep them rightly, he saith to them[ Be you perfest therfore: as also your heavenly Father 48. is perfect.] And so prosecuting his doctrine saith.[ Not every one that saith to me: Lord, Lord, Ch. 7. v. 21. shal enter into the kingdom of heaven; but he that dith the wil● ot my Father, Which is in heaven, he shal enter into the kingdom of heaven. many shal say to 22. me in that day: Lord, Lord, haue not we prophesied in thy name, and in thy name cast out divels? and in thy name wrought many miracles? And then I will 2●. confess unto them( plainly tel them) that I never knew you; depart from me, you that work iniquity.] As therfore it is necessary to believe in Christ, so likewise to keep the commandments. Not only to many evident texts of the Gospel do show that only faith doth not justify. know them, but also to do them,[ Take up my yoke vpon you( saith our Lord at an other time) and learn Ch. 11. v. 29. 30. of me: because I am meek and humble of hart: and you shal find rest to your souls. For my yoke is sweet, and my burden light] If light, then not unpossible. More and more doth our saviour declare in his Gospel, that this yoke, and burden, of keeping the commandments, is necessary to salvation. Very dir●ctly Ch. 19. v. 16. 17. and most expressly by occasion& a demand proposed unto him[ Behold( saith the evangelist) one came to him, and said: Good Master, what good shal I do, that I may haue life everlasting?( as an other evangelist relateth it) By doing what, shal I possess everlasting life. And IESVS said to him: If thou wilt enter luke. 18. v 18. ca. 10. v 18. into life, keep the commandments. This do, and thou shalt live] What can be said more expressly? And because al the commandments are briefly reduced to two heads[ To love God above al other things; Mat. 22. v. 40. and to love thy neighbour as thyself] yea al comprised in love, as the roote from which the branches procede: our saviour saith in an other place[ If you love joan. 14. v. 15. 21. ca. 15. v. 10. me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me.] again saying[ If you keep my precepts, you shal abide in my love] he sheweth that to love him, and to keep his commandments, is so one, and the same thing, that those which keep not his commandments, do not love him, but by breaking any commandment, do fall from loving him. every one of these, and the like texts of the holy Gospel, doth evidently prove, that only Faith doth not justify without obseruasion of al Gods commandments. 9. The same both possibility& necessity, of keeping The same is proved by the doctrine of S. Paul. Gods commandments is further declared by the doctrine of Saint Paul. Who showing at large, the weakness of man, without Gods special grace: and that in the state of sin, none could fulfil the Law, teacheth the possibility therof, by the merit, and grace of Christ, saying[ That which was impossible Rom▪ 8. v. 3. to the Law( before Christ) in that it was weakened by the flesh. God sending his son, in the similitude of the flesh of sin, even of sin damned sin, in the flesh( that now concupiscence in the regenerate hath not dominion) that the justification 4. of the Law might be fulfilled in us, who walk not according to the flesh, but according to the spirit] And so the Law can now, through Christs grace, be fulfilled, which could not be kept without his grace. For therfore the Law was given, that grace might be known to be necessary, and so be desired; and grace is given that the Law may be fulfilled For[ they that are in the flesh can not please God. But you( saith the Apostle to the regenerate) are not in 8. the flesh, but in the spirit: yet if the spirit of God dwell in you] If in dede you keep the commandments, 9. and part not from the love of God, and so his spirit remain in you. And agreeable to Christs former recited doctrine; the Apostle, in regard that the love of our neighbour, presupposeth the love of God above al; saith that[ He which loveth his neighbour, hath fulfilled the Law] because the love of our neighbour, ca. 13. v. 8. 9▪ 10. presupposeth the love of God; and these two are the sum of the whole Law. And so concludeth, saying[ love therfore is the fullness of the Law] In other places he writeth touching the necessary observation of the commandments; that[ not the hearers of the Law are Rom. 2. v. 13. 3. Cor. 7. v. 19. Gal. 5. v. 6. ca. 6. v. 15. just with God; but the doers of the Law shal be justified] again he saith:[ Circumcision is nothing, and prepuce is nothing, but the observation of the commandments of God. For in Christ IESVS neither circumcision availeth ought, nor prepuce, but faith that worketh by charity; But a new creature] that is, justification of the soul by grace, renewing and reviving the sinner to spiual life[ creating a cleave hart Ps. 50. v. 12. ( as the Psalmist prayed) and renewing a right spirit] This quickening, and living grace is it, which enableth man, and moveth the just to observe the commandments. whereupon the same S. Paul, confidently writeth thus to S. Timothee[ I command thee before God, who quickeneth al things, and before Christ 1. Tim. 6. v. 13. 14. Iesus, who gave testimony under Pontius Pilate, a good confession, that thou keep the commandment without spot, blameless unto the coming of our Lord Iesus Christ.] 10. Touching the same necessity of observing the And of other Apostles. commandments, S. james in the very like words to S. Paules, admonisheth al Christians, saying[ Be doers of the word, and not hearers only: deceiving jac. 1. v. 22.( 23. 24.) v. 25. yourselves, for he that only heareth the word,& doth it not, is like to him that having sene his own face in a glass,& by and by forgetteth what an one he was. But he that hath looked in the Law of perfect liberty and hath remained in it, not made a forgetful hearer, but a doer of the work; this man shal be blessed in his deed.] And touching the possibility, or rather the facility of carrying the sweet yoke, and light burden of Gods commandments, S. John saith in planest 1. joan. 5. v. 3. terms[ Gods commandments are not heavy] He also agreeable both to S. Paul, and to S. james, and to the catholic belief, teacheth that al are bond to keep the commandments, in that they are bond to believe in God,& to love God, saying[ He that saith he knoweth Ch. 2. v. 4. God,& keepeth his word( his commandment) in him in very deed the charity( or love) of God is perfited: in this we know that we be in him. For( saith he in cap. 5. v. 3. the same Epistle) this is the charity of God, that we keep his commandments: and his commandments are not heavy] They are not heavy saith S. John the Apostle. Detest therfore the gross,& blasphemous paradox of John Caluin, saying: They are not only heavy, but also impossible to be kept. But the holy Apostle declareth also the reason, why they are not heavy.[ Because al that is born of God, overcometh v. 4. the world: and this is the victory which overcometh the world, our faith] God giveth grace to believe in Christ by faith, the first virtue: to be born in him, by Ch. 2. v. 12. 13. &c. baptism; to love him by charity, to confided in him by hope, and to overcome the would, the flesh, and the devil, by saith, hope, charity, christian fortitude,& other virtues: al springing from his grace. For which grace also S. Iude the Apostle rendereth thankes, and judae v. 24. praise to God, in the behalf of al good christians, saying[ To him that is able to preserve you without sin: and to set you immaculate before the sight of his glory: be glory,& magnificence for evermore. Amen] By al which is sufficiently proved that the observation of Gods commandments is both possible& necessary. 11. As for the newly imagined short way, by The new imagined fancy, that al shal be saved which so persuade themselves, hath no foundation in holy Scripture. And is contrary to express Scriptures. which some persons, properly called Libertines, will assure themselves of eternal salvation, by their own singular faith, or fancy; by every ones own persuasion, that he, or she shal assuredly be saved, it is no faith at al, but a most vain illusion. For if it were any point of true faith, then an Anabaptist so persuading himself, should infallibly be saved: then a Lutheran, and a Caluinist were bond to believe that the same Anabaptist shal vndoubtly be saved. And so every one that holdeth such a persuasion, to be a point of faith, must believe that every sectary holding this point, shal be assuredly saved, whatsoever he holdeth, or denieth in other points of Christian faith:& howsoever they depart from this life in state of other sin. Which, besides the absurdity,& contradiction of diuers Sectaries, condemnning each others, and only justifying themselves, is evidently confuted by holy Scriptures, which affirm that[ many shal say to Christ Mat. 7. v. 22. 23. in the day of iudgement, Lord, Lord haue not we prophe●ied in thy name,& in thy name cast out divels;& in thy name wrought many miracles? And then will Christ our Lord say to thē: I knew you not: depart from me, you that work iniquity.] And to the foolish virgins which shal come late[ saying: Lord Lord open the Ch. 25. v. 11. 12. gate to us: he will say: I know you not] Al these haue both faith,& hope& are in their own conceit persuaded, that they shal be saved: no less then Protestants suppose themselves are just,& shal be saved by their only faith in Christ, and by their particular belief, that they are assured of their own eternal salvation. Neither haue they any holy Scripture to confirm this their persuasion. The most probable they can Rom. 8. v. 16. 17. produce is the saying of S. Paul[ The spirit himself An objection. giveth testimony to o●● spirit, that we are the sons of God. And if sons, heirs also: heirs truly of God, and coheyres of Christ] we answer. That this testimony being only internal, can be no more assurance then a good and comfortable hope, of our justification, Ibidem. v. 17. and future salvation[ yet if we suffer with him( saith the Apostle, in the next words) that we may be also glorified with him.] But this is not an assurance of faith. For it is manifest by other express holy Scriptures, that together with good hope, we must Prou. 28. v 14 Eccle. 9. v. 1. 1. Cor. 4. v. 4. Phil. 2. v. 12. haue just fear.[ Blessed is the man( saith Salomon) that is always fearful. There are just men and wise, and their works are in the hand of God: and yet man knoweth not, whether he be worthy of love, or hatred. I am not guilty in conscience of any thing( said S. Paul) but I am not justified herein. He that iudgeth me is our Lord. With fear and trembling work your salvation.] saith he to al Christians. Likewise saith S. Peter[ Brethren labour the more that by good 2. Pet. 1. v. 10. lac. 2. v. 24. works, you may make sure your vocation, and election. By works( saith S. james) a man is justified, and not by faith only.] No not by the true, and entire Christian faith alone, without good works. Much less by heretical opinion, by particular belief, fancy, or persuasion of every one for himself, that he shal undoubtedly be saned. 12. Seing then it is manifest, by their own confession, The opinion, that the commandments are impossible is absurd, in common iudgement of moderate Protestants. that Protestants do not fulfil the commandments of God: for they hold opinion; that none can possibly keep them, or any one of them, it falleth necessary vpon them, that the just judge must say to every one, that not only confesseth( as al penitents truly do) that they haue sinned, but also that it is impossible to keep any commandment; to him the judge must needs say[ By thine own mouth I judge thee, 1. jo. 1. v. 9. luke. 19. v. 22. 23. naughty seruant; thou didst know, that I am an austere man, taking up, that I set not down,& reaping, that which I sowed not: why didst thou not give my money to the bank, that is; Why didst thou not cooperate with my grace? Why didst thou not endeavour to keep my precepts, but holding them impossible, presumest, to be rewarded without working at al, by thy only saith, or persuasion of security?[ thou knowest, that I haue very much commanded my commandments to be kept.] thou saist couldst not Psal 118. v. 4. 9. &c. keep any, and thou hast kept none. Then if thyself saist truth: Thou art a miscreant Infidel; a perfidious Protestants, by their own opinion, should be guilty of al sins. turk; an obstinate jew; an abominable Idolater; an apostata heretic; thou art a Sorcerer; a necromancer, a Witch, a Blasphemer, a perjured person, a profaner of holy feasts. Thou hast reproached thy parents. Thou art a traitor to thy prince, and country. Thou hast resisted spiritual, and temporal Superiors. Thou art a wilful murderer, and manslayer. Thou art a sacrilegious, and an incestuous adulterer, a robber, a thief, a false witness, a liar. Thou dost carnally desire al fleshly, and beastly pleasures in thy hart. Thou dost also unjustly covet thy neighbours house, lands, and al his goods. There is no sin, but thou dost committe it in thy perverse will, at least. Thy settled opinion so holdeth, that thou fulsillest none of the commandments, but breakest them al: the imagined religion which thou holdest, so telleth thee. If Protestants opinion were true in this point, then were every one guilty of al these, and of al other innumerable crimes, But when a moderate every one may see in his own conscience, that he can observe some of the commandments. person rightly considering, that himself by Gods grace, is free from many enormous sins: for example, from adoring Iuppiter, or the sun for a God: from hating God, and the like; he, thereby seeth that the doctrine is false, which holdeth that none can possibly keep any of the commandments. And if he can keep one by Gods grace, by his grace also( which is potent to every good work) he can keep an other, and so every one[ we are not fu●●icient to 2. Cor. 3. v. 5. think any good thing, of ourselves, as of ourselves, but our sufficiencie●s of God] And by this grace every one can if he will, and mayst if he will be saved, keep the commandments. Now by the like holy Scriptures is consequently to be proved, that spiritual, and eternal fruit, every one shal reap, that finally departeth from this life, in due observation of Gods commandments. By keeping Gods commandments the faithful please God: and merit eternal glory. ARTICLE 2. holy Scriptures do as abundantly testify, this The general covenant between God and men is, that he will reward them, if they will serve him. point of doctrine, as the former: or any other Article of Christian Religion. Very often repeating the covenant made between God and his faithful seruants. In which God on his part promiseth to gene them his grace, protection,& final reward of eternal life, if they on their part( cooperating with his grace) will keep his commandments. Forewaring them also, that he will visit,& punish the iniquity of al, not only in the first offenders, but also in al that follow their evil s●eppes[ vpon the third& fourth generation, of them that hate Exo. 20. v. 5. 6 ch. 23. v. 22. me( saith our Lord)& will do mercy vpon thousands, to them that love me, and keep my precepts.] More particularly this covenant is declared in these sacred texts, which we shal here recite, both of the old and new Testament. 2. God himself said to Cain[ If thou dost well, shalt Gen. 4. v. ●. divine iustice rewardeth good works, and punisheth sins. thou not receive again? but if thou dost il, shal not thy sin forthwith be present at the door? Which sheweth as well that reward shal be received for well doing; as punishment shal be inflicted for sin. Moyses writeth that[ Because the midwiues( of Exo. 1. v. 21. egypt) feared God( preserving the Hebrewes children, whom the king commanded them to kill) God built them houses] by multiplying their issue: or otherwise blessing their families, at least temporally, which was a figure of eternal reward, for works dove in true faith,& state of sanctifying grace. More expressly the written Law promiseth reward, for the observation of Gods commandments[ writ these Ex. 34, v. 27. Leuit. 18. v. 5. ch. 26. v. 12. 14. 15. 16. 17. &c. words( said our Lord to Moyses) in which I haue made a covenant both with thee, and with Israel: keep my laws, and judgements; which a man doing shal live in them. I will walk among you, and will be your God, and you shal be my people. But if you will not hear me: nor do al my commandments, if you despise my laws, and contemn my judgements, that you do not those things, which are appointed by me; and bring my covenant to nothing worth: I also will do these things to you: I shal quickly visit you with poverty,& burning heat, which shal waist your eyes, and consume your lives.] Spiritually signifying v. 25. Ro. 1. v. 21. 24. substraction of grace, and leaving them to their hote passions of carnal; and worldly pleasures[ And I will bring in vpon you, the sword, a revenger of my Election is only of Gods mercy, cooperation is principally by Gods grace secondarily by free will assisted with the same grace. covenant] Which temporal punishment is also inflicted, that[ vexation may gene understanding.] In al which Isa. 28. v. 19. God of his more grace,& mercy, without any merit of men( which must stil be remembered) electeth whom he will, making them capable of his benefits. As Moyses expressly testifieth, saying to the people of Israel[ The Lord thy God hath chosen thee, to be his peculiar Deut. 7. v. 6. 7. people, of al peoples that are vpon the earth. Not because you passed al nations in number, is our Lord joined unto you, and hath chosen you; whereas you are fewer, then al peoples: but because our Lord hath loved you, and hath kept the oath, 8. which he swore to your fathers,& hath brought you forth in a strong hand, and redeemed you from the house of servitude, out of the hand of pharaoh, the king of egypt. And thou shalt know, that the Lord 9. thy God, he is a strong, and a faithful God, keeping his covenant, and mercy, to them that love him, and to them that keep his precepts: unto a thousand generations.] again touching punishment of transgressors, he addeth[ And rendering forthwith to them that 10. hate him] immediately rendering to them that they deserve. For immediately g●euous sinners lose Gods favour, and sanctifying grace: though the eternal due punishment, is often differred, that they may if they 11. will repent[ keep therfore( saith Moyses) the precepts, and judgements, which I command thee this day, to do them. If after thou hast heard these judgements, 12. ch. 8 9. 10. 11. &c. thou keep& do them, the Lord also thy God will keep the covenant unto thee,& the mercy which he swore to thy fathers.] So Moyses assuring the people of the full performance of this covenant, on Gods part, which he declareth by reciting Gods benefits, and perpetual protection; and earnestly admonishing them that the defect is often on their part, by their often sinning, and so forsaking him: he denounceth plainly that God will neither prosper them, without their own cooperation, nor destroy them, if they will keep his commandments, or at least repent from the hart, when they happen to sin, saying[ Behold Benediction& malediction are proposed to al men to choose which they will, by doing good or evil. Ch. v. 26. 27. 28. I set forth in your sight this day, Benediction, and Malediction: Benediction if you obey the commandments of the Lord your God, which I command you this day. Malediction, if you obey not the commandments of the Lord your God, but revolt from the way, which now I do show you, and walk after strange goddes, which you know not] In the whole written Law nothing is more exactly, and largely expressed then blessings, and curses, reward, and punishment, for keeping or breaking Gods precepts. More particularly Chapter. 17. 28. 29. 30. ch. 30. v. 1. 2. 3 &c. in four whole chapters of deuteronomy. In the last of which is special promise to true penitents, that God will receive them again into his favour,& restore them to his blessings: yet o leaving it in their power to serve him if they will, that they can resist his grace if they will. And therfore the prophet warneth v. 10. 15. 17. &c. al men, that the impenitent shal assuredly perish[ because having life and death, blessing and cursing proposed] they choose the worse. 3. many clear examples are recorded of diuers Examples of virtues rewarded, and sins punished. faithful seruants of God, which received special rewards for observing his commandments: and of others punished, for transgressing. Of both which we shal here recite some few[ When Moyses had sent twelve Nu. 13. v. 18. 19. men, of every Tribe one, to view the state and quality of the land of Chanaan, and to observe, and report, whether the inhabitants, and cities, and towns therof, were strong, or weak, few in Iosue& Cale● rewarded for their truth and good z●le. number, or many.] With other instructions: at their return after forty dayes, ten of these discoverers falsely reporting[ that they saw there men, v. 29. 33. 34. as it were monsters, the sons of Enac, of the ten other discoverers,& the murmuring people punished for false reporting, and dif●●dence. Giants kind, to whom being compared( said they) we seemed, as it were locusts] and so making the people to murmur: Caleb one of the twelve, as v. 31. ●ch 14. v. 30. 38, ch. 26. v. 65.) also Iosue( formerly called Osee) an other of the same discoverers: appeasing the murmuring of the people, that rose against Moyses, said[ Let us go up, and possess the land: because we may obtain it.] whereupon our Lord punishing those detractors, ch. 14. v. 11. 12. 22. 23. 24. and al that murmured vpon their false report, promised to reward Caleb, saying[ My seruant Caleb, who being full of an other spirit, hath followed me, will I bring into this land, which he hath circuited, and his seed ●h. 27. v. 18. 19. &c. shal possess it.] And our Lord with al ordained Iosue the Duke, and General captain, that should conquire the same Land. And accordingly when the Ios. 14. v. 13 14. Land was conquired[ Iosue delivered Hebron in possession to Caleb, because he had followed our Lord, the God of Israel] And by free consent of al the people[ special possession was given to Iosue in ch. 19. v. 49. 50. Ruth a gentle rewarded for her piety. the mids of the children of Israel] This covenant of rewarding good works, was also performed to Ruth a gentle for her piety: as Booz well considering, and testisying her merit, cooperated to her remuneration, saying to her[ Al things haue been told Ruth 2. v. 11. 12. me, which thou hast done to thy mother in law, after the death of thy husband: and thou hast less thy parents, and the land, wherein thou wast born, and art come to a people, which before thou knewest not. Our Lord render unto thee for thy work and God grant thou mayst receive a full reward, of our Lord the God of Israel, to whom thou art come, and under whose wings thou art fled] which renowned ch. 4. 1. 10. 13. v. 18. &c. Mat. 1. v. 5. man Booz, the principal heir of the tribe of Iuda, married the same Ruth, which was an especial temporal reward; chiefly for that of her descended the royal race of david, and al the kings after him of Iuda; and finally the king of kings Christ Iesus: but the full reward, which Booz prayed Samuel a child rewarded for many virtues. Heli punished for not correcting his sons. that she might also receive, importeth increase of spiritual grace in this life, and eternal glory 1. Reg. 1. v 22. 11. 20. 27. in heaven. Samuel a child, born of godly parents, more by miracle, then force of nature, his mother having been long barren, was brought up in the fear of God among the Priests, and serving God in purity, was made the Admonitor to Heli the High priest, and governor of the people, And in short time ordained by God to succeed Helie, in the ch. 2. v. 11. 12. 26. ch. 3. v. 20. 21. temporal government. For Heli was punished, for not correcting his sons faults[ But the child Samuel prospered,& grew, and pleased both our Lord, and men] Became a prophet to the comforth, and good of al Israel And Heli at the age of ninety eight yeares dying, Samuel governed the people. After ch. 13. v. 1. 3. 4. &c. king Saul was rewarded for virtues: and punished for sins. this, in the life time of the same Samuel, king Saul being at first so innocent, humble and obedient to God, that he was described[ to be a child of one year, when he begare to reign] and so continuing some while, prospered in governing the kingdom: And if he had persevered in keeping Gods commandments, v. 8. 13. had been confirmed in his kingdom, but for transgressing, was rejected of God: and an other of sincere hart was chosen for the place: which was King david, of whom Samuel testifieth, that[ our Lord v. 14. had found a man according to his own hart.] which david was not only advanced to the kingdom, and prospered against al his enemies, but also for his sake the kingdom of Iuda, was long conserved in his seed, and stil in eminent reputation, even to Christ Mat. 1. v. ●, c●●0 v. 30 ch 21 v. 9. 15. &c. our saviour, the son of david, again amongst Dauids successors in the kingdom, those that were of more special virtue, and good zeal( which were josaphat, and Ezechias, and josias) were especially rewarded. As at large is recorded in the sacred history, and we shal touch the same by and by. And contrariwise, jeroboam( who by wicked schism, and idolatry, made Israel to sin) and al his 3. Reg. 12. v. 28. ch. 13. v 34. ch. ●5. v. 29. 30. successors, were justly punished, their whole families extirpated, and that kingdom of Israel, carried into captivity, nere two hundred yeares before the kingdom of Iuda was capti●e under Babylon. In like maner particular persons, Tob●as, judith, Mardocheus Toblas. judith. Esther. Esther, and others proceeding in virtue, increased in grace. And others living wickedly, fel into more and more sins, and into utter ruin. 4. But most pregnant examples of al those kings of the Iewes, are of Salomon, who for his sins lost from his successo●s the greater part of the whole kingdom and of jeroboam, who; with his whole family, and diuers other like kings, his successors, with al their several families, were utterly destroyed. First Salomon, both very virtuous, and exceedingly An especial example in king Salomon. wise, acknowledged sincerely Gods iustice, as well in his rewards, as in his punishments, saying in his prayer to our Lord[ Thou o God shalt hear in 3. Reg. 8. v. 32. heaven, and shalt do and judge thy seruant, condemning the impious, rendering his way vpon his head: and justifying the just, rewarding him according to his iustice] In confirmation whereof our Lord himself said to the same king Salomon[ Thou also ch. 9. v. 4. if thou wiltwalke before me, as thy father walked, in simplicity of hart, and in equity, and wilt do al things, which I haue commanded thee, and wilt v. 5. keep mine ordinances, and indgements: I will set the throne of thy kingdom over Israel for ever: as I haue spoken to david thy father, saying: There shal not be taken away a man of thy stock, from the throne of Israel. But if by revolting, you and your children 6. shal turn away, not following me, nor keeping my commandments and my ceremonies, which I haue proposed to you: but shal go, and worship any strange goddes, and adore them: I will take away Israel from the face of the land, which I haue given them; and the Temple, which I haue sanctified to my name, I will cast away from my sight, and Israel shal be for a proverb, and for a fable to al peoples. And 8. this house shal be for an example. every one that shal pass by it, shal Wonder, and hiss, and say: Why hath the Lord done thus to this land, and to this house? And they shal answer: Because they haue v. 9. forsaken the Lord their God: which brought their fathers out of the land of egypt, and haue followed strange goddes, and adored them, and worshipped them: therfore hath the Lord brought vpon them al this evil.] According to this forewarning it happened, as well to Salomon in particular, as to al the kingdom in general. For whiles Salomon rightly served God, he prospered exceedingly, in wisdom, ch. 10. v. 1. 2. &c. 2. Par. 1. ad cap. 10. 3. Reg. 11. v. 1. &c. wealth, power; and singular renow in al the world. But afterwards falling into sin of the flesh he And in his Successors. became sottish; and benig deprived of Gods favour, and former grace, he fel also into idolatry, serving many false goddes, to please his multitude of wives, and concubines.[ And therfore our Lord was wrath v. 9. with Salomon: because his mind was turned away from our Lord, the God of Israel; who had appeared 10. to him, the second time: and had commanded him concerning this word, that he should not follow 11. strange goddes, and he kept not the things, which our Lord commanded him. Our Lord therfore said to Salomon: Because thou hast done this, and not kept my covenant, and my precepts, which I haue commanded thee, breaking I will rent asunder thy kingdom, and will gene it to thy seruant. nevertheless 12. in thy dayes I will not do it, because of david thy father. Out of the hand of thy son I will rent it. Neither will I take away the whole kingdom, but 13. one tribe I will give to thy son, for david my seruant, and jerusalem, which I haue chosen. And this I will do to Salomon, said our Lord; because v. 33. he hath forsaken me, and hath adored false goddes] which was the greafest crime, but not the only, for 34. he broke also some other commandments[ Because he hath not walked( said our Lord) to do iustice before me; and my precepts and judgements, as david his father did.] And so it came to pass. For jeroboam possessed tenue tribles, there remagning to Roboam, Salomons son, only two tribes, Iuda and benjamin, wherein jerusalem was situated. As for the tribe of levi, they had no distinct portion, but were dispersed among al the twelve tribes. And in the whole time of schism, al the Priestes and levites, stil adjoined themselves to the kingdom of Iuda, and to jerusalem: where the Temple was, and only lawful Sacrifice. [ Our Lord also proposed( and conditionally promised) to the new king jeroboam, protection and prosperity, if he would keep the commandments, saying to him[ If therfore thou wilt hear al things, 3. Reg. 11. v. 38. that I shal command thee, and wilt walk in my ways, and do that which is right before me, keeping my commandments, and my precepts, as david my seruant did, I will be with thee, and will build thee a faithful house, as I built a house to david, and I will deliver Israel to thee.] 5. But this profame king jeroboam, preferring King Ieroboams race was quiter extirpated for their profane wickedness. 3. Reg. 12. v. 28. 29. 31. his temporal kingdom before Religion, and falsely imagining that they could not stand to gether] finding out a devise, made two golden calves, and ●etting them up in two partes of his kingdom, said to his people; go up no more to jerusalem: behold thy goddes, Israel, which brought thee out of the land of egypt.] And made like false imaginary priests, to serve their false goddes. Which schism, and idolatry, God justly punished, also in this world, besides eternal damnation, to al that consented, and dyed ch 15. v. 29. ch 16. v. 9. 11. 12 15. 4. Reg. 9. v. 21. 22. ch. 10. v. 30. ch. 15. v. 12. &c. ch 17. v. 1. 6. 9. &c. impenitent. For this kingdom standing about the space of two himdred and fifetie yeares, had in that time many civil, and foreign warres, with miserable change of kings, in al twenty: of nine different families, every one invading an other. The first famil●e( which was out of in Nadab, Ieroboams son) held the sceptre and kingdom, but four and twenty Also the other kings of the tenue schismatical tribes with their families, extinguished for their like impiety. yeares. The second family held it twenty six yeares. The third but seven dayes. The fourth, forty eight yeares. The first three, year; of which time; two Antikings reigned in civil war: one chosen by the army, the other by the people. The fifth an hundred and three yeares( in king Iehn, and his issue to the fourth generation: ●or his zeal against ahab and jesabel. The sixth, but one month. The seventh twelve yeares. The eight, twenty yeares. And the ninth, which was the last, nine yeares. Then was this schismatical kingdom overthrown by the assyrians, al the principal persons carried away captives, and the rest also kept in bondage. Which afflictions fel vpon them[ because they had sinned against our Lord their God: ch. 17. v. 7. 8. 11. 13. 14. and walked according to the rite of the Gentiles; and did wicked things, provoking our Lord. And our Lord testified by his Prophetes, saying: return from your most wicked ways, and keep my precepts, and ceremonies, according to al the law, who heard not, but hardened their neck, according to the neck of their fathers, who would not obey our Lord their God] Aster which ruin of the kingdom of Israel, the kingdom of Iuda yet stood, above an himdred and forty yeares more. But was at last also subdued ch. 25. v. 1. 8. 15. 20. 2. Par. 36. v. 15. 16. ad. 20. ch. 3. v. 15. 16. &c. by the Babylonians, for their transgressions of Gods Both the kingdom; fel into captivity for grievous sins. commandments, and covenant nevertheless al those of each kingdom, which kept true Religion, and other commandments, pleased God thereby, and were rewarded accordingly. 6. Likewise after the captivity of the two tribes in Babylon( by which occasion many also of the other ten tribes, enjoyed more freedom then before) according as every one observed, or transgressed Gods commandment, doing good works, or evil, they merited reward, or punishment. So holy Nehemias Nehemias prayed for reward of his good works. confidently prayed for reward of his good works, saying[ Remember me, my God for this 2. Esdr. 13. v. 14. thing, and wipe not out my mercies( my works of mercy) which I haue done, in the house of my God, and in his ceremonies.] Namely for correcting the v. 22. profanation of the Sabbath[ For this also( said he) remember me my God, and spare me( diminish the punishment due for my sins) according to the multitude of thy mercies.] Finally for al his good works, done through Gods grace, concludeith his book, praying thus[ Remember me, my God, unto good. v. 31. Amen.] Tobias in his affliction of corporal blindness( in Tobias prayed, that patient suffered might procure Gods clemency. the former captivity of Israel) well considering that most commonly such afflictions are punishments for sins, besought God for mitigation therein, saying[ Now Lord be mindful of me, and take not tub. 3. v▪ 3. 4. reuenge of my sins, neither remember the sins of me, nor of my parents. Because we haue not obeied thy commandments; therfore we are delivered into spoil, and captivity, and death: and into a fable, and into reproach to al nations, in which thou hast dispersed vs.] Also Sara the daughter of Raguel, being Ibidem 25. afflicted by unjust reproach, both confessed Gods just punishment, for sins, and confidently avouched her own sincere mind, free from carnal concupiscence, and thereupon prayed to be delivered from a false slander, saying[ Blessed is thy name o God, of S●ra confided in the innocency of her life. v. 13. our fathers, who when thou hast been angry, wilt do mercy, and in the time of tribulation forgeuest them their sins, that invocate thee. To thee o Lord 14. I turn my face: to thee I direct mine eyes. I desire 15. Lord, that thou loose me from the bond of this reproach, 16. or else take me away from the earth. Thou 17▪ knowest Lord, that I never coveted a husband, and haue kept my soul clean from al concupiscence. never haue I companied myself with sporters: neither haue I made myself partaker with them that walk 18. in lightness. But a husband I consented to take, with thy fear, not with my lust] And both these godly persons Tobias, and Sara, received reward for their merites. As also young Tobias, and others of their 24. kindred, received comforth, by the ministery of the 25. holy Angel Raphael. 7. The Royal Psalmist aboundeth in testifying, and merit of good works is proved by many testimonies in the psalms. praising Gods just rewarding of virtues,& punishing of sins. And that the just do in deed merit increase of grace, and eternal glory. Gods grace first preventing, and always assisting them. As on the other side the wicked deserve punishment, for their sins committed through their own naughty wills. Psal. 1. v. 1. [ Blessed is the man( saith he) that hath not gon● in the counsel of the impious: and hath not stood in the way of sinners: and hath not sit in the chair of v. 2. pestilence. But whose will is in the way of our Lord,& in his Law will meditate day and night. And he shal be as a three, that is planted nigh to the streams of 3. waters: which shal give his fruit, in his time] In this preface of the divine Psalter, is first denounced the happy state of such just persons, as never yielded to suggestion of any sin[ Which haue not gone into the counsel of the impious] Secondly of such as shortly repented after their fall[ Which haue not stood in the way of sinners.] Thirdly of such as at last haue returned to God[ Which haue not sit in the chair of pestilence.] Lastly of al that declining from evil, employ themselves diligently in doing good works[ Whose wills are occupied, in the way, and Law of our Lord, day and night.] The reason of which happiness Psal. 4. v. 7. 8. 9. is, for that by w●l using Gods grace, they procede in virtue[ fr●cti●ying as the three that is planted by the streams of waters, which shal gave fruit( of eternal glory) in his time] In like maner in an other psalm▪ Ps. 5. v. 13. the same holy Prop●ete, and by him every just soul, medita●ing vpon this most happy reward, and the means whereby to attain unto it, demandeth of God, saying[ Lord, who shal dwell in thy tabernacle, Ps. 14. v. 1. or who shal rest in thy holy hil?] And thereto answereth, by warrant of Gods covenant, saying[ He that walketh without spot, and worketh iustice. He that speaketh truth in his hart: that hath not done 2. 3. guile in his tongue. Nor hath done evil to his neighbour. &c. He that doth( not evil, and doth good) shal v. 5. not be moved for ever.] Shal receive eternal, and immortal glory. again, and again repeating the same Ps. 17. v. 21. in other words, he saith[ Our Lord will reward me 22. 23. according to my iustice: and according to the purity of my hands, he will reward me. Because I haue kept the ways of our Lord: neither haue I done impiously from my God. Because al his judgements are in my Ps. 18. v. 8. 9. 10. 11. 12. sight: and his iustices I haue not repelled from me. The law of our Lord is immaculate: the iustices of our Lord be right; the precept of our Lord lightsome: the fear of our Lord is holy, the judgements of our Lord be true, justified in themselves. To be desired above gold, and much precious ston;& more sweet above honey, and the honey comb. For thy seruant keepeth them. In keeping them is much reward. Come Ps. 33. v. 12. children( saith the same holy Psalmist) hear me: I 13▪ 14. will teach you the fear of our Lord. Who is the man that will haue life: loveth to see good dayes? Stay thy 15. tongue from evil, and thy lips that they speak not guile. turn away from evil, and do good: seek Ps. 26. v. 27. after peace, and pursue it. Decline from evil and do 28. good: and inhabit for ever and ever. The unjust 29. shal be punished: and the seed of the impious shal 35. 36. perish. But the just shal inherit the land: and shal 37. inhabit for ever and ever vpon it. I haue sene the impious highly exalted, and advanced, as the cedars of Libanus. And I passed by, and behold he was not: and I sought him, and his place was not found. keep innocency,& see equity; because there are remaines( rewards) for the peaceable man. Power is Gods,& Ps. 61. v. 13. mercy o Lord is to thee: because thou wilt render to every one, according to his works. mercy& iudgement I will sing to thee o Lord. But the mercy of our Ps. 100. v. 1. Lord from everlasting, and unto everlasting, vpon them that fear him. And his iustice is vpon the childrens children, to them that keep his testament. And Ps. 102. v. 17. 18. are mindful of his commandments to do them. Blessed is the man that feareth our Lord: he shal haue Ps. 111. v. 1. Ps. 118. v. 1. 2. great delight in his commandments. Blessed are the immaculate in the way: which walk in the Law of our Lord. Blessed are they that search his testimonies; that sake after him with al their hart. For they that work iniquity; haue not walked in his ways. Thou( o 3. 4. v. 9. God) hast very much commanded thy commandments to be kept. wherein doth a young man correct his way? v. 112. in keeping thy words. I haue inclined my hart to do thy justifications for ever, for reward.] What can be spoken more clearly for merit of good works, then this holy King and prophet in express terms, said[ In keeping the commandments is much reward, that Ps. 18▪ v. 12. he inclined his hart to keep them, for reward? &c.] 8. To the same purpose, in respect of reward due The same doctrine is confirmed by the sapiential books. for keeping Gods commandments. divine wisdom, exhorteth, and al the Prophe●es admonish al men, to learn and keep Gods Law.[ My son( saith Eternal Prou. ●. v. 8. 9. wisdom by the pen of Salomon) hear the discipline of thy father; and leave not the Law of thy mother, that grace may be added to thy head:& a chain of gold to thy neck. He that shal hear me, shal rest 33. without terror, and shal enjoy abundance, fear of evils being taken away. He that keepeth the commandments, keepeth his soul: but he that neglecteth his way shal die. He lendeth to our Lord, that hath ch. 19. v. 16. 17. mercy on the poor●( reward is so due for meritorious works, as repayment is due for lent money) and our Lord will repay him the like. The fear of our Lord( saith an other divine preacher) is glory, and gloriation, and ioy, and a crown of exultation( to writ the cause of a glorious crown.) The fear of our Sap. 10. v. 17. Ec●li. 1. v. 11. v. 17. Lord is religiositie of knowledge. Religiositie shal keep and justify the hart: shal gene gladness and ioy. With him that feareth our Lord, it shal be well,& in the dayes of his consummation, he shalbe blessed. 18. work your work before the time, and he will 19. give you your reward in his time] Plainly signifying ch. 51. v 38. And by other Prophetes. that merit is in this life,& reward in the next. Other Prophetes often testify the same fruit of keeping Gods commandments: and punishment for breaking them[ Your iniquities( saith Isaias) haue divided between Isa. 59. v. 2. you and your God, and your sins haue hid his face from you, that he would not hear] But to those ch. 60. v. 19. 21. that return to God and serve him, he saith[ They shal inherit the land. The Lord shal be unto thee for an everlasting light, and thy God for thy glory] Likewise our Lord both threateneth offenders with punishment, and promiseth gracious gifts to penitents, by his prophet ieremy, saying[ Shal I not visit Iere. 5. v. 9. 29. ch. 9. v. 9. 10. ch. 31. v. 33. vpon these things( their manifold sins) and on such a nation shal not my soul take reuenge?] But to the converted he saith[ This shal be my covenant, which I will make with the house of Israel: I will give my Law in their bowels, and in their hart I will writ it: and I will be their God, and they shal be my people] By his prophet Ezechiel he saith[ mine eye shal not Ezech 9. v. 10. spare, neither will I haue mercy: I will require their way vpon their head. The soul that shal sin the ch. 18. v. 4. 20. 21. same shal die. The iustice of the just shal be vpon him: and the impiety of the impious shal be vpon him. But if the impious shal do penance from al his sins, which he hath wrought,& shal keep al my precepts, living he shal live, and shal not die] By his prophet Amos, our Lord warneth al sinners, that although Amos 1. v. 3. 6. 9. 11. 13. ch. 2. v. 1. 4. 6. he expect long, the conversion of sinners, yet if they be stil obstinate, at last he will punish severely, repeating eight times these words[ Vpon three wickednesses)& vpon four, I will not convert] the obstinate sinner. Signifying that for the multitude of sins, insinuated by three( for three are many) God stil offering grace of repentance, during this temporal life, punisheth not eternally, until the fourth kind of sin, which is obdurate abstinacie, be joined to the former and becometh final impenitence, and then there is no more possibility of conversion. For then[ as the three Eccle. 11. v. 3. shal fall] to the South, or to the North: in what place soever it shal fall, there shal it be] At that day,& hour of death, when every one shal receive sentence of eternal life, or death( even the same in particular, which they shal receive again, in the general day of Iudgement) God who is just,& merciful, both meek& also jealous, will come as the Lord rewarding,& also[ revenging Nahum. 1. v. 27. & having fury: the Lord revenging on his aduersaries,& angry with his enemies. Our Lord is good,& strengthening in the day of tribulation,& knowing thē that hope in him. The day of our Lord is nere, our Soph. 1. v. 7. 15. Lord hath prepared an host, he hath sanctified his called( or elect) that day, a day of wrath, a day of tribulation,& distress, a day of calamity& misery, a day of darkness,& mist, a day of cloud, and whirlwind. For behold the day shal come kindled as a furnace,& Malach. 1. v. 1. al the proud,& al that do impiety, shal be stubble,& the day coming shal inflame them, saith the Lord of hosts, which will not leave them roote,& spring( no more time of repentance, for recovering new grace) But to the just, and blessed, it is said[ There shal rise v. 2. to you, that fear my name, the sun of iustice, and health in his wings and you shal go forth, and shal leap as calves of the: heard. And you shal tread the 3. impious, when they shal be ashes under the sole of your feet, in the day that I do: saith the Lord of hosts] Now that this great difference of reward, and punishment dependeth vpon keeping, and not keeping Gods commandments: the Propete teacheth us, by Gods own final admonition, adding thus in the next words[ Remember ye the Law of Moyses my seruant, 4. which I commanded him in Horeb, to al Israel, precepts and judgements.] And that al this pertaineth also to us Christians, S. Paul teacheth, saying[ Al these 1. Cor. 10. v. 11. things( admonitions, rewards, and punishments) chanced to them( the Iewes) in figure: but they are written to our correption, vpon whom the ends of the world are conce.] 9. nevertheless this catholic belief, and doctrine Most especially this doctrine is confirmed in the new Testament. By S. John Baptist. is rather more manifestly testified in the new Testament. First it is avouched in express words by S. John Baptist, that penitents must both do works of penance,& every one do that pertaineth to their state and condition. To al sorts he said[ do penance, for Mat. 3. v. 2. 8. 10. luke. 3. v 8. 9. v. 11. the kingdom of heaven is at hand. yield fruit worthy of penance. Now the axe is put to the roote of the trees. every three therfore that doth not yeld good fruit, shal be cut down, and cast into the fire. To 13. 14. the multitudes he said: He that hath two coats, let him give to him that hath not:& the that hath meate, let him do likewise. He said to the publicans: do nothing more then that which is appointed you. And he said to the soldiers: vex not, neither calumniate any man:& be content with your stipends.] And the the like precepts he taught, for avoiding of the wrath of fire& damnation, and for gaining of heaven. Because( said he) The kingdom of heaven is at hand.] And barren trees, that is, idle persons, which yeld not fruit of good works, much more those that persist in al works.[ shal be cut down, and cast into the fire] Further our saviour himself expressly affirmeth, By Christ our Lord. In express words. Mat. 19. v. 17. luke. 10. v. 28. that life everlasting is attained by observing the commandments[ If thou wilt enter into life( said he) keep the commandments. This do,& thou shalt live] And in his Sermon in the Mount he teacheth that, The poor in spirit, and those which are endued with other virtues, haue right,& just title to the kingdom of heaven[ for theirs( saith he) is the kingdom of heaven.] And Mat 5 v. 3. 12. to those that patiently suffer persecution, for the truth, he saith[ Be glad, and rejoice: for your reward is very great in heaven.] And to every one, that rightly giveth ch 6. v. 46. 18. 20. alms, rightly prayeth, or rightly fasteth, he saith[ Thy father which seeth in secret, will repay thee. heap up to yourselves( saith he) treasures in heaven] again he teacheth the same by diuers very significant Mat. 20. v. 1. parables[ The kingdom of heaven( saith he) is like 2. 3. &c. 8. And in significant perables. to a man, that is an householder which went forth●arly in the morning, to hire work men into his vineyard. And having made covenant with th● workmen, he sent them into his vineyard.] So hiring others at diuers houres, even to the last hour of the day[ And when evening was come, the Lord of the vineyard saith to his balife: call the workmen,& pay them their hire, beginning with the last, even to the first.] Is not this a plain covenant; or bargain, made and performed, in hiring for wages: working and paying; merit, and reward? In an other parable our ch. 25. v. 14. 15. saviour saith, that the Lord which delivered to one seruant five talents, to an other two, and to an other one, finding that some had laboured,& gained, others had not laboured, nor gained, faith to each of them which had gained[ well faire thee, good and faithful v. 21. seruant, because thou hast been faithful over a few 23. things, I will place thee over many things: enter into the ioy of thy Lord] And to the idle seruant, he shal say[ naughty,& slothful seruant, thou oughtest v. 26. to haue committed my money to the bankers.] And will command[ to cast the unprofitable seruant into v. 30. the utter darkness. There shal be weeping and gnashing of teeth.] In figure also of this just iudgement, ch. 21. v. 19. 20. it pleased our Lord, to curse a figgetree, because[ he found no fruit on it, but leaves only. And in continent the figtree was withered] again concerning diversity diversity of reward, according to diversity of merit. of reward, proportionable to diuers merites: by an other parable our Lord teacheth, that to him. Which of one pound gained ten pounds, was given luke. 19 v. 13. 16. 17. 18. 19. 22. 24. power over ten cities. To him that of one, gained five pounds, was given power over five cities. And he that gained nothing, was deprived of that which was delivered unto him,& justly judged a naughty seruant] In al his doctrine our saviour teacheth the necessity, and reward both of belief in him, and of joan. 3. v. 17. observing his other commandments[ He that believeth again in plain terms reward is promised, for good works. in the son of God( performing also other things requisite) is not judged but he that doth not believe, is already judged, because he hath not believed in the name of the only begotten son of God] Which sheweth that faith is absolutely necessary, but not alone sufficient to salvation. For faith only sufficying to make the faithful to be branches of Christ, the true vine, and a member of his Church, it is no less necessary to salvation, that the same branches must bring ch. 15. v. 1. 2. forth fruit[ I am the true vine( saith Christ our redeemer)& my Father is the husbandman. every branch in me, not bearing fruit he will take it away,& every one that beareth fruit, he will purge it, that it may bring more fruit. In this my Father is glorified; that v. 8. you bring very much fruit. As my Father hath loved 9. me, I also haue loved you. Abide in my love. If you 10. keep my precepts, you shal abide in my love] And in Artic. 1.§. 8, love( as is before declared) al the commandments are comprised. Vpon observation therfore, or transgression therof, dependeth salvation or damnation, Mat. 16. v. 27. luke. 21. v. 36. [ For the son of man shal come in the glory of his Father, with his Angels, and then will he render to every man, according to his works. Watch therfore, praying at al times, that we may be accounted worthy to escape al these things that are to come& to stand before the son of man.] 10. Against this manifest doctrine, collected of the The chiefest arguments of Protestants against merit, are answered. express words of the Gospel, our Aduersaries haue neither plain text, nor better reason, then to say, luke. 24. v. 47. Act. 4. v. 12. &c. that al S. John Baptists preaching, was only to persuade men to believe in IESVS Christ. And Christs own preaching, to the same only purpose. Most true it is, that both Christ, and his Precursor, and al the Prophetes, and Apostles, do preach this principal point, that al must first believe, that IESVS of Nazareth the son of the Blessed virgin mary, is Christ, our only redeemer. But they preach not this point aloue. As the many holy texts here recited, and innumerable others, do evidently show: testifying that together with true faith of other Mysteries, besides Christs Incarnation, and Passion, the covenant, and observation of al Gods commandments i● required, and trhough Christs special grace, bringeth to salvation. Other evasions also our Aduersaries use, as to say; the Figures of the old Testament, Prophecies, and Parables are obscure, and may haue diuers senses, granting by this occasion, which commonly they deny, that some Scriptures are hard to be under stood, are sometines uttered by figurative speech; and so they interpret al, as seemeth best to their own spirites, and prejudicate opinions. And therfore we urge them to try al doubts, by the most clear words, or by more places in number. Namely this present controversy. Whether observation of Gods commandments, and good works done in Christs grace, by his faithful seruants, be meritorious of eternal glory, or no? Protestants holding the negative part, do especially allege two places of holy Scriptures: the one, of the Gospel uttered by Christ himself; tother of S. Paul. The former is a parable, or similitude proposed by our saviour, saying to his Our saviour words make against Protestants, no● for them. disciples: Which of you having a seruant, ploughing, or luke. 17. v. 7. 8. 9. 10. keeping cattle, that will say to him, when he is returned out of the field: go thee way quickly, and rest: but will rather say to him[ Make ready supper, and gyrd thyself; and serve me whiles I eat, and drink: and afterward thou shalt eat, and drink. Doth he give that seruant thankes, for doing the things, which he commanded him? I trow no. So you also, when you shal haue done al things that are commanded you, say: we are unprofitable seruants: we haue don● that which we ought to do.] Hereupon Protestants would infer, that the good works of the faithful, namely the keeping of Gods commandments, deserve not heaven, or any reward at Gods hand. As if our saviour had said: that the keeping of Gods commandments is unprofitable, or doing al which we ought to do, is unprofitable. But he said not so. He teacheth, what true and humble conceit every one ought to haue of himself, when he hath done that, which God commandeth him. That is, to ackowlege and say, that he is an unprofitable seruant▪ towitte, unprofitable to God. nevertheless he is profitable to himself,& shal receive the wages of his master, due for his work. Neither is his master bond to thank him, but only to pay him his hire, according to covenant. But the seruant is bond to thank his master, for entertening him, employing him, promising, and paying him his hire; which he could not haue earned, except he had been called, hired, and sent to labour in the vineyard. And so God our heauenlie Father, Mat. 25. v. 21. and Master accounteth such a seruant[ a good, and faithful seruant, and biddeth him enter into ioy, because he hath been faithful: and by how nuch more the seruant humbleth himself, the more he is exalted. Neither doth God account him unprofitable, that confesseth himself unprofitable: but as S. Paul saith[ If any man shal cleanse himself, from sinful 2. Tim. 2. v. 21. works, he shal be a vessel unto honour, sanctified, and profitable to our Lord.] 11. The other objection is drawn from the S. Pauls words, saying[ That the passions of this time, are not Likewise S. Pauls doctrine is against them, and not for them. Rom. 8. v. 18. condign( or worthy) to the glory to come] whereupon our Aduersaries would infer as before, that the works, or sufferings, of this life, are not meritorious, or worthy of eternal glory. Where they do both corrupt the text, by false translation: for the Apostle saith; they are not condign to the glory( as it is both in greek,& latin in this place) not, of glory: and pervert the sense. For S. Paul comparing temporal afflictions, which are short, and in their own nature of small value, with the glory of heaven, which is eternal, and most excellent, in respect of so great recompense for small suffering: he exhorteth al the faith full[ to suffer patiently,& willingly with Christ, that they may be also glorified with him] For so v. 17. he affirmeth immediately before[ that the adoptive children of God, shal be heirs of God, and coheyres of Christ; if they fuffer with him.] And therfore to enco●ege good Christians, willingly to sustain tribulations, he affirmeth, that the works, or sufferings, of this time, are not comparable to the glory to come; but he saith not, that they are not meritorious, or not worthy of eternal glory: as our Aduersaries would haue him to say. Which could not agree with his former words[ that if Gods children suffer with Christ, they shal be also glorified with him] For that such suffering, although it be not in itself, comparable to the glory of heaven, yet through Christs grace, it is the means to attanie eternal glory; as the coherence of the whole sentence, convinceth. And the same Apostle more expressly declareth the same in an other 2. Cor. 4. v. 17. Other words of S. Paul are more clear for our catholic doctrine. place, saying[ that our tribulation, which presently is momentany, and light, worketh above measure exceedingly an eternal weight of glory in vs.] Which Rom. 5. v. 15. 1. Cor. 15. v. 10. great effect riseth not of the value of the works in themselves, but of the grace, whereby they receive value. For as the value of Christs actions riseth not of the length or greatness of them in themselves( though so also they passed al other mens actions) but of the worthiness of the Person: so the value of our actions Great difference of works in their own natures, and as they procede from grace, or from malice. riseth not of the greatness, or multitude therof, in themselves, but of the grace of our adoption: which maketh those actions( that of their own natures, are not meritorious, nor answerable to the joys of heaven, in them selwes) to be meritorious, and worthy of heaven. This great difference of worke● in their own natures,& as they procede from grace▪ may further appear, by considering the like great difference in evil works, in their own nature, and as they procede from the mind averted from God. Because the very action of a mortal sin in itself, and proper nature, considering the time, and the quantie Iere. ●. v. 19. 2 Tss●ss. ●. v. ●. of the pleasure, is not comparable to the eternal pain of hel; but for the aversion from our omnipotent eternal Creator, whom we ought to obey, it de serveth eternal damnation. And therfore the wilful grievous act of Gods enemy against his commandment is justly damnable. And so the voluntary good act of Gods child( according to his commandments) is meritorious. Neither of them, in respect of their proper value considered in themselves, but as proceeding from malice, and from grace. 12. Thus having answered our Aduersaries objections, merit of keeping Gods commandments is further proved by S. Paul● doctrine. whereby it is evident that the holy Scriptures by the● most alleged for this purpose, and consequently al others, which they can produce, being well considered, make more against their opinion, then for it: we shal yet recite some more testimonies of al the Apostles, which left any thing in writing. And first of S. Paul, because they most pretend his doctrine. Who so preached the worthy fruit of faith in Christ, that h● taught also eternal salvation to depend no less vpon the observation of al the commandments, and vpon al virtues requisite in true Christians: affirming that those which Want either saith in Christ, or other necessary virtues, and persist either in infidelity, or in other wicked works, shal undoubtedly miss of eternal salvation[ Fo we know( saith he) that the iudgement Rom. ●. v. 2. of God is according to verity vpon them that do wicked things] such as he had name before: ( ch. 1. v. 29.) v. 5. 6. fornication; avarice, murder, and the like. And that such as persist impenitent[ heap unto themselwes wrath, in the day of wrath, and of the revelation of the just iudgement of God. Who will render to every man, according to his works.] Speaking in particular 1. Cor. ●. v. 8. of himself,& other Ministers of God, he saith[ every one shal receive his own reward, according to hi● Rom. 5. v. 3. 4. 5. own labour.] He likewise teacheth the especial good fruit of diuers virtues; and how one virtue bringeth an other[ We glory( saith he) in tribulations: knowing that tribulation worketh patience; and patience probation; and probation( approved fortitude, worketh hope: and hope confoundeth not, because the charity of God is powred forth in our hartes, by the holy Ghost, which is given us] By ch. 8. v. 9. 10. 12. which gift of grace, he donounceth to al Christians, that now, life& death, is more in their power, then it was in the people of old Testament[ Therfore if you v. 13. live according to the flesh, you shal die: but if by the spirit you mortify the deeds of the flesh, you shal live.] Often adminishing that it is of Gods grace( as the principal cause) and also of mans cooperation( as the secondary cause) that the faithful do any good works[ For we are his fabric, created in Ephes. 2. v. 10. Col●s. 3. v. 17. 23. Christ Iesus, in good works, which God hath prepared, that we should walk in them] again showing that mans own intention, and attention is necessary, he saith[ whatsoever you do, in word, or in work, 24. do al in the name of our Lord Iesus Christ. whatsoever 25. you do, work it from the hart, as to our Lord, and not ro men: knowing that you shal receiu● of our Lord the retribution of inheritance. serve ou● Lord Christ. For he that doth injury, shal receiu● that which he hath done unjustly.] briefly, that Heb. 11. v. 1. 26. the wilful, and gross breaking of Gods commandments deserveth damnation, the Apostle reciting many wicked crimes, for example of al the rest, denounceth plainly, that al which die in guilt therof, though they believe al points of faith, shal never enter into the kingdom of heaven.[ The works of the flesh be manifest( saith he) which are, fornication, Gal. 5. v. 19. 20. vncleannes; impudicitie, lechery, serving of idols, witchcraftes, emnities, contentions, emulations, 21. angers, brawls, dissensions, sects, eniuies, murders, ebrieties, comessations, and such like: which I foretell you, as I haue foretold you, that they which do such things, shal not obtain the kingdom of God.] Contrariwise for examples of al virtues, required for the attaining of heaven, he reciteth certain, saying[ But the fruit of the spirit is: charity, ioy, v. 22. 23. peace, patience, benignity, goodness, longanimity, mildness, faith, modesty continency, chastity. Against such there is no Law] And concerning the same merit 2 Tim. 4. v. 7. 8. of the just, and reward of glory due thereunto, exemplifying in himself, he saith[ I haue fought a good fight; I haue consummate my course; I haue kept the faith. Concerning the rest, there is laid up for me, a crown of iustice; 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.] In respect also of which just reward, he exhorted the Christian Hebrewes, to persevere in good works, vpon Gods assured covenant, and iustice[ For God( saith he) is Heb. 6. v. 10▪ 11. 12 not unjust, that he should forget your works, and love, which you haue shewed in his name, which haue ministered to his sainctes( other faithful) and ch. 10. v. 39. &c. do minister. And our desire is, that every one of you show forth the same carefulness, to the accomplishing of hope, unto the end: that you become not slothful, but imitators of them, which by faith and patience shal inherit the promises.] Much more in the same Epistle to this purpose. And concluding, stil putteth ch. 13. v. 16. them in mind of me●ite by good works, saying[ Beneficence, and communication do not forget: for with such hostes God is promerited.] That is, Gods favour, and his reward of everlasting life( which is himself, that we may eternally see, and enjoy him in glory) is procured by works of alms, and charity. But our Aduersaries by al means avoid the word Protestants own translation proveth the catholic doctrine of merit. merit. And here translate[ God is pleased.] which also convinceth them. For if God be pleased with such works, and show more favour for them, then are they meritorious, and by them, the faithful do merit. And not faith alone, but also other good works do procure Gods favour to men. In as plain terms this Apostle also affirmeth, that Christians are counted, or holden worthy of the kingdom of God, for their constancy in true▪ Religion: congratulating with the 2. Thes. 1. v. 4. 5. Thessalonians for the same[ we glory in you, in al Churches of God( saith he) for your patience, and faith, in al your persecutions and tribulations, which you sustain: for an example of the just iudgement of God; that you may be counted worthy of the kingdom of God, for the which also you suffer.] Seing therfore the faithful are accounted worthy of the kingdom of God, because they patiently suffer for it, it is evident, that by observing the commandments, they please God, and are worthy of heaven: by the doctrine of S. Paul. 13. It resteth to see some few testimonies of many, written by the other Apostles. S. james purposely, against Solifidians in his time, proveth that not only faith, but good works with faith, do justify, and Perfection in al virtues is required that the faithful may receive the crown of life. ●ac. 1. v. 3. 4. merit salvation.[ The probation of your faith( saith he to al the faithful) worketh patience. And let patience haue a perfect work: that you may be perfect, and entire, failing in nothing. Blessed is the man that v. 12. suffereth tentation: for when he hath been proved, he shal receive the crown of life, which God hath promised to them that love him] True and unspotted v. 22. 27. Religion consisteth in doing works of mercy, with othet good works;&[ in keeping thyself unspotted ch. 2. v. 10. from this world] And that we must keep al and, every one of the commandments. And touching the And that only saith doth not save is pro●ed by S. james v. 14. opinion, that only faith should justify, he discourseth thus:[ What shal it profit( my brethren) if a man say, he hath faith, but hath not works: Shal faith be able to save him? Faith, fi it hath not works, is dead in itself. But wilt thou know o vain man, that faith 17. 1●. without works is dead? Abranam our father, was ●8. he not justified by works, offering Isaac his son vpon the Attar? Seest thou, that faith did work with 8●. his deeds: and by the works, the faith was consummate? 24. do you see, that by works a man is justified, and not by faith only? And in like maner also Rahab, ●5. was not she justified by works, receiving the messengers, and putting them forth an other way? For ●6. even as the body without the spirit is dead: so also faith without works is dead.] Yet may it be a true faith, as a dead body is a true body: but by charity, and good works it is a living faith: and then it is not only faith. For faith, which worketh Gal. 5. v. 6. 1 Cor. 7. v. 19. by charity, is more then only faith. It is, in an other place, al one in sense, with[ the observation of the commandments of God.] In the rest of his Epistle besides condemnation of errors in faith, and manners, he exhorteth to practise virtues, for the gaining of heaven. Namely that[ He which is wise, and ch. 3. v. 13. ch. 4. v. ●. 10. hath knowledge, show by conversation his working in mildness of wisdom, that every one do mourn, and weep, punishing themselves for their sins. Be humbled in the sight of our Lord, that he may exalt them] In sickness to seek the benefit of Sacraments, ch. 5. v. 14. ●6. 20. holy Annoiling, and Confession, for remission of al sins. And in al their life, to endeavour the conversion of those, that err in opinion,& of other sinners, to amendment of life, which procureth great grace,& reward to thē that do it. S. Peter in both his Epistles Also ●y S. Peter. exhorteth the Christian Iewes, which were dispersed in diuers countries,& had received the same true faith in Christ[ equally with himself and others: to persevere 2. Pet. 1. v. 1. ch. 3. v. 1. constantly, both in the same faith, and same precepts of our Lord, and saviour,] notwithstanding the great persecution, and also seduction: by which they might be tempted, as though either faith in Christ, were not necessary( as the Persecutors urged) or wer● alone sufficient( as the Seducers pretended) requiring therfore of them, nor only to persist in faith: but also 1. Pet. 1. v. 15. 17. ch. 2. v. 19. ch. 4. v. 8. 19. in good works. To be in al conversation holy. And so in●ocate God, who iudgeth according to every ones work. For this is thank( worthy) if for conscience of God a man sustain sorrows, suffering unjustly. But before al things having mutual charity, because charity covereth the multitude of sins. Therfore they that suffer let thē commend their souls to the faithful Creator in good deeds.] In sum he requireth with faith, the association of other virtues.[ You employing( saith he) al care, minister ye in your 2. Pet. 1. v. 5. 6. 7. faith virtue: and in virtue knowledge;& in knowledge abstinence; and in abstinence, patience: and in patience piety: and in piety, love of the fraternity& in love v. 8. of the fraternity, charity. For if these things be present with you, and abound; they shal make you not vacant, nor without fruit, in the knowledge of our Lord Iesus Christ. For he that hath not these things 9. ready, is blind, and groping with is hand, having forgotten the purging of his old sins.( forgetting the grace by which he is made able, and obligation v. 10. by which is bond to do good works.) Therfore, brethren, labour the more, that by good works, you may make sure your vocation, and election: for doing 11. these things, you shal not sin at any time. For so there shal be ministered to you abundantly an entrance into the everlasting kingdom of our Lord& saviour Iesus Christ.] Thus and much more S. Peter. S. John By S. John. most agreeably also teacheth, that the keeping of Gods commandments, is so pleasing to him; that it procureth what good thing soever is asked, by such his seruants[ What soever we shal ask( saith he) We shal receive 1. joan. 3. v. 12. ch. 1. v. 6. ch. 2. v. 5 29▪ ch. 3. v. 7. 8. 9. 24. ch 11 v 17. ch 5. v. 3. Ep. 2. v. 8. Ep. 3. v. 5. 6. 11. of God, because we keep his commandments:& do those things, which are pleasing before him] In al his three Epistles he exhorteth to persist in true faith, and to do good works; of●en affirming that[ the true knowledge( and service) of God, consisteth in keeping of his commandments] And that[ He which doth iustice is just in dede] And so continuing may assuredly expect eternal ●●ward. Likewise S. Iude the Apostle testifieth, according to the prophecy And by S. Iude. judae v. 14. 15( v. 3. 4) v. 10. 21. Ps. 61. v. 13. Mat 16. v. 27. of Enoch, that our Lord will come in his holy thousands, to do iudgement, and to reprove the impious( not only which go ast●ay from true faith first received, but also) of al the works of their impiety, whereby they haue done impiously:& of al the hard things, which impious sinners haue spoken 1. Cor. 3. v. 8. 21 Apoc 2. v. 23. 2 Cor. 11. v. 15. ch. 18. v. 6. 2 Tim. 4. v. 14. ch. 20. v. 12. 13. against him. But you my dearest building yourselves, That God will render to every one according to his works: is often repeated in holy Scriptures. vpon your most holy faith, in the holy Ghost, praying keep yourselves in the love of God; expecting the mercy of our Lord Iesus Christ, unto life everlasting.] Plainly testifying that iudgement of damnation, or life everlasting; shal procede as Gods precepts are kept or not kept. And that[ God will render to every one, according to his works.] Which doctrine is very often uttered in the same 1. Pet. 1. v. 17. ch. 22. v. 12. sense: yea very often in the same words in the holy Scriptures. At least tenue times. Al men are bond to serve God with divine honour. And first to believe in him. ARTICLE 3. WE haue been more large in the two first Some controversies concerning the commandments in general, being discussed: the same commandments in particular may be more briefly explained. Articles, concernig the commandments ingeneral; because it is called into question at this time, how possible, necessary, and profitable the observation of them is, to eternal salvation. And therfore I judged it better to be rather too abundant, then too sparing in so important controversies. But these points being discussed, we may more conveniently be brief, in declaring the same commandments in particular. Which I purpose in al that followeth: especially where no controversy occurreth. As in this first point, that al men are bond ●● honour and serve God above al other things. Which none will deny but either Atheists, which think there is no Ps. 13. v. 1. Ps. 52. v. 1. God, or the desperate damned souls, which are already in hel; and divels, which seek to be hono●ed in place of God. For the very light of nature, which is in every reasonable man, teacheth that the Supreme divine Power is to be served by al creatures: As[ The Ps. 4. v. 7. Mal. 1. v. 6 son ought to honour the father: and the seruant his Lord, and the creature the Creator] By al which ti●tles every man is bond to honour God, as Father, Lord, and Creator,& that singularly above al other things; because there is but one beginning of al things, one omnipotent conserver, vpon whom al depend; one supreme dominatour, whom al mist serve, God always conserved some, that truly served him. and ought to obey. Al this the holy patriarchs, and Gen. 5. v. 3. 6. &c. 1. Parab. 1. v. 1, 24. other just persons well know,& generally observed in the Law of nature. As the sacred history witnesseth, of Adam( after his repentance) of Seth, Enos, Ca●nan. Malaleel, ●ared, Henoch, M●thusale, Lamech, Noe, Sem, &c. Abraham, Isaac, jacob; and their special progeny, to Moyses and Aaron. 2. Afterwards God gave his peculiar people a written Ex● 20. v. 1. &c. 2. 24. ch 21. v. 1. &c. ch. 24. v. 12. Deut 4. v. 13. chap. 10. v. 1. 4. Al the commandments are comprised in ten. Law, by the ministry of Moyses: containing three sor●es of precepts. Moral, Ceremonial, and judicial. Yet so that al are reduced to the Moral: which are comprised in two Tables, and in ten Commandments. The Ceremonial, and judicial are for the better observation of the Moral. For the Ceremonial pertain to the observation of the three commandments of the first table, concerning mans duty towards God: and the judicial pertain to the better observation of the other seven, in the second table, touching mans duty towards his neighbour. In observing of al which, through the especial grace of God, with concurrence of mans will( which is free to choose or refuse) consiteth the ( Deut 30. v. 15) obtaining of eternal glory, in life everlasting. And contrariwise in transgressing of the same commandments, or of any of them enormiously, and persisting therein at the departing of the soul from this world, consisteth the sole and true cause of eternal punishment, in everlasting death. As is declared in the two former Articles. 3. Now therfore in particular, it is first to be observed, every commandment containeth both an affirmative, and a negative precept. that every one of the renne Commandments, containeth two precepts: one negative forbidding that which is unlawful; an other affirmative, commanding to do the contrary good. In which affirmative Psal. 33. v. 15. Ps. 36. v. 27. form, it pleased God to deliver only two of the ten.( Which are the last of the first table, and the first of the second table) The other ciglst are expressed in the negative maner. And so the first expressly forbiddeth to serve any false god; including the affirmitiue Precept: Our first and greatest duty, of rightly honouring and serving our Lord,& Creator: One God Omnipotent. Which is especially God is especially served by Faith, Hope, charity, and Religion. performed, by four most principal virtues; which are, Faith, Hope, charity, and Religion. For first of al we are bond to believe in God, by the Theological virtue of Faith. Which we haue sufficiently declared in the first Article of the first Part of this work, by abundance of holy Scriptures. Al agreeable to that The necessity of faith is proved in the first part. Heb. 11. v. 6. fundamental principle, urged by S. Paul[ Because without faith it is impossible to please God. For he that cometh to God must believe that he is, and that he is a rewarder to them that seek him.] And so we are here to show in like maner, the necessity, and efficacy of the other three virtues, in the next ●nsuing Articles. Al are bond to hope in God. And confidently to rely vpon his divine providence. ARTICLE 4. many examples and other testimonies of holy Gen. 3. v. 10. &c. Scriptures, do instruct us, that as we must firmly believe in God; so we must confidently repose al our trust in him. Adam and eve after that they had Examples of such as truly hoped in God. transgressed Gods commandment, despared not, but hoping in Gods mercy, answered when he called them, confessed their fault, and willingly accepted punishment enjoined. Cain despared, and thereupon ch. 4. v. 13. 16. adding more sin to his former[ Went forth And of others that despared; and presumed. from the face of our Lord; and dwelled a fulgitiue on the earth.] His generations, and many others, fel at last to the contrary extreme sin of presumption not fearing punishment, which just Noe preached; but persisted careless, and presumptuous[ in the dayes before the flood, eating and drinking, marrying and giving to marriage, even unto that day, in which Noe ch. 6. v. 1. 2. &c. Mat. 24. v. 38. 39. luke. 17. v. 2. entred into the ark: and knew not till the flood came and took them al.] So were both desperation, and presumption justly punished, with other enourmious sins. The true virtue of Hope, consisting in the right mean between extremes, both saved the penitents, and justified the hopeful.[ Abraham( as S. Paul writeth) contrary to hope, believed in hope] Rom. 4. v. 18. Gen. 22. v. 3. 5. 9. 10.( Heb. 11. v. 19.) v. 11. 13. that is, above al human probability, trusting in Gods providence, believed and hoped in God. And thereupon obeying his commandment, took his son Isaac to the place appointed, bond him, and laid him on the Altar, ready to sacrifice him[ accounting that God is able to raise up even from death.] And God accepting of this fact, a ram was sacrificied in place of Isaac. The parents also of Moyses, in the persecution of pharaoh king of egypt, trusting in Gods providence, exposed their son Moyses, an infant[ in a basket of bulrushes, in a sedgie place, Exo. 2. v. 3. 5 9. 10. Heb. 11▪ v. 24. 2●. by the riuers brink] From whence according to the parents confidence in God, the child was taken up, by Pharaos daughter, and nurced by his own mother, and for a time( so long as himself would) was acconuted the adopted son of the kings daughter. 2. which Moyses, afterwards governing the whole people of Israel, often in his life, and again a little Moyses exhorted the faithful to trust in God. before his death, exhorted al to hope in Gods protection, by examples of former experience in themselves Deut. 7. v. 17. &c. Dont. 8. v. 2. [ Thou shalt remember( saith he) al the journey, through the which, the Lord thy God hath brought thee, and that the things which were in thy hart, might be made known, whether thou worldest keep his commandments, or not. He afflicted 3. thee with penury, and gave thee Manna for meate, which thou knewest not, nor thy fathers: for to show unto thee, that not in bread only, a man live, but in every word, that proceedeth from the mouth of God. Thy raiment wherewith thou wast covered, 4. hath not decayed for age: and thy foore is not worn: lo this is the fourtith year. That thou 5. mayst recount in thy hart, that as a man disciplineth his son; so thy Lord, thy God hath disciplined thee; that thou shouldst k●pe the commandments 6. of our Lord thy God, and walk in his ways,& fear him,] Thus fearing and hoping in God, they needed v. 7. &c. ch. 29. v. 2. 3. &c. not do doubt of his continual protection, and provision of al things necessary. holy job by his great job, by his confidence in God, overcame many and great afflictions. confidence in God, overcame three sorts of vehement temptations; The loss of al his childrea, and great abundance of seely goods, in one day; the grievous bodily afflictions; and the contentious false accusations of particular friends: firmly hoping, and confidently saying to God in his prayer[ set me beside thee( nere to thee) and let the hand job. 17. v. 3. of whosoever sight against me] By such confident So did david. hope, david, as yet young, overcame& slay a lion, 1. Reg. 17. v. 4 34. 35 45. 46. 2. Reg. 22. v. 1 2. &c. 3 Reg 18. v. 21. 22. 4. Reg 19. v. 19 32. 3. 36. judith. 4 v. 11. 12. ch. 13. v. 7 8. 10. 27. 31. a bear, and great Goliath, the challenging Philistian. And afterwards got many other wonderful victories. By the like hopeful confidence, were the victories of Elias the prophet, against four hundred and Elias. sifetie false prophetes: and against ahab& jezabel. By like confidence in God, king Ezechias prevailed Ezechias. against the assyrians, with a huge army beseging jerusalem: Where fourscore and five thousands were slain by an Angel in one night, and Senacherib their king, departing went away, with the rest that were left alive. judith prevailed against Holofernes: judith. Whose head she cut of, whiles he was in a deep drunken sleep. Mardocheus, and his niece, queen Mardocheus. Esther. Esther, prevailed against wicked Aman. Who had procured Est. 7 v. 6. king Assuerus his Edict, to destroy al the Iewes, Which were in that kingdom. But by confident prayer[ the lot was changed] and cruel Aman ch. 16. v. 19. 20. was hanged on the high gibbette, which he had prepared for faithful Mardocheus. By like confidence in God, Daniel the prophet, was preserved from Dan. 6. v. 16. 21. ch. 3. v. 23. &c. ch. 13. v. 22. 60. 62. Daniel, and the other three children. seven hungry lions. And the orher three Hebrew children, Ananias, Misael, and Azarias, from any hurt in the burning furnace. And chased Susanna, by her confidence Susanna. in God, choosing rather in her innocency to fall into the hands of wicked Iudges, then to consent unto grievous sin, overcame her false accusers, and avoided both sin, and the ignominious 11. Mach. 2. v. 15. 2●. ch. 4. v. 36. 2. Mach. 6. v. 18 ch. 7. v. 1. 2. &c. death, to which she was unjustly condemned. So Mathathias, and his sons, with Matthathias and other maccabees. other faithful people, through their assured confideme in God, saved themselves from contamination of idolatry, in the persecution of king Antiochus. And many of them got the glorious crown of Martyrdom. Others being also stout champions of the Church, and happy Confessors of God, restored again the free use of true Religion in their country. 3. The same necessity, and excellent fruit of hopeful The Prophetes testify the necessity, and excellentie of hope. confidence in God, which so gloriously shineth in the acts of renowned Sainctes, is in like sort confirmed, by the doctrine, and frequent exhortations of the holy Prophetes, and of Christ our Lord, and his Apostles. The Royal Psalmist aboundeth in commending this great virtue.[ In peace Psal 4. v. 6. 9. 10. Ps. 17. v. 31. Ps. 22. v. 4. ( saith he) I will rest. Because thou Lord hast singularly settled me in hope. Our Lord is Protector of al that hope in him. Although I shal walk in the mids of the shadow of death, I will not fear evils: because thou art with me. Thy rod, and thy staff( thy Especially king david, in his psalms. right direction, and strong assistance) haue comforted me. Our Lord is my illumination, and my salvation: Whom shal I fear? Our Lord is the Ps. 26. v. 1. Protector of my life: of whom shal I be afraid? Ps. 36. v. 3. 4. 5. 6. Hope in our Lord and do good: and inhabit the land, and thou shalt be fed in the riches therof. Be delighted in our Lord, and he will give thee the petitions of thy hart. reveal thy way to our Lord, and hope in him,& he will do it He will bring forth thy iustice, as light; and thy iudgement as midday. Why art thou sorrowful o my soul, and Ps. 42. v. 5. 6. why dost thou trouble me? Hope in God: because yet I will confess to him, the salvation of my countenance, and my God( that is, I will ever praise him, whose countenance I hope to see face to fancy) Our God is a refuge, and strength: an helper in tribulations, Ps. 45. v. 2. 3. which haue found us exceedingly. Therfore will we not fear, when the earth shal be troubled, and mountanes transported into the hart of the sea. The Lord of hosts is with us: the God of jacob is our v. 8. et 12. defender. I as a fruitful olive three in the house of Ps. 51. v. 10. God, haue hoped in the mercy of God for ever: and for ever, and ever. Cast thy care vpon our Lord; and Ps. 54. v. 23. he will nourish thee; he will not give fluctuation( not suffer the just to remain in doubtful: dangerous, wavering thoughts, or perplexity, but will give quiet repose of mind) to the just for ever. I haue hoped in Ps. 55. v. 11. Ps. 60. v. 4. Ps. 61. v. 8. 9. God, I will not fear, what man can do to me. Thou( o God) hast conducted me, because thou art made my hope: and a tour of strength from the face of the enemy. My hope is in God. Hope in him al ye the congregation Ps 72. v. 28. of people: power out your harts before him: God is our helper for ever. It is good for me to cleave to God: to put my hope in our Lord God. save Ps. 85. v. 2. thy seruant( my God) that hopeth in thee. He that dwelleth in the help of the Highest, shal abide in the protection of the God of heaven. He shal say to our Ps. 90. v. 1. 2. 4. Lord: Thou art my Protector, and my refuge, my God I will hope in him. With his shoulders shal he overshadow thee: and under his wings thou shalt hope. With shield shal his truth compass thee: thou 5. shalt not be afraid of the fear of the night. Of the 6. arrow flying in the day: of business walking in darkness: of invasion, and the midday devil. Because 1. he hath hoped in me( saith God) I will protect him, 15. because he hath known my name. He shal cry to me, and I will hear him. With him I am in tribulation: I will deliver him, and will glorify him. From tribulation I invocated our Lord, and our Lord heard me in largeness. Our Lord is my helper: I will not fear what Ps. 117 v. 5. 6, 7. 8. 9. man can do to me. Our Lord is my helper: and I will look over mine enemies. It is good to hope in our Lord, rather then to hope in man. It is good to hope in our Lord, rather then to hope in princes. I Ps. 118. v. 31. v. 42. haue cleaved to thy testimonies o Lord: do not confounded me.( suffer me not to be confounded) I shal answer a word to them that vpbrade me: because I haue hoped in thy words. I haue lifted, up mine eyes Ps. 120. v. 1. 2. Ps. 124 v. 1. unto the mountaines: from whence help shal come to me. My help is from our Lord; who made heaven and earth. They that trust in our Lord, as mount Ps. 130. v. 3. Sion. He shal not be moved for ever, that dwelleth Ps. 141. v. 6. in jerusalem. Let Israel hope in our Lord, from hence forth, now, and for ever. I haue cried to thee o Lord, Ps. 145. v. 2. 3. v. 5. 6. I haue said: Thou art my hope: my portion in the land of the living. Put not confidence in princes: in There is no salvation but in God only. the sons of men, in whom there is no salvation. Blessed is he whose helper is the God of jacob, his hope in our Lord, his God: Who made heaven, and earth, the sea, and al things, that are in them. Our Ps. 146. v. 11. Lord is well pleased towards them, that fear him:& in them, that hope vpon his mercy.] By these, and other like divine speeches the Royal prophet instrusteth us, both how necessary, and how excellent, and profitable the virtue of Hope is, to al the faithful seruants of God. 4. No otherwise doth wise Salomon teach the same Salomon teacheth the same. in his Sapiential books. whereof we shal also recite some special sentences.[ Haue confidence in our Prou. 3. v. 5. Lord with al thy hart( saith he to every one, that will 6. lerue true wisdom) and lean not vpon thine own prudence. In al thy ways think on him, and he will 25. direct thy steptes. Dread not at sudden terror: and 26. at the power of the impious falling vpon thee. For our Lord will be at thy side, and will keep thy foot, that thou be not taken. Our Lord will not afflict with ch. 10. v. 3. ( spiritual) famine, the soul of the just: and the deceitful practices of the impious, he will overthrow. He that hopeth in our Lord, is blessed. lots are cast ch. 16. v. 20. 33. into the bosom, but they are ordered of our Lord. A most strong tourre the name of our Lord: the just runneth to it, and shal be exalted. There is no ch. 18, v. 10. ch. 21. v. 30. ch. 29. v. 25. wisdom, there is no prudence, there no counsel against our Lord. He that feareth man shal sown fall: he that trusteth in our Lord shal be lifted up. There are just men to whom evils happen, as though they had done the works of the impious: and there are Eccle. 8. v. 14. impious men, which are so secure, as though they had the deeds of the just. But this also I judge most Sap. 1. v. 13. 14. 16.( Ezech. 18. v. 23. 32.) vain. God made not death, neither doth he rejoice in the perdition of the living. For he created al things to be: and he made the nations of the earth to health. There is no kingdom of hel in earth( none are condemned whiles they are in this world.) But the impious with hands, and words, haue provoked it( brought damnation vpon themselves) For God created ch. 2. v 23. 24. man incorruptible, and to the image of his own likeness he made him. But by the envy of the devil, death entred into the world. He that trusteth in God Eccle 32. v. 28. shal not be lessened.] 5. Other Prophetes testify the same necessity of So do other Prophetes. Hope, and trust in God, against al that trust in human helps. And against Solifidians, which ascribe al to faith, without other virtues. Of such as trusted in the help of Aethiopians, and egyptians, our Lord said by his prophet Isaias[ They Isa. 20. v. 5. 6. ch. 31. v. 1. 2. shal, fear, and be ashamed of Aethiopia, their Hope; and of egypt their glory. woe to them that go down into egypt, for help, hoping in horses, and having confidence vpon chariots, because they be many; and vpon horsemen, because they be very strong: and haue not trusted vpon the holy one of Israel, and haue not sought after our Lord. Because thus saith our Lord: As v. 4. a lion: so shal the Lord of hosts descend, to sight vpon mount Sion, and vpon the little hil therof. ch. 41. v. 14. fear not thou worm of jacob, ye that are dead of Israel. I haue holpen thee, saith our Lord, and thy redeemer, the holy one of Israel. hear me, ye that ch. 51. v. 1. follow that which is just, and that seek our Lord, attend to the rock, whence you are hewn out:& the cave of the lake, from the which you are cut out.] To ieremy, being sent to admonish others, our Lord Iere 1. v. 17. v. 19 ch. 20. v. 11. said[ Be not afray de of their face: for I will make thee not to fear their countenance. And they shal sight against thee, and shal not prevail: because I am with thee, saith our Lord, to deliver thee] ieremy being thus encoreged, admonished the people, amongst other virtues, to trust in Gods help, doing their own endeavours[ Not to trust in words of lying( as if it were enough to say) The temple of our Lord, the ch. 7 ● 4. ch. 17. v. 5. temple of our Lord, it is the temple of our Lord] Neither to trust in any man[ Cursed be the man that trusteth in man: and maketh flesh his arm, and his hart departeth from our Lord. Blessed be the man, that 7. trusteth in our Lord, and our Lord shal be his confidence. 8. And he shal be as a three that is planted vpon the waters, that spreadeth his roots towards moisture: and it shal not fear, when the heat cometh. And the leaf therof shal be green, and in the time 9. of drought, it shal not be carreful( not need to fear) neither shal it cease to bring forth fruit. fear not at ch. 42. v. 11. the face of the King of Babylon, of whom you( being fearful) are afraid: fear him not saith our Lord, because I am with you, to save you, and to deliver you out of his hand. And thou my seruant jacob fear not: ch. 46. v. 27. and be not thou afraid Israel, because lo I will save thee from a far, and thy seed out of the land of thy captivity: and jacob shal return, and rest, and prosper: and there shal be none to terrify him] For albeit for their sins, they were temporally punished with captivity, yet being brought by this means to repentance, and to confided in God, they were in time released. As the prophet Baruc, Ieremies Scribe, did further Bar. 4. v. 21. assure them, saying[ Be of good comforth my children: cry to our Lord, and he will deliver you, out of the hands of the princes your enemies. For I haue v. 22. hoped in the everlasting, for your salvation: and ioy is come to me from the holy one, vpon the mercy, which shal come to you, from our everlasting saviour] To draw the faithful people into true confidence, our Lord said further unto them by his prophet Ezechiel Ezech. 16. v. 56. [ When no eye had mercy on desolate souls( saith he) I passing by thee, saw thee to be trodden down, in thy blood:& I said to thee, when thou wast in thy blood: live. I said to thee, I say; In thy blood, live.] Daniel,& Dan. 1. v. 12. the other three children, captives in Babylon, wholly 1●. reposing their confidence in God, said to their keeper:[ prove, we beseech thee, us thy seruants, for ten dayes: and let pulse( beans, pease, &c.) be given us to eat, and water to drink: and look vpon our faces, and the faces of the children, that eat of the kings meate,& as thou shalt see, thou shalt do with thy seruants. And after ten dayes, their faces appeared better,& more corpulent, then al the children, that did eat of the kings meate] And so they continued, 15. &c. with confidence in God, observing his Law immaculate, and stil prospered. Osee, and other Prophetes, Osee. 12. v. 6. Ioel. 3. v. 16. Nu. 1. v. 7. Ab. 2 v. 4. Soph. 3. v. 12. Zach. 5. v. 12. admonished the people, concerning the same virtue of Hope, amongst other virtues necessary besides faith[ keep( saith he) mercy, and iudgement, and hope in thy God always.] Who please to see more testimonies of the Prophetes, in a matter so clear, may red innumerable. Especially these here noted in the margin. 6. Christ more especially teacheth, and requireth Christ exhorteth, and encoregeth his children to confided in him. this virtue of Hope, in al the faithful.[ Be not careful Mat. 6. v. 25. 32. 33. 34. ( saith he) for your life: What you shal eat; neither for your body, what raiment you shal put on. For your heavenly Father knoweth, that you need these things. seek therfore first the kingdom of God, and the iustice of him, and al these things shal be given you besides. Be not careful therfore for the morrow. For the morrow day shal be careful for itself: sufficient for the day, is the evil therof. Behold I sand you as ch. 10. v. 1●. 17. 19. 20. luke. 10. v. 3. ch. 21. v. 14. 15. sheep in the mids of wolves. Be ye therefore wise as serpents, and simplo as doves. When they shal deliver you up( to persecutors) take no thought, how or what to speak: for it shal be given you in that hour, what to speak. For it is not you that speak, but the spirit of your Father, that speaketh in you. Let not jo. 14. v. 1. 2. &c. your hart be troubled; you believe in God, believe in me also. In my Fathers house there be many mansious. 2. 3. 4. If not, I would haue told you. Because I go to prepare you a place. And if I go, and prepare you a place, I come again, and will take you to myself, that where I am, you also may be. And whither I go, you know, and the way you know] Further instructing, v. 6 14. v. 10. 11. and comforting his disciples, that himself is the way to life everlasting( according to his humanity) and also the end( according to his divinity) even as the Father, because they are consubstantial. And instantly before his apprehension, he exhorted them again to keep corege, and confidence, saying:[ Behold the hour cometh, and it is v. 32. now come, that you shal be scattered, every man into his own, and me you shal leave alone: and I am not alone, because the Father is with me. These 3●. things I haue spoken to you, that in me you may haue peace. In the world you shal haue distress: but haue confidence. I haue overcome the world.] 7. S. Paul in order of the Theological virtues, next Hope is no less necessary then Faith: yet they both are insufficient without charity. after Faith, teacheth the necessity of Hope, and thereto addeth, the perfetectest of al, charity: which is the form, perfecting al other gifts, and virtues[ Being justified therfore by faith( saith he, as by the Rom. 5. ●. 1. 2. first beginning and means) let us haue peace( that is confidence) toward God, by our Lord IESVS Christ: by whom also we haue access, through faith, into this grace, wherein we stand, and glory in the Hope, of the glory of the sons of God. And Hope confoundeth v. 5. not: because the charity of God is powred forth in our ●artes, by the holy Ghost, which is given vs.] So doth the Apostle ascribe salvation some time to Faith, some time to Hope, as a partial cause, saying[ we account a man to be justified by faith, without ch. 3 v. 28. ch. 8. v. 24. 1. Cor. 13. v. 1. 2. &c. the works of( Moyses) Law. By hope we are saved.] But neither to any of these two alone, nor to them both together, without other virtues, especially charity. For al jointly are necessary, as the total means. Therfore in the conclusion of his Epistle he prayeth Ro. 15 v. 13. saying[ The God of Hope replenish you with al ioy, and peace in believing: that you may abound in hope, and in the virtue of the holy Ghost.] In al virtues 1. Cor. 13. v. 13. ch. 15 v. 19. namely the three, which tend directly to God[ Faith Hope, and charity, but the greater of these is charity.] again of Hope in particular he saith[ If in this life only we be hoping in Christ, we are more miserable then al men] And exhorteth al Christians Faith and charity are the breastplate;& Hope is the helmet of ● true Christian. saying[ Let us not sleep as others: but let us watch, 1. Thes. 5. v. 6. 8. and be sober; having on the breastplate of faith, and charity: and a helmet, the Hope of salvation. Christ( God and Man) hath given us good Hope in grace, 2. Thes. 2. v. 16. Heb. 6. v. 17. of eternal consolation. Wherein God meaning more abundantly to show to the heirs of the promise( to Christians endued with grace of the new Testament) the stability of his counsel, he interposed an oath: 18. that by two things immovable, whereby it is impossible for God to lye, we may haue a most strong 19. comfort, who haue fled to hold fast the Hope proposed: which we haue, as an anchor of the soul, sure, and firm. having confidence in the blood ch. 10. v. 19. v. 35. of CHRIST. do not therfore lose your confidence, which hath a great remuneration] Thus S. Paul in diuers places auoncheth the necessity, and fruit of Christian Hope S. Peter briefly[ admonisheth al the faithful, that God by raising Christ from the dead, hath given glory, that our faith, and hope might be in God.] But falsely imagined hope to Presumption and Desperation are gulfs of perdition. Phil. 2. v. 12. be saved, without other virtues conjoined, is more Presumption; and contrariwise; so to be terrified with greatness, and number of sins, as to diffide in Gods mercy( which is above al his other works) is plain Ps. 144. v. 9. Desperation. The mean between which two gulfs of perdition, is true hope in God. Al are bond to love God above al other things. And consequently their neighbours, as themselves. ARTICLE 5. BEsides faith and hope in God, which are the first, charity maketh al other virtues perfect: and so is most necessary. charity is no less necessary: without which al other virtues are insufficient to justification, or salvation, because it perfecteth, and connecteth al others, in the love of God, referring them al to the chief End; which is God himself, and in God eternal salvation. whereupon S. Paul commending, many other virtues as necessary, addeth, saying[ But above al Colos. 3. v. 14. these things, haue charity: which is the band of perfection.] Perfectly directing al good works to Gods honour,& perfectly uniting al the faithful just persons among themselves. The superexcellencie of which virtue is proved, and confirmed by many holy Scriptures. 2. And first by the Moral precepts; which are the The first, and most principal com●andment is to love God above al other things. same in the Law of nature,& written Law of Moyses, and in the Law of Christ. Abraham( as other holy patriarchs both before, and after him) observed,& taught others to observe[ the way of our Lord, Gen. 18. v. 19. doing iudgement, and iustice] loving God above al, serving him, and abhorring al false goddes. Which thing God inspired into their mindes, and at last expressed the same, by the ministry of Moyses, to his Ex. 20. v. 5. 6. Deut. 5. v. 10. ch. 6. v. 5. luke. 10. v. 27. Leuit. 19. v. 18. Deut. 10. v. 12. ch. 11. v. 13. 22. ch. 19. v. 9. peculiar selected people, saying[ I am the Lord thy God, mighty jealous, visiting the iniquity of the fathers, vpon the children, of them that hate me: and doing mercy vpon thousands of them that love me. Thou shalt love the Lord, thy God, with thy whole hart, and with thy whole soul, and with thy whole strength, and with al thy mind. Thou shalt love thy friend as thyself: Thy neighbour as thyself. And now Israel what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God, with al thy hart, and with al thy soul? love therfore the Lord thy God.] Which is often repeated, and that with explication, that love consisteth in keeping al his commandments:& with promise of Gods assistance: by which we may keep them, if we will, saying[ Our Lord God will circumcise thy hart, and the hart of thy ch. 30. v 6. 16. 17. 18.( ch. 10. v. 16.) seed, that thou mayst love our Lord thy God, in al thy hart, and in al thy soul, that thou mayst live. But if thy hart be averted( if thyself wilt not withal circumcise thine own hart) and thou wilt not hear, I foretell thee this day, that thou shalt perish. This diligently beware( saith Iosue) that you love our Lord Ios. 22. v 5. ch. 23. v. 11. ch. 24. v. 23. your God. And incline your harts to our Lord] said he, in his last admonition to the people. 3. The Royal prophet very often professeth,& commendeth The Psalmist, and other Prophetes teach the same. to others, the most bounden du●ie of loving God above al, and our neigboures as ourselves. And so Ps. 17. v. 1. do other Prophetes.[ I will love thee o Lord my strength( saith david) praising I will invocate our Lord: and I shal be saved from mine enemies. love Ps. 30. v. 24. our Lord al ye his sainctes: because our Lord will require truth. They that love his name shal dwell in Sion. Ps. 68. v. 37. You that love our Lord, hate evil. He shal rest in the Ps. 96. v. 10. holy hil, that doth not evil to his neighbour. Behold Ps. 14. v. 3. Ps. 132. v. 1. how good, and how pleasant a thing it is, for brethren to dwell in one. I love them that love me( saith Pro. 8. v. 17. 21. eternal wisdom) and them that watch toward me shal find me. That I may enrich them that love me, and may replenish their treasures. oil powred out is thy Cant. 1. v. 3. ch. 2. v. 4. ch. 3. v. 1. 2. 3. 4. ch. 8. v. 6. v. 7. name: therfore haue young maides( faithful souls) loved thee. He hath ordered in me charity. I haue sought him, whom my soul loveth. I will seek him, whom my soul loveth. Haue you sene him, whom my soul loveth? I haue found him, whom my soul loveth. I held him, neither will I let him go. The mids( of the Church, Christs throne) he hath paved with charity, for the daughters of Ierusalen. love is strong as death. many waters can not quench charity: neither shal floods overwhelm it: if a man shal give al the substance of his house for love, as nothing he shal despise it] he shal not esteem the price, which he gave, in comparison of charity purchased. 4. Isaias expostulateth with Gods people, for that It is most absurd ingratitude, not to love God before al creatures. they loved not God, with so hearty affection, as they were bond[ hear ye heauens( saith he) and give ear Isa. 1. v. 2. 3. o earth: because our Lord hath spoken: I haue brought up children, and exalted them: but they haue despised me. The ox hath known his owner, and the ass his masters cribe: but Israel hath not known me, and my people hath not understood] By his prophet ieremy Iere. 2. v. 5. 6 ch. 3. v. 6. ch. 4▪ v. 5. ch. 5. v. 9. &c. Ezech. 2. v. 5. 9. Dan. 9. v. 5. ad 15. Osee 1. v. 4. 5. &c. thus saith our Lord.[ What iniquity haue your fathers found in me, that they haue made themselves far from me? And they haue not said: Where is our Lord, that made us come up, out of the land of egypt.] In the greatest part of al his prophecy he foreshowed afflictions,& plagues, by sword, famine, pestilence,& captivity, because they loved not God, nor kept his commandments, but hardened their necks, and would not hear the admonitions. And the same other Prophetes. 5. In the new Testament, Christ our saviour teacheth Mat. 22. v. 37. 38. 39. Mar. 12. v. 31. The duble charity, of loving God, and our neighbour, containeth al the Law of God. most plainly, that[ to love God from thy whole hart, and with thy whole soul, and with thy whole mind, is the greatest, and the first commandment. And that the second is like to this: Thou shalt love thy neighbour as thyself. An other commandment greater then these, there is not.] Though faith be the first virtue, yet this duble charity of loving God, and our neighbour, is the greatest, as it is here expressed, And of these two it is clear, that to love God above al, is the greater: and to love our neighbour as ourself, is like to the first, and is the second in greatness. And[ on these two commandments dependeth the whole Law, and the Prophetes.] And so he that hath this Mat. 22. v. 40. duble charity, fulfilleth al that is commanded, by the Law,& the Prophetes: neither doth Christ our Lord command any more, but the self same. In further explication whereof our Lord commandeth to believe, and Hope in God, yea and in himself, as he is God, and Man[ You believe in God, believe in me also] saith jo. 14. v. 2. Mat. 5. 6. 7. he: and the like touching other virtues. And concerning love, and charity, he being both our Creator in his divinity, and our neighbour in his humanity, he is to be loved before, and above al others.[ whosoever( saith he) loveth father, or mother, more Mat. 10. v. 37. then me, is not worthy of me: and he that loveth son or daughter above me, is not worthy of me] Which he speaketh not only in respect of his deity, but also of his humanity: because he is our redeemer. To those therfore that impugned him, not accepting him for their redeemer, he said[ You will not joan. 5. v. 40. 41. 42. come to me, that you may haue life. glory of men I receive not( for he had al glory of his Father, and needed not to receive glory of men) But I know you, that you haue not the love of God in you] because they did not love their neighbour: no not Christ, our redeemer. 6. Of the most eminent excellency of this virtue S. Paul often discourseth largely. yielding the reason S. Paul most plainly teacheth, that charity is the greatest of the three Theological virtues. why Hope confoundeth not, he saith[ Because the charity Rom. 5. v. 5. of God is powred out in ou● harts, by the holy Ghost, which is given us] In an other place he testifieth[ that to thē that love God, al things cooperate ch. 8. v. 28. ch. 15. v. 14. 1. Cor. 8. v. 3. ch. ●3. v. 1. unto good If any man love God( saith he to the Corinthians) the same is known of him. If I speak with the tongues of men, and of Angels, and haue not charity, 2. I am become as ●ounding brass, or a ●inkling cymbal. And if I should haue prophecy, and knew al mysteries, and al knowledge, and if I should haue al faith( also that which worketh miracles) so that I could remove mountanes, and haue not charity, I am nothing. And if I should distribute al my goods, to 3. be meate for the poor, and if I should deliver my body, so that I burn, and haue not charity, it doth profit me nothing. charity is patient, is benign: 4. charity envieth not, dealeth not perversely: it is not 5. puffed up, is not ambitious, seeketh not her own, is 6. not provoked to anger, thinketh not evil: rejoiceth 7. not vpon iniquity; but rejoiceth with the truth; suffereth al things, believeth al things, hopeth al things, beareth al things.] In sum you see that charity presupposeth, and includeth al virtues. And is so absolute perfect, that it continueth eternally[ never faileth] as prophecy, Faith& Hope, being in this life 8. unperfect, are to be changed into perfect knowledge, and possession of eternal felicity: but charity continueth the same in nature. So there remane many virtues, Moral and Theological, namely.[ Faith, Hope v. 13. charity these three: but the greater of these, is charity.] again vpon other occasions showing the difference or value of charity,& other divine gifts, which are also or sometime were very profitable, this Apostle saith[ In Christ IESVS( for attaining eternal life in Gal. 5. v. 6. Christ IESVS) neither circumcision availeth ought, nor prepuce, but faith, that worketh by charity. above Colos. 3. v. 14. al things haue charity, which is the band of perfection] The crown of glory( saith S. james) is promised jac. 1. v. 12. Other Apostles, of purpose teach the same, against heretics in their time. by God[ to them that love him] God hath raised Christ, and given him glory( saith S. Peter) that the 1. Pet. 1. v. 21. 22. faith,& hope of Christians, might be in God. Making their souls chased in obedience of charity: in the sincere love of the fraternity, from the hart, love ye one an other seriously. love not the world( saith S. John) 1. jo 2. v. 15. ch. 4. v. 16. 19. nor those things, which are in the world. If any man love the world, the charity of the Father is not in him. God is charity, and he that abideth in charity, ●. 20. abideth in God: and God in him. Let us therfore love God, because God hath first loved vs. If any man shal say, that I love God, and hateth his brother, he is a liar. For he that loveth not his brother, whom he seeth: God whom he seeth not, how can he love? And 21. this commandment we haue from God, that he which loveth God, love also his brother. keep yourselves in the love of God( saith S. Iude) expecting the mercy judae. v. 21. of our Lord IESVS Christ unto life everlasting.] 7. In the precept,& bond of loving our neighbour In the precept of loving our neighbour, is supposed the love of our own souls. as ourselves, it is sufficiently insinuated, that every one is bond also to love himself, in the way of spiritual life, and honour of God: and by this example of ourselves, we must love our neighbours, and that in due order of charity. For[ God hath ordered charity] Cant. 2. v. 4. in his faithful people. To wit: to love God first, and above al; Then Christ our redeemer: as Man. Then the whole Church, the mystical body of Christ Iesus the Head. After these& in these, in respect of spiritual And both in ourselves, and neighbours, spiritual good must be preferred before temporal. good, and health, of souls, every one is bond to prefer his own good state, before any other: and by example of himself, to desire the like to al others. But in respect of temporal good, either corporal, or external; the common good must in order of charity, be preferred before private, yea before every ones propee, The body before external goods. And the public before private. being a private person. And in regard of the community, the temporal good of a public person, must be preferred before any private. And amongst public persons, the Superiors case before an other public, subordinate under him. The reason is, because in the Common, and Superior, the private, and inferior is contained, and hath his part( at least spiritually, for his temporal damage) and the community, and Superior is not contained in the private, or inferior: except such as can profit the community, and so promote the common: for then such a one is reputed as public. again when the question is between the spiritual good, of one, or of many, and the temporal of others, then must the spiritual good of eternal salvation, be preferred in charity( though not sometime by rigour of iustice) before the temporal good, or profit of any. For as we must yield our goods, to relieve an others body, in extreme necessity: so we must yeld our life( if that case shal happen) for the eternal salvation of an other. In so much, that a true charitable Christian, must 1. jo. 3. v. 17. yield( if need be, and shal haue that effect) his temporal goods, yea and temporal life, for the eternal salvation of his neighbour; that is, of any other man, or woman, if such be the case. This in dede is right charity: commended by our B. saviour, in an high degree, saying[ Greater love then this, no man hath, jo. 15. v. 133. that a man yield his life, for his friends] More special obligation is in such, as haue pastoral charge of souls, commended and imposed by Ecclesiastical jurisdiction: which special obligation of spiritual Pastors, our saviour by word, and example teacheth, saying[ A good Pastor geuet● his life for his sheep] In more joan. 10. 11. general cases, circumstances do give light, what is due. And holy Scriptures witness[ That God hath Eccli. 17. v. 12. given commandment to every one, concerning his neighbour] holy King david saith[ For my brethren, Psal. 12●. v. 8. Isa. 41. v. 6. and for my neighbours sakes, I spake peace of thee] Isaias saith[ every one shal help his neighbour, and shal say to his brother. Be strong.] If in ciuel works, by instinct of nature, one doth assist, and conspire with an other: much more the same mutual help ought to be in spiritual good things. Because this is the compliment of al the commandments, as S. Paul, saith[ He that loveth his neighbour, hath fulfilled the Rom. 13. v. 8. Gal. 5. v. 13. Law. By charity( saith he) serve one an other.] 8. Examples of such, as truly and sincerely haue loved Moyses and S. Paul she●ed extraordinary charity towards others, their neighbours, are so innumerable, as are al the Sainctes of God. For al and every one, that pleased God, loved their neighbours: because otherwise they had not loved, nor pleased God, Yet in particular, remember the extraordinary great charity of Moyses, in the old Law,[ who desired rather that God Exo. 32. v. 32. would strike him out of the book of life, then that he should destroy al the people] for the enormous sin of idolatry, committed by most of them: and of S. Paul in the new Testament[ who wished himself Rom. 9. v. 3. to be an anathema from Christ( separated from Christ) for the salvation of his brethren the Israelites] Which their zeal for their neighbours, was no doubt principally, for the more honour of God: that he might be glorified in many. But how these, their so charitable desires, were not against due order of charity, which they were bond to haue, in loving their neighbours as themselves, not before themselves, is no small difficulty to decide. For explication of which profound texts of holy Scripture, there be four probable expositions. The first is, that these be hyperbolical four probable expositions of Moyses, and S. Paules maner of praying for others. speeches: a frequent figure, in holy Scriptures, to make us understand, or conceive, that the greatness of the thing affirmed, surpasseth human capacity, so their sincere desires of the peoples salvation, were far greater then ordinatie men could comprehend. Secondly some think that they meant only, that they were willing and content, to be for a time separated from God, for part of satisfaction for others. Thirdly some suppose that in dede they were content conditionally, if so it pleased God, to be eternally punished, that many others might be saved. Speaking therein according to the assection of their mindes, not according to their iudgement of reason. Lastly it is also probably expounded, that they knowing, by special revelation, that themselves were elected to eternal glory, and so determined by God, that it should not be altered, they prayed instantly that seing God would not separate them, he would also extend his mercy unto those others: the granting of which request, should be more grateful to them, then was their own particular salvation. Both in dede desired, but the greater the more desired. Al are bond to serve God with internal devotion, and external declaration therof, by the virtue of Religion. ARTICLE 6. REligion is the fourth principal virtue comprised By religion the greatest moral virtue we referee al honour to God, in the first commandment. For as al men are bond to believe in God with true faith: to conside in him with firm hope; and to love him above al other things, with sincere charity: so al are likewise obliged to exhibit to him divine honour, and service, both by internal and external acts of devotion, prayer, sacrifice, other oblations, and ceremonial Rites, due to his supreme excellency, as the omnipotent sole Creator, governor, and Lord of al things, from whom al good proceedeth, and to whom al good tendech. Which most excellent moral virtue of Religion, and our necessary obligation to perform the same duty, is partly decsared in the second part of this work, especially concerning Sacrifice:& Part 2. Artic. 2. 22. 23. Part. 4. Art. 1. &c. is further to be explicated touching Prayer in the fourth part. nevertheless we shal here also recite some special texts of holy Scriptures; which clearly testify this obligation. 2. Al the holy patriarchs,& other godly persons, It is proved to be a necessary virtue. by divine instinct served God religiously, in thoughts words, and deddes: with mutual examples and instructions, the elder ordinarily so ever teaching the Gen. 4. v. 4. 26. ch. 8 v 20. ch 18 v. 19 &c. younger: that when the written Law was given, this obligation was presupposed to be known in general, and now furthet particular maner was expressed, how it should be continued, and increased: as appeareth in ●he same Law at large, amongst other precepts. Where our Lord said to Moyses:[ Spea●e to the children of Israel, that they take first Exo 25. v. 1. 2. 3. 8. fruits for me of every man that offereth of his own accord, you shal take them. And these are the things which you must take: Gold, and silver, and brass, byac●nt●, purple: &c. And they shal make me a sanctuary, and I will dwell in the mids of them] When the whole Tabernacle was made, and erected, in confirmation that God was rightly honoured therwith[ A cloud covered the Tabernacle of testimony, ch, 40 v. 32 34. 35 36. and the glory of our Lord filled it] And during their forty yeares abode in the desert, a cloud by the day, and a pillare of fire by night, hanging over Leuit. 6 v. 2. &c. the same Tabernacle, direct●d them to remain in the same place: and leaving the Tabernacle it went ch. 23. ch. 27. before, and so guided them, whither to remove their mansions. The same Law prescribed the matters, places, times, and maner, of offering Sacrifices: how to make other oblations; to pay tithes, to make holy vows, with obligation to perform them. Deut. 6. v. 13. ch. 31. 32. Al which Moyses often, and earnestly admonished the whole people to observe; God promising reward, and threatening punishment, as every one should deserve. Other nations generally running their own ways, fel unto multitudes, of false goddes: had in deed no religion because they honoured not our only true God. many also of the children of Israel often Num. 25. v. 1. 2. revolting from God, lost( for the time) the true virtue of Religion, first falling into other sins, and so to idolatry. 3. But ever some godly persons, especially Prophetes, Internal and external acts of Religion must concur. by word and example, conserved true Religion, with internal, and exteral acts of devotion[ Sacrifice ye( saith the holy Psalmist) the sacrifice of iustice: Pe. 4. v. 6. Ps. 49. v. 14. Ps. 50. v. 19. Ps. 146. 149. 150. the sacrifice of praise( and first of al) the sacrifice of an afflicted spirit, a contrite,& humbled hart.] which internal sacrifices being rightly offered to Cod, do give life to the external, and by the same, external are more enkindled. And so not only holy cogitations of the hart, but also voices, and instruments serve to Gods more honour, in religious acts Yea also external goods bestowed to Gods honour, are helps to religious exercises[ Honour our Lord with thy substance( saith Salomon) and give to him Prou. 3. v. 9. Isa. 29 v. 11. Deut. 16. v. 20. Mat 6. v. 2. 5. 16. of thy first fruits.] always supposing that the intention directeth al to God. Otherwise God himself doth say[ This people approacheth with their mouth, and with their lips glorifieth me: but their hart is far from me. justly thou shalt pursue that which is just] so also almese deeds, fasting, and prayer, without sincere intention are hypocrisy. 4. Which is more manifestly declared by Christ, Examples of external religious acts in the seruants of Christ. not only in that divine sermon in the mount, but also in other places[ charging the Scribes and pharisees Mat. 23 v. 13. 14. 15. &c. with hypocrisy, because they pretended holiness before men: but meant it not in their hartes. Whereas [ True adorers do adore God in spirit, and verity. jo. 4. v. 23. Gen. 8, v. 21. For the Father of heaven seeketh such to adore him] Neither doth this exclude external acts, but both together are a sweet odour[ When Christ our saviour was born in Bethleem, the shepherds were directed luke. 2. v. 10. Mat. 2. v. 11. by an Angel to visit the little child in the crib. And the Sages moved by God, and guided by a strange star, came from a far country, with great speed, to the same infant, and adoring him, offered to him gifts; gold, frankincense, and myrrh] The devout ancient widow, and Prophetese Anna luke. 2. v. 36. 37. [ with fastings and prayer( religiously) served God, night and day] S. John Baptist preaching penance[ baptized in water] Our Lord besides his preaching, Mar. 7. v. 33. Mat. 26. v. 26. ch. 28. v. 19. Act. 24. v. 41. used external ceremonies. And instituted holy Sacraments. After the visible coming of the holy Ghost, many thousands were baptized, in water: and so are more and more ever since, Al which and the like are works of mercy done to Gods honour, and with pure conscience, are religious acts. religious acts.[ If any man think himself to be religious( saith S. james) and bridleth not his tongue( or jac. 1. v. 26. 27. otherwise offendeth God) this mans religion is vain. Religion clean and unspotted with God, is to do good wotkes( to the honour of God) and to keep himself unspotted from this world.] It is forbid to serve any creature, as a God. ARTICLE 7. ACcording as is noted before, that every one of Art. 3.§. 3. the ten commandments, containeth two precepts: one affirmative, the other negative; being sufficently proved, for the affirmative part of the first commandment, that al men are bond to believe, and to hope in God our Lord, and to love& honour him above al other things; it here followeth to declare Gods negative precept: Not to haue, nor serve any other God: that is, Not to honour any creature as a God, God himself saying[ Thou shalt not haue The first commandment as it is negative, forbiddeth al sorts of idolatry. Exo. 20. v. 5. 4. 5. Deut. 5. v. 7. 8. 9. strange goddes before me. Thou shalt not make to thee a graven thing, nor any similitude, that is in heaven above, and that is in earth beneath: neither of those things, that are in the water under the earth. Thou shalt not adore them, nor serve them.] In confirmation of which fundamental divine Law, God very often repeateth the same, with threats, to the transgressors, of grievous punishment temporal and eternal. So he adjoineth to this first precept these admonitorie words[ I am the Lord thy God, mighty, v. 5. jealous, visiting the iniquity of the fathers, vpon the children, vpon the third and fourth generation, of them that hate me.] And after recital of al the ten general precepts he repeateth again the substance of this first, saying[ You shal not make goddes of silver v. 23. nor goddes of gold shal you make to you] again shortly after touching the serving of false goddes, with divine honour he saith, that[ He which sacrificeth to goddes, shal be put to death] According to which Law[ there were slain in one day, about three ch. 32. v. 20. ch. 32. v. 28. v 4. Leuit. 17. v. 7. ch. 19. v. 4. ch. 26. v. 1. thousand men, which had offered sacrifice to the melted calf, which they had made] again our Lord said[ they shal no more immolate their hostes to divels, with whom they haue ●ommitted fornication. turn not yourselves to idols, neither make you to yourselves melted goddes. I the Lord your God. You shal not make to yourselves an idol,& thing graven; neither shal you erect titles, nor set a notorious ston in your land, for to adore it. For I am the Lord your God] when many of the people were seduced by the Moabits women, and were professed to Beelphegor, Moyses commanded the Iudges of Israel, to kill the same Idolaters.[ And there were slain four and Num. 25. v. 13 5. 9. Deut. 4. v. 15. 16. &c. ch. 7. v. 2. 5. ch. 10. v. 20. ch. 12, v 2. 3. ch. 13. v. 1. 2. 3. twenty thousand men] again in the repetition of the Law, our Lord most especially condemneth idolatry, and al false doctrine, and the authors therof saying[ If there rise in the mids of thee a prophet, The authors of idolatry, or false doctrine, were stoned to death by the Law of Moyses. or one that saith he hath sene a dream, and ●ortel a sign, and a wonder: and it come to pass, which he spake, and he say to thee: Let us go& follow strange goddes, which thou knowest not, and let us serve them: thou shalt not hear the words of that prophet, or dreamer: for the Lord your God tempteth you, that it may appear, whether you love him or no, with al your hart, and with al your soul. And that prophet, or forger of dreams shal be slain: ●. 5. v. 6. because he spake that he might avert you from the Lord your God. If thy brother, the son of thy mother, or thy son, or daughter, or thy wife, that is in thy bosom, or thy friend, whom thou lovest, as thy soul, will persuade thee secretly, saying: let us go& serve strange goddes which thou knowest not, nor thy fathers: consent not to him, nor hear him: neither v. 8. let thine eye spare him, to pity and hid him: but 9. forthwith( by order of Law) thou shalt kill him. Let thy hand be first vpon him, and after thee, let al the people lay hand on him. With stones shal he be stoned 10. to death: because he would haue drawn thee from 11. the Lord thy God. That al Israel hearing may fear,& 12. 13. may do no more any thing like to this. If thou find 14. 15. 17. that a city hearkening to the children of Belial, committe ch. 16. v. 22. abomination, thou shalt forthwith strike the inhabitants of that city, in the edge of the sword, and shalt destroy it: and al things that are in it: unto the very beasts. And there shal nothing stick in thy hand of that anathema: that our Lord may be turned from the wrath of his fury.] When there shal be found ch. 17. v. 2. 3. 4. 5. 6. man or woman, that serveth strange goddes,& adore the sun, or the moon, or the host of heaven, being found to be true( vpon diligent inquiry) that abomination is committed in Israel, they shal be stoned. At the mouth of two, or three witnesses shal he perish, that is to be slain.] More to the same purpose ch. 18. v. 20. ch. 27. v. 15. ch. 31 v. 16. 17. 18. ch. 32. v. 15. 16. 17. &c. in the rest of the Law.[ The prophet that being depraved with arrogancy, will speak in my name, the things that I did not command him to say, or in the name of strange goddes, shal be slain.] And the like. 3. In the Historical books is often recorded, how Examples of Idolaters punished,& the whole people afflicted for that sin most especially. some fel into idolatry, and were sowner or later punished.[ many( in the times of the Iudges) did evil in judic. 2. v. 5. 2. 11. 13. 14. ch. 3. v. 7. 8. ch. 4. v 1. ch. 6. &c. ch. 17. v. 1. 4. 5. 9. 10. 13. ch. 18. v. 2. 3. 14. 30. 31. the sight of our Lord, and forgot their God, serving Baalim,& Astaroth. And our Lord being wrath against Israel, delivered them into the hands of ransakers. Who took them, and sold them to the enemies, that dwelled round about] In particular[ there was a man of mount Ephraim, name Michas, who with his mother made a melted, and graven idol of silver, and made one of his sons as a Priest of the same idol. And with al hired a levite( for want of a true Priest) falsely reputing him for a Priest.] This idol shortly after was taken from this man, by the tribe of Dan,& they set up idolatry, and made also false Priestes] which were Apostata levites. So from time to time idolatry crept in amongst that people, and was 1. Reg. 7. v. 3. 4. 2 Reg 6. v. 2 ephes. &c. 3. Reg. 6. &c. 4. Reg. 15. v. 11. 13. ch. 22. v. 43. 4. Reg. 18. v. 3. 4. ch. 22. v. 22. Par 15. v. 16. ch. 23. v. 16. 17. &c. est sownes extirpated by good Iudges, Othoniel, Gedeon, jephte, Samson, and others. Most effectually by Samuel the prophet;[ who reduced al from idolatry, causing them to take away Baalim, and Astaroth, and to serve our Lord only] So that idolatry was often utterly destroyed amongst the Israelites in the times of good kings, david, Asa, josaphat, Ezechias, josias, and others: and the Church was never at any time, wholthy suppressed, though sore afflicted, especially in the ten tribes, after Ioroboams schism. 4. Al the Prophetes most diligently( as occasions The Prophetes admonished and threatud Idolaters. And show the sottish vanity of al that believe, or worship false goddes. required) preached against idolatry, and against al false doctrine. david King and prophet plainly denounceth that[ Al the goddes of the Gentiles are divels, Ps. 95. v. 5. Ps. 113 v. 12. Ps. 134. v. 15. the Idols of Gentiles are( in material substance) silver, and gold( and other mettal) the works of mens hands. They haue mouth and shal not speak; they haue eyes, and shal not see. They haue ears and shal not hear: they haue nosthreles, and shal not smell. They haue hands, and shal not handle: they haue feet, and shal not walk: they shal not cry in their throat. Let those that make them become like to them: and al that haue confidence in them] This sin of idolatry, was the most especial cause of the captivities, first of the ten tribes, and lastly of the other two: As ieremy the prophet witnesseth saying Iere. 16. v. 11. 12. ch. 44. v. 4. 5. ch. 10. v. 11. 14. 15. &c. Baruch. 6. v. 7. &c. Is. 44. v. 13. Sap. 13. v. 10. 11. &c. ch. 14. ch. 15. Dan 3. 14. [ Because your fathers haue forsaken me, saith our Lord, and gone after strange goddes,& served them. But you also haue wrought worse then your fathers: for behold every one walketh after the perversity of his evil hart, that he hear me not.] The extreme vanity, and senseless madness of which crime, the same prophet ieremy in his Epistle sent by Baruch: as also Isaias: and the author of the book of wisdom, most amply declare that al may shun, and detest so wicked, and foolish abomination. 5. Satan notwithstanding, of his singular proud Christ and his Apostles above al other sins, condemn idolatry. ambition, presumed to tempt our Eternal Lord and saviour, to this enormous sin of idolatry. But then did our Lord command him away, saying[ avant Satan: for it is written: The Lord thy God shalt thou Mat. 4. v. 9. 10. Rom. 1. v. 23. 25. v. 8. 1. Cor. 1. v. 4. &c. 1. Thes. 1. v. 9. adore: and him only shalt thou serve] S. Paul severely reprehendeth the balsams, for their foolish idolatry[ The Gentiles( saith he) changed the glory of the incorruptible God, into a similitude of the image of a corruptible man; and of fowls,& fourfooted beasts, and of them that creep. And haue changed the verity of God into lying: and haue worshipped, and served the creature, rather then the Creator] He congratulateth The Church of Christ is most free from al idolatry. with al Christians, for their faith in Christ, and for that[ they are turned to God, from Idols, to serve the living and true God. And to IESVS Christ, his son: our redeemer, and saviour. A●pha and Apoc. 1. v. 8. ch. 22 v. 13. 1 jo. 5. v. 20. 21. Om●ga. The beginning( from whom is al good)& end,( whereto al things are to be directed.) He hath given us understanding, that we may know the true God:& may be in his true son. This is the true God, and life everlasting saith S. John: and so concludeth with admonition to flee from al false goddes, saying[ My {αβγδ}. little children, keep yourselves from Idols.] sorcery, Nigromancie, Witcherie: and al pactes with divels, express or secret, are execrable. ARTICLE 8. AT what time Moyses and Aaron in egypt, turned Particular sorts of idolatry are particularly condemned in holy Scripture. Exo. 7 v. 11. 12. a rod into a serpent[ Pha●ao the King of egypt called the wisemen, and the enchanters, and they also by egyptian enchantments, and certain secrets did in like maner. But Aarons rod devoured their rods.] again when Moyses and Aaron had turned the waters of egypt into blood[ the enchanters v. 22. 24. 25. with their enchantments did in like maner.] And for seven dayes the egyptians could not drink of ch. 8. v. 6. 7. 8. the riuers. Likewise Moyses and Aaron bringing in numerable frogs in the land of egypt,[ the enchanters 13. brought also more frogs] But could not v. 17. take away any. For pharaoh was forced[ to request 18. divels can do wonderful things, but not true miracles. Moyses, and Aaron to pray to God, to take them 19. away] Which they did. In the third plague of the egyptians, by dust turned into sciniphes,[ The enchanters attempting to do the like, could not do it] And then confessed the power of God[ saying to pharaoh: This is the finger of God.] And consequently their enchantement, were not of God, but of the devil. 2. Against which devilish art, and practise, God gave Exo. 22 v. 18. Leuit. 19. v. 26. 31. ch. 20. v. 6. 27. Al magic is condemned by Gods Law. express commandment under pain of death: saying:[ Enchanters thou shalt not suffer to live. You shal not divine, nor observe dreams. Decline not to Magicians, neither ask any thing of soothe sayers. The soul that shal decline to Magicians, and soothsayers, and shal committe fornication, I will set my face against it, and destroy it, out of the mids of his people. Man or woman, in whom is a pythonical, or divining spirit, dying let them die: they shal ston them: their blood be vpon them. Neither let there be Deut. 18. v. 10. found in thee any, that shal expiate( sacrifice) his son, or daughter, making them to pass through the sire: 11. or that demandeth of soothsayers, and observeth dreams,& divinations: neither let there be a sorcerer; 12. nor enchanter, nor that consulteth with pythons, or 14. diviners,& seeketh the truth of the dead. For al these things our Lord abhorreth:& for these abominations will he destroy these nations, whose land thou shalt possess, but thou art otherwise instructed of our Lord thy God.] 3. King Saul according to Gods Law took al the 2. Reg. 28. v. 3. 37. 8. 9. King Sa●● sometime punished Magicians, but afterwards fel into that crime, and perished. Magicians,& soothsayers out of the land] But falling into distress, and being overcome with devilish tentation 10. [ he said to his seruants: seek me a woman that 11. hath a pythonical spirit; and I will go to her, and will 13. 14. ask by her] And learning where such a one was, he went unto her, promising her safety, from danger of 15. punishment. She therfore attempting to raise up Samuel the prophet( lately departed from this life) v 19. ch. 31. v. 1. 2. 4. 6. 1. Par. 10. v. 24. 6. Samuel appeared( or at least a spirit representing Samuel) Who blamed Saul for his attempt, and foretold him, that[ he with his sons should be slain] And he perished accordingly the next day. Ochozias 4. Reg. 1. v. 2. 3. 4. ch. 21. v. 8. 2. Par. 33. v. 12. 4. Reg. 23 v. 24. v. 26. King of Israel[ sent messengers to consult Beelzebub, the false God of Accaron, whether he should recover his health, or no( being hurt by a fall from a window) and Elias the prophet met the messengers, and sent them back to tel the King: that he should not recover, but dying should die] King Manasses( amongst other sins of idolatry) used soothe saying, and observed diuirations, and made( allowed) pythones,& multiplied enchanters.] Al which at last repenting, he lamented; yet were both he and others, punished for the same sins. And his sons son[ King josias took away, and destroyed the pythones, and soothsayers: and the images of Idols] and al occasions of idolatry, or superstition. 4. The Royal Psalmist, and other Prophetes, in like The Prophetes inveigh against al magic,& superstition. maner testify, not only the wickedness of idolatry, but also of al superstition.[ Thou hast hated them( o Ps. 30. v. 7. God, saith david) that observe vanities: But I haue hoped in our Lord] The spirit of egypt shal be broken in the bowels therof( saith our Lord by his prophet Isaias) and I will overthrow their counsel Isa. 19. v 3. 4. headlong▪ and they shal ask their idols, and their diviners, and pythons, and soothe sayers. And I will deliver egypt into the hand of cruel masters.] So our Lord forewarned▪ egypt. And to Babylon he said:[ These two things shal come to thee suddenly: barrenness, ch. 47. v. 9. and Widowhood. Al things are come vpon thee, because of the multitude of thy sorcerers: and for the vehement hardness of thine enchanters. evil v. 11. shal come vpon thee, and thou shalt not know the rising therof:& calamity shal fall violently vpon thee, which thou canst not avoid: misery shal come vpon thee suddenly, which thou shalt not know. Stand( if 12. thou canst) with thine enchanters, and with the multitude of thy sorcerers, in which thou hast traveled from thy youth, if perhaps it may profit thee any thing, or if thou mayst become stronger. Thou hast 13. failed in the multitude of thy counsels: let the Astrologers of the heaven stand, and save thee; which did contemplate the stars, and count the months, that by them they might tel things, that shal come to thee. Behold they are become as stubble, fire hath 14. burut them, they shal not deliver their soul from the hand of the flamme] Against which heathenish imagination of divine power in stars, or in imagies of Iere 10. v. 2. 3. idols, the prophet ieremy also admonisheth the faithful, saying[ According to the ways of the Gentiles learn not: and of the signs of heaven, which the heathen fear, be not afraid: because the laws of such people are vain. hear not your Prophetes ch. 27. v. 9. And especially against false Prophetes. ( which are not sent) nor diviners, and dreamers, and soothe sayers, and sorcerers, that say to you: you shal not serve the king of Babylon] or say any other thing, contrary to that, which Gods true Prophetes teach[ Because they prophecy lies unto you] With these v 10. Mal. 3. v 5. admonitious of Isaias, and ieremy, agreeth the doctrine of an other divine Preacher saying:[ vain Eccli. 34. v. 1. 2. hope, and lying is to a foolish man: and dreams extol the unwise. An he that apprehendeth a shadow, and pursueth the wind; so is he also that attendeth to lying visions. According to this is the vision of 3. 5. dreams. divination of error, and lying soothsayings, 6. and the dreams of them, that do evil, are vanity. unless it be a vision sent forth from the 7. Highest, set not thy hart vpon them. For dreams haue made many to err,& they that hoped in them haue failed.] 5. nevertheless some dreams are of Gods inspiration. Gen. 37. v. 6. 5. 9. 10 ch. 40. v. 12. 13. 18. ch. 41. v. 16. 25. Some dreams are approved by holy Scripture. As in joseph the son of jacob; whose dreams were significant, foreshowing what should happen to him, and his brethren. He also had the gift to interpret the dreams of two eunuchs, and of King pharaoh. Daniel the prophet had the same gift, and interpnted the dreams of King Nabuchodonosor. Mardocheus had a dream signifying what should come to pass, concerning queen Esther,& himself, Dan. 2. v. 19. ch. 4. v. 16. 17. Esth 11 v. 2. 2. Mach. 15. v 12. Mat. 1. v. 20. ch. 2. v. 13. Act. 2. v. 16. &c. Ioel. 2. v. 28. and Aman, and the people in captivity. Likewise Iudas Machabeus had a comfortable true dream: whereby himself,& the good people were encoreged to procede in battle, against their enemies. And joseph the holy spous of the most blessed virgin, Mother of God, was diuers times instructed by dreams in his sleep, what he should do. briefly many Prophetes, and other holy persons( amongst others S. Paul the Apostle) had revelations from God in sleep, showing to them, Gods secret will. And by his prophet Ioel, our Lord saith[ I will power out my spirit vpon al flesh: and your sons, and your daughters shal prophecy; your ancients shal dream dreams, and your young men shal see visions. Yea& vpon my seruants, and hand maides, in those dayes will I power out my spirit. And I will give wonders in heaven, and in earth, blood,& fire,& vapour of smoke] Also ominous Likewise some ominous speeches▪ Gen. 24. v. 14 18. 19. 1. Reg. 14. v. 9. 10. speeches are sometimes from God, importing true presages. As Abrahams seruant had a special, and true instinct, what words should be uttered unto him, by Rebecca, the maid, Whom God had ordained to be the wife of Isaac. And[ by certain words of the Philistians, jonathas knew, that he should prevail against them. By a Madianites dream, Gedeon was Ordinariely dreams are not to be regarded: further then the Church approveth in particular. judic. 7. v. 9. 13. 15. 20. 22. encoreged to fight against the enemies,& overthrew them.] But more generally observation of dreams, and of ominous speeches, and of obscure visions, is superstitious, and unlawful. And therfore not to be credited, without approbation of holy Scripture; or of the Church, and ordinary Pastors therof. 6. For it is a most dangerous thing lest the devil( who 2. Cor. 11. v. ●4. 1. Pet. 5. v. 8. can transform himself, into an Angel of light, and never ceaseth, like a roaring lion, seeking whom he may devour) may at any time delude the unwary,& by subtle pretended holiness, entangle them in his snares. And therfore his malice considered, together with his craft, al true faithful Christians must, even as we are bond to think the best we may, of other mortal men, so must we judge the worst of the devil: because he always meaneth mischief, and endeavoureth to work mans ruin. And it is so execrable a crime, The devil must not be heard though he saith the truth. to haue dealing, or conversation with the devil, that Christ our saviour( for our instruction) suffered not the devil, to tel the truth[ but threatened him, saying: Mar. 1. v. 25. Hold thy peace: and go out of the man.] The Pharisees also knowing it to be a most enormous sin, to deal with the devil, and by his means to do that Mat. 12. v. 24. is otherwise good, did calumniate our B. saviour therwith, saying[ This fellow casteth not out divels, but in Beelzebub, the prince of the divels] At an other time they said[ that he had a devil,& that they knew that he had a devil.] Then the which, nothing could jo. 7. v. 20. jo. 8. v. 48. 52. ch. 10. v. 20. seem more opprobrious, nor more wicked among the better Iewes, And for that reason, the schismatical samaritans, were the more hateful. For many of them were seduced by devilish superstitions: in so much that the Pharisees reproachfully joined these two false accusations together, saying[ Thou art a samaritan, v. 48. and hast a devil] S. Luke also writeth that amongst other seducers[ A certain man name Simon, Act. 8. v. 9. a Magician, seducing the nation of the samaritans, 10. was held to be a great one: unto whom al hearkened, from 11. the least to the greatest, saying: This man is the power of God, that is called great. And they were attent vpon him, because a long time he had bewitched them, with his magical practices] Some of these Magicians were also conversant among the heathen Pagaines. For[ S. Paul with others coming to Paphos in cypress, ●h. 13. v▪ 6. 7. 8. found there a certain man, that was a Magician, a false prophet, a jew: who was with the Proconsul Sergius Paulus, a wisemen: Which resisted them, seeking to avert the same Proconsul from the faith] Which sorcerer therfore S. Paul very sharply reproved; and punished him with corporal blindness: as he was blind before in his diabolical error. In an other place, in Macedonia he cast a pythonical spirit out of a young woman, that brought great gain to her masters by divining: whose testimony S. Paul contemned, thought it was most true, that she said, and ch. 16. v. 16. 17. proclaimed him, and his follows[ to be the seruants of the High God, and that they preached the way of salvation] because the devil spake in her. Who is in no case to be heard, whether he speak truly or falsely. S. Paul further warneth al Christians, that[ Antichrists 2. Thes. 2. v. 9. 10. coming is according to the operation of Satan, Antichrist shal do strange things, but not any true miracle. in al power, and lying signs and wonders: and in al seducing of iniquity, to them that perish] Of which sort of people S. John likewise prophesieth in his Apocalypse, saying:[ they adored the dragon, which Apoc▪ 13. v. 4. 11. gave power to the beast, and they adored the beast, saying: Who is like to the beast? and who shal be able 12. to fight with it? And an other beast did al the power 13. of the former beast, in his sight:& he made the earth, and the inhabitants therof, to adore the first beast, 14. whose wound of death was cured. And he did many 15. signs, so that he made also fire to come down from heaven unto the earth, in the sight of men. And he seduceth the inhabitants on the earth, through the signs which were given him to do, in the sight of the beast: saying that they should make the image of the beast, which hath the stroke of the sword, and lived. And it was given him to gene spirit to the image of the beast: and that the image of the beast should speak] Finally amongst other heinous sinners: Sorcerers, ch. 21. v. 8. and Idolaters, and al execrable liars, shal be damned in the pool burning with fire& brinstone: which is the second death.] Al are bond to honour holy Angels: and other Sainsts. And to reverence holy relics, and Images. ARTICLE 9. TOuching the false imputation of idolatry, Protestants falsely charge catholics to gene divine honour to Sainctes& to other creatures. wherewith Protestants charge catholics, for the honour which we do to glorious Sainctes, and their relics and Images, the Christian reader may please to see the Annotations vpon the twentieth Chapter of Exodus, in the catholic Edition of the English Bible. Where our Aduersaries calumnious slander is briefly confuted, in three respects. First in that they bely catholics; untruly charging them ●o gene divine honour to creatures, which is false. As may appear in al catholic books,& Instructions concerning this point. Which clearly teach, that divine honour called Latria, is due to God only:& that See Part. 2. Article▪ 24▪§. 1. civil honour is due to human, and temporal excellency: and a middle honour called Dulia( which is infinitely less then divine, yet greater then civil) is due to holy Angels, and other Sainctes: as Gods especial seruants: and to holy relics, and Images, as to things pertaining to glorified Sainctes. But to Christ himself as God, our Lord, and Creator, divine honour is due, and is religiously given unto him. Secondly English Protestants corrupt the sacred text▪ in their translation. Protestants bewray their false accusation of catholics, by corrupt translation of the Hebrew word Pesel, into a graven Image, restraining the general signification( which is in latin Sculptile, in English, a graven thing) to serve their own purpose, against Images in particular. whereas it is manifest, that al 3. R●g. 6. v. 23. 27. 29. 32. 35. graven things are not unlawful, nor forbid by Gods commandment, but only such graven things, and such similitudes of things, in heaven above, or in the earth leneth, or in the waters under the earth, are forbid to be made, or kept, which men due adore, and serve with divine honour, as goddes. And so the Seuentie two Interpreters( singularly inspired by the holy Ghost) translate the Hebrew word Pesel, into {αβγδ}. in greek. Which is in English, an Idol. According to which greek text, we should translate thus[ Thou shalt not make to thee an Idol.] But because the latin hath Sculptile. We say in English a graven thing. Which is a true and sincere translation▪ leaning it to be discussed, what grauē thing is forbid, seing it is clear by other holy Scriptures, that al Exo. 25. v. 18. 3. Reg. 6. v. 23. ch 7. v. 28. 35. &c. graven things are not forbid. And the Protestants translation is corrupt and partial, abridging the sense to Image, which word is not here expressed. Thirdly again they calumniate catholics. And ignorantly contend, that to worship an idol, and to worship a saint for God are distinct kindes of idolatry. the Protestants accusation is also false: in that they say: catholics cut of one of the ten commandments: because we adjoin the prohibition of making a graven thing to be adored, in the same commandment, with the former words[ Thou shalt not haue strange goddes] Which the Protestants say, are two distinct commandments: vainly contending about the maner of dividing al the commandments into ten: which is no matter of faith, seing we agree vpon the Exo. 34. v. 28. Deut. 4. v. 13. ch. 10. v. 4. number, and aclowledge al the words. Yet that our maner is more convenient, we yeld this reason. Because to give divine honour to the Image of a saint, or to the saint himself, were manifest idolatry: and were to worship a strange God, and so pertaineth to the prohibition of the first commandment, as an explanation therof:& is not distinct from it in sense, and substance. But the prohibition of internal consent to carnal concupiscence of the flesh, is really as distinct, from the prohibition of internal consent, to unlawful concupiscence of seely goods, as the external act of theft, is distinct from the external act of adultery. And therfore we do more rightly count these two prohibitions of internal concucupiscences, of the flesh, and of temporal goods, to be two commandments( the ninth, and the tenth) then others do join them, in one commandment: and to make up the number of tene, do divide the first into two: which we hold to be but one. 2. Larger apology needeth not, to clear catholics honouring of Sainctes, and other holy things is proved by the holy Scripture. from imputation of idolatry, falsely objected unto them, for honouring holy Angels, and other Sainctes, and holy relics,& Images, or other holy things, pertaining to Gods service. Al which is proved both to be lawful, and a necessary duty of al faithful Christians, by many holy Scriptures. whereof we shal here recite a competent number. And first in regard that holy Angels, by their ministry and prayers, do protect& help us mortal men( as it is proved in the first part of this book) we are mutually bond, not only to Part. 1. Art. 12. love them, though in far lower degree under God, but also to honour them, though with an other kind of honour, then that wherewith we love and honour God above al. So Abraham adored the Angels, which Gen. 18. v. 2. Exo. ●. v. 5. Abraham, Moyses and Iosue honoured Angels. appeared to him in Mambre. Moyses was bid to loose his shoes from his feet: because the place was holy. Iosue being newly entred, with the people of Israel, Iosue 5. v. 13. into the land of Chanaan, which they were to conquer: seeing a man standing against him, with a v. 14. drawn sword, went to him, and( after a few words passed betwixt them) knowing him to be an Angel 15. [ a prince of the host of our Lord: fel flat on the ground. And adoring said: what speaketh 16. my Lord to his seruant? Loose, saith he, thy shoo from thy feet: for the place, wherein thou dost stand is holy. And Iosue did as it was commanded him.] Where you see that Abraham adored Angels, Moyses honoured an holy place. Iosue honoured an Angel[ a Prince of the host of our Lord] with adoration, falling flat on the ground, and put of his shoes, in respect of the holiness of the place, where the Angel appeared. Which honour must needs be distinct from civil honour, as being spiritual, and yet much less,& of an other kind, then divine honour. Manue also a judic. 13. v. 3. 5. faithful seruant of God( the father of Samson) understanding So ded other seruants, and Proqhetes of God. by an Angel, that he should haue a son:& being instructed that the child should be a Nazareite, v. 16. 17. 21. 23. and should do wonderful things, desired to honour him( in case his speech should prove true) esteeming him as Gods messenger, that represented God. According to that which God had commanded the whole people of Israel[ to observe the Angel Exo. 23. v. 20. 21. ( whom he would sand) to hear his voice, and not contemn him] Likewise Daniel the prophet receiving many comfortable instructions, and revelations from God, by S. Gabriel the Archangel, for reverence sake, sometimes[ lay prostrate on the ground, sometime stood, sometime looked down to the ground, afterwards receiving strength, he said to the Angel: speak my Lord, because thou hast strengthened me] In like manet Zacharias, with special reverence, spake to the Angel, which he saw in a vision, saying.[ What Dan. 9. v. 21. ch. 10. 1. 5. 8. 15. 19. &c. Zach. 1. v. 8. 9. &c. job. 33. v. 23. are these, my Lord?] So diuers other Prophetes, in words& behaviour, honoured holy Angels, as Gods messengers, and glorious seruants. Al which honour redounded to Gods more honour. 3. Which If Protestants would consider, they must needs be ashamed to deny, that any religious honour is due to holy Angels, or to accuse catholics, that they give divine honour to Angels, and other Sainctes. But so contentious they are, in holding their own errors, and so great is their spleen against us, that rather then they will confess the true distinction of the honour due to God, and the honour due to his holy, and glorious seruants, they stick not to accuse, even S. John himself, of idolatry: not only Apoc. 19. v. 10. ch. 22. v. 8. Protestants blasphemously accuse S. John the Apostle to haue committed idolatry. once, which is very absurd, but also the second time( which is more insolent impudency) after that he had been warned before( as they falsely imagine) of a fault in adoring the Angel. whereas it is certain, that the Blessed Apostle in this fact, committed no fault at al. For whether he erred in the person, thinking the Angel to be Christ our Lord, and so honoured him as God, with divine honour, it was no idolatry; being only an error in fact, not in iudgement, and will( as if one thinking some noble man to be the King, should gail to him, as to the King; it were in dede no treason, because he had no cogitation, nor will to make that subject, his King) Or that S. John honoured the Angel, as an Angel with other inferior honour, due to an holy Angel; so it was right, and lawful: notwithstanding, the Angel refused it; in regard of S. Iohns like excellency, being also a great seruant of Christ: many ways most dear to God, and renowned in the Christian Church: an Apostle, an evangelist: a prophet, and a perpetual Virgin. As the same Angel affirmed, saying[ I am thy fellow seruant, and of thy brethren, that haue the testimony of IESVS.] And so shewed himself by his words, highly to esteem of S. John, and the other Apostles, and Prophetes, which had so great a function, to testify in the world, that IESVS is Christ: and that he, and the rest, must stil, and above al[ adore God.] to wit, with divine honour. Which nothing hindereth, but that an other kind of honour is due, and is to be given to Gods seruants. Yea Christ said to the Angel or bishop of Philadelphia[ Behold I will make them( thy disobedient Apoc. 3. v. 9. subiectes) come, and adore before thy feet: and they shal know that I haue loved thee.] 4. Albeit therfore this which is said, concerning See. Part. 4. Art. 44. honour of holy Angels, might suffice touching other glorious Sainctes: yet the same is further proved by other holy Scriptures: besides the express general Mat 22. v. 30. luke. 20. v. 36. testimony, and promise of Christ, that Sainctes of human kind[ shal be like to the Angels of God, in Other glorious Sainctes are like and equal to Angels. heaven. And equal to Angels] it is necessary deduced from the examples of faithful people in the old Testament, who as they honoured holy Angels, so did they also honour their patriarchs, by making, and reverently keeping memories of them. To this purpose[ Moyses erected twelve Titles( pillars) according Moyses honoured, and taught the people to honour the fathers of the twelve tribes. Exo 24. v. 4. ch 28. v. 9. 10. 12. to the twelve tribes of Israel] for honourable memory of the twelve sons of jacob. He caused also the names of the same children of Israel, to be graven in two onyx stones: six names in one ston, and the other six in the other, according to the order of their nativity: and put them on both sides of the Ephod( a sacred ornament, which the High priest bare on his shoulders) a memorial for the children of Israel] To the same purpose, Iosue caused twelve men, one of every tribe, to carry twelve great stones, out of jordan, and to set them up for a memory of the miraculous passage through the dry channel of jordan[ according Iosue 4. v. 4. 5. 6. 7. to the number of the children of Israel] The And Abraham Isaac,& jacob, their holy progenitors. honourable memory of Abraham, Isaac, and jacob, was most frequent in the mindes, and mouths of al devout Iewes, continuing to Christs time, with often mention therof in the new Testament, sometimes also Apot. 7. v 5. 6. &c. of the twelve sons of jacob: the heads of twelve Tribes. There was also a special sepulchre made, and a Title set up in the honourable[ memory of that prophet, which was sent from jerusalem, to reprove jeroboam, 3 Reg 13. v. 1. 2. 30. 4. Reg. 23. v. 17. 18. Gen. 23. v. 19. ch. 49 v 31. ch. 50 v. 24. Exo 13. v. 19. Ios. 24. v. 32. Heb. 11. v. 22. for making an Altar of idolatry in Bethel] The famous sepulchers also of Abraham, and his wife Sara, of Isaac, Rebecca, jacob, Lia, Rachel, joseph, and others do evidently testify the special honour done to such holy persons, after their departure from this world, in regard that they were more special true seruants of God. 5. moreover in figure of the honour due to glorious Sainctes in heaven, holy persons were also respectively honoured in their transitory life. A few examples holy persons were also honoured in this life for their spiritual excellency. may suffice for many.[ Abdias a noble man, governor of King Achabs house, meeting Elias the prophet 3. Reg. 18 v. v. 12. [ fel on his face, and said: Art not thou Elias?] This honour, in falling on his face, before the prophet of God, was neither divine; for Abdias was a true seruant of God, and[ feared our Lord from his infancy] nor civil, and worldly honour; for in the world, this Abdias was a far greater person, then Elias( a hairy man girded about his reins with 4. Reg. 1. v. 8. a girdle of leather) and therfore it was a distinct spiritual honour, neither divine nor civil, called Dulia: due to spiritual holy persons, and things. Likewise certain religious disciples, called[ the children of the 4. Reg. 2. v. 3. 15. Prophetes, coming to meet Eliseus, adored him, slatte to the ground] Amongst the holy ornaments of the High priest, there was one called[ The plate of sacred Exo. 39. v. 29. veneration, wherein was written: The holy of our Lord] Which when he did carry on his forehead[ others did adore.] In the new Testament, not only Mat. 3 v. 4. 5. Mar. 6. v. 20. the faithful people reverently respected saint John Baptist: but also[ King Herod feared him, knowing him to be a just, and holy man. And he heard him gladly] After Christs Ascension,& apparition of two Angels, the Apostles[ adoring went back into jerusalem] Act. 1. v. 10. luke. 24. v. 52. The faithful people did so esteem the Apostles that[ bringing their goods( to serve al in common) they laid the same, before the feet of the Apostles,] The religious Centurion Cornelius came to meet S. Act. 4. v. 35. ch. 10. v. 25. v. 26. Cornelius rightly honoured S. Peter. Peter, and falling at his feet, adored] which honour though S. Peter humbly refused, lifting him up:& lest Cornelius might think him to be more in nature thē a man, declared unto him, saying[ Arise, myself also am a man] yet Cornelius did no other thing, then was convenient, and lawful. For the ordinary laipeople ch 5. v. 1●. [ durst not join themselves unto the Apostles: but magnified them] And Christ our Lord saith, that he Apoc. 3. v. 9. Mat. 10. v. 40. 41. will haue his bishops to be honoured. And promiseth reward to them that believe,& respect his Prophetes: Apostles, and other his just seruants. And will also reward al with such difference of power, and glory as luke. 19. v. 17. 19. their merites be diuers: showing the same, by an apparent parable of him[ which by one pound gaining Different power is given to Saincts for diversity of merites. ten pounds, for his reward, received power over ten cities. And of an other, by one pound gaining five pounds, who received power over five cities] In joan 14. v. 2. plain terms, saith also[ In my fathers house there be many mansions] S. Paul saith as clearly, that as 1. Cor. 15. v. 41. 42. [ star differeth from star in glory: so also the resurrection of the dead.] Which future difference of glorified bodies, proceedeth from the different glory of blessed souls. And therfore as honour is due to excellency: so is more honour due to more excellency. Very great honour is due to the least in the kingdom of heaven, for[ the least there, is greater then S. John Baptist] was in earth. Most great therfore Mat▪ 11. v. 11. is the honour, which is due to the same S. John, and to al the Prophetes, Martyrs, and Apostles in heaven. And most excellent to the most glorious Mother of God. 6. Concerning relics, and other things pertaining Honour of relics redundeth to the Sainctes, whose relics they are. Eccli. 44. v. 1. 2. &c. to Gods special seruants, and service; as the same are memories, and visible testimonies of holy persons sanctity, and glorious victories: so the same victorious persons, do give a respective sanctity to Mat. 23. v. 29. those memorable signs, and so are a special cause of devout and honourable estimation, which the faithful haue of such places, and Reliquer. For who seing the holy Sepulchre, where Christ our saviour was Isa. 11. v. 10. butted, or any other monument of his actions, and sufferings, will not thereby elevate his mind to pious cogitations, to grateful memory, to hearty Mat. 27. v. 60. joan. 19. v. 38. 39. thankes, and internal desire to honour, and serve him, for so merciful, and unspeakable benefits, bestowed vpon mankind? And so in right proportion, by the memory of any saint, every faithful Christian will be stirred up to consider, to admire, to love, and to desire, to imitate their virtues, to pass by the way of good life, as they did, that so he may come to the like eternal rest& glory, where they are. Such memories were the sepulchers §. 4. above mentioned, of Abraham, and of other patriarchs, Prophetes, and holy persons. Such a memory of a singular benefit, was a part of the Manna, kept as a relic, of so strange, and excellent meate, wherewith the whole people of Israel was fed, forty yeares together in the desert, which was most honourably[ reserved in a golden pot, Exo. 16. v. 32. and kept in the ark of the covenant, with the rod of Aaron, and the tables of the testament. Heb 9. v. 4. 5. And over the same holy ark, were the Cherubins of glory, overshadowing the propitiatory] It is recorded by the evangelist for singular great devotion, proceeding from a liuelie Faith, and firm Hope, that[ a sick woman, pressing amiddes the Mat. 9. v. 20. 21. 23. multitude, touched the hem of our saviours garment] and the effect of her curing justified her religious cogitation, of such virtue in a corporal thing, belonging to Christ. Yet did our B. saviour fortel, jo. 14. v. 12. The shadow of S. Peter, and S. Paules hand kercheefe were religiously esteemed, the persons being yet mortal. that greater works should be done, then his own ordinary cures, and miracles were. Fulfilled by less relics, then was his own garment: to wit[ by S. Peters shadow, as he passed by in the street. Act. 5. v. 15. 16. ch. 19. v. 12. And by S. Paules napkins, or handkerchefs brought from his body: By which both the sick were cured of their diseasies: and wicked spirites were expelled from the bodies, which they possessed] He therfore that shal think, there is less virtue in the body, or part of the body, of S. Peter, or S. Paul, or other glorious Martyr or other saint, or in S. Peters, S. Paules, or other Saincts chains, wherewith they Were bond, for professing Christ: or of other garment, or relic pertaining to them, who are now glorious, then of their shadows, or handkechefes, whiles they were mortal, is not only incredulous, for want in faith; but also without the ordinary understanding of a reasonable man: in that he not only doubteth, or feareth that for his own unworthiness, or for other cause known to God, such a cure shal not be done, by a holy relic, with the prayer of the saint, whose relic it is, but absolutely denieth, that it can so be done: in this doubtless he wanteth faith, and without reason also, against experience, limiteth the power& will of God, besides his base conceit of glorious Sainct●s: as if they either had not so great favour with God, or not so great charity towards the faithful. Because a reasonable man will consider, that Sainctes both are in high favour with God,& wish al good to the faithful in earth, and do also esteem of their own bodies, ot ashes, which they shal again receive in glory: for[ no man neglecteth his Ephes. 5. v. 29. own flesh, but nourisheth, and cherisheth it] and consequently he loveth,& esteemeth a saint,& also must love, and esteem the relic, that pertaineth to the same saint. 7. holy Images, which Turkes, and calvinists impugn, as gross idolatry, are clearly approved by Images are clearly approved by holy Scriptures. holy Scriptures. For God expressly commanded Exo. 25. v. 18. 19. 20. Moyses[ to make two Cherubims of beaten gold, on both sides of the Oracle. Let one Cherub be on the one side, and the other on the other. Let them cover both sides of the propitiatory, spreading their wings, and covering the Oracle, and let them look one towards the other; their faces turned unto the propitiatory, wherewith the ark is to be covered.] And so Moyses set up two ●mages, representing Cherubime. Angels, as they appeared invisible shape( with faces and wings) for otherwise there can be no similitude framed of them, being pure spirits. again, vpon special occasion, God also commanded Moyses[ to make a brazen serpent, and to set it for a sign] which Num. 21. v. 8. brazen serpent. was an image of a serpent made of brass, and was a remedy to cure the people, when any were hurt by serpents.[ He that being stricken( saith our Lord) looketh on it, shal live] This Image was also a figure of Christ our saviour, as himself interpreteth it, saying[ As Moyses exalted the serpent in the desert: so joan. 3 v. 14. 15. must the son of man be exalted: that every one, which believeth in him, perish not, but may haue life everlasting] When King Salomon built the Temple, amongst other ornaments[ he made in the oracle, 3. Reg. 6. v. 23. two Cherubs of olive trees, of ten cubits in height. And he put the Cherubs in the mids of the inner 27. Temple. And al the walls of the Temple round about 29. he engraved with diuers engrauings, and carving: and he made in them Cherubs and palm trees, Palme-trees▪ and diuers pictures; as it Were standing out of the wall, and coming forth] And he set doors of olive 32. timber[ the graved pictures of Cherubs, and figures of 35. palm trees: and graven works standing out very Ch. 7. v. 25. 29. v. 36. much. Likewise,[ the great brazen lauatorie( called a sea) stood vpon twelve oxen] that is, pictures of Oxen. oxen.[ And between the little crownes and plaites( which were about the lavar) were other pictures of lions, and oxen, and cherubs. In the seelings also of the lauatorie, were graven Cherubs, and lions, and palme-trees.] Of what religious estimation, these Lion●▪ Images were( at least some of thē▪ especially the Cherubims over the Oracle) is further proved, by Os●● the Prophet. Who thus forshewed and lamented the want of them, amongst principal losses, saying[ many The want of images, lamented amongst principal losles. Os●●. 3. v. 4. Gen 31. v. 19. 1. Reg. 19. v. 13. daies shal the children of Israel sit, without King,& without Prince, sacrifice, altar, ephod, and theraphim] that is, without Images. For so the Word Theraphim, signifieth Images, good or evil. But here being joined with King, Prince, Sacrifice, Altar,& Ephod mustnedes import lawful Images; the want whereof is lamented. 8. But because amongst al holy pictures, the sign The sign of the cross and Crucifire proved by figures thereof. Sec. Part. 1. Artic▪ 23§. 5. &c. of the cross, and crucifix is especially despised by puritans, and but coldly esteemed of Protestants, some particular holy Scriptures may be here repeated, by which this holy sign is prefigured, prophe●ied, and declared, to be honourable, comfortable,& profitable, to Christs true seruants: And contrariwise hateful, terrible, and displeasant to his enemies[ The holy Patriarch jacob, blessing the two sons of joseph, made Gen 48. v. 13. 14. 17. 18. the sign of a cross with his arms.] Not by chance, not by error, but witting to signify two great Mysteries, besides the first literalsense, that Ephriam being the younger, should be preferred before Manasses the elder. Which pre-eminence of the younger brother, did Prophetically prefigure, first that the Gentiles being Christs younger people, should excel his elder people, the Iewes, after that the Redemption of al mankind should be made. And secondly, that this Redemption should be performed, by Christ our Redeemer, his death vpon a cross.[ For when joseph had set his elder son Manasses, before the right hand of jacob,& Ephraim his younger son, before Iacobs left-hand: jacob not only laid his right hand vpon the younger,& left vpon the elder, to signify that the younger should excel the elder( which he might haue done, by causing thē to change their places, or by laying his right hand first vpon the one;& afterward vpon the other) but also to foresignify a further mystery of the cross, with his arms, laying the one over the other. In which solemn action, neither the different respect of the right hand& left, nor the crossing of his arms, was without mystery. An other figure of our Redemption by Christs death on the cross, was by[ the piece of Exo. 15. ●. 25. wood, which Moyses cast into bitter waters, which made them sweet] For so the wholesome wood of the cross, hath by Christ dying thereon, made the bitter sea, to be come sweet. Most true it is, that Christ our saviour, could haue redeemed us, by any other maner of death: yea& without death, by shedding least drop of blood, or least meritorious action of his divine Person Gen. 3. v. 7. 11. in his Humanity: but his divine providence so ordained: that as the malicious enemy overcame man, by the fruit of a three: so the same malignant adversary, should be overcome, by Christ in his manhood, dying vpon the three. moreover of this sign of the cross,& By prophecy. fruit therof is prophesied in Ezechiel, where[ Our lord Ezech 9. v. 4. 5. 6. said to a certain Scribe: pass through the mids of the city, in the mids of jerusalem,& sign thou( the letter T.) vpon the foreheads of the men that mourn] And then commanding to kill al others▪ said[ But every one, vpon whom thou shalt see thou, kill not] which Hebrew letter thou, hath the form of a cross, as the greek letter Tau, and our Latin T. And so it did foreshow the cross, on which Christ should die: as now the same sign doth represent the same cross, on which Christ did die Our saviour expressly foretold that he Mat. 20. v. 19▪ ch. 24. v. 30. [ must be Crucified] And that in the general Iudgement; the sign of the son of man shal appear in heaven] Is shal appear in the general Iudgement. What other sign is more probable to be meant, then this special ensign, or Cogniscence of the cross? in which he destroyed death, overthrew the devil, conquered the world, obtained glory of his own body, 1. Cor. 2. v. 2 & of al the elect? S. Paul contemplating this so excellent a mystery of Christ▪ dying on the cross[ judged himself not to know any thing▪ but Iesus Christ, and him crucified:] again declaring the inestimable honor due to Christ our Redeemer,& to his most glorious name IESVS. testifieth, that it is honoured above al Philip. 2. v. 7. 8. 9. names: because[ he hath humbled himself, made obedient unto death: even the death of the cross.] Most honotable therefore is this sign of the cross, with al true Christians, and to them most comfortable, though contrariwise it be wickedly despised, by[ the enemies of the cross of Christ] divels, heretics, ch. 3. v. 18. and Iewes. Thus much may here suffice, because more of this particular sign is declared, in the first Art. 23.§. 5. 6 7. part of this work. And concerning the invocation of holy Angels, and other glorious Saints, we ●emitte you( courteous Reader) to the end of the fourth Prayers of Saints, and to Saints, is proved in the fourth part. part, which is the proper place to declare, that it is both lawful, and very profitable, to pray unto Saints, Artic. 41. 42. &c. that they will pray for us to God, the giver of al good things. An oath( when just cause requireth) must be made by Gods name: or by some creature, as depending on God. ARTICLE 10. AS in other commandments, so in this second, Artic. 3.§. 3. beside the negative precept, forbidding unlawful Examples of lawful oaths. oaths, is also contained an affirmative precept to swear, when just cause requireth, in due maner. Which we shal briefly declare by authentical examples, and testimonies of holy Scripture, and so procede to the other part. Abraham dwelling in Geraris, the king of that country called Abimalech, making league of peace with him, in confirmation therof required an oath, saying[ swear therefore by God, Gen. 21. 9. 23. 24. 31. not to hurt me, and my posterity: and my stock. And Abraham said; I will swear. And so boath did swear.] Abraham sending his seruant into Mesopotamia to take a wife for his son Isaac, said unto him[ Put ch. 24. v. 3. 9. thy hand under my thigh, that I may abjure thee by our Lord God of heaven and earth, that thou take not a wi●e for my son, of the daughters of the Chananites, amongst whom I dwell, but that thou go unto mine own country, and kindred, and thence take a wife for my son Isaac. The seruant therefore put his hand under the thigh of Abraham his lord, and v. 9. swore to him vpon this word.] After this, Isaac and Abimelech making the like league, in confirmation therof[ they swore one to another] Also jacob required ch. 26. v. 28. 31. ch. 25. v. 33. ch. 42. v. 15. an oath of his brother Esau[ in confirmation of his yielding his birth right to jacob.] joseph in asseveration of his words, swore[ by the health of pharaoh] as by a thing much desired by him, and depending vpon Gods providence. Rahab in jericho Ios. 2. v. 12. lawfully required an oath of the discoverers, whom she assisted, and delivered from danger[ and they swore] and performed their oath, by saving her, and her family, when others were destroyed, and spoyled. 2. It was also commanded by the written Law, The law directeth to swear by the name of God, not by false goddes. that in some cases, the faithful must swear. As in trial, whether one haue unjustly done damage to an other, or no? If a man( saith the law) commit money, Ex. 22. v. 7. or vessel to his friend to keep, and they be stolen away from him, that received them: if the thief, be 8. not known, the master of the house shal be brought to the goddes( to wit the Iudges) and shal swear, that he did not extend his hand vpon his neighbours 9. good, to do any fraud, and whatsoever may bring damage. If a man commit an ass, an ox, a sheep, or v. 10. any beast, to his neighbours custody, and it die, or be hurt, or be taken of the enemies,& no man saw: there shal be an oath between them, that he did not put forth his hand, to his neighbours good:& the owner shal admit the oath: and he shal not be compelled to make restitution] And the like is required in trial of other right, to decide the controversed cause by an oath. And by an oath to confirm some promises of special importance, as in the former examples, and ch. 33. v. 13. Deut 6. v. 1● ch. 10. v. 20. the like. always observing that it be made in due maner. For[ by the name of foreign goddes, thou shalt not swear, thou shalt fear the Lord thy God, and him only shalt thou serve: and by his name shalt thou swear. To him thou shalt cleave, and shalt swear in his name.] whereby is shewed, that by a lawful oath God is served, honoured, and his name sanctified; and by the name of good things, as depending vpon him, is a sign that we cleave unto God. And swearing by false goddes, by wicked or undecent things, is service to the devil, and dishonour to God. 3. In regard therefore, of the honour done to The Prophets admonish the faithful to swear in lawful maner, when just cause requireth. Psal. 62 v. 12. Ps. 14. v. 1. 4. God, by lawful oaths, the same are commended by the Royal Psalmist, and other Prophets[ Al shal be praised( saith david) that swear by out Lord.] He that sweareth to his neighbour, and deceiveth not, shal dwell in the tabernacle of our Lord] Isaias foreshowing Isa. 19. v. 18 ch. 65. v. 16. the conversion of the gentiles to Christ, saith[ In that day there shal be five cities in the land of egypt, speaking the tongue of Chanaan, and swearing by the Lord of Hosts. He that sweareth in the earth, shal swear by God. ieremy saith[ Thou shalt Iere. 4. v. 2. ch. 5. v. 7. ch. 12. v. 16. swear: Our Lord liveth: thy children haue forsaken me, and swear by them that are not goddes. If being taught, they will not learn the ways of my people, that they swear in my name: Our Lord liveth.] Daniel describing Christ our saviour, as a man declaring Dan. 12. v. 6. 7. how long his great adversary, should remain, saith, that[ he swore by him which liveth for ever, that unto the time, and times, and the hal●e of a time.] Amos. 8. v. 14. Amos condemneth those[ that swoare by the sin of Samaria, saying: Thy God of Dan liveth: and the way of Bersebee liveth] And Sophonias no less condemneth those, that joining God, and the devil together [ swear by our Lord, and swear by Melchom.] Soph. 1. v. 5. 5. Our saviour, and his Apostles teach the same, that lawful oaths made by the name of God, or good Mat. 23 v. 20 21. 22. Christ and his Apostles teach the same. things, pertaining to God, are to his honour.[ He that sweareth by the Altar,( saith Christ) sweareth by it, and by al things that are vpon it. And whosoever shal swear by the Temple, sweareth by it,& by him that dwelleth in it. And he that sweareth by the heaven, sweareth by the throne of God.& by him that sitteth therein] S. Paul sweareth often in confirmation of Rom. 1. v. 9. 10. ch. 9. v. 1. 2. 2 Cor. 1. v. 23. truth, saying to the romans[ God is my witness, whom I serve, that without intermission, I haue a memory of you, always in my prayers.] To the Corinthians, touching his not returning to them, according to his promise, or purpose, he saith,[ I call God to witness vpon my soul, that sparing you, I came not any more to Phil. 1. v. 8. Corinth] Of his great affection towards the Philipians, he saith[ God is my witness, how I covet you al, in the bowels of Iesus Christ] In defence of himself, he saith to the Thessalonians[ Neither haue we been at any 1 Thes. v. 5. 10. time in the word of adulation, as you know, nor in occasion of avarice, God is witness] His doctrine also is clear, writing thus to the Hebrewes[ Men swear Hab 6. v. 16. by a greater then themselves, and the end of al their controversy, for a confirmation, is an oath] Yea, an oath is so religious,& so important an act before God, that amongst other profess of Christs most excellent Priesthood, according to the order of Melchisedec, above levitical Priesthood, of the Order of Aaron, ca. 7. v. 20. 21. the Apostle urgeth this difference, that[ The other truly without an oath, were made Priests: but this with an oath: by God, that said unto him: Our Lord hath sworn, and it shal not repent him, thou art Ps. 109. a Priest for over, according to the Order of Melchisedec.] The same Apostle further affirming that[ God because he had none greater, by whom he might swear, he swore by himself. For meaning more aboundly ch. 6. v. 13. 17. G●●. 22. v. 16. &c. Apoc. 10. v. 6. to show to the hearer of his promise, the stability of his counsel, he enterposed an oath.] The Angel also whom S. John saw[ lifted up his hand to heaven, and swore by him that liveth for ever and ever] Al which, and innumerabse other holy Scriptures, testifying that God doth sometime swear, and also approveth oaths, may abundantly suffi●e against the frantic fantasy of Anabaptists, denying any man to be lawful at al. 5. Whose arguments are drawn from some words The Anabaptists objections are solved. of the holy Scripture, especially these of our saviour Mat 5 v. 34. 35. 36. 37. [ I say to you, not to swear at al; neither by heaven, because it is the throne of God: neither by the earth, because it is the footstool of his feet: neither by jerusalem, because it is the city of the great King: neither shalt thou swear by thy head, because thou canst not make one hear white, or black. But let your talk be: Yea, yea: No, no: and that which is over, and above these, is of evil] S. james repeating jac. 5. v. 12. the same precept, saith in like maner[ Before al things, my brethren, swear not: neither by heaven, nor by earth: nor other oath whatsoever. But let your talk be: Yea, yea: No, no: that you fall not under iudgement] Therefore, say the Anabaptists, and some puritans, A Christian must not swear at al. For answer to this objection,& better understanding of these words. We must remember and consider, that every word in holy Scripture is true, and no contradiction can be i● al the whole Bible, being al inspired by the holy▪ Ghost. And therfore al must be so understood and explained, that al be verified. And when some words seem contrary to others, by conference of al, the truth must be sought. The examples and testimonies before recited make evident▪ proof, that some oaths haue been, and may be lawfully made: yea in some cases are necessary. And it is impossible by any glosses or interpretations to verify so plain words, if it were true, that no oath were lawful. But Harder places of holy Scriptures are explicated by clearer. seing some are lawful, how doth Christ our Lord say[ swear not at al?] And why doth S. james say[ swear not any oath whatsoever?] Their meaning, and true sense is gathered, by considering the occasion of their speech, and admonition adjoined. Our saviour teacheth against the Pharisees, that there is much sin committed by often swearing, and by not rightly performing that which is promised by oath. And saint james amongst other vises particularly dehorteth from unlawful oaths. But they both speak of swearing in common talk and usual conversation; as sufficiently appeareth by the last words[ let your talk be: Yea, yea; No, no.] They speak not in those places of trial in matters of right before Iudges; of confirming covenants, and leagues of peace between principal persons: nor of assuring truths in Christian doctrine, and of other great importance. For in such cases oaths are requisite, lawful, and religious acts. As is before declared. Now we shal further show. What oaths are unlawful and forbidden. It is forbid to ware any false thing: or uncertain as certain. ARTICLE 11. our Lord spake these words[ I am the Lord thy Exo. 20. v. God: Thou shalt not take the name of the Lord thy God in vain.] In this general prohibition of not vainly using the holy name of God, which al are bond to honour, is necessary understood, that Gods name must not be usurped to maintain untruth, which is far worse thē simplo vanity. And therfore our Lord in further explication of this commandment, saith more Abuse of Gods holy name is sin, especially▪ in unlawful oaths. expressly in an other place[ Thou shalt not forswear Leuit. 19. v. 12. thyself, in my name: nor pollute the name of thy God. I the Lord] He also that knoweth, and concealeth an others perjury, is guilty of the same crime[ If a soul sin( saith the Law) and hear the voice of ch. 5. v. v. 1. one swearing,& be witness: because either he himself saw, or is privy to it: unless he utter it, he shal bear v. 5. his iniquity. Let him do penance for his sin] Besides which penance, before God, and the Church, if damage sel thereby to others, the Law bond the perjured person to restitution: with further recompense, ch. 6. v. 3. thus ordaining[ He that shal find a thing lost, and denying it, be also fore sworn: he shal render al 5. things, which by fraud he would haue obtained, whole, and the fifth part besides to the owner, unto v. 6. whom he did the damage. And for his sin he shal offer a ram without spot.] 2. ieremy the prophet admonishing the people Three special conditions are required in an oath, the first is Truth. Iere. 4. v 2. never to swear by false goddes saith;[ Thou shalt swear. Our Lord liveth] And withal expresseth three special conditions necessary in every oath: that it be[ in truth: and in iudgement, and in iustice] which three are further explained in other places, as we shal briefly note in distinct Articles. The first is the certainty of truth, which is first to be regarded. For as lying is a foul, and reproachful sin; so ●ddition of an oath vpon a lye, calling God( who is truth itself) to testify an untruth, or an uncertain thing as certain, is very heinous and execrable, often exemplarly punished.( As in King ahab, queen jezabel, Alcimus the Apostata) And is always damnable. Of this pernicious 3. Reg. 21 v. 10. 19. &c. Zach. 8. v. 16. 17. wickedness God warneth al by his prophet Zacharias saying[ These are the words( or things) which you shal do: speak y● truth, every one with his neighbour: truth and iudgement of peace, judge ye in your gates. And think ye not every man in your hart evil against his friend: and lying oath love ye not: for al these things are such as I hate: saith the Lord.] The wiseman inuening against idolatry noteth Sap. 14 v. 25. 28 29. 30. many extreme[ evils which procede from it,& tend unto it, exemplifiing in perjury, as not the least, for that Idolaters do quickly fore swear themselves, not only swearing by false goddes, but also swearing unjustly, in guile contemning iustice.] 3. Christ our Lord correcting the Pharisees doctrine, Mat 5. v v. 34. It is peruirie to swear an untruth, or not to perform that which is lawfully promised with an oath. See Article 38. about swearing, approveth so much as they taught rightly,[ Thou shalt not committe perjury] Which consisteth most commonly, either in swearing an untruth, or in not performing that which is lawfully promised with an oath. saint Paul reciteth perjury 1. Tim 1. v. 9. 10. Prou. 21. v. 28. amongst grievous sins, of manslaughter, parricide,& the like. And seing every pernicious lie, and false testimony is great sin, as is proved by the holy Scriptures: it is much greater to avouch the same by an oath. It is likewise forbid to ware without just necessity; of important cause. ARTICLE 12. AN other condition necessary required in an The second condition required in an oath is mature consideration of important necessity. Declared by the law of God. oath( after the certain truth of the thing which is sworn) is[ to swear in iudgement] as the prophet Iere. 4. v. 2. admonisheth, that is to say: Not rashly, nor unadvisedly vpon bad custom& for small matter: but vpon just necessity, with good consideration, and mature iudgement, when simplo testimony without an oath, sufficeth not to give assurance of the truth: and that the matter be also of good importance. For else the holy name of God must not be used, to testify a small, or needles thing, but when it may be to Gods more honour, the good of souls,& maintenance of truth, and equity. And this condition is most expressly declared in the fundamental Law of God, saying[ Thou Exo. 20. v. 7. shalt not take the name of the Lord thy God, in vain. For the Lord will not hold him innocent, that shal take the name of the Lord his God vanely.] again in the repetition of the same Law is signified, that in respect of the divine majesty( which in an oath is called to witness) not only the thing which is sworn must be true, and just, but also of importance[ Thou shalt not Deut. 5. v. 11. usurp the name of the Lord thy God in vain. For he shal not be unpunished, that taketh his name vpon a vain thing] that is, vpon a small, or needles thing. 2. Most prudently doth Salomon admonish[ not Confirmed by other Scriptures. Prou. 24 v. 28. ch. 29. v. 20. to be witness without cause, against thy neighbour. Hast thou sene a man swife to speak? folly is rather to be hoped, then his amendment.] Much less hope is of him, that is swift to swear. whereupon an other Eccli. 23. v. 9. 10. divine Preacher warneth to abstain from rash oaths, saying[ Let not thy mouth be accustomend to swearing: for there be many falls in it. Let not the naming of God be usual in thy mouth: and meddle not with the names of sainctes[ in idle, or vain talk] because thou shalt not escape free from them. For as a seruant 11. daily examined( often faulty) lacketh not the mark therof: so every one that sweareth, and nameth( God or saint rashly) shal not be purged from al sin, for 12. a man that sweareth much, shal be filled with iniquity;& plague shal not depart from his house. And if he swear in vain, he shal not be justified: for his 14. house shal be filled with retribution] He shal be punished as he deserveth. 3. Christ our Lord correcteth( amongst other sins) rash and needles swearing[ I say to you: not Mat. 5. v. 35. 37. to swear at al] to wit, in common conversation without just cause for that to be his meanining is evident, by his admonition adjoined, saying:[ Let your v. 37. Artic. 10.§ 5. Rash and idle oaths are condemned by our saviour. talk be, Yea, yea. No, no:] as is noted before, in answer to the Anabaptistes, who against many express holy Scriptures, condemn al others whatsoever, which is a gross error. And the truth consisteth in the right mean, between both extremes. For sometimes oaths are lawful, necessary, and religious acts. But oaths vpon every small occasion, of careless bad custom, rashly made in common talk, of passion or pride, are irreligious,& very grievous sins. Neither can other idle resemblance of an oath be justly excused: as to say: I will swear; or: I may swear; when in deed there is no sufficient cause of swearing: for such speeches are in dede, more then Yea, yea: or. No, no. And our Lord saith plainly[ that which is over, and above these, is of evil.] And sure such idle terms, v. 37. protesting that he may swear, though he mean not to swear, is worse then other ordinary idle words[ for which also account must be rendered in the day Mat. 12. v. 36. of Iudgement] And every idle oath is so much worse in proportion, then an idle word, or an officious lye, as a pernicious oath is more grievous, then a pernicious simplo word, or simplo lye. Remember S. james admonisheth the same. therfore Christs, and his Apostles admonition[ Not to swear at al( in common usual speech) But jac. 5. v. 12. let your talk be, Yea, yoa: No, no: that you fall not into iudgement.] It is also forbid to ware, or to promise with an oath, any vnlawful thing. And is duble sin to perform such a promise. ARTICLE 13. THe third special condition required in an oath; Some thing may seem to be good or he good or lawful, after long deliberation, which in dede is unlawful. Iere. 4. v. 2. [ is Iustice] that the thing which is sworn be just. For althrough ● be in itself true, and long considered of, and doth seem to be so true, and maturely considered, that it appeareth neither false, nor rash: yet if it be in dede unjust, or unlawful, it is a pernicious oath. As if a man deliberately thinking some thing to be his own, which is not his own, sweareth that it To swear such a thing is perjury, for lack of iustice. is his own: his oath appeareth neither false, because he sweareth not contrary to his mind( which is properly Mentiri, est contra mentem ire. called a lye) nor rash, because he thinketh long vpon it, and then sweareth witting: yet is this oath unlawful, because it is vpon an unjust challenge, affirming that which in itself is unjust. Likewise if vpon long deliberation, one purposeth to murder an other,& then sweareth that he will so do: it is neither false because in dede he so interdeth; nor seemeth to be rash, because he doth not suddenly, but debitately so resolve: yet this oath is pernicious, because it is unjust, and tendeth to wilful murder, already committed in the hart. And if it be also committed in act, is then a more grievous sin; and most wicked of al, being perpetrated vpon pretence of an oath: because[ Feaned Simulata sanctitas est duplex iniquitas. sanctity is duble iniquity] So it is one heinous crime in swearing to do a wicked thing: and a greater in performing it. 2. In further declaration whereof, may be considered the difference betwixt a sin committed in thought only, and the same uttered in word; and afterwards An error in thought is a sin, the same maintained by word is a greater sin, and maintained by an oath is the greatest of the three. maintaned by an oath, and lastly put in practise in regard of the same oath. True it is that error inopinion of any thing, which we are bond to know, is a sin, when the mind witting consenteth thereto.[ For perverse cogitations separate from God] To utter the Sap. 1. 2. 3. ch. 14. v. 30. 1. Cor. 15. v. 33. Mat. 18. v. 7. same cogitation, as of a true, or good thing to make others to think, or do the same, is a greater sin, giving scandal[ for evil communications( or speeches) corrupt good manners.] Further to avouch the same with an oath, is far greater offence, because Gods name is usurped, and called to testify, a false or unjust Leuit. 5. v. 4. thing. And therfore he that so sweareth a wicked, or false thing,[ buildeth his sin vpon Gods back] Yea Ps. 128. v. 3. albeit he doth not swear that the thing is true or just, but only that he thinketh it so to be. Which is true, because in dede he so thinketh: yet his thought being erromous, it is a sin, because it is in dede a false opinion, or uncertain: and it is a wicked oath, because he ought not so to think, much less to avouch it in word, least of also to swear. For the greater asseveration of an error( or of an uncertain thing as certain) not only aggravateth the sin, making it worse, but also by reason of the oath, changeth the sun into a worse kind. That whereas at first it was an error of iudgement in the hart only, and a scandal being spoken to draw others to the same opinion, it is gross perjury, and sacrilegious abuse of Gods holy name, when it is protested and maintaned by an oath, that he thinketh it to be true: which he holdeth, being in deed either false, or uncertain. Albeit therfore such an oath be not false, because he that sweareth, in dede thinketh as he sweareth; nor properly rash, because he sweareth deliberately: yet it is unjust, because it is an unjust asseveration. For example a Lutheran, a zwinglian, or Caluinist, sweeting that he thinketh, that Sacraments do not remit sins, as instrumental causes instituted to that effect by Christ, although he swear truly, because in dede he so thinketh: and with how much so ever deliberation, he sweareth witting, yet he sweareth wickedly, because the thing is false which he thinketh, and is a grievous sin of heresy, so to think: and a greater sin of blasphemy so to speak: and greatest sin of blasphemous perjury, so to swear. 3. Take also other examples, of things done, and Examples of perjury, by swearing unlawful things. recorded in holy Scripture. Those Iewes offended 2. Esd. 6. v. 18. 19. grievously[ which swore, that they would take party with the persecutors of the good people( in the time of Esdras and Nehemias) after their relaxation from the captivity in Babylon. And sinned more grievously, in adhering unto the wicked, reporting odious things, against Nehemias. Likewise King Herod Mat. 14. v. 8. 9. Mar. 6. v. 19. 23. greatly offended God[ in swearing an unjust thing, that he would give whatsoever the dansing damasel should ask him; and much worse in beheading the great prophet, Christs Precursor. S. John Baptist, hypochritically pretending his oath. And those Act. 23. v. 12. 14. 21. forty men sinned very wickedly, which[ conspiring swore, and vowed, that they would kill S. Paul] It was not a false oath, for they meant to do, as they did swear, nor so rash as obstinate; for they earnestly thought and resolved vpon it, but was most wicked, and directly against Iustice, contriving, conspiring, vowing, and swearing to kill an innocent. witting to break a lawful promise made with an oath, is perjury. ARTICLE 14. IN the written Law besides the prohibition of A lawful promisarie oath bindeth in conscience. swearing by false goddes, or any thing falsely, rashly, or unjustly, it was commanded to perform lawful promisarie oaths, and vows: the breach therof was punished, as great sin[ The soul rhat Leuit. 5. v. 4. 5. sweareth, and uttereth with his lips, that he would do either il, or well( what lawful thing soever, displeasant or pleasant) and bindeth the same with an oath, and his word, and having forgotten, afterwards understandeth his offence, let him do penance for his sin.] Which holy text though some what obscure, sufficiently proveth, that a lawful promisarie oath must be performed. Which is further declared by Num. 30. v. 3. these texts[ If ani● man make a vow to our Lord,& bind himself by an oath, he shal not make his word frustrate, but al that he promised, he shal fulfil. If a v. 4. woman vow any thing& bind her self with an oath, she that is in her fathers house, and as yet in maiden● age, if her father know the vow, that she promised, v. 5. and the oath wherewith she bond her soul, and hold his peace, she shal be bond to the vow, whatsoever she promised, and swore, she shal fulfil in dede] The like concerning married women, whose voluntary vows, and oaths depended vpon their husbands v. 7. 8. consent: but being once ratified, did bind the wife in conscience, to perform them[ The widow, and she that is divorced, whatsoever they vow they shal v. 10. render.] 2. Iosue the Duke, and other Princes of Israel Ios. 9. v. 3. 4. 14. 15. 16. 18. Promisarie oaths must be performed in things not unlawful, though with temporal damage. Ios. 9. v. 3. 4. 14. 15. 16. 18. [ being deceived by the Gabaonites, made a league with them, and swore that they should not be slain. But three dayes after, they understood that they were circumuended, by the same Gabaonites, yet stroke them not, because the Princes of the multitude had sworn in the name of our Lord the God of Israel. The people murmured against the Princes. Who answered: We haue sworn to them, and therfore we may not touch them▪ 23. Iosue therfore( punishing them more lightly for 26. their deceit) delivered them from the hand of the children of Israel, that they should not be slain, lest the wrath of God be stirred against us( said v. 20. the Princes) if we shal be forsworn] After this; eleven tribes of Israel, vpon occasion of a crime committed, having sworn not to give their daughters in marriage to the children of benjamin, though[ They lamented, that they had sworn, they carefully kept their oath, and gave not any of their daughters to the distressed tribe of benjamin, being judic. 21. v. 7. 18. 19. &c. almost extinguished] but found other means to repair it. King Sedecias was justly, and severely punished for breach of his oath, revolting from 4. Reg. 24. v. 17 21. 2. Pro. 36. v. 13. Ezech 17. v. 13. 15. 16. Nabuchodonosor, to whom he had sworn fidelity, and true allegiance,[ Our Lord saying( by his prophet Ezechiel) shal he prosper, or get salvation, that hath done these things? And he that broken the covenant shal he escape? live I, saith our Lord God, that in the place of the King, that made him King, whose oath he made frustrate, and broke the covenant: that he made with him: in the mids of Babylon shal he die.] Of this sin a divine Preacher admonisheth[ If a man Eccli 23. v. 13. frustrate his oath, his sin shal be vpon him: and if he dissemble( by any tergiversation) he offendeth duble] in periuring and in excusing it, as a small offence which in dede is great. 3. even Scribes, and Pharisees, whose iustice An oath addeth a stricter bond besides a promise. was in many points defective, condemned the breach of oaths: teaching that[ Thou shalt not Mat. 5. v. 34. committe perjury: but thou shalt perform thy oaths to our Lord] Which our saviour approving added other points also requisite, and necessary. As Artic 12.§. 3. is declared before. blasphemy is an enormous sin; injurious to divine majesty. ARTICLE 15. BY lawful oaths God is honoured, and by unlawful every false,& irreverent assertion concerning God; or holy things is blasphemy. great wrong is done to his holy name. But by blasphemy Gods proper majesty is more contemned: by denying to him Power, Wisdom, goodness, Truth 2. Pet. 2. v. 10. 12. Iustice, mercy, or other Attributes: or by ascribing to him imperfections, weakness, ignorance, malice falsehood, or the like: or by detracting from his Church, his General spouse, by avouching any untruth, contrary to true Religion. Which albeit none but the damned crew, of desperate miscreants will deny to be horrible crimes, yet for more edification of the faithful, we shal here recite some special examples, and testimonies of punishing blasphemers, as well against God himself, as against his peculiar people, Church, and his chief seruants, whose despite redoundeth to the contempt of God. 2. A certain man, whose father was an egyptian, Blasphemers were stoned to death by the Law of Moyses. and his mother an Israelite, blasphemed the name of Israel( that is, of the whole people in general) and cursed it.] For whose exemplar punishment[ Our Lord said to Moyses: Bring forth the Leuit. 24. v. 10. 11. 13. 14. blasphemer, without the eampe, and let al that heard him, put their hands vpon his head, and let al the people ston him] This man did not directly, and immediately blaspheme God, but Gods people, yet was he punished with death. And vpon this occasion a Law was made touching al sorts of blasphemies, as injurious to God himself,& his most holy name, our Lord further saying to Moyses[ And to the children of Israel thou shalt speak: The man v. 15. that nurseth his God, shal bear his sin, and he that v. 16. blasphemeth the name of our Lord, dying let him die: al the multitude of the people shal ston him: Whether he be a natural, or a stranger. He that blasphemeth the name of our Lord, dying let him die] The rebellious contempt, and the opprobrious speech of Chore, Dathan, and Abiron, against Num. 16. v. 1. 2. Moyses and Aaron, saying: Why lift you up yourselves above the people of our Lord?] Was condemned and punished by the name of blasphemy: Moyses saying to the people[ You shal know that Opprobrious speech against Gods principal Ministers is blasphemy. v 30. they haue blasphemed our Lord] yet did not those schismatical Rebelles directly speak blasphemy: against God, but rather honourably of God, and of the whole people, or multitude saying[ let it suffice you, that al the multitude consisteth of holy ones: and our Lord is among them] Only they said to v. 3. Moyses,& Aaron[ Why lift you up yourselves above the people of our Lord.] And to Moyses in particular 13. they said[ Why, is it a small matter to thee, that thou hast brought us ou● of a land, that flowed with milk and honey to kill us in the desert, unless thou rule also like a Lord over us:] So they murmured and caluniated Moyses, and Aaron, uttering sweet words of our Lord, and of his people: yet Moyses said, and the event proved, that[ they had blaspemed our Lord. For immediately as Moyses ceased to speak, v. 30. the earth broke insunder under the rebelles feet, and 31. opening her mouth devoured them, with their tabernacles, 32. and al their substance; and they went down into hel quick, covered with the ground, 33. and perished out of the mids of the multitude] More directly against God in himself[ Rabsaces a Other examples of blasphemy. pagan captain( in the name of the Asirians beseging 4. Reg. 18. v. 33. ch. 19. v. 10. 11. 12. v. 16. 22. jerusalem) blasphemed God, comparing false goddes with him, avouching that as false goddes had not, nor could not defend, and deliver their people: so neither could God almighty defend, and deliver jerusalem, with King Ezechias& the faithful people from the same assyrians army] So did the assyrians upbraid and blasphemy the only living God, and in one might, were slain▪ by an Angel of our Lord, an v. 3●. 37. hundred eighty five thousand assyrians: and their King Sennacharib shortly after was murdered, by his own sons, whiles he was sacrificing to his Idols[ Baltassar King of Babylon with his thousand Dau 5. v. 2. 3. 4. Nobles, and his wives, and concubines, drinking in the holy vessels, which his father Nabuchodonosor v. 30. 31. had taken away from the Temple of jerusalem, and praising their goddes of gold, and of silver, of brass, iron, Wood, and ston, was the same night slain; and the Medes and Persians possessed his kingdom.] The cruel persecutor also of the Church Nicanor, threatening swearing and saying[ unless you will deliver Iudas Machabeas prisoner unto me, I will beate Mach. 14. v. 32. 33. ch. 15. v. 5. v. 28. 30. ●3. down this Temple of God to the flat ground, and I will dig down the Altar, and this Temple I will consecrate to Liber Pater: and for his blasphemous bragging of his power in earth, as God is potent in heaven, he was in the next conflict, slain in the mids of his army. And then were his head, hand and shoulder, cut of and carried to jerusalem; and his blasphemous tongue cut out, and given piecemeal to the birds: and the hand of the furious man hanged against the Temple.] 3. Of such a swearing and cursing blasphemer, Psal. 108. v. 18. Condemned by other holy Scriptures. holy david denounceth sentence, saying:[ He loved cursing, and it shal come unto him: and he would no● blessing, and it shal be far from him.] An other example was King Herod Agrippa: who in the height of his pride, accepted of the blasphemous flattrie of the people, accounting him a God after his oration: they making to him this Act. 12. v. 21. 22. 23. acclamation: The voices of a God, and not of a man. And forthwith an Angel of our Lord strooke him: because he had not given the honour to God: and being consumed with worms, he gave up the ghost. 4. Finally S. Peter writing against certain heretics, 2. Pet. 2. v. 10. risen in his time noteth them with blasphemy, in that[ they walking after the flesh, in concupiscence of uncleanness, contemned dominion, Especially in the new Testament. bold, pleasing themselves, they fear not to bring in v. 12. se●●es, blaspheming. These men( saith he) as unreasonable beasts, naturally tending to the snare, and into destruction, in those things, which they know not, blaspheming, shal perish in their corruption] which observation of the same blaspheming heretics, S. Iude writeth almost in the same words, saying[ These men, what things soever, certes they judae. v. 10. are ignorant of, they blaspheme: and what things soever naturally, as dumb beasts, they know, in those they are corrupted.] These, and al other heretics are most justly charged with blasphemy, in that they utter any false doctrine, against true faith, and religion, and there in are forerunners of the great Antichrist, of whom S. John forewarneth, that[ He 1. joan▪ 2. v. 18. shal come, and that now there are become many antichrists] The great, and singular Antichrist called[ The beast,( as S. John saw in the vision) hath vpon Apoc. 13. v. 15. ch. 17. v. 3. his seven heads, the names of blasphemy. And there was given to it, a mouth speaking great things, and blasphemies: and power was given to it, to work two and forty months. And he opened his mouth unto blasphemies, against God, to blaspheme his name: and his tabernacle, and those that dwell in heaven] against the Church militant in earth, and glorious Sainctes in heaven. And such blasphemers, shal blaspheme ch. 16. v. 9. perpetually[ boiling with great heat.] The Sabbath day was kept holy in the old Testament, by Gods ordinance. ARTICLE 16. AS well by the form of words, in expressing The Sabbath day was kept holy by tradition before the Law was written. this precept, as a thing already in practise, saying:[ Remember that thou sanctify the Sabbath day:] as also by the reason, why this Ceremonial Exo 20. v. 8. 11. Gen. 2. v. 2. 3. precept was to be stil kept:[ because the seventh day God ended his work, which he had made, and restend the seventh day from al the work which he had done] it appeareth that the seventh day was by Tradition kept holy, from the beginning of the world. nevertheless this Ceremonial precept, was expressly repe●ed amongst the Moral precepts, because by the Law of nature it is required, that some special times, and dayes be assigned to Gods peculiar service, with rest from other works, though the designation of the seventh day, rather then an other day, pertained to a ceremony of the old Testament: as the eight day properly pertaineth to the new Testament. And so this precept It is ceremonial in respect of the day. of keeping the seventh day holy, was confirmed to the Iewes, with express explication, in what maner they should keep it, saying[ Remember that thou sanctify the Sabbath day. observe Exo. 20. v. 8. 9. Deut. 5. v. 12. 13. 14. the Sabbath day, to sanctify it. Six dayes shalt thou work, and shalt do al thy works. But on The observation therof consisted in abstaining from work. the seventh day, is the Sabbath of the Lord thy God: thou shalt do no work in it: thou and thy son, and thy daughter, thy man seruant, and thy woman seruant, thy beast, and the stranger that is within thy gates. moreover this precept in the Law of Moyses did strictly forbid, that[ you Exo. 35. v. 3. shal not kindle fire in al your habitations, on the Sabbath day▪] Neither was it lawful to bye, or sel any 2. Esd. 13. v. 15 &c. thing on the Sabbath day. As appeareth by the practise from captivity of Babylon. For then correcting errors whereinto they were fallen, amongst other things[ they promised not to bye any thing in the Sabbath day.] And consequently not to sel. And in the Gospel it is recorded that the devout women[ mary Magdalene, and mary of james, and Salome Mar. 16. v. 1. 2. Ouc. 23. v. 56. ch▪ 24. v. 1. bought spices, and ointments in the evening before the Sabbath: and on the Sabbath they restend, according to the commandment:& the next day very early, they came to the monument, carrying the spices, which they had prepared, that they might anoint IESVS] To And in offering Sacrifice. the celebtation also of the Sabbath pertained oblation of Sacrifices[ On the day of the Sabbath( saith Num. 28. v. 9. the Law) you shal offer two lambs of a year old, without blemish, and two tenths of flou●e tempered with oil in Sacrifice; and the libaments. Which are ritely powred every Sabbath, for an everlasting Holocaust.] 2. The punishment for breaking this commandment Breach of the Sabbath was seueretly punished. Exo. 31. v. ●3. was severe[ See that you keep my Sabbath( saith our Lord) because it is a sign between me and you, in your generations, that you may know, that I am the 14. Lord, which sanctify you. keep you my Sabbath, for it is holy unto you. He that shal pollute it, dying shal die: he that shal do work in it, his soul shal perish out of the mids of his people. Six dayes shal you 15. do work, in the seventh day is the Sabbath, the holy rest to the Lord. every one that shal do any work in this day shal die.] According to this Law[ A man for gathering sticks on the Sabbath day, Num. 15. v. 3●. ●3. ●4 v. 22. 27. 28. was presented to Moyses, and Aaron, and to the w●ole multitude. Who shut him into prison, not knowing( at first) what they should do with him.( For if it had been ignorance, or unwitting: then 30. 31. 35. repentaing, and offering the appointed Sacrifice, the offender had been pardonned: but being done of pride and contempt, he was slame.) And our Lord said to Moyses: Dying let this man die: let al the multitude ston him without the camp. And v. 33. 36. when they had brought him out, they stoned him,& he dyed, as our Lord had commanded.] 3. Others were so obedient, and zealous in keeping The faithful were very zealous in keeping the Sabbath. this precept, amongst the rest, that[ when king Antiochus, 1. Mach. 1. v. 43 47. 48. had made, and promulgated a most cruel Edict, that al nations( under his dominion) should leave their own Law: and prohibited Sacrifices to be offered in the Temple of God, the Sabbath to be celebrated, nor other solemn dayes: many coming together 2 Mach. 6. v. 11. to the next caues, secretly kept the day of the Sabbath. And being discovered, were burnt with fire; because they feared for Religion, and observance, to help themselves with their hands] again[ when many 1. Mach 2 v 28. 29. 32. were fled into the mountaines, the persecutors 33. pursuing them in the Sabbath day, said unto them: 34. Come forth and do according to the word of King 35. Antiochus, and you shal live. They answered: We will 36. not come forth; neither will we do the kings word, 37. to pollute the day of the Sabbaths. Then did the enemies hasten battle against them. And they answered 38. them not, neither did cast a ston at them, no● stopped the secret place; but said: Let us die in our simplicity: A thousand Martyrs dyed in the simplicity of doves. And heaven and ●arth shal be witnesses vpon us, that you unjustly destroy vs. And they gave them battle on the Sabbaths: and there dyed, they and their wives, and their children( and their cattle) even to a thousand souls of men] simplo as doves, meek as lambs among wolves. 4. But after this[ the residue said one to an other: Others as prudent serpents, defended the Church from ruin, by battle on the sabbath day. If we shal al do, as our brethren haue done, and shal Ibidem v. 40. not sight against the Heathen, for our lives, and our justifications( our laws) now will they quickly destroy us, from the earth. And they thought in that 41. day, saying:[ every man whosoever shal come unto us in battle, on the day of the Sabbaths, let us fight against him: and we will not al die, as our brethren dyed in secret-places] In like maner[ Nicanor 2. Mach. 15. v. 1. ( General captain of King Antiochus army) With al his violence, purposing to join battle against Iudas Machabeus, on the day of the Sabbath; the Iewes that followed him saying: do not so fiercely and barbarously: 2. but give honour ●nto the day of sanctifi●ation, and honour him, that beholdeth al things: that unhappy man asked: If there were a power in heaven, 3. that commanded the Sabbath to be kept? And 4. they answering: There is the living Lord himself in heaven; the Potent, that commanded the seventh 5. day to be kept: But he said: And I am potent vpon the earth, that commanded arms to be taken, and the Kings affairs to be accomplished▪] Which his Luciferian proud, and blasphemous contempt of the holy Sabbath, commanded by almighty God, was forthwith revenged( besides his eternal torments in hel) v. 27. with the death of the same Nicanor, and of thirty 28. five thousand his followers, in battle the same holy 30. day. His head, hand, and shoulder hanged up nere to 33. the holy Temple: and his tongue given pecemeal to the ravening birds.] Thus was the seventh day of the weke, which is our Saturday, blessed, sanctified, instituted, and observed the Sabbath; that is, the day of holy rest, in the old Testament: from the beginning of the world, till Christ our Lord. Chtistians are bound to keep Sunday( called our Lords day) holy; not the Sabbath. ARTICLE 17. THe other nine commandments, being al Moral So far as the observation of the Sabbath was ceremonical, it is abrogated. precepts; do no less bind Christians now, then they did the Iewes in the Old testament. But this commandment concerning the Sabbath, being in respect of the seventh day of the weke, a Ceremonial precept is ended, and taken away by Christ. nevertheless being also a Moral precept, in respect of some one day of every weke, to be kept holy, it continueth stil: and is designed to the first day of the weke, made holy,& properly called, Our Lords day. Which abrogation of the old Sabbath, is evidently proved by the holy Scriptures: and from thence also the obligation to keep this new feast, is sufficiently deduced, though not in express words. 4. Touching the former point of abrogating the old works of piety, and of necessity we●● lawfully done in the Sabbath. Sabbath; it may be first observed, that albeit the commandment was strict,& the punishment for transgressing it, was severe: especially being done witting,& of contempt: yet diuers works were lawfully done in the Sabbath day, for pious, and necessary causes. So[ the beasts& birds were killed on the Sabbath day, Num. 28. v. 9. Gen 17. v 12. Act ●. v. 12. Mat. 12. v. 1. 3 &c. Mar. 2. v. 23. 24. luke. 13. v. 14. 15. 16. jo. 5. v. 9. 11. ch. 7. v. 22. ch. 9. v. 14. 16. which were then offered in Sacrifice. Children were Circumcised on the Sabbath, if that Were the eight day of their birth. men might travel by the way, a Sabbaths journey: Cure the sick: Draw a sheep, or an ox, or an ass out of a pit●e: Loose thē from the manger, and led them to water.] Our saviour also defended his Disciples fact, when[ the Pharisees blamed thē for plucking ears of corn on the Sabbath day] the reason whereof in general he giveth, saying,[ The Sabbath was made for man,& not man for the Sabbath] Adding moreover[ Therfore the son of man is Lord Christ signified that Christians should not keep the Sabbath day. of the Sabbath also.] And at an other time[ I tel you( said he) that the●e is here a greater then the Temple] insinuating, that he would disannul the Sabbath, for the greater good of man( for whom the Sabbath was made) And so by the Lord of the Sabbath, and saviour of man, Christians are so delivered from keeping the Sabbath, that they should grievously offend God; by keeping it. As S. Paul declareth to the Christian Colossians. Whom certain false Apostles endeavoured to seduce, pretending that they ought wholly to abstain from certain meats, and drinks: and must Colos. 2 v. 13. 16. 17. Leuit. 23. v. 3. keep festival dayes, according to the Law of Moyses] The Apostle therfore allegeth& urgeth against those seducers, the merire, and power of Christ, in redeeming man, and giving a new better Law. And so admonisheth al Christians, saying[ Let no man therfore judge you in meate, or in drink, or in part of a festival day, or of the New moon, or of Sabbaths: which are a shadow of things to come: but the body is Christs] signifying that Christs law, excelleth the old Law, as a body excelleth the shadow thereof. 3. Now concerning the causes, by which the difference The causes of keeping the Sabbath. will better appear, and especially by their effects: the old Sabbath was instituted in memory of the creation of al things, as it were in six dayes of travel, and of rest in the seventh day. As Moyses relateth Gen. 2. v. 1. 2 3. the history. And afterwards denounceth the Law, saying[ The heauens and earth were fully finished, and al furniture of them. And God restend the seventh day, and sanctified it, because in it he hath Exod. 20. v. 10. ch 31. v. 16. 17. ceased from al his work. The seventh day, is the Sabbath of the Lord thy God; thou shalt do no work in it( again he saith) Let the children of Israel keep the Sabbath, and celebrate it, in their generations. It is an everlasting covenant, between me, and the children of Israel; and a perpetual sign. For in six dayes the Lord made heaven and earth, and the sea, and al things that are in them, and restend the seventh day: therfore the Lord blessed the seventh day, and sanctified it; because in it he ceased from al his work.] This was the first reason, pertaining to al the seruants of God, from the beginning of the world. The second, pertaining particularly to the people of Israel. Was in grateful memory of their delivery from servitude in egypt. whereof Moyses saith to the same people Deut. 5. v. 15. [ Remember that thou also didst serve in egypt: and the Lord thy God, brought thee out from thence, in a strong hand, and stretched out arm. Therfore hath he commanded thee, that thou shouldst observe the Sabbath. But the causes& reasons of instituting our The causes of instituting our Lords day. Lords day, are far greater. One is a perpetual memory, of our happy Redemption, from servitude of sin, and of Christs glorious victory over death, Rom. 6. v. 5. 10. which is perfected by his Resurrection, the first day of the weke. An other cause, is an assured signification of the general Resurrection of al mankind, which 1 Cor. 15. v. v 21. 22. 1 Pet 3. v. 18. 21. shal be most glorious to the blessed, and elect: represented by the day after the Sabbath; in respect whereof, it is the eight day; and nevertheless the first day. For as the Sabbath was the seventh of holy rest, after travel: so our Lords day, is the eight day, of eternal life and glory, after both travel and rest. So it is both the Se● Part. 1. Ar. ic 26. first& the eight; the compliment of glory; not transitory, but stil in prime, not waxing old, by process of time, but always continuing in endless eternity. 4. This therfore[ is the day, which the Lord hath Psal. 117. v. 24. made: Let us rejoice, and be glad therein] In this first day of Christs corporal glory( for his blessed soul was always glorious) our redeemer triumphed over Mat. 28. Mar. 16. luke. 24. joan. 20. death: he appeared in body( after his death and burial) Other important reasons, why the seventh day is abrogated,& the eight day( which is also the first day of the week) is made the ordinary holy day. And called Our Lords day. to his B. Mother, and other holy seruants in that one day, seven times. In this day of Our Lord( being the seventh Octaue, and fiftieth day from his Resurrection[ the holy Ghost came in visible signs vpon Act. 2. v. 1. 2. 3. the faithful, replenishing them with his seven gift; of wisdom, understanding, Counsel, Fortitude, Isa. 11. Act. 20. v. 7. 1. Cor. 16. v. 2. Knowledge, piety, and fear of our Lord] In this day( as recurring every eight day) S. Paul with other Apostolical men, and faithful people, more especially[ assembled together to divine public Sacrifice( which S. Luke calleth) Breaking of bread] In this day the Christians( namely at Corinth) usually assembled, for the same solemn religious purpose. Al which being evident in the holy Scriptures, who shal doubt, but that al the Apostles, and other Apostolical first founders, and Pastors of the Christian Church, with their faithful flocks, observed the same day sacred every weke, with holy solemnity: Which being for some while, called[ The first of the Sabbath] was shortly after, even in the Apostles time, commonly Apoc. 16. v. 10. called[ Our Lords day. Dies Dominica] As may be gathered by that S. John thus beginneth to writ his revelation[ I was in Spirit( saith he) on the Dominical day.] which apparently seemeth to be our weekly holy day, vulgarly called Sunday. And so by these authentic proofs, al good Christians hold themselves bound to keep this day holy, as ordained by Christ our Lord;& made known to us, by Apostical Tradition. Prudence, and the virtues annexed, Right counsel,& Mature Iudgement, are necessary. ARTICLE 18. AS to the observing of the commandments in the The four Cardinal virtues, with others annexed, are necessary first table, containing mans duty towards God, are required the three Theological virtues, Faith, Hope, and charity; and Religion the most principal Rom. 13. v. 8. Gal. 5. v. 14. Moral virtue: so for observing the commandments of the second table, containing our duty towards our neighbours, are required al the other moral virtues. Which are reduced to four fundamental, called Cardinal, to wit, Prudence, Iustice, Fortitude, and Temperance. Which with the other virtues annexed, are proved to be necessary by many examples, and other instructions of holy Scriptures. 2. Prudence, which is the first,& consisteth in rightly discerning,& resolving what to desire,& what to Examples of true prudence in Abraham. avoid, did eminently appear in Abraham[ who going Gen 12. v. 12. 13. ch. 20. v. 2. into egypt, prudently foresaw danger of his, life:& to avoid the same, caused his wife Sara to say, that she Was his sister( which was indeed true, according to the common use of speaking amongst the faithful, she being otherwise his kinswoman) jacob fearing his brother ch. 37 v 10. 11. ch. 39. v. 12. Esaus wrath, prudently divided his people, and jacob. flocks into two troops, saying: If[ Esau come to one troupe, and strike it: the other troupe, that remaineth shal be saved] When joseph told his dreams, his brethren envying h●m[ his father prudently considered the thing with himself] The same joseph being solicited 1. Reg. 18. v. 14. 15. joseph. to folly by his mystresse[ prudently left his cloak in her hand,& sled from her] In al his way[ david dealt david. wisely,& our Lord was with him. Saul therfore saw, that he was exceeding wise,& began to beware of him.] 3. My mouth shal speak wisdom( said the same david)& the meditation of my hart prudence. above Commendation of prudence. mine enemies thou( o God) hast made me wise, by thy Ps. 48. v. 4. Ps. 118. v. 98 99 100. 3. Reg. 4. v. 29. commandements. above al that taught me haue I understood: above Ancients, haue I understood: because I haue sought thy commandments] God also gave wisdom to Salomon,& prudence exceeding much[ If thou wilt learn wisdom( saith the same Salomon) ineline thine hart to know prudence. Children attend that you may know prudence. possess wisdom; possess Pro. 2. v. 2. ch. 4. v 1. 5. 7. ch. 14. v. 33. prudence: in al thy possession purchase prudence. In the hart of the prudent, resteth wisdom:& it shal instruct al the unlearned] Christ our Lord the eternal Increated wisdom, instructing his Apostles,& in them Mat. 10. v. 16. 17. 18. 22. 23. al Christians, saith[ Be ye wise as serpents,& simplo as doves. And take hede of men. For they will deliver you up. And to Presidents& Kings shal you be lead for my sake. He that shal persevere to the end, he shal be saved. And when they shal persecute you in this city, flee into another.] 4. worldly policy is reproved by many holy Scriptures. Deut. 32. v. 28. 29. Moyses in his last Canticle, taxing thē for many faults, called thē[ A nation without counsel,& without Right counsel. wisdom: O that they were wise( saith he) and understood, and would provide for their last] signifying, that prudent men do consider things past, understand Mature iudgement. things present; and provide for things to come: according to Right Counsel,& Mature Iudgement. Which are the special virtues, annexed to the Pro. 13. v. 16. ch. 14. v. 15. 16. 18. Cardinal virtue of Prudence. Salomon teacheth the same, saying,[ The prudent( or wary man) doth al things with counsel. The discrete man considereth his steps. A wise man feareth& declineth from evil. The childishman shal possess folly, and the prudent ch. 21. v. 30. shal expect knowledge. There is no wisdom, there is no prudence, there is no counsel against our Lord. Is. 5. v. 21. Woe to you( saith Isaias) that are wise, in your own eyes, and prudent before yourselves. confer no Eccli. 8. v. 20. counsel with fools( saith the Preacher) for they can not love but such things as please them( that is, worldly men, taste not spiritual good things) The luke. 16. v. 8. Mat. 25. v. 1. 2. children of this world( saith Christ) are wiser then the children of light, in their generation] The whole militant Church, is like to ten Virgins[ Of which five are foolish, and five wise] The wisdom of the flesh Ro 8. v. 6. 1. Cor. 1. v 19. is death( saith S. Paul) but the wisdom of the spirit life, and peace. It is written: I will destroy the wisdom of the wise, and the prudence of the prudent, I Psal. 1. v. 1. Pro. 2. v. 11. Eccli. 25. v. 6 7. will reject. Blessed is the man that hath not gone in the counsel of the impious. Counsel shal keep thee,& prudence shal preserve thee. There is health, where is much counsel. A man of counsel will not destroy ch. 32. v. 22. ch 40. v. 25. understanding. Gold and silver are the establishment of the feet: and Counsel is well accepted above them both. seek counsel always of a wise man.] said tub. 4. v. 19 Tobias to his son. The same al prudent men observe, and teach by word and example. Examples of imprudent worldly politiques. 5. Of imprudent men, and bad success, examples abund. King Saul being tempted with foolish emulation, 1 Reg. 18 v. 6. 7. 8. &c. v. 11 ch 19. v. 1. 9. 11. because greater praise was given by simplo women, to david, then to him, yealed to the passion of e●uie, and lost both grace, and wit, erred often in iudgement, and consequently in his actions. He attempted ch. 23 v. 19. ch. 28. v. 1. ch. 31. v. 4. often to kill david, and cruelly whereout him, but never prevailed against him. He fel into extreme distresses, consulted a Pythonical spirit, and perished in battle.[ King Roboam answered his people 3. Reg. 12. v. 13. with rough words, leaving the counsel of the Ancients, which they had given him:& he spake to them according to the counsel of the young men. The Pharisces Luk. 7. v. 30. and the Lawyers] despised the counsel of God against themselves, being not baptized of John Baptist] Mat 16. v. 3. To both pharisees and Sadduces, our Lord said:[ The face of the element, you shal skill to discern: and the signs of times can you not?] Iustice; and other virtues annexed, piety, reverence, Obedience, Gratitude, liberality, and fellowship, are necessary. ARTICLE 19. justice in a large signification, importeth al right performing of human actions. And so it comprehendeth Iustice in general, containeth al virtues; in special is one of the four cardinal virtues. al virtues, as the Philosopher describeth it, Gen. 6. v. 8. saying[ Iustitia in se virtutes continet omnes.] And our saviour in this general sense, useth the same word Iustice: where teaching the perfect observation of al the Mas. 5. v. 21. commandments, and good works, he saith[ unless your Iustice abound more then that of the Scribes and Pharisees, you shal not enter into the kingdom of heaven] But in more strict sense, it is one of the four Cardinal virtues: by which every one possesseth, and yeeldeth to others, that which is theirs, according to equity, in due and equal portion. And to this principal virtue, are annexed other particular virtues, which render also to every one, that which is due, yet not in equal, but more or less proportion, according to the diversity of persons, and states. As piety, reverence, Obedience, Gratitude, liberality, and Frienship. Al Which, are severally required in their due times, places, occasions, and other circumstances, diversly occurring: and sometimes many of these virtues are requisite in the same action. 2. As when Abraham to appease strife, betwixt Abraham in one and the same act, exercised diuers virtues. his own, and Lots herdsmen: not only granted to them al that was just, but also of his piety towads Lot, being his brothers son, recounting him as his own brother: with great kindness besought him to keep fellowship with him, and his seruants; and of his bountiful liberality, gave him leave to choose Gen. 13. v. 5. what land he liked best[ Let there be no brawl, I 6. beseech thee, between me and thee( said Abraham to 7. Lot) and between my herdsmen, and thy herdsmen: for we are brethren. Behold, the whole land is before thee: go apart from me, I pray thee; If thou wilt go to the left kand, I will take the right: if thou choose the right hand, I will pass to the left.] Also Heathen kings moved by moral virtue, did that which was just, when their seruants had done wrong. For[ when ch. 21. v. 25. Abraham rebuked Abimelech, King of Gerara, for a well of water, which his seruants had taken away by force, Abimelech answered: I knew not who did 26. this thing: yea, and thyself didst not tel me, and I heard not of it, but to day. Abraham therfore took 27. sheep and oxen, and gave to Abimelech, for a testimony, that the well pertained to Abraham, and both of them made a league] Likewise Isaac, after some injuries sustained, was peaceably petmitted to dwell in Gerara, and to enjoy his wells, which he had digged. ch. 26. v 14 22. 31. And so[ he and Abimelech made a league] jacob made a covenant with Laban, saying[ My iustice shal answer for me to morrow before thee, when the time of the bargain shal come] Innumerable other ch. 30. v. 33. examples occur in the holy Scriptures, commending the necessity, and excellency of iustice. 3. Abundance also of admonitions doth confirm Commendation of Iustice in the holy Scripture. the same. Of Iustice in general, Salomon saith Pro. 10. v. 2. [ The treasures of impiety shal profit nothing: but iustice shal deliver from death. The blessing of our 6. Lord, is vpon the head of the just: but iniquity covereth the mouth of the impious. The work of 16. the just unto life: but the fruit of the impious 25. unto sin. As a tempest passing, the impious shal not be: but the just as an everlasting foundation] ch. 11 v. 1. ch. 20. v. 10. 23. Of the special virtue of Iustice, he saith[ A deceitful balance, is abomination before God; and an equal weight is his will. Weight and weight, measure and measure, both are abomination before ch. 21. v. 6. Ex. 21. 22. Eecli. 4. &c. God] He that gathereth treasures, with a lying tongue, is vain, and witless, and shal stumble in the snares of death.] And the like of the virtues annexed. 4. piety( saith S. Paul) is profitable to al things: piety. having promise of the life that now is, and of that 1. Tim. 4 v. ch. 5. ●. 8. to come. If any hath not care of his own, especially of his domesticals, he hath denied his faith, ch. 5. v. 11. and is worse then an Infidel. piety with sufficiency, is a great gain. Pursue Iustice and piety] Honour of Parents, requireth both piety in relieving their necessities, and reverence to their persons. Likewise, reverence is due to al other persons, according Leuit. 19. v. 32. to order and degree.[ Before the hoare head rise up( saith the Law) and honour the person of reverence. an old man; and fear the Lord thy God. rebuk 1. Tim. 5. v. 1. not a senior( saith S. Paul) but beseech him, as a father. The seniors which are among you, I beseech( saith S. Peter) myself, a fellow senior] 1. Pet. 5. v. 1. Sara obeied Abraham, calling him lord] Performing both due reverence, and obedience. As God ch. 3. v. 6. Obedience. ordained, that the wife shal be under her husbands Gen. 18. v. 12 power: and he shal haue dominion over ch. 3. v. 16. her. According to the common known dutiful obedience of the son to his father, and of the seruant to Mal. 1. v. 6. his lord, or master, God requireth, at least the same respect to be had of himself, which supposition sufficiently proveth the necessity of obedience towards Artic. 23. al Superiors, whereof more is to be said in the proper Gratitude. place. Of Gratitude to Benefactors, Salomon saith Prou 17. v. 13. Colos. 3. v. 15. [ He that rendereth evil things for good; evil shal not depart from his house.] And S. Paul exhorting to gratitude, saith[ Let the peace of Christ exult in your hartes, and be thankful] And much commendeth the grateful affections of the Galatians towards himself, Gal. 4. v. 15. though they were faulty in other respects, saying to them[ I give you testimony, that if it could be done, you would haue plucked out your eyes, and haue given Libetalitie. them to me] liberality is the mean virtue, between the two extreme contrary vises, of avarice and prodigality. And is worthily commended in holy writ[ Some divide their own goods( saith Salomon) and are made richer: others take violently Pro. 11. v. 24 29. ch. 15. v. 27. ch. 19. v. 6. not their own, and are always in poverty. He that trubleth his house( by waste and prodigality) shal possess the winds] shal shortly below al away, like chaff in the wind[ He that pursueth avarice, disturbeth his houss: but he that hateth gifts, shal live. many are friends of him that giveth gifts. He that is Ch. 2. 26. Act. 20. v. 35. Ps. 11. v. 9. 1. Cor. 9. v. 9. just, will give, and will not cease. It is a more blessed thing( said our saviour) to give, rather then to take] Of the liberal Almeseman it is said[ He distributed, he gave to the poor: his iustice remaineth for ever.] amity. True& perfect amity, maketh a friend to be even as much an others mans as his own. Amicus est alter idem.[ He loveth at al time( saith Solomon) that is a Pro. 17. v. 17. ch. 18. v. 24, friend: and a brother is proved in distresses. A man amiable to society, shal be more freindlie, then a brother. A man that with fair, and feaned words, ch. 29. v. 5. speaketh to his friend, spreadeth a net to his steps. There is a friend in name only a fieind. A companion is pleasant with his friend in delictations: and in Ecclit 37. v. 4 the time of tribulation, he will be an adversary] So the wiseman adviseth to be a true friend, not a feaned. To beware of a feaned friend: and to esteem much a sincere friend. Fortitude● and other virtues annexed, magnanimity, Patience, longanimity, and Perseaerance, are necessary. ARTICLE 20. FOrtitude consisteth in doing and ●uffering hard, and lawful things. By which virtue Abraham Fortitude, and magnanimity were admriable in Abraham. Gen. 14. v. 10. 11. 12. 14. 25. 16. feared not, with three hundred and eighteen stout men of his own people, to assault four Kings with their armies, which had newly overcome five other Kings, and their armies, and had carried away many captives, and amongst the rest, had lead away Lot, Abrahams brothers son, with al his family,& substance, and so pursuing the victorers, stroke them, and brought back al the substance, and Lot his brother, with his substance, the women also and the people] ch. 22. v. 3. 4. 9. 16. 17. By greater Fortitude, and heroical magnanimity, which excelleth the ordinary corege of valiant men, the same Abraham obeied Gods commandment, being willing& ready to sacrifice his beloved young son Isaac, which God most highly commended and rewarded, with many great blessings to him, and his issue, and al that imitate him, in faith, obedience, and fortitude, against difficult temptations to the contrary: With very great fortitude, accompanied with other ch. 39. v. 10. 11. Great in joseph. virtues. joseph the Patriarch, being yet young, constantly refused to committe adultery, whereto his Mystresse day by day importunely solicited him] Young david armed with admirable fortitude, undertook 1. Reg. 17. v. 37. the single combat against Goliath, saying; Likewise in david, [ Our Lord which hath delivered me from the hand of the lion, and of the bear, he will deliver me from the hand of this uncircumcised Philistian] So every one that overcometh the spirit of pride, and of carnality( signified by a lion, and a bear) is able also to overcome al temptations, of the world, the flesh, and the devil. 2 The hand of the strong( saith Salomon) shal rule, Prou. ●8. v. 24. Praise of Fortitude in holy Scriptures. but the hand which is slothful shal serve under tributes. The sluggard will and will not: but the soul of them that work, shal be made fat. fear casteth down the slothful, and the soul of the effeminate, shal be hungry. The slothful saith: A lion is without, ch. 18. v. 8. ch. 22. v. 13. ch. 24. v. 10. in the mids of the streets, I am to be slain. If thou despair, being weary in the day of distress, thy strength shal be diminished] many like s●n●ences are written by the wiseman. And wisdom itself admonisheth al] Mat. 10. v. 28. Not to fear them that kill the body, and are not able to kill the soul] 3▪ To the better accomplishment of true fortitude, Ps 9. v 19. pertain these virtues: severally commend in holy virtues annexed to Fortitude. Scriptures. Patience of the poor( saith the Royal Psalmist) Ps. 61. v. 6. Pro. 19. v. 11. ch. 25 v. 15. luke. 21. v. 19. Rom. 5. v. 8. ch. 8. v. 25. 2. Cor. 6. v. 4. Gal. 5 v. 22. Eph. 4. v. 2. 1 Tim. 6. v. 1. 2. shal not perish in the end. My soul( saith he) be subject to God, because my patience is from him. The doctrine of a man, is known by patience( saith Salomon) Patience. & his glory is to overpass unjust things. By patience the Prince shal be pacified: and a soft tongue shal break hardness. In your patience you shal possess your souls] saith our saviour. S. Paul teacheth, that[ Tribulation worketh patience: Patience probation; probation hope:& hope confundeth not. We expect by patience. In al things, let us exhibit ourselves, as the Ministers of God, in much patience, tribulation, in distresses, in stripes, in prisons. The fruit of the spirit, 2▪ Tim. 3. v. 10. is charity, ioy, peace, patience, benignity, goodness, longanimity, with al humility and mildness: with Heb. 10. v. 36. longanimity is patience with ioy, and constancy. patience and longanimity, with ioy. Pursue iustice, piety, faith, charity, patience, mildness, longanimity. Patience is necessary for you: that doing the will of God, you may receive the promise. By patience, let us ch 12. v. 1. jac. v. 4. run, to the sight proposed unto vs. Let patience haue a perfect work( saith S. james) that you may be perfect, Mat. 10. v. 22. & entire, failing in nothing] again, our saviour perseverance perfecteth patience, saith;[ He that persevereth to the end; shal be saved] Therfore again S. Paul admonisheth, not only to haue ch. 24. v. 13. patience, but also to persever in Gods service, and to suffer even to the end, saying according to the doctrine Heb. 12. v. 6. 7. Pro. 3. v. 11 of Salomon.& of Christ our Lord[ Be thou not weary, whiles thou art rebuked of our Lord. persevere ye in discipline. As unto children doth God offer himself to you. For what son is there, whom the father doth not correct?] Temperance,& other virtues annexed; continency, meekness, humility, and modesty, are necessary. ARTICLE 21. TEmperance, the fourth Cardinal virtue, consisteth in the moderation of meate, drink, and of other corporal things, pertaining to mans body, or Examples of more temperance in some heathen people, then is now in some that bear the name of Christians. appetite. That this is a true moral virtue, is clear by the light of nature, which taught Assuerus a Heathen King, to provide that in a great feast, which he made to the Princes of his kingdom, none should be compelled to drink more then they desired[ But as the King had appointed, making each of his Princes overseer of every table, that every one might take what Esther. 1. v. 7. 8. he would.] By which Royal ordinance, it seemeth that there was then amongst the more barbarous people, the like drunkards custom, as is now again reigneth, especially in countries infected with heresy, not only to drink excessively, but also to urge, and force others to answer them with like intemperance, worse then beastly. For brute Intemperance is greater in some men, then in any beasts. beasts can not be compelled to drink more then they list, by any means that man can use: much less doth any beast constrain an other, to exceed the bonds of nature; but because brutish men pass al beasts in this kind, both in themselves,& towards Esth. 1. v. ●. others; the more civil heathen Princes, corrected the inhuman and unnatural pressing of others to such excess. Much more ought good Christians to avoid the filthy crimes of intemperance, as well in their own persons, as in drawing others into fellowship of wickedness. 2. Against this so sotish vise of drunkenness, and Admonitions to use temperance▪ gluttony, and for due moderation in eating, drinking, and other human conversations, Salomon giveth many necessary admonitions, telling the bad success of the one, and good fruit of the other[ He that is delighted with much quaffing of wine, leaveth Pro. 12. v. 11. ch 13. v. 25. ch. 20. v. 1. ch. 21. v. 17. contimelie in his munitions] that is, leaveth shane in his memory and posterity[ The just eateth and filleth his soul, but the belly of the impious is unsatiable. Wine( and every liquour that can make drunk) is a luxurious thing, and drunkenness tumultuos: whosoever is delighted therwith, shal not be wise. He that loveth good cheer, shal be in poverty: he that loveth wine, and fat things, shal not be rich. Be not in the h. 23. v. 20. 21. feasts of great drinkers, nor in their comessations, which contribute flesh together to eat: because they that are given to drinking, and that pay shortes, shal be consumed: and drowsiness shal be clothed with rags. To whom is woe? to whose father is woe? 29. To whom browles? to whom ditches? to whom 30. wounds without cause? to whom blood shedding 31. eyes? Is it not to them, that pass their time in wîne? and study to drink out their cups? Behold not v. 31. wine when it waxeth yellow: When the colour therof shal shine in the glass, it goeth in pleasantly; but in 32. the end, it will bite like a snake: and as a basilisk it will power abroad poisons. Thou hast found honey; eat that which sufficeth thee( and no more) lest perhaps being filled, thou vomitte it up.] And further exhorteth ch. 25. v. 16. ch. 31. v. 4. 5. not only to abhor al excess, but also to shun al danger therof, saying[ give not to kings, o Lamuel, give not wine to kings: because there is no secret, where drunkenness reigneth: and lest perhaps they drink, and forget judgements; and change the cause of the children of the poor] An other divine preacher saith[ A workman that is a drunkard shal Eccli. 19. v. 1. 2. not be rich, and he that contemneth small things, shal fall by little& little wine,& women make wisemen to apostatate,& shal reprove the prudent. Woe to you that are mighty to drink wine( saith Isaias)& stout Isa. 5. v. 22. men in drunkenness.] 3. sobriety and al temperance are most especially required in Christians, because we are not born of the flesh, but regenerate of the spirit, having renounced 1 Pet. 1. v. 23. the world, the flesh, and the devil, who by intemperance first seduced eve, and she then alured Adam, in whom al mankind fel. And for so much In things necessary must be special care to keep moderation. as al men must eat, drink, cover their bodies, sleep, rest, and use other refreshing of body, and mind: there is more danger of exceeding, in these things which necessary must be done, then in other things, from which men may wholly abstain. And therfore our saviour saith:[ look well to yourselves, luke. 21. v. 34. lest perhaps your hartes be overcharged, with surfeiting, and drunkemes, and cares of this world.] Not forbidding the necessary use, but warning to beware of any excess. Also S. Paul exhorteth to sobriety, Ro. 13. v. 13. 14▪ saying[ As in the day, let us walk honestly: not in banke●inges, and drunkenness, not in chamberinges, and impudicicies; and make not provision Ephes. 5. v. 18. 1 Thes 5. v. 7. 8. for the flesh in concucupiscences. Be not drunk with wine, wherein is riotousness. They that be drunk, be drunk in the night( in darkness of sin) But we that are of the day( in light of grace) are sober.] 4. unto this virtue of Temperance belong also virtues adjoined to Temperance. the necessary ●ertues of continency, and Chasti●ie, in due degree of every state. As in married persons matrimonial chastity, and temporal continency for the special times of prayer. In single persons perpetual, during the same state of life. Example of continency and chastity. temporal chastity is conspicuous in young Tobias, tub 6. v. 18. ch 8. v 2. ch. 8. v 4. 5. ●ap. 8. v. 2. ch. 9. v. 1. Gal. 5 v 23. Act. 24 v. 25. 1. Tim. 2. v. 2. Ch. 4. v. 12. and his spouse Sara, by the counsel of S. Raphael the Angel[ who were continent, three dayes, giving themselves to prayer.] The wiseman desiring to be made partaker of wisdom, and knowing that he could not so be, but by the gift of God, earnestly prayed God for the same, and for al virtues. S. Paul numbereth the virtue of continency amongst other special virtues, saying[ The fruit of the spirit is charity, mildness, modesty, continency, chastity] And speaking of al virtues in general, maketh special mention[ of iustice and chastity: faith and chastity: piety and chastity] testifying that chastity is an especial companion, and very nere adjoined to other greatest virtues. An other virtue annexed to Temperance is clemency[ which virtue clemency& meekness. Prou. 11. v. 19. ch. 16. v. 15 ch. 20. v. 28. 2 Tim 2. v. 24. 25. 26. ( saith Salomon) prepareth life.] again saith he[ The kings clemency is as the later shower. mercy and Truth keep the King: and his throne is strengthened by clemency. The seruant of our Lord must not wrangle, but be mild, towards al men: apt to teach: patient with modesty, admonishing them that resist the truth: lest sometime God give them repentance to know the truth: and they recover themselves from the snares of the devil: of whom they are held captives at his will] humility in like maner is an indiuidual companion humility. of Temperance, a most necessary and an highly commended virtue[ Before I was humbled( saith Psal. 118. v. 67. 71. the Royal prophet) I offended. It is good for me o God, that thou hast humbled me. Our Lord( saith the most blessed virgin) hath regarded the humility of his hand maid. He hath dispersed the luke 1. v. 48. 51. 52. proud in the conceit of their hart: He hath deposed the mighty from their seat, and hath exalted the humble] Our Lord himself saith[ whosoever Mat. 18. v. 4. ch. 5. v. ●. 4. ch. 11. v. 29. luke. 18. v. 14. shal humble himself, as this little child, he is greater in the kingdom of heaven. Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are the meek: for they shal possess the land. learn of me, because I am meek, and humble. He that exalteth himself, shal be humbled: and he that humbleth himself shal be exalted] For better tempering al human conversation, modesty. in countenance, speech,& gesture, modesty is no less nec●ssarie then the other virtues mentioned[ In Pro 10. v. 19 ch. 15. v. 1. ch. 17. v. 27. 28. ch. 22. v. 4. much talk( saith wise Salomon) there will not want sin: but he that moderateth his lips is most wise. A soft answer breaketh anger. He that moderateth his words, is learned and prudent. And the learned man is of a precious spirit. The fool also, if he hold his peace, shal be reputed wise: and if he close his lips, a man of understanding. The end of modesty, the fear of our Lord, riches, and glory, and life. Let your Philip. 4. v. 5. Colos. 3. v. 12. Tit. 3. v. 2. modesty be known to al men( saith S. Paul) Put ye on the bowels of mercy, benignity, humility, modesty, patience. Be not litigious, but modest. The wisdom that is from above( saith S. james) is chaiste, peaceable, jac. 3. v. 17. modest, swasible, consenting to the good, The inward( spiritual) man of the hart( saith S. Peter) is 1. Pet. 3. v. 4. hidden in the incorruptibility of a quiet, and modest 3. joan. v. 10 spirit: which is rich in the sight of God.] S. John taxeth the immodesty of Diotrepes, a trublesome Prelate, saying of him, that[ he with malicious words chatting against us: and as though these things sufficed him not; neither himself doth receive the brethren: and them that do receive, he prohibiteth, and casteth out of the Church] And S. Iude also chargeth a Sect judae. v. 4. 8. 9. of heretics for immodestly[ contending with the teachers of truth]& for their contemning, and[ despising Dominion, and blaspheming majesty. When Michael the Archangel disputing with the devil, made altercation for the body of Moyses; he durst not infer iudgement of blasphemy, but said: Our Lord command thee.] Al are bond to honour their fathers, and mothers: especially to assist them in necessity, spiritual and temporal. ARTICLE 22. THus much being interposed concerning the four Cardinal virtues, with the others annexed; al which pertain to mans duty toward himself, and his neighbour: we procede to the more express commandments of the second table. The first of which is, that every one must honour, and if need require, must assist his father and mother, spiritually and temporally. As al pious children haue done in the Law of nature: in the written Law; and more especially in the Law of grace. For declaration whereof it will suffice most briefly, and as it were barely to recite certain holy Scriptures, as well instructing us by way of example, and of precept: as by the threatened punishment of offenders in this behalf,& of promised reward to the observers. In the Law of nature Examples of honouring, and dishonouring parents. [ Sem& Iapheth shewed their dutiful respect,& performed Gen. 9. v. 22. 23. their bounden duty, towards Noe their father, by covering his imperfection. Contrariwise his other son Cham dishonoured his father, deriding him] For which the first two were blessed, and Cham was cursed. joseph with singular care both provided ch. 45. v. 16. ch. 46. v. 29. ch. 48. v. 2. ch. 50. v. 1. temporal relief for his father, and his whole family, in time of scarcity; and with very great respect honoured his father, in al his life, and after his death. So did jacob honour his father Isaac. Isaac honoured Abraham: and Abraham his progenitors. 2. God also expressly commandeth by his written The Law of God& nature bindeth children to honour their parents. Law, saying[ Honour thy father, and thy mother: Ex●. 20. v. 11. that thou mayst be long lived vpon the earth: which the Lord thy God will give thee] Touching transgressors, the same Law saith:[ He that striketh his father, ch. 21. v. 15. 17. Leuit. 19. v. 3. ch. 20. v 9. Deut 21. v. 18. 19. 21. or mother, dying let him die. He that nurseth his father or mother, dying let him die. Let every one fear his father, and mother, If a man beget a stubborn frowatd son, that will not hear the commandments of his father and mother; and being chastined, contemneth to be obedient: they shal take him, and bring him to the Ancients of the city, and to the gate of Iudgement, and shal say to them: This our son is froward, and stubborn: he contemneth to hear our admanitions: he giveth himself to comessation, and to riot, and to banketinges: the people of the city shal ston him, and he shal die: that you may take away the evil out of the mids of you: and al Israel hearing it, may be afraid.] 3. A wise son( saith Salomon) maketh the father Prou. 15. v. 20. ch. 17. v. 25. Other admonitions to observe this commandment. joyful: and the foolish man despiseth his mother. A foolish son is the anger of his father: and the sorrow of the mother, that bare him. He that afflicteth his father, and fleeth from his mother, is ignominious ch. 19. v. 26. ch. 20. v. 20. 21. ch. 28. v. 24. and unhappy. He that nurseth his father, and mother, his lamp shal be extinguished in the mids of darkness. The inheritance, whereunto hast is made in the beginning, in the latter end shal lack blessing. He that pilfereth any thing from his father; and from his mother: and saith: This is no sin: is the partaker of a mankiller] committeth like sin, as if he should kill an other man.[ hear your fathers iudgement, Eccli. 3. v. 1. o children( saith the divine preacher) and so 5. do, that you may be saved. As he that gathereth 6. treasure; so he also that honoureth his mother. He that honoureth his father, shal haue ioy in children; and in the day of his prayer he shal be heard. He that honoureth 7. his father shal live the longer life; and he that 8. obeyeth the father shal refresh the mother. He that feareth our Lord honoureth his parents: and as his 9. lords, he will serve them that begat him. In work 10. and word, and in al patience honour thy father, that 11. blessing may come vpon thee from him: and his blessing Fathers blessing is of great value. may remain in the latter end. The fathers blessing 12. establisheth the houses of the children: but the mothers curse rooteth up the foundation. glory not in the contumely of thy father: for his confusion is no glory to thee. For the glory of a man is by the honour 13. of his father: and the father without honour is the dishonour of the son. son receive the old age of thy father, and make him not sorrowful in his life. 14. And if he fail in understanding, pardon him, and 15. despise him not in thy strength. For the alms to the 16. father, shal not be in oblivion. For good shal be restored thee, for the sin of thy mother( if thou with compassion and reverence be sorry, and pray for her) and in iustice it shal be builded to thee: and as y●e 17. in the clear wether shal thy sins melt away. Of 18. what an evil famed is he, that forsaketh his father? and he is cursed of God, that doth exasperate his mother.] 4. Christ our saviour sharply reprehendeth the Christ explaineth this commandment: teaching that children are bond to help their parents in al necessities. Scribes and Pharisees, for perverting this commandment to their lucre, with pretence of Religion saying, to them[ God said: Honour thy father and thy mother: Mat. 15. v. 4. 5 He that shal curse father, or mother, dying let him die. But you say: whosoever shal say to father, or mother: The gift( of Sacrifice, or oblation) whatsoever proceedeth from me, shal profit thee; and shal not honour( help and releue● his father and mother; And v. 6. you haue made frustrate the commandment of God, for your own tradition]. S. Paul admonisheth Christians carefully to fulfil this commandment, saying[ Children obey your parents in our Lord, for this is Ephes. 6. v. 12. 3 4. just. Honour thy father, and thy mother, which is the first commandmet in the promise, that it may be well with thee, and thou mayst live long, vpon the earth. And you fathers, provoke not your children to anger, but bring them up in the discipline, and correption of Parents are likewise bond to help their children. our Lord. Children obey your parents in al things: Colos. 3. v. 20. 21. for that is well pleasing to our Lord. Fathers provoke not your children to indignation, that they become not discoureged. children lay not up treasures for 2 Cor. 12. v. 14. the parents( ordinarily) but the parents for the children. This command( parents) that they be blameless. If any man haue nor care of his own: and especially 1. Tim. 5. v. 7. 8. of his domesticals, he hath denied the faith:& is worse then an Infidel.] Al are bond to honour, and obey, spiritual and temporal Superiors. ARTICLE 23. WE haue examples in the Iewes, both of obedience& disobedience, toward Superiors. Sometimes they obeied Moyses very diligengly. As when under the name of parents al other superious are contained. between them also is a bond of mutual help, when need requireth. Exo 12. v. 3. 4. &c. ch. 13. v. 17. ch. 14. v. 4. ch. 33. v. 8. they made their first Pasch, immolating in every family a lamb, in such time, place, and maner, as was commanded. Also in marching and lodging, where God directed them by his signs, of the cloud by the day, and pillar of fire in the night,& the like: as God commanded them by the mouth of Moyses,& Aaron. Sometimes many disobeyed, murmuring against Ex. 16. v. 1. 2 31. 32. their Superiors, yea some breaking into schism, and open rebellion. Namely Core, Dathan, and Abiron, Num. 16. v. 1 2. &c. envying the functions, and authority of Moyses, and Aaron. Also Hon of the tribe of reuben, and two hundred and fifetie other principal men, rose against Moyses and Aaron, and drew many into murmuration,& rebellion. Which God punished, by the earth swallowing them into hel, and fire from heaven, consuming fourteen thousand seven hundred of the common people, for adhering unto the captain Rebels. It was also ordained by the written Law, that[ whosoever should be proud, refusing to obey the commandment Deut. 17▪ v. 12. of the High priest, for the time bearing that office, should be punished with death.] 2. Which power and authority Christ avouched Power and authority remain in evil Superiors. to remain in the Priests, though they were degenerate in manners, not doing the good things, which they taught: yet[ because they sate vpon Moyses Mat 23. v. 2. 3. chair, al were bond to do, and observe al things which they taught, but according to their works do ye not: for they say, and do not] And establishing his Disciples with special authority, he said to them in plain terms[ He that heareth you, heareth me: and he that despiseth you, despriseth me: and he that despiseth me, despiseth him that sent me.] S. Paul speaking of his own, and other luke 10. v. 10. 1. Thes. 4. v. 8. Apostles authority saith[ He that despiseth these things, despiseth not men, but God, who also hath given his holy spirit, in vs. And if any obey not 2. Thes. 3. v. 14 Tit. 2. v. 15. our word; note him by an Epistle.] To S. Titus a bishop, he said[ rebuk with authority. Let no man contemn thee] The Hebrew Christians he admonished saying[ Obey your Prelates, and be subject Heb. 13. v. 17. to them: for they watch, as being to render account for your souls.] 3. In l●ke maner, al subiectes are bond to obey Subiects are also bond to honour and obey temporal Superiors▪ temporal Princes, and Superiors. So the Israelites promised obedience to Iosue, saying to him[ As I●s. 1. v. 17. we obeied Moyses in al things, so will we obey thee also. He that shal gainsay thy mouth, and not obey thy words, that thou dost command him, let him die] Salomon saith[ The mind of Pro. 15. v. 28. ch. 20. v. 2. ch. 24. v. 21. the just, meditateth obedience: the mouth of the impious redundeth with evils. As the roaring of a lion: so also the terror of the King: he that provoketh him, sinneth against his own soul. fear our Lord my son, and the King.] 4. Our saviour confirmeth the same due obedience Also Christians,& catholics are bond to honour and obey Infidel Princes in temporal causes. to Princes, yea though they err in Religion, saying[ Render the things that are Caesars, to Caesar: Mat. 22. v. 21. and the things that are Gods, to God.] evidently distinguishing, that some things pertain to temporal Princes, which are enemies to God, and to truth; Which must be rendered unto them. But spiritual things pertaining to Religion, must be rendered to God, not to Caesar. Yea to Pilate, Caesars deputy, our Lord, said[ Thou shouldst jo. 19. v. 11. not haue any power against me, unless it were given thee from above. Therfore he that hath be trayed me to thee, hath the greater sin] Al which saint Paul f●rther explaineth, saying[ Let every soul be subject to higher powers. For there is no Ro. 13. v. ●. power, but of God. And those that are: of God are ordained.] Because God either giveth, or permitteth al authority, that is in the whole world. And draweth good from both lawful, and unlawful use of authority.[ Therfore( saith the same Apostle) he that resisteth the power, resisteth the ordinance of God. v. 2. And they that resist, purchase to themselves damnation] In particular he saith[ Seruants be obedient to Eph. 6 v. your lords, according to the flesh( in temporal& bodily 6. service) with fear and trembling, in the simplicity of your hart, as to Christ. Not serving to the eye, 7. as it were pleasing men: but as the seruants of Christ, 8. doing the will of God from the hart; with a good will serving as to our Lord, and not to men, knowing that every one, what good soever he shal do, that shal he receive of our Lord; whether he be bond, or free. women Colos 3. v. 18. 20. be subject to your husbands, as it be houeth in our Lord. Children obey your parents in al things: for that is well pleasing to our Lord] He willeth Titus Tit. 3 v. 1. the Bishop of Crete, amongst other instructions[ to admonish his people, to be subject to Princes, and Potentates, to obey at a word, to be ready to every good work] The same doth S. Peter teach al Christian people, saying[ Be subject to every human creature, 1. Pet. 2 v. 13. 14. for God( that is, to every Prince, Magistrate,& Superior, whom God appointeth, or suffereth to haue dominion among men: so far as Gods Law is not violated) whether it be to the King, as excelling: or to Rulers, as sent by him, to the reuenge of malefactors, but to the praise of the good. For so it is the will of God, 17. that doing well, you may make the ignorance of vnwisemen 18. to be dumb. fear God. Honour the King. Seruants be subject in al fear( in reuerential fear) to your masters: not only to the good, and modest, but also to the waward. For this is grace( or the effect of 19. grace, and cause of thank, and reward) before God: if for conscience of God( for conscience, or iustice sake) a man sustain sorrows, suffering unjustly.] Al Rom. 13. v. 5. therfore, as the holy Apostles teach, and admonish[ must be subject of necessity( that they may avoid sin, and punishment, and gain reward of God) not only for wrath, but also for conscience sake. Render 7. therfore to al men their due: to whom tribute is due, render tribute: to whom custom is dur, render custom: 8. to whom fear is due, render fear: to whom honour is due, render honour.] And so to al Superiors. To spiritual Prelates, spiritual obedience, to temporal, Princes, temporal obedience. 5. In this fundamental doctrine therfore, as well The laws of the Church, and common wealths are grounded in Gods Law. of the old Law, as of Christ, and his Apostles, al good Christian laws, both Ecclesiastical, and civil are grounded, warranted, and confirmed. The more especial Precepts of the Church are these five. 1. To keep al sundays, and certain other festival dayes holy: by abstaining from servile,& gainful works: and by personal presence at the holy mass, the Christian Sacrifice. Which is further proved,& declared in this third Part. Article 17. and 46. 2. To receive the most blessed Sacrament, at least every Easter, or within seven dayes before or after. proved in the second Part. Article 21. 3. To confess sacramentally, at least once every year. Also proved in the second Part. Article 27. 4. To fast, and keep other abstinence, in certain appointed times. As is proved in the next ensuing Article 24. 5. Not to solemnize marriage within certain times prohibited. Al which Precepts: and others: pertaining to particular persons, and purposes, are proved by the holy Scriptures, recited in this, and other Articles here mentioned. And further confirmed in the forty sixth Article following. The laws,& Statutes: of temporal kingdoms: Common wealths: Cities, Princes,& other civil Magistrates, are more in number, then can be recited; very diuers, in diuers places, and times. And are also proved in general, by the former grounds,& further confirmed in the forty seventh Article. Al Christians are bond, sometimes to abstain from certain meats; and to fast: by divine, and Ecclesiastical laws. ARTICLE 24. COncerning therfore the particular Precept of Abstinence, and Fasting( which our Aduersaries of this time much impugn; it is proved to be just, wholesome, and religious in this present Article, here for this purpose inserted. almighty God our Gen. 1. v 29. 30. ch. 9. v 3● Creator having made[ al sorts of herbs that seed, certain abstinence from meate was commanded in the state of innocency. and al trees that bring frui●e, to be the meate of man] as also flesh of beasts, and birds, at least after the general flood; yet from the ve●y beginning of the world, even in Paradise, he excepted one three: commanding man to abstain from it, vpon pain of death, saying to Adam[ Of every t●ee( of Gen. 2. v. 16. 17. al other trees) of Paradise, eat thou. But of the three of knowledge, of good and evil, eat thou not. For in what day soever thou shalt eat of it, thou shalt die the death.] And according to this premonition, so sown as Adam had transgressed this precept of abstinence, though he was by and by penitent for it; yet both he, and al his future progeny, ch. 3. v. 16. 17. 18. besides other penalties, were subject to death; every one decaying, and dying, as Gods former threatening, and subsequent sentence justly require, saying[ Dust thou art, and into dust thou shalt return] v. 19. again after the flood, our Lord expressly gave an other commandment of abstinence, saying to Noe;[ Al that moveth, and liveth shal be yours, for meate; even as the green herbs, haue I delivered An other precept of abstinence was given after the flood. al to you: Saning that flesh with blood you shal not eat. For I will require the blood, of your ch. 9. v. 4. 5. souls, at the hands of al beasts, and at the hand of man.] Which precept was given, as well to make man, the more to abhor manslaughter: as to exercise the faithful seruants of God, in obedience: and for ceremony sake, as the same, and many other ceremonial laws, were afterwards added. For it was lawful to kill beasts, and to eat their flesh, but not any blood. So we see, there was a precept of abstinence in the stare of innocency; and also in the Law of nature, after mans fall. 2. In the written Law of Moyses, not only abstinence many other abstinences from certain meats were added in the written Law. from blood was again commanded in these words[ If thou wilt eat, and the eating of flesh Deut. 12. v. 15. 16. delight thee, kill, and eat according to the blessing of the Lord thy God. Only without eating of the blood, which thou shalt power out vpon the earth, as water. whosoever shal eat blood, I will Leuit. 17. v. 10. set my face against his life: and will destroy him, out of his people.] but also other precepts of abstinence, and fasting were added. It was precisely commanded to abstain from leavened bread, in the feast of Pasch, seven dayes together[ seven dayes Exo. 12. v. 15. ch. 13. v. 7. shal you eat azimes: in the first day there shal be no leaven in your houses: whosoever shal eat leaven, that soul shal perish out of Israel, from the first day until the seventh day] In the feast of Expiation, every year, the tenth day of the seventh month, was ordained a perfect fast, from al meate even until night.[ Vpon the tenth day of the seventh month, shal be the day of Expiation most solemn Leuit. 23. v. 27. 28. 29. Nu. 29. v. 7. ( said our Lord to Moyses) and it shal be called holy: and you shal afflict your souls in it, that your Lord your God may become propitious unto you. every soul that is not afflicted this day, shal perish out of his people. The ninth day of the month from even until even, shal you celebrate your sabbaths.]& other feasts. Vpon particular occasions also which might happen, abstinence from certain meats was forbid extraordinarily[ If an ox with his horn Exo. 21. v. 28. ch. 22. v. 31. strike a man, or a Woman, and they die: he shal be stoned:& his flesh shal not be eaten.( Likewise) The flesh that beasts haue taisted of, before, you shal not eat, but shal cast it to the dogges] many kindes also of beasts, fishes; and birds, were by the Law reputed unclean, with strict prohibition, not to eat any of Leuit. 6. 7. 11. 17. 19. 22. 23. them, which are not unlawful by nature, but only because they were prohibited in that time, for signification sake, and for exercise of obedience. And are now lawful to be eaten. As pork, rabbites, puddings, and the like. 3. In observing of which ceremonial laws, of perpetual Faithful people were very diligent in observing these precepts of abstinence. abstinence from certain meats, faithful good people were very careful, and zealous. holy Tobias Tobiae 1. v. 12. judith. 12. v. 2. Dan. 1. v. 8. kept himself free from being contaminate, by eating of meats, which were forbidden by the Law.] judith said to Holofernes[ I can not eat of the things which thou commandest to be given me] Daniel and the other three Hebrew children, in the captivity of Babylon, would not eat of the meats, which were provided for them, by the Kings commandment; because the Law of God commanded not to eat such things. Old Eleazarus, and seven young men brethren, and 2. Mach. 6. v. 18. ch. 7. v. 1. 2. 3. &c. Act. 10. v. 13. 14. 15. their mother suffered death, and are glorious Martyrs, because they would not, contrary to Gods Law, eat swines flesh. Yea S. Peter, after Christs Ascension, durst not eat of such prohibited meats, till it was by a vision declared unto him, that God had altered that Law, the signi●ication therof being fulfilled. And so he was thereupon commanded, to receive penitent Gentiles; into the Church of Christ. By which figurative Leuit. 23. v. 28. abstinence:& moral observation of some fasts [ to make God propitious for sins] did sufficiently 2 Es●. 9. v. ●. &c. Isa 58. v. 3. Io●l. 1. v. 14. &c. Mat. 3. v 4. ch. 11. v. 18. luke. 2. v. 37. Mal. 5. v. 16. 17. foreshow, that in the new Testament, should be both fasting, and other abstinence, at special times: for Religion sake, for mortification, and for satisfaction. 4. S. John Baptist( amongst other works of penance) S. John Baptist and his disciples,& others observed voluntary fasts. with his disciples, observed certain fasts[ Religious old Anne, the widow, served God night& dayin fastings and prayers] The Pharisees also fasted often, which unless it were an holy work, they had not thereby fallen into hypocrisy. Therfore our saviour correcting their hypocritical fasting, teacheth the right maner of fasting with sincerity, and humility. And further for shewed expressly[ that his Disciples ch. 9. v. 14. 15. 16. should fast, after that the bridgrome( himself) should Christ foretold that his disciples should observe some fasts: after his departure from them. be taken from them( said he) they shal fast] Neither can his words be wrested, to signify only fasting from sin. For that fast, his disciples were bound also to observe, whiles he yet remained with them. He also calleth this future[ fasting, by the name of mourning] v. 15. ch. 17. v. 21. At an other time he said: that[ there is a kind of devil, which is not cast out, but by prayer, and fasting.] 5. As for the determinate times of fasting, there is no express precept in the new Testament. But by imitation levit 23. v. 28. The determination of time, and maner of fasting is left by Christ to his Church. of one special fasting day in the Law of Moyses: of other fasts vpon occasions occurring, as of the ninivites, of other devout persons, Tobias, judith: Io●e 3. v. 5. judith. 8. v. 6 tub. 12. v. 8. diuers Prophets; namely of Moyses fasting forty dayes together. When he first received the Law, and again when when he received the famed, in the new tables, the first being broken. Likewise of Elias, fasting forty Exo. 24. v. 18. ch. 34. v. 28. Deut. 9. v. 18. 3. Reg. 19. v. 8. dayes. And of our saviour himself fasting forty dayes: his holy Apostles instituted,& observed the holy& solemn fast of Lent: forty dayes before Easter. As it is manifest by perpetual Tradition. Because Fast of Lent, and Ember dayes were instituted by the Apostles. al Christians do so observe it, or know that others Mat. 4. v. 2. do so observe it, and haue done in al former times: no adversary being able to show, any other beginning of Lents fast. Which is a plain, and an assured proof, that it was begun by the Apostles of CHRIST:& doubtless by Christs warrant 2. Thes. 2. v▪ 15. else the beginning of so universal an observation, would haue been noted, and recorded, When, and 2. Tim. 1. v. 14. by whom, it had been first ordained. Likewise the observation of the Ember dayes, four times, every year( called. Quatuor T●mpora: whereof Temper dayes, and by a little mutation: Ember dayes:) by the same Rule of universal observation, without other record, when the same began, is invincibly proved to be an Apostolical Tradition, instituded by the Apostles, by Christs commission. The Vigiles Vigiles were instituted by the Church: also of the more solemn feasts, observed in al places of Christendom, are confirmed by the very same Rule of Apostolical Tradition. Some other Vigiles, and fasts, not observed in al places, but only in particular With some difference in particular provinces. countries, or places, do so far bind, as the custom therof is approved, by the ordinary Heb, 13. v. 17 Prelates of the same places. Which may also be altered, according to times, persons, and other circumstances, by authority of the same particular Churches: the Supreme visible Head, approving, or not contradicting the same. It is forbid to kill any man: except by lawful authority, and in due maner. ARTICLE 25. MAnslaughter, especially wilful murder, is one of those enormous sins, which cry to God, into heaven for reuenge. As our Lord Wilful murder crieth to heaven for reuenge. himself witnesseth, saying t● Cain, when he had slain his brother[ Where is Abel thy brother? What Gen. 4. v. 9. 10. 11. 15. Apoc. 6. v. 10. hast thou done? The voice of thy brothers blood crieth to me, out of the earth. Now therfore cursed shalt thou be vpon the earth, which hath opened her mouth, and received the blood of thy brother at thy hand] Yea it is also grievous sin to kill a murderer, v. 15. without right order of iustice. God also saying[ whosoever shal kill Cain, shal be punished seven fold.] After Noes flood, arose many cruel murderers, as Nemrod, surnamed the Valiant, or violent hunter. And his complices, the Scythians, and other Tyrants. ch. 10. v. 8. 9. 10. Also king pharaoh in egypt, and others in diuers places, which being known, and holden by the light Exod. 1. v. 10. 16. 22. of nature, to be a most grievous, no marvel that Al unjust killing is condemned by the Law of God, and of nature God, just, and mighty, amongst other moral Precepts, ch. 20. v. 13. Deut. 5. v. 17. Ex. 21. v. 12. 14. Leuit. 24. v. 17. Deut. 19. v. 11. expressly commandeth, saying[ Thou shalt not murder] Which is often repeated, and punishment of just death designed by God, for unjustly bereuing others of life[ He that striketh a man wilfully to kill him, dying let him die. If a man, of set purpose kill his neighbour, and by lying in wait for him, thou shalt pluck him out from mine Altar, that he may die. He that striketh& killeth a man, dying let him die] 2. Because iustice must be done justly, God not only ordained Deut. 16. v. 20. punishment by death, for the more saf●ie of innocents Punishment by death is ordained, for the safety of other mens lives,& for safety of souls. lives, to terrify& hinder the wicked, from murder(& from other heinous sins of idolatry, blasphemy, cursing or striking of parents, and the like) but also prescribed a due course of trial, and process of iudgement, in al causes; and namely, in the question of life or death[ the murderer( saith the Law) shal be punished Num. 35. v. 30. Deut. 17. v. 6. ch. 21. v. 2. 3. &c. by witnesses. None shal be condemned at the testimony of one man. At the mouth of two or three witnesses, shal he perish, that is to be slain. Let none be killed, one only giving witness against him. When there shal be found in the land, the corps of a man slain,& he that is guilty of the murder is not known, thy Ancients and Iudges, shal go forth, and measure from the place of the corps, the distance of every city round about: and the Ancients of the city that shal be nearer, together with the Priestes, shal come to the slain person: and shal by Sacrifice of an Heffer, clear the innocent, from the innocent blood, that was shed. And if the murderer be found, procede against ch. 19. v. 11. 12. 13. him. Thou shalt not pity him: and thou shalt take away the guilty blood out of Israel: that it may be well with thee.] 3. whereas sometimes holy zealous persons, haue killed, or intended to kill others, without due process of The extraordinary fact of some, is no warrant for private persons, to do the like. ordinare iustice, it must be observed that such special instinct of God, making their actions lawful, doth not warrant, nor excuse private persons to do, nor to attempt the like, but ordinary persons must observe,& keep the ordinare rule; and so admire, but not imitate so rare, and extraordinary examples. The great and Gen. 22. v. 2. 9. 10. holy Patriarch[ Abraham, vpon Gods especial commandment, purposed,& was ready with his sword in his hand, and lifted up to that end, to kill Isaac his Exo. 2. v. 12. own son.] Moyses especially moved by Gods spirit] killed an egyptian,& hide the corps in the sand, that had done grievous wrong to an Israelite] As is recorded in the sacred history; and was approved by Act. 7. v. 24 25. Nu. 25. v. 8▪ 10. God, as witnesseth S. steven] Phinies slay suddenly two adulterers, stabbing them both with a dagger] at one blow. For which just zeal he was highly commended and rewarded of God[ Aod, the judge of judic. 3. v. 20. 21. Israel, justly& lawfully killed Eglon king of Moab, their enemy, with a dagger, secretly in his chamber] judith[ justly killed Holofernes] an infidel wicked judith. 9. ●. 12. enemy of Gods people, and Religion. Al which actions were lawful, and pleased God: yet being extraordinary, do neither alter the ordinary law of God, and nature, which condemn manslaughter, nor excuse any person from grievous sin, in killing men. otherwise then in lawful war, or by other public iustice. Of some other particular examples, there is ch. 13. v. 6. 10. &c. more doubt. As of jephte his fact in sacrificing his jephte is probably excused from sin, in killing his daughter. daughter. For though it is certain, that he sinned in rashly vowing, that he would offer to God in sacrifice, whatsoever living thing should first meet him, judic. 11. v. 30. 31. 36. 39. in his return from battle with victory. Yet in performing this inconsiderate vow, he is by many probably excused, for that he supposed it to be Gods will,& sure it was not pleasant, but very grievous to himself, As it was also grievous to Abraham, according to nature, to kill his beloved son Isaac, but to the good contentment of his mind, having Gods express commandment so to do. It is also more probable ch. 16. v. 26. &c. Samson is more probably defended, in killing himself, with three thousand enemies of God. that Samson did well in killing himself, with many Philistians. Not directly in that he killed himself, but in that he resolved rather to die himself, at that time, being captive in the hands of his, and Gods v. 30. enemies, then not to kill so many of them. For[ there were al the Princes of the Philistians, and the whole multitude were about three thousand.] God also concurred in his act, restoring to him that miraculous[ strength to shake the pillars, and to pull down the house vpon them( as a trap vpon so many rats) And so he killed many more dying, then before he had killed living.] Both which renowned Heb. 11. v. 32 Iudges, jephte& Samson, are registered by S. Paul, in the catalogue of the Sainctes of the old Testament. But King Saul doubtless sinned grievously in killing 1. Reg. 31. v. 4. 5. King Saul and his esquire, sinned grievously in killing themselves. himself, through error, and weakness of mind, not sustaining the just punishment of God, with due patience. His esquire also unlawfully bereueed himself of life, through his pusillanimity. The case of Razias a Noble jew, one of the Ancients of jerusalem, killing 2. Mach. 14. v. 37. 41. 42. The stout courege of Razi: as is more admirable, then imitable. himself in distress, is very doubtful. Whose admirable stout courege, holy Scripture reporteth, but praiseth it not. howsoever therfore these, and such other singular persons, in special cases, did some very well, some doubfully, some very il, in killing others, or themselves, the general Commandment is the ordinary Rule. That[ thou shalt not murder] nor kill any person, otherwise then by order of public iustice; and in due maner. 4. Amongst other kindes of manslaughter, and wilful murder, scarce any is more grievous sin, then private combat, is wilful murder before God: whether actual death ensueth o● no. private combat. Which some( deluded by the devil) would excuse by pretence of defending their estimation in manhood. As if such fighting were an act of manly valour, or military fortitude: to which virtue, it is in deed, directly opposite: proceeding of a weak mind, not able to sustain supposed wrong, for virtues sake. For by true fortitude, man is valiant against al temptations of the devil, the flesh, and the world. And Pro. 16. v. ●2. Mat. 5. v. 39. ch. 26 v. 52. Ro. 13 v. 4. jac. 4. v. 2. 13. so according to Gods precept, against his own wrath full inclination,& passion of private reuenge. For[ Better is the patient, then a strong man:& he that ruleth his mind, then the ouerthrower of cities] As for warlike fortitude, and corege in just battle, vndettaken by lawful authority, or of lawful defence of himself, being invaded by theeues, or murderers, it hath no affinity with private combat, witting challenged, or accepted vpon passionate quarrels: which in true Christian doctrine, is wilful murder, before God, whether death happen to ensue therof or no Because the will consenteth to give, or to take deadly wounds, and so they make themselves guilty of al, that either doth, or may probably happen thereby. For that they Mat. 5. v. 29. give cause unto such effect. And the Law of God saith expressly[ He that striketh a man wilfully to kill him, Exod 21. v. 12. dying let him die] appointing the same punishment for actual attempting, as for actual killing And though the common laws of some countries, only so punish the effect, yet before God it is no less sin. It is aso And wilful damnation of al their souls, that consent thereto. wilful damnation of their souls, because their souls being, even for this attempt( howsoever they are otherwise) in state of mortal sin so parting from their bodies, do undoubtedly, and instantly fall into the divels jaws, and into eternal torments of Hel. Al through a mad humour, false imagination, and devilish illusion, accounting wilful wicked audacity, to be true Christian fortitude, and true fortitude to be cowardly dastardnes; that is, vise to be virtue; and virtue to be vise[ Woe to you that call evil good, and Isa. 5. v. 20. 21. good evil.] It is vnlawful to strike, or imprison any person, without just cause, and authority. ARTICLE 26. unto the sin of manslaughter, pertain al kindes Al bodily injuries are forbidden by this precept. of unjust hurting any mans body. And it is greater or lesser offence, according to the injury, which is done, and so is diversly to be punished, as appeareth in the laws of God, and of nations[ If Exod. 21. v. 18. 19. men fall at words,( saith the Law of Moyses) and one strike an other with a ston, or with his fist, and he die not, but lie in his bed, if he rise, and walk vpon his staff, he that did strike shal be quit; yet so that he make restitution for his work, and for his expenses vpon the physicians] Generally al offences in this kind, were condemned by the Lawe( b● sides incurring Gods wrath for their sin) to render 23. 24. 25. [ life for life; eye for eye, tooth for tooth; hand for hand; foot for foot; adustion for adustion; wound for wound; stripe for stripe] whereof it is called, Lex talionis. The law of like penalty[ If Iudges Deut. 25. v. 2. shal see that the offender be worthy of stripes, they shal cast him down, and shal cause him to be beaten before them. According to the measure of v. 3. the sin, shal the measure also of the stripes be: yet so that they exc●de not the number of forty.] 2. Not only al Persecutors of truth, do offend Oppressing, Imprisoning, and banishing of innocents is against this precept. in killing, but also in striking, and otherwise vexing the innocent. So[ king pharaoh grievously sinned Exod. 1. v. ●1. 16. 22. in oppressing the children of Israel, with works, with stripes for not working so much as he required, in commanding to kill, and to drown their infants. 1, Reg. 18. v. 11. 25. ch. 19. v. 10. v. 18. 2. Par. 16. v. 7. 10. 3. Reg. 22. v. 26. 27. King Saul offended, not only in attempting to kill david, but also in expelling him from his house. King Asa offended against this Precept, in casting Hanan the prophet into prison, for telling the truth. ahab king of Israel, transgressed this commandment, in punishing Micheus, with unjust imprisonment, commanding to feed him with bread of tribulation, and water of distress. Those offended, that cast jeremias the Prophet into a dyrtie Iere 37. v. 13. 14. ch. 38. v. 7. 13. Isa. 58. v. 4. lake, and dark dungeon, and al those that stroke him.] And innnmerable the like. Isaias blamed the vulgar people of the Iewes, for this crime saying[ Behold you fast to debates, and contentions, and strike with the fist impiously] S. John Baptist, exhorting al sinners to repentance, admonisheth soldiers[ Not to luke. 3. v. 14. calumniate any man.] 3. Generally, al Christians must rather suffer, then Al Christians are bound to use clemency, and meekness. do violence. Our saviour commandeth[ Not to resist Mat. 5. v. 39. evil: but if one strike thee on the right cheek, turn to him also the other.] Be you rather content to take a second blow, then by private authority, to reuenge the first. In no wise to strike thy fellow seruants[ Not revenging yourselves, my dearest( saith S. Rom. 12. v. 19. Paul) but give place unto wrath. For it is written: Reuenge belongeth to me: saith our Lord.] revengeful words, and anger without just cause, are also forbidden. ARTICLE 27. ANger being in itself, neither virtue, nor vise, Anger with reason is a help to virtue; with out just reason is a sin. but a passion of the mind, grounded in the natural power of the soul, which is called facultas irascibilis: When it is rightly used, pertaineth to the virtue of fortitude: whereby hard things are be ●tter put in execution, notwithstanding impediments, that hinder the service of God, or any other just thing. But when it resisteth, or exceedeth reason, it becometh Gen. 4. v. 4. 5. v. 6. a hurtful sin, often and much condemned in holy Scriptures.[ Cain seeing Abels Sacrifice to be respected, and his own not respected of God; he was exceeding angry, and his countenance abated:( whereupon) our Lord said to him: Why art thou ch 37. v. 4. 8. 9. &c. angry? and why is thy countenance fallen?] Iosephs brethren, seing that he was beloved of his father, more then al his sons, were so overcome with the passion of anger, that they[ hated him: neither could they speak any thing to him peaceably] 1. Reg. 17. v 50. ch. 18. v. 8. 9. When Saul heard the women singing, in the triumph of Dauids victory over Goliath[ Saul strooke a thousand, and david ten thousand: he was exceeding angry, and did not look vpon david with right eyes from that day.] 2. But anger ruled with reason, is very commendable, Exod. 16. v. 20. Num. 12. v. 3. Exod. 32. v. 19. Examples of commendable anger. and necessary[ So Moyses( though he was the mildest man above al men that dwelled vpon the earth) was angry against them, that contrary to his commandment, had left some Manna until the morning] Also when he saw the golden calf, and the people dancing, he[ being very wrath, threw the tables out of his hand,& broke them, at the foot of the mount] Likewise against the rebellious schismatics, Core, Nu. 16. v. 15. ch. 31. v. 14. 15. 16. Dathan, and Abiron, being[ very wrath, he said to our Lord: Respect not their sacrifices] again he was very angry with the Princes of the host, the Tribunes,& Centurions, because they had reserved the women of[ the Madianites, which had seduced the children of Israel, by the suggestion of Balaam] Eliseus the man of 4. R●g. 13. v. 18. 19. God, was angry with joas King of Israel who having strooken the earth three times, stood stil) and said to him: If thou hadst strooken five, or six, or seven times, thou hadst strooken Syria even to destruction] King Est. 7. v. 6. 7. [ Assuerius was angry with Aman, for complotting mischief against the whole nation of the Iewes] many examples occur of just anger against sins, and imperfections. whereupon the Royal Prophet, and S. Psal. 4. v. 5. Eph. 4. 26. 27. Paul, do admonish Gods seruants to be angry for just cause, saying[ Be angry, and sin not] Which includeth two good lessons[ Be angry] when cause requireth, else you do sin in pusillanimity: and[ Be angry] with moderation, else you do sin in passionate fury. For avoiding whereof, the same Apostle saith[ Let not the sun go down vpon your anger. Ibid. give not place to the devil. Anger( saith Salomon) is better thē laughter: because by sadness of the countenance, Eccle. 7. v. 4. v. 10. the mind of the offender is corrected. But be not quickly angry: because anger resteth in the bosom of a fool.] 3, It is also most frequently said in the holy Scriptures: Gods anger is not passion, but perfect iustice. that God is angry with sinners. But Gods anger is properly called propassion, not passion, because his perfection admitteth not any passion, nor imperfection. He is said to be sorry, angry, and the like, when he doth such things, as men usually do, when they are justly moved with sorrow, anger, and the like. As where it is said, that[ it repented God, that he made Gen. 6. v. 6. 7. man on the earth: And touched inwardly with sorrow of hart, I will, saith he, clean take away man, whom I haue created, from the face of the earth] signifying, that as men repenting that they haue done something, use to reverse, or undo that which they had done,& like not: so[ God seing mans cogitation wholly bent to v. 5. evil; decreed, by an universal flood, to take away man from the face of the earth] as if he were penitent, sorrowful, or angry, which in dede is unpossible, that he should be. Because he is immutable. So there is infinite difference between Gods anger, sorrow, fury, &c: and these passions in men. When therfore it is said, that[ God in the spirit of his fury, destroyed sinners: His fury will take indignation: will strike with the sword: Exod. 15. v 7▪ 8. ch. 22. v 24. ch. 32. v. 11. 12. &c. Leuit. 26. v. 28. 29. Apoc. 19. v. 15. jac. 1. v. 20. His fury is angry against his people. Let thine anger cease o Lord,] and the like: it is thereby signified; that God so punished, or will▪ punish sins, as his iustice requireth. And to express it the better, it is declared by the similitude of mens indignation, anger, wrath, and fury, iustor unjust, moderate, or immoderate: but so to be understood, that in God it is always most just, and most moderate, less then sinners descerue. And these passions in man ought always to be moderate: and so anger is often necessary, to correct vises in ourselves, and in others. Otherwise it is sin. 4. Against immoderate anger therfore holy Scripture, Admonitions against unbridled anger. hath many wholesome admonitions. holy jacob the Patriarch justly reprehended the undiscrete Gen. 34. v. 25. 26. 30. [ fury of his sons Simeon and levi, in killing many Sichimetes] with danger to themselnes, and whole ch. 49. v. 5. 6. 7. ch. 45. v. 24. family. joseph advised his brothers[ not to be angry in the way.] To which passion trauelers are much subject, by occasion of weariness, want, and frequent molestations. The Royal Prophet admonisheth so to haue just indignation against the wicked, that we hurt no● our own souls[ Cease from wrath, and leave fury: Psal. 36. v. 1. 8. Rom. 2. v. 21. 22. Pro. 12. v. 16. ch. 15. v. 1. haue not emulation, that thou( thyself) be malignant. For so a man by his passionate emulation, falleth into that sin, which he condemneth in others[ A fool by and by sheweth his anger( saith Salomon) but he that dissembleth injuries is wise. A soft answer breaketh anger, and a hard word raiseth up fury. A peaceable v. 4. tongue is a three of life: but that which is immoderate, shal break the spirit. He that is sweet in speech, shal ch. 16. v. 21. ch. 17. v. 1. v. 27. find great things. Better is a dry morsel with ioy, then a houseful of drams with browling. He that moderateth his words, is learned and prudent. A spirit that is easy to be angry, who can sustain? Say not I will requited evil, expect our Lord, and he will deliver ch. 18. v. 14. ch. 20. v. ●2. ch 21. v. 19. ch 24. v. 29. ch. 25. v. 15. 18. thee. It is better to dwell in a desert land, then with a brawling, and angry woman. Say not: As he hath done to me, so will I do to him. As a city being open, and without compass of walls: so a man that can not repress his spirit in speaking. answer not a fool according to his folly( that is foolishly) lest thou ch. 26. v. 4. 5. 21. be made like to him. answer a fool according to his folly( as his folly may be corrected) lest he seem to ch. 27. v. 6. 15. himself to be wise. As coals to burning coals, and wood to fire; so an angry man raiseth brawls. Dropping through, in the day of could, and a brawling woman, are compared together. A wise man, if he contend ch. 29. v. 9. with a fool, whether he be angry, or whether he laugh, shal not find rest. A sweet word multiplieth friends, and appeaseth enemies: and a gracious Eccli. 6. v. 5. tongue in a good man aboundeth.] bringeth good fruit. Other Prophets, by words and examples teach the same. 5. Christ our Lord, teaching the true sense of this Immoderate anger is forbid by this commandement, commandment against murder: explaineth clearly that[ whosoever is angry with his brother( without just cause) shal be in danger of iudgement. And whosoever Mat. 5. v. 22 23. shal say to his brother: Raca( that is, any little Word, or sound of word, tending to reproach, or reuenge,) shal be in danger of council( shal be punished more or less) And whosoever shal say: Thou fool( a manifest calumnious word, notoriously diminishing his famed) shal be guilty of the hel of fire] Neither did our Lord approve the zeal of his disciples, S. james, and S. John, demanding[ If they should pray that fire might come down from heaven& consume luke. 9. v. 53. 54. 55. certain( disdainful Samaritans) but turning, he rebuked them, saying: You know not of what spirit you are] And accordingly when his Apostles had received the holy Ghost, with his divine gifts, they used, and taught al mildness, jointly with zeal of truth, and of other virtues.[ bless them that persecute you( saith S. Paul) bless, and curse not. Let every man be swift Ro▪ 12. v. 14. jac. 1. v. 19. 20. to hear( saith S. james) but slow to speak, and slow to anger. For the anger of man, worketh not the iustice of God] S. Peter exhorting to meekness saith[ To this are you called: Because Christ also suffered for us, 1. Pet. 2. v. 21. 22. 23. leaving us an example to follow his steps. Who did no sin, neither was guile found in his mouth. Who ch. 3. v. 8 9. when he was reviled, did not revile; when he suffered, he threatened not: but delivered himself to him, that judged him unjustly. Be ye louers of fraternity( that Gal. 5. v. 20. Colos. 3. v. 8. 1. Tim. 2. v. 8. is, of al your brothers, and neighbours) merciful, modest, humble: for unto this you are called; that you may by inheritance, possess benediction] So these& other Apostles, in many places, admonished to beware of immoderate wrath, and anger, from revengeful words, as from other sinnes● though every inordinate passion, or hasty word is not mortal, but more commonly a venial sin.[ For in many things( saith jac. 3. v. 2. Eccli. 14. v. 1 ch. 19. v. 17. S. james) we offend al. If any man offend not in word, this is a perfect man.] Al are bound, so much as lieth in them, to haue peace with al: and to love their enemies. ARTICLE 28. IT is the Law of nature, directed by the light of As we would be loved of al men: so we must love al. reason, that we must do to others as we would, that they should do to vs. whereupon holy Tobias, exhorting his▪ son, amongst many particular good lessons, giveth this general rule[ That which thou hatest tub. 4. v. 16. to be done to thee by an other: see thou do it not to an other at any time] Seing therfore we would not that any should hate us, we must not hate any. And as we would that al should love us, so we must love al. More expressly God commanded[ Thou shalt not Leuit. 19. v. 17. hate thy brother in thy hart, but controlle him openly( if he be in fault) lest thou( by silence seeming to 18. consent) incur sin through him. Thou shalt love 33. thy friend as thyself, I the Lord. If a stranger dwell 34. in your land, and abide among you, do not upbraid him: but let him be among you, as the same contriman: and you shal love him as yourselves; for you also haue been strangers, in the Land of egypt. I the Lord your God] again,[ do you therefore love Deut. 10. v. 18. 19. strangers; because you also were strangers in the land of egypt]. 2. enemies are also neighbours; sometimes of our kindred, or brothers. But whether so or not, the Law We must also love enemies, that love not vs. prescribed, that[ If thou meet thine enemies ox, or ass, going astray, bring it back to him. If thou see Exod 23. v. 4 5. the ass of him that hateth thee, lie under his burden, thou shalt not pass by, but shalt lift him up with the burden] So wilfully blind were the Pharisees, that vpon the holy text[ thou shalt love thy friend as thy Mat. 5. v. 43. self] they falsely, and maliciously inferred, as an other precept[ Thou shalt hate thine enemy] directly opposite to the other text[ Thou shalt reduce the ass going astray to his owner[ and, lift up the ass fallen under his burden] belonging to him that hateth thee. King david by fact and word, teacheth Christians to 1. Reg. 24. v. 54. love their enemies. Who[ when he might haue killed King Saul in a cave, and an other time in the camp, he would not. Neither would he kill Semei: scornfully ch. 26. v. 7. 9. reviling him: nor suffer others to kill him. whereupon, and vpon like patience, and love towards particular enemies to his own person, he most truly testified 2. Reg. 16. v. 5. &c. Ps. 119. v. 7. of himself, saying[ With them that hated peace, I was peaceable: When I spake to them, they impugned me gratis] without cause; without effect. For they did not move him to enmity, in reuenge of himself. But in reuenge of Gods enemies, he as truly avouched, and reioyced therein before God, saying[ Did not I hate Ps. 138. v. 21. them, that hate thee, o Lord;& pined away; because of thine enemies? With perfect hatred did I hate them: 22. they are become enemies to me.] Salomon preacheth Pro. 12. v. 20 ch. 24. v. 19. ch. 25. v. 21. 22. Rom. 12. v. 20. the same doctrine I[ Ioy( saith he) followeth them that give counsels of peace. Contend not with the wicked, nor emulate the impious. If thine enemy shal hunger give him meate: if he thirst, give him drink. For doing this, thou shalt heap hote coals of fire vpon his head] This is the way to mollify his hard hart, with the fervour of thy charity. 3. Blessed are the meek( saith the true peace makere ready mind to remit injuries, is necessary. our B. saviour) for they shal possess the land. Blessed Mat. 5. v. 4. are the peace makers: for they shal be called the children 9. of God. If thou offer thy gift at the Altar, and there thou remember, that thy brother hath ought against v 24. thee▪ leave there thine offering before the Altar: 25. and go first, to be reconciled to thy brother: and then coming thou shalt offer thy gift. I say to you, v. 44. love your enemies, do good to them, that hate you, 45. pray for them that persecute, and abuse you: that you may be the children of your Father, which is in heaven: who maketh his sun to rise, vpon good& bad: and raineth vpon the just, and unjust. For if you love 46. them that love you, what reward shal you haue? do 47. not also the publicans this? And if you salute your 48. brethren only, what do you more? do not also the heathen this? Be you perfect therfore, as also your heauentie Father is perfect. You must forgive seuentie times seven times( that is how often soever) unless ch. 18. v. 22. 33. 34. luke. 23. v. 34. Act. 7. v. 60 you forgive others, my heavenly Father( saith Christ) shal deliver you so the tormenters, until you repay al the debt: If you forgive not every one his brother, from your hartes.] Our Lord also himself prayed for those that crucified him. And S. steven prayed for them, that stoned him to death. Rom. 12. v. 14. 4. bless them that persecute you( saith S. Paul) To no man rendering evil for evil. If it may be, as 17. 18. 19. 21. much as is in you, having peace with al men. Not revenging Let al good Christians direct their consciences by these admonitions of Christ, and his Apostles. yourselves, my dearest, but give place unto wrath. Be not overcome of evil, but overcome the evil in good. Certes there is plainly a fault in you 1, ●or. 6. v. 7. ( saith he to the Corinthians) that you haue judgements among you. Why do you not rather take wrong? Why do you not rather suffer fraud? Al the Law is fulfilled in one word. Thou shalt love thy neighbour as thyself] saith the same Apostle to other Christians. Gal. 5. l. 14 15 [ But if you bite and eat one an other; take heed you be not consumed one of an other] And reciting v. 29. 20. 21. works of the flesh, which are( among other) enmities contentions, emulations, angers, brawls, dissensions, sects, envies, murders, and the like.[ I fore tel you( saith he) as I haue foretold you, that they which do such things, shal not obtain the kingdom of God. 25. 26. If we live in the spirit, in the spirit also let us walk. Let us not be made desirous of vain glory, provoking one an other, envying one an other. If there be Phil. 2. v. 1. 2. 3. 4. any consolation in Christ, if any solace of charity, if any society of spirit, if any bowels of commiseration; fulfil my ioy, that you be of one meaning, having the same charity of one mind, agreeing in one, nothing by contention, neither by vain glory: but in humility, each counting others better then themselves: every one not considerin the things, that are 1. Thes. 5. v. 14. 15. their own, but those that are other mens. We beseech you brethren, admonish the unquiet, comfort the weak minded, bear up the weak, be patient to al. See that none render evil for evil to any man: but always that which is good, pursue towards each other, and towards al.] S. james urgeth the same love, and concord amongst al saying,[ Grudge not brethren, one Let both challengers and accepters of combats, and al that keep enmity in their hartes remember, that the judge standeth before the gate. against an other, that you be not judged. Behold the jac. 5. v. 9. judge standeth before the gate] The like S. Peter: admonisheth al[ to make their souls chased in obedience 1. Pet. 1. v. 22. of charity, in the sincere love of fraternity, from the ch. 2. v. 1. 2 ch. 3. v. 9. 10 ch. 4. v. 8. hart, love ye one an other earnestly. Laying away therfore al malice, and al gu●le, and simulations, and envies, and detractions: as infants even now born, reasonable: milk without guile desire ye, that in it you may grow unto salvation. Before al things having mutual charity, continual among yourselves: because charity covereth the multitude of sins] S. John most diligently inculcateth the very same necessity of loving al men, saying[ He that saith he is in the light, and hateth his brother, is in darkness even till now. 1. joan. 2. v. 9 10 11. He that loveth his brother, abideth in the light, and scandal is not in him. But he that hateth his brother, is in the darkness, and walketh in the darkness, and knoweth not whither he goeth: because the darkness hath blinded his eyes. He that loveth not abideth in death. whosoever hateth his brother, is a murderer. ch. 3. v. 14. 1 15. And you know that no murderer hath life everlasting abiding in himself.] He hath not sanctifying grace, by which everlasting life should be obtained. adultery, fornication,& al venereous acts, are grievous sins. And after vowed chastity as sacrilegious. ARTICLE 29. LVxurie abunded much in the first age of the world. For[ after that men began to be multiplied The whole world was drowned especially for sinues of the flesh vpon the earth, and had procreation of G●n. 6. v. 2. daugters: the sons of God( the better sort of people. Which were of Seths progeny) seing the daughters of men( especially of Cains race, which were v▪ 4. more wicked) that they were fair, took to themselves wives out of al. Which they had chosen] without order, at their pleasure. whereof came the generation of Giants( an huge great, lascinious, and cruel people.) And the earth was corrupted before God,& v. 11. 13. was replenished with iniquity. And God said to Noe: The end of al flesh is come before me. I will destroy them with the earth] So that especially for carnal sins ch. 7. v. 7. 21. 23. ch. 18. v. 20. ch. 19. v. 24. 52. Iud. v. 7. Gen. 12. v. 17 18. 20. ch. 26. v. 10. 11. ch. 34. v. 2. 13. 25. ch. 35 v. 22. ch. 49. v. 4. al were drowned, with an universal flood, saving eight persons. After wihch again, for the abominable sin of Sodom and Gomorre, with other cities adjoining Likewise Sodom and Gomorre. Were burnt for carnal sins, not to be name. [ Our Lord rained vpon them brinstone and fire,& wholly consumed them. And they were made an example, sustaining the pain of eternal fire.] Likewise carnal sins were condemned in al other Nations. pharaoh in egypt, and Abimelech in Gerara, heathen kings, knew that adultery is a great sin:& therefore commanded their people, that none should touch Sara the wife of Abraham, nor Rebecca Isaacs wife. The Sichemetes were justly slain for ravishing Dina, Iacobs daughter, though the maner of reuenge was not discrete. Incest was worthily contemned in reuben, for which his father jacob deprived him of ch. 38. v. 24. ch. 49. v. 7. 20. his birth right. simplo fornication was judged in Thamar to be worthy of death. holy joseph the Patriarch would in nowise assent unto his mystresse to committe the crime of adultery. For which his constant chastity he was unjustly cast into prison. But by that occasion, shortly after advanced. Exo. 20. v. 14. Deut. 5. v 18 lieu. 20. v. 10. 11. 12 13. &c. 2. In the written Law, al kindes of fleshly venereous The written Law punished diuers carnal sins with death. sins, are for bid, by the common name of adultery. God saying to his people[ Thou shalt not committe adultery] And that under pain of death[ If any man committe adultery with an other mans wife, dying let him die: both the adulterer, and the adulteress] Likewise incest with kindred, or allied; ch. 21. v. 9. beastialitie; and fleshly sins against nature, were punished with death: some stoned, some burnt. For fornication with pagan people[ twenty four thousand Nu. 25. v. 1. 5. Israelites were slain, hanged on gibbets, by the hands of the Iudges. God so commanding, that his fury might be averted from Israel.] 3. many holy examples, and wholesome admonitions many holy Scriptures do much condemn al carnal sins. are written in the holy Scriptures, commending Deut. 22. v. 20 21. ch 23. v 17. Iudi●. 19. v. 2●. &c. chastity, and condemning fleshly sins, especially in these places of the old Testament, besides the former recited and others. job. 24. v. 15. ch. 31. v. 1. tub. 4. v. 13. 2. Reg. 11. v. 2. ch. 12. v. 7. 3. Reg. 11. v. 1. 2. &c. Psal. 49. v. 18. Prou. 6. v. 32. Eccli. 23. v. 24. Mal. 3. v. 5. Dan. 13. v. 8. 9. &c. 4. Al which is much more confirmed in the new Especially the Law of Christ requireth al purity of mind and body. Testament, where al purity is required, in soul and body: in act, word, and thought. Against carnal cogitations our saviour expressly denounceth that[ whosoever shal see a woman to lust after her, hath already Mat 5. v. 29 30. committed adultery with her in his hart] If the hart yield full consent to such cogitation. And therfore commandeth al to avoid al occasions, of such temptations, by the eyes, yea[ rather to pluck out that eye, that scandalizeth. For it is expedient that one of the ch. 18. v 9. Act. 15. v. 20. ch. 21. v. 25. parts perish, rather then that the wholebodie go into hel] Against simplo fornication( which the Gentiles commonly held for no sin) the Apostles in their council made an express Decree, declaring it to be unlawful: much more are al other greater sins of this kind, more damnable. S. Paul testifieth that diuers Gentiles[ not honouring God, as they knew him, Rom. 1. v▪ 21 23. 25. 26. 28. 29. became vain in their cogitations, changed the glory of the incorruptible God, into a similitude of the image of a corruptible man, and of fowls, and fourfooted beasts, and of them that creep, haue worshipped, and serue●▪ the creature, rather then the Creator. Therfore God delivered them into passion of ignomy, and into a reprobrate sense, replenished with al iniquity, malice, fornication] and al uncleanness. For this kind of sin he punished some,& admonished 1. Cor. 5. v. 1. 3. 11. ch. 6. v. 15. 18. al to avoid the same. Yea to shun the company of such Christians, as became fornicators.[ Considering that their bodies being( by profession) the members of Christ, are by fornication made the members of harlots] noting with al that fornication is not only a 2. Cor. 12. v. 21. Gal. 5. v. 19. Eph. 5. v. 3. 4 Colos. 3 v. 5. sin against the soul, but also[ against the body] which it defileth, weakeneth; corrupteth, wasteth,& destroyeth, much more al impudicicie, and lechery being works of the flesh, destroy the spirit. And therfore[ ought not so much as to be name among Christians] And so in stead of reciting more sacred texts, I rather remit those, that shal need to see more( for this purpose) unto these special places. v. 5. 1. Thes. 4. v. 3. Heb. 12. v. 16. ch. 13. v. 4. jac. 4. v. 4. Apoc. 21. v. 8. 5. Only here we add, that whatsoever fleshly venereous sin is any way committed in act, word, Violation of vowed chastity is sacrilege. or deliberate thought, with consent of the mind, by 1. Tom. 5. v. 11. 12. v. 15. such as haue vowed chastity, is spiritual incest, and sacrilege. In so much, that the very purpose, and will to mary, after promise to God, of perpetual chastity, is more damnable[ because they haue made void their first faith( that is to say, their promise and vow, to God)& are turned back after Satan][ saith S. Paul. If the vow was solemn, such pretended mariges are no mariges at al, but sacrilegious adultery. If the vow was only private, then the marriage is valide: but the breach also of such a vow is damnable. Al are bond to esteem chastity; as a precious thing. And to chatise the body, that it may serve the spirit. ARTICLE 30. ALbeit none are bond to keep their virginity, or Al are bound to keep either perpetual chastity or matrimonial. perpetual continency, wholly abstaining from marriage, but such as voluntarily accept of that evangelical counsel, and bind themselves thereto by free vow: yet not only those that do so promise unto God, are thenceforth strictly obliged: to perform the same: but also al others are bond to esteem much of chastity,& ever to observe it so far, as their state requireth: either in matrimony, as the Law of that Sacrament prescribeth, or in single life, until they shal lawfully contract marriage. Both which sorts of chastity, according to their diverse degrees, are often commended in holy Scripture. 2. I haue made a covenant with mine eyes( said job 31. v. 1 Exemples of chastity. holy job) that I would not so much as think of a virgin] By whose so chased, and prudent example, others may learn that to avoid carnal cogitations, it much availeth to restrain the eyes, and other senses job. a married man. from giving occasion to concupiscence of the mind;& so to conserve chastity, in thought, word,& dede: according to the state of eurie one. And this so diligent care of so holy a man well sheweth the greatntes and necessity of the same virtue. Other exemples do also confirm the same. joseph the Patriarch was an especial pattern of chased life, not yielding to tentation, but prudently joseph in single life. fleeing,& constantly suffering the affliction of Gen. 39. v. 8. 10. 12. imprisonment, and loss of favour, and commodity, with present displeasure both of master, and mystresse, where he lived, as a bought& sold seruant, in a strange country. judith the godly widow, for the judith a widow. love of chastity, much chastised her own body[ who judith. 8. v. 5. b. in the higher part of her house made herself a secret chamber, in which she abode shut up with her maides, and having cloth of hare vpon her loins, she fasted al the dayes of her life, but sabbaths,& new moons and the feasts of the house of Israel] So she living in widoual chastity, well nere seuentie yeares, adjoining other virtues unto her chastity, became the ch. 13. v. 10 ch. 15. 1. 3. 10. 11. help and safety of al the people, in extreme distress not only the deliverer of Bethulia, but consequently of al the country( As joachim the High priest testified in her just praise, saying to her) Thou art the glory of jerusalem: thou the ioy of Israel: thou the honour of our people: because thou hast done manfully v. 12. ch. 16. v. 25. 26. Artic. 50. & thy hart was strengthened, for that thou hast loved chastity: and after thy husband not known any other. Therfore also the hand of our Lord hath strengthened thee, and rherfore shalt thou be blessed for ever. And al the people said: So be it, so be it] Of this virtue of chastity see more exemples in the fiftieth Article, where we are to declare the lawfulness, and worthiness of vowed chastity. 3. In the mean while consider here, the necessity& The flesh is to the soul as a bondman to his master. utility, of duly chastising the body, that it may serve the spirit. The body is or ought to be the seruant of the soul. In regard whereof Salomon saith[ A seruant( a bondslave) can not be taught by words( alone) because he understandeth that, which thou saist, and contemneth to answer] that is, obeyeth not: and therfore must be made, with due stripes to Pro. 29. v. 19 obey. And therfore he admonisheth those that do not rightly chastise their own bodies, of thee in convenience which followeth, saying[ He that nourisheth v. 21. his seruant delicatly from his childhood, afterward shal feel him stubborn] To the same purpose in commendation of chastity, an other wisemen saith[ O how beautiful is the chased generation, with glory: for the memory therof is immortal: because it is Sap. 4. v. 1. 2. known both with God,& with men. When it is present, they imitate it, and when it hath withdrawn itself, they desire it. And it triumpheth, crwoned for ever: winning the reward of undefiled conflicts.] 4 Two things doth our saviour necessary require, in al faithful souls, by the parable of wise virgins[ lamps, and oil] for lamps without oil, faith without works, are shut out from the marriage Ma. 25. v. 4. 11. 12. of glorious souls with Christ the heavenly spouse. And oil without lamps, that is, works without faith, never approach at al, to the gate of heaven. even so chastity, without other good works, sufficeth not chastity according to the state of every one, is most necessary. to salvation, but other works without due chastity avail nothing at al: can not so much as pretend any reward at al. chastity therfore according to every ones proper state, is first required, even as faith itself, and then are other good works to be adjoined[ Let luke 12. v. 35 your loins be girded( saith our Lord) and candles burning in your hands.] What is gyrding of the loins, but chastising of the whole body? for if the paunch be full, the loins will be inflamed; if al the body be pampered, the loins will first rebel. Yea though the body be competently, and temperately fed; yet will the loins be scarcely, or hardly kept in order, and subiection. Concupiscence remaineth in the just, for Christians exercise. The flesh striveth against the spiritet. If the spirit strive not, if it resist not, the battle is quickly lost. S. Paul doubtless lived with al temperance, yet was not without his combat. He was enriched spiritually, with most excellent gifts, with unspeakable knowledge of divine Mysteries, with admirable power to work miracles, with most burning zeal of Gods glory, and health of souls, with al virtues, especially with perfect charity, the same that giveth life to al the rest: yet for his better exercise, for S. Paul for his more merit, suffered temptations. his greater victory, for his more glorious crown: lest other incomparable gifts[ might extol him, there was given him a prick of the flesh, an angel of Satan 2. Cor. 1●. v. 7. to buffere him. For the which he often besought our Lord, that it might depart from him, but received 8. answer; that Christs grace sufficeth him: for power, And therfore both prayed and chastised his body. and virtue is perfected in infirmity.] What did he 9. therfore more besides his earnest, and frequent prayer; himself telleth us, what else he did; saying[ I do run( the course of warfare, to gain the victory) not as it were, at an uncertain thing: so I fight, not as it were beating the air( with words only) but I 1. Cor. 9. v. 26. 27. chastise my body, and bring it into servitude, lest perhaps, when I haue preached to others, myself become reprobate.] Thus by example teaching what al should 2. Cor. 6. v. 4. 5. 6. Gal 5. v. 22▪ 23. 1. Tim. 4. v. 12. ch. 2. v. 2. ch. 3. v. 3. 4. ch. 5. v. 2. 22. Tit. 2. v. 5. do: he also writ the same, for instruction to al posterity; and further addeth[ In al things( saith he) let us exhibit ourselves, as the Ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labours, in watchings, in fastings, in chastity;] always among necessary virtues, naming chastity for a special one, in al degrees: as well in chased marriage, which must be honourable in al fidelity, love, concord,& al other respects,[ The bed undefiled] free from adultery: as in single life, that chastity be perfect in dede, word,& thought. Heb. 13. v. 4. Likewise S. Peter admonisheth to love and keep chastity, chastity is an especial virtue of edification. not only for the perfecting of every ones soul, but also for edification to others, saying[ Let the women 1. Pet. 3. v. 1. 2. be subject to their hushandes: that if any believe not the word, by the conversation of the women, without the word, they may be won; considering your chased conversation in fear] With care to give no least cause of jealousy, touching chastity. Al unjust getting, or holding of others goods, is forbid by the Law of God; and nations. ARTICLE 31. under the name of theft, are comprehended al injuries, done to any other in their temporal goods, estimation, and famed. As by secret stealing, Al injury in temporal goods is forbid by the name of theft. by violent robbing, by fraudulent deceiving, by usury, oppression, tyranny, by not paying debts, by destroying unjustly others goods: by calumniation, detraction, derision: by any unjust maner depriving an other of that thing, which belongeth unto him. Al which are forbid by these general words of Gods Law[ Thou shalt not steal.] More particularly the Exod▪ 20. v. 15. same divine Law, adjoined due punishment for transgressing in certain cases, convenient for that time and people, saying[ He that shal steal a man, and hold Deut. 5. v. 19. Exod. 21 v. 16. ch. 22. v. 1. Deut. 24. v. 7. him, being convicted of the trespass, dying let him die. If any man steal an ox, or sheep, and kill, or sel it: he shal restore five oxen for one ox; and four sheep, for one sheep] So greater sins are more seutrely punished, above the proportion of the damage: which judicial penal precepts may be changed, or taken away, or others made by Princes,& Common Artic. 23. Art. 47. wealths, as is declared before, and more hereafter. But the Moral precepts ever did, and stil do bind al men. Of Which we especially speak here, proving the same as well by the old, as by the new Testament. 2. Touching usury therfore, which is too much used▪ and by many defended, or cloaked, the Law of usury is condemned by the written Law. God saith[ If thou lend money to my people being Exod. 22. v. 25. levit 25. v. 35. 36. 37. 38. 39. 40. poor, that dwelleth with thee, thou shalt not urge them, as an exactor, or oppress them with usuries. If thy brother be empouerished, and weak of hand,& thou rec●iue him as a stranger, and seiourner,& he live with thee, take not usuries of him, nor more then thou gavest. fear thy God, that thy brother may live with thee. Thou shalt not give him thy money to usury: and overplus of the fruits, thou shalt not exact of him. I the Lord your God. If thy brother constrained by poverty sel himself to thee, thou shalt not oppress him, with the servitude of seruants( that is of bondslaves) but he shal be as an hireling, and a seiourner. Thou shalt not lend to thy brother money to usury, nor corn, nor any other thing, but to the Deut 23. v. 19. 20. Ex. 22. v. 21 ch. 23. v. 9. &c. stranger] By strangers is understood, only such as are enemies, against whom is lawful war. For al nations admitted among Gods people, were by his Law, in case of his proper people.] 3. usury is also condemned as a wicked injustice, by the holy Prophets, and by Christ himself expressly. The Royal prophet plainly affirmeth, that whosoever will enter into heaven, must be free from the sin And by the Prophets. of usury, amongst other requisite conditions, saying:[ Lord, who shal dwell in thy tabernacle, or who shal Psal. 14. v. 1. 5. rest in thy holy hil?( and thereto answereth) He that walketh without spot, and worketh iustice.( And among other grievous sins, nameth usury.[ He( saith the Prophet) that hath not given his money to usury: and hath not taken gifts vpon the innocent] signifying that usury,& bribery do exclude from heaven. Describing also the wicked conventicle, which is opposite to the holy city of God, he saith[ There hath Ps. 54. v. 12. Psal. 71. 14. not ceased out of the streets therof usury& guile] again, amongst grievous sins, from which sinners can not be redeemed, but by new justifying grace, he saith[ From usuries, and iniquity he shal redeem their souls] Salomon admonisheth usurers, that the goods Pro. 28. v. 8. which they get by that trade, are not theirs, but pertain to the poor of whom they receive them, saying[ He that heapeth together riches by usuries, and ocker, gathereth them for him, that is liberal to the poor] Ezechiel saith[ He that giveth to usury, and Ezech. 18. v. 8. 13. 17. taketh more( then he lendeth) what shal he live? he shal not live, whereas he hath done these detestable things, dying he shal die: his blood shal be vpon him] Nehemias amongst other things, which he condemned, and corrected in the people, saith[ I rebuked the Princes, and Magistrates, and said to them: do you every one exact usuries of your brethren? and I 2. Esd. 5. v. 7. gathered against them a great assembly] Christ our And especiblly by Christ. Lord correcting also the false doctrine of the Scribes and Pharisees, who wrested the sense of holy Scriptures, in excuse of their avarice, and of taking vsutie: commandeth both to lend to the needy, and to take no usury at al, saying[ He that asketh of thee, give to Mat 5. v. 42. him, and to him that would borrow of thee, turn not away] And directly against the same corrupters, who accounted, whom they list their friends, and whom they list their enemies, he saith[ If ye lend to them of luke. 6. v. 54. 35. whom ye hope to receive, what thank is to you? for sinners also lend unto sinners, for to receive as much. But love your enemies: do good: and lend, hoping for nothing] by lending, nor exacting, nor expecting any more for lending, but the same in just value which is lent. For so iustice requireth; and bindeth him that borroweth, to pay al the debt.[ Owe to no man any thing( saith S. Paul) but that you love one an Rom. 13. v. 8. other] signifying that al are bound in due time and maner, to pay al other debts: and perpetually, to be only in debt of mutual love, each one to others. 4. Other theft, roberie,& fraud, are by the same divine authority condemned.[ Hope not in iniquity, Against theft, robbery, and al fraud. ( saith the Psalmist) and covet not robbries. The robbries Psal. 61. v. 11. Pro 21. v. 7. ch 24. v. 12. ch. 29. v. 24. of the impious( saith Saloman) shal draw them down. Emulate not evil men, neither desire to be with them, because their mind doth meditate robberies, and their lips speak deceits. He that is partaker with a thief, hateth his own soul. The riches of the unjust, shal be dried up, as a river,& they shal sound as great thunder in the rain.( saith an other wiseman) The nephews of the impious, shal not Eccli. 40. v. 13. 15. multiply boughs: nor unclean roots sound vpon the top of a rock. They haue not known how to do right( saith the Prophet Amos) tresuring up iniquity, Amos. 3. v. 10. and robberies in their houses.] 5. Particularly against bribes, the Law saith[ Neither shalt thou take bribes, which do blind also the Exod. 25. v. 8. Against bribes wise: and pervert the words of the just] repeating the same commandment, our Lord saith again[ Thou shalt not accept person, or gifts: because that gifts Deut. 16. v. blind the eyes of the wise; and change the words of the just. Cursed be he that taketh gifts, to kill the ch. 27. v. 25. soul of innocent blood: and al the people shal say: Amen. Fire( saith holy job) shal devour their tabernacles joh. 15. v. 34 which gladly take gifts. The impious( saith Salomon) receiveth gifts out of the bosom, that he Pro. 17. v. 2●. may pervert the paths of iudgement. He that knoweth ch. 28. v. 21. a person in iudgement doth not well; this man even for a morsel of bread, forsaketh the truth. He ch. 15. v. 27. that pursueth avarice▪ disturbeth his house: but he that hateth gifts shal live] Other Proohets threaten punishment for this vise of bribrie; especially when Isa. 1. v. 23. ch. 5. v. 23. great persons are corrupted therewith.[ Thy Princes( saith Isaias to the Iewes) are unfaithful, companions of theeues: al love gifts, follow rewards. Woe to you which justify the impious for gifts. He that shaketh his hands from al gift, and stoppeth his ears, lest he ch. 33. v. 15. 16. 17. hear blood, and shutteh his eyes, that he may see no evil: this man shal dwell on high, the munitions of rocks shal be his highnes; bread is given him, his waters are faithful. His eyes shal see the King in his Amos 5. v. 12. glory] The like saith Amos[ I haue known many your wickednesses, and your strong sins, enemies of the just taking bribe: and oppressing the poor in Mich. 3. v. 11. 12. the gate. Her Princes judged for gifts( saith Micheas) and her Priestes taught for wages: and her Prophets( false Prophets) divined for money. For this, Sion shal be ploughed as a field, and jerusalem shal be as an heap of stones; and the mount of the Temple, as the high places of the forests] signifying the ruin of jerusalem and Temple, for avarice, bribery, and other great sins. 6. above al other injuries tyranny, by forcebly invading mens goods, and persons, under pretence tyranny and extortion is most damnable. of just power, is most wicked& execrable. So[ ahab 3. Reg. 21. v. 2 4. 8. 13. 15. 19. ch. 22. v. 34. 58. 4. Reg. 9. v. 7. 8. 9. 10. 33. 36. King of Israel, moved with unjust indignation, and freting, because Naboth( his faithful subject) would not sel him his vineyard, agreed to Iesabels devise, that Naboth should be accused,& by false witnesses condemned, and stoned to death, as for blasphemy: and so the king tyrannically possessed the vineyard of Naboth] adding wilful murder of the innocent, to his tyrannical oppression. And God revenged the same, ch. 10. v. 17 also in this world, vpon jezabel, who was suddenly slain,& eaten by dogges: vpon ahab, whose blood also the dogges did eat: and vpon al Achabs family, 1. Cor. 6. v. 10. Apoc. 9. v. 21. and generation, which was quiter ruined, and extinguished. And[ al tyrannical oppression is further eternally punished, in fire and brimstone.] Justice committed in sacred things is sacrilege. And buying or selling spiritual things, is simony. ARTICLE 32. BEsides the ordinary rules of iustice to be observed Theft& other iniures in sacred things is sacrilege. in temporal things, reason directeth, that as spiritual and sacred things, persons, and places do excel the rest, so every injury done in them, is greater offence in the sight of God, then theft, roberie, or wrong committed in profane things. And this sin is called Sacrilege, because sacred things are stolen, or violated. And both God▪ and his deputies in earth, haue severely punished this crime. whereof be many notorious examples[ God having commanded Ios. 6. v. 18. 19. God commanded, to appropriate certain temporal goods unto sacred uses. the Israelites, in the conquest of jericho, that whatsoever of gold, or silver, there should be taken, or of brassen vessels; or iron, should be consecrated to our Lord, and ●aide up in his treasures. One Achan reserving secretly to himself certain money,& other precious things; the people assailing their enemies were ch. 7. v. 1. 2. 5. 10. overcome in battle, wherewith Iosue, and the whole camp being much afflicted[ Our Lord said: I will be And punished transgressors with death. no more with you, till you dispatch him that is guilty of this wicked fact. Arise( saith our Lord) sanctify the v. 12. 13. 16. people, there is anathema in thee] Trial was made by lot, Achan of the tribe of Iuda, being found to haue transgressed. Iosue said to him[ Because thou hast disturbed v. 25. us, our Lord disturb thee in this day. And al Israel stoned him, and al things that were his, were consumed with fire, And the fury of our Lord was 16. averted from them.] 2. Ballasar King of Babylon, son of Nabuchodosor, with his wives, concubines, and nobles, deriding Terrible examples in the King of Babylon. holy things, and blaspheming God, drank in Dan 5. v. 2. 4. 30. 31. the sacred vessels, that were brought from the Temple of jerusalem, and the same night was slain, and his kingdom conquered by Darius the meed, and so that monarchy was translated from the assyrians to 1. Mach. 1. v. 23. 24. 39. the Medes and Persians. In like maner, or rather more In King Antiochus. miserable was Antiochus Epiphanies( a most wicked King of the Grecians) for persecuting, and most sacrilegiously robbing,& contaminating the holy vessels, 2. Mach. 5. v. 16. 17. 18. 19. 20. and treasures of the Temple[ was most worthily plagued in his bowels, with bitterest torments in his inner parts, but not ceasing from malice stil threatened, breathing fire in his mind, confessing that he was ch. 9. v. 4. 5. &c. justly tormented, but never a white repented, his live flesh falling from his body, in desperate maner, the sacrilegious blasphemer, with most miserable death, And Ananias. departed this life] Ananias also and Saphira[ For sacrilegious Art. 5. v. 3. 5. 10. fraud, died suddenly] stricken with the hand of God; vpon S. Peters reprehensiue word. 3. Like unto Sacrilege, is the crime of simony. so name of one Simon a Magician, who falsely valuing simony is no less sin. spiritual grace, with earthly things[ offered to give money for such power, as the Apostles had; that vpon whomsoever he should impose his hands, they Act. 8. v. 18. 19. 20. might receive the holy Ghost] To whom therfore S. Peter said;[ Thy money be to thee unto perdition; because thou hast thought with money to bye the holy Ghost, so the magician fel into the gal of bitterness] Into this sin long before, fel Giezi the seruant of Elizeus the prophet[ ●equiring and receiving temporal reward, of Naaman the assyrian, for a miraculous cure, wrought by the prophet, in cleansing 4 Reg. 5. v. 20. the same Naaman from leprosy. For which wicked sin, the prophet punished his own seruant, with a perpetual plague of leprosy, saying unto him The leprosy of Naaman shal cleave to thee, and to thy seed for ever: And he went out from him a leper, as v. 27. it were snow] Into this enormous crime do al they fall, that either bye or sel any spiritual holy thing, or any thing annexed unto spiritual power, or function. For It consisteth in buying and selling spiritual things, for a temporal price. albeit the bodily cure,& cleansing from leprosy in Naaman, was a temporal,& corporal benefit, valiable in some sort with money, if it had been done, by industry and art of Phisitiones; Yet being miraculously wrought by Gods prophet, it was so annexed to spiritual power, and function, that the false valuation therof was wicked sin,& was punished accordingly. And even so are al spiritual benefits,& benefice ordained for maintenance of spiritual power,& functions. As be Church lands, tiches, oblations,& Ecclesiastical revenues. The unjust usurpation whereof, by intrusion, force, or other means by Ministers, false pretended Clergimen, in heritical countries, is both Sacrilege in the unjust possession of sacred things: and Simoncy in the maner of obtaining them, being annexed to spiritual functions, and granted and gotten, See Part. 2. Artic. 42. for far worse then temporal profane labours, of more laymen: and therfore( besides the profession, and practise of heresy) altogether uncapable of those possessions. prodigality, in superfluous expenses: and niggardness in sparing, are forbid by Gods Law. ARTICLE 33. virtue consisting in the just mean, is perverted liberality consisteth in the right mean between prodigality, and niggardness. by either of the extremes, of too much, or of too little. And therfore if pretended liberality do either exceed in over much giving, or spending of seely goods, it loseth the nature of virtue, and is the vise of prodigality: or if it be defective in over much getting or sparing; it is avarice, or niggardness; which vises are condemned by the light of reason,& by the law of God. A few texts of holy Scripture may suffice in confirmation therof.[ He that troubleth his house Pro. 11. v. 2. 29. ch. 12. v. 4. ( saith Salomon) shal possess the winds: and he that is a fool, shal serve the wise. A diligent woman is a crown to her husband. A wise woman buildeth her house; the unwise will with her hand destroy that also ch. 14. v. 1. which is built. He that keepeth the Law( of reason) is a wise son, but he that feedeth gluttons shameth ch. 28. v. 7. v. 16. his father. A prince lacking prudence shal oppress many by calumny: but he that hateth a●arice, his Against idleness. dayes shal be made long. He that tilleth his ground, v. 29. shal be filled with breads, but he that pursueth idleness, shal be replenished with poverty. beggary, and ch. 30. v. 8. riches give me not: give only things necessary, for my substance.] 2. Isaias the prophet describeth the superfluous, vain,& lascivious attire of some women, saying] The prodigality is condemned by Isaias the Prophet. Isa. 3. v. 16. 17. 18. &c. daughters of Sion, are haughty, and haue walked with stretched out neck,& went with twingling of eyes, and clapping their hands, walked on their seete, and jetting in a set pace. Our Lord shal take away the ornament of their shoes,& little moons. And chains and ouches,& bracelettes;& the shedings combs, and sloppes, and tablettes, and sweet balls,& earlets rings, and pearls hanging on the forehead. And changes of apparel, and short cloaks. And, fo● sweet v. 24. savour, there shal be stink, and for a girdle, shal be a cord; and for fri●led hair, baldness: and for a stomacher, shal be harecloth] Al which riotte, and superfluity, the Prophet adonisheth prodigal persons to avoid, otherwise just punishment will fall vpon them, by the contrary afflictious, for such vain pleasures. True frugality requireth: that as we would haue no want, so we must make no wast. 3. Our saviour in commendation of S. John Baptist, said to the people[ What went ye out into the Mat. 11. v. 8. Lvc. 7. v. 25. desert to see? a man clothed in soft garments? Behold Christ and his Apostles, condemn al prodigality. they that are clothed in soft garments, are in kings houses] Insinua●ing, that in kings courts is commonly superfluity of expenses in costly apparel, and other delicates. again our Lord taxeth the like superfluity towards mens selves; with avarice and niggardness towards the poor[ There was( saith our Lord) a certain rich man, and he was clothed with purple, and luke. 16. v. 19. 20. 22. silk, and he fayred every day magnifically] who neglecting to relieve a poor man, called Lazarus. When they both dyed[ Lazarus was carried by Angels into Abrahams bosom( a place of rest, and plentiful comfort) and the rich glutton was butted in hel] Accordingly S. Paul teacheth that[ piety with sufficiency, 1 Tim. 6. v. 6. 8. is great gain. having food, and wherewith to be coue●ed, with these al( moderat persons) ought to be content] S. Peter admonisheth that[ wemens trimming 1. Pet. 3. v. 3. 4. ought not to be outwardly, in plaiting of hair, or laying on gold round about, or on putting on vestures; but in the incorruptibility of a quiet, and modest spirit] S. james severely reprehendeth unmerciful rich men[ that make merry vpon the earth, and in riotousness jac. 5. v. 5. And miserable niggardness. nourish their hartes in the day of slaughter.] When they kill and offer drams, they pamper themselves, and neglect the poor. Of avarice& niggardness, Artic. 45. see more in the last commandment. It is specially forbid, to hurt the famed of any person unjustly. ARTICLE 34. BEtter is a good name, then much riches. above Pro. 22. v. 1. Defamation i● worse then theft. silver and gold good grace. And better then precious ointments.] And therfore in like proportion, it is a greater sin, to hurt any person, unjustly in Eccle. 7. v. 2. their famed, then in their external goods. Which thing holy Scripture further testifieth, in regard of diuers sorts of this kind of injury. The common people of the Israelites, when they were afflicted by king pharaoh in egypt, grievously offended in murmuration, and calumniation: charging Moyses and Aaron, as if they had been the causers, that al the people were Exod. 5. v. 21 more afflicted, saying to them[ You haue made our savour to stink before pharaoh, and his seruants: and you haue given him a[ word for to kill us] again ch. 15. v. 24. in the desert they calunniated Moyses, as if he had Against calumniation. been careless of them, saying[ What shal we drink, ch. 16. v. 3. would to God we had died by the hand of our Lord, in the Land of egypt. Why haue you brought us into ch. 17. v. 3. this desert; that you might kill al the multitude Num. 20. v. 4. 5. with famine? Why didst thou make us go forth out of egypt, to kill us, and our children, and our beasts with thirst. Why haue you brought forth the Church of our Lord into this wilderness, that both we and our v. 6. &c. cattle should die? Why did you make us ascend out of egypt, and haue brought us into this exceeding naughty place, which cannot be sown, which bringeth forth neither fig, nor vines, nor ponegranats, moreover also hath no water for to drink?] Against this malicious injury of calumniation, our Lord gave express commandment, saying[ Thou shalt not calumniate Leuit. 19. v. 13. thy neighbour.] When therfore Gods true seruants are unjustly charged, with crimes falsely imputed, they must first with patience and meekness, recurre to God by prayer, as Moyses and Aaron did. And also with discrete zeal, in due time and place, must answer in justification of truth, as the Prophet Elias answered wicked ahab, saying plainly[ Not I 3. Reh. 18. v. 17. 18. haue troubled Israel, but thou, and the house of thy father: Who haue forsaken the commandments of our Lord, and haue followed Baalim] So our B. saviour confuted the Pharisees calumniations, with true, plain,& modest answers[ To eat with unwashen Mat. 15. v. 1. ad 20 ch. 23. v. 13. &c. hands, doth not defile a man: but they transgress Gods commandments, that teach the people, not to relieve their parents, for their own traditions.] 2. Detraction, consisting in unlawful revealing others secret faults, defects, or imperfections, is more Against detractation. or less sin, according to the wrong, and damage commonly ensuing thereby. Which over frequent injury, is worthily condemned in holy Scripture[ I did Ps. 100. v. 5. persecute every one( saith holy david) that secretly detracteth from his neighbour. The things which thine eyes haue seen( saith Salomon) utter not quickly Pro. 25. v. 8. in a brawl, lest afterwards thou canst not amend it: when thou hast dishonoured thy friend. The Northwinde( saith he) dissipateth rain, and a sad look the tongue that detracteth] If a serpent bite in silence, 23. nothing less then it, hath he, that detracteth secretly. Hedge thine ears with thorns, and hear not a Against the hearing of detraction. wicked tongue: and make doors to thy mouth, and locks;& right bridles to thy mouth. And take heed, Eccle. 10. v. 11. Eccli. 28. v. 28. 29. 30. lest perhaps thou slip in thy tongue, and fall in the sight of thine enemies, that lie in wait for thee, and thy fall be uncurable unto death. He that stoppeth his ears, lest he hear blood( saith Isaias) and shutteth his eyes, that he may see no evil: This man shal dwell on Isa. 33. v. 15. 16. high] signifying that none ought curiously, neither to utter, nor to hear evil of others.[ Detract not one from an other, my bretheren( saith S. james) He that jac. 4. v. 11. detracteth from his brother; or he that iudgeth his brother, detracteth from the Law, and iudgeth the Law. But if you bite, and eat one an another( saith S. Paul) take heed you be not consumed one of an other.] Gal. 5. v. 15. 3. Contempt, or small respect of others is not a small Against derision. sin: and derision is also a greater fault, and very ininiurious. The wife of holy job derided him, saying: [ dost thou yet continue in thy simplicity] The wife joh. 2. v. 9. ch 5 v. 5. 6. tub. 2. v. 15. 16. 22. 23. and kinsfolk of Tobias derided him. when he was blind, saying[ Where is thy hope, for the which thou didst bestow alms, and burials. Thy hope is become vain manifestly, and thine alms now haue appeared] S. Paul giveth al Christians a general Rule, for mutual words, and external behaviour, saying[ love Rom. 12. v. 10. the charity of the brotherhood, one towards an other: with honour preventing one an other.] And generally, against al sins and injuries committed by the tongue. Salomon saith[ For the sins of the lips, Against al sins of the tongue. Prou. 12. v. 13. jac 3. v. 2. ch. 4. v. 13. ruin approacheth to the evil man.] S. james saith[ If a man offend not in word, this is a perfect man( a rare man.) The tongue is fire, a whole world of impiety. Thou, What art thou, that judgest thy neighbour? Who art thou( saith S. Paul) that judgest an other mans seruant?] As if he said: It sufficeth that every one Rom. 14. v. 4. control, correct, and amend his own faults,& theirs which by office pertain to his charge: to aduise others of brotherly charity, and with al modesty: teaching: not otherwise to intermeddle[ For who art thou that judgest an other mans seruant?] Ibidem. Susurration is an especial injury, and a detestable sin. ARTICLE 35. SVsurration by suggesting cause of dislike, to make Sussurration is the poison of concord, and opposite to pacification. or nourish discord, where agreement ought to be, doth not only hurt their good name, of whom evil report is made, as calumniation, and detraction do; but also diminisheth mutual love, and depriveth( or endeavoureth to deprive) both parties, of that good favour and fellowship, which should be in charitable persons, and is between special friends, which is great injury, and a devilish malice; the bane& poison of human society: and therfore to be detested of al good persons, as it is often condemned in holy Leuit. 19. v. 16. Scriptures. The Law saith[ Thou shalt not be a criminator, nor a Whisperer among the people.] Against this precept of▪ God, and nature[ Doeg an Idomeite revealed to king Saul, that Abimelech the Priest had assisted david, giving him victuals, and a sword, and 1. Reg. 22. v. 9. 18. 19. consulting our Lord for him] whereby Saul was so incensed against Abimelech, that he sent for him, and slay him,& above fourscore other Priests,& favourers of david: and stroke al the city of Nobe, for the same pretensed cause, al vpon the wicked suggestion of one Whisperer Doeg. david therfore, finding opportunity, to manifest his true affection to Saul, besought him, not to give credite, nor ear to such malicious ch. 26. ●. 18. 19. Whisperers, saying to him[ My Lord king: For what cause doth my Lord persecute his seruant? What haue I done, or what evil is there in my hand? Now therfore, hear I pray thee, my Lord King, the words of thy seruant: If our Lord stir thee up against me, let there be odour of sacrifice( be it grateful to God, I I am well content with Gods will) but if the sons of men( haue stirred thee up against me: they are cursed in the sight of our Lord, which haue cast me out this day, that I should not dwell in the inheritance of our Lord] The Princes of the philistines did also suggest ch. 20. v. 4. 5. to their king Achis, cause of suspicion against david, saying[ Is not this david, to whom they sang? Saul hath strooke his thousands; and david his ten thousands.] Absolom King Dauids own son, ambitiously, and very seditiously, whispered amongst the people: falsely suggesting, as if there had been defect in his fathers maner of governing, and so solicited, and[ enticed the hartes of the men of Israel, to fall from 2 Reg. 15. v. 2. 3. 6. their allegiance,& to adhere to himself in rebellion. 2. Against such whisperers, the same Royal Prophet, Sussurration is condemned by many hoie Scriptures. and every just soul prayeth thus:[ judge me, o God, and discern my cause, from the sinful nation: Psal. 42. v. 1. 2. from the unjust and deceitful man deliver me] And against al such traitors, as Doeg was to david, every faithful seruant of God, worthily inveigheth, saying[ Why dost thou glory in malice, which art mighty Ps. 51. v. 3. 4. in iniquity? Al the day hath thy tongue thought injustice: as a sharp rasar thou hast done guile. Thou 5. hast loved malice more then benignity: iniquity rather 6. then to speak equity. Thou hast loved al words of precipitation: a deceitful tongue. Therfore will 7. God destroy thee for ever: he will pluck thee out, and The enormity therof is often described. will remove thee out of thy tabernacle: thy roote out of the land of the living:] Thou shalt be utterly destroyed,& al the race, that follow thy malignant hart, and wicked steps. Likewise Salomon pathetically describeth this enormous crime of Susurration, saying Pro. 6. v. 16. 17. [ Six things there are, which our Lord hateth: and the seventh his soul detesteth. lofty eyes; a lying tongue; hands that shed innocent blood; a hart 18. that deviseth most wicked devises; feet swift to run into evil; a deceitful witness that uttereth lies;( al six very wicked and damnable, but the seventh) he that 19. among brethren soweth discords.] is most detestable: because it is most opposite to the chief virtue charity: it breaketh unity: and is the proper sin of the devil. again saith Salomon: The impious man ch. 16. v. 27. 28. diggeth evil, and in his lips fire burneth. A perverse man raiseth contentions: and one full of words, separateth 29. Princes. An unjust man allureth his friend, and leadeth him by a way not good. He that with astonied eyes thinketh wicked things, biting his lips, 30. bringeth evil to pass. He that concealeth offence, seeketh freindships( which is a singular good work of ch. 17. v. 9. charity) he that in other word repeateth it( making it worse then that which he heard) separateth the confederate 19. ( breaking concord, or nourishing the discord) He that meditateth discords, loveth brawls. The words of the duble tongued as it were simplo,& the ch. 18. v. 8. same come to the inner partes of the belly. When ch. 26. v. 20. 22. wood faileth, the fire shal be extinguished: and the whisperer taken away, brawls cease.] To al this, an other wise preacher addeth, to refresh the memories of al the faithful[ Be not called a whisperer( saith he) Eccli. 5. v. 16. 17. and be not taken in thy tongue, and so be confounded. For vpon a thief is confusion, and repentance:& a very evil comdemnation vpon the duble tongued: but to the whisperer is hatred, and enmity, and ch. 21. v. 31. contumely. The whisperer shal desile his soul, and shal be hated in al: and he that shal abide with him shal be odious. The stil man and the wise, shal be honoured. ch. 28. v. 15. 16. The whisperer and the duble tongued is accursed. For he hath troubled many, that were at peace. A third tongue( malicious, or undiscrete report to one, what an other hath said) hath moved many; and 17. dispersed them from nation into nation. It hath destroyed 18. the walled city of the rich; and hath digged down the houses of great men. It hath cut the forces of peoples,& undone strong nations. A third tongue 19. hath cast out manly women, and deprived them of their labours,( al the merit of their former good works) He that regardeth it shal not haue rest: neither 20. shal he haue a friend, in whom he may repose. The stroke of a whip maketh a blew mark, but 21. the stroke of the tongue will break bones. many haue 21. fallen in the edge of the sword, but not so many as they that haue perished by their tongue. Blessed is he that is defended from a wicked tongue.] 3. S. Paul with no less zeal and force, reciting whisperers, S. Paul condemeth it amongst other great crimes. detractors, inventors of evils, among other Rom. 1. v. 29. 30. 31. 32. grossest sinners, audible to God, denounceth: that not only they which do such things, but they also which consent to the doers, are guilty of death, everlasting. Admonisheth therfore al Christians,[ not to be seduced Ephes. 5. v. 6 with vain words. Because for these things cometh the anger of God, vpon the children of diffidence. Become not therfore partakers with them.] Al are bound to practise sometimes works of mercy; spiritual, and corporal. ARTICLE 36. DEcline from evil, and do good[ saith the Royal works of mercy are always counseled, and in some cases commanded. Ps. 33. v. 15. Ps. 36. v. 27. Mat. 25. v. 35. 42. Prophet: teaching that it sufficeth not to abstain from doing wrong, but it is also necessary to do good. And especially, among other good works, to help the needy, with spiritual and corporal relief. Sometimes it is but counseled without obligation, sometimes it is commanded, as ability serveth, and others necessity urgeth. And in general, al are bound, sometimes to bestow alms, more or less, of one kind or other. Gods providence so ordaining, that some do need, and others can help: at least the poorest can pray, can admonish sinners to repent, can remit offences done to themselves, can sometimes give a dish of could water, or the like.[ If a stranger dwell Leuit. 19. v. 33. in your land( said our Lord in the written Law) and abide among you, do not vpbrade him. There shal Deut. 15. v. 11. ch. 22. v. 1. 23. ch. 24. v. 19. not want poor, in the land of thy habitation, therfore I command thee, that thou open thy hand to thy needy& poor brother, that liveth in the land. Thou shalt not see thy brothers ox, or sheep straying, and pass by, but thou shalt bring it back to thy brother] In particular for the poores sake it was commanded, that[ When thou reapest the corn of the Leuit. 19. v. 9. 10. land, and gatherest grapes, thou shalt leave some to the poor and strangers to take. I the Lord your God.] 2. Examples of the rich and poor, which gave Gods providence ordaineth that some are richer, some poorer, that al may merit. and received, and both merited, are for instruction to others, recorded in holy Scriptures. Abraham was so ready to relieve the needy, that he earnestly invited, Gen 18. v. 2. and besought strangers passing by the way, to enter into his house, to lodge, and eat, and drink with him. And so did Lot. And they both supposing that ch. 19. v. 2. 4. they invited strange men, received holy Angels: A godly widow woman in Sarepta fed Elias the prophet, by Gods special providence, for her merit, rather 3. Reg. 17. v 9. 13. 15. ch. 18. v. 13. then for his need. For otherwise he was also served by a Crow, when God would so haue it[ Abdias( governor of king Achabs house) received and relieved an hundred Prophetes, whom jesabel persecuted. Tobias being captive( with many others) in Assiria, forsook not the way of truth: but imparted tub. 1. v. 2. 3. 15. 17. 19. 20. ch. 2. v. 3. that he could make, daily to his brethren captives with him, which were of his kindred. He went to al, and gave them wholesome admonitions. He lent to the needy; and gave as he was able; and he butted the dead, with danger of his own life. He advised his ch. 4. v. 7. 8. 9. 10. ch. 12. v. 9. ch. 14. v. 11. 16. 17. son to give alms( among other fatherly precepts) He and his son, and whole family were assisted, comforted, and directed by an Angel, in their happy ways, and service of God.] And so innumerable others, did many works of mercy. 3. Of the reward of alms deeds, the Royal prophet testifieth[ The just shal be in eternal memory: Psal. 111. v. 7 10. Ps. 118. v. 112. he shal not fear at the hearing of evil. He distributed, he gave to the poor: his iustice remaineth for ever and ever. His horn( his crown) shal be exalted in glory.] The Sapiential books abund in precepts, The reward of al good works is great. and praises of alms deeds[ Let not mercy& Pro. 3 v. 3. 4. 27. 28. truth leave thee( saith Salomon) put them about thy throat: and writ them in the tables of thy hart: and thou shalt find grace, and good discipline before God, and men. do not prohibit him to do good, that is able. If thou be able, thyself also do good. Say not to thy friend: God, and return, and to morrow I will give to thee, whereas thou mayst give forthwith. He that hideth corn, shal be cursed among the ch● 11. v. 26. 30. peoples: but blessing vpon the head of them that sel. The fruit of a just man, a three of life: and he that gaineth ch 14. v. 2. 22. 31. souls, is wise. He that despiseth his neighbour, sinneth; but he that hath pity on the poor, shal be blessed. mercy and truth prepare good things. He ch. 19. v. 17. honoureth his Maker, that hath pity on the poor: and he will repay him the like. He that stoppeth his ch. 21. v. 13. 14. 26. ear at the cry of the poor, himself also shal cry,& shal not be heard. A gift hid quencheth angers;& a a gift in the bosom, the greatest indignation. He that is just, will give, and will not cease. He that is p●one to ch. ●2. v. 9. mercy, shal be blessed: for of his breads, he hath given ch. 24. v. 1●. 12. to the poor deliver them that are lead to death: and those that are drawn to death, cease not to deliver. If thou say, I am not of force: he that seeth into alms deeds are like to good seed, sown in good ground; And are much commended in( al the Sapiential books. thy hart, he understandeth: and nothing deceiveth the keeper of thy soul: and he shal render to a man, ch. 28. v. 27. according to his works. He that giveth to the poor, shal not lack; he that despiseth him that asketh, shal sustain penury. Cast thy bread vpon the passing waters, Eccle. 11. v. 1 because after much time thou shalt find it( in eternal life.) son, defraud not the alms of the eccle. 4. v. 1. poor( saith an other divine Preacher) and turn not away thine eyes from the poor. Despise not the hungry 2. soul: and exasperate not the poor in his poverty. Afflict not the heart of the needy, and defer not 3. the gift to him that is in distress. reject not the petition 4. of him, that is in affliction, and turn not away thy face from the needy. From the poor turn not 5. away thine eyes, for anger: and leave not to them 6. that ask of thee, to curse thee behind thy back. For the prayer of him that nurseth thee, in the bitterness of his soul, shal be heard: and he that made him, 7. will hear him. Make thyself affable to the congregation of the poor. Bow down thine ear to the 8. poor, without sadness, and render thy debt, and answer him peaceable words in mildness. deliver 9. him that suffereth injury, out of the hand of the proud; and be not faint in thy soul. In judging be 10. merciful to pupils, as a father; and as an husband to their mother: and thou shalt be as the obedient son of the highest: and he will haue mercy on thee, 11. more then a mother] If thou wilt do good, know to whom thou dost it: and there shal be much thank ch. 12. v. 2. 3. in thy good deeds. do good to the just, and thou 3. shalt find great ●eward. And if not of him, assuredly of our Lord. For it is not well with him, that is ever occupied in evil things, and that giveth not alms: because the highest both hateth sinners, and hath mercy on them that are penitent] wherefore the best Of al sorts of alms, correction of sinners is the bo●●. and most necessary alms for obstinate sinners, is to correct them, as Salomon often admonisheth[ A Pro. 10. v. 13. rod( saith he) on his back, that lacketh wit. He that spareth the rod, hateth the child: but he that loveth him, doth instantly nurture him. The pestilent ch. 13. v. 24. being punished, the little one shal be wiser. The just deviseth concerning the house of the impious, ch 21. v. 11. 12. ch. 22. v. 15. that he may draw the impious from evil. folly is tied together in the hart of a child: and the rod of discipline shal drive it away. Be not defrauded of thy good day, and let not a little portion of a good gift, over pass thee. give and take, and justify Eccli. 14. v. 14 16. thy soul. He that lendeth to his neighbour, doth mercy, and he that prevaileth with hand, keepeth the commandment. Lend to thy neighbour in the time ch. 29. v. 1. 2. 10. of his necessity: and again, repay thy neighbour in his time. many haue not lent, not because of wickedness 11. ( not of want of compassion) but they were afraid to be defrauded without cause. But yet vpon the humble, 13. be strong of mind, and for alms differre him not. Loose money for thy brother, and thy freinde, and hid it not under a ston unto perdition. Put thy 14. &c. treasure in the precepts of the highest, and it shal profit thee more then gold. Shut up alms in the hart of the poor, and the same shal obtain for thee against al evil. above the chield of the mighty, and above the spear, it shal ●ight against thine enemy. give to the Highest, according to his gift, and with a good eye, do according to the ability of thy hands. 35. Because our Lord is a rewarder, and will repay thee, v. 10. 11. seven times so much] For he giveth grace in this life,& glory in heaven, for every good work of mercy. 4. Isaias, and otherholie Prophets testify, that alms The same is urged by other Prophets. deeds do excel fasting, and other mortifications, though the same also are commended in due times, and maner. To such as fasted, and omitted works of mercy. God said[ Is this such a fast, as I haue chosen, Isa 58. v. 5. 6. for a man by the day to afflict his soul? Is not this rather the fast that I haue chosen? dissolve the bands of impiety: loose the bundles that ouerlode: dismiss them free that are broken,& break in sunder every 7. burden. break thy bread to the hungry, and the needy; and bring in the herberles into thy house; When thou shalt see the naked, cover him: and despise not thy flesh( for al men are of the same flesh) Then shal 8. thy light break forth as the morning; and thy health shal sooner arise, and thy iustice shal go before thy face: and the glory of the Lord shal embrace thee] Ose●. 6 v. 6. Mat. 9 v. 13. Amos 4 v. 1. ch. 6. v. 1. 2. Esd. 5. v. 1. 2 v. 7. 8. 9. 10. Yea these works are preferred before external Sacrifice[ I would mercy& not sacrifice saith our Lord] Amos crieth[ wo to them, that were in Sion, great men, heads of the peoples, going stately into the house of Israel] and had not compassion vpon the poor. Nehemias by word and example teacheth al, to practise works of mercy[ We as you know( saith he to the Priestes and Magistrates) haue redeemed our brethren the Iewes, that were sold to the Gentiles, according to our ability: and will you therfore sel your brethren?( by not releuing them, suffer them to be sold again?) and shal we redeem them? I also and my brethren, and my seruants haue lent money, and corn to very many. Let us not ask this again in common: Let us remit them the debt, that is due to vs.] 5. Christ our Lord, the God of mercy, coming Omission of of alms deeds in case of necessity, is damnable. from heaven to do works of mercy: to redeem al mankind, to teach men, to feed men spiritually, and temporally, to purchase eternal life to other men, by 1. joan. 3. v. 16. 17. his own death: teacheth, that not only for wicked deeds,& grievous wrongs done, but also for omission of good works: every[ unprofitable seruant; shal be cast into utter darkness, where shal be weeping and gnashing of teeth.] And so requireth works of mercy of every faithful seruant, towards others: that unless they perform such works, he will justly exclude Mat. 25. v. 30. 34. 41. al that neglect to do them, from eternal life[ calling the just into life everlasting; because they do them:& rejecting the wicked, because they do them Ma●. 6 v. 20. 21. not] In the mean time, exhorteth his children[ To heap up treasures in heaven, where neither the rust, luke. 6. v. 36 nor moth doth corrupt, and where thieves do not dig through, nor steal. For Where thy treasure is( saith our Lord) there is thy hart also] He came to give; even himself, not to take: to minister, not to be ministered unto] And S. Paul willeth al men[ to remember Act. 20. v. 35. ●. Cor. 16. the word of our Lord Iesus: because he said: It is a more blessed thing to give, rather then to take.] So did S. Paul persuade the Ephesians in his 2. Cor. 8. pastoral Sermon: so did he persuade in his several Epistles, the Corinthians, the Galathians, the Philippians, and al Christians, to be diligent, and abundant ch. 9. v. 6. 7. 8. &c. in al works of mercy, and that with alacrity[ Because( saith he) God loveth a chereful giver] assuring Gal. 6. v. 6. Phil. 4. v. 15. al that they shal reap in blessings, as they sow] Which and sincere good will of every one, in proportion of their ability. whereupon our Lord avoucheth, that[ a poor Widow, which cast two mites into the treasure of the Temple, cast in more then al the rest, though many rich men cast in much: because al they luke. 21. v. 3. 4. Mar. 12. 43. 44. of their abundance cast in( what to them seemed convenient) but she of her penerie, hath cast in al that she had, her whole living.] Her example therfore is Not those which give little, but those which give al they haue, are like to the devout poor widow. not rightly pretended by rich persons, when they give small alms, and call it the poor widows two Mites. For none do perfectly imitate this devout poor widow, but they only, which in dede give al that they haue, whether it be much or little. nevertheless others do also right well, which give more o● less, but few are comparable to this most bountiful liberal giver of al that she had, and of al at once without limit, and without delay. 6. Only al are bound to do in this point▪ as S. Though none are bound to give al, yet al are bound to haue a good will to help al that need. 1. Tim. 6. v. 17. 18. 19. Paul writeth to S. timothy, Willing him[ to command the rich of this world, not to be high-minded: nor to trust in the uncertainty of riches: but in the living God, to do well, to become rich in good works, to give easily, to communicate to others that need: to heap unto themselves a good foundation, for the time to come, that they may apprehended the true life] The assurance whereof, he confirmeth also in an other Heb. 13. v. 16. place saying[ With such hostes, God is promerited] A sacred text so clear, that albeit our Aduersaries not enduring the name of merit, do corrupt the text, yet confess the thing itself[ That God is well pleased with such works] that he sheweth favour for them. And what is it else in true English, but merit( howsoever they quarrel with S. jerom about the latin word, promeretur) seing they here confess that such works do please God, and procute Gods favour: Why may we not say; that they merit God: that is, They( through Gods grace) merit eternal life, which consisteth in the sight, and fruition of God. And also say, as the Apostle here speaketh[ By such hostes God is promerited] S. John also teaching that the omission of such work in time and place requisite, sheweth▪ the want of necessary charity[ He that shal haue the 1: joan 3. v. 17. substance of this World( saith he) and shal see his brorher Especially to relieve those that are in extreme necessity. haue need, and shal shut his bowels from him: how doth the charity of God abide in him?] Plainly affirming that such aman, not releuing his neighbour in that case, hath not charity. Which S. james further explaineth, teaching also that it sufficeth not to say, unto them that are naked, and lack daily food▪[ go in peace, be watmed& filled, if thou give them I●c. 2. v. 15. 16. not the things, that are necessary for the body, what shal it profit] saith he: signiffing that it p●ofiteth nothing. For even as such an answer doth not corporally help them that are in necessity: so doth it not spiritually profit him, that so answereth, having means, and not relieving the needy. The same thing doth S. Peter teach, admonishing[ Before al things to haue a mutual and continual charity: because charity covereth the multitude of sins. using hospitality one towards an othet, without murmuring. 1. Pet. 4. v. 8. 9. 10. every one as he hath received grace, ministering the same, one toward an other, as good dispensers of the manifold grace of God.] These and the like works of mercy, spiritual and corporal are required of every one, according to their ability, and others necessity. For which our saviour, the just judge will say to those on his right hand, in the day of Iudgement,[ Come ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the Mat. 25. v. 34. world. For I was an hungered,& you gave me to eat: &c. And to those on the left hand: Get ye away from 35. me, you cursed, into fire everlasting, which was prepared 41. for the devil, and his angels. For I was an hungered, 42. and you gave me not to eat, &c. And these shal go into punishment everlasting: but the just into life 46. everlasting.] Al are bound, when lawful authority duly requireth it, to testify the truth, which they know; ARTICLE 37. negative precepts do bind at al times, not to do those things which are unlawful: but affirmative affirmative precepts bind, when due circumstances concur. precepts only bind, when just causes require, and other due circumstances concur. So al are bond to testify the truth which they know, when a lawful judge, or Superior in due maner commandeth it. And also when an established just Law prescribeth, al are bond to reveal the truth, that is necessary to be known, for the common good, and for iustice sake, in every case of important necessity: though they be not expressly demanded. Touching which point, the Law of Moyses ordained, that[ whosoever levit 5. v. 1 2. knew that an other had sworn falsely, unless he did utter it, he should bear the iniquity.]. 2. Against unlawful silence, the holy Psalmist expostulateth Silence is sometimes a great sin. as with the fautor of sinners, saying[ If thou Psal. 49. v. 18. didst see a thief, thou didst run with him, and with adulterers, thou didst put thy portion. He that is partaker Pro. 29. v. 24. with a thief( saith Salomon( hateth▪ his own soul. He heareth one adjuring,& telleth not. son Eccli. 4 v. 23 26. observe time( saith an other divine Preacher) and avoid from evil. For thy soul be not ashamed to say the truth. Accept no face against thine own face, nor 27. against thy soul a lye. reverence not thy neighbour 28. 29. in his offence, nor keep in a word in time of salvation. hid not thy wisdom in the beauty therof. For by the tongue, wisdom is discerned: and understanding, and knowledge, and doctrine, by the word of the wise, and steadfastness in the works of iustice. v. 33. For iustice contend for thy soul, and unto death strive for iustice: and God will overthrow thine enemies for thee.] 3. We haue memorable examples of this just, and necessary revelation of the truth, in diuers wor●hie Examples of necessary declaration of truth. persons[ Achior an Ammanite informed Holefernes judith. 5. v. 26. ch. 6. v. 7. ch. 13. v. 27. ch. 14. v. 6. the truth, concerning the people of the Iewes, who though he was threatened, and banished, yet was he by this occasion converted to true Religion, esteemed and rewarded for his fact. Mardocheus a noble jew, discovering& revealing a treason contrived against king Assuerus, in the city of Susan, was esteemed, and Hest. 2. v. 22. finally rewarded; and by his means, the people of Israel, which were captives under the Medes and Persians, were delivered from danger of ruin, plotted against them, by their wicked enemy Aman. Daniel the prophet( whiles he was very young) understanding, that innocent Su●anna was unjustly accused, Dan. 13 v. 46. 49. and condemned to death[ cried out amongst the people with a loud voice: I am clean from the blood of this woman. return ye into iudgement, because they haue spoken false testimony against her] He then convinced her false accusers, and witnesses; whereby she was delivered, and they justly punished with death. 4. S. John Baptist came for the testimony of necessary Especially Christian faith and doctrine must be declared, where need requireth. truth, which was not known to the people[ To jo. 1. v. 7. 19. 27. &c. give testimony of the light] which he performed most faithfully. Our B. saviour himself[ came to bear witness of the truth] He also taught his disciples, jo. 18. v. 37. to admonish fraternally private offenders of their faults: and if that should not suffice to correction, then to adjoin one or two witnesses: that in the mouth of two or three witnesses, every word may stand]& truth be confirmed. And finally[ if need Mat. 18. v. 16. ch. 28. v. 19. 20. require to tel the Church] He also gave his Apostles commandment[ to testify of himself, to al the natitions of the world.] And accordingly they preached Christ every where. And vpon this commission and commandment, S. Peter and S. John said plainly[ We can not but speak those things, which wo haue sene Act. 4 v. 20 and heard] Al the twelve, and S. Paul, S. Barnabas, S. Luke,& S. mark, and innumerable other Apostolical men, haue and stil do testify of Christ our redeemer, Mar. 16. v. 20. and saviour, avouching Christian doctrine, notwithstanding any prohibition to the contrary[ Because 2. Tim. 2. v. 9. the word of God is not tied] Al truths are good, and to be avouched in due time, place, and maner. But Christian faith and religion is most principally ever, and every where, with discrete zeal is to be confessed, and professed,& in no case to be denied[ Because Mat. 10. v. 33. he that denieth Christ before men, shal be denied by Christ, before the face of the Father of heaven.] It is forbid to bear false witness, or to lye, or iudgerashly. ARTICLE 38. GOd being truth itself, and loving truth in al Al maner of lying is forbid by the Law of God, and nature. things, detesteth lying, and al untruths. And hath therfore expressly amongst other precepts, commanded saying[ Thou shalt not speak against thy Exod. 20. v. 16. neighbour false testimony] Further ordaining( besides pnnishment of the soul) special temporal reuenge by death, or other pain, for this offence against our neighbour: that[ If lying witness stand Deut. 5. v. 20. ch. 19. v. 16. against a man, accusing him of prevarication: both of them, whose the cause is: shal stand before our Lord, in the sight of the Priestes, and the Iudges, that shal be 17. in those dayes. And when searching most diligently, 18. they shal find, that the false witness hath said a lie against his brother: they shal render to him, as he 19 &c. m●ant to do to his brother; and thou shalt take away the evil out of the mids of thee: that others hearing may haue fear, and may not be bold to do such things. Thou shalt not pity him: but life for life; eye for eye: tooth for tooth: hand for hand: foot for foot shalt thou exact. Thou shalt not admit a lying Exid. 25. v. 1. voice( saith our Lord again to every appointed judge) neither shalt thou join thy hand to say false testimony for a wicked person.] 2 Neither is it lawful to affirm, a bare opinion as To affirm a thing uncertain, as certain, is rash iudgement. one thinketh to be true, not being assured vpon knowledge, nor to avouch a probable conjecture, as if it were certain: which is rash iudgement, justly reproved by holy job: saying to his importune friends, which charged him with supposed faults, not committed by him[ hear ye my correptions, and attend the job. 13. v. 6. 7. 8 9. 10. iudgement of my lips. Hath God need of your lies; that for him you speak guiles? do you take his person, and do you endeavour to judge for God? He shal reprove you, because in secret( indirectly) Al sorts of lies are condemned by the holy Scripture. you take his person] and office vpon you. Likewise the Royal prophet, and others do often reprove both lying, and rash assertions.[ Ye sons of men Psal 4. v. 3. Ps 5 v 7. Ps 57. v 4. ( saith the Psalmist) how long are you of heavy hart? why love you vanities, and seek lying? Sinners are alienated from the marrice, they haue erred from the womb; they haue spoken false things. They loved Ps. 77. v 36. God with their mouth, and with their tongue they Ps 80 v. 16. Pro 10. v. 4. did lie to him: The enemies of our Lord haue lied to him] Salomon saith[ whosoever trusteth to lies, feedeth the winds: and the same man followeth flying birds. He that speaketh that which he knoweth, is ch 12. v. 17. 22. an utterer of iustice: but he that lieth, is a fraudulent witness. Lying lips are an abomination to our Lord: but they that do faithfully, please him. The just shal ch 13 v 5. ch. 19. v. 5. 9. detest a lying word, but the impious confoundeth, and shal be confounded. A false witness shal not be unpunished;& he that speaketh lies, shal not escape. The bread of lying is sweet to a man: and afterward ch. 20. v. 17. his mouth shal be filled with the gravel ston. He that ch. 21. v. 6. 28. gathereth treasures with a lying tongue, is vain, and witless and shal stumble at the snares of death. A lying witness shal perish. Desire not his meats, in which is ch. 23. v. ●. ch 25 v. 14. 18. the bread of lying. clouds, and wind, and no rain following, a glorious man, and not accomplishing his promises. A dart and a sword, and a sharp arrow, a man that speaketh false testimony against his neighbour. ch 29. v. 12. A Prince that gladly heareth words of lying, hath al his seruants impious.] Thus did wise Solomon preach against lying. An other holy preacher admonisheth the like, saying[ do not gain say the word Eccli. 4. v. 3. of truth, by any means, and be ashamed of the lie of thine unskilfulness( of an untruth uttered out of error, which the speaker supposed to haue been truth) Plow not( devise not) a lie against thy brother: neither ch. 7. v. 13. do likewise against thy friend. Be not willing to make any lie: for the custom therof is not good( is very nought) Lying is a wicked reproach in a man: ch. 26. v. 26. 27. 28. & in the mouth of men without discipline, it shal be continually. Better is a thief, then the continual custom of a lying man: but both shal inherit perdition. The manners of lying men, are without honour:& their confusion is with them, without intermission. 3. Of al damnable liars false Prophets, and heretics above al other liars, false prophetes, and heretics are most detestable are most wicked: because they bely God, calling their errors Gods word: and speak in his name, whereas[ he sent them not, he commanded them not, Iere. 14. v. 15. Apo● 2 v. 1. joan. 8. v. 44. neither hath spoken unto them. They say they are Apostles, and are not, and are found liars.] Their false doctrine is the word of the devil, for of him they are sent[ The devil is their father. When he speaketh a lie, he speaketh of his own: because he is a liar, and Eph●s. 4. v. 24. the father of al lying] S. Paul therfore admonisheth al seducers,& liars[ to put on the new man, which according to God is created in iustiee and holinesse of 25. the truth. For the which cause, laying away lying, ( saith he) speak ye truth, every one with his neighbour, because we are members one of another] And the Angel in the Apocalypse reciteth the sin of lying, Apo● 21. v 8. amongst other damnable crimes, saying[ To the fearful( such as fear the world more then God) to the incredulous, and execrable, and murderers, and fornicators, and sorcerers, and idolaters, and al liars: their part shal be in the pool burning with fire and brimstone, which is the second death] And into the heavenly jerusalem[ There shal not enter any polluted v. 27. ch. 22 v. 15. thing, nor that doth abhominttion and maketh lie, &c.] 4. Against rash iudgement, and inconsiderate assertion Christ expressly condemneth rash iudgement of things doubtful. of any thing uncertain, which is a common vise of careless persons, especially of barbarous people: our B. saviour admonisheth al men, saying[ judge not, that you be not judged. For in what iudgment Mat. 7. v. 1. you judge, you shal be judged: and in what 2. Much more al manifest lying. measure you meet, it shal be measured to you again] The barbarous common people in Mileta, first rashly judged[ that S. Paul was a murderer, because a Viper invaded his hand.] and by& by again, rashly judged Act. 28. v. 4. 6. [ that he was a God] because there was no harm done to him by the viper. False accusation, and condemnation of the innocent: and justification of the guilty, are damnable sins. ARTICLE 39. unjust proceeding in the Tribunal seat of Iustice, is greater wickedness then simplo lying, or private wrong, because public feaned iustice is dubled by false pretence of authority, and by doing injury: for Rom. 13. v. 1. Pretended iustice and wicked proceeding, as in form of Law, is duble iniquity. albeit[ there is no power but of God] yet is not the abuse of Power from God. From whom is nothing but just, and good. And therfore injustice defended, or cloaked by pretence of authority, is not only injurious to men, but also to God.[ Whose Law is immaculate] Psal. 1●. v. 8. And the same Law prescribeth, that every judge shal exactly without acception of persons, in al causes give true and just sentence[ Thou shalt not Exod. 23▪ v. 2. follow the multitude to do evil: neither shalt thou in Iudgement agree to the sentence of the most part, to stray from the truth. The poor man also thou shalt 3. Leuit. 19. v. 35. not p●●tie in Iudgement. Thou shalt not do that which is unjust, nor judge unjustly. Consider not the person of a poor man: neither honour thou the 35 Exod▪ 23. v. 6 7. Deut 1. v. 16. 17. ch. 16. v. 18. 19. countenance of him that is mighty. judge justly to thy neighbour. do not any unjust thing in iudgement: in rule, in weight, or measure. Thou shalt not decline the poor mans iudgement. The innocent, and just thou shalt not put to death: because I abhor the impious man. hear them( that haue causes) and judge that which is just: Whether he be the same count●iman, or a stranger. There shal be no difference Exod. 2●. v. 6. of persons: so shal you hear the little, as the great: neither shal you accept any mans person; because it is the iudgement of God.] In regard of which divine ch. 22. v. ●. office[ Iudges are called goddes.] 2. Against this Law, the sons of Samuel offended Examples and testimonies against corrupt Iudges. 1. Reg 8. v. 2. [ Being Iudges in Be●sebee, who walked not in their fathers ways; but declined after avarice, and 3. took bribes; and perverted iudgement] Against such perverse Iudges, the Royal Prophet inveigheth saying[ God stood in the assembly of goddes( of Iudges Psal. 81. v. 1. 2. called goddes) and in the mids he iudgeth goddes. How long judge ye iniquity, and accept ye the persons 6. of sinners. I said: You are goddes, and the sons of the highest al.( ye that haue authority of God.) 7. But you shal die as men: and fall as one of the Princes.] When you die, you shal find, that you are mortal men: and because being Princes, you judged not right iudgement, you shal be punished as evil princes [ For to the little one mercy is granted: but the Sap 6. v. 7. 9. 10. mighty, shal mightily suffer torments. To the stronger more strong torment is imminent.] Salomon Pr●▪ 17▪ v. 15. 〈…〉 ch. ●● v. 23. 24. further saith[ He that justifieth the impious, and he that condemneth the just, both are abominable before God. These things also to the wise: To know a person in iudgement is not good( that is, according to the Hebrew phrase, is very bad) They that say to the impious: Thou art just: peoples shal curse them, 25. and tribes shal detest them. They that rebuk him, shal be▪ praised: and blessing shal come vpon them. The king that iudgeth the poor in truth, his throne ch. 29. v. 14. shal be replenished for ever. love iustice, you that judge the earth[ saith the wise man) think of our Sap. 1. v. 1. Lord in goodness,& in simplicity of hart seek him. hear ye kings, and understand; learn ye Iudges of ch 6. v. 2. the ends of the earth. give ear ye, th●t rule multitudes, and that please yourselves in multitudes of nations: 3. because the power is given you of our Lord, 4. and strength by the highest, who will examine your works, and search your cogitations. seek not to be made a judge, unless thou be able by power to break Eccli. 7. v. 6. iniquities; lest peahaps thou fear the face of the mighty, and put a scandal in thine equity. Presents and gifts blind the eyes of the Iudges; and as one dumb in the mouth, turneth away their chastisements. ch 20. v 31. ch. 35. v. 14. 15. Our Lord will hear the prayer of him that is hurt He will not despise the prayers of the pupil: nor of the widow, if she poure out speech of mourning. do not the widows tears run down to the cheek: and her exclamation vpon him, that causeth them to run?] According to these most wholesome instructions, judic. 3. v. 10. 15. &c. 1 Reg. 12. v. 1 5. Eccli 46. v. 13. 2 Par. 19. v. 6 The duty ●● good kings▪ and Iudges. the good kings, and other Iudges carefully performed their offices, and gave charges to others subordinate to themselves, to do the same[ Take heed what you do( said good king josaphat, to the particular Iudges of his kingdom) for you exercise no● the iudgement of man, but of our Lord: and whatsoever you shal judge, it shal redound to you. Let the fear of our Lord be with you:& with diligence do al things: for there is no iniquity with the Lord our God: nor acception of persons, nor desire of gifts.] The Prophet Micheas( as likewise other Prophets) Mich. 3. v. ●. 9. severely reprehended unjust Iudges: saying,[ hear this ye Princes of the house of jacob, and ye Iudges of the house of Israel, which abhor iudgement, and pervert al right things: which build Sion in blood, and jerusalem in iniquity. Her Princes judged for v. 11. gifts, and her Priestes taught for wages, and her Prophets( pretended prophets) divined for money, and they restend( pretend●d to rely) vpon our Lord, saying: Why, is not our Lord in the mids of us? evil shal not come vpon vs.] Wicked pretended laws, against▪ truth and iustice, are not laws but tyranny. 3 above al orher wickedness in public transgressing of Law, and Iustice: the makers of wicked laws so far surpass, as the principal authors of injustice, are more faulty then the accessory participants. And therfore Isaias the prophet crieth[ Woe Isa. 10. v. 1. to them that make wicked laws: and writing, haue written injustice. That they might oppress the poor in iudgement, and do violence to the cause of the humble of my people: that widows might be their pray: and they might spoil pupilles] A notable example of a wicked Law( most like to heretics proceedings against catholics) is written by Daniel the Prophet, of a Decree devised by his enemies to entrap him, as if he had been disloyal to the King. Drn. 6. v. 4. 5. For[ when they could not find any occasion against him, on the behalf of the King, because he was faithful and no fault, nor suspicion was found in him] They suggested to the King, to make a Decree in matter of Religion] That every one which should pray to God, v. 7. or to any but to the King only, should be cast into the lake of lions] which being enacted, and published, Daniel not with any contempt of the King▪ nor witting provoking the persecutors, but warily in his own house, prayed thrice in the day to God, as he had accustomend before: and the malicious men curiously watching and searching, found him praying in v. 10. his vpper chamber, his window being opened towards jerusalem, thereupon accused him, as a transgressor of the kings Edict. urged the king, and by 11. 12. &c. much importunity, forced him to give sentence, that Daniel should be cast into the lake of Lions, and so it was. wherein both the king sinned grievously▪ as well in yielding to the wicked suggestion, as by putting Eccli. 7. v. 9. 10. such a pretended Law in execution, through faintness of hart, and also the cruel crafty persecutors, more heinously offended both God and the King. And so by Gods just iudgement, fel themselves into that pit v. 24. which they had made to catch the innocent. For God preserving Daniel from the Lions, the king justly. condemned the plotrers of the wicked Law[ to be cast into the same den of Lions, who were there presently devoured] For though it was true that Daniel did so pray to God, contrary to the kings Edict, as they did charge and accuse him: yet because the Law was unjust, and against God, and Religion, they were justly punished by the King, whom they had most v. 26. wickedly abused. And the King by this means, came to honour God, better then before. 4. moreover against both wicked laws, and abuse joan 17. v. 19. Christ condemneth al wicked laws and abuse of just laws. of good laws, our B. saviour, gave diuers precepts, commanding Magistrates to abstain from injustice, and to do iustice[ Did not Moyses( saith he) 24. give you a Law, and none of you doth the Law? Why seek ye to kill me? judge not according to the face; but judge just iudgement. And to the unjust Scribes and pharisees our Lord cried.[ Woe to you hypocrites, because you tithe mint, and anise, and cumin, and Mat. 23. v. 2. haue left the weightier things of the Law: iudgement, and mercy, and faith. These things you ought Mat 23. v. 2 23. 24. to haue done, and not to haue omitted those other. Blind guides, that strain a gnat, and swallow a camel. And pass over iudgement, and the charity of luke. 11. v. 42. God.] S. james, amongst many other admonitions, blameth the Iudges that wrest the Law: who by pretence of good Law, in dede make wicked laws, to serve their own turn.[ For he that iudgeth his brother jac. 4. v. 11. ( saith he) detracteth from the Law: and iudgeth the Law. But if thou judge the Law( by false interpretation) 13. thou art not a doer of the Law, but a judge. But whar art thou, that judgest thy neighbour?] that darest judge, that thy neighbour breaketh the Law, because he displeaseth thee? So thou vrgest his conscience, for thine own commodity: not for his amendment. wherein thou offendest against the Law: Which appointeth indifferent Iudges, to decide controversies between parties, and never alloweth any party, to be judge in his own cause.[ For there is one Lawmaker, v 1●. and judge( God, who auctoriseth lawful indifferent Iudges, in whom himself is principal) that can destroy, and deliver.] It is a particular lewdness, to praise, or to flatterr any for their sin▪ ARTICLE 40. FRaternal correction being an especial work of Not to admonish an other of his fault is sometime a sin: but to praise any for his ●ault, is always a gross 〈◇〉. mercy, tending to the spiritual good of others, is so necessary in time, and place requisite, other circumstances Mat. 18. v. 15. also concurrning, that the omission therof is sin, more or less, according to the necescitie and hope of good thereby. Much more to commend, or praise any person, for his faultis a far greater crime, tending to the obduration of sinners, and their eternal ruin. Then the which there can scarce be greater cruelty. For this is worse then corporal injuries, against bodily health or life, by so much, as the soul of every one, is better then their body. 2. This sin therfore of flattery in evil actions, He that praiseth sin, maketh the offender more obstinate, and himself participant therof. is worthily reproved by the Royal prophet, saying[ Because the sinner is praised in the desires of his soul: Psal. 9. v. v. ●4. 25. and the unjust man is blessed( commended by others) He hath exasperated our Lord] more and more offended, and so is deprived of Gods grace, and according to the multitude of Gods wrath, he shal not seek to recover Gods favour by repentance: but becometh bolder in the sins committed, persisting and rejoicing in them. So by taking pleasure in sins, and passing wirh impunity, they think not of death, nor of iudgement[ Therfo●e pride holdeth such sinners, and Psal. 72. v. 6. 7 8● they are covered with their iniquity, and impiety▪ Their inquitie hath proceeded as it were of f●tte▪ they haue passed into ●he affection of ●he hart. They haue thought and haue spoken wickedness: they haue spoken iniquity on high.] Bol●ly boasting of their evil word, and deeces. Such praisers therfore of wickedness, do both participate of others sins, formerly committed, by praising and approving them,& of the ●●er●tion of the like, by their inciting others thereto. Al such parasi●es the same Psalmist purposed to shun▪ and willingly to hear sincere admonitors, saying[ The just shal rebuk me in mercy, and shal Psal 140. v. 5. reprehend n●e: but let not the oil of a sinner fat my head] Salomon also adviseth the prudent to beware of a flatterer, saying[ When he shal submit his voice, believe him not, because there are seven mischiefs Pro. 2. 6. v. 25. ch. 27. v. 6. in his hart. Better are the wounds of him that loveth, then the fraudulent kisses of him that hateth. It is b●tter to be reb●ked of a wiseman, then to be Eccle. 7 v. 6. 7. deceived with the staterie of fools Because as the sound of thorns burning under a pot: so the laughter of a fool: but this also ia vanity.] 3. Woe to them that sow cushions under the cubit Ezech. 13. v. 18. of every hand( saith our Lord by his prophet Ezechiel) and make pillows under the head of every Flaterie is condemned by many Scriptures▪ age, to catch souls; and when they caught the souls of my people, they did viuificate their souls] affirming that they were in good state of spiritual life and health, when in dede they were in evil state of sin, and in danger of ruin, deceiving them by fawning Mich. 3. v. 5. 6. flattery. Likewise[ Our Lord saith( by his prophet Michas) Vpon the false prophets, which seduced my people: that bite with their teeth: and preach peace: There shal be night to you for vision, and darkness to you for divination.] It shal be quiter contrary to that which flatterers say. They praise sinners, and promise good success, but calamities shal take the sinners in the end. flattery is the opposite vise to sincerity, and charitable aduise. And it corrupreth the true virtues of fidelity and freindshipe, under pretence of affability.[ whosoever seek to please men( in their evil Gal. 1. v. 10. deeds, words, or purposes) are not the servants of Christ] as S Paul avoucheth. And again, saith of him 1 Thes. 2. v. 4▪ 5. self in an other place[ So we speak, not as pleasing men, but as pleasing God: who proveth our hartes. For neither haue we been at any time in the word of adulation, as you know, nor in occasion of avarice: God is witness: nor seeking glory of men, but in plain sincerity and verity.] Let louers of flattery remember 2. Cor. 1. v. 12. king Herod Agrippa, who accepting of the peoples flaterie, saying: that[ his words were the voices of a God, and not of a man, was forthwith strooken by Act. 12. v. 22. 23. an Angel: and being consumed of worms, he gave up the ghost] and died a miserable wretch, for suffering that blasphemous flattery. If any be demanded of a secret thing, by revealing knowledge unjust hurt is like to ensue, it is not lawful to reveal it. ARTICLE 41. AS every one is bond to declare that truth which Truth must sometimes be concealed. he knoweth, when it is duly demanded, by lawful authority, for iustice sake: so when any thing Article 37. is unjustly demanded, that wrong may be done thereby to himself, of whom it is demanded, or to any other, it is not lawful to reveal it. Because so to reveal, is to concur to injustice: which al are bond to avoid. As is clear by reason, and by authentical examples, and instructions of holy Scripture. 2. The Midwiues in egypt, which feared God, and did not kill the Hebrewes children: being demanded, Examples of concealing the truth. Why they did not kill them? could not lawfully Exod. 1. v. 17. 18▪ 19. 20. tel the true cause to king pharaoh: for that he would then haue unjustly punished the same Midwiues, and terrified others from using the like piety, and by some other means haue destroyed such children. And although they sinned venially, by making an officious v. 21. lye( which is never lawful) yet they were rewarded for their piety[ because they feared God.] Likewise Ios 2. v. 3. 4. 5. H●b. 11. v. 31. Rahab, being commanded by the king of jericho, to bewray the men that were in her house, justly concealed,& hide them. For which fact, she is specially commended by S. Paul, and by S. james. But Samsons wife jac. 2. v. 25. judic. 14. v. 17. ch. 15. v. 6. offended, in bewraying her husbands riddle, for fear of temporal harm. And shortly after, both she, and her father were burnt by the same enemies. Michol justly concealed david her husband, when her father king Saul had sent certain men to kill him: and made 1▪ Reg. 19. v. 11. 17. 2. Reg. 17. v. 19. 20. an excuse to her father. An other woman iusty concealed Dauids men, belng in danger of Absolom, who would haue killed them. 3. Salomon confirmeth this doctrine, of necessary concealing the truth in some cases, in which Iustice, or Prudence, or other virtues should be violated. For Confirmed by other holy Scriptures. al virtues are so connected, that if any one be perverted, the others are but false pretences, not true virtues. To this purpose he saith[ A circumspectly man Pro 12. v. 23. ch. 13. v. 3. ch. 14. v. 16. concealeth knowledge: and the hart of the unwise pronoketh folly. Be not witness without cause against thy neighbour. He that keepeth his mouth, keepeth his soul: but he that is unadvised to speak, shal feel evils. A wiseman feareth, and declineth from evil, the fool leapeth over,& is confident. Al things haue a time. There is a time to keep silence,& a time Eccle 3. v. 7. to speak] teaching that consideration,& discretion when, and what to speak, are always necessary. And namely in giving testimony, and revealing secrets: l●st any should either bear witness rashly, without sufficient cause: or untruly affirming uncertain, as certain, error for truth: or unjustly, by which any may be wronged; and so the revealer should cooperate to others doing injury; and participate in the same sin. 4. For other causes also, besides the avoiding of injuries, truth must sometimes be concealed. As from the unworthy, lest they should contemn it: for Ma. 7. v. 6. ch. 13. v. 34. Truth is not to be revealed without probability of good thereby. which reason, our B. saviour saith[ give not that which is holy to dogges: neither cast your pearls before swine: lest perhaps they tread them with their feet; and turning al to tear you] He spake very much in Parables, saying: I will open my mouth in parables:[ will utter things hidden, from the foundation of the world.] But would not explain every thing to al, saying to his Apostles[ To you it is given v. 11. to know the Mysteries of the kingdom of heaven, but to the multitudes it is not given.] They that are unjustly demanded, may subtilely anwer in an other sense, then the demander understandeth it. ARTICLE 42. FOr so much as it is never lawful to lie( no not Artic. 38. Arti●. 41. Truth must be prudently concealed▪ when unjust hurt would ens●e▪ by revealing it. venialy and sometimes is not lawful to reveal the truth; and that sometimes also silence, or refusing to answer, will be hurtful to the parrie that is examined or to others: he that is so pressed, may lawfully in such a case to avoid perplexity, answer in a true sense, reserved in his own mind, different from that sense, in which the demander, or others do understand his answer. Which maner of answering by equivocation( that is by words which may haue diuers significations) is approved by many good examples, and testimonies of holy Scriptures: whereof we shal here recite a competent number. 2. Abraham going into egypt, and foreseeing danger, Examples of concealing the truth by equivocation. which probably might happen to him,& to Sara his wife[ willed her to say, that she was his sister] Gen. 12. v. 13. Which was true in his sense, because she was his nere kinswoman, and in a general signification was his So did Abraham. sister( as he called Lot his brother, being his brothers v. 8. son) but was not true in that sense, as the egyptians understood it who vpon this affirmation thought her to be his german sister, the daughter of his own father and mother, and so not to be his wife. again Abraham said the same in Gerarts, where he dwelled ch. 20. v. 2. ch. 26. v. 7. afterwards,[ She is my sister.] Isaac said the like of his Isaac. wife Rebecca.[ She is my sister. For he was afraid to confess, that she was married to him, thinking lest peradventure they would kill him, because of her beauty. joseph said to his brethren, when they were ch. 42. v. 9. joseph. with him in egypt[ You are spies] Albeit he knew right well, who they were,& why they came: yet they not knowing him, he called them spies: because they might seem so to be, before strangers, until they should prove themselves to be comen for just cause: with faithful and honest meaning. Furthermore God himself bade Samuel to say[ that he was comen to Samuel. Bethleem, to immulate to our Lord] whereas the particulate 1. Reg. 16. v. 2. 3. &c. cause, for the which he came thither, at that time, was to anoint david, to be King of Israel. The godly zealouse mother of the seven brothers The mothet of seven Martyrs. 2. Mach. 7. v. 25. 26. 27. Martyres, in the persecution of Antiochus, by equivocation, deceived the Tyrant, seeming to promise him, that she would persuade her youngest son to save his life, by yielding to the kings will. Which she performed not wickedly, as the tyrant understood her, to save his temporal life, but piously to save his soul, and spiritual life: by persevering in The Priestes of the Temple. Gods Law. And the good Priestes of the Temple, being commanded by Nicanor, to deliver Iudas Machabeus ch. 14. v 30. 31. 32. 33. into his hands, did both say and swear[ that they knew not where he was] meaning that they knew not precisely in what particular house he was: or knew not with intention to take him, and to deliver him prisoner to his persecutors, as they were unjustly commanded: or in some other reserved sense. 3, Our B. saviour likewise very often spake in parables, which might haue diuers senses, always most Christ himself used equivocation often in words. true in his own sense and meaning. not always true in the most common signification of the words, nor as the hearers understood. So he said to the Iewes that asked a sign of his power:[ dissolve this temple, and joan. 2. v. 19. 21. in three dayes I will raise it] which they understood of the material Temple in jerusalem[ but he spake of the Temple of his body] An other time being in Galilee,& certain men willing him to go into Iewrie, to the feast of Scenop●gia he said[ go you up to this feastiual ch. 7. v. 2. 3. 8. day: I go not up to this festival day, because my time is not yet accomplished. But after that his brethren were gone up, then he also went up to the festival v. 10. day? not openly, but as it were in secret.] He said also to his disciples concerning the day of the general Iudgement[ Of that day, and hour no body Mat. 24 v. 36. Ma 13. v. 32. knoweth, neither the Angels of heaven, but the Father alone. Nor the son, but the Father. nevertheless it is certain, that our B. saviour,( also in his humanity) knoweth that day, in which he shal be judge of al men:& that he knoweth al things whatsoever are, or haue been, or shal be: but he knoweth not the day of Iudgement, to reveal it beforehand, when it shal be, as he hath revealed many other mysteries. Namely that it will come suddenly, when most men shal not expect it, nor think it to be so nere, as they shal find and feel it. So that, saying[ the son of man knoweth not that day, and hour] was spoken by him in some other sense, then such words do commonly signify. Likewise after his Resurrection, our Lord used equivocation in his fact, when walking luke. 24. v. 26. Some time in fact. with two disciples, and drawing nere to Emmaus[ He made semblance to go further. Fin●it se longus ire.] S. Paul spake wlth equivocation when he made the Act. 23. v. 6. S. Paul used also equivocation, to get lawful favour of some of his Aduersaries. Pharisees to think, that he was of their Sect.[ For knowing that one part of his aduersaries was of the Sadduces, and the other of Pharisees, he cried aloud in the council: Men brethren: I am a Pharisee, the son of Pharisees] In general the same great Apostle advised the Ephesians, and in them al Christians,[ to walk warily, not as unwise, but as wise; redeeming Eph. 5. v. 15. 16. the time, because the dayes are evil.] 4. But we must always observe, that equivocation is never lawful in points of faith, nor in profession 1▪ Pet. 3. v. 15. In matters of fact, equivocation is lawful, to avoid perplexity. therof, which must be clear and plain. For vpon confessing Christ, and Christian Religion, in word, and fact, dependeth eternal salvation, an●●pon denying, or not confessing the same in due time, and place, followeth eternal damnation[ Eurie one that But not in profession of faith or of Christian doctrine. shal confess me before men( saith our B. saviour) I Mat. 10. v. 32. 33. also will confess him before my Father, which is in heaven. But he that shal deny me before men, I also will deny him, before my Father which is in heaven] He also is accounted to deny his faith, that in due time, when he is called to trial, maketh evasions, and doth not plainly confess it, because Christ our Lord will only confess and acknowledge, those before his farther, that confess him in word and dead before men. So S. Paul teacheth, saying[ With the hart we believe Rom. 10. v. 10. unto iustice: but with the mouth confession is made ●o salvation.] facts also must be answerable. Else if some say they are Christians, and exteriorly communicate, or practise any act of infidelity, with Christs enemies, they deny him worse then in word only, because deeds are more then words Of such the same S. Paul saith: They confess that they know Tit 1. v 16. Ro. 1. v. 21. God; but in their works they deny. whereas they know God,( and his true Religion) they do not glorify him as God] So that such knowledge, and such confession by words, with contrary deeds, do not luke 12. v. 47. diminish, but augment their damnation[ That s●ruant that knew the will of his Lord, and prepared not himself, and did not according to his will; shal be beaten with many stripes.] Albert th●●fore in temporal causes, and in matters of ●act, those which are unjustly commanded to reueal● the truth, may equivocate in their answers: yet in poyntes of faith, they must speak plainly without al equivocation. whosoever do unjustly hurt others, or be in debt, are bound to restitution. ARTICLE 43. TRue repentance, amongst other conditions, especially Tar. 2. Artic. 26. whosoever will not testore that which they unjustly hold from others, remain in sin. requireth a resolute purpose to cease from sin. And therfore whosoever hath unjustly hurt an other, must repair the damage, by rendering al that he hath unjustly taken, or any way withholdeth, from an other, or is by any means indebted: at least he must haue a ready will, and a true purpose to restore al, according to his ability, and best endeavour so sown as he shal be able, and the creditor requireth: else he continueth in sin, so long as he persisteth in mind, to hold, or not restore, that which rightly belongeth, and is due to an other. Whether it be temporal goods, lands, money, or money worth: or damage done to the person or body of any; or to their famed or reputation. And so this bond of restitution pertaineth to al the sins, committed against al the former commandments of the second table, concerning the duty towards Parents,& other superiors: concerning murder, adultery, theift, false testimony, and al the branches of the same five commandments. Of this obligation cometh the common approved Non dimit●itur pecca●um, nisi restituatur ablatum. axiom, or general Rule, that sin is not remitted, unless that be restored, which is unjustly taken away, o● withholden: at least( as is already said) in good will, and true desire, with purpose when ability shal serve. Al which is clear by the rule of reason, and in sum was expressed in the written Law of Moyses, pertaining to Moral precepts, and so bindeth al Christians( according to the particular laws of every nation) no less then the Iewes. For example it was ordained, that ●[ if a man strike a woman that is with child, and she make aborte, but herself live, he shal be subject Exod. 21. v. 22. to so much damage, as the womans husband shal require,& as the arbiters shal award. But if her death 23. do ensuo thereupon, he shal render life for life. Also: 24. Eye for eye; tooth for tooth: hand for hand: foot for 25. foot: adustion for adustion: wound for wound, stripe for stripe, &c. And he that is convicted of any The Law of like pain, called Lex; talionis. Leuit. 6. v. 5. ch. 24. v. 18. offence, shal render al things, which by fraud he would haue obtained, whole, and the fifth part besides to the owner, unto whom he did the damage.] He that striketh( and killeth a beast, shal render one for it] that is, the like in value: yea though the damage happened by negligence only, and not of other malice, Num. 5. v. 7. they that so offended, were bond[ to confess their sin, and to restore the principal itself, and the fifth part over, to him against whom they sinned] Al which pertaineth to the first and second partes of penance: that is, to necessary sorrow for their sin, and humble confession therof. For except the offender will recompense the wrong, he is not rightly sorry for it, and unless he confess it, he can not haue remission. Besides both which, it is also necessary to make Satisfaction, which is the third essential parr of Penance, distinct from Restitution. 2. Those also that contract debts by lawful means, Al are bond to pay debts in due time and maner. as by borrowing, by buying vpon credite, or by any other way, are bound to pay such debts in due time, and maner, else the delay, or withholding, is as unlawful, as unjust getting[ The sinner will borrow( saith Psal. 36. v. 21. the Royal Prophet) and not pay] signifying that he sinneth, which will not pay al that be borroweth.[ Who Pro. 13. v. 15 soever detracteth from any thing( saith Salomon) he bindeth himself for the time to come.] 3. Touching restitution in general, to the sufficient Christ will haue iustice to be satisfied, before he will accept of voluntary sacrifice. contentment of the owner, our saviour declareth it to be so necessary, that it must be preferred before al free oblations to God.[ If thou offer thy gift before Mat. 5. v. 14 25. the Altar( saith he) and there thou remember that thy brother hath ought against thee( that is, if thou hast done him wrong, and not given him contentment) leave there thy offering before the Altar, and go first to be reconciled to thy brother: and then coming; thou shalt offer thy gift] devout Zacheus well considered, that al sins of injury are irremissible, until that which is just be restored to the owner, in fact, or in preparation of mind. And therfore being rich, and able to render al that he owed to any man, he said[ Lord, if I haue defrauded any man of luke. 19. v. 8 any thing, I restore fourfolde,] S. Paul giveth a general admonition: so to render al that is due to every one, that only mutual love and charity, remain a perpetual debt[ Render( saith he) to al men Ro. 13. v. 7. 8. that is due, owe no man any thing: but that you love one an other.] It is forbid to consent in mind unto vnlawful carnal thoughts. ARTICLE 44. BBeause al sinful acts do procede from the mind, yielding consent to evil suggestions of concupiscence: Not only external acts of sin, but also internal consent of mind, is forbidden by Gods law. and because sometimes the external unlawful acts are committed, sometimes the consent is expressed in words, but not completed in facts, and sometimes the consent remaineth only in the thoughts, not proceeding into external acts, nor words: after the prohibition of adultery, and Theft( amongst other Sap. 1. v 3. 1. joan. v. 16 sins in the former Precepts, in al which not only external deeds, and words, but also internal consent of the mind are unlawful, and implicitly forbidden by Gods Law) two other commandments are added; concerning the internal desires of unlawful carnal delectation, and of unjust usurping other mens temporal goods. In which two kindes of concupiscence, there is more frequent tentation, and more danger of yielding mental consent, by occasion of Why consent of mind is more expressly forbid in two kindes of sins, seeing it is unlawful in al kindes. Sap 1 v. 3. mans corrupt inclination, and more prownes to these two vises( for that man consisting in body, of flesh and blood, and living corporally by the use of temporal goods, and by possession of them, hath more estimation amongst men of this World) mans corrupt nature, more often desireth, and more often taketh pleasure in such desires, then in bare congitation of other impiety. And therfore it seemeth more necessary to haue express commandements against these particular concucupiscences of the flesh, and of the world, that we not yield consent of mind unto them. Touching therfore concupiscence of the flesh, Exod. 20. v. 54. 15 17. God not only forbiddeth in he sixth commandement, al adultery,& al particular sins of that carnal kind, in act● or word, but also in the ninth commandment, forbiddeth internal consent of the mind unto carnal cogitations. And likewise touching concupiscence Deut. 5. v. 28. 19. 21. of the world, not only forbiddeth al injuries in worldiie goods, by fact or word, in the seventh commandment, but also in the tenth, forbiddeth to give mental consent, unto unlawful desires of worldly goods. 2. For better avoiding of the former of these two Examples and admonitions against mental consent unto carnal concupiscence. mental sins, by consenting in mind to the pleasure of carnal thoughts: holy job before this precept was expressed in any written Law, sincerely testifieth of himself, saying[ I haue made a covenant with mine job. 31. v 1. eyes, that I would not so much as think of a virgin.] So did he govern his senses, that his thoughts might be more safe from consenting to such carnal pleasure. The like did chased Sara, the daughter of Raguel, confidently say of herself, in her prayer to God, that she had kept her mind and thought free tub. 3. v. 16. 17. 18. from carnal delight, saying[ Thou knowest Lord, that I never coveted a hushand, and that I haue kept my soul clean from al concupiscence. never haue I companied myself with sporters, neither haue I made myself partaker with them that walk in lightness. But a husband I consented to take, with thy fear, not with my lust.] To this purpose, other divine Scriptures exhort al persons, to keep their mindes, and Eccli. 9. v. 1. thoughts pure from consenting to carnal sins, advising 3. married persons[ not to be jealous] al men in 4. general to shun the occasions of inticements[ look not vpon a woman, that it desirous of many: lest perhaps, 5. thou fall into her snares. With her that is a dancer, be not daily conversant nor hear her, lest perhaps 6. thou perish in her efficacy. Behold not a virgin, lest perhaps thou be scandalised in her beauty. look 7. Concupiscence getting consent of the will, is a sin in thought. not round about in the ways of the city, not wander 8. up and down in the streets therof. turn away 9. thy face from a trimmed woman, and gaze not about vpon others beauty. By the beauty of a woman many haue perished: and thereby concupiscence is inflamed, as a fire. go not after thy concucupiscences, and turn away from thy will( thy lust, or carnal appetite) ch 18. v. 10. 31. ch. 25. v. 28. If thou give to thy soul her concupiscence, she will make thee a ioy to the enemies] to divels which always seek mans ruin. And therfore man being And therfore it is necessary to shun al dangerous occasions. weak, must both labour& pray for grace& strength against this kind of alurement, as this divine Preacher instructeth in this, or like maner.[ O Lord Father& God of my life, leave me not in their cogitations. Take from me the concucupiscences of the belly: and let not the concucupiscences of copulation take hold of me; and give me not over to a shameless and foolish mind.] 3. Scribes and Pharisees, held it sufficient to abstain Christ reproveth the Scribes and pharisees for neglecting this ninth commandment. from the external act of sins, not caring much for bad speeches, and less of evil thoughts. whereupon Mat 5. v. 21. our saviour Christ said[ unless your iustice abound more then that of the Scribes and Pharisees, you shal not enter into the kingdom of heaven.] And amongst many corrections of their defects, he teacheth plainly concerning the sixth& ninth commandments, that the former alone sufficeth not, as they falsely supposed. For they said only[ Thou shalt not committe adultery.] But our Lord requireth also the observation of the ninth commandment.[ Thou shalt not v. 28. 29. desire thy neighbours wife. whosoever shal see a woman to lust after his( with consent of will, before either external act, or word) hath already committed adultery with her in his hart] comformably hereto S. Paul admonisheth to flee from al the three sorts of luxury, in act, word,& thought. Touching the act, he sheweth, that it corrupteth both body& soul, 1. Cor. 6. v. 18. saying[ Eurie( other) sin whatsoever a man doth, is without the body( desiling only the soul) but he that doth fornicate, sinneth against his own body.] Touching fornication in word, without act, he saith: Carnal sins defile both the bod●e and the soul. [ Fornication, and al vncleannes, or avarice, let it not Ephes. 5. v. 3. 4. be so much as name amongst you, as it becometh Sainctes: nor filthiness, nor foolishness, nor scurrility] Touching also fornication in thought only, he saith, 1. Cor. 7. v. 34. that those which are truly chased[ think on the things that pertain to our Lord: that they may be Gal. 5. v. 17. 24. 25. holy, both in body and in spirit. The flesh and the spirit are aduersaries, one to an other. They that be Christs, haue crucified their flesh, with the vises and concucupiscences. If we live in the spirit, in the spirit also let us walk] S. Peter very plainly reacheth, that not only the loins of the body, but also fleshly cogitations( which he calleth the loins of the mind) must be girded and restrained, that we may rightly& Secret thoughts, are loins of the mind. fruitfully trust in Christes grace[ having( saith he) the 1. Pe. 1. v. 13. ch. 2. v. 11. loins of your mind girded, sober, trust perfectly in that grace, which is offered you: in the revelation of Iesus Christ] again he saith[ My dearest I beseech you, as strangers and pilgrims( travelers towards heaven, being as yet subject to temptations) to refrain yourselves from carnal desires, which war against the soul.] It is forbidden to consent in mind unto vnlawful desires of worldlie goods. ARTICLE 45. IN like manet, as besides the prohibition of actual adultery, internal consent unto carnal thoughts, is forbid: so besides the act of theft, mental consnet unjust de●●ie of others temporal goods, is condemned by the Law of God and nature. to unjust desires of worldly goods, is also prohibited by the express Law of God in these words[ Thou shalt not covet thy neighbours house, nor seruant, Exod. 20. v 17. nor handmaid, nor ox, nor ass, nor any thing that is his.] Which unlawful desire is properly avarice, a vise condemned by the Law of nature, as may Deut. 5. v. 21. appear by the iudgement of jethro the Priest of Madian, who prudently counseling Moyses his son in law, to appoint subordinate Iudges, over the common people, advised him to choose such as were not addicted to the vise of covetousness. But[ to provide E●od. 18. v. 21. out of al the people men, that are wise( said he) and do fear God, in whom there is truth, and that do hate avarice.] He well considered that the roote of all sins, is in the mind and cogitation of the hart. So that many sins are committed in the hart, which never come to be uttered in words, nor executed in facts. And thereupon the wiseman in the beginning Sap. 1. v. 3. of his book saith expressly that[ perverse cogitations separate from God] And so either unjust desire to get, or miserlie niggardness in keeping, or vain pleasure of the mind in possessing worldly goods, produceth sin, and offendeth God. 2. For which cause, the holy Psalmist exhorteth the faithful, saying,[ Hope not in iniquity, and covet Psal. 61. v. 11. not robberies: if riches abound, set not your hartes vpon them] himself also prayed[ Incline my hart, o Lord, into thy testimonies, and not into avarice.] Ps● 118. v. 36. Salomon giveth many most excellent documents, to Special admonitions against covetous mindes. moderate mans desires of worldly things[ The just Pro. 13. v. 25. ( saith he) eateth, and filleth his soul, but the belly( the desire) of the impious is unsatiable. Better is a ch. 15. v. 16. little with the fear of our Lord, then great treasures, and unsatiable. Better is a poor man that walketh in ch. 19. v. 1. his simplicity: then a rich, writhing his lips, and unwise. Al the day he longeth and desireth, but he that ch. 21. v. 26. is just will give, and will not cease. Labour not to be rich: but set a mean to thy prudence. Hel and perdition ch. 23. v. 4. are never filled: in like maner also the eyes of ch. 27. v. 20. men are unsatiable. A covetous man shal not be filled with money: and he that loveth tiches, shal take Eccle 5. v. 9. 12. 13. 14. no fruit of them: and this therfore is vanity. There is also an other very il infirmity, which I haue sene, under the sun: riches kept to the hurt of the owner. For they petish in very evil affliction: he hath begotten a son, which shal be in great poverty. As he came forth naked from his mothers womb: so shal he return, and shal take nothing away with him of his labour. Let not thy hand be stretched out to receive, Eccli. 4 v. 36 and closed to give. Nothing is more wicked then the covetous man. Why is earth& ashes proud? ch. 10. v. 9. 10. Nothing is more wicked then to love money. For he hath his soul also to sel. He that loveth gold shal not be justified: and he that followeth after corruption, shal be replenished of it. Blessed is the rich man that is found without spot, and that hath not gone after ch. 31. v. 5 8. 9. gold; nor hoped in money, and treasures. Who is this, and we will praise him: for he hath done marvelous things in his life? Who is proved therein, and perfect, 10. shal haue eternal glory. He that could transgress, and hath not transgressed? and do evils, and hath not done.] 3. To al such as yeld internal consent unto the concupiscence of others external goods: God by his The Prophetes account cove. Prophets often threateneth, not only temporal puishments, but also eternal in the everlasting fire of hel.[ Which of you( saith our Lord, to al covetous minds) Isa. 33. v. 14. can dwell with devouring fire? Which of you shal dwell with everlasting heats?] To which question, the Prophet answering, telleth who shal escape this inquenchable fire, saying[ He that walketh in iustice, v. 15. and speaketh truth, that casteth away avarice of oppression: and shaketh his hands from al gift; and stoppeth his ears, lest he hear blood, and shutteth his eyes, that he may see no evil.] signifying that those which will escape eternal damnation, must resist the concupiscence of the flesh,& of reuenge, and of avarice: not lending their eyes to see evil, nor their ears to harken unto she eding of blood, nor their hands to catch other mens goods. Al which must be corrected in the hart, from which al evil proceedeth. And Iere 6. v. 12. 13. namely from avarice, our Lord saying[ I will extend my hand vpon the inheritance of the land. For from the lesser, even to the greater, al study avarice( al follow ch. 21. v. 17. avarice) thine eyes( saith our Lord again to his people) each 33. v. 31. and thy hart are to avarice, and to shed innocent blood, and to crafty oppression, and to the course of evil work. Their hart followeth their avarice. For Am 9. v. 2. there is avarice in the head of al: and the last of them will I kill by the sword: there shal be no slight for them] 4. Christ our saviour expressly teacheth, that al sins procede from the hart, and will of man,& therfore Christ teacheth that al sins procede from consent of the hart. must be there corrected, as in the roote.[ If thine Mat. 6. v. 22. 23. eye( that is thine intention) be simplo, the whole body shal be lightsome. But if thine eye be nought, thy whole body shal be darksome]. The actions proceeding from the will are good or evil, as the will directeth v. 24. well or il.[ God and Mammon are the two masters, whom no man can serve.[ For that thing which the hart most loveth, and prefereth, is to that person summum bonum, his God, in that action.[ The things that procede out of the mouth,( or from the hands, feet, or other member) come forth from the hart, and those things( being evil) defile the man. For, from ch. 15. v. 18. 19. the hart, come forth evil cogitations, murders, aduoutries, fornications, thefts, false testimonies, blasphemies. These are the things, that defile a man] because the hart consenteth to them. Hence it is that Colos. 3. v. 5. S. Paul calleth[ avarice the service of Idols] because a covetous man prefereth temporal gain, before the service of God.[ They that will be made rich( saith the 1 Tim. 6. v. 9. 10. same Apostle, of al those that in hart and will yield to the unlawful concupiscence of other mens goods) f●l into temptations, and the snare of the devil, and many desires unprofitable and hurtful, which drown men into destruction and perdition. For the roote of al evil is covetousness: which certain desiring( al the mischief cometh from unlawful desiring) haue erred v. 17. from the faith, and haue entangled themselves in many sorrows. Command the rich of this world, not to be hiegh minded, nor to trust in the uncertainty 18. of riches: but in the living God, who giveth us to enjoy al things abundantly) to do well, to become 19. rich in good works: to give easily: to communicate( with the needy) to heap unto themselves a good foundation for the time to come, that they may apprehended the true life] He lamenteth the fall of one 2 Tim. 4. v. 10. special clergy man, by over much love of this world, saying[ Demas hath left me, loving this world] Amongst 1. Tim. 3. v. 8. 9. other special qualities requisite in Clergimen, avarice is a dangerous sin in al men, but specially in the clergy. the same Apostle S. Paul instructeth al Bishops, not to admit any to ho[ je Orders[ that are followers of filthy lucre.] and warneth al the faithful in general, Heb. 13. v. 5. saying[ Let your manners be without avarice] S. james and other Apostles admonish in like maner to roote out this desire of others goods, as the principal cause of many other grievous sins.[ From whence are warres, and contentions among you( saith S. james) jac. 4. 1: ●. Are they not hereof? of your concucupiscences, which war in your members? you covet and haue not: you kill, and envy, and can not obtain: you contend, and ch. 5. v. 1. 2. 3. war,& cannot haue] your unsatiable desires. He further admonisheth unmerciful richmen of their future iudgement, saying[ go to now ye rich men, weep, 2. Pet. 1. v. 4. howling in your miseries, which shal come to you. Your riches are corrupt, and your garments are eaten of moths. Your gold and silver is rusted, and their rust shal be for a testimony to you, and shal eat your flesh as fire: You haue stored to yourselves wrath in the last dayes. You mayt( hrough Christ) be made partakers of the divine nature( saith S. Peter) sleeing the corruption of that concupiscence, which is in the world] He warneth also al Christians, of the special concucupiscences of the flesh, and of avarice, by which unstable ch. 2. v. 14. 25. 26. souls fall from the true faith into heresy[ having ●yess full of adultery: and their hart exercised with avarice: become the children of malediction: leaving the N 〈…〉. v. 5. 19 25. 28. right way, they haue erred: having followed the way of Balaam,( the son of Beor( a soothsayer, or Magitien) which loved the reward of iniquity: but had a check of his madness, the dumb beast( an ass) speaking with mans voice, prohibited the foolishness of the prophet] of him that pretended to be a prophet; and loved reward for iniquity. Christians are bound to observe Ceremonial precepts of Christ, and his Church. ARTICLE 46. GOds peculiar people in the old Testament, for Guliel. Puriesien. lib de fide.& legib. D. Stap. antidote. in cap. 15. Act. v. 10. pog 433. B. the better observing of his Moral precepts, concerning Ceremonial precepts help to the observation of the Moral. mans duty towards God, in the first table of the ten commandments, were also bond to obse●ue very many other sacred Rites( as some haue diligently numbered, six hundred and thirteen Ceremonial precepts. Al which are now abrogated by Christ out saviour, because they did foresignify him, and things pertaining to him, as then to come, who now is comen: and others are ordained by Christ, and by his authority, more sit for the present state of the Church. Which are proved to be right religious actions( to the honour of God, and spiritual good of Act. v. 10. pag. 433. B. souls) as well by example of the former prefiguratiue, as by practise of Christ himself, and his primitive Church. 2. Concerning therfore the figurative examples of Diuers Ceremonial Rites were observed before the written Law. Religious external Rites in the old Testament, to which the faithful seruants of God were then obliged, we shal here recite some observed before the written Law: others commanded by the Law: and some also instituted afterwards. Long before the Law, even from the beginning of the world, not only Sacrifice. Sacrifices were offered, as appeareth by Abel and Gen 4. v. 3. 4. Cain; but also other public maner of invocating the name of our Lord, was instituted by Enos the 26. Patriarch: and consequently continued by others. Distinction of clean and unclean. Noe observed distinction of clean and unclean, receiving ch. 7. v. 2. 3. of al cattle& foul, seven male and seven female of those which were clean, into the ark; and ch. 8. v. 20. 21. two and two, male and female, of the other sort reputed unclean. And after the flood he offered Sacrifice vpon an Altar, of al the same which were clean: Abstinence from eating blood. ch 9. v. 3 4. but none of the unclean. At which time, God also prohibited the eating of blood. And when God had ch. 17. v. 10. 1. 27. called Abraham out of his country, he gave him an especial commandment for himself, and for al the male of his progeny, and society, to circumcise the Circumcision. prepuce of their flesh, instituting the Sacrament of Circumcision. Likewise the Sacrifice of the Paschal lamb, was instituted before the Law was written: The Paschal lamb, with unleavened bread. Exod. 12. v. 3. with the observation of eating it, with unleavened bread, and other ceremonies. 3. Then God giving his people a written Lawe Very many other Rites were ordained by the written Law. very briefly comprised the ten commandements. And forthwith largely added almost innumerable ceremonial Rites. As is manifest in the residue of the same book of Exodus: and in the greatest part of Exod. 20. v. 3. ad 17. v. 24. &c ch 22. v. 29. 30. 31. ch. 27. v. 20. &c. Leuiticus, concerning the making of a Tabernacle, Altars, the ark of covenant, sacred Vessels and Vestments; Sacrifices, Sacraments, Feasts, fasts, vows, Tithes, and other obserances. whereof is also frequent mention in the books of Numeri, and deuteronomy. Partly by way of repetition, and partly by addition. And their necessary observation, is often also Lemit. v. signified in the Historical, Sapiential, and Prophetical books. 4. moreover, after that the Law was given, yea after Moyses his death, some other Religious ordinances more also were added afterwards. were made, and priuilegies, or dispensations granted. As that Sacrifice was sometime offered lawfully in other places, besides the Tabernacle& Temple: yea and by others then Priestes extraordinarily. So Gedeon the judge, being of the Tribe of Manasses: judic. 6. v. 20. 21. ch. 13 v. 19. 1. Reg. 7. v. 9. ch. 16. v. 3. 5 3. Regt 18. v. 23. 32 36. 38. Manue the father of Samson, of the Tribe of Dan, offered Sacrifices in private places. Samuel also, though a Prophet, yet not a Priest, offered Sacrifice in Bethleem. Likewise Elias the prophet, vpon special occasion, built a new Altar, in the mount of Carmel, and offered Sacrifice thereon, which God approved, miraculously sending fire from heaven, which consumed the oblation, and confounded the four hundred and fifty false prophets of Iesabels faction, his Aduersaries. Mardocheus also with other principal Esth. 9. v. 27. 28. ch. 16. v. 22. 24. Iewes[ ordained a new Feast, to be kept solemnly every year] in grateful memory of Gods benefit, in delivering the whole people from imminent danger of ruin. In like maner[ Iudas Machabeus, when he 1. Mach. 4. v. 56 59. had overcome Antiochus, and cleansed the Temple, and built a new Altar, instituted a yearly feast of the the Dedication therof, eight dayes together] Esdras 2. Mach. 1. v. 9. 18. ch. 10. v. 6. 1. Esd. 8. v. 21. also proclaimed an extraordinary fast, which al the people observed by his commandment[ that they might be afflicted before the Lord their God: and might desire of him to be directed in the way of God] 5. Our Lord and saviour coming in flesh into this Moral precepts alwai●s continuing, Ceremonies are changed, according to the diverse state of the Church. Mat 5. v. 18. world[ not to break the Law and the Prophets, but to fulfil them] did not only teach, to keep the moral precepts, more perfectly then the Scribes and Pharisees observed them, but also to keep the whole Law of Ceremonial, and judicial precepts, according to the will of God the Law maker: to wit, with this difference, that whereas the Moral precepts are unchangeable, they contintinue stil the same, in al times and places, Gal. 3. v. 25. ch. 4. v. 10. as they were from the beginning: but the Ceremonial consisting in signification of things to come, with memory also of figurative things done, the things prefigured and foresignified, being comen and fulfilled, those former Ceremonies do cease, for that they should now be false( so far as they signified things to come, which are already comen) and others are instituted, and commanded, which represent Mysteries performed, and present: and which withal foresignify the heavenly glory, that is amongst the glorified Sainctes, and to be expected by al the faithful Heb 13. v. 14. true seruanrs of God. even as therfore[ The old Testament was dedicated with Sacrifice in blood, and strictly commanded by God, to be daily offered: so Exo. 24 v. 8. Christ our new Lawgeuer, instituted his new Testament with Sacrifice, the night before his death, in his own most sacred body and blood( the selfsame) which he gave the day following, with express commandment to offer it until he come again, saying to his Apostles[ do ye this for commemoration of me] luke. 22. v. 19. 20. Which also S. Paul reciteth, repeating our saviours words, saying[ This Chalice is the new Testament in my blood: this do ye, as often as you shal drink it, for the commemoration of me. For as often( saith the Apostle) 1. Cor. 1. v. 25. 26. as you shal eat this bread,& drink the Chalice, you shal show the death of our Lord, until he come] So that this is the most principal Ceremonial precept in al the new Testament, and Law of Christ, to offer the dread Sacrifice of Christs own body and blood, in the forms of bread& wine; severally consecrated, the one from the other, by virtue of Christs words, saying of the one part[ This is my body( and of the other part) This is my blood] and so is shewed the most blessed death of our Lord and redeemer, which was by the separation of his most holy body and blood on the cross, really and bloodily on the cross, and as really, but vnbloudily, at the last supper the night before: and stil as really and vnbloudily on the Altar, until he shal come, in the end of this world. 6. many other ceremonial precepts, our B. saviour Christs institution implieth a precept to observe those things which he ordained. also gave, which likewise bind no less, then the moral, because by them the maner is expressed, how God is to be religiously served. For in the Institution of every holy Sacrament, is implied a ceremonial precept, to use the same Sacrament in due time, and maner, to Gods honour, and good of souls. Besides also the holy Sacramentes, there be many other holy See Para. 2. Antid. So.& Pa. 3. Rites, partly used by our Lord himself, partly instituted by his Church, but al by his commission: by virtue whereof, the faithful are bond, both to esteem them, and( due circumstances concurring) to participate the same.[ And to observe( generally and particularly) Mat. 28. v. 19. al things whatsoever( saith our Lord to his Apostles) I haue commanded you] To them also he had said before[ He that heareth you, heareth me: he luke. 10. v. 16. jo. 16. v. 12. Act. 1. v. 8. that despiseth you, despiseth me. And, many things I haue yet to say to you, but you can not bear them now. But when the Spirit of truth cometh, he shal teach you al truth. You shal receive the virtue of the holy Ghost coming vpon you, and you shal be witnesses Act. 1. v. 8. unto me] Neither was this commission of power, Christ promised, and sent the holy Ghost, to direct his Church. & promise of truth, limited to only points of faith, and doctrine, but also pertained to the making of Decrees and laws, concerning facts, and conversation of life, and for the government of the whole militant Church. As S. Paul witnesseth in his Sermon, made at Ephesus, when he said to certain Pastors of the people[ The holy Ghost hath placed you Bishops ch. 20. v. 28. to rule the Church of God] And accordingly al the Apostles, with other Apostolical Pastors, made Decrees, which bond al Christians, and that by divine ch. 15. v. 28. authority, the whole assembly thus avouching[ It seemeth good to the holy Ghost, and to us] so binding al to ob●y the same Decrees. Which again S. Paul admonished v. 41. in Syria& Cilicia, commanding them to keep the precepts of the apostles and Ancients] And Heb. 13. v. 17. saying[ Obey your Prelates and be subject to them.] 7. Not only therfore the Moral precepts▪ but also Ceremonial, and judicial, do bind al Christians in conscience, whether they be expressly de●lared in the holy Scriptures, or decreed by the Apostles, and As al are bond to serve God: so they are bond to serve him in due maner. their Successors, authorised by the word of God. Such are al the Decrees of approved councils and Sea apostolic, Constitutions of al Bishops within their Dioceses. And of al Prelates within their own jurisdictions. Because as it is necessary, to serve God, and never to serve false goddes: so it is no less necessary to know, and observe the right maner of serving God, by his visible ordinary Deputies, and not every private person to be his own master, or guide. And when by such ordinances, some things are changed, abrogated, or newly instituted, as just causes, with variety of times, places, persons, and other occasions require, Mat. 18. v. 8. al are stil obliged to the general Rule[ To obey their Prelates. Al in subordination of Ecclesiastical 1 Cor. 14. v. 36. 40. Ierarchie. To edification, and according to order.] Christians are also bond to observe al judicial precepts of temporal Superiors. ARTICLE 47. THere were likewise in the old Testament many judicial precepts do bind Christians, as they are ordained by temporal superiors, so far as they are not repugnant to true Religion. particular judicial laws, so pertaining to the Moral precepts of the second table of the Decalogue, as the Ceremonial pertained to the Moral precepts of the first table: which in dead bind not Christians, by virtue of Moyses Law, no more then the Ceremonial do; yet are they partly established, and partly changed by Christian Princes, and Common wealths, and so bind al their subiectes in conscience, no less then the former did bind the people of God in the former times. Wherupen we are to consider, that as Gods faithful people, being sometimes by his permission, in captivity under infidel Princes, were bound to obey, and observe their temporal laws, not repugnant to true faith, and religion: so in like maner catholics are bond to obey, and observe temporal laws, and statutes, not only of catholic Princes, and countries, but also of heretics or other Infidels, so far as they are not contrary, nor prejudicial, to Gods honour, or catholic Religion. 2. To this purpose, we may first observe, that immediately after the recital of the ten general commandments, Examples of judicial laws in the old Testament. Moyses together with Ceremonial precepts, declareth other particular divine laws, concerning seruants, bargains, offences, injuries, controversies, and al doubts, which might happen among the people[ These are the judgements( said our Lord to Ezod. 21. v. 1. 2 &c. v. 12. 16. 23. 24. Moyses) which thou shalt propose to them: If thou bye an Hebrew seruant, six yeares shal he serve thee, in the seventh he shal go out free, with what raiment he entered in, with the like let him go out.] And so follow other judicial laws, concerning manslaughter, & striking: especially of cursing or striking ch. 22 v. 7 16 18. ch. 23 v. 1. 2. &c. parents, concerning adultery, deflowering of virgines, bestialitie, hurting strangers, widows, and orphans, theft, robbery, usury, with punishment for al these, and for idolattie, blasphemy, enchanting and the like, with a general Law called The law of like pain. Lex talio●is. 3. After that the Law was published and received a new difficulty occurring[ When a man died without Other like laws were added afterwards. issue male: Whether that his daughters should succeed to his inheritance, Moyses consulted our Lord, and a patricular new Law was added, that[ When a Num. 2 7. v. 1 2 4. 8. 11. man death without son, his inheritance shal pass to his daughters. And so it was made a perpetual Law] which was not expressed before. And after Moyses his death, Iosue commanded some things, not formerly expressed: and the whole people promised to obey whatsoever he should command them[ Al things Ios. 1. v. 10. 16. 18. ( said they) that thou shalt command us, we will do. He that shal gainsay thy mouth, and not obey al thy words, that thou shalt command him, let him die] So the Iudges, each one in his time, had authority to judic. 3. v. 10. ch. 4. v 10. 1. Reg. 16. v. 13. ch. 30. 24. 25. command, and by punishment to compel: and the people, every one in their degrees, were bond to obey. david being the General captain, and designed king, but not yet in possession of the kingdom[ made a new particular Law, that he which abideth with the baggage in time of war, should haue equal portion with him, that went down into battle. And ever after it was decreed,& ordained as a Lawin Israel] 4. When the same people were in captivity, first the ten Tribes under the assyrians: and afterwards Examples of obeying infidel Princes in lawful temporal causes, but not in Religion. tub. 1. v. 13. 14. 4. Reg. 17. v. 24. ch. 25. v. 11. the two Tribes in Babylon, they were bound to obey and observe the temporal laws and commandments of Infidel kings, and Magistrates: so far as was not against God, and true Religion. As the holy Prophetes in those times, by word,& example taught, and admonished the people. And the same obligation bond the faithful people, living under the schismatical kings of Israel. For notwithstanding they 3. Reg. 12. v. 24. ch. 13. v. 2. 3. &c. made a wicked schism, and some of them professed heresies, yet were the good people bond to obey them in al just temporal affairs: but by no means in matter of schism and heresy, or idolatry. Witnesses Elias, Eliseus, Micheas: Tobias, and the rest. tub. 1. v. 5. 5. In confirmation whereof, Christ our Lord commandeth, to render the things that are Caesars to Christ and his Apostles teach the same. Caesar: and the things that are Gods, to God] evidently Mat. 22. v. 21. distinguishing temporal and spiritual things: and so teacheth to give temporal things, and temporal service to temporal Princes; but not spiritual obedience in religious causes. S. Paul urgeth the very same necessary obedience to Infidel Princes, and Potentates, saying to the roman Christians[ Let every Rom. 13. v. 1. 2. soul be subject unto higher power: for there is no power but of God. And they that resist, purchase to themselves damnation. Therfore be subject( saith he) v. 5. of necessity, not only for wrath, but for conscience sake] He instructeth S. Titus,[ to admonish al the faithful people to be subject to Princes,& Potestates, Tit. 3. v. 1. 2. to obey at a word, to be ready at every good work] which clearly includeth obligation to observe the lawful commandments of temporal Magistrates. S. Peter teacheth the very same, saying[ Be subject to every 1. Pet. 2. v. 13 14. human creature for God( to Magistrates created by men; and confirmed, or permitted by God) whether it be to the King, as execlling; or to rulers, as sent by him, to the reuenge( the punishment) of malefactors: but to the praise of the good] S. Iude taxeth heretics with disobedience to temporal Princes, and with contempt of Dominion[ They despise dominion( saith he) and blaspheme majesty] Al majesty being by Gods judae 5. v. 8. ordinance, or permission, contempt therof with reproach is blasphemy▪ so judged by this holy Apostle. Good works of supererogation, are possible, pious, and prefitable. And when they are vowed, d●e bind in conscience. ARTICLE 48. HItherunto we haue, according to our purpose, explicated the, Ten Commandments of God, with other Ceremonial and judicial precepts, by keeping whereof, through Gods special grace, the faithful gain the kingdom of heaven:& by wilfully breaking any of them, fall into the state of eternal damnation. It resteth here briefly to speak of other good works not commanded, but counseled, which are therfore works of Supererogation. between which A careful conscience endenoureth to do something more then is commanded. Lest he omit that which is necessary. counsels and precepts, is so much difference, as between good and better: between less and more merit: and consequently less and more reward. moreover these works of counsel do help not only, for obtaining more grace, and glory: but also for the better performing of the commandments, which are absolutely necessary. Because those which will endeavour no more, then that whereto they are strsctly bond, are in great danger to transgress sometime, that which is expressly commanded. And they which in deed haue just care to fulfil Gods commandments, will for more security( lest they be deficient) rather do a little more, then omit that is necessare. And likewise will rather abstain voluntarily from some thing lawful, then not abstain from al that is prohibited. And whereas Prorestants deny it to be possible, for any man, though he be just, to do such works of Supererogation, they deny it, vpon the same false ground, as they deny it to be possible, to keep any at al of Gods commandments: confessing( if themselves say Artic. 1.§. 12. true) that they transgress al and every one of the commandments. They believe not in God, they hope not in God, they love not God: they serve false gods: they are blasphemers, perjured persons, murderers, By the Protestants doctrine every man should be an Insidel, an Idolater, &c. adulterers, thieves,& in every dede, word,& thought they are most wicked, if their own doctrine be true, that none can keep any commandment at al. wherefore seing it is clear, that a faithful person, can and doth believe in God, which he is bound to do by Gods commandment: It is also possible, that he can give a morsel more of bread to a poor man, then he is bound to do, by any comandment: which in such a case of free gift without special necessity, is a work of Supererogation. 2. But forsomuch as our Aduersaries are extreme Examples of good works more then were commanded, importune, in denying and often deriding this point of Christian doctrine; we shal here show by abundant testimonies of holy Scriptures: that good works of Supererogation, are not only possible, but also are pious in the sight of God, and spiritually profitable to the faithful that do them. No doubt it was a work of piety, tending to brotherly peace and concord, Gen. 18. v. 8. 9. amongst friends, that[ Abraham gave free leave& power unto his Nephew Lot to choose which part of land he would haue to possess] to which free grant Abraham was not bond in equity, but of more liberality, gave the choice to Lot. For by indifferent equity, and rule of reason, Abraham might haue chosen rather then Lot. At least it had been abundant, or full iustice, that the lands had been appropriated by casting lots, which part each of them should haue and possess. jacob an other Patriarch, in a vow made to God, did not only promise, if God should prosper him, to serve him sincerely, and to pay tithes of his fruits to both which he was formerly bond by divine Law: but also he promised[ to build and dedicate ch. 28. v. 20. particular house, to Gods special service] whereto he was not bond before his vow. And so it was a work of Supererogation: and it is also manifest that God accepted it, as an act of free devotion, saying to jacob afterwards[ I will be with thee, I am the God ch. 32. v. 3. of Bethel, where thou didst anoint the ston, and didst vow unto me. Now therfore( because thou so didst) arise and go out of this land( from Mesopotamia) returning into the land of thy nativity] into Chanaā. And so our Lord blessed and prospered him,& his progeny more& more. When the Tabernacle, with al the appertinances, was to be made in the desert Euo. 35. v. 20. ch. 36. v. 6. 7. [ The children of Israel most liberally contributed, not only sufficient, but also more then was sufficient. Albeit the necessary expenses were required, yet the superabundance was of Supererogation: and meritorious. Such a work did the men of Iabes Galaad 1. Reg. 31. v. 5. 6. [ taking the bodies of King Saul, and his sons,& burying them, and fasting seven dayes] Which fact King david called a work of mercy, meritorious of 2. Reg. 2. v. 5. 6. reward at Gods hand, saying to them[ Blessed be you to our Lord, which haue done this mercy with your lord Saul,& haue butted him.& now our Lord certes will tender you mercy and truth] God will according ch. 7. 5. 2. 3. &c. 1. Par. 29. v. 3. 6. 3. Reg. 7. v. 8. to his truth, reward good works. The same King david did a work of Supererogation, as well in that he desired to build a Temple to our Lord, as in providing means to do it, though he was not permitted to perform it. And so did the Princes which contributed more for that purpose And king Salomon in 2 Par. 34. v. 5. &c. accomplishing it, in more excellent maner, then they were bond by any commandment. 3. It is manifest in the written Law, that vows vows freely made do bind in conscience. ( to wit, free promises to God of good things not commanded) are pious acts, and being made in due maner, do bind in conscience, to the performance therof, as these holy Scriptures do expressly testify[ The man that shal haue made a vow, and bond his levit 27. v. 2. ad 30. soul to God by estimation, he shal give the price( that is, if he give not the thing promised, he shal give the value therof) If any man make a vow to our Lord, or bind himself by an oath, he shal not make his word frustrate, but al that he promiseth, he shal fulfil. When Num. 30. v. 3. thou hast vowed a vow to our Lord thy God, thou shalt not slacken to pay it; because our Lord thy God will require it; and if thou delay, it shal be reputed to thee for sin. If thou wilt not promise, thou shalt be Deu. 23. v. v. 21. without sin( which clearly sheweth, that the Law speaketh of things not commended) But that which v. 22. is once gone out of thy lips, thou shalt perform,& shalt do as thou hast promised to our Lord thy God, 23. and hast spoken with thy proper will, and thine own mouth.] In al which, the same divine Law declareth, that promises made by such as are subject to the will of superiors, are not perfect vows, nor do bind, until they be ratified and confirmed, either by the express consent, or by interpnted consent of silence, after that the superiors know, what is promised,& do not gain say it. As the promises of maides in Num. 30. v. 4. 6 8. 12. 16. their fathers houses, whiles they are in maidens age. Also of wives in their husbands time, and the like, may be frustrate by their superiors: which they could not be, if the promises were of things necessary, and commanded. And if the superiors know and consent, then they are perfect vows, and bind the superiors no less, yea rather more, then the parties that made the promises. And so to bind themselves, is a v. 24. plain work of Supererogation. 4. moreover, that such vows belonged not only vows do bind as moral precepts also in the Lawe of Christ. to ceremonial laws of the old Testament, as Protestants would interpret them, and so account al such vowing to be abrogated in the Law of Christ, is further proved by other holy Scriptures. The Royal Prophet both exhorteth to make vows, and admonisheth to render them which are made[ Immolate Psal. 49. v. 14. to God( saith he) the sacrifice of praise( that is promise to God some special thanksgiving,& praises of God)& pay thy vows to the highest] As thou shalt promise so perform[ Vow ye and render to our Lord Psal. 75. v. 12. your God, al ye that round about him, bring gifts. I will render my vows to our Lord( saith he) in the sight of al his people.] He also prayed to be rowarded, Psa. 115. v. 5. 9. Psal. 131. v. 2. for his vow made, and payed[ Remember david o Lord( saith he) and al his meekness. As he swore to our Lord, vowed a vow to the God of jacob] Salomon taxeth those with great crime, that perform Pro. 20. v. 25. not their vows, saying[ It is ruin to a man, to douour saints( to pretend the honour of saints, vowing to praise them) and afterward to retract the vow. If thou hast vowed any thing to God, defer not to pay it. For unfaithful and foolish promise displeaseth Eccle. 5. v. ●. him. But whatsoever thou hast vowed pay it] Now how contrary to so express holy Scriptures, Protestants arguments against vows, haue no probability. do they preach, that persuade votaries to break their vows of obedience, of chastity, and of voluntary poverty? And what Scriptures haue they for their warrant? for soothe say they: Salomon also teacheth that[ It is much better not to vow, then after a vow, v. 4. not to perform the things promised]. Ergo say they, It is not good to vow at al. As good a deduction, as if they should say: It is much better not to promise any thing to your neighbour, then not to perform that which is promised. Therfore it is not good to promise any thing to our neighbours. again they argue, that it is unpossible to keep the vow of chasti●le, which they would prove, because themselves haue not that gift and so infer; Therfore none hath it. But where doth any Scripture say: Thou shalt not make any vow; or, Thou canst not keep any vow. It is certain, that there is no such Scripture: because as you see, there be many which exhort the faithful to make vows, and admonish them to perform the same. By the light of nature also simplo mariners love. 1. v. 8 16. of Ioppe knew that vows are grateful to God, and therfore, when by lot jonas was cast into the sea] [ They prayed,& immolated hostes,& vowed vows] jonas also in the whales belly vowed, and promised to fulfil his vows, saying[ In the voice of praise, I will ch. 2. v. 10. immolate to thee( o God) what things soever I haue vowed, I will render for salvation to our Lord] 5. As it were between the old Testament, and the new,[ S. John Baptist did works of Supererogation, S. John Baptist, and his disciples did works of Supererogation. that is, good works of his free accord, not commanded Ma●. 3. v. 4. living very austerely[ in the desert, with little meate and hard raiment] therein pleased God, and edified the people[ He also taught his disciples to fast much] ch. 9. v. 14. Which things were not otherwise commanded, but taken vpon them for the better service of God, and more merit. Our saviour in a parable of a Samaritan, Christ supposeth that man ca● do more then is commanded. that took compassion vpon a man spoiled, and wounded by thieves, teacheth, that a charitable man, may if he will, do works of Supererogation;& withal promiseth recompense for the same, saying in the person of the Samaritan to the Host, that took care of the infirm[ whatsoever thou shalt Supererogate, luke. 10. v. 35. Ibid. v. 42. I at my return will repay thee] Our Lord also saith, that mary( Magdalene) hath chosen the best part] signifying that she of her own free choice, gave her self to contemplative life, to which she was not bond by any commandment. Against this clear doctrine, our Aduersaries allege our saviours words to his disciples, How a just person is an unprofitable seruant. saying[ When you shal haue done al things, that I. uc. 17. v. 10. are commanded you, say: We are unprofitable seruants.] Therfore saith a Protestant, there is no merit nor pro●ite in any good work, for when they shal haue done al, that is commanded, yet they are unprofitable. We answer first, that by this supposition,[ when you shal haue done al things that are commanded] The first answers. is sufficiently proved, that the faithful can do al that is commended. That is, can if they will, keep al the commandments. Which is yet more cleared by the next words: our saviour affirming, that some faithful may say[ We haue done that which we ought Ibid. to do] Which Protestants hold for impossible: teaching that none can so do. Which their error we haue largely confuted in the first Article of this Part. Secondly The second answer. we answer( as before in the second Article) that Gods seruants doing al that is commanded them, must stil say, they are unprofitable seruants to God, our Master, who needeth not our service, nor is made richer thereby; but God so accepteth of our service, that it is grateful to him, and so it is profitable to ourselves, and we shal receive wages for it. Yea for great works[ are heaped up great treasures in heaven. Mat. 6. v. 20. ch. 25. v. 30. And the unprofitable seruant, shal be cast into utter darkness, where shal be weeping and gnashing of teeth] Albeit therfore al good seruants must think& say, that they are unprofitable to God, yet Gods grace maketh them profitable. whereupon S. Paul saith[ If a 2. Tim. 2. v. 20. man shal cleanse himself from his sins, he shal be a vessel profitable to our Lord.] Thirdly we answer, The third answer. that although a seruant, doing al that is commanded him, were unprofitable both to his Master, and to himself, yet he might be profitable, for doing also more then he is commanded. And his Master which doth not thank him, for doing al that he commanded; yet will thank him, for doing the same, and also more. Which is properly a good work of Supererogation. whereof we speak in this place. And of which S. Paul saith[ He that soweth in blessings, of blessings also 2. Cor. 9. v. 6. shal reap.] 6. A most clear example of Supererogation was primitive Christians without any commandment put al their goods in a community. in the first Christians, when al the faithful, both clergy and laity, put their temporal possessions into a common bank, for the competent maintenance of Act. 2. v. 44. 45. every one: as S. Luke writeth in these words[ Al that believed were together, and had al things common. They sold their possessions and substances, and divided them to al, according as every one had need: neither did any one say: that ought was his own of ch. 4. v. 32. those things which they possessed, but al things were common unto them. Neither was there any one needy amongst them. For as many as were owners ●4. of lands, or houses, sold them, and brought the 35. prices of those things, which they sold; and laid it before the fear of the Apostles. And to every one was divided according as every one had need] against which community, when Anani●s and his wife offended, reserving in private to themselves, part of the money, which they had received for their land[ S. Peter( knowing by revelation, that they dealt fraudulently) Transgression of his vow was great sin. said to Ananias: Why hath Satan tempted thy ha●t, that thou shouldst he to the holy Ghost, and ch. 5. v. v. 1. 2. &c. defraud of the price of the land? Remaining did it not remain to thee, and being sold, was it not in thy power? Why hast thou put this thing in thy hart? Thou hast not lied to men( only) but to God. And Ananias hearing these words, fel down, and gave up the ghost] The same punishment ●el also vpon his wife. v. 7. 10. And the like doubtless is due, to al them that do th● like. In success of time, this voluntary work of Supererogation, by giving al, and living in common, ceased to be so general in al Christians, as it was at When th●● general vow ceased, yet some stil observed the same Rule. And some added other vows unto it. first, both in jerusalem, and other places( namely at Alexandria in egypt) but stil remained in some persons, P●ilo I●de●s. and places. Especially in clergy men. many also adjoined unto this evangelical counsel( of living in common, without propriety of temporal goods) other two religious vows, of obedience to a special superior, and of perpetual chastity. As appeareth in many holy religious Orders, which make al the three vows. Al clergy men which receive the greater holy Orders, do voluntarily promise perpetual chastity, with special obedience to their ordinary, and haue more obligation then laymen haue ●o use works of mercy towards them that need. And in particular, there remaineth practise of living in community, or of common provision, in al Cathedral& Collegical Churches, in subordination of Superiors and Subiectes, of Prouostes, deans, and Chanons. This form of community is also observed in best instituted Colleges:& at this present in Seminaries of scholars, for the better provision of the Pastoral clergy, besides Religious and Regular Orders. universal obedience, to a determinat Superirior, is piously vowed. ARTICLE 49. COncerning therfore the more special works of Al Religious Orders make three special vows. Supererogation, which are the three solemn vows of universal Obedience; perpetual chastity, and voluntary poverty, made by al Religious, and Regular Orders: we shal here in three distinct Articles, show that they are very godly acts, profitable Which being made, do bind as much as precepts. to the universal militant Church, and singular good means to the vowed persons, for attaining perfection Ma●. 19. v. 12. 21. in Christian life. So much the more meritorious, as they are freely undertaken. From which time forward, they bind as strictly, as an express precept of Deu. 23. v. 22. 23. Eccle. 5. v. 3. God: because promise maketh debt, and free promise to God, of a good thing not otherwise commanded, is a Religious Act: and therfore the breach therof is sacrilege, by unjustly taking from God, that which is due unto him. 2. The first of these, which is religious Obedience, was prefigured in the old Testament, by the Order of the Nazareites( so called because they were segregated figurative examples of Religious Orders in the old Testament. from the common sort of the faithful) who by vow bond themselves, to observe a certain prescript Rule of life, under a Superior, either perpetually, which Act. 18. v. 18. ch. 21. v. 24. was more rare, or for a set time, which was then more common. Both which God so approved, that he prescribed them a particular Rule, saying to his people, by the mouth of Moyses[ Man or woman, When they shal make a vow to be sanctified, and will consecrate Nazareites. themselves to the Lord, they shal abstain from Num 6. v. 2. 3. wine, and every thing that can make one drunk. Al the dayes wherein they are by vow consecrated to the 4. Lord, whatsoever may be of the vineyard, from the raysen to the kernel, they shal not eat. Al the time of his separation, a razor shal not pass over his head, until 5. the day be expired, that he is consecrated to the Lord, He shal be holy, whiles the bush of hear doth 6. grow. Al the time of his consecration, he shal not enter 7. in to the dead: neither shal he be contaminated: no not vpon his fathers, and mothers, and brothers and sisters corps: because the consecration of his God is vpon his head] So by this vow some did voluntarily bind themselves, to abstain from things otherwise law●ul. Some also were more specially called by God to embrace, and keep this Rule of life. So Samson received indy. 13. v. 4. 5. ch. 16. v. 19. 20. this special grace of God, to be a perpetual Nazareite, with other great gifts, namely, a most admible corporal strength,& corege of mind. But[ When his hears were cut] his former strength departed from him.[ And then the Philistians apprehended him, and many ways cruelly& scornfully abused him, until again God restored to him, his former ●8. 30. admirable strength. Also[ Samuel the prophet was a perpetual Nazareite, even from his infancy] first by his ● Reg 1. v. 15. 16. 22. 28. mothers vow: who presented him to Heli the High Priest, to remain al his life, in the special service of God, in the Tabernacle, which he( coming to mature age) confirmed voluntarily, and duly performed. 3. Likewise Elias, and Eliseus the Prophets, and their disciples, observed a special religious Rule[ hairy ● Reg. 17. v. 4. ●. 4. Reg. 1. v. ●8. Disciples of the Prophets. men, girded about the reins with girdles of leather( as Elias was described) Their disciples were called, The children of the Prophetes: They singularly both obeied, and reverenced their Superior. For[ coming ●h. 2. v. 5. 7. ●5. to me●e Eliseus, they adored him flat to the ground.] Their ordinary diet was so mean, that [ a wild herb by mishap being put into their pot of broth, al their provision was spoiled with bitterness] till the prophet had miraculously amended it. ch. 4. v. 39. Their habitation was poor& stra●●e, in such cottages or cabinettes, as themselves could frame of boughs, ch. 6. v. 1. 2. 3 4. 5. which they cut off from ●e●s] There was also an other Religious Order of Rechabites, instituted by a holy Rechabites. man called jonadab, the son of Rechab: who voluntarily Iere 35. v. 3. 6. 9. 13. 14. &c. bond themselves to a certain Rule o● life[ not to bui●de: nor dwell in houses, but in tents: not to sow seed, nor to plant, nor haue vineyards: not to drink wine] Al which they observed so perfectly, that being by Gods commandment, proved therein by ieremy the Prophet; he proposed their worthy example of obedience, against other Iewes, which obeied not the necessary commandments of God: justly commending these so religious observers of their Rule:& condemning the wilful transgressors of Gods Law[ The children v. 16. of jonadab, the son of Rechab haue firmly kept the precept of their father, which he commanded them: but this people( saith our Lord) hath not Assidiaus. 1. Mach. 2. v. 42. ch. 7. v. 13. 2. Mach. 14. v. 6. obeied me] Like unto these were also the Assidians, other wise called Esseni; a society of devout men, observing a religious form of life. Who moreover professed a special rule of military life, in defence of true Religion. They joined themselves therfore, with zealous Matthathias, and his sons, and others in the holy warres against King Antiochus. In which warres[ Alcimus( an Apostata Priest) solicited, and by false Li. 1. ch. 7. v. 16. I●. 2. pretence of sincerity, deceined certain Assidians,& getting threescore of them together, slay them most cruelly in one day] And then mostmaliciously accused and calunniated their whole Order, before King Demetrius, ch▪ 14. v. 5. 6. saying[ They of the Iewes that are called Assidians, of whom Iudas Machabeus is captain, do nourish battles,& move seditions: neither do they suffer the realm to be in quiet] Which his calumnious slander,& special hatred, more against the Assidians then others, is a plain testimony of their more rare,& singular virtues:& special zeal in Gods service 4. moreover, God foreshowed by his Prophets, that there should be Religious Votaries, and Orders prophecy in the old Testament of Religious Orders in the Church of Christ. of Religious persons in the new Testament: observers of special Rules of life, more tending to perfection, then other ordinary Christians. In particular Isaias saith[ The egyptians shal vow vows to our Lord, ●sa. 19. v. 21. and pay them] which is fulfilled in the multitude of Christian holy monks in egypt, amongst which are most renowned S. Paul the Eremite. S. antony. S. Hilarion, with innumerable others. In other places S. Basil, S. jerom, S. Augustin, S. bennet. S. Bernard, and many others of diuers particular Rules. But in general, al are imitators of the Apostles, who forsaking their Mat. 19. v. 21. 27. v. 20. 21. natural parents and friends, followed Christ. Which counsel he also proposed to the young man[ Which had kept al the commandments from his youth, asking what was yet wanting.[ Whom our Lord beholding( as writeth S. mark] loved him, and said to him: Mar. 10. v. 29. 21. One thing is wanting unto thee( not wanting for attaining heaven; for to that effect the keeping of the commandements sufficeth, as our Lord had said before) If thou wilt enter into life, keep the commandments,( and to another.) This do,& thou shalt live] but to perfection some thing was wanting: and therfore our Lord said[ If thou wilt be perfect, go sel the Mat. 19. v. ●. ●uc. 10. v. ●8. things that thou hast, and give to the poor:& thou shalt haue treasure in heaven, and come, follow me] In which two words[ follow me] is included perfect obedience, and the best way to perfection. There be therfore two sorts of obedience, one is necessary for al Christians, to be obedient to al Gods commandments, and al that so obey, shal attain to everlasting life in heaven. An other obedience is voluntary, and tendeth to more perfection: to be obedient, not only in al the commandments of God, but also in the whole state of life, to a determinat Superior. And to this obedience none are bound, except they will freely by promise bind themselves thereto. This is the state which al Religious Orders profess, for the more honour of God, and their own better means to attain perfection, and to avoid the frequent danger of falling from God, by temptations of the world, the flesh, and the devil. So al haue liberty to choose their own state of life, as God by his special grace inspireth each one. For[ having gifts( saith S. Paul) according Rom. 12. v. 4. 5. 6. to the grace that is given us, different. To one, certes by the spirit is given the word of wisdom, to an other the word of knowledge(& so to others diversly) And al these things, one and the same spirit 1. Cor. 12. v. 8. 9. 10. 11. &c. v. 28. worketh, dividing to every one according as he will. Not al Apostles; not al Prophets; not al Doctors. For God hath set the members, every one of them in the body, as he would. And if al were one member, v. 18. 19. where were the body?] It were no perfect body. So if none should vow particular Rules of life, then were the Church of Christ, less[ compassed& clothed with Ps. 44. v. 11. ●. varieties] less adorned in this respect, thē the Church of the old Testament. Which besides the distinction diversity of Religious Orders adorneth the Church of Christ, with ● comely variety. of clergy& laity, had also Votaries, that bound themselves to some things, under obedience of Superiors, whereto they were not before obliged. But[ whatsoeeuer Eccle. 5. v. 5. thou hast vowed pay it( saith Salomon) For an Pro. 10. v. 25 unfaithful promise displeaseth God. And it is ruin to a man to retract his vows. Vow of perpetual chastity, is an holy and meritorious act. ARTICLE 50. PErpetual chastity, is the second solemn vow, solemn vow of perpetual chastity i● made by al that profess any approved religious rule: and al that receive the greater holy Orders. which is made, as a work of Supererogation, by al Religious Orders, that profess any apptoued Rule of Religion, of men or women. And is also promised by al clergy men, which take the three greater holy Orders, when they are made Subdeacons. The reason of this promise, so required by the Church and made by such clergy men, is declared in the Par. 2. Act. 43.§. 7. 8. Sacrament of holy Orders. Here it is further confirmed, that the same vow and promise, is both lawful and meritorious. In the old Testament this state of single life was more rate, yet there were also some examples in that time. holy Abel the Martyr was never Gen. 4. v. 8. 25. Mat 23. v. 35. Heb. 11. v. 4. I●re. 16. v. 2. 3. married; and is honoured in the Church of God, as a Virgin Martyr. ieremy a Prophet& a Priest, was commanded by God, not to marry[ Thou shalt not take a wife( said our Lord to him) and thou shalt not haue sons and daughters in this place. Because thus Some observed perpetual chastity in the old Testames. saith our Lord concerning sons and daughters, that are begotten in this place: and concerning their mothers: they shal die, and not be mourned &c.[ In this place( said our Lord) to wit, in jerusalem& jury. And that he should mary afterwards in egypt, when he was elder, and suffered more and more persecution, and finally was stoned to death in Taphnes, is not imaginable. But he is by the Church of God, honoured also as a Virgin Martyr, by very probable deduction from holy Scripture;& assured Tradition. 2. It is also most probable, that holy Daniel, Ezechiel, Aggeus, Zacharias, and Malachias, al Prophetes, Other examples of perpetual chastity. living and prophesying in captivity, and continual tribulations, never married, though there be no other mention therof in the holy Scriptures. Of judith the holy widow, it is clear that[ she knew not man al judith 16. v. 26. 28. the dayes of her life, after that Manasses her husband was dead: living to the age of an hundred and five yeares] Retired from much company, in frequent ch. 8. v. 4. 5 &c. luke. 2. v. 36 ●7. prayer, wearing hear cloth, and fasting much. Likewise an other holy widow, and prophetess, called[ Anne the daughter of Plianuel▪ after that she had lived with her husband seven yeares, remained in the Temple, until eighty and four yeares, serving God night and day, by fastings, and prayers] But above al other: The most glorious Virgin mary, Mother of luke. 1. v. ●4▪ God, vowed and observed perpetual virginity; the most singular example and patroness of al pure virgines, chased widows, and godly observers of continent single life. To these are added S. joseph. S. John Baptist, S. John evangelist, S. Paul, and S. james the younger, al their lives; al the other Apostles, at least, after their vocation. which may suffice for examples. 3. Besides examples, God foreshowed by his prophet The state of single life was prophesied in the old Testament. Isaias, that this state of single life should be more blessed in the new Testament, then the fruit of children, saying:[ Let not the Eunuch say: Behold I Isa. 56. v. 4. 5. am a dry three, Because thus saith our Lord to the eunuchs; they that shal keep my sabbaths( with other precepts, whereto al are bound) and shal choose the things that I would, and shal hold my covenant, I will give unto them in my house,& within my walls a place, and a name, better then sons& daughters: an everlasting name will I give them, which shal not perish.] Two things do men desire and hope for, by the fruit of marriage: consolation of children, as partes of themselves, multiplied by lawful issue,& continuance of their name, or memory, in future posterity. Both which hopes, are so much greater, by chased single life, as spiritual children gained to God, are cause of more comfort, then can be of many sons and daughters, that may happen to any parents. And so much more secure, as Gods promise which can not fail, is more certain, then mens conceit or imagination, which often perisheth. Yea the memory also of voluntary chastity, is heavenly and eternal; the fruit of marriage, though both lawful, and Single life is called Angelical. commendable, yet but terreine, and temporal. For Mat. 19. ●. ●0. [ after the Resurrection, there shal be no marrying: but al the blessed shal be as the Angels in heaven] whereof single life is called Angelical. 4. agreeable to this prophecy, and as it were an Our saviour doth expressly counsel his seruants to undertake single life. But doth not command it. explanation therof, is our B. saviours express counsel, Mat. 1●. v. 11. proposed to al Christians, saying[ There are eunuchs( persons that keep perpetual chastity) which were born so from their mothers womb: and there are eunuchs, which were made by men?&: there are eunuchs, which haue gelded themselves( not corporally, for that is not lawful, but by vow of perpetual chastity:) for the kingdom of heaven] The former two sorts, can neither haue children, nor any special reward for their chastity. But the third sort, because they are voluntarily chased, by their free vow, not for the service of men, nor for worldly commodity, but for the kingdom of heaven, are those of whom Isaia● prophesied, that[ choose the thing which God would haue them( yet doth not command them) And shal therfore haue both a better, and a surer reward in the house of God, then sons and daughters. And so to this better choice, to the which is promised a better and surer reward, in the kingdom of heaven, our Lord and saviour inviteth the faithful, but commandeth 1. G●r 7. v. 7. 8. 9. not, saying[ Qu● potest capere, cap●ait. He that can take, let him take.] He that can so resolve with himself: let him make himself an Eunuch for the kingdom of heaven. 5. No less clearly S. Paul distinguishing between S. Paul counseleth the same, explicating Christs doctrine. precept and counsel, exhorteth( such as will follow his aduise) to choose single life, saying[ I would haue al men to be as myself: but every one hath a proper gift of God: one so, an other so. But I say to the unmarried, and to widows: It is good for them, if they so abide, even as I also. But if they do not contain themselves( from fornication) let them marry. For it is better to marry, then to burn] that is, then to be overcome with temptations. Plainly teaching that fornication is nought: marriage is good: and perpetual continency is better. Which he further declareth saying[ As concerning virginity: commandment of v. 25. our Lord, I haue not: but counsel I give, as having obtained mercy of our Lord to be faithful. I think 26. therfore that this is good for the present necessity: because it is good for a man so to be( that is, to be content with his present state) Art thou tied to a wife● 27. seek not to be loosed. Art thou loose from a wife? seek not a wife. But if thou take a wife, thou hast not 28. sinned( in so resolving) And if a virgin mary, she hath not sinned] And interposing the tribulations which commonly follow marriage; and the commodities of a single life, he concludeth, saying[ This I speak to your v. 35. profit: not to cast a snare vpon you, but to that which is honest, and that may give you power( make you able) without impediment to attend vpon our Lord. Therfore both he that joineth his virgin( giveth his daughter in matrimony) doth well;& he that giveth 38. not, doth better. A woman if her husband die, is at liberty, let her mary to whom she will; only in our Lord( that is, a true faithful Christian, not an Infidel) But more blessed shal she be, if she so remane, according 39. to my counsel; and I think that I also haue the 40. spirit of God.] 6. Thus the Apostle exhorteth al Christians, whiles And teacheth, that after promise is made, it bindeth, as other pre●epts. they are in consultation, whether to mary, or no; to consider the commodities, and difficulties of each state: but after that they are resolved, he wisheth them to be constant in their resolution: yet with this difference,( as appeareth by his whole discourse) that the determination of the less perfect, ought not to hinder good motions to the more perfect: but rather to change to the better, so long as there is no obligation. And therfore it is necessary to discern, between purpose and promise. For where there is only a purpose, the determination may be altered, without sin, either from intention of perpetual chastity unto marriage, or from intention of marriage, unto perpetual chastity. But where promise is past, there no change is lawful. A purpose may and lawfully altered, but a promise must be performed. Because those that promise, either perpetual chastity to God, or marriage to any marigeable party, are bond to their promise,& can not without just relaxation, or dispensation part from it. As the Apostle decideth this case, according as enerie one determined in his hart, saying[ He that hath determined in his hart, being settled, not having necessity( not having Ibid. v. 37. promised) but having power of his own will( not having bond himself)& hath judged this in his hart, to keep his virgin, doth well] though there was purpose of marriage; so long as there was not promise to mary. Concerning also vowed chastity, he teacheth clearly, that it must be observed. And therfore admonisheth Prelates, to be well advised, in admitting widows, or Virgines, to the vow of perpetual chastity; counseling the vnsitte rather to marry, then to be in danger to break their vows.[ Honour widows, which are widows in deed( saith he) But the younger widows avoid( such as are not mortified in manners) 1. Tim. 5. v. 3. 11. 12. for when they shal be wanton in Christ, they will mary, having damnation, because they haue made void their first faith] Because they haue in will violated their promise, made to God, and sinned, by consenting in will to mary, after vowed chastity. Vow of voluntary poverty, to possess no worldlie goods in proper, is godly and meritorious. ARTICLE 51. VOluntare poverty, by renouncing al propriety of worldly goods, which al persons of Religious Renunelation of worldly goods, and of carnal pleasures, prepare the way to renounce also the proper will. Orders do solemnly vow; helpeth much to attaining perfection in this life: for that by cutting of al love to external possessions, a great step is m●de to leave also the desire of corporal and worldly pleasures. And these two resolutions, prepare a ready way to resign also the proper will, subjecting it wholly to Gods will, by the mediation of a special visible Superior: to whose commandment and direction, religious persons by vow, submit their own wills. Because in the entire submission of mans will to Gods will, consisteth the greatest perfection of this life, which shal be more perfited in glory: and is more or less perfect here, as it is more or lessee mortified. Albeit therfore perfection of this life may stand together with possessions of worldly goods,& with the state of marriage( for Noe, Abraham,& other patriarch& Prophets, were perfect men in their generations) yet are vowed poverty, and chastity; very good means for mortification, and drawing nearer to perfection. But forsomuch as it is not absolutely necessary, but only as the Royal prophet admonisheth[ If riches abound, Gen. 6. v. 9. ch. 7. v. 1. ch. 22. v 10. Psal. ● 1. v. 11. set not your hart vpon them] it is not commanded but only counseled[ to give al ●o the poor.] 2. In the old Testament, Elias, Eliseus, and their disciples: likewise the Rechabites, had either nothing Some in the old Testament lived in common. in proper, but only in community, or else had less then otherwise they might lawfully haue had; as is declared before. And so though they were not direct Article 49. 4 Reg. 6. v. 1. Iere. 35. v. 7. ex●mples; yet were they apparent figures of Religious Christian Orders, which do vow, and observe voluntary poverty, renouncing al private propriety of lands, and movable worldly goods. 3. But more expressly our B. saviour, with his disciples, joan. 12. v. 5 6. ch. 13. v. 29. Mat 10. v. 8 9 10. ch. 19. v. 16. 17. 20. 22. 29. lived in common, vpon alms given them, which Our saviours maner of sustaining himself and his Apostles, was ●est perfect. was put in a common purse, to serve them al, according as every one had need. And when our Lord sent his twelve Apostles,& stuentie two disciples to preach, he prescribed them this Rule, saying[ Gratis you haue received, gratis give ye. do not possess gold nor silver, nor money in your purses: nor a scrip, for the way: neither two coats, neither shoes, neither rod: for the workman is worthy of his meate] And to a young man, enquiring what else was wanting to him, Mat. 10. v. 23. 29. that keepeth the commandments: Our Lord answered[ If thou wilt be perfect, go sel the things that thou hast, and give to the poor: and thou shalt haue treasure in heaven] whereas therfore, to obtain some place in heaven, it sufficeth to keep the commandments: those which also give al that they haue to the jo. 14. v. 2. poor, do merit treasure( that is, a great reward) in heaven.[ For in my Fathers house( said our Lord at an 2. Cor. 9. v. 6. 8. other time.) there be many mansions] And S. Paul saith,[ He that soweth sparing, sparing also shal reap and he that soweth in blessings, of blessings also shal reap. For God loveth a chereful giver] 4. That al the Apostles, and many others vows, and observed voluntary poverty, is further confirmed Eccli. 35 v. 9. Act. ●. v. 44 45. Mat. 19. v. 27. Al the Apostles,& many others vowed and observed voluntary poverty. by that which S. Peter said to Christ, in the behalf of them al[ Behold we haue left al things, and haue followed thee] And that also S. Paul did the same is manifest by diuers his speeches of himself, and frequent exhortations to others. For amongst other requisite qualities, and necessary virtues in Clergimen, he requireth[ That they be not covetous: not Tim. 2. v. 7. 8. 32. Tim. 2. v. 3. 4. followers of filthy luere] again he saith to S. Timothee, and in him to every Clergiman[ Labour thou as a good soldier of Christ Iesus. No man being a soldier to God, entangleth himself with secular bussinesses] He lamenteth also that some were partend from him, and were returned to the world, saying[ Demas ●h. 4. v. 10. 2. Cor. 6. v. 10. hath left me, loving this world] Of himself and other Apostolical men, he avoucheth, that they were needy( or poor) but enriching many: as having nothing, and possessing ai things] having nothing of their own in propriety, yet wanted nothing by Gods providence, for their competent use of temporal goods in this life. 5. Finally, that this vow of voluntary poverty, Artic. 48. binde●h in conscience, is evident by the texts before Transgression of Vow is damnable. recited. And especially by the example of Ananias,& Act. 5. v. 1. 2. 5. 10. his wife Saphira. Concerning therfore works of Supererogation, we may here conclude,& so end this third Part; that to do any such work without vow, The commandments are necessary. More is better. over and besides the commandments, is very good. To vow such works, and to perform them, is much better. But so to vow, and no● perform, is the worst. Before al, to keep the commandments, is absolutely necessary. Christ Iesus grant to us al his grace: so to pass through temporal goods, that we lose not eternal. The end of the third Part. Deo Gratias. THE FOVRT PART OF AN anchor OF CHRISTIAN DOCTRINE. Concerning Prayer. Especially the Pater noster. THE FIRST ARTICLE. It is necessary to pray often: actually desiring, and asking good things of God. ETernal salvation( which consisteth in seeing God) is the absolute good thing, for which Ma●● chief end is eternal glory. man is created. This is the complete felicity ●. jo. 3. v. 2. ch. 2. v. 25. Ps. 16. v. 15. jac. 2. v. 10. desired of al m●n. This only, and nothing else doth satiate mans mind, and filleth his desires. It is attained by doing those things, which God( assisting with his grace) requireth: and is lost by defect of any one of the same things so required, according to that general Rule of reason: Bonum est ex integra causa; malum Four general things are required thereunto. ex quolibet defectu. A good thing proceedeth of the whole cause: evil of every defect. For obtaining therfore this singular, most eminent good thing, the fruition of God in everlasting life, al Christians confess 1. True Faith. that for the first foundation, true Faith is necessary. As Part. 1. Artic. 1. Par. 2. Arc. 10. 11. 17. 27. &c. Part. 3. Ar●ic. 1. 2. use of holy Sacraments. we haue abundantly declared in the first part of this work. It is also clearly proved in the second Part, that holy Sacraments are necessary, and requisite, for 3. observation of Gods Commandments. remission of sins,& other especial effects. Thirdly it is likewise manifestly shewed in the third Part, that it is necessary to keep Gods commandments. And for better accomplishing al the same, it resteth to declare 4. Prayer. in this fourth& last Part, the necessity,& efficacy of Prayer. Especially discussing, and expla-ning in what maner, in what tongue, with what preparation, attention; The contents of this Part. and intention; for whom, and to whom, it behoveth to pray. 2. First then concerning the necessary use of prayer, it appeareth by testimonies of holy Scriptures, that al Al the faithful from the beginning of the world haue invocated God by prayer. the faithful seruants of God, held themselves obliged to desire and pray for Gods special grace. So Abel and Gen. 4. v. 3. 4. Cain sought Gods favour by offering Sacrifice, which is the most principal kind of prayer, Though Cain performed it not in good sort, as Abel did) And the Patriarch Enos in some form of words[ invocated v. 26. the name of our Lord.] Which sufficiently giveth us to understand, that not only these which are name, but also Adam and eve, Seth, Cainan, Enoch, and al others, especial●y those which were called[ The sons of God] used both private and public prayers. More particular mention is made of Abrahams praying, for sodom and Gomorrhe, six times renewing ch. 18. 1. 15. ad 3. his supplication in one day, and had obtained his suite, if ten just persons had been found in those cities. Likewise, vpon many occasions, special prayers were often made by Gods faithful people. So ch. 24. v. 1●▪ &c. Abrahams seruant prayed for good success, in the particular business, wherein his master employed him, about the marriage of Isaac. The same[ Isaac, besought our Lord. for his wife Rebecca, because she was barren: ch. 25. v. ●●. who heard him, and made Rebecca to conceive.] Much more, it is to be understood, that al true seruants of God, prayed for grace, and salvation of their souls, seeing they so carefully prayed for temporal good things. Knowing that al good things, spiritual and corporal: temporal and eternal, procede from God, and are by prayer to be obtained of him. 3. briefly al good works are to be undertaken with prayer, that they may succeed to Gods honour, health Prayer ought to accompany al good works. of souls, or other good end, directed thereunto. As a divine Preacher exhorteth, saying[ Be not hindered Eccli. 18. v. ●●. to pray always, and fear not to be justified, even to death, because the reward of God abideth for ever] For as grace and merit increase in this life: so is reward ●●. 37. v. 19. Gen. 25. v. 21. ch. 28. v. 20. 1. Reg. 1. v. 11. ●ap. 8. 9. &c. augmented in heaven. But both are the gifts of God: to be obtained of him, by al those means, which he hath ordained,& amongst other means by prayer[ In al these( saith the same preacher) beseech the highest, that he direct thy way in truth] So did al the patriarchs, Prophets,& other godly persons. 4. Our B. saviour, and his Apostles, by word and example teach, that frequent prayer is necessary, with It is neces●rie to pray often. simplo sincerity of hart, and resignation of proper will▪ to be attentive▪ and instant, as it were with earnest L●c. 11. v. 5. 6. 8. ch. 18. v. 1. 2. ●. 7. 8. importunity, like to him[ that goeth to his friend at midnight, to bo●row three l●aues: and continueth knocking, and asking, until he obtain his request: through his importunity.] And like to[ the widow, which ouertreated the judge( who seemed neither to fear God, no● to respect man) with much soliciting and importunity, to hear and judge her cause] For so our heavenly Father, knowing what we need, always heareth, but sometime deferreth to grant; that his seruants may know and feel their own necessities, and by persevering, become more capable of his benefits; desiring and asking by day& by night, with devout& hearty prayers[ rejoice in hope( saith S. Paul) Be patient in tribulation, instant in prayer. Rom. 12. v. ●2. Our Lord is nigh. Be nothing careful: but in every thing by prayer and supplication, with thanksgiving: let your petitions be known with God( that yourselves may be more stirred up to fervent desire in God) who best knoweth what is needful for you, Ps. 4. v. 5. 6. Mat. 6. v. 8. 1. Pet. 4. v. ●. ●. before you ask him] Likewise S. Peter requireth diligent& frequent prayer in al the faithful[ The end of al shal approach( saith he) Be wise therfore& watch, in prayers. If any of you lack wisdom( saith S. james) let him ask of God, who giveth to al men abundantly, 〈◇〉. 1. v. 5. luke. 11. v. 1. 1▪ Thes. 5. v. 17. and vpbradeth not, and it shalbe given him] And whereas our saviour admonisheth that[ It behoveth How we must always pray without intermission. always to pray, and not to be weary] And S. Paul willeth us[ to pray without intermission] These precepts are fulfilled, if at convenient times we do actually employ ourselves in formal prayer, and ceasing from that exercise, haue stil intention to return thereunto again, from time to time,& in the mean while, whensoever we set our bodies or mindes to other good actions, we intend, and direct the same to Gods honour, and our own, and our neighbours good, desiring that God will ever bless, and prosper us therein, We so doing, make no interruption, nor intermission, but continuation of other good works, with prayer, and again of prayer, with other good works. And thus doing, we pray always,& are not weary, but keep the same intention to pray again, and again, so long as we shal live in this world; and in the next life, hope to praise God eternally. 5. By al which it is most evident, that Prayer is the proper act of Hope( the second Theological virtue) Neither only Faith: nor only Hope doth justify. But both are necessary. is necessary to justification, and salvation. even so necessary, and withal so effectual, that salvation is ascribed in like maner to Hope, as it is to Fath. S. Rom. 3. v. 28. Rom. 4. v. 5. 18. 1. Cor. 13. v▪ 13. Isa. 11. Mat 5. Gal. 5. v. 6. Paul saying[ We account a man to be justified by faith] and in the same Epistle saying also[ By hope we are saved] Because both these virtues are necessary, and by them both( together with other virtues, And do justify together with other vertue●. especially with charity, the third and greatest Theological virtue) the faithful cooperateth to his salvation. The Apostle nowhere saith: Faith only, nor Hope only justifieth, or saveth. But he saith[ That Rom. 5. v. ●. faith availeth, which worketh by charity. Hope confoundeth not( and hope saveth) because the charity of God is powred forth in our hartes.] And likewise al moral virtues: the seven gifts of the holy Ghost. The use of holy Sacraments, and the observation of al Gods commandments, together with diligent prayer( whereof we he●e speak) are al necessary. And al these together, through Gods grace, do justify, and save souls. But the wilful, and gross defect of any one of these, bringeth spiritual death of the soul: and if it so persist unto temporal death of the body, it bringeth eternal damnation. Because every good thing, dependeth vpon the whole cause; and evil cometh vpon every notorious defect. According to the maxim, that can not be denied. Supra§. 1. Thanksegeuing for Gods benefits, is a special and necessary kind of prayer. ARTICLE 2. holy Scriptures do often instruct us, that Examples of thanksgiving and praises to God in the Lawe of nature. thanksegeuing, and praises to God, are special kindes of prayer: no less necessary, then direct petitions, Gen. 8. v. 18 19. 20. 21. for things needful. So Noe for his own and his families conservation, with other living creatures, in the general deluge of the world[ built an Altar to our Lord: and taking of al cattle,& fowls that were clean, offered Holocaust vpon the Altar. And our Lord smelled a sweet savour.] When God first promised to Abraham, that his seed should possess the land of Chanaan[ he builded there an Altar to our ch. 12. v. 7. 8 Lord.] And so in other places[ where he pitched his tent, he builded Altars to our Lord, and called vpon ch. 14. v. 18. 19. 20. his name] Melchisedech also offered Sacrifice of thankes to our Lord, for the victory obtained by Abraham over their enemies. jacob very gratefully recounteth ch. 32. v. 10. the great benefits, which he had received of Gods bounty, saying[ I am inferior, o Lord, to al thy mercies, and thy truth, that thou hast fulfilled to thy seruant. With my stasse I passed over this jordan, and now with two troops I do return] Likewise Moyses with al the people of Israel, in thanksgiving for their delivery from egypt,& safe passage through the red sea,[ sang a Canticle of thankes and praises E●od. 1●. ●. 1. 2. v. 2●. to our Lord: with voices, timbrels, and dances] These and many other examples are recorded of this necessary duty, of rendering thankes and praises, to gether with other prayers unto God, before the Law was given. 2. By the written Law, diuers Sacrifices were instituted, certain Sacrifices and Canticles, ordained for thanksgiving by the Law. as well for thanksgiving, as for obtaining Levit. 7. ●. 12. benefits of God. And withal special Canticles were composed by Moyses, to be solemnly recited& song, containing thankes, and praises to God: both for general and particular gracious divine favours, received by his people. As when they had passed from the Moabites, and Armorrheites in the wilderness, safe Moyses made in al three Canticles. unto Arnon, they sang a Canticle, at a well, as it were with duble choir: some singing this verse[ Arise the Num. 21. ●. 10. &c. well] Others sang thereto[ The well which the princes digged,& the captaines of the multitude prepared in the Lawgeuer,& in their staues &c.] The like thankes and praises they rendted the same time, for their victories against Sehon,& Og▪ Kings of the Amorretes, and of Basan] again, Moyses composed an other larger Canticle for the people to sing often, containing a Summar●e of many great benefits: with admonition v. 17. v. 21. 25. 27. 28. 33. 3●. Deut 32. v. 1. 2 &c. v. 29. v▪ 28. v. 33. &c. v 43. to be grateful& to be[ Wise, to consider things past; to understand things present, and to provide for their last] things to come. In al, which Moyses foreseing the ingratitude of that people, call ling it[ A nation without counsel, and without wisdom] declared Gods threats, and punishmen●s, and prophesied the conversion of the Gentiles, who should be more grateful. Yet also amongst the same Iewes, were some which believing and hoping in Christ th●n to come, rendered thankes to God for his graces bestowed vpon the same people: and that in form of Canticles. So Barach a General captain▪ and Debora a prophetess, sang thankes and praises Iudi●▪ 5▪ 1. 2. &c. Other Canticles. Of Debora and Barach. for a special victory, achieved by them, and by jael▪ a wise, and godly woman. Also holy Anna the mother of Samuel, indicted and sung a like Canticle of thanks to God for the same happy child, prophesying therein Of Anna. special Mysteries of Christ, and his Church. Which 1. Reg. 1. v. 28. ch. 2. v. 1. Is. 12. ch. 26. ch. 38. v. 9. 4. Reg. 20. v. 11. Ion● 2. v. 2. Aba●. ●. v. 1 Daniel 3. v. 25. 26. &c. A vers●. ●1. ad 91. Canticle is called a prayer, in these express terms:[ Anna prayed, and said: My hart hath reioyced in our Of Isaias two. Lord] Diuers others sang Canticles, which are recorded in holy Scriptures,& often repeated in the Christian Of Ezechias. Church. Two of the evangelical Prophet Isaias: one of King Ezechias, one of jonas the prophet. An Of jonas. other of Abacue the prophet, which is also called a Prayer, in the sacred text. Also the three Hebrew noble Of Abucuc. children, in a furnace of fire, accompanied, and defended by an Angel[ as out of one mouth praised and And of the three children. glorified, and blessed God] with a large and solemn Canticle. 3. In this kind of prayer, the Royal Prophet david King david was much replenished with the virtue of gratitude and devotion. is also abundant. Who most humbly admiring▪ and as gratfully confessing Gods great benefits vpon himself, noway deserving so singular favours[ went in( into the Tabernacle, where the ark of God remained)& meditating before our Lord, said: Who am I, o Lord, and what is my house, that thou hast brought me thus far? But this also seemed little in 2. Reg. 7. v. 18. 19. thy sight, o Lord God, unless thou also didst speak of the house of thy seruant, for a long time] After this he said to his son Salomon, and to other chief nobility of his kingdom[ hear me my brethren, 1. Par 28. v. 2. 3. 4. 5. and my people: I meant to haue built a house, wherein the ark of our Lord might rest: and the footstool of the feet of our God: and to build it I prepared al things.] But God otherwise ordaining, that Salomon should do it, not david, he addeth saying[ Howbeit our Lord the God of Israel, choose me of al the house of my father, to be King over Israel. For of Iuda h● choose the Princes. moreover of the house of Iuda, my fathers house; and of the sons of my father, it pleased him to choose me King, over al Israel, yea& of my sons( for our Lord hath given me many sons) he hath chosen Salomon my son, to sit in the throne of the kingdom of our Lord, over Israel] These and other like benefits, this Royal Psalmist gratefully considering, redubleth thankes, and praises to God, in his psalms.[ Thou Lord( saith he) art my Protector, my glory exalting my head. With my Psal. 3. v. 4. 5. Psal. 7. v. ●. 3. Ps. 27. v. 6. 7. 2 R●g. 22 v. 2. 3. 4. voice, I haue cried to our Lord,& he hath heard me, from his holy hil. Blessed be our Lord, because he heard the vo●ce of my petition. Our Lord is my Helper,& my Protector; in him my hart hath hoped and I was holpen. Our Lord is my rock, my Strength, and my saviour. God is my Strong one, I will hope in him, my Sheilde, and the horn of my salvation; my Lifter up, Ps. 29. v. 1. 2. and my refuge] I will exalt thee, o Lord( saith he in the psalm of Canticle, which he made in the d●dication of his own house) because thou hast received me; neither hast delighted mine enemies over me. O Lord my God, I haue cried to thee, and thou hast healed 3. me. Lord thou hast brought forth my soul out of 4▪ hel: thou hast sau●d me from them that go down into 5. the Lake. Sing to our Lord, ye his Sainctes: and confess( render thankes and praises) to the memory of his holiness.] The far greater part of the whole divine Psalter, consisteth of thankes and praises to God, ever adjoined, o● preflxed to other divine Mysteries of Christ, and his Church. As we shal yet recite a few more of many, in the next Article. 4. In the mean space, see the confirmation of this bounden d●tie; by Christs own example and doctrine: whose actions are our instructions: whose documents Our saviour by example and doctrine, ●he w●th the ●bligation of al men, to render thanks and praises to God. are to us obligations. Generally our B. saviour adjoined thanksgiving to al● his prayers, preachings, and Mat▪ 11. ● 21. other works[ I confess to thee( that is, I thank and praise thee) o Father, Lord of heaven& earth, because Mat. 11. v. 25 ( saith he) thou hast hide these things, from the wise& prudent:& hast revealed them to little ones] Thus said luke. 24. v. 29. he concerning highest Mysteries, which he preached. And namely of his own humilation, and sufferings. When he multiplied, fi●e loaves, and two fishes, he first[ taking them into his hands, gave thankes to Mat. 14 v. 19. luke. 9. v. 16. God his Father, then blessed them,& so broke them,& gave them to his Apostles to distribute to the people] jo. 11. v. 41 42. When he raised Lazarus from death[ lifting up his eyes towards heaven, he said: Father, I give thee thankes, that thou hast heard me, and I know that thou dost always hear me: but for the people, that standeth about, haue I said it, that they may believe that thou hast sent me] When he instituted the most holy Sacrament, and Sacrifice, taking bread& wine, he gave thankes, vocal or Mental, to God( by whose power al things are done) then blessed the same,& Mat. 26. Mar. 14. luke. 22. 1. Cor. 11. v. 24. 25. by made them his own sacred body,& blood: saying,[ This is my body. This is my blood] Witnesses three holy evangelists, and S. Paul relating Christs actions& words. If the nine men which were cleansed by Christ from leprosy, had been thankful, he would haue acknowledged their gratitude: but he seeing their naked thankless cogitations, justly reprehended Nine Lepers having only faith, were cleansed in body, but not thereby saved in soul. them, saying[ Were not ten made clean? And where are the nine?] And then said to that one: which came and gave thankes[ Arise, go thy ways: because luke. 17. v. 13. 15. thy saith hath made thee safe] Thy faith said our Lord: which having other virtues, of gratitude, humility, devotion, confession of Christs power, and v. 19. goodness, to the edification of others, joined with it and so not faith alone( but faith accompanied with other virtues) made this man safe. But the faith of the other nine: being also true faith, for they al believed in Christ, crying unto him[ Iesus, Master, haue mercy on us] was but only faith, which alone sufficed for a v. 13. temporal, and corporal benefit, for their cleansing from leprosy, but cleansed not their souls. 5. S. Paul a right follower of Christ, both practised the virtue of gratitude, in rendering thankes, and S. Paul by example and doctrine admonisheth al to be diligent in rendering thankes to God. teacheth that thanksgiving must be joined with petition in prayer. For after that, in peril of shipwreck on the sea, it was signified to him by an Angel, that Act. 27. v. 24 25. they should al a●●iue s●fe to land[ taking b●ead he gave thankes to God, in sight of them al; and when he had brok●n i●, he began to eat] Shortly after coming al safe into ●●●lie, approaching nere to R●me. S. Paul with S Luke and others▪ finding some Christians ch. 28. v. 15. at Apij forum[ G●uing thanke●●o God: they took corege. And so coming to Rome, S. Paul was permitted to ●emaine to himself, with a soldier that kept him] In al his Epistles, he jointly with prayer for more grace, geue●h thankes to God for grace received[ To al that are at Rome( said he) grace to you, Rom. 1. v. 7. 8. and peace, from God our Father, and our Lord Iesus Christ. First I give thankes to my God, through Iesus Christ, for al you: because your faith is renowned in the whole world] He withal reprehended the incredulous, not for not believing, before Christ was preached unto them, but[ because, whereas they knew v. 20. ●●. God( to wit, by light of reason, that there is one God) they did not glorify him as God, nor had given thankes] Discussing a controversy amongst the Christians, he more especially urged them, to be thank full, then to be over curious in practise of a thing, in itself indifferent.[ He that eateth, eateth to our Lord, ch. 14. v. 6, ( saith he) for he giveth thankes to God. And he that eateth not, to our Lord he eateth not,& giveth thankes to God.] So writing to other Christians, together with prayer, for grace& peace, he always adjoineth thankes giving[ I give thankes to God always for 1. Cor. 1. ●. 3 4. you, for the grace of God that is given you, in Christ Iesus] Requesting other mens prayers for himself▪ he willeth them withal, to render thankes: signifying 2. Cor. 1. v. 10. 11. Ephes. 1. v. 15. 16. Colos. 1. v. 3. ch. 4. v. 2. 1. Thes. 1. v. 3 ch. 3. v ●. ch. 5. v. 18. 2 Thes. 1. v. 3. 1. Tim. 1. v. 12. ch. 2. v 1. Phile. v. 4. Apoc 7. v. 12. ch. 11. v. 16. &c. that the same is of like necessity and efficacy[ We hope( saith he) that God will deliver us, from great dangers: you helping withal in prayer for us, that by many mens persons, thankes for that gift which is in us, may be given by many in our behalf] again to others he said[ I hearing of your faith, that is in our Lord Iesus, and love towards al the saints, cease not to give thankes for you, making a memory of you, in prayers] To al, he saith[ Be instant in prayer, watching in it, in thanksgiving] the same in many places, testifying what himself did, and exhorting al to do the like. Praises of God, by confessing his singular Excellences, is also a necessary kind of prayer. ARTICLE 3. our daily necessities forcing us to crave many things of God, do not only induce obligation to be thankful for benefits, but also require necessity moveth us to ask. duty bindeth to be thankful for gif●es. especial acknowledgement of Gods incomparable Excellencies, having al absolute perfections, with want of nothing: always giving and never needing. As therfore we must needs ask al necessaries of him, Sap. 8. v. 21. that can give al, which is only God: so it being impossible to recompense his bountiful gifts: we are bond to what we can which is also his gift) to be thankful. And in regard of impossibility, to render due thankes, we must confess the reason therof to be impossibility to render due thankes, requireth conf●ss●on of Gods ●nfinite Excellences. Gods infinite immensity of al Excellences. Which is a third kind of prayer, no less necessary, then the other two. As is clear by light of reason; by which we may both know, that there is one God, Creator of al other things: and that[ we ought to glorify him as God.] It is also confirmed by the holy Scriptures, Rom. 8. v. 21. and espccially by exampl●s of the faithful seruants of God, practising it in this life: and of his glorious seruants more perfectly performing it, in the eternal joys of heaven. 2. In part of supply therfore, of mans defect in not rend●ing due thankes to God, were instituted, not Al Sucrifices imply thanks and praises to God: especially Pacifiques, and Holocausts. only Sacrifices of thanksgiving, wherein part of the offered host, was consumed to Gods special honour, the rest remaining to the Priestes, and those that brought oblations; but also the Sacrifices of holocausts, in which al was burnt to the honour of Gods supreme dominion, no part reserved for mans use. So holy[ Abel offered of the first begotten of his flock, Gen. 4. v. ● and of their far] wit, the best things that he had, confessing thereby that God far excelleth al other things, he the Creator, and they his creatures.[ just Noe offered Holocaust of al the cattle& fowls ch. 8. v. 28. that were clean] Melchisedech Priest of God most Hiegh, together with his Sacrifice, rendered both thankes to God for Abrahams victory: and praises of Gods name, saying[ Blessed be God the highest, ch 14. v. 19. 20. which created heaven and earth, by whose protection the enemies are in thy hands] So in al Sacrifices, is chiefly professed the praise of God, as only Creator, only Lord of, al. Likewise in Canticles, Canticles contain proper titles attributed to God, not communicable( in the same eminent sense) to any creature. psalms,& al Prayers, besides the petitions,& thanks, are generally inserted titles, eminently, and singularly proper to God alone, not communicable to any creature. In that first Canticle of thankes and praise to Exod. 15. v. 2. 3. God, al the children of Israel( when they had passed the red sea, wherein pharaoh with his whole army was drowned) sang thus[ My strength and my Praise is our Lord: and he is made unto me a salvation. This is my God, and I will glorify him: the God of my Father, and I will exalt him. Our Lord is a warrior: v. 11. Omnipotent is his name. Who is like to thee among the strong, o Lord, who is like to thee!] There is indeed none equal, none comparable to God. There haue been, and may be potent, mighty men, good and evil: also[ Giants, the mighty of the old Gen. 6. v. 4. ch. 10. v. 9. 1. Reg. 17. v. 24. 33. world, famous men] for cruelty infamous[ Nemrod was a valiant( and violent) hunter.] Hercules was Diuers men truly called very mighty, but only God is almighty. strong. Goliath terrible. pharaoh, Nabuchodonosor, Alexander, Caesar, and others, were great and potent. Also amongst the true seruants of God, many were glorious: Abraham, Moyses, Iosue, Gedeon, jephte, Samson, david, with his valiants Iudas Machabeus, with his brethren: and many others, were stou●, 1. Par. 11. v. 10. 11. 19. strong, valiant, mighty, victorious, and admirable amongst men: but no man, nor Angel ever was, or can be almighty, only God can do al things. Others may by participation of Gods power, be very mighty; but God alone, and no other is almighty.[ Omnipotent is his name] Also in al other Excellences, creatures may participate, only God is absolute, and independent. even as he is One God, and there Isa 45 v. 5. 6. is no other: so he only, Omniscious. Al goodness, Almercie, Al truth in himself, and of himself: al creatures haue that they haue,& their very being of him. 3. Al holy Scriptures yeld special sound, vpon this string of Gods praises. And none more abundantly As King david aboundeth in rendering thankes to God; so likewise in setting forth his praises. or more sweetly show the ten corded Psalter, then the Royal Psalmist,& Prophet david. wherein he instructeth,& by example inviteth al to repair unto this divine melody[ I will confess to our Lord Psol 7. v. 18. ( saith he) according to his iustice; and will sing to the name of our Lord most High. O Lord our Lord, how Ps. 8. v. 1. marvelous is thy name in the whole earth! Because thy magnificence is elevated above the heauens. I will Ps 9. v. 2. utter praise to thee, o Lord, with al my hart: and I shal be saved from mine enemies Bring to our Lord Ps. 17. v. 4. Ps. 28. v. 1. 2. 3. Ps. 32. v. 1. Ps 33. v. 2. Ps 34. v. 28. ye children of God: bring to our Lord, Sacrifice of lauds: bring to our Lord glory, and honour bring glory to his name: Adore ye our Lord, in his holy court. Praising becometh the righteous. His praise always in my mouth. Thy praise, o Lord, al the day. Immolate to God the Sacrifice of praise. The Sacrifice Ps. 49. v. 14. 23. Ps. 50. v. 17. of praise( saith God) shal glorify me. O Lord( saith again the prophet) thou wilt open my lips, and my mouth shal show forth thy praise] briefly, besides many other great partes of diuers psalms, al Ps. 104 &c. those which haue Alleluia in their title( which are twenty in number) are wholly composed of divine Psalmi. 147. 148. 149. 150. praises. Of which the four last both begin and end with the same Hebrew words, Allelu Ia: which the What Alleluia signifieth, and why it is not translated, into English. greek and Latin pronounce as one word, but translate it not: much less, can vular languages sufficiently express it so briefly. For that thereby is not only signified, as our English Protestants translate, Praise ye the Lord; but also it importeth the endless eternal songue, wherewith al the faithful in earth, and glorious in heaven invite themselves, and each others, with al possible, ioy, gladness, jubilation, in hart, voice, gesture, musical instruments, and by whatsoever means can be inwardly conceived, or outwardly expressed, to praise, and magnify God, our Omnipotent Lord, for his infinite, immense goodness, greatness, and al his divine incomprehensible Excellences. 4. This obligation of al creatures, to praise our Other Scriptures show the necessary duty of praising God. Creator, is yet further testified in the Sapiential, and Prophetical books[ Honour our Lord with thy Pro. 3. v. 9. substance( saith Salomon) and give to him of the first of al thy fruits] Eternal divine wisdom saith, to al those that haue some spark of wisdom, or other ch 8. v. 14. 15. 16. 17. virtues, that it is not their own, but al his.[ mine is Counsel, and equity, Prudence is mine, Strength is mine. By me kings do reign; and the Makers of laws decree just things. By me Princes do rule,& the mighty decree iustice. I love them that love me; and they that watch toward me, shal find me] Shal find me saith God to man, that is, partly in this life by light of faith, and godly affection of love: but perfectly in heaven, by the light of glory,& fruition of his divine majesty. Which so far excelleth mortal mens conceit, that in the mean while, for lack of capacity; the faithful must admire it, nor over curiously search into it. For[ As thou art ignorant, Eccle. 11. v. 5. which is the way of a spirit( saith the divine Preacher) and as thou art ignorant, how the bones( of a child) are framed together in the womb of her that conceiveth: so thou knowest not the works of God. who is the Maker of al] The right praise therefore of Gods Excellences consist( during this life) in admiration, more then in words, or cogitations. The least which begin to serve God may desire to praise him worthily. Those that haue made some progress in virtues, may admire his greatness. If any be perfect, they may further contemplate with the spouse, in the Canticle of Canticles, the bridal songue of the marriage, The Canticle of Canticles excelleth al other Canticles of the old Testament. between God and his whole Church, saying to him[ Behold thou art fair and comely: our bed( of Cant. 1. v. 16. ch 5. v. 10. ch. 6. v. 4. glorious rest) is flourishing] And each saith to others[ My beloved is white and ruddy, chosen of thousands] But the more any conceiveth of God, the better they perceive that he is incomprehensible[ The It pertevneth to the perfect. Especially to the glorified. high Setaphims( whom al other Angelicial Orders Isa. 6. v. 3. ch. 42 v. 10. ch. 44. v. 33. do imitate) incesiantly cry one to an other: holy, holy, holy, the Lord God of Hostes, al the earth is full of his glory] To the faithful in earth, Isaias saith[ Sing to ch. 51. v. 3. the Lord a new songue, his praise is from the ends of the earth] To al both in heaven and in earth he saith:[ Praise ye o heauens, because our Lord hath done mercy Make jubilation ye ends of the earth: Ioy, and gladness shal be found in Sion: giving of thankes, Iere. 20. v. 13. and voice of praise. Sing ye to our Lord( saith ieremy) praise our Lord. Blessed art thou, o Lord God,( said the holy children in the furnace) and laudable, Dan. 3. v. 24. 52. 90. & glorious is thy name for ever[ Yea Nabuchodonosor, being returned into his wits, gave praise,& magnificence, ch. 4 v 3 ● & glory to the only God king of heaven] 5. In the new Testament, are also both practise, and precepts of praising God. The most blessed virgin Canticles and other praises of God in the new Testament Mother of God, sang the Canticle of praise[ My luke. 1. v. 48. v. 68. ch. 2. v. 13. 29. 38 soul doth magnify our Lord] Zacharias pronounced the Canticle[ Blessed be our Lord God of Israel] A multitude of Angels sang[ glory in the highest to God] just old Simion sang[ Now thou dost dimisse Mat 6. v. 1. 9. thy seruant, o Lord, in peace.] religious Anne also a prophetess praised God, speaking of Christ, to al that exprected the redemption of Israel] Our Lord himself instructeth us to pray in she first petition of our daily prayer, that[ Gods name may be sanctified] by al men honoured, and praised. After our Lords Ascension, luke. 24. v. 53. [ The disciples were in the Temple, praising and blessing God] Being replenished with the holy Ghost Act. 2. v. 4. 11. they spake to al peoples the great works of God. S. Paul, as he generally beginneth his Epistles with prayer for grace, and thankes for benefits bestowed,& promised: so he commonly concludeth with[ praises to God, through Iesus Christ, with al honour and Rom. 16. v. 27. Ephes. 5. glory for ever and ever, Amen] S. John testifieth the Especially in heaven. same holy acts, as well of prayers, and thankes, as of praises, to be continually done in heaven, saying[ I saw, when the lamb had opened the book, the Apoc. 5. v. 8. ch. 7. v. 12. ch. 11. v. 16. 17. four living creatures, and the four and twenty seniors, fel before the lamb, having every one haps and golden vials, full of odours, which are the prayers of saints. And I heard many multitudes in heaven, saying: Benediction,& glory,& wisdom,& thanksgiving, ch. 19. v. 1. honour, and power, and strength to our God, for ever and ever, Amen. We thank thee Lord God, Omnipotent, which art, and which wast, and which shalt come: Alleluia, Praise and glory, and Power to 3. our God. Alleluia, Amen, Alleluia] Thus much concerning 4. the three kindes of prayers: Petitions, Thankes, and Praises. Now we procede to show the diuers manners of praying, and other points. ● Meditation, and Contemplation, is the best maner of private prayer. ARTICLE 4. SIlent cogitation of the hart, doth so much the more approach to God, then the voice of the By the cogitation of the mind, souls approach to God, not by words without good thoughts. tongue: as the understanding of a reasonable creature Sap 9. 1. 23. 14. 15. doth better conceive spiritual things, then the external senses can know invisible spirites. Because the operation of the mind, whether it be uttered by external words, or remain secret in thought, apprehendeth more then sense can reach unto. And so mental Isa. 29. v. 13. ptayer, whether it be uttered by voice or no, joineth the soul to God, conversing with him in cogitation, but the external voice, without cogitation of the mind, doth only beate the air, and maketh no special coniunction, between God and the soul, more then when a brute creature is taught to speak. And therfore it is not voice, nor sound of words by themselves, but the will, and cogitation, heartily desiring Gods honour, or other good thing, that approacheth to God. And this is truly called Prayer. Either Vocal, when the mouth uttereth that good thing, which the hart desireth: or Mental, when it is retained in the mind only, and not uttered by voice. And the difference of these two manners is, that Vocal so dependeth vpon the Mental, that at least the mind must actually sometime intend to pray, else it is no prayer at al: but mental is truly a prayer; though no word at al be pronounced by voice▪ wherefore, though Vocal prayer be very good,& in regard of public Assemblies is also necessary, yet concerning private and particular devotion, Mental prayer properly called Meditation, is better, in al those that can perform it. And that, in al the three kindes of prayer before declared: In Petitions, Thankes, and Praises to God. The holy use, and fruit whereof, is often commended in holy Scriptures. 2. It is recorded by Moyses, in the history of the holy patriarchs, that[ Isaac went forth to meditate Examples of Meditation. Gen. 24. v. 63. in the field, the day now being well spent] Which importeth that he used sometimes this maner of Mental prayer. And consequently it is to be understood, that other prudent deuou● persons also used it. certain it is, that Moyses prayed mentally for Gods special help, when he speaking with his tongue, and voice to the people[ God said to him: Why criest thou Exo. 14. v. 15. v. 11. 12. to me] For whiles he and all the people, were environed between Pharaos army and the sea; they murmuring, and he admonishing, and encoregeing them, to confided in Gods present help, not otherwise speaking to God, then in his mind, and deep cordial desire, v 13 14. with assured confidence[ willing them not to fear, but to stand and see the great wonders of our Lord, that he would do that day] God calleth his mental cogitation, and desire[ Crying to him.] holy david used very often this maner of prayer, as himself witnesseth saying, to God[ The meditation of my Hsal. 18. v. 15. Ps. 38 v. 4. Ps. 62. v. 7. 8. Ps. 76. v. 7. 12. 13. Ps. ●18. v. 16. &c. hart shal be in thy sight always. My hart waxed hote within me: and in my meditation, a fire shal burn. I haue been mindful of thee, o God, vpon my bed: in the morning I will meditate on thee, because thou hast been my helper. I meditated in the night with my hart,& I was exercised,& I swept my spirit] Thus the Royal Psalmist, and doubtless al the Prophets,& other seruants of God, much oftener elunated their mindes in good desires, prayers, thankes, and praises to God, then are written: and much more is written, then shal be needful here to repeat, for proof of so clear a truth. 3. But for the better practise hereof, although there Instructions, of holy Scripture for meditation. be most excellent instructions, compiled by many most expert in this holy exercise, yet we may not well omite the brief, and pithy advertisement of a divine preacher, as well concerning some special dispositions requisite in al, that will fruitfully meditate: as certain principal points, for daily meditations. The first disposition, four preparations requisite in those that meditate. or preparation is, the true knowledge of those divine Mysteries, which al the faithful are bond to learn. For otherwise cogitations will be erroneous, 1. knowledge of divine mystery. the mind will run into ignorant fancies,& false opinions. Therfore he saith[ The wiseman will search out the wisdom of the Ancients, and will be occupied Eccli. 3●. v. 3. 2. &c. in the Prophets] And because knowledge is not ordinarily gotten, especially of high Mysteries, without prayer to God, and diligent industry to learn, he addeth, that he which truly seeketh knowledge, will labour for it[ will give his hart to watch early unto v. 6. our Lord, that made him: and he will pray in the sight of the Highest] The second disposition is purity of 2. purity from mortal sinn●▪ the soul, without which, though a man may know the letter of holy Scripture, or other document historically, yet without true sanctifying grace, no soul can rightly understand divine things, nor apply his affection, to the pure service of God. And therfore it followeth in this sacred instruction, that he which will converse with God, must first obtain remission of sins[ He will open his mouth in prayer, and will entreat for his sins. For( so doing) it will please our v. 7. Lord, and he will fill him with understanding: and he 8. will power forth the words of his wisdom, as showers, 9. and in prayer he shal confess to our Lord] So shal he also fructisie in virtues[ As Libanus, shal haue the v. 18. odours of sweetness] The third disposition is profound 3. humility. humility, confessing al knowledge and virtue to be of Gods more grace, without former merit.[ give magnificence to our Lord) his name,& confess v. 20. 21. unto him in the voice of your lips: and in songues of the lips, and haps, and thus shal you say in confession( of praise) Al the works of our Lord are exceeding good] The fourth disposition is 4. Hope of reward for virtue. hope of eternal reward[ His blessing( saith this divine author) hath overflowed as a stream. And as a flood v. 27. hath watte read the dry land: so his wrath shal inherit 28. the nations( possessing their lands) that haue nor sought him. Good things were created for the good, from the beginning: so for the wicked, good things 30. and evil] These are the special preparations of those that will fruitfully meditate▪ to wit, True knowledge of the points whereon they meditate, lest they err in iudgement; purity from great sins, else they can not Sap. 1. v. 4. be an habitacle of the holy Ghost: humility acknowledging that al good things are the free gifts of God; And assured confidence, that God will also give a crown of glory, to al that persever unto the end in his grace. 4. Apt matters of meditation, are al points of points of meditation, are al Articles of Christian doctrine. Gods excellency,& mens infirmity. Christian doctrine: particulalry▪ Mans creation▪ present state of calamity, and after this short life, either ch 4. v. 1. 1. eternal glory, or everlasting mi●erie[ great travel is created to al men( saith he) and an heavy yoke vpon 3. the children of Adam: from the day of their coming forth of their mothers womb, until the day of their burying, into the mother of al: their cogitations and Eccli. 7. v. 40. fears of the hart, imagination of things to come, In particular to meditate vpon and the day of their ending.] Also in more particular it behoveth to meditate vpon the four last things[ In al thy works, remember thy later ends,& thou wilt not sin for ever] The first of these is death Death: then the which nothing is more certain: and nothing is more uncertain, then the time, and maner of ch. 41. v. 1● &c. 10. death. Concerning which and saith[ O death, how bitter is thy memory, to a man that hath peace in his riches: to a man that is at rest, and whose ways are prosperous in al things. The children complain of an impious father, because for him they are in reproach] The next thing after death is Iudgement, Iudgement: Which will be right and just, according to the state wherein every one death[ If the three shal fall to the Eccle. 11. ● 3. South, or to the North, in what place soever it shal fall, there shal it be] The third& fourth last things to be still remembered in our transitory life, are heaven heaven. And Hel. and Hel. The one or the other shal be adiudged to every one; both can happen to none. For they are both eternal:& after sentence& iudgment are immutabie. 1. Cor. 2. v. 9. Eccli. 40. v. 17. heaven is of incomparable ioy[ For no eye hath sene, nor ear hath heard, neither hath it ascended into the hart of man, what things God hath prepared for them, that love him] whereof this Preacher saith[ Grace is as paradise in blessings, and mercy remaineth for ever] Hel is quiter contrary of more then imaginable torments. Neither is any appeal to be made to any higher tribunal seat, the sentence is past already vpon them that are there. For from hel there is no redemption: nor any further pleading of their cause.[ For in hel there is no accusing of life] Other job. 14 v. 13. ch. 41. v. 7. principal matters of godly meditation, are Gods works, in making& governing the universal world: heaven, earth, sea, and al things in them[ I therfore will be mindful of the works of our Lord( saith the Eccli. 42. v. 25. same wise man) and I will show forth which I haue sene. By the words of our Lord are his works. The sun illuminating▪ hath looked throughout al, and Gods works admirable in nature. 16. is full of the glory of our Lord in his work. Hath not our Lord made the Sainctes, to declare al his marvelous things: which our Lord the omnipotent confirmed, v. 17. to be established in his glory?] So the incomprehensible, and ineffable excellency of God, may be admired in mental cogitation, by his works in ●he heauens, in the planets,& other stars, in meteours, precious stones, gold, silver, and other metals, in earth, water, air, fire, birds, fishes, beasts, plants, His mercy and grace, are more inestimable. and in innumerable particular creatures. But most especially in his works of mercy and grace. The redemption of al men, and salvation of the elect. 5. Examples of holy persons, much exercised in spiritual meditations, are al the ancient patriarchs, and Prophets. Especially S. John Baptist, living in the Mat. 11. v. 9. 11. desert from his infancy, to the age of thirty yeares, S. John Baptist in continual contemplation of God, and his works▪ of al heavenly Mysteries, and mans miseries. Of him luke. 1. v 15. said the holy Angel before his conception[ He shal be great before our Lord; he shal be replenished with the holy Ghost, even from his mothers womb. He shal go before Christ( our saviour) in the spirit and 16. virtue of Elias. He is more then a Prophet( saith our 37. B. saviour) There hath not risen among the born of women, a greater, then John the Baptist] Al the same time( yea also before and after him) the most Our B. lady, immaculate, most holy Virgin, Mother of God, seeing, reading, hearing most divine Mysteries, and herself cooperating in many of the same with God, in the Incarnation, nativity, Education, Miracles, and other sacred acts of Christ[ she kept al these things ch. 2. v. 19. 51. ( saith the evangelist) conferring them in her hart] Our most blessed Lord also, besides his daily actions with little rest[ went often forth into the mountain luke. 6. v. 12. ch. 21. v. 37. to pray. And he passed the whole night in the prayer of God. The dayes he was teaching( saith S. Luke) in And Christ our Lord used much meditation. the Temple, but the nights going forth▪ he abode in the mount; that is called Oliuete] Which is further shewed to haue been his frequent exercise, by that which is again written by an other evangelist, that immediately before his Passion[ Our Lord Iesus went joan. 18. v. 1. 2. forth wilh his disciples beyond the torrent Cedron: and Iudas( who was then departed from them) knew the place: because( saith S. John) Iesus had often resorted So did also the Apostles. thither with his disciples] whereby is also insinuated, that our Lord trained up his disciples, in the same holy exercise of meditation, and mental prayer, Neither was S. Paul inferior in this kind. For[ he Act. 9. v. 5 2. Cor. 12. v. 2. 4. was rapt into a trance three dayes, and did neither eat nor drink, where he saw in contemplation, so great things, as he could not in particular declare] The same Apostle besides daily preaching? prayed much, and had continual solicitude of al particular Churches, meditating divine Mysteries, and charitables 1. Cor. 11. v. 28. works. To al which he exhorted others. Namely S. Timothee, writing thus to him, and in him, to al spiritual Pastors: yea and to al Christians, according to their several states[ Neglect not the grace, that is 1. Tim. 4. v. 14. 15. 16. in thee: These things do thou meditate. Be in these things, that thy profiting may be manifest to al. Attend every good desire is a mental prayer. to thyself] Which diligent actual attention, referring and offering al good works to Gods honour, and good of souls, is a godly meditation, and every thought desiring any good thing from God is a mental prayer. Vocal prayer is also necessary. Especially public prayer. ARTICLE 5. GOd our heavenly Father, who knoweth al Though God knoweth our wants, yet we must ask the supply therof. mens secret thoughts, even as well as words: Iere 17. v. 10. Mat. 6. v. 8. and[ knoweth what is needful for his seruants, before they ask him] hath nevertheless ordained, that they shal ask the same first and principally with their hart, by offering their desire to him, which is done by mental prayer. Besides which his will is also, that we ask the same necessary things sometimes by Vocal prayer, expressing by the tongue, as by an external instrument, what the mind desireth, that so we may both by soul and body, cooperate with his grace, to our own good. For so he inspired his faithful seruants Artic. 1. Ge. 4. v. 26. ch. 18 ch. 24. 28. ●2. &c. to invocate his name, as is noted before, and largely recorded in holy Scriptures: for an everlasting testimony, that this external rcligious action, amongst other, is necessary to mans salvations. 2. In the written Law, besides arbitrary prayers, which every one might frame, according to occasions Nu. 6. v. 23. Some forms of vocal prayers were prescribed in the written Law. occurring, God prescribed some special forms of public prayers. As is the set maner; how the Priest should bless the people in these determinate words: Nu 6. v. 24. 25. [ Our Lord bless thee, and keep thee. Our Lord show his face to thee, and haue mercy vpon thee; Our Lord turn his countenance unto thee, and give thee 26. peace. And they shal invocate my name vpon the 27. children of Israel, and I will bless them] There was also a particular prayer, and a set form of words, when the ark of God was lifted up to be carried, Moyses saying[ Arise Lord, and be thine enemies dispersed, ch. 10. v. 35. 36. & let them flee that hate thee, from before thy face] And when it was set down he said[ return Lord, to the multitude of the host of Israel] Al the people in thanksgiving for a well of water, which ch. 21. v. 17. 18. God miraculously gave them in the desert, sang a Canticle in this maner[ Some sang this verse: Arise Artic. 2.§. 2. the well: others sang thereto: The well which the princes digged▪ &c.] 3. The Royal Psalmist, not only prayed often, and sincerely in his hart, but also maketh express mention King david and other Prophets used both Mental& Vocal prayer. of prayers, and praises to God, by mouth and Psal. 50. v. 17. Ps. 54. v. 18. lips, saying[ Lord thou wilt open my lips; and my mouth shal show forth thy praise. In the evening and morning, and midday, I will speak and declare: and our Lord will hear my voice. Because thy mercy is better then many lives, my lips shal praise thee. So will I bless thee in my life: and in thy name I will lift up my hands. And my mouth shal praise with Ps. 62. v. 4. 5. 6. lips of exultation] Neither only in voice and gesture of hands, but also he prayed, and praised God with musical instruments, inviting al to do the same.[ Praise ye our Lord( saith he) in the sound of Ps. 150. v. 3. 4 5. 6. trumpet: praise ye him on Psalter and harp. Praise ye him on Timbrel, and choir. Praise ye him on strings and organs. Praise ye him on well sounding Cymbals: Praise ye him on Cymbals of jubilation. Let every spirit praise our Lord. Alleluia] So the other Prophets teach both to pray, and sing, in hart& spirit,& also in voice and songs: in the hearing of other men[ confess ye to our Lord, and invocate Isa. 12. v. 4. 5. his name: make his inventions( his Decrees and procepts) known among the peoples. Sing ye to our Lord, because he hath done magnifically.] 4. But did not our B. saviour take away vocal puritans objection against Vocal prayer. prayers, and praises to God, by commanding to pray joan. 4. v. ●●. Mat. 6. v. 75. 9. &c. and adore in spirit? Nothing less, For he commandeth both the one and the other. And himself for our further instruction practised both[ You shal not pray as hypocrites do] but with sincerity, humility, Christ and his Apostles prayed, both Mentally and Vocally. and that both in hart, and in voice[ Thus therfore shal you pray( saith he) Our Father which art in heaven] He prayed kneeling: and being in agony he prayed the longer, the same words[ Father if thou luke. 6. v. ●2. ch. 22. v. 41. 42. 43. wilt take this chalice from me: But yet not my will, but thine be done] It is manifest by the practise of the Apostles, that the faithful observed set times of prayer in the Temple. For S. Luke writeth that[ Peter Act. 3. v. 1. and John went up into the Temple, at the ninth hour of prayer] Where no doubt they had as well a set form of prayer, as set times. Sure their public prayer was not only mental, but vocal. And vpon special occasion[ Al the Apostles with other faithful, with one mind, lifted up their voice to God, ch. 4. v. 24. 25. saying: Lord thou that didst make heaven and earth, the sea, and al things that are in them: who in the holy Ghost, by the mouth of our Father david, thy seruant hast said: Why did the gentiles rage, and v 9. 30. the people meditate vain things: give unto thy seruants with confidence, to speak thy word] praying also in that case, that God would codfirme their doctrine by miracles, which was granted Further touching vocal and public prayer in general: S. Paul directeth S. Timothe●, to use four sorts of prayers. 1. Tim. 2. v. ●1. [ I desire( saith he) first of al things, that obsecrations, prayers, postulations, and thanksgiving be made for al men] Al which sorts, are in the holy mass. In the Al sorts of prayer are in the holy Sacrifice of the Church. first part, before the Consecration, are especially obsecrations. 1. Tim. 2. v. ● In the Consecration, until the sacred host be received, are prayers. After the receiving, are postulations. And finally thanksgiving, whereof see the Annotations vpon the same words of S. Paul, in the catholic Edition of the New Testament. private prayer may be in any language, though not understood. ARTICLE 6. IN that Protestants ascribe justification, and salvation If only faith justified then prayer were not necessary. to only faith, consequently they say, that good works are not necessary. And so amongst the Pant. 39. Artic. 1. v. Pant 4. Artic. 1. rest, prayer should not be necessary at al. Which their opinion being elsewhere confuted,& they confessing that it is a good thing( though it were not necessary) to pray, both privately& in public assemblies, haue raised an other controversy, that prayer must necessary be in a tongue, which the people do understand: and that otherwise they cannot haue any fruit therof, neither of private nor public prayer, wherein though there be no small difference, yet in both they err from the catholic doctrine: as we shal here briefly declare. 2, First therfore concerning private prayer, in respect of God, to whom we pray, our Aduersaries will easily grant, that it importeth not in what tongue we In respect of God it is not necessary to pray in a vulgar tongue. pray, for he knoweth al tongues: Yea he knoweth, al secret cogitations, and so needeth no information. He also knoweth what is needful for us, before we ask, and therfore needeth no instruction: and he is always ready to grant the best things, and therfore needeth not persuasion. But in respect of those that pray; it is doubtless better that they understand the language, in which they pray. For by attending to the signification of the words, they may be better instructed what to ask, and their mind may also be more stirred up, heartily to desire the same good things, which are expressed in the words. Yet is not Al fruit of prayer is not lost for lack of vnderdanding the words. this help so necessary, that otherwise their prayers are fruitless. For albeit they understand not the words, yet joining their intention, with the intention of the Church, they may in general, desire whatsoever the same holy Church asketh, by those words,& whatsoever is needful to themselves, and others, for whom Rom. 8. 26. they pray: and may also elevate their mindes to God, desiring either good things in particular, if so it be Gods will, or in general Gods most glory, and health of their own, and others souls. And so( themselves being rightly disposed) their prayers are good and fruitful. As likewise those that haue knowledge Neither for lack of actual attention to those words which we do understand. of the language, wherein they pray, and are not attentive to the signification of the words, do not thereby lose al the fruit of their prayers, through every distraction& evagation of mind: no though the mind through human infirmity, be carried away for a while, into idle, or vain cogitations, so that they do not willingly consent thereunto, but perceiving their distraction, recollect their mind, and renew their actual attention, their prayer is good, and loseth not the merit by unwilling distractions. Much less is it any loss, but is greater fruit, if the mind be elevated to other spiritual good cogitations: which See Art. 10. is the best attention, and may be had without understanding the words of vocal prayers. For this kind of attention, especially feedeth the soul spiritually, and hath reward of God.[ Who regardeth the will, rather then the words, and knoweth what is needful for us( which we know not) and will give the same Mat. 6 v. 7. 8. Ps 54. v. 23. best things] though we do not expressly ask them, so that we desire Gods will, and[ repose our whole care vpon him] which may be perfectly done, without understanding the tongue, wherein we pray. 3. S. Paul also expressly teacheth, that prayer in a strange tongue, not understood by him that prayeth, S. Paul teacheth, that prayer& thankess giving ●re profitable in a ●tange tongue 1. Cor. 14. v 14. is good& profitable, saying] If I pray with the tongue, to wit, with a strange tongue, whereof he there speaketh) my spirit prayeth: But my understanding( saith he) is without fruit] that is, hath not any instruction by the words, which I do not understand: yet hath some other fruit, of his good intention, for he saith[ My spirit prayeth] and so reapeth the fruit of my good desire, though I understand not the tongue, in which I pray. again the Apostle saith in the same place, concerning thanksgiving in a strange tongu●[ Thou in deed givest thankes well( where he also addeth] but the other is not edified.] Which sheweth v. 17. that there is in dede less fruit, by reason of the strange tongue, in that kind of exercise, whereof he there speaketh, but stil there is some good fruit. For he saith[ Thou in deed givest thankes well] So that in this discourse of the Apostle, is plainly proved, that praying, and giving thankes in a strange tongue, are not fruitless, but fruitful,& well done. Howbeit S. Paul in that place, speaketh not purposely of ordinary prayers, nor thanksgeuing usual in the whole Church, but of a particular spiritual exercise amongst the Corinthians. wherein some errors were committed, which he here correcteth. As we shal further declare in the next Article. And as for private prayers, the catholic private prayer may be either in a sacred tongue, or in a vulgar. doctrine; and practise is, to pray either in sacred tongue, though not understood, especially in most usual Prayers, as the Pater noster, Aue Maria. The Office of our B. lady, and the like: or else in the vulgar tongues, for those that understand not latin: Especially in other Prayers, composed for particular causes. But in what language soever any pray, the fruit of their endeavour, and pious work, stil dependeth more vpon the will, affection, and good desire, then vpon understanding the words, which are spoken. For otherwise if the chief fruit depended vpon understanding the words: how few, I pray you, not Very few d●● vnders●and the true sense of our Lords prayer, though it be in English. only among the vulgar people, but also of the wiser, and more learned, do know the proper sense of al the words of our Lords prayer in English. For examample of the first petition[ hallowed be thy name] or of the second[ Thy kingdom come] And so of most of the rest? It is necessary in dede, that al Christians be taught, according to their capacity, as well our Lords prayer, as the creed,& Commandments, with the other parts of the christian doctrine. That they may both know, and do, that which is required of every one. And touching this particular point, every discrete person will sincerely consider, that al are bond often to recite our Lords prayer, in one language or other. Whether they understand the sense therof or no, in any language. public prayer must be in a sacred tongue, common to many nations, of diuers vulgar languages. ARTICLE 7. NOw concerning public Prayer, vulgar language Hebrew, greek, and latin, are the most common tongues. is not convenient. But as the true Church ever, and every where observeth, it ought to be in a sacred language: which is proved diuers ways. First for vni●ormities sake, it is most meet to be in a tongue which is common to many nations. Such are especially the latin, greek, and Hebrew. Which as being most esteemed, are learned in al countries. And are commonly called the three sacred tongues: because the holy Scriptures, are most especially written in ●o. 19. v. 19. 20. 22. A●d are called sacred tongues. thē;& because also it pleased the divine providence that the renowned Title of our redeemer[ IESVS NAZARENVS REX IVDAEORVM] should be written in al these tongues: as being most common, and most famous of al in the whole world. And being also thus consecrated divine service in the latin Church in latin. to God, in the triumphant Title of Christ our Lord, redeeming mankind vpon his holy cross, they are by this means, more sacred then before. Hence it is come to pass, that in al this west part of the world, the holy Sacrifice, and other divine service, are performed in the latin tongue. whereof this part of christendom is called the latin Church. And likewise in al the East part of the same catholic Church, the same divine Sacrifice,& other public service, are in the greek tongue And the Christians In the greek Church, in greek. there are called, The greek Church. And both parts do singularly esteem the Hebrew tongue. But by reason, that the Hebrew people, the Iewes, refusing Christ our redeemer, and persisting obstinate in their incredulity, haue no participation with the true Church, there is no part of christendom called the Hebrew Church. nevertheless in such conventicles The Iewes haue their public service in Hebrew. and Synagogues, as they haue, they sing and red their public service, for the quick and dead, in the Hebrew tongue: notwithstanding that few of them understand the Hebrew: but al commonly speak the vulgar languages of the countries, where they are born, and dwell. As Italian in italy Sl●uonian, in Slauonia: German, in germany: and so in other places: which confirmeth our present purpose. Neither can Protestants show, any other reason, of calling these two general parts of christendom, The latin, and the greek Churches, but because public divine service hath continually been performed, only in these two sacred tongues. 2. It is manifest also, which is no less proper example, In the old Testament, public divine service was in Hebrew. 4. Reg. 1. 7 v. 31. ch. 25. Iere. 43. that in the old Testament the Iewes( then the peculiar people of God) had their public divine service, in their Tabernacle, Temple,& Synagogues, only in th● Hebrew tongue. Also when they were in captivity in Assyria, Babylon, and egypt. For it is certain that the holy Bible, was not translated into greek, until the time of Plolomeus Philadelphus King of egypt: scarce threec hundreth yeares before Christ. Nor into latin, but since Christs time. Much less into any vulgar language. moreover the very Though holy scriptures be in vulgar tongues, yet they are hard to be understood. Hebrew text, especially the psalms, which were the greatest part of public divine service in the Temple, were above the capacity of the vulgar people to understand, being indicted in meter,& verse. whereof let sincere English men be Iudges, having them now in English. And the same may be considered of the greatest part of the Prophets; of the Canticle of Canticles; and of some of S. Paules Epistles: and of the Apocalypse of S. John. 3. Where we are also to observe that amongst the Iew●s, there were admitted into the Church of God Strangers amongst the Iewes had not public divine Seruic. in their vulgar tongues. ver●e many thousands: of Proselytes that is to say, people of the same faith, and religion with the Iewes, but of other nations and tongues, who were made participant with them in holy Sacrifices, and other Rites[ the holy text witnessing, that at o●e time, was the number of an hundred fifty three thousand six 2. Par. 2. v. 17. hundred, in the land of Israel] in the reign of King Salomon. And above two hundred yeares after, in the time of king Ezechias, is like mention made[ of many Proselytes, bo●h in the kingdom of Israel,& of Iuda: ch. 30. v. 25. 26. which made a great Pasch, and solemnized the feast of Azimes, with the Priestes, levites, and other people in jerusalem, so great as had not been in that city from the dayes of Salomon] doubtless in al this variety of Proselytes, from diuers nations, and of diuers tongues, there were no other holy Scriptures red, nor sung in their solemnities, but only in the Hebrew tongue; which many understood not. 4. again it is evident, that the people did not understand, The people did not hear the Priestes prayer in the Temple. no nor hear, what the Priest said in his prayers, for himself and them. For in dede they were not present with him, nor saw what he did sometimes in the Temple: especially in the most sacred place, Exod. 30. v. 10. Heb 9. v. 6. 7. luke. 1. v. 9. 10. called[ Sancta Sanctorum] where none entred but the High Priest only.] And[ when any Priest offered the Sacrifice of incense in the Temple of our Lord, al the multitude of the people was praying without, at the hour of incense] as writeth S. Luke, reporting what was done by zachary the Priest, S. John Baptists father. As therfore the Priestes office profited the people, no● hearing him; so did the singing and playing of psalms, hymns, and Canticles, with voices, and on musical instruments, profit them that heard, and understood not any word, much less the sense of the words in particular: but only in general knew it to be to Gods honour, and their spiritual good. moreover, when not only the multitudes of men and Neither did they understand what was song and played on instruments. w●men, but also of children, joyfully me●te our sweet saviour, entering into jerusalem with triumph, and cried aloud to him: Hozanna( which they, especially Mat. 21. v. 9. 15. 16. the children, understood not) and the same in the Temple, they did therwith so please God, that( the malignant Pharisees disliking, and reproving both them for doing it, and Christ our Lord for accepting Nor the word Ozanna, wherewith themselves praised God. it) he defended, and commended the same solemn Psal. 8. v 3. acclamation, saying[ Haue you never red, that out of the mouth of Infants, and sucklings, thou hast persited praise?] Protestants also yet retain the Hebrew word, Amen] As the greek and latin Churches do, for the more effectual asseveration, then any other tongue can so briefly express it. 5. We come now to S. Pauls text, which Protestants 1. Cor. 14. v. 1. 2. &c. will needs count their strong wall& bulworke in this controversy. But that it maketh nothing at al for them, every indifferent at biter will easily see, and judge: by considering the words of the Apostle,& the cause and scope of his discourse. It is clear, that 1. Cor. 14. v. 1. 2. &c. he there reprehendeth certain Corinthians, for abusing some special extraordinary gifts of God; advising S. Paul speaketh▪ 1 Cor. 14. Of five special gifts, which some Christians had extraordinarily. them how to use the same better. In particular the gifts were these five: tecited by him in these words[ When you come together( saith he) every one of you hath 1 psalm; hath 2 a doctrine; hath 3 a revelation; hath 4 a tongue; hath 5 an interpretation.] The first was, to give forth a psalm of prayer, or praise to God: the second, to teach some thing which others knew not;( which the Apostle calleth doctrine, v. 1. 3. 4. 5. 6. and prophecy) the third, to reveal secret things, present, or to come;( which is an other gift of prophecy) the fourth, to speak strange tongues; the sift, to interpret strange tongues, translating them into their own language. Al these gifts they had amongst them. Some had one, some an other; some also more, some fewer, it is clear that al had not al. For of their diversity of gifts, together with the pride and indiscretion of some, arose emulation, contention, and disorder: some preferring one gift,& others an other: and so striving who should speak, many speaking together, made great confusion. The special comp●rison, and contention was, between prophesying( otherwise called doctrine) and speaking strange tongues. For decision whereof, the Apostle saith plainly that prophecy, or doctrine, is better then speaking The gift of strange tongues is good: but the gift of knowledge to teach others is better. strange tongues, and that both are good[ follow charity v. 1. ( saith he) earnestly pursue spiritual things: but rather that you may prophecy. For he that speaketh 2. with tongue, speaketh not to men, but to God. He that prophesieth, speaketh to men unto edification, 3. and exhortation, and consolation. He that speaketh 4. with tongues, edifieth himself; but he that prophesieth, 5. edifieth the Church. And I would haue you al to speak with tongues; but rather to prophecy. For greater is he that prophesieth, then he that speaketh with tongues] Which he further declareth by examples v. 7. &c. of instruments, by which, if they yeld a distinct ●ound, men are thereby directed what to do, if their sound be not understood, men are not directed thereby. And by example of prayer, in a strange tongue, which is also good, but is better if it be understood[ If I pray( saith he) with the tongue, my spirit prayeth: v. 14. but my understanding is without fruit.] And therfore for the amending of the disorder fallen among the Corinthians, rhrough this contention, and comparison of gifts, he admonisheth them, saying[ He that speaketh with the tongue, let him pray, that he may interpret] And so one gift is made better by v. 13. an other. Yea in regard of edifying, and profiting others, he addeth, saying[ But in the Church I will v 19. speak five words with my understanding, that I may also instruct others, rather then ten thousand words in a tongue] He noteth also the inconvenience, and scandal, which proceedeth of many confusedly speaking with strange tongues, that if[ there enter v. 23. in( among you) vulgar persons, or infidels, will they not say, that you be mad? Let al things be In that particular exercise he willed thē not to speak in strange tongue▪ except it were interrupted. v. 26. 27. done( saith he) to edification. Whether a man speak with tongue, by two, or at most by three( at one meeting, neither al at once, but[ in course, and let one interpret. But if there be not an Interpreter, let him 28. hold his peace in the Church; and speak to himself, and to God.] Touching this particular debate, he concluding saith[ Therfore brethren be earnest to prophecy v. 29. ( to teach& instruct)& to speak with tongues prohibit not.] And touching al the five gifts before recited, exhorting al to peace and concord, and to avoid al dis●●ntion, he saith[ Let al things be done honestly( comely)& according to order among you.] v. 40. In al which correction of a particular abuse of certain extraordinary divine gifts, amongst the Corinthinas, is no mention at al of public divine service, or Administration of Sacraments, as is clear The Apostle speaketh not here of public prayer in the Church both by that Infidels might haue access, and be present v. 23. in these meetings of Christians, which they could not be at the solemn divine Offices: and by express mention of the special things, that were abused 2. 26. by some, and here corrected by the Apostle. Neither was the disorder a general fault of many, nor concerning holy Scriptures in general, nor any hymns, psalms, Canticles, or other partes therof, in what language they must be red or song: but only of extraordinary gifts bestowed vpon a few, and by some of them abused. And so the Apostles Neither doth here discuss, In what tongue holy Scripture is to be red in the Church. admonition▪ pertaineth specially to the direction of particular congregations, and Sodalities, how to dispose their extraordinary exercises, to Gods more honour, and their own, and others edification. That Protestants therfore will apply this doctrine of S. Paul, against the public divine service of the Church in the latin tongue, in the latin& west Church; and in the greek tongue, in the greek and East Church, proceedeth of gross ignorance in some: and of more malice in others: who can not but see how absurdly this holy Scripture is wrested, against public, or ordinary private prayer in latin. whereof the Apostle here treateth not: but only by the way of example, sheweth that extraordinary prayer, thanksgiving, or praise to God, in a strange tongue, is good: for[ the spirit prayeth. I will pray in spirit( saith he) I will sing in the spirit: rhou in dede givest v 14. 15. 17. thankes well] showing that al this is good, though doctrine be better. And so notwithstanding this, and al other arguments of our Aduersaries, to the contrary, it is sufficiently proved, that private prayers may be in any language; and that public prayer ought to be in a sacred tongue. It resteth to see what other things are required unto fruitful prayer. Faith, Hope, humility, Repentance, and other virtues, are required in prayer. ARTICLE 8. EDification and spiritual profit of souls, being the chiefest thing, after the honour of God, which It more importeth to be well prepared for prayer: then in what tongue we pray. is required in every good work; that our prayers may avail both ourselves, and others, it more importeth, that we be rightly disposed, when we exercise this holy work, coming thereunto with requisite virtues, then in what tongue we pray. And first of al is required true Faith in God[ For how shal they inuo●a●e Rom. 10. v. 14. ( saith the Apostle) in whom they haue not believed?] Likewise Hope is no less necessaries. For prayer is the proper act of hope. We must also haue repentance for our offences; gratitude for benefits; piety, me●kenes, humility, and other virtues, as we are amply instructed, both by examples, and testimonies of holy Scriptures. 2. Iacobs prayer in distress of mind, fearing his A notable example of a well qualified prayer. With Faith. Hope. brother Esau, was rightly qualified with many special virtues. In most perfect faith, invocating our 〈◇〉. 32. v. 9. Lord, he said[ O God of my father Abraham, and God of my father Isa●c( With confident hope he added) o Lord that didst say to me: return into thy land, and into the place of thy nativity, and I will do the good,( With humility, and gratitude, he proceeded humility. Gratitude. saying) I am inferior to al thy mercies: with my staff I passed over this jordan, and now with two troops, I do return( Then in simplicity of hart he proposed sincerity. his petition, laying[ deliver me from the hand of my brother Esau; because I am sore afraid of him: lest perhaps he come, and strike the mother with the piety. children] So great was his piety and solicitude, rather of his family, then of himself. Then concluding with the same anchor of Hope, wherewith he began to pray:& reposing al vpon Gods goodness& promise, he said [ Thou o Lord didst say, that thou wouldest do good v. 12. to me] nevertheless he used withal, his prudence in Prudence. dividing his troops, and meekness in sending presents to his brother, tokens of his kind love: thereby meekness. he molli●ied his brothers hart,& himself was comforted by an Angel. Who also told him, that his name See more examples.§. 4. should be changed, from jacob to Israel, and blessed him, and so al succeeded right well. 3. In general, al conditions requisite in prayer, are reduced to these two: Hatred of sin: which is the only thing that God hateth: and love of virtue, Hatred of sin, and love of virtue comprehend al necessary preparation to prayer. which bringeth to God. Those therfore which are Psal. 44. v. 8. Sap. 11. v. 25. Rom. 12. v. 9. burdened with any mortal sin, must first of al resolve with diligent speed to seek remission therof, by due repentance, and by the Sacrament of Penance. Without which resolution, al their prayers, and al other works are fruitless. Because remaining dead in soul, as rotten members, they can not receive influence from the head, which is Christ our Lord, the fountain of grace. Except therfore the soul of man Ps. 49. v. 16. be either free from deadly sin, or penitent with purpose to do al, that is necessary, for remission ther of, his prayer, nor other work availeth not. But being penitent, prayer is both necessary, and a special until a sinne● repent,& cease from his will, to continue in sin, his prayer cannot be heard. means to receive more mercy, and grace from God. So did King david cry to God, for remission of grievous sins, saying[ Haue mercy on me Lord: because I am weak; heal me Lord, because my bones be Psal. 6. v. 3. 4. Ps. 37. v. 4. 5. Ps. 30. v. 3. 4 5. troubled. And my soul is troubled exceedingly] And much more in diuers places, is recorded of his earnest, and frequent prayer, with hearty Contrition, and hate of sin. Testifying expressly, that so long as any person keepeth sin in his hart, or meaneth to continue in that state, his prayers cannot be heard[ If I Ps. 65. v. 18. haue beholded iniquity in my hart( saith he) our Lord will not hear] Yea he desired and prayed, that himself might be corporally punished, for his own sin, when God punished him temporally, in striking the people, saying to our Lord[ I am he that haue 2. Reg 24. v. 17. sinned, I haue done wickedly: these that are the sheep, what haue they done? Let thy hand I beseech 1. Par. 21. v. 17. Pro. 28 v 9. thee, be turned against me: and against my fathers house. Salomon also denounceth that[ He which turneth away his ears from hearing the Law, his prayer shal be execrable] An other divine Preacher Eccli. 15. v. 9. saith[ Praise is not comely in the mouth of a sinner] And the faithful man, whom our Lord cured of his blindness, avouched confidently according to the joan. 3 v. 31. common known doctrine, saying:[ We know that God doth not hear sinners] which is always understood of such sinners, as persist in purpose to sin, as yet for a time, and do not presently leave their sin, and detest it. 4. Those that are in state of grace, and desire to be works of penance, and of mercy are as wings of prayer. heard in their prayers, must so love al virtues, that they purpose to persever, and do their endeavour to procede from virtue to virtue, wherein nothing is more aualable, then mortification of ourselves, and works of mercy towards others. So the people of God hearing of Holofernes, his intention to invade Examples of fruitful prayers. their country, and fearing his forces, joined mortification, Iudi●●. 4. v. 8. 9. with their prayers to God for help[ Al the people cried to our Lord, with great instance: and they humbled their souls in fasting, and prayers, the men and their wives. And the Priestes put on hearcloathes; and they laid the infants prostrate against the face of the Temple of our Lord. And the High: Of al the people in distress. v. 11. 12. priest went about al Israel, and spake to them saying, Know ye that our Lord will hear your prayers, if continuing you continue in fastings, and prayers in Especially of judith for the people. the sight of our Lord] And when the same Holofernes besieged the city of Bethulia, the vulgar weaker people murmuring, the Ancients to appeaze them, resolved to render the city to the enemy,[ If relief should not come within five dayes] But judith a ●h. 7. v. 1. 2. 12. 13. 25. ch. 8. v. 1. 5. 6. 10. 13. 14. ch. 9. v. 1. &c. ch. 13. ch. 14. most godly widow, leading an austere maner of life, in much prayer, fasting, and wearing hearecloth,[ hearing these things, rebuked them, for presuming to appoint a day unto God, when he should sand aid. And said: Because our Lord is patient, let us be penitent for this same thing; and shedding tears, let us desire his pardon] And she in hearecloth, and ashes lying prostrate in her oratory, praying to our Lord, obtained mercy, power, and courege, to kill Holofernes,& so delivered al the people from distress. Likewise queen Estar Mardocheus. queen Esther,& Mardocheus, with al the people, ●st. 4. v. 16. ch. 14. v. 2. in another distress, adjoined fasting, and mourning, with their prayers, and so obtained Gods mercy, Daniel. and pro●e ion against their cruel enemies[ Daniel Dan. 10. v. 2. 3. 12. mourned three weekes together, neither eating flesh nor bread, nor drinking wine] And for this voluntary affliction, his prayer was heard[ fear not Daniel( said the Angel) because since the first day, that thou didst set thy hart to understand, to afflict thyself, in the sight of thy Lord, thy words haue been heard:& I Tobias. am come for thy words] holy Tobias, together with tub. 12. v. 8. 2. Esd. 1 4 5. prayer, exercised fasting, and works of mercy, where upon an other Angel said:[ Prayer is good with fasting& alms: rather then to lay up treasures of gold] Esdras. Nehemias. Al the Prophets. So Esdras, Nehemias, and al the Prophets, to make their prayers more grateful to God, fast●d, and laboured, admonishing and instructing the people so to do, not ceasing from works of mortification. Especially[ S. John Baptist( lived in the wilderness, with admirable Mar. 1. v. 4. ab●tinence, and continual meditation, and then) Christ and his Precursor and his Apostles. preached penance, for remission of sin] Christ ●or our instruction[ began to do( saith S. Luke and then Act. 1. v. 1. 1. Cor. 11. v. ●. to teach. Be ye followers of me( saith S. Paul) as I also of Christ.] 5. More in particular our Lord also required, not only faith, hope, and repentance, but also humility, sincerity, with pure intention, and diligent attention[ The Desire of The seven gifts of the holy Ghost,& the Beatitudes, answering thereto is requisite in prayer. candle of thy body is thine eye( because the intention luke. 11. v. 34 35. directing al works to some end, maketh them better or worse) If thine eye be simplo, thy whole body shal be lightsome: but if it be nought, thy body also shal be darksome. See therfore that the light which is in thee, be not darkness] To these grounds therfore, being first laid together, must be joined diligent prayer, for obtaining of al other virtues, the same in substance, with the seven gifts of the Isa 11. v. 2. 3. holy Ghost, and the special beatitudes proposed by our B. saviour. The first of these is poverty of spirit Blessed are the poor in spirit] unto which rightly 1. The fear of our Lord, and poverty of spirit. agreeth, the fear of our Lord; which is the beginning of wisdom,& the first gift of the holy Ghost, Mat 5. v. 3. in order of ascending: from the Lowest, to the Highest. The second is meekness[ Blessed are the meek] 2. piety and meekness. 4. whereto agreeth the second gift of the holy Ghost: which is piety. For th●se that prously accord with others, without resistance, obtain their good desires. The third is mourning, with patient tole●ation 3. knowledge,& Mourning. of evils in this life[ Blessed are they that mourn] 5. whereunto answereth the third gift, which is knowledge, whereby they know that those things, which before they ignorantly desired as good and profi●able, are in dede, nothing, but bands holding them captives in miseries. The fourth is a fervent desire, 4. Fortitude and fervent desire of iustice. as hunger and thirst of iustic, and perfection[ Blessed 6. are they that hunger,& thirst after iustice[ whereto answereth the fourth gift, which is Fortitude, through which they labour strongly to overcome impediments: so to aue●t their love from terrene, and temporal things, that they only seek eternal. The sift is mercy.[ Blessed are the merciful] whereto answereth 5. Counsel and mercy. 7. the sift gift of Counsel; advising& directing to practise works of mercy, to wards others, that themselves may receive mercy from God, remission of sins, and mitigation of punishment, with augmentation of reward. The sixth is a clean and pure hart[ Blessed are the clean of hart] To which answereth 8. 6. understanding& cleans of Hart. the gift of understanding: through which, God and divine Mysteries are sene, by the eyes of faith, which otherwise no corporal eye, nor other sense can see, nor perteiue. The seventh is Pacification, or making 9. peace[ Blessed are the peace makers] to which 7. wisdom& Pacification. answereth the greatest, and most complete gift of the holy Ghost, called by the general name, Wisdom. By which al things are rightly so disposed in order, that no inordinate passion, may repugn against reason: but al other things in man, obey his reasonable spirit: and his spirit may obey God. The eight Beatitude[ Blessed are they that suffer persecution, for Iustice 10. (& truths sake) for theirs is the kingdom of heaven] pertaineth to al the former, as an effect of the causes, and maketh most happy, in the kingdom of heaven. Where the blessed shal be happy in dede, as now they are in hope. There in Re, here in Spe. These seven gifts therfore, and the answerable virtues, or The holy Ghost maketh the faithful to pray as they ought. the sincere desire of them, make prayer grateful to Sap. 8. v. 21. God; and profitable to the faithful. And in regard that none can so much as desire these gifts, and virtues of themselves, as of themselves, but of the grace, which without merit is given, the holy act of prayer, is princspally the work of the holy Ghost, and but secondarily( yet also truly) the work of the faithful. Rom. 8. v. 26. Principally therfore it is ascribed to the holy Ghost whose gift it is.[ Because( as S. Paul speaketh) we not knowing what we should ask, the spirit himself requesteth for us( that is, maketh us to request) with groanings unspeakable] And this may suffice touching spiritual preparation, to pray rightly. Besides which, some preparation is also profitable in disposing the body. reverent, modest, and comely disposition of the body, is also required, as an. help to devotion. ARTICLE 9 IN three respects it behoveth to order the body in Dau 7. v. 9. 10. ● Cor. 11. v. 10. seemly maner, in the time of prayer. First in regard Comeliues in body is required, in regard of Gods High majesty. of the High majesty of God: before whom, and the heavenly court of innumerable glorious Angels& other Saints, we poor sinners, as ragged beggars, and loathsome creatures, defiled and deformed by sins, present ourselves.[ And therfore we must not only prepare our mindes, as is already prescribed, but also observe convenient& decent comeliness in body. Otherwise the neglect therof, will connince the mind, not That the body may serve the soul. to be so disposed, as it ought to be. Secondly, that al the 1. Cor, 6. v. 20. external members of the body, may as seruants, attend vpon the soul, for better performing this holy action of prayer. Thirdly the variety of prayers of times,& of places requireth diuers dispositions, and 1. Cor 14. v. 26 40. actions of the body. For sometimes, especially in some For variety of prayers, times, and places. prayers, praises, or thanksgiving, it is most convenient to change the situation of the body: to gail, stand, sit, or walk Likewise diuers other gestures of the body, do help to contrition, to devotion, to edification, to attention; and do also represent, and signify divine Mysteries. Al which are best declared, and defended to be good, and godly( being done in decent maner, with sincere intention) by authentical examples recorded in holy Scriptures. 2. jacob the Patriarch blessing Iosephs two sons[ crossed his arms, and laid his hands vpon their Examples of diuers corporalactions in prayer. Gen. 48 v. 14. 17. heads, and his right hand vpon him, that should be preferred] and promoted above the other. Moyses praying( whiles Iosue fought against Amalech their Exod. 17. v. 11. 12. 13. enemy, lifted up his hands. And when he was weary therwith, he sate down vpon a ston, and Aaron& Hur, ovid up his hands on both sides,& they ceased not until sun set. Not until Iosue had put Amaeleeh Crossing the arms. observation of the right hand Lifting up the hands. Lying on the ground. And on the face. Procession with the holy ark,& trumpets, seven dayes, the last day seven times. & his people to flight, in the edge of the sword] ch. 34. v. ●. Num. 16. v. 4. At an other time[ Moyses bowed himself flat unto the earth] Also when he prayed for Gods help in the rebellion of Core, Dathan, and Abiron[ he fel slatte Iosue 6. v. 3. 6. 13. 15. 20. on his face] Iosue with the whole army of Priestes, and people, made a Procession round about jericho, every day once six dayes together, and the seventh day, seven times, some Priestees carrying the holy ark of covenant, others sounding trumpets, the armed men going before, and the rest of the people following] and so the walls of the town, not by their force, but miraculously falling down, they entred, and possessed the town. Presently after, God ch. 7. v. 4. 5. 6. 10 26. suffering some of the Israelites to be slain, and others to flee from their enemies[ Iosue rent his garments, Renting of garments. and fel slat on the ground, before the ark of our Lord, until evening, and al the army of Israel with him:& they cast dust vpon their heads] And so prayed Lying prostrat before the ark. Casting dust on their heads Fasting. till God commanded them to find out, and punish an offence committed: which being done[ the fury of our Lord was averted from them] King david 2. Reg. 12. a. 10. Psal. 6. v. 7. Ps. 62. v 7. praying for his sons recovery of health, being in danger of death[ fasted a fast, and going aside, lay vpon the ground] Praying for remission of sins[ he Sighing. laboured in sighing every night, washed his bed, and Ps 142. v. 6. 3. Reg. 8. v. 22. &c. ad ●5. watered his couch with his tears] Interrupting sometimes his nighlie repose[ He was minful of God worshipping. vpon his bed, and in the morning, meditated on him. And in prayer stretched forth his hands] King Long watching. Salomon in his long prayer, in the Dedication of the Temple, sometime[ stood before the Altar of our Stretching out the hands. Lord, in the sight of the assembly of Israel: and extended 2. Par. 6. v. 12. 13. 14. &c. his hands towards heaven: praised God with thankes for al benefitee] Then adding petitions Standing. Kneeling. for himself and the people, as well then living, as to succeed: sometime[ he fastened both knees on the ground: again spreading his hands towards 2. Pa●. 6. v. 12 13. 14. &c. heaven] Finally[ blessed al the assembly, with a loud Higher and Lower voice. voice] By which and other like examples, Superiors especially spiritual superiors, bless their subiectes. 4. Reg. 6. v. 30. For Iosue, david,& Salomon, were both Princes, and Prophets. King Ioram being besieged in Samaria, by the King of Syria[ rent his garments, and passed by Sackcloth. Ashes, &c. the wall. And al the people saw the hearcloth, which judith. 6. v. 14. ch. 7. v. 4 14 jonae 3. v. 5. 6. he ware next vpon his flesh] So judith, and the people in Bethulia. Also Heathen people in ninive, joined[ fasting, ashes hearcloth(& other penal works) with prayers to God, for grace and mercy.] 3. Christ our Lord intending to raise Lazarus from joan. 11. v. 33. 35. death, which he could haue done with one word, or Christ groaned in spirit. one thought[ groaned in spirit, and trouble himself,( that is, altered his countenance, or voice, like to 38. one troubled in mind, for he was not at al subject to any equipped. passion) and he wept. again, groaning in himself he came to the grave. And lifling up his eyes upward Lift up his eyes. 41. 42. said: Father, I give thee thankes, that thou hast heard me, and I know that thou dost always hear me, 43. &c. And when he had said these things, he cried elevated his voice. with a loud voice. Lazarus come forth] In the garden Mat. 26. v. 39. Mar. 14. v. 35. luke 22. v. 41. 43. c●. 24. v. 49. 50. 51. Act. 1. v. 2. of Gethsemani, the night before his death, he retiring himself from his disciples[ as it were a stones cast, fel vpon his face fla●te vpon the ground, sometime Lay prostrate Kneeled. repeated the same prayer. also he kneeled, he repeated the same prayer thrice: being in an agony, he prayed the longer] At the instant of his Ascension, when he had brought his disciples into Bethania[ lifttng up his hands, he blessed Lift up his hands. Blessed. them. And whiles he blessed them, he depatted from them, and was carried into heaven] Al which doubtless 9. are for our instruction: and so much the more for imitation, as our infirmities require sensible signs, to stir up our affections. Besides which, more proportionable Penitents use gesture of humiliation. to our weakness, we may observe, that the luke. 18. v. 10. penitent[ publican going up into the Temple to pray: stood a far of, and would not so much as lift v. 13. Decline their eyes. up his eyes towards heaven: but he knocked his breast, saying: God be merciful to me a sinner] And[ The multitude of them that were present together, ch. 23. v. 48. Strike their breasts. ( at the death of our Lord vpon the cross)& saw the things that were done; returned knocking their breasts] S. Paul exhorteth al to observe not only 3. Cor. 11. v. 4. 5. ch. 6. v. 20. ch 9. v. 17. 2. Cor. 12. v. 7. decency in their spiritual exerces: and that men pray barehead, w●men with their heads covered: and the like, but also[ to glorify God, and bear God in our body] Yea further by his example, that together with prayer, we punish the body. For so he praying, that the prick of the flesh might depart from S. Paul chastised his body. him[ ehastised his body, to bring it into servitude, that the flesh might not rebel, but serve the spirit▪ far more like, that he chastised his body by whipping hi● back, then only by striking his breast. 4. According therfore to these examples, and instructions, Al external Rites and gestures are done that the mind may be more attentive. holy Church, and her faithful children, with special care dispose external Rites, and corporal actions, with comely variety: sometimes kneeling vpon their knees, sometimes prostrate on the ground, sometimes standing, sometimes ●itting, sometimes going, and otherwise agreeable to the variety of Mysteries, Mat. 21. v. 8. 9. times, places, and other circumstances, as well in public, as in private prayers: al to the more honour of GOd,& to help our own infirmity, to more perfect attention, wherein consisteth the especial efficacy of al faithful prayers. As we shal yet further declare. At tention is so necessary, that the more or less it is, the more or less is the fruit of prayer. ARTICLE 10. FOrsomuch as prayer is an act of the mind, it consisteth None do pray, unless they intend to pray▪ noin the uttering of words with the tongue, but in the cogitation of the will, intending to ask something of God, or to praise or thank him. Without Mat. 6. v. 5. 7. 1. Cor. 14. v. 14. 15. Io●n. 4. v. 24. out which intention of the mind, words are no prayer at al.( for some birds, and other brute creatures, may pronounce words) but a reasonable creature Three kindes of intention. intending to pray, must actually apply his will thereto, with purpose to be attentive unto this holy exercise, that is, to haue at least one of these three To the words. kindes of attention. The first and least is, to attend in vocal prayer, to pronounce al the words distinctly which those also may do that understand them not. The second is, to attend to the sense of the words, To the sense▪ of the words. which none can do, unless they understand them. The third and best attention is, to attend unto some good To other good desire. cogitation, pertaining to Gods honour, or health of souls, which al may haue, whether they pronounce words or no. And those that understand the words, may haue al the three attentions together in vocal prayer: And in mental prayer, the last attention alone sufficeth. 2. But concerning vocal prayer, whereto we are bound by any precept, vow, or other promise, the first attention is most necessary. For in such prayers, we are especially obliged so to pronounce the words In vocal prayer of obligation, the first attention is most necessary. that we do not willingly omit, nor grossly corrupt any word. And so having once actual purpose to discharge this duty, if we do in deed recite the words, though in the mean time, through human infirmity, our mind be carried away by distraction in to other thoughts, yet it is not transgression of precept, vow, or other obligation( for so to judge, were Ezech. 13. v. 19. to kill the souls that die not) but only it is more or less sin of negligence, because we ought with more The second is very prosit●ble. Pro. 30. v. 33. diligence to perform this duty. In such Vocal prayer, it also helpeth much to attend to the sense of the words, because thereby we shal be more secure, that we pronounce the words rightly, and out mind may be also directed, to think vpon the good things, signified by the words. Which it is the best attention, so there be no gross error in reciting the words. And the third is the best. And in mental prayer there is no necessity of words to be uttered, but of good thoughts only: which nevertheless every distraction in pray diminisheth the fruit, but doth not wholly destroy it. are better directed by the help of words. So that in al sorts of prayer, as well of obligation, as otherwise voluntary, vocal, or only mental, albeit every evagation of the mind fr●m actual attention, maketh the prayer less fruitful, yet not altogether fruitless: so long as there remaineth virtual attention: that is, until we intend to cease for that time, from prayer, and to do some other different thing. But if perceiving ourselves to be distracted, we do willingly think vpon other things, we lose the merit of prayer, until we correct the distraction, and renew our intention, to be attentive, because voluntary consent of the mind, to think vpon other affairs, is in deed an intermission of prayer; and is an other action, good or evil, according to the quality therof: and so is to be judged, as the mind is otherwise well or Mat. 12. v. 2●. evil employed▪ For as of words, so also of thoughts, account is to be rendered. 3. Here in further confirmation of the necessary, Examples of diligent attention in prayer. and great utility of attention in prayer, we may remember these especial examples, and advertisements. holy Anna the mother of Samuel, praying to See Artic. 4. 1. Reg. 1. v. 23. Psal. 24. v. 2. Psal. 48. v. 4. Ps 65. v. 17. Ps. 85. v. 4. God in her hart,[ only her lips moved, but voice holy Anna. King Dau● there was not heard at al. And she powred out her soul, in the sight of our Lord] The Royal prophet said in his spirit to God[ To thee o Lord I haue lifted up my soul. My mouth shal speak wisdom, and the King Salom●& other Prophets admonish the same. meditation of my hart prudence. To him haue I cried with my mouth, and haue exulted under my tongue] For of the abundance of the hart, the tongue speaketh. So King Ezechias, Manasses, josias, Daniel, Susanna, prayed with diligent attentions. Salomon well considering, that without attention, no man can pray pray at al, prayed our Lord, that he will vouchsafe to 3. Reg. 8. v. 33. 47. 48 43 hear the prayers of those that shal do penance in their hart, returning to God in al their hart, and al Eccli. 12. v. 23. their soul] Ecclesiasticus saith, that he which prepareth not his soul before prayer[ tempteth God] Of al such as pretend to pray, without attention of the Other Prophets admo●ish the same. Isa. 29. v. 13. mind[ Our Lord saith by his prophet Isaias.[ This people approacheth with their mouth, and with their lips glorifieth me: but their hart is far from me] For in dede negligent prayer, without attention, argueth, that the intention is not so sincere as it ought to be. Of which maner of praying, the prophet ieremy Iere. 48. v. 10. saith[ Cursed be he that doth the work of God fraudulently] or negligently, as the Seuentie Interpreters translate. And our saviour in the Gospel allegeth Mat. 15. v. 8. v. 5 6● ch. 23. v. 14. the same prophecy of Isaias, against the Scribes and Pharisees, who were both fraudulent in their intentions, and negligent in attention, when they pretended to pray, or praise God; stil thinking how to make their temporal profit. 4. Our Lord therfore requireth both pure intention, Christ teacheth his sernants to pray with pure Intention, and diligent Attention. & careful attention in prayer[ When thou shalt Mat. 6. v. 6. pray, enter into thy chamber, and having shut the door, pray to thy Father in secret] Which divine instruction, containeth two special precepts: the first concerning sincere intention, to avoid hypocrisy, vainglory, and filthy lucre. The second, concerning internal and hearty attention, to exclude al extravagant thonghts of other affairs, in the time of prayer: so sequesting the mind from al such cogitations, that it may wholly attend to those only things, which pertain to the present action of praying: For whether the prayer be public or private; mental or vocal, of thankes, praises, or petitions to God: it ought to be with diligent attention of the hart, speaking in secret to God,& free, so much as may be, from other thoughts.[ And then will thy heavenly Father, which seeth in secret, repay thee] a full reward. Prayer with due conditions, is meritorious. And is always granted by God. ARTICLE 11. OF the assured effect of prayer, which is made Examples of the effect of prayers; of Abraham. with requisite conditions. We haue very many testimonies, and examples in holy Scriptures. So Abraham obtained the safety of Lot, and his family Gen. 18. v. 22. 23. 32. &c. ch. 19. v. 12. 16. 29. and had obtained for more if they had been rightly disposed.[ For when God subverted the cities of Sodom, Gomorrhe, and others of that country, he remembering Abraham, delivered Lot out of the subversion of the cities, wherein he had dwelled] Abrahams Abrahams seruant. seruant being sent by his master into Mesopotamia, prayed that God would prosper his business, and also by a special means, direct him therein[ When he had ch. 24. v. 12. 15. 18. 48. scarce ended his prayer within himself, al succeeded according to his good desire. Isaac besought our Lord Isaac. for his wife Rebecca, because she was barren, who heard him, and made her to conceive] When the ch. 25. v. 21. people of Israel had by their sin of idolatry, deserved to be utterly destroyed, our Lord God preventing Moyses his prayer, which he would make for Moyses obtained, though God himself willed him not to ask. them, said to him[ Suffer me that my fury may be angry against them, and that I may destroy them: and Exod. 32. v. 10. 11. 12. 13. 14. I will make thee into a great nation] nevertheless so potent is the prayer of the just, that God suffered himself to be hindered by Moyses, his intercission from doing that which he had so justly threatened, and they had most justly deserved. It is wonderful also that Spiritual men know Gods will, when sensual men understand it not. Moyses durst presume to entreat in this case. But as S. Paul instructeth us: Albeit[ the sensual man perceiveth 1. Cor 2. v. 14. 15. not those things, that are the spirit of God; for it is foolishness to him,& he can not understand: yet the spiritual man iudgeth( discerneth) al things.] For even so Moyses a right spiritual, and most intelligent seruant of God, notwithstanding that God said unto him,[ Suffer me, that my fury may be angie against them, and that I may destroy them; and I will make thee into a great nation] yet for the conservation of the same people[ the besought our Lord his God, Exod 32. v. 1. ● saying: Why Lord is thy fury angry against thy people, whom thou hast brought forth of the land of Aegyt, in a geeat power, and strong hand: Let not the egyptians say, I beseech thee: He hath craftily, brought v. 12. them forth, that he might kill them in the mountaines, v. 13. and destroy them from the earth. Remember Abraham, Isaac, and Israel thy seruants, to whom thou sworest by thine own self, that thou wouldest v 31. 32. multiply, and prosper them] again he added[ Lord I beseech thee, either forgive them this trespass, or if thou do not, strike me out of the book that thou hast written] Thus holy Moyses prayed[ And our Lord was pacified, from doing that cuil which he had spoken against his people.] 2. That holy Moyses praying for the sinful people committed to his charge, did in such maner urge his Gods seruants conceive reasons to move themselves to confidence in God, though God himself, is immutable. petition, as it were alleging reasons, why God should grant his request, was not to move God, who is immutable, and of himself most merciful: but it was to stir up himself more and more, and to fortify his own faith and confidence in God: and also his charity towards God( seeking principally his honour) and toward the people, seeking their safety in souls and bodies. His first reason to this purpose, was his consideration of Gods honour, by mitigating his just fury, and conserving his peculiar people, whom he had chosen, protected, and prospered thus far, whom if he should now destroy, he should seem to overthrow his own work and to frustrate his own will, and good pleasure. And therfore he said[ Why Lord is thy fury angry? &c.] His second plea was also grounded v. 11. vpon Gods honour, lest the wicked enemies round about, should calumniously say: that God could not, or would not conserve his own people, nor advance them as he had purposed. whereupon Moyses said[ let v 12. v. 13. not the egyptians say, I beseech thee, &c.] Thirdly he proposed the sanctity of the patriarchs their next progenitors, to whom God for reward of their merites, had promised prosperity to their seed. Therfore he said[ Lord remember Abraham Isaac,& Israel thy seruants, &c.] Fourthly whereas God had proposed to Moyses to prefer, and advance him otherwise, over a greater nation then this: he for his great charity towards them, being his proper charge, desired rather to be punished himself in stead of them, then that they should be destroyed, and he otherwise promoted, and so prayed God, saying[ Either forgene v 31. 32. rhem this trespass, or strike me out of the book, which thou hast written, &c.] As if he should say. Separate not them and me asunder, but either pardon,& save them with me; or punish me with them. By this worthy example, among many others, true Christians are always moved with al confidence to pray for the whole Church of Christ, his inheritance, Act. 20. v. So it is certain, that the like prayers, for the whole Church shal stil be heard. most dearly purchased with his own blood: that albeit the greatness, and multitude of sins committed by Christians, justly deserve our utter destruction from the face of the earth; or to be deprived of Gods grace, and suffered to fall into antinomianism, paganism,& atheism. whereinto heresy tendech: yet must we assuredly confided, and confidently pray, that Gods fury will not be angry according to our iniquities: nor suffer that his enemies may truly say; Christ hath lost his inheritance in earth, but that he will both remember his own purchase, and the intercession also of al his glorious Martyrs, and other Sainctes,& accept Mib. 11. v. 24. 25. 26. 40. of the charity of such, as imitated[ Moyses estiming more of the reproach of Gods seruants in his Church, then of the riches of egypt]& haue given their lives, that others may be pardonned, and saved. And therfore it is most certain that such prayers shal be heard, and granted, especially for the whole visible Church in general. 3. Concerning also the assured efficacy of confident prayer, for particular good causes: Iosue in his Also in particular causes God heareth al prayers rightly made. great confidence lifting up his hart unto God[ said Iosue. 10. v. 12. 13. 14. before al the people: Thou sun against Gabaon move not: and thou moon against the valley of Aialon. And the sun, and the moon stood stil, till the people revenged themselves of their enemies: our Lord obeying the voice of a man: and sighting for Israel] As likewise before, in the siege and taking of ch. 6. 3. 4. 20 ch. 8. 9. ad 13. judic. 4 6. 12 14 15. 16. jericho:& after in the conquest of al the land of Chanaan, they prevailed more by faithful prayer, considing in God, then by force of arms. And al other faithful Captaines, Iudges, kings, and seruants of God, adjoining prayer with their industrious endeavours, knowing that otherwise[ mans help is vain] Psal 59. v. 13. Heb. 11. v. 30. & trusting in the name of our Lord, overcame kingdoms, turned away the forces of foreners, and obtained their godly requests, in prayer made with faith, hope, and other virtues. You may number amongst many the examples, of Anna, Ezechias, Manasses, Susanna and others. 4. Amongst other holy Prophetes, the Royal Psalmist very often testifieth the assured fruit of devour prayer[ They that seek after our Lord( saith he) shal Testimonies, that God granteth al good petitions. Psal. 33. v. 11. Ps. 37. v. 16 Ps. 45. v. 12. Ps. 66 v. 6. not be diminished of any good. Because in thee o Lord I haue hoped, thou wilt hear me, o Lord, my God. The God of hosts is with us: the God of jacob is our defender. Thou my God hast heard my prayer. Dilate thy mouth( saith God to al that rightly serve Ps. 80. v. 11. him)& I will sil it] briefly this prophet compriseth in few words the special causes, why God will grant al that is demanded with right conditions, praying and teaching others to pray in this form, or the like[ Incline Ps. 85. v. 1. thine ear o Lord, and hear me: because I am needy, and poor. keep my soul, because I am holy, 2. Eight special causes; why God granteth faithful prayers. save thy seruant my God, that hopeth in thee. Haue mercy on me o Lord, because I haue cried to thee, al 3. the day. Make joyful the soul of thy seruant, because 4. to thee o Lord haue I lifted up my soul. Because thou o Lord art sweet:& mild: and of much mercy 5. to al that invocate thee] The first requisite condition here expressed is humility: acknowledging our own need, and poverty, being in want of many necessary 1. Mans necessity. things, not able of ourselves to procure them; saying[ hear me, o Lord, because I am needy, and v. 1. poor.] The second condition is to detest sin, and 2. Repentance with purpose ●o live well. profess virtue, saying[ keep my soul, because( in desire, and good purpose) I am holy] The third condition, 2. is Hope and confidence in God, saying[ Sau● 3. 3. Confidence. thy seruant, my God, that hopeth in thee] The fourth is constant persevering in prayer, saying[ Haue mercy 4. 4. perseverance. on me, o Lord, because I haue cried to thee al the day] The fifth is due artention of mind, saying[ Make joyful the soul of thy seruant, because to thee, o Lord, haue I lifted up my soul] These five conditions being 5. Attention. in competent maner, according to good will and desire performed, are grateful causes in the sight of our merciful Lord& Maker: Why he will grant our petitions. To which five( with others of mans part implied therein, al being of Gods gift) are adjoined three other greater causes of Gods own part: which 6. Gods owns Benigniti●. infinitely excel the former. So the sixth cause why God heareth his seruants prayers, is his own natural benignity; always ready to bestow benefits. The seventh his divine meekness, ever prove to remit offences. 7. His meekness The eight is his infinite mercy( Which is over 8. His mercy. al his works) mitigating punishments, and augmenting rewards to al that serve him, and invocate his name[ Because thou o Lord, art sweet, and mild, and v. 5. of much mercy to al that invocate thee] For al which causes we may with assured confidence pray in these, or like words, as it followeth in the same psalm[ receive my prayer with thine ears; and attend to the v. 6. 7. 8. Ps. 101. v. 8. 18. 19. voice of my petition. In the day of my tribulation, I haue called to thee, because thou hast heard me. There is not the like to thee amongst goddes, o Lord: and there is not according to thy works. Our Lord hath respected to the prayer of the humble;& he hath not despised their petition. Let these things be written unto an other generation: and the people, that shal be created, shal praise our Lord] This therfore is the perpetual testimony of the Royal prophet, which he Psal. 106. v. 6▪ 13. 19. 28. Ps. 118. v. 26. &c. writ for al generations to remember[ that the faithful seruants of God cried to our Lord, when they were in tribulation, and he delivered them out of their necessities] four times repeated in the same psalm, and very often elsewhere in the same sense. God never granteth the petition of any persisting wilful immortal sin. Ps. 33. v. 16. Salomon likewise testifieth, that God will hear the just and penitent: and will not hear the obstinate impenitent, Pro. 15. v. 29. saying[ Our Lord is far from the impious: and he will hear the prayer of the just.] 5. scarce any other doctrine is oftener repeated: by Mat. 7. v. 8. 9. luke. 11. v. 11. 12. v. 13. our B. saviour, then the necessity, and the assured effect of daily prayer.[ Which of you( saith he to God is more careful, and willing to grant good requests, then any earthly father. those that ask, seek, and knock) if his child shal ask bread, will he give him a ston? Or if he shal ask him fish, will he give him a serpent? Or if he shal ask an egg, will he reach him a scorpion? If you then being nought, know how to give good things to your children: how much more will your Father, which is in heaven, give good things to them that ask him?] In his last Sermon the night before his Passion, our Lord exhorting al to pray, promised to grant whatsoever shal be rightly asked in his name[ Because( said he) I go to the Father, whatsoever you shal ask in my name, that will I do: that the Father joan. 14. v. 13. 14. may be glorified in the son. If you shal ask me any thing in my name( saith he again) that will I do] This his readiness to grant al reasonable petitions, our Lord manifested often by fa●●, both in this God is specially glorified by granting petitions in Christs name. life, and after his Ascension[ He presently turned water joan. 2. v. 3. 5. 7. 8. 9. into Wine. When his blessed Mother did but insinuate others want, and her own desire to haue it supplied. He presently cleansed the Leper, which professed his belief, that he could if he would, make him clean. He healed the Centurions seruant, which Mat. 8. v. 2. ●8. 13. acknowledged himself unworthy, that our Lord should come into his house. He remitted mary Magdalens luke. 7. v. 37. 47. Mat. 15. v. 27. sins; because she was heartily penitent: and loved God much. He healed the womans daughter of Chanaan, persevering in her suite. He came to the house of Zacheus, who was so desirous to see him, that being little of statu●e, and not able to see him, for luke. 19. v. 2. 9. press of the multitude, he climbed into a three, that so he might look vpon him. And many the like. Also after his Ascension, he granted abundance of grace, Act. 4. 6. 24. 29. 30. and constancy to his Apostles, and other faithful, for which they[ with one accord prayed] He granted the general prayer of the Church, for S. Peters delivery, ch. 12. v. 5. forth of prison. He granted to S. Paul the safety of himself, and of al that were with him in danger of drowning. And continually innumerable petitions ch. ●7. v. 24. were daily obtained, through Gods own benignity, meekness, and mercy. Yea he is not only most ready to grant as a father, al the good petitions of his children, but also preventeth al petitions, giving grace to ask▪ without which grace none at al could ask any thing rightly. And therfore S. Paul divinely demonstrateth, that for so much[ as when we were Rom. 5. v. 8. 9. 2. Cor 3. v. 5. God preventing, maketh his children to ask good things. sinners, Christ died for us: and whereas we can not think a good thought of ourselves, as of ourselves▪ he giveth grace to think good thoughts, and to ask good things: much more, being justified by his blood: and of enemies being made friends: yea his children, we shal be saved from wrath by him, and be heard of him in al convenient petitions. 6. And as the holy Apostles had experience in themselves: so they teach others, that the effect of The Apostles inculcate the same doctrine. prayer is assured in al things, that are duly asked 1. Tim. 4 v. 5. jac. 5. v. 16. [ every creature of God is sanctified( saith S. Paul) by the word of God, and prayer. The continual prayer of a just man( saith S. james) availeth much. The eyes of our Lord are vpon the just( saith S. Peter, according 1. Pet. 3. v. 2. Psal 33. v. 16. 17. 1. joan 3. v. 21. 22. to the Psalmist) and his ear unto their prayers: but the countenance of our Lord( his wrath) vpon them that do evil things. If our hat doth not reprehend us( saith S. John) we haue confidence toward God. And whatsoever we shal ask, we shal receive of him: because we keep his commandments: and do those things which are pleasing to him.] S. Iude also exhorting al to pray, assured us of good effect, saying[ You my dearest, building yourselves vpon our most judic.. v. 20. 21. holy faith, praying in the holy Ghost, keep yourselves in the love of God; expecting the mercy of our Lord Iesus Christ, unto life everlasting.] 7. Neither is the assured good effect of prayer to be doubted of, because God oftentimes granteth not the very thing, which in particular is desired, and When our heavenly Father granteth not that which is rightly asked, he giveth that which is better. asked, as health of body, delivery from unjust persecution, or the like: for then in place therof, he giveth that which is far better: to wit, increase of grace to bear affliction with patience, and strongly to resist temptations, with good contentment to want the fulfilling of our proper will; and to resign the same to Gods will. So our Lord answered S. Paul[ My grace sufficeth thee: for power is perfited in infirmity. 2. Cor. 1. 2. v. 9. 10. Gladly therfore( said the same Apostle) will I glory in mine infirmity, that the power of God may dwell in me. For the which cause I please myself, in infirmities; in contumelies; in necessities; in persecutions; in distresses for Chtist: for when I am weak, then am I mighty] And our saviours instruction is always to be remembered, saying to al his children[ Your Father Mat. 6. v. 8. knoweth what is needful for you] And therfore as al the above recited holy Scriptures abundantly prove, God our heavenly Father, always heareth the prayers of the just. And will grant their petitions, when, and in what maner is most expedient. We are bond to pray for the Whole militant Church. And particularly for the spiritual Pastors therof. ARTICLE 12. IT followeth now, having declared the diuers kindes, qualities, and effect of holy prayer, to every one is bound to pray for himself. And for the whol● church. show briefly for whom especially we are bond to pray. And first it is clear, that charity of every one See Atr. 1.§. 1. beginneth with himself. And therfore al are most strictly bond to pray for themselves:& consequently for others: because we must love our neighbours as ourselves. It is clear also by the Law of nature, that as every member of a whole body, must in some sort serve and help the other partes; so especially the inferior parts must serve the superior, or more excellent: and al the rest must serve the head, for better conservation of the whole body. agreeable whereto it was ordained in the written Law of God, to offer Leuit. 4. v. 13. 22. 27. v. 3. Sacrifice( which is the most principal kind of prayer) for al the people in general; also for Priestes in special, and singularly for the Highpriest, and in like maner for the Temporal Prince. And for particular persons, ch. 8. v. 14. according to diuers occasions;& al in diuers manners. Practise whereof is recorded in the Consecration of Aaron the Highpriest, and of other Priestes. Likewise Nu 8. v. 9. ch. 20. v. 26. ch. 27. v. 1. 18. of levites. again in the substitution of Eleazarus to succeed Aaron; and of Iosue to succeed Moyses in temporal regiment; and in many other occasions. 2. The Royal prophet prayed in general for the whole Church, saying[ deal favourably o Lord in Psal 50. v. 20. thy good will, with Sion] He inviteth also al men to proved by holy Scriptures. pray for the same cause, saying[ ask the things that Ps 10●. v. 6 are for the peace of jerusalem, and namely for the clergy[ Let thy Priestes be clothed with iustice] and particularly for the chief Supetior, because grace Ps 31. v. 9. Ps. 132. v. 2. proceedeth by the head to the members) saying[ As ointment on the head, which ran down unto the hemmes of his garment] In special maner likewise he prayed for every Superior spiritual, or temporal, adjoining his own prayer, with the same Superiors Ps. 19. v. 2. 3 4 5. prayer, saying[ Our Lord hear thee in the day of tribulation: the name of the God of jacob protect thee. sand he aid to thee, from the holy place: and from Sion defend he thee. Be he mindful of thy Sacrifice; and be thy Holocaust made fat. give he unto 6 to thee according to thy hart, and confirm he al thy counsel. We shal rejoice in thy salvation: and in the 7. name of our God, we shal be magnified: Our Lord accomplish al thy petitions.] 3. Christ our Lord passed the whole night in the prayer of God: before he constituted his twelve Apostles. He bade al his disciples to pray that the Church Christ and his Apostles teach that al are bond to pray for the clergy. luke 6 v 12. ch. 10. v. 2. might haue spiritual Pastors[ The harvest truly is much( said he) but the workmen few: Desire therfore the Lord of the harvest, that he seud workmen into his harvest.] When an Apostle was to be chosen to supply the place, from which Iudas was fallen, the other Apostles, with the rest of the Church, prayed for a good election, saying[ Thou Lord that know Act. l. v. 24. 25. 26. est the hartes of al men; show of these two, one whom thou hast chosen, to take the place of this ministery, and Apostleship] they had in their judgements selected two of the whole company, whom they supposed to be fit, joseph and mathias.[ And( after their prayer) the lotto( by Gods direction) fel vpon Mat-Matthias; and he was numbered with the eleven Apostles] When the persecutets punished and threatened the Apostles, they and others[ with one accord lifted ch. 4. v. 3. 21. 24. 29 30. 31. up their voice to God, praising and praying him, for the gift of strength, and of miracles, against their enemies forces[ And when they had prayed, the place was moved, where they were gathered,& they were al replenished with the holy Ghost: and they spake the word of God, with confidence.] Shortly after S. Peter the Supreme visible head, being apprehended, and King Herod intending to put him to death, as he ch. 12. v. 3. 4. 5. &c. had already killed S. james[ prayer was made of the Church, without intermission unto God for him.] And he was miraculously delivered out of prison by an Angel. In the consecrating of S. Paul& S. Barnabas ch. 13. v. 2 3. bishops, other Apostles together with them,& others[ fasted and prayed,& so imposing hands vpon them, sent them unto the work, whereto the holy Ghost had taken them.] From al which examples; not only solemn prayers, but also certain ordinary fasts are instituted, and observed, when Clergimen are ordained, at special times, called the Ember dayes, or Temper dayes: in latin Quatuor tempora. The reason The Ember dayes were instituted b● example of isting, when S. Paul and S. Barnaba● were consecrated Bishops. whereof is the absolute necessity of spiritual Pastors, See Part. 3. Art. 24. to teach, and govern the people, in those things, which pertain to God, and to minister holy Sacramenss, and other Rites of Religion. in which state of Eccli. 10. 7. 2. men, al virtues are especially, yea and eminently required. Because[ according to the judge of the people, so also are the ministers: and what maner of man the Ruler of a city is, such also are the inhabitants therein] And therfore not only at those special times more especially, but also at al times, both Priestes and other Clergimen, and also al other Christians, luke. 10. v. 16 must pray particularly[ that the Lord of the harvest will sand workmen into his harvest] And that our Lord will always direct the guides, whom he hath commanded the flock to hear, and to follow.[ For joan. 10. v. 4. Heb. 7. v. 27. that, al mortal Priestes haue need( as S. Paul admonisheth) to pray first for themselves,& then for others] and consequently al others for them. And so the same great Apostle, requested such prayers for himself, and other Prelates[ Pray for us( said he) for we haue confidence, ch. 13: v. 18. 19. that we haue a good conscience, willing to converse well in al. And I beseech you the more to do this, that I may the more speedily be restored to you] v. 24. Rom. 15. v. 30. 2. Cor 1. v. 11. He was then in italy, where he writ this Epistle to the Hebrewes in jury. And generally in al his Epistles, he requested the prayers of them to whom he writ, that his labours might be to al more profitable. We are also bond to pray for al Christian Princes, and Magistrates. Especially for those under whom we live. ARTICLE. 13. NExt after spiritual Pastors, which haue charge The obligation of obedience, iuduceth a bond to pray that superiors may govern well. of souls, al Christians are bond to obey temporal Princes, and other Magistrates; and therfore are also bond to pray for them: that they may be directed Rom. 13. v. 1. &c. by God, so to govern in temporal affairs, as the spiritual may thereby be more promoted, and prosper. In regard whereof the true seruants of God, whether they live under catholic Princes, or under Ethniques, or other Infidels, do both dutifully obey them, in al lawful causes, and diligently pray for their good estate, health, long life, and in al occasions respect, honour, and serve them, as Gods Ministers, because[ al power is of God] holy joseph the Patriarch, Examples of praying for Heathen kings. being governor of egypt under King pharaoh, so much honoured and estimed the same King, that[ he Gen. 42. 15. swore by his health] which he could not lawfully haue done, unless he had sincerely desired his prosperity, Likewise Mordocheus a faithful jew being in capriuitie, under King Assuerus in the city of Susan, understanding that certain men had conspired to kill the King, told it to his niece queen Esther, that she Est. 2. v. 22. might reveal it to the King in his name] showing therein their dutiful allegiance, and care of the Kings safety, and of the whole kingdom. So Daniel the Dan. 1. v. 8. 10. ch. 2. v 28. ch. 6. v. 4. 5. 22. 28. Prophet, and those that were with him captives in Babylon, stil honoured, and dutifully served the kings, in al temporal causes: professing nevertheless their faith and religion towards God. And generally al Prophets, and good Priestes, and faithful people The common salutation to al kings. honoured, duly served, and prayed for their kings, often 3. Reg. 1. v. 31. &c. repeating, besides orher prayers, the solemn salutation[ God save my Lord: God save the king.] 2. In the psalms, and other Prophets, are special forms of prayers, for al sorts of the clergy, and The Prophets prayed, and admonis head others to pray for kings. laity( as is noted before) and namely for kings and At●ic. 12.§. 2. Psa. 19. v. 10 Ps. 27. v. 8. 9. other Princes, and Magistrates[ Lord save the King( say the faithful people) and hear us in the day, that we shal invocate thee; To thee o Lord( said david) I will cry. My God keep not silence from me; lest at any time thou hold thy peace from me, and I shal be like to them that go down into the lake] Our Lord also by his prophet ieremy commanded his people, that were captives in Babylon, to pray for the king,& kingdom, saying:[ Scke the peace of the Iere 29. v. 7. city, to which I haue transported you; and pray for it to the Lord, because in the peace therof, there shal be peace to you] And the Prophet Baruch repeated the same admonition, saying[ Pray ye for the life of Nabuchodonosor Bar. 1. v. 11. 12. the King of Babylon: and for the life of Balthasar his son, that their dayes may be as the dayes of heaven, vpon the earth: and our Lord give us strength, and illuminate our eyes, that we may live under the shadow of Nabuchodonosor the King of Babylon,& under the shadow of Balthasar his son: and may serve them many dayes: and may find grace in their sight] 3. Neither is our saviours precept commanding Christ, and his Apostles teach the same. Mat 22 v. 21. [ to render the things that are Caesars, to Caesar] limited to the paying of tribute, and doing of temporal service, but is extended also to spiritual duty in praying for him, and his state, especially for his souls health. Because not only al men are our neighbours, but also because he is a Prince amongst men, vpon whose estate many depend. And therfore S. Paul teaching that we must[ render to al men their due] Rom. 13. v. 7. includeth a duble obligation, to pray for the Prince, as well for his particular good, as for the whole community, over which he ruleth. Especially for our own Princes. And more expressly he declareth this duty of al Christians, writing thus to S. Timothee:[ I desire first of al things, that obsecrations, prayers, postulations, and thanksgiving be made for al men: 1. Tim. 2. v. 1. 2. 1. Pet. 2. 17. for kings; and al that are in pre-eminence; that we may led a quiet and peaceable life in al piety.] We are bond to pray for the souls in purgatory. Especially for our parents, benefactors, and other nearest friends. ARTICLE 14. LEst we should be over tedious in repeating the same thing often, we remit you( Courteous Diuers points being proved already, it necessary folowe●h, that the faithful in earth are bond to pray for the souls in purgatory. Reader) for the grounds of this doctrine unto diuers Articles, formerly proved in this work. For Part. 1. Art. 24. first against the denial of more places of souls departed from their bodies, then only heaven of eternal glory, and hel of everlasting torments: whereupon Protestants deny that there can be any such place as purgatory, it is clearly shewed that Christs blessed soul descended into a place called Hel. Which can neither be the Empyrial heanen, nor hel of torments: and therfore there were more places then two: and consequently this ground of Protestants is false. And seing there was then a place for holy,& perfit souls, out of heaven, into the which Christ descended, there might also be, and may be stil a place, where other just souls, not so perfect, are purged and perfected, that they may enter into heaven. It is also further proved, that after the remission Part. 2. A●t. 31. A●t. 36. of actual sins, there remaineth most commonly some temporal punishment due for satisfaction. Which if it be not discharged in this life, must be payed after death. Which necessary convinceth, that there is a place of purgatory in the other world. moreover it is proved, that souls being departed in the state of Part 1 Art. 44. grace, do pertain to the Communion of saints: and so are capable of the good, which others do in the whole Church of God. Likewise it is declared by the general precept of loving our neighbours as our Part. 3. Art 18. 36 43. selves, that al are bond in charity:( and some also in iustice) to pray for their neighbours, that haue need therof. And therfore seeing there are some faithful souls in purgatory▪ and that they haue need of relief by prayers, and are capable of this benefit; it followeth by al these grounds, that al good Christistians are bound of charity, to pray for al the souls which are in purgatory. And more particularly of iustice, al are bond to pray for their parents; benefactors, Exod 20 v 1● Ro● 13. v 8 and special friends( that are in that place) according to their special obligations. 2. Which is further confirmed, both by authentical It is further proved by examples. examples, and evident testimonies in holy Scriptures. The general custom of the patriarchs, in mourning and celebrating Obsequies for the dead, Ge●. 23. v. 2. 3. ch 25. v. 9. ch. ●5 4 8. with funeral solemnities, in choice places; And some times fasting for the same cause, do evidently show both the ordinary need, which some souls haue of help; and the duty of their friends to perform, such works for them. So Abraham mourned for Sara ch. 47. v. 30. his wife: providing a special place for her burial, and for himself and his famrilie. And accordingly his 2 Reg. 1. v. 12. sons Isaac& ishmael butted him in the same place. And afterwards many others were also butted there. And although some holy perfect souls needed not prayers after their death: yet the ordinary custom was observed, and the fruit redounded to others, which had need: participating of the Communion of Sainctes. For so both quick and dead participate Ps. 118. v. 63. of each others good works. As the holy Psalmist signifieth, saying[ I am partaker of al that fear our 2. Mach. 12. v. 42. &c. Part. 2. Art. 36.§. 5. &c. Lord, and keep his commandements] The charity of Iudas Machabeus most plainly sheweth this general godly custom of praying, and offering Sacrifice for the dead. As is noted in an other place. 3 Where the same doctrine is also proved by the iudgement of a divine Preacher, exhorting amongst other good works, to be mindful of souls departed, And deduced from other texts of holy Scriptures. Eccli. 7. v. 37. ch. 38. v. 16. saying[ The grace of a gift is in the sight of al the living: and from the dead stay not grace. son vpon the dead shed tears, and begine to weep, as having suffered doleful things: and according to iudgement cover his body: and neglect not his burial] Which external acts of mourning, and burying the dead, especially require affection of the mind, and good desire towards their souls. Which is a perfect prayer for them. S. John exhorting to pray for such sinners as repented before their death, presupposeth that the same is a work of mercy, pertaining to al faithful Christians: and also presupposeth that there 1. jo. 5▪ v. 16. may be some faithful souls in that state after their departure from their bodies, that they may need, and may be holpen by such prayers.[ He that knoweth Some souls departed, are not capable of relief. his brother( saith he) to sin a sin not to death, let him ask, and life shal be given him, sinning not to death. There is a sin to death: for that I say not, that any man ask] According to which Apostolical Some need it not. doctrine, as the Church neither prayeth for glorified Sainctes, because they need not any prayers, Very many both are capable,& haue need. nor for such sinners as die obstinate in heresy▪ schism, or other enormous crime, because no prayer can prosite them: so the same holy Church piously prayeth for al those souls departed, which both haue need, and be capable of relief, by the prayers of others. And from hence cometh the usual godly practise of Masses, Di●iges, and other prayers for the dead. And of the concluding of most prayers, with this versicle[ Fidelium ainae permisericordiam Dei requ●●scant in place] or in English: God haue mercy vpon al Christian souls. HItherto is shewed in general, the necessity of A●tic. 1. 2. 3. 4. 6. 7. 11. 12. The connexion of the Articles precedent and following. prayer as well direct Petitions, as Thankesgeuinges, and Praises to God: both Mental and Vocal. That private prayer may be in any language; public must be in a sacred tongue. Also what conditions are requisite; with the Effect: and for whom we are bond to pray. Now it is further to be declared, to whom we must pray: and what we must ask. And first it is clear, that al religious prayers are made to God[ from whom only al good things procede] But jac. 1▪ v. 17. for somuch as some do imagine, that supplicants must always pray immediately to God, and that it is not lawful to pray by mediation of others, we shal in due place, show that the catholic doctrine,& practise of praying to God by intercession, as well of glorious Art. 41. 46. Sainctes in heaven; as of other faithful seruants of God in earth, is both lawful and profitable. In the mean time concerning good things to be asked, and the maner, how to ask them, the most common form of praying, called Our Lords Prayer,( The Pater noster) is here especially explicated: as that which The Pater noster excelleth al other Prayers, in authority, Perfection, excelleth al other set forms of praying in diuers respects, of authority, Perfection, utility, necessity, brevity, and Order. For the author is Iesus Christ; The Eternal Wisdom of God. Who hath made it so Perfect, that it containeth al things needful to mankind. It is a most Profitable prayer, because it is most utility, grateful to God, as being composed by his only begotten son:& because in it we not only speak to almighty God in the name of Christ, his son our Lord( as in al other prayers) but also in his very necessity, words. It is also most necessary of al prayers, because it is expressly ordained, and commanded by the same our Lord& saviour. The brevity is admirable, brevity, for in very few words, we ask al things that may be rightly desired: and we may very easily learn it,& with facility often recite it. Finally, it is divinely disposed in most convenient Order: directing us first to and Order. ask our heavenly Father, that which pertaineth to his own most honour: secondly al spiritual things belonging to ourselves, and al the elect in future glory: then spiritual good things in earth. After which we ask also temporal and corporal necessaries: And withal to be disburdened of al sins: and delivered from al other evils, spiritual and temporal: present, and in danger to come; which might The contents▪ hurt us in soul, or body. Al which we must ask with constant hearty desire. And so this most excellent divided into nine partes. Prayer, consisteth of a Preface, and seven Petitions, with a Conclusion. As will more particularly appear in the Articles following. In the Preface of our Lords Prayer, we invocate almighty God, Father of al men by creation, conservation, and redemption. ARTICLE 15. SEcular Orators, and discrete Clients, desirous to Prefaces in speech to mortal men are to move them to benevolence▪ But in prayer to God, they are to move the suppliants unto a right 〈…〉 n mind. obtain their requests of other men, commonly use some Preface, before they propose their suits. For that it might seem an arrogant demand, which is abruptly Act. 24. v. 3. 4. 10. ch. 26. 6. 2. 3. uttered in commanding terms, without any word of supplication. As if in bare words, the needy shal say to a rich man: give me meate, clothes, &c. he shal rather avert the others affection from him, then move him to compassion. whereas the due maner of asking with submissive humility, and show of grateful acceptance of desired benefit, procureth benevolence. So in prayer to God, examples of holy men teach us, to use some preface before we express the things, which we desire. Yet not to the same ●nd, Rom 5. v. 8. when we pray to God, as when we are suitors to mortal persons. For we need not by prevention to crave Gods benevolence towards vs. Who always preventeth us with his grace. Without which we can neither 2. Cor. 3. v. 5. ask, nor desire any good thing, nor think a good thought. Neither must we endeavour to change Gods will: which is immutable: but we must make such prefaces in our prayers, which we offer to God, as are fit to stir up, and to move in ourselves, assured confidence of Gods perpetual good will, to do that which is best, both for us, and others, for whom we pray. So Abraham prayed six times without intermission, Gen 18. v. 23 27. 30. 31. 32. for the safety of Sodom, interposing special prefaces, not to move God to use mercy, which needeth not, for he is always most merciful: but to move himself to more confidence, and other virtues by actual profession of his Faith, and Hope in Gods goodness. With such a preface also Moyses began his prayer for the children of Israel, confessing their most[ heinous sin, in making to themselves goddes Exod. 32. v. 31. of gold.] praised Gods infinite mercy, saying[ Dominatour Lord God, Merciful and Clement, Patient, and of much compassion, and true; which keepest mercy unto thousands( bowing withal flat unto the earth, and adorning) then proposing his petition, ch. 34. v. 6 7 ●. 9. he said:[ If I haue found grace in thy sight, o Lord, I beseech thee, that thou wilt go with us( for it is a stiff necked people) and take away our iniquities, and sins, and possess us] Salomon in the Dedication 3. Reg. 8. v. 15. 16. 20. 25 of the Temple, began his denout prayer, with a preface of praises, and thankes to God, for his benefits, formerly bestowed, and for promises made, saying[ Blessed be our Lord the God of Israel, Who spake by his mouth to david my father, and in his own hands hath perfected it, &c.] And by acknowledging great benefits received, and confidently expected, confirmed his own hart,& others in God, and so made their prayers more acceptable. 2. above al other examples, is Our Lords own Christ commandeth to use a Preface in our prayers. joan. 11. v. 41. ch. 17. v. 1. luke. 22. v. 41. Mat. 6. v. 9. luke. 11. v. 2. practise, and precept. He for our instruction used to make prefaces in his prayers. As when he raised Lazarus, when he prayed in presence of his Apostles:( the night before his Passion.) And he taught his Disciples, and in them al Christians, to begin the most ordinary prayer, with a preface, saying[ Thus shal No creature especially a finner might presume to call God his father unless we were so commanded. you pray: Our Father which art in heaven] By which few words, if we rightly consider them, our confidence may be strongly confirmed, in that we are warranted to call God. our Father, seeing we do it by Gods commandment. For otherwise it were extreme presumption, that a lump of earth, a base seruant, a guilty offender, should call our Lord God almighty( the Lord of heaven& earth: the judge of the whole world) by the honourable, and amiable name of Father. But[ we being admonished by wholesome precepts, Rom. 8. v. 25. Gal. 4. v. 6. and taught by divine institution, are emboldened to say( without which precept and warrant, no By this title we conceive assured hope. creature might presume to say) Our Father] wherefore seing we may and must so speak to our Lord God: our confidence is thereby exceedingly strengthened: because by this title of Father, faithful supplicants may well conceive assured hope, that God of his fatherly affection, by which he will be called our Father, will will also as a Father, hear the prayers of those whom he voutsafeth to make, and acknowledge to his children. For children even by filial right, often obtain their requests from paternal affection, when seruants are refused, and strangers repelled. Likewise, by this name FATHER, we are put in mind to reverence and honour God, not only for fear, but also We are admonished to reverence, fear, and love God. with filia 〈…〉[ For the son( saith the prophet Malachias) Mal. 1. v. 6. honoureth the father. If then be the father saith the Lord of Hostes: Where is my honour? And if I be the Lord, where is my fear?] By this name of Father, we are also admonished to imitate God in doing good to al. For the sons ought in al good things to follow their fathers example. Otherwise it will be justly reproached unto them by their father[ I haue brought up children, and exalted them, but they Isa. 1. v. 2. haue despised me,] And our Lord expressly chargeth And to imitate God. al his children, saying[ Let your light so shine before Mat. 5. v. 17 v. 48. luke. 6. v. 36. men, that they may see your good works, and glorify your Father which is in heaven. Be ye perfect, as your heavenly Father is perfect. Be ye merciful, as also your Father is merciful.] 3. moreover this word[ Father] is so largely extended, God would haue al to be saved. that in regard of al men yet living in this Gen. 1. v. 26. world, God is Father( in a general sense) not only by creation, conservation,& redemption of al, but also by fatherly affection. For[ he would haue al to be saved, 1. ●im. 2. v. 4 & to come to the knowledge of truth] Al are his creatures, ordained to his glory, and( if themselves will cooperate) to their own good.[ Is not our Lord thy Deut. 32. v. 6. Father( said Moyses to al the people just or unjust) that possessed thee; and made thee, and created thee? And will haue his seruants to pray for al to him, as our common Father. Al expect of thee( saith the Psalmist to God) that thou Psal 103. v. 27. 28. 29. give them meate in season. Thou giving, they shal gather it, thou opening thy hand, al shal be filled with bounty. But thou turning away the face they shal be troubled: thou shalt take away their spirit, and they shal fail, and shal return into their dust] For as God alone created al, so he only conserveth al. And concerning redemption of al mankind, without limiting or excluding any, our Lord saith by his prophet Osee[ Out of the hand of death, I will deiluer Osee. 13. v. 14. Mal 2. v. 10. them: from death I will redeem them: I will be thy death o death: thy bit will I be o hel] comformably thereto saith Malachias[ Is there not one father of us al; hath not one God created us?] There is one God( saith S. Paul) the father of al.] This our one God, common father of al, as holy Scripture often witnesseth Eph. 4. v. s. Eccli. 17. v. 12. [ Hath given commandment to every one concerning his neighbour] In which regard, and in this general sense al having one Father, Gods seruants do pray for al, even for the most wicked, that they may be converted, excluding none in the common prayer, when we say[ Our Father which art in heaven] God is more particularly the Father of the faithful. And most especially of the just. ARTICLE 16. BY the holy Scriptures it is no less clear, that as That God is more peculiatly called the father of the faithful, is proved by holy Scriptures. In the old Testament. God in a general sense, is Father of al men: so in a striecter sense, he is the Father of the peculiar people, whom he hath selected to serve him in true Faith and Religion? and yet more especially, he is the Father of the just, who are more nearly joined unto him, by sanctifying grace. Of the former sort are al the members Rom 8. v. 15. 17. Gal. 4. v. 5. of the militant Church: of the other are those only, who are joined unto him, not only in faith, but also in charity. So in the old Testament and Law of Moyses, as S. Paul describeth their state[ Al the children of Israel were under the cloud, al passed through 1. Cor 10. v. 1. 5. the sea: but in the more part of them, God was not well pleased, for they were over thrown in the desert] 2. For distinction sake therfore of the faithful from Infidels, in the beginning of the world, some were called[ the sons of God] and consequently God was Gen. 6. v. 1. 2. their father, in more special maner, then of others described by the title of the sons and[ daughters of men] God himself not only would be peculiarly called the God of Abraham, God of Isaac, and God of jacob, but also the father of the whole people of Israel, Ex●. 3 v. 6. ch. 4. v. 22. 23. for he called them his sons, saying[ My first begotten son is Israel.] And said to King pharaoh[ dismiss my son, that he may serve me] Our Lord also said to the same people by his prophet ieremy[ call me thy Father. And I said: Thou shalt call me, I●. 3. v. 4. 19. ch. 31. v 9. Father: and shalt not cease to walk after me. I am become a father to Israel, and Ephraim is my first begotten] And by Malachias he expostulateth with his people their ingratitude, for this title of Father, saying[ If I be your father, where is my honour] signifying, Mat. 1. v. 6. that it was a singular contempt not to esteem his love, in that he would be their Father. 3. Christ our Lord doth very often admonish the By Christes testimony. faithful, that God is their Father in more special sort, then he is of other peoples, and persons, which believe not in him[ Be not like to the heathen, for your Father Mat. 6. v. 8. ch. 5. v. 17. 45 48. luke. 6. v. 36. knoweth what is needful for you] plainly calling God otherwise father of the faithful, then of the heathen.[ Let your light shine before men, that they may glorify your Father] Your father is perfect, your father By S. Paul. is merciful] and the like. S. Paul also declareth the same difference by the title of adoption, saying to the Christian romans[ You haue received the spirit of Rom. 8. v. 7. 1. Cor. 1. v. 3 &c. adoption of children, in which we cry: Abba. Father] but in greater grace of the Law of Christ, then the Iewes could do, by the Law of Moyses. And of this paternity of God, in respect of his Christian children, Gal. 4 v. 6. the same Apostle speaketh in most of his Epistles: where most commonly he wisherh[ Grace and peace from our Father[ God the Blessed trinity) and from our Lord Iesus Christ] as he is Man, our redeemer and saviour, Who also in his manhood is our Father, in that he bought us, by his death, regenerate vs. And as By S. Peter. And by Isaias the prophet. S. Peter writeth, hath begotte us again[ according 1. Pet. 1. v. 3. Isa. 9. v. 6. to his great mercy, hath regenerated us unto a lively hope, by the Resurrection of Iesus Christ] whom also the prophet Isaias, amongst other titles, calleth[ The Father of the world to come.] God being euerywhere; heaven as the most excellent place, is called his seat,& Kingdom. ARTICLE 17. heaven is my seat, and the earth is my footstool, saith our Lord. do not I sil heaven, and Isa. 66. v. 1. Iere 23. v. 24. earth?] Not that God is contained in heaven& in God is every where, according to his power, presence, and essence. earth, or in one, or in many, or in al place. For he is Immense, and can not be contained in place, nor in time, but he containeth and exceedeth al places, al times, and al other things. He is incomprehensible, eternal, and is everywhere, according to his Power, Presence, and Essence, infinitely more powerable then any King in his kingdom: more present, then the sun at clearest noon day: more essential then the soul in a living man. But why then is God said to be in heaven, rather then else where? We answer: Because God in heaven, as in his splendent court, sheweth his glory to the blessed Angels, and other saints, in whom he visibly reigneth: and by communicating of himself, maketh them glorious. 2 Which his special maner of being in heaven, much But sheweth his glory, only in heaven. And therfore there is more frequent mention of Gods being in heaven. Gen. 14. v. 22. excelleth his being in other places. And therfore more frequent mention is made therof, then of his being elsewhere[ I lift up my hand( said Abraham) to Exod. 20. v. 22. my Lord God most High, possessor of heaven and earth. You haue sene( said God himself) that from heaven I haue spoken to you. From heaven he made thee to hear his voice( said Moyses to the people) that Deut. 4. v. 36. he might teach thee. heaven is the Lords thy God,& the heaven of heauens. look from thy sanctuary, and thy high habitation of heaven, and bless thy ch. 10 v. 14. ch. 26. v 15. ●. Reg 8 v. 43 &c. 2 Par. 20. v 6. ch. 30 v. 27. ●s, 2. v 4. ●s. 10. v. 4. people Israel, and the land which thou hast given vs.] So prayed Moyses. So al other Prophets, good Priestes and levites, so al the faithful praying to God often express his being in heaven. Signifying thereby, that he is in more excellent maner there, then in other places. Who nevertheless is everywhere,& in every thing, otherwise nothing could consist. 3. Why so often mention is made, in the holy Points of meditation vpon the word heaven. Scriptures, and particularly in this our most daily common prayer, of Gods special and glorious residence in heaven, there be man●e great reasons, most worthy of our consideration. First we are here to meditate Gods most high majesty, who reigneth in incomprehensible glory; and our own baseness in 〈◇〉 5. v. ●. miseries[ God is in heaven, and thou art vpon earth] and yet will he make us partakers of the same glory; in such measure, as is unmeasurable. Secondly we must remember that earth is the place of our peregrination, heaven is our home[ We haue not here Heb. 13. v. 14. a permanent city: but we seek that which is to come] Thirdly we must desire the things that are in heaven,& contemn this world[ If you be risen with Christ, seek the things that are above? where Christ Colos. 3. v. 1. 2. is sitting on the right hand of God. mind the things that are above, not the things that are vpon the earth.] Fourthly remember that if we gain not heaven, we must eternally be damned in hel. There are no more but two places, to which al shal be finally, Eccle. 1. ● v. 3. Ma● 25 v. 34. v. 4●. Ap●c. 16. v. ●1. ●●. ●●. 1. 2. ●●. Mat 25. v. ●6. and eternally adiudged. Al shal be either on the right hand, or on the left hand of Christ our judge, To the one sort he will say[ Come ye blessed, possess you the kingdom prepared for you] To the other he will say[ Get ye away from me, you cursed into fire everlasting: And these shal go into punishment everlasting: but the inst into life everlasting.] ever living with our Father, which is in heaven. In the first petition we pray, that Gods name may be honoured by al:& dishonoured by none. ARTICLE 18. AS in al other actions, so especially in prayer, 1 Cor. 10. v. 31 32. Go●s honour is to be desired in the first place, before al other things. And therfore hath the Gods honour is first of al to be desired. Eternal wisdom, our B. saviour taught us, first of al to pray our heavenly Father, that he will vouchsafe to power out his abundant grace vpon al which live in this transitory world, that his own holy name may be honoured by al, and dishonoured by none. Which thing as none must be wanting to desire: so neither must any faithful person omit to ask it of God, neither must any despair that it can not be done, but m●st know, that it is possible on the behalf of God: who offereth sufficient grace to al, and will give it effectually to many, whom himself knoweth. And finally this desire shal be fulfilled in al the elect, and blessed children of God, who shal eternally praise him, not only for his own in comparable excellencies, and for his gracious,& glorious gifts bestowed vpon his true seruants, al his Sainctes; but also in respect of the damned, for his mercies towards them, Apoc. 19. v. 2. 3. and his grace sometimes offered unto them, and for his iustice, executed vpon them; because they would not cooperate with his grace, nor participate of his goodness. 2. This our obligation to desire& pray that Gods name may be hallowed and glorified above al, was also The same was also taught in the old Testament. so intimated unto us by himself, in the first of the ten commandments, as a preface to the whole Exo. 20. v. 5. ch. 33. v. 14. Isa. 42. v ● Law: when he said[ I am the Lord thy God, mighty, jealous. In other places( he saith) his name is jealous. God is an emulatour. I the Lord: this is my name: I will not give my glory to an other] and the like. In zeal of Gods honour, that infidels should not take occasion to blaspheme Gods name, Moyses prayed for the people, when they deserved to haue been destroyed,[ lest the egyptians should haue said, that he Euod 32. v. 12. had brought them forth, that he might kill them in the mountaines.] 3. Examples of such, as before al other desires, Examples of special zeal of Gods honour sought the honour of Gods name, are innumerable in holy Scriptures; we will here only touch two or three Phinees the son of El●asar, the son of Aaron, was Num. 25. v. 15. highly commended and rewarded, for his zeal of Phinees the Priest. Gods honour, by our Lord himself, saying[ He hath averted my wrath from the children of Israel. And because he was moved with the zeal( against the carnal and spiritual adulterers) that myself my not destroy the children of Israel in mine own zeal: there shal be to him the covenant of Priesthood for ever: because he hath been zealous for his Gos; and hath v. 13. expiated the wicked fact of the children of Israel] the great prophet Elias, moved with fervent true zeal Elias the prophet. of Gods honour, feared not to present himself before ahab King of Israel, an Idolater, who sought to kill him. To whom he boldly avouched, that[ not he, but ahab himself troubled al Israel: by forsaking the commandment 3. Reg. 18. v. 8. 15. v 22. 36 40. Deut 13. v. 5. 6. 14. 15. of our Lord, and following Baalim] He forth with for edifiation of the staggering people, halting between God, and Baal( God miraculously concurring) convinced four hundred& fifty false prophets of Baal, and caused them al to be slain] according to the Law of God. And the same King ahab, and jezabel stil persecuting him, he sincerely said of himself, even to an Angel sent to him from God[ with zeal haue I been zealous for our Lord, the God of 3. Reg. 19. v. ●0. 14. 16. Hosts: because the children of Israel( of the schismatical tribes) haue ●orsaken thy covenant.] An other example of great zeal also, but not so pure, yet commendable& rewarded by God, is recorded of jehu king of jehu King ●● Israel, Israel. Who being anointed King by the same ordinance of God: and meeting with jonadab, the son of Rechab( a zealous religious man) and agreeing by mutual promise, each to other, to promote Religion 4. Reg 9. v. 6. 7. ch. 10. v. 15. 16. 17. 23. 25. 26. 27. against Idolaters, jehu said to him[ Come with me, and see my zeal for our Lord] Which in fact performing[ he slay al that were left of ahab in Samaria, till there was not one] then by a stratagem▪ gathered and inui●oned al the worshippers of Baal, that could be found: and so destroyed them, together with Baals temple, and in the place where it stood, made a common ●akes. And our Lord said to jehu: Because thou hast diligently done that which was right, and He had temporal reward, not being capable o● eternal. that pleased in mine eyes, and done al things that were in my hart, against the house of ahab: thy children, shal sit vpon the throne of Israel, to the fourth v. ●0. generation] lo this was the temporal reward, for a good and zealous work, done by an evil man. For as the sacred history expressly reporteth[ jehu observed v, 29. 3●. not to walk in the Law of our Lord, the God of Israel in al his hart: for he departed not from the sins of jeroboam, neither forsook he the golden calves, that were in Bethel, and Dan] 4. Conformable to these examples;& the decrees of divine Law, al the Prophets do also teach that the honour of Gods name, is to be desired first in order The holy Prophets oft●n admonished the Iewes to honour the name of God above al. of al petitions, even before mans salvation. For whatsoever is most estimed and most desired, the same to every one is their god: and if it be not God the Creator, it is a false god. Therfore saith the Royal prophet to God our Lord[ There is not the like to thee, Psal. 85. v. 8 9. Ps 78. v. 6. amongst goddes, o Lord; and there is not according to thy works. Al nations shal glorify thy name. Poure out thy wrath vpon the Gentiles, that haue not known thee,& vpon the kingdoms, that haue not invocated thy name. fill their faces with ignomy, and they will seek thy name o Lord, and let them know, Ps. 82. v. 17. 19. that LORD, is thy name, Thou only the Highest in al the earth. O Lord our Lord, how marvelous is thy Ps. 8, v. 10. Ps. 19. v. 6. Ps 28. v 2▪ Ps 43. v. 26. Ps. 144. v. 1. v. 22. name in the whole earth! In the name of our Lord we shal be magnified. Bring to our Lord glory and honour: bring to our Lord glory unto his name. Arise Lord, help us;& redeem us for thy name. I will bless thy name for ever and for ever. Let al flesh bless his holy name for ever, and for ever and ever] Isaias Isa. 12. v. 4. forsheweth that Christians especially shal prefer Gods name above al other desires[ You shal say An● fore show that Christiaus shal desire the same in the first place. in that day, confess ye to our Lord, and invocate ch. 24. v. 15, his name. Remember that his name is High. In al the Iles of the sea, the name of our Lord the God of Israel( shal be known) o Lord thou art my God▪ I ch. 25. v. 1. ch. 26. v. 8. 9▪ 13. will exalt thee, and confess to thy name. Thy name, and thy memortal are in the desire of the soul, My soul hath desired thee. Only in thee, let us remember thy name. every one that inuocateth my name( saith our Lord) for my glory haue I created him, formed ch 43. v. 7. ch 48. v. 9. him, and made him. For my names sake I will make my fury far of, and for my praise I will bridle thee. ch. 52. v. 6. For this cause shal my people know my name in that day. Because thus saith the High and eminent, that inhabiteth ch. 57. v. 15. eternity, and his name is holy, dwelling in the high, and holy place] Likewise ieremy prophesieth that God will[ poure out his indignation vpon Iere. 10. v. 25. ch. 14. v. 9. the peoples, that shal not invocate his name. Thou Lord art in us, and thy name is invocated vpon us, forsake us not.] Our Lord saith by his prophet Ezechiel[ I turned away my hand, and did for my names Ezech. 20. v. 22. 19. Den. 3 v. 34. 43. &c. ●se●. 2. v. 16. I●el. 2. v. 26. Amos 4 v. v. 13. ch. ●. v. 8. Mich. 4. v. 5 ●aph. 1. v. 4. sake, that it might not be violated before the Gentiles. But if in this also you fear me not, and shal pollute my holy name any more, &c.] So Daniel and the other Prophetes testify, that God requiring that his name be honoured above al, also rewardeth them that perform it,& punish those that neglect it. 5. No marvel therfore, that Christ our saviour We must both pray, and endeavour, that Gods name may be honoured by al. expressly teacheth, and commandeth al his children in the first petition to pray our heavenly Father, that Ma. 6. v▪ 9. luke. 11. v. 2. Mat. 12. v. 2●. Rom. 2. v. 24. 1. Cor. 10. v. 31. 1. Tim. 1. v. 17. ch. 6. v. 1. [ his name may be sanctified, loved, and honoured by al, yea also by those, by whom it is as yet blasphemed, hated, and many ways dishonoured. Which document is often inculiated, as well by our Lord himself, as by his Apostles, admonishing al to beware of scandalising the weak, by whom God may be dishonoured, or blasphemed: but to edify others, that God may be honoured, and his name sanctified. For that implicitly the honouring or d●shoringing of Gods name, is the acknowledging, or denying of God. Especially the ascribing of the name of God to any creature is direct blasphemy, against God. As S. Luke in his sacred history, of the primitive Church, hath recorded the terrible example of King Herod, who for admitting the flattery of vain people, accounting Act. 12. v. 22. 23. him as a God, and[ not giving honour to God, was strooken by an Angel, and being consumed of worms, gave up the ghost] So he perished, and the people most grievously sinned, in presuming to honour a wicked man with the name of God. We pray more particularly, that we, which believe in God, may ever haue grace to glorify his name. ARTICLE 19. BY the recited holy Scriptures it is sufficiently clear, that we are bond to desire& to pray, that Al being bond to honour Gods name, we must pray for grace to perform it. al men may praise the holy name of God. And because ourselves are especially obliged to do the same, we must pray for grace to perform it. remembering that as without Gods especial grace[ we can do nothing that is good: so we can do al things Philip. 4. v▪ 13. ( necessary) in Christ that strengtheneth us] When therfore we recite these holy words,[ hallowed by thy name] we must desire in hart, and sincere mind that the same, through Gods special gracious gift, be now and ever done by ourselves. Which is the second,& more particular sense of the same sacred words. 2. And for so much as mention is here made, of God is signified to us by many names. the name of our heavenly Father, when we say[ hallowed be thy name] We must consider in our cogitation, that no name nor names can sufficiently express or notify unto us, the immense great excellent, and incomprehensible divine majesty. Which otherwise for mans small capacity, is commonly proposed by Gen. 1. v. 1. 2. &c. ch▪ ●. v. 5. exod. 15. v. 3. &c. ● these ordinary names& titles: God; Our Lord: The Lord of hosts: The Omnipotent, The highest, Lord God: Lord of Lords: God of heaven: God of mercy: God of peace: and the like. Also proper to our Lord God only, that they agree to no creature whatsoever. Yet are they also improper to the divine nature itself, that they are in sufficient to declare the same, as a Definition, or essential etymology therof. 3. The completest name( though also improper,& insufcient) is the name which himself revealed to Moyses His most proper name revealed to us▪ is, HE WHICH IS. [ HE WHICH IS] importing the most absolute Exo. 3. v. 14. 15. ch. 6. v. 3. perfect being: because he only, and nothing else is without beginning. Is of himself eternal, without mutation. Without limitation, consisting only, of, by, and in himself. And so this name signifieth to us, the very infinite immensity of Gods substance. To us, I say, it so insinuateth, but so that we can only perfectly know: that he is, but not perfectly know, what We know that God is: but not, what he is. he is: and that he exceedeth, and excelleth the knowledge and capacity of al more creatures. This is God, our only God, whose name we must honour& sanctify. And pray, that by his special grace we may duly honour, his name, saying[ hallowed be thy name.] These in chariots, these in horses, but we will invocate Psal. 19. v. 8. Apoc. 15. v. 4. in the name of the Lord, our God. Who shal not fear thee o Lord, and magnify thy name; because thou only art holy] of thyself: al others that are holy, are holy by thee. Al true Christians do also pray, that themselves and al others, may love, honour, and invocate the holy name, IESVS. ARTICLE 20. BEsides al other names of God pertaining to his eternal deity, the holy name IESVS, which is The holy name IESVS is to be especially honoured. Mat. 1. v. ●●. proper to his humanity, and signifieth saviour, is to be singularly honoured of al mankind. And therfore we are bond to pray that by us, and al others it Sap. 8, v. 2●. 2, Cor 3. v▪ 5. may be honoured. For it is a general rule, stil to be remembered, that we are bond to pray for grace to perform, what thing soever we are bond to do, because of ourselves without Gods special grace, we can not do the very least good thing. And that this name IESVS is, and ought to be of singular estimation, especially amongst Christians, is proved by many holy Scriptures. 2. First this holy renowned name was prefigured by the new name g●uen to joseph the Patriarch, called It was prefigured, and prophesied in the old Testament. Gen, 4●, v, 42. 45. [ The saviour of the world] for that he saved al egypt, and the countries adjoining from perishing by famine. Which figure is more excellently fulfilled by our B. saviour Iesus Christ, saving men from sins. It was also prefigured by changing[ the name of Num, 15, v. 17. Osee( who was chief temporal Assistant,& Successor to Moyses) into Iosue] Which in Hebrew is the same that Iesus. As appeareth by the same Hebrew letters: only differing in the points, which were added long after, And S. steven in his Sermon, called the same I●sue Act 7, v. ●5. Heb, 4, v. 8. Iesus, saying to the Iewes, that[ their fathers entred, into the promised land of Chanaan under the conduct of Iesus] Likewise S. Paul writing to the Hebrews, calleth him by the same name, Iesus. moreover the prophet Isaias, foreshowed this holy name, and office of Isa. 12. v. ● a saviour, saying to future Christians] You shal draw waters in ioy, out of the saviours fountains] Also Isa. 12. v. 3. Abacu● in an other prophetical Canticle, expresseth this joyful holy name, saying in the person of the Abuc 3. v. 1●. Christian Church[ I will rejoice in our Lord, and will rejoice in God my IESVS] saviour, in the Chaldee Bible, redeemer. 3. More clearly in the new Testament. The Archangel It was imposed to Christ by Gods commandment. Gabriel, immediately before Christs Incarnation declared this holy name to the B. virgin, saying,[ Thou shalt call his name IESVS.] again God also luke. 1. v. 31. by an Angel revealed the same to joseph, the holy Spouse of the immaculate Virgin Mother, with the Mat 1. v. 11. interpretation and reason therof saying[ Thou shalt call his name IESVS. For he shal save his people from their sins,] And accordingly when he w●s circumcised the eight day from his birth.[ His name luke. 2. v. 21 was called IESVS, which was called by the Angel( saith the evangelist) before that he was conceived in the womb] 4. S. Peter with great fortitude and magnanimity, avouched to the persecutors of the Christian Act. 4. v. 12▪ Our salvation is by IESVS our only saviour. Church, that[ there is no other name under heaven given to men, wherein we must be saved] but this most holy name IESVS, which is saviour) In this therfore al the holy Apostles gloried, when[ they ch. 5. v. 41. went from the sight of the( jewish) counsel, rejoicing, because they were accounted worthy to suffer reproach, for the name of IESVS] By this potent most holy name, divels were cast out of men, and ch. 19. v. 12. 13. 17. thereupon[ The name of our Lord IESVS was magnified] 5. S. Paul also testifieth that a part of Christs glory, Part of Christs glory consisteth in the honour of this name IESVS. which he merited by his Passion, consisteth in the Phil. 2. v. 8. 9, honour of this name, IESVS, saying[ Because he humbled himself; made obedient unto death, even the death of the cross: For the which thing, God, also 10, hath exalted him,& hath given him a name, which is above al names: that in the name of IESVS, every knee bow of the celestials, terrestrials, and infe●nals] This Apostle also expressly prayeth[ That the name of 1. Thes. 1. v. 11. 12. our Lord IESVS Christ, may be glorified in Christians: and they in him: according to the grace of our God, and of our Lord IESVS Christ] Neither is is to be slightly passed over, without due consideration, This name I●●vs is often repeated, rather for honour sake, then for declaration of other doctrine. that this most glorious name IESVS, is so diligently recited, again, and again repeated, by the holy evangelists, and Apostles, far more often( as the Christian reader may easily observe) for honour sake, then for necessary explication of the things uttered. In so much that in the new Testament of IESVS Christ, this most blessed name IESVS,* is near a 949. thousand times recited. wherefore seing it hath pleased the Eternal Creator of heaven and earth, and of al things that are in them, to make us poor creatures, his adopted children, by Christ IESVS, his only Begotten son: we heartily pray, and beseech him, that through his special grace, as well by al men in the whole world, as particularly by us, which profess him our heavenly Father, his name, the Omnipotent One God, the most blessed trinity, the Father, and the son, and the holy Ghost, with Christ Rom. 1. v. 7. &c. IESVS God& Man, ever be sanctified world with out end. In the second petition we pray, that God will accomplish his glorious kingdom of al the Elect. ARTICLE 21. our chief desire, and first prayer must be that God may be glorified above al, which is the Next after Gods glory in himself, we must pray for the acomplishment of hi● glorious kingdom. sum of the fist petition. In the next place we are to desire and ask life everlasting, which is the kingdom of heaven, prepared for al the Elect of God, where he reigneth with al his saints. Therfore we pray our heavenly Father, that as he hath decreed, and in part fulfilled the same in the holy Angels, and other his glorious seruants, already reigning with him in heaven: so he will wholly accomplish it in al the rest, that al may be consummate in him. For whereas God in himself most perfect, ever from al eternity, is most glorious, not needing any other, yet of his infinite goodness, he created the universal world,& therein ordained Angels, and men, his rational creatures, to be participant of his glory, that he reigning in them they also may reign with him[ Behold Apoc. 21. v. 1. 2. 3. the tabernacle of God with men,& he will dwell with them and they shal be his people.] 2. The accomplishment of which glorious kingdom The Prophets forshewed& desired the final establishment of the glorious kingdom. the Prophets of God haue foreshowed. Moyses saying in his Canticle of thankes, and praises to God for the Israelites delivery from egypt, and passage Exo. 15. v. 13. 18. through the sea[ thou o Lord in thy mercy hast been a guide unto the people, which thou hast redeemed,& in thy strength thou hast carried them unto thy holy habitation. Our Lord shal reign for ever and evermore.] In like maner the Royal prophet often fores●ewed, and desired the accomplishment of the heavenly kingdom[ Our Lord( saith he) shal reign for Ps 9. v. 37. ever and for ever and ever. I beleeue to see the good things of our Lord, in the land of the living. Our Lord shal sit King for ever. Our Lord will bless his people in peace. even as the Hart desireth after the Ps. 26. v. 13. Ps. 28. v. 10. fountains of waters; so doth my soul desire after thee o God. My soul hath thirsted after God the strong, the living: when shal I come, and appear before Ps. 41. v. 23. the face of God. How beloved are thy tabernacles o Lord of hosts! My soul coveteth, and fainteth unto the courts of our Lord. My hart, and my flesh Ps. 83. v. 23. haue reioyced towards the living God. Woe is to me Ps. 119. v. 5. 6. that my seiourning is prolonged. My soul hath been long a seiourner. I haue cried to thee o Lord, I haue Ps 141. v. 6. 7. said: Thou art my hope: my portion in the land of the leuing. Attend to my petition: Thy kingdom is a kingdom of al worlds: and thy dominion in al generation, Ps, 144. v, 13, Psal, 145, v, 10, and generation. Our Lord will reign for ever▪ thy God o Sion in generation and: generation] Thus the Psalmist in the person of al the just uttereth his desire of the eternal glorious Kingdom of God. For which we Christians pray to our heavenly Father, saying[ Thy kingdom come] of which kingdom also the wiseman speaking, teacheth that al the just shal there reign as kings saying:[ the just shal judge nations, and shal haue dominion over peoples, and their Lord shal reign for ever(& so they shal reign with him in the same blessed kingdom) If therfore Sap. 3. v. ●. ( saith he) you be delighted with thrones, and with sceptres, o ye kings of the people, love wisdom ch. 6. v. 2●. that you may reign for ever.] 3. Not any worldly Kingdom, nor worldly Dominion, Princedom, nor prelacy, nor other temporal Al other temporal powers are tr●blesome transitory and dangours. power, or office is intended by our saviour in this petition[ Thy kingdom come] but only the kingdom of heaven. This is it which S. John Baptist. Christ himself, and his Apostles preached, requiring for the gaining therof, Penance, and other good works.[ do penance( saith S. John) for the kingdom of Mat 3, v, ●. ch. 4. v, 17, luke. 9▪ v. ●. heaven is at hand] Our saviour preached the very same[ do penance, for the kingdom of heaven is at hand] even so he sent his Disciples[ to preach the kingdom of God] which is properly the kingdom of iustice in this life,& of glory in heaven. And withal our Lord admonisheth, not to be over solicitous for Mat, 6. v. 33. worldly necessities, but promiseth that to those which first seek iustice, and thereby seek heaven, he will give also other things, so far as they are necessary. The kingdom of heaven is it, which our Lord promised to his holy Apostles( when Iudas the traisor was partend from them, immediately before his luke, 2●▪ ●. 29, 30; Passion, saying[ I do dispose unto you, as my Father hath disposed to me, a Kingdom, that you may eat& drink( enjoy al spiritual good desires) vpon my table, in my kingdom; and sit vpon thrones, judging the twelve tribes of Israel.] When this kingdom shal be Apoc. 11. v. 17. ●h. 19. v. 6. 7. complete, then will at that shal enjoy the same, render al thankes incessantly saying[ We thank thee o Lord, God Omnipotent, which art, and which wast, and which shal come: because thou hast received thy great power, and hast reigned. I heard a voice( saith S. John the Apostle) as the voice of a great trumpet, and as the voice of many waters, and as the voice of great thunders saying. All●luia: because our Lord God Omnipotent reigneth. Let us be glad, and rejoice, and give glory to him: because the marriage of the lamb is come: and his wife( the glorious Church) hath prepared herself] This is that unspeakable eternal, bliss glory,& everlasting life of al the elect, to be assembled in heaven, and there to reign with God: for the which our B. saviour teacheth& commandeth us to pray, to our heavenly Father[ Let Mat. 6. v. 10. thy kingdom come] Complete thy Church militant: make it al triumphans. We also pray that God will stil propagate, and ever conserve his militant Church, to the end of this world. ARTICLE. 22. but forsomuch as it is impossible for any to attain The Militant Church is Gods kingdom in earth. unto the kingdom of glory, unless they first enter into the kingdom of grace( for grace is the Psal. ●3. v. 1●. feed, and glory is the fruit) and forsomuch as both grace and glory, are the proper gifts of God( for our Lord giveth grace and glory) grace in this life, in the militant Church, and glory in heaven, in the triumphant. We must also desire and pray that the militant Church, may stil be conserved and increased, even to the end of this word, by the conversion of al sorts of Infidels, so long as there remain any heretics, schismatics, Iewes, Turkes, or pagans. 2. Of this kingdom of God, the Royal prophet The Prophetes foreshowed and desired prosperous successesse of the same militant Church. Ps 2. v. ●. speaketh, foreshowing the great enlargement therof by Christs merit, God saying to his son Incarnate ask of me,& I will give thee, the Gentiles for thine inheritance: and the possession of the ends of the earth.] For which increase the same prophet congratulating, saith to Christ[ Be girded with thy sword vpon thy thigh, o most mighty. With thy beauter,& Ps. 44. v. 4. ●. Ps. 46. v. 9. Ps 47. v. ●. fairness intend, procede prosperously, and reign] again he saith[ God shal reign over the Gentiles. Mount Sion is founded, with the exaltation of the whole earth: The saides of the North, the city of the great king] For the prosperous propagation therfore of this Christian kingdom, the militant Church; al the faithful must praise God, and stil pray, that it always procede accordingly[ Let thy Sainctes bless Ps. 144. v. 10. 11. thee( said the same Psalmist in his praise, and prayer to God) they shal tel the glory of thy kingdom, and shal speak thy might] And with al praises,& thankes for benefits, either received or expected, conformable desire, and prayer, is also required. For as it followeth in the same psalm[ our Lord is nere to al that v. 19. invocate him, to al that invocate him in truth] So Isaias first prayed to God for Ezechias the king and the same Ezechias, prayed for himself, and then it was revealed which before was decreed that Ezechias should recover health of body,& live longer, and also be delivered from the immenent great danger of his enemy, the king of assyrians. So did al the Isa. 37. v. 2. 3. &c. ch. 38. v. 2. 4. Reg. 19. v. 15. ch. 20. v. 3. 4. &c. Prophetes pray to God, for the accomplishing of whatsoever God hath decreed. Whether they knew or no, by prophetical spirit, what was decreed. Al be it therfore we most assuredly know, by the gift of faith, that the Church of Christ shal stil be propagated, and conserved, yet must we stil pray for the same, Dan 9. v. 15. 16. &c. adjoining our desires, and prayers, which God also respecteth, amongst other causes, for which he granteth the same things, which he for many causes decreeth. 3. Of this kingdom of Christ, the militant visible Though we know by light of faith that the visible Church shal ever continue; yet we pray for the same, comforming our desires thereunto. Church, the Archangel Gabriel declared to the B. virgin Mother, that[ our Lord God will give to him the ●●c. 1. v. 32. 33. Dan. 7. v. 14. 27. Mat. 13. v. 14 31 33 44. 45. 47. ●ar 4. ●●c. 8. seat of david his father: and he shal reign in the house of jacob for ever: and of his kingdom there shal be no end] This his own kingdom, and the greatness and perpe●ual continuance therof, our Lord himself describeth, by many parables, resembling it to seed sown in the field, of this world: which bringeth forth fruit diversly multiplied, some thirtiefold, some threescore, some an hundredfold. Also to good seed, wherewith cockle springeth up, whiles men do sleep. To mustardseede, which being small groweth very great. To a little leaven, which leaveneth a great quantity of doughty. To hidden treasure, and to a precious ston, esteemed worth al, that any man To a net that geathereth diuers sorts of fishes, profitable and unprofitable] By al which& other his documents we are assured that the Christian true Church can not fail, to be always visible, to the end of this world: yet doth our Lord instruct and command us to repeat daily in our desire, and prayer this petition, amongst others[ Let thy kingdom come] Himself sent his Apostles, sent his seuentie two disciples, sendeth continually Pastors, and Preachers into Ephes. 4. v. 1. his own harvest; nevertheless he biddeth us withal[ to desire the Lord of the harvest, to sand men into ●●c. 10. v. 2. his harvest.] We likewise pray that God will reign in us, by his sanctifying grace. ARTICLE 23. HEre we must also desire in particular, and pray that God, the King of heaven, and earth, will vouchsafe to reign in our souls, to direct, and sanctify, every just soul is also the habitacle, and kingdom of God. rule, and govern our hartes, and bodies, senses, speeches, and actions in his Law, and in the works of his commandmets, that here,& for ever we may by his grace, be safe, and free from al dominion of the evil spirit, and of sin: because otherwise it sufficeth not to believe only, and[ to cry, Lord, Lord] Mat. 7. v. 21. for al such as be in state if mortal sin; that is, al those in whom sin reigneth, are as dead members in a body, and by such sin, the enemy reigneth, and possesseth the souls. And therfore we must pray, that God himself will reign in our hartes, and beseech our heavenly Father; there to confirm h●s dominion. Not only to exclude al possession of the inueterat● destroying enemy, but also al the force of naughty concupiscence, desiring& praying God, the mighty warier to come, and reign in us, to b●nde the enemy and to take away his weapons, and make us his spiritual luke. 11. v. 2●. kingdom, furnished with al munition of spiritual armor in this life, that we may attain unto the kingdom of glory. 2. This dominion of God, ruling and directing the hartes of the just, the Royal prophet, and with him al Gods true seruants, desire, and pray for, in this or We must pray that God will make our souls his particular kingdom. like maner, saying[ Direct me o Lord, my King,& my Psal. 5. v. ●. God, in thy truth: and teach me, because thou▪ art God my saviour:& thee haue I expected al the day. Thou art the same my King, and my God. The seat o Psal. 24. v. 5 God for ever and ever: and of direction the rod of thy kingdom( not force of men, horses, or arms, but rule and direction of Gods grace in mans hart, is his spiritual kingdom) Because our protection is of our Ps ●8. v 19 Lord, and of the holy one of Israel our king. L●t( therfore) the brightness of our Lord God( his illuminating Ps. 89. v. 17 grace) be vpon vs. And direct thou( o God) the works of our hands over us: and the work of our hands do thou direct] To signify more clearly this point that God as King of al, not only doth rule exteriorly in the effects of conquests and victories, but more especially internally governing the faithful souls of men, to do that is good and just. Isaias the Isa. 32. v. ●. prophet saith expressly[ Behold the king shal reign in iustice: and the princes( Ministers of God, angels Apostles▪ and other Pastors) shal rule in iudgement] doing that which is right and just. Which is the effect of Gods grace reigning in faithful souls. 3. Christ himself plainly teacheth the same, not And that he will reign in us by his grace of iustice. only to seek the kingdom of heaven, in glory everlasting: Which is commonly called the kingdom of God, but also he biddeth us before al things[ first to seek the kingdom of God( in this life as appeaneth by his words adjoined.] And the iustice of him] that is, the iustice which God requireth in the faithful▪ signifying that without iustice by which God reigneth in faithful souls in this life, they can not be his spiritual kingdom, and that by iustice they haue his kingdom, and government within them, whereof he said to his disciples[ lo the kingdom of God is luke. 17. v. 21. within you] This he further declareth by[ the guest entertained unto a kings feast, at a marriage:& found to be without a wedding garment] in whom that king reigned not, and therfore[ commanded to cast him into utter darkness, where shal be weeping and Mat. 22. v. ●2. gnashing of teeth.] 4. To the same purpose of attaining this spiritual The holy Apostles teach the same to be necessary. kingdom of Christ reigning in the hart by his grace, S. Paul exhorteth saying[ Let not sin reign in your Rom. 6. v. 12 mortal body, that you obey the concucupiscences therof] To others that thought themselves spi●itually rich he said▪[ Now you are filled, now you are become rich( as you think) without us you reign: and 1. Cor. 4. v. ●. would to God, you did reign, that we also might reign with you] Touching mortification of untamed passions, which reign in the unperfect, he saith that[ Flesh and blood can not possess the kingdom of God, neither shal corruption possess incorruption] In respect also of this spiritual kingdom, where God ch. 15. v. 50. reigneth by his grace, S. Peter calleth good Christians 1. Pet. 2. v. 9. [ A kingly Priesthood] kings in that they rule their passions, and priestes in that they offer good prayers, and other works to Gods honour. The plainest summary literal sense therfore, of this petition[ Let The summary literal sense of this petition. thy kingdom come] or[ Make that thy kingdom come] is, that we desire, and pray our heavenly Father, to make complete, according to his eternal Decre●, Art. 21. the perfect glorious kingdom of al his elect:& Art. 22. for the accomplishing therof to propagate, conserve, and prosper his militant Church, and spiritual Art. 23. kingdom in earth, until the consummation of this world: and that he will vouchsafe to reign in us, and al faithful particular souls by his sanctifying grace, that so we may persevere living members in his militant Church, and be made partakers of glory in the triumphant. In the third petition we pray, that Gods will( not our own proper will) be so fulfilled in earth, as it is in heaven. ARTICLE 24. WE must stil observe in al prayers,& particularly I●c. 11. v. 9. in this, that when we ask any Gods will, and good pleasure is always fulfilled. thing of God( as he commandeth us to recurre unto him by prayer, for whatsoever is needful) we must not think, that God is mutable, or will do otherwise then according to his divine good pleasure. But therfore his divine goodness teacheth,& commandeth us to pray, that thereby( acknowledging our own necessity, and his fatherly care of us) we may stir up ourselves to right affections, and so become capable of his purposes, and promises, which infinitely excel al our best desires[ For what we Rom. 8. v. 26 should pray, as we ought( saith S. Paul) we know not: but the spirit himself requesteth for us, with groanings unspeakable. And he that searcheth the hartes, v. 27. knowe●h what the spirit desireth: because according to God he requesteth for the sainctes.] The faithful not knowing what, nor how to ask, yet resigning their wille● to Gods will, their demand is according Al are bond to resign their proper will to Gods will. to God: it is in deed Gods will, and therfore grateful to God, and most profitable to them that so pray. And therfore in every prayer it is either to be expressed, as here it is, or necessary to be implied, that we must always ask with condition, if it be Gods will; and with resignation expressly, or implicitly to say from the hart[ o God. Thy will be done.] 2. Which perfect resignation is further proved proved by examples, and instructions of holy Scriptures. to be necessary, by many examples and testimonies of holy Scriptures. Blessed job understanding of the loss of al his goods,& children, said[ Our Lord gave, and our Lord hath taken away: as it hath pleased job, 1. v, 21. our Lord, so is it done. The name of our Lord be blessed.] Being also strooken with a very sore boil, from the sole of the foot, even to the top of his ch. 2. v. 9. 10 head: and skornefully reviled by his wife, he said[ If we haue received good things of the hand of God, evil things why should we not receive?] King david having a will to build a Temple to God, and being informed by Nathan a prophet, that God would not haue it done by him, but by his son; comforming his own will to Gods will: with thankes for al Gods benefits, he said[ Now therfo●e o Lord God, raise up 2, Reg. 7. v. 2, 4. 12. 13. 25. 26. for ever the word that thou hast spoken vpon thy seruant, and vpon his house, and do as thou hast spoken: that thy name may be magnified for ever.] The Ps. 1. v. 2, same Royal prophet, often confirmeth this necessary rule of resigning al our desires to Gods will[ Blessed Ps 50. v. ●0. is the man( saith he) whose will is in the way of our Lord. deal favourably o Lord in thy good will Ps. 1●8. v. 35. with Sion. Conduct me into the path of thy commandment, Ps 142. v. 10 because I would it. Teach me to do thy will, because thou art my God. There is no wisdom( saith Pro. 21. v. 30 Salomon) there is no prudence, there is no counsel against our Lord] Isaias admonished the people that Isa. 58. v. 3. [ God did not respect their fasting, because they were addicted to their proper will, contrary to Gods will] holy Tobias desiring rather to die, then to live longer, yet prayed not for the same absolutely, but with tub▪ 3. v. 6. resignation to Gods will: saying,[ Now Lord according to thy will do with me] So did judith profess judith 8. v. 17. that often mans will is different from Gods will; and then must be resigned to Gods will. whereupon she exhorted others saying:[ Let us say weeping to our Lord: that according to his will, so he do his mercy with us] Valiant Iudas Machabeus prayed also thus 1. Mach. 3▪ v. 60. 2. Mach. 1. v. 3. [ As it shal be the will in heaven: so be it done] So other faithful Iewes in jerusalem writing to their brethren in egypt[ prayed God to g●ne unto them al, an hart to worship him, and to do his will, with a valiant hart, and a willing mind.] 3. above al other proofs, our Blessed saviours Christ especially requireth resignation if mans will to the will if God. clearest doctrine and practise assureth us, how necessary it is both to submit our will to Gods will, and also to pray sincerely that Gods will may be done▪ Mat. 6. v. 9. 10. [ Thus you shal pray( saith he) Our Father, Thy will be done, as in heaven, in earth also] proposing the example of the glorified in heaven, that the faithful may imitate them in desire, For though it be not so perfect: yet must it be according to the similitude in some sort: and so this clause of similitude, is to be understood in both the former petitions, that we must desire to sanctify Gods name, and desire his dominion in al the earth, and particularly in our own souls as it is in heaven, in al the glorious. Consider also our Lords practise, and often asseveration[ I seek not joan. 5. v. 30. ( saith he) my wil●, but the will of him that sent me, I descended from heaven, not to do mine own will, but the will of him that sent me.] And in the agony ch. 6. v. 38. Mat 26. v. 39. 42. of his Passion he prayed thus[ My Father if it be possible, al things are possible to thee, let this chalice pass from me. nevertheless not as I will, but as thou wilt. If this chalice may not pass, but I must drink it, thy will be done] And so our saviour biddeth us absolutely to pray, that in al things, not our proper will, but the will of God be done. 4. With this resignation Christes Apostles tempered al their desires, wills, and purposes[ I will return Act. 18. v. 21. ch. 21. v. 14. His Apostles inculcate the same. to you again( said S. Paul to the people of Ephesus) God willing] S. Luke and other friends, when they could not dissuade S. Paul, from returning to jerusalem, Rom. 1. v. 10. resigning their will to Gods, said[ The will of our Lord be done] It is S. Pauls usual phrase in his purposes and promises to say with express conditions] ch. 15. v. 32. 1. Cor 4. v. 19. If God will: by the will of God, If our Lord will] And S. james expressly reprehendeth those that omitted this condition in ordinary speech[ Behold jac. 4 v. 13. 14. 15. now( saith he) you that say to day, or to morrow, we will go into that city, and there certes will spend a year, and will traffic and make our gain: for that you should say: If our Lord will, and if we shal live, we will do this, or that] And S. Peter persuadeth to patience, in regard of Gods▪ will.[ It is better 1. Pet 3, v. 17. ( saith he) to suffer as doing well, if the will of God, will haue it so: then doing il: for they also that suffer according to the will of God: let them commend their ch. 4. v. 19. souls to the faithful Creator in good deeds.] Gods absolute will, called his good pleasure, is evermore fulfilled. ARTICLE 25. AL things in God are God himself, his very substance, See Part. 1, Artic. 8.§ 3. and nature. In him there are no Accidents, as there be in creatures. So his pure and proper will( as his goodness, Power, wisdom, Iustice, and Gods absolute will is always fulfilled: his conditional will ought to be fulfilled, but ofteo is not. every Attirbute) is himself, and therfore is immutable, and is always fulfilled, as many holy Scriptures do clearly witness. But because many other holy Scriptures do also testify, that Gods will is often transgressed by sinners: for acclaration of this seeming contradiction, Christian schools do explicate the same holy Scriptures, by a necessary distinction, calling Gods will, as it is perfectly performed, his absolute proper will( which is voluntas beneplaciti) otherwise it is his conditional will, which always ought, but is not always fulfilled, which is called voluntas signi, because it appeareth by his Law, of commanding, or prohibiting, as by a sign, to be Gods will. For confirmation of which doctrine,& for explication of these divine words, in our Lords prayer, whereby we desire, that[ The will of our heavenly Father may be done] we shal here briefly recite some evident divine testimonies, affirming that Gods will( to wit his proper absolute will) is always fulfilled. And afterwards Art. 26. the like testimonies, that Gods will( which is therfore called conditional) always ought to be performed, but often is transgressed by sinners. 2. holy joseph the Patriarch said to his brethren▪ Gen. 50. v. 19. 20. [ fear not: Can we resist the will of God?] evidently proved by testimonies. showing that Gods absolute proper will can not be hindered, but is always fulfilled. Which he also explicated, saying[ You thought evil against me. But Exo. 21. v. 16. God turned that into good, that he might exalt me; as presently you see,& might save many peoples[ Their will was, by selling their brother unto strangers, to hinder his aduancement, which was a grievous sin,& a transgression of Gods will: yet Gods absolute will was fulfilled, which was to draw good out of this evil, and by this means to exalt joseph, for al their good, and the good of egypt, and other nations adjoining: for the safety of many peoples, in the scarcity of bread, and danger of famine. Rabsaces a heathen Infidel: the general captain of assyrians, beseging jerusalem, knew the efficacy of Gods will: when threatening 4. Reg 18. v. 25. the Inhabitants of that city, he said to them[ Why, am I come hither without the will of the Lord, to destroy it? The Lord said to me; go up to this land, and destroy it] which he avouched having understood that the Prophets had so told them. And acknowledged truly that the will of God, can not be hindered; but he erred, not knowing that God in deed would haue him to come, and only to assault them, but not to destroy them. 3. More assuredly the Royal prophet affirmeth, By other testimonies of the Prophets. that Gods absolute will is ever fulfilled[ Our Lord Psal. ●7. v. 20. saved me( saith he) because he would me. The works of our Lord are exquisite( exactly performed) according to al his wills] Al things whatsoever our Lord Ps. 110. v. 2. would, he hath done in heaven and in earth, in the sea, and in al the depths. many cogitations( saith Salomon) Pro. 19. v. 21. are in the hart of a man: but the will of our Lord shal be permanent. Al that he pleaseth, he will Isa. 46. v. 10. do] God himself saith by his prophet Isaias[ My counsel shal stand: and al my will shal be done. The High one( saith Daniel) ruleth in the kingdom of men: and to whomsoever it shal please him; he will Dan. 4. v. ●4. 32. give it. For he doth according to his will: &c.] 4. A poor Leper faithfully believing, and professing the omnipotency of Christs will, said to By Christ and his Apostles. him[ Lord if thou wilt: thou canst make me clean.] Mat. ●. v. ●. 3. Our Lord in confirmation therof, said unto the Leper[ I will( and addeth withal) Be thou made clean. And forthwith his leprosy was made clean] Further that Christs will is omnipotent, and always fulfilled, Rom. 9. v. ●9. as he is God. S. Paul saith[ Who resisteth his will?] signifying that none can.[ In Christ( saith the same Apostle of himself and others) we are called by Ephes. 1. v. 11. lot, predestinate, according to the purpose of him that worketh al things, according to the counsel Apoc. 4. v. 11. of his will] The whole glorious court of heaven, adoring God, say[ Thou art worthy o Lord our God, to receive glory, and honour,& power, because thou hast created al things: and for thy will they were, and haue been created.] Gods conditional will, which is known by signs, is often not fulfilled. ARTICLE 26. OTher holy Scriptures do also clearly show that Distinctions are necessary to explain holy Scriptutes, which otherwise might seem contrary. Gods will is often transgressed and not fulfilled: which must needs be understood in an other sense, then the former, because otherwise there should be( which is unpossible) contradiction in the word of Artis. 25.§. 4. God. And therfore for explication of this seeming contrariety( as is noted before) we must consider that somewhere the holy Scripture speaketh of Gods absolute will, which is always fulfilled,& some where of his conditional will, which men may fulfil, but often do not. As when God comandeth, counseleth, promiseth reward; or else forbiddeth, or threateneth punishment: Gods Commandments, Counsels, Promises, Prohibitions, and threats, are signs of his will. these be signs what God would haue to be done, or not done, yet leaveth reasonable creatures to their free will( wherewith they are endowed) either to do his will( as in heaven al do perfectly fulfil it) or not to do it, as in this life, some do his will, some do against his will. Not against Gods absolute will, for so none can, as is proved in the precedent Article: but against his conditional will, as by these examples, and testimonies( and by others the like) it is most evident. 2. God our Lord did prohibide our first parent, from eating of the fruit of a certain three in Paradise, with threatening that if he should eat therof, Gen. 2. v. 17. ch. 3. v. 6. Examples of not full filling Gods will. he should die the death] By which prohibition, and threatening, it is clear that God would haue had Adam, to haue abstained from eating of that fruit. Adam. And it is no less evident that Adam did contrary to Gods will, by eating of the forbidden fruit, and for the same was justly punished. Our Lord admonished, and threatened Cain, saying to him[ Why art v. 17. 18. 19. ch. 4. v. 6. 7. Cain. thou angry, and why is thy countenance fallen. If thou do well shalt thou not receive again? but if thou dost il, shal not thy sin forthwith be present at the door?] thereby signifying to be his will, that Cain should haue subdued his disordered passion of anger; which he not subduing, as God admonishind him, but murdering his brother, sinned grievously against Gods will, and was justly punished for the Al transgressors of Gods commandments, do contrary to his will. same crime. To al the Israelites our Lord said in general Leuit. 26. v. 21. Rom 11. v. 1. 2 &c. Iudi●. 2. v. 2. &c. Psal. 5. v. 5. touching his will, and al his Law[ If you walk contrary to me, and will not hear me: I will increase your plagues until sevenfold, for your sins] And that many did resist his will made known to them by his laws, is manifest by innumerable testimonies. briefly al sinners do against Gods will[ because God would not haue iniquity.] 3. So the holy Prophets often admonish, that proved by other holy Scriptures. sin and death are against Gods will,[ Wrath is in his Psal. 29. v. 6. indignation( saith the Psalmist) and life in his will God would in his conditional will, that al should keep his Law, and live eternally: which is not fulfilled: but his absolute will is, to reward the good, and to punish the evil.[ He made his ways known to Moyses: Ps. 102. v. 7. his wills to the children of Israel] His wills saith the prophet, not only his absolute will( by his works which are the effects therof) but also of his conditional will, by his Law, that is, of that which appeareth by signs to be his will. again, of the will of God not fulfilled, Isaias also speaketh, saying to some: [ Behold in the day of your fast, your own will is 〈◇〉 3. 5. found] signifying that they transgressed Gods will, which was, that they should haue observed al his commandements, and then their fast had been grateful. Likewise of Gods will not fulfilled, himself saith Ezech. 18. v. 23 ch. 24. v. 13. by his prophet Ezechiel[ Why, is the death of a sinner my will, saith our Lord God, and not that he convert from his ways, and live? I would cleanse thee, and thou art not cleansed from thy silthines] again, osee 7. v. 1. by his prophet Osee[ When I would heal Israel, the iniquity of Ephraim was revealed, and the malice of Samaria: because they haue wrought lying] And so the will of God was not done. 4. Omitting more of the Law and Prophetes, Christ our Lord rest fieth, that Gods will is not always In this petition we pray for special grace do: Gods w●l. Which is to keep al his commandements. fulfilled, by his expostulation with jerusalem, Mat 23. v. 37. saying[ How often would I gather together thy children, as the hen doth gather together her c●i●kines, under her wings,& thou wouldest not] And therfore he reacheth us to desire, and to pray our heavenly ch. 6. v. 10 Father that[ his will be done as in heaven, so in earth also] Which prayer is most necessary because without special grace, none can do his will, neither according to the substance of the things, which he commandeth, much less in perfect maner, which we are bond to desire, that[ even in earth his will may be done, as it is in heaven.] And to pray that h● will give us effectual grace to keep al his commandments, doing al we ought to do, and avoiding al which is prohibited. For as our Lord saith in one place[ He that doth the will of my Father, shal enter into the Mat 7. v. 21. Kingdom of heaven] So he saith in other words the same thing in sense[ that he which will enter into the kingdom of heaven, must keep the comandments] ch 19. v. 1● again[ whosoever shal do the will of my Father, that is in heaven, he is my brother, and sister, and mother.] Yea when our own will agreth with Gods will, we must desire and pray, that it be fulfilled, not for our proper contentment, but because it is Gods will; ch. 12. v. 50. for[ so it is fulfilled in heaven.] 5. Vpon which ground the holy Apostles admonish, and exhort al Christians to learn, and observe Gods will, not for our own commodity, but in more Christians must desire their own salvation, because it is the w●l of God. perfect maner, for Gods service, because it is his will[ walk as children of the light( saith S. Paul) proving Ephes 5. v. 8. 10. 17. what is well pleasing to God. Become not unwise but understanding, what is the will of God.] And also 1 Thes. 4. v. 3. 1. 1. Tim. 2. v. 4 teacheth that our sanctification is Gods will.[ This is the will of God, your sanctification] God our Lord( saith he) will al men to be saved, and to come to the knowledge of the truth] It is the will of God( saith S. And must pray forgrace, so to desire it. Peter to al Christians) that doing well you may make 1. Pet. 2. v. 15. the ignorance of unwise men to be dumb] And He that doth the will of God( saith S. John) abideth for 1. joan. 2 v. 17. ever, wherefore seing it is certain and evident, that Gods absolute will is immutable, and is always, and in al things fulfilled, and that also his will is that by doing his will, his children shal please him, and so attain everlasting life, and seeing it is clear also, that Gods will is by many not fulfilled: it is necessary, that we desire, and pray our heavenly Father, that[ his will be done, as it is in heaven, so in earth also] And particularly that we may obtain his special grace to do and suffer, al that is Gods will: wholly resigning our proper will, to his will, according to this A brief Rule. brief Rule. Take away proper will, and you take away Hel. do Gods will, and you shal possess heaven. In the fourth petition, We pray our heavenly Father, to give us al necessary spiritual, and corporal food. ARTICLE 27. MAn consisting of soul& body, and being in neither part able to sustain himself without the help of God, must by prayer seek from him, both spiritual and corporal food: and After the desire of Gods glory, and mans salvation, we must pray for spiritual helps,& necessary tempotals. that more especially, which pertaineth to the principal part. As therfore our Blessed saviour hath taught, and commanded us to ask of our heavenly Father in the three former petitions, things necessary for our souls in eternal life: so in this fourth, he likewise instructeth us to ask other things, necessary for both souls and bodies: by which we may serve God in this life. And to this purpose, our Lord hath prescribed, that we shal pray our heavenly Father, Mat 6. v 11. luke. 11. v. 3. [ to give us this day, our daily bread] Where by the same words, we ask both heavenly, and terrestrial bread. 2. For explanation whereof, we must observe, that often in holy Scripture, by bread is signified spiritual food of the word of God, and other divine In holy Scripture, bread& meate sometime is signify spiritual food of the soul. nutriment wherewith the soul is fed. Of which our Lord saith[ Not in bread alone doth man live, but in Deut. 8. v. 3. Mat. 4. v. 4. every word that proceedeth from the mouth of God] Of such persons as neglect this spiritual bread, holy job saith[ They led their dayes in wealth, and in a job. 21. v. 13. 14. 15. moment they go down to hel. Who said to God: Depart from us, we will not the knowledge of thy ways. Who is the Omnipotent that we should serve him? and what doth it profit us, if we pray him?] Such people not asking spiritual bread, die for famine: with which kind of spiritual famine, our Lord threatened to punish sinners, saying by his prophet Amos[ Behold the dayes come, saith our Lord, and I Amos 8. v. 11. will sand forth famine into the land; not the famine of bread, nor thirst of water, but of heating the word of the Lord] For the same famine, when it happened to Gods people for their sins, ieremy the prophet lamented in the behalf of the penitents, saying[ The little ones haue asked bread, and there was none that Thren. 4 v. 4 broke it unto them] Of this kind of meate the Royal prophet speaketh thus, exhorting the faithful. Psal. 34. v. 4. [ Be delighted in our Lord, and he will give thee the petitions of thy hart[ Our saviour himself saith[ The joan. 6. v. 51. bread which I will give, is the life of the world. The water that I will give him( that cometh to me) shal become in him a fountain of water springing up vnlife ch. 4. v. 14. Rom. 6. v. 23. everlasting. The grace of God( saith S. Paul) is life everlasting, in Christ Iesus our Lord.] Blessed therfore are they that hunger and thirst iustice, which is, the spiritual food, and neutriment of their souls, they will heartily pray for it, crying to our heavenly Father[ give us this day our daily bread.] 3. By bread also in holy Scripture, is signified al maner of convenient corporal sustenance; yea also al Bread also signifieth al corporal food,& other necessaries. corporal necessary things, to the convenient state of every one. Our Lord said to Adam[ In the sweat of Gen 3. v. 19 thy face, shalt thou eat bread] When jacob the Patriarch ch. 28. v. 20. 21. making a vow in his prayer, said[ If God shal be with me,& keep me in the way by which I walk, and shal give me bread to eat] he doubtless understood job 42. v. 21. 4. Reg. 6. 7. 12. 23. by bread, al competent corporal food. When Elisens the prophet willed the King of Israel to set bread and water before certain Syrians, that they might eat and drink;[ a great preparion of meats was set before them, and they did eat and drink] S. Luke also calleth a feast or dinner, the eating of luke. 14. v. 1. bread[ It came to pass( saith he) when Iesus entred into the house of a certain Prince of the Pharasees, vpon the Sabbath to eat bread] So in this petition therfore by the name of bread, we pray both for spilitual means( of wholesome doctrine, knowledge, holy Sacraments, Sacramentals, and other helps, with the fruit therof) and also for al corporal necessities, whereby we may more conveniently, by use of temporal good things, attain to the eternal. But more particularly we are to desire& to pray for the special good fruit of the most blessed Eucharist. The Sacrifice& Sacrament of Christs body and blood. And for our particular temporal and corporal relief in this life. Of which two, we shal here add two special Articles. We pray in particular, that we may fruictfully par●●cipate of the B. Sacrifice, and Sacrament of the Altar. ARTICLE 28. AMongst al spiritual food of the soul, as none The B. Sacrifice,& Sacrament being the principal food of souls must principally be desired. is more excellent then the heavenly bâquette of Christs own body and blood under the forms of bread and wine: so none is more to be desired, and the inestimable fruit therof to be sought for, by hearty& frequent prayer. And therfore when we make this petition to our heavenly Father: that he will vouchsafe to give us, every day, our daily bread; our principal cogitation ought to be vpon this most principal bread: desiring God to grant us his special grace, so to honour the same always, and with such devotion at convenient times to receive it, as may make us capable of the inexplicable fruit therof, which is abundance of grace in this life, and of correspondent glory in life everlasting. For it is of no joan 6. v. 3● 32. 51. 55▪ less power: and value, as our B. saviour himself affirmeth: saying[ that he would not only give a better bread then Manna, but that the same bread is himself, and that he would give it us to eat; that is, truly and really meate; truly and really eaten: else it were Part 2. Art. 18. not meate in deed. As is largely declared elsewhere. Sacrifice was offered in the old Law likewise every day, and very often in feasts,& vpon other occasions. 2. In this place is specially to be considered, with what fervent devotion the faithful seruants of God repaired to the figures, and shadows of this singular mystery: and with what diligence, and sincerity Christians frequented the thing itself, in the primitive Church of Christ: and that the same is registered for our instruction,& imitation in the written word of God. It was strictly ordained, and by very many Exo. 12. ch 16. faithfully performed, that the Paschal lamb should be immoloted, and eaten, in special time, in special maner, with special rites adjoined. Also that Manna should be gratfully received, greatly esteemed, as containing Iv 29. v. 38. 39. lieu. 13. v. 2. 3. &c Nu, 28.& 29. many miraculous qualities. It was further strictly commanded and duly performed: that every day Sacrifice was twice offered, to wit in the morning and eue●ing. Which was therfore called the daily Sacrifice. many feasts were instituted, as the Sabbath day every weke. Also the first day of every moon. The Pas●h every year, seven dayes together. Likewise Pentecost. The feast of Trumpers. The feast of Expi●tion, of Tabernacles; and of Collects. In al which were special Sacrifices. And at sundry time● for many special purposes, vpon diuers occasions. david much l 〈…〉 ented his a● sense from sacrifice. King david in his great afflictions, most lament●d 1. Reg 22. v. 5. ch. 16. v. 19 his exile in the d●serte, because he could no haue access to the Tabernacle of God in jerusalem. Where be especially desired to be, for the more particular service of God: by his presen●e, at Sacrifices. And in the same desert he prayed, that for this special purpose he might be restored to this most desired place[ O God my God( said he) to thee I watch from the Ps. 62 v 2. 3 morning light. My soul hath thi●sted to thee: in a desert land without water] without wonted spiritual comfort. The prophet Daniel in captivity,[ three Dan 6. v. 10 times in the day: bowing his knees, towards jerusalem adored, prayed, and praised God▪] 3. After Christs Ascension[ his disciples( saith S. Act. 2. v. 22 The Apostles with other faithful joined preaching, communicating& prayer together. Luke) persevered in doctrine( which is one kind of spiritual bread) and in communication of the breaking of bread( which is the Sacramental bread, our 1. Cor. 11. v. 23. &c. Lords own body in the form and accidents of bread) the same Blessed Sacrifice, and Sacrament, whereof the evangelists, and S. Paul declare the Institution by Christ, at his last supper. Which although every Christian receive not every day, yet al that are living members of the Church( the Mystical body of Christ) participate in spirit, if they so desire to do.[ The Chalice of benediction, which we bless, is it not 1. Cor. 10. v. 16. 17. the communication of the blood of Christ( saith S. Paul.) And the bread which we break, is it not the participation of the body of our Lord? For being many we are one bread, one body, al that participate of one bread.] Therfore our saviour hath taught us to pray al as one body, of one community, not to say: give me: but give us: so not, my bread, but our bread: that both each one pray for al others, and each one may be partaker of al others prayers. And the same The blessed Sacrament is called daily: and supersubstantial bread. is asked every day: give us this day: and it is called daily bread, because the fruit therof is daily necessary. It is called also Supersubstantial bread, which signifieth bread, above the natural substance of ordinary bread: and a most singular bread, to which no corporal substance is comparable. In the Hebrew, and Chaldee tongue it is Segula. In greek Epiousios, or Mat. 6. v. 11 Periousios. Supersubstantial, or Superexcellent. every way this Epitheton supersubstantial, or superexcellent, expressed by the evangelist S. Matthew, evidently sheweth, and invincibly proveth, that in the blessed Eucharist, there is not natural bread; but divine bread; the bread which came from heaven; Christ the son of God. body and soul, flesh and blood of Christ. Who is God and man. The flesh, not of a joan. 6. v. 6●. more man, for such flesh could not profit to our redemption, and salvation; but flesh of that man, who is God: Flesh which giveth life, which profiteth infinitely. This daily bread, and the fruit therof, we daily pray our heavenly Father, to grant unto us every day. We pray also for al things necessary, in this temporal life. ARTICLE 29. BOth approved examples, and other documents It is lawful& necessary to pray for temporal things, but with moderation. in holy Scriptures, do show that it is lawful to pray for temporal good things of this life, so it be with moderation. For so Abraham, Isaac, and many Gen. 15. v. 2. ch. 25. v. 21. judic. 15. v. 2. 3. &c. 1. Reg. 1 v. 7. 10. 20. 1. Par. 4. v. 10. others prayed for children of their own bodies, and obtained their requests. So did the parents of Samson: and Anna the mother of Samuel, and many others likewise. Iabes a renowned holy man of the tribe of Iuda prayed for temporal prosperity[ And God granted the things that he prayed for] It was an ordinary blessing in the old Testament, and a great sign of Gods favour, when his seruants prospered in this world. Which the Royal prophet well observing said[ I haue been young, for I am old:& I haue not sene the just forsaken; nor his seed seeking bread. Cast thy care vpon our Lord,( saith he) and he will Ps. 36. v. 25. Ps. 54 ●. 23. Ps. 61. v. 11. nourish thee] But withal he admonisheth[ If riches abound, set not your hart vpon them] And praising Gods providence he saith[ The eyes of al things hope Ps. 144 v. 16. 17. in thee, o Lord: and thou givest them meate in time convenient. Thou openest thy hand,& fillest every living creature with blessing] To the same purpose Pro. 22. v 2. ch. 23. v 4. ch. 30. v. 8. Solomen saith[ The rich and poor haue met one an other, our Lord is the maker of both. Labour not to be rich, but set a mean to thy prudence] And himself prayed for mediocrity, saying to God:[ beggary, nor riches, give me not; give only things necessary, for my sustenance] By al which we see it is mans duty to desire, and to pray for necessary temporal things with moderation. 3. Our Lord and saviour teacheth the same in Mat. 6. v. 9. 11. v. 25. 34. We must pray with diligence but without solicitude. planest terms, saying.[ Thus shal you pray: give us to day our daily bread. I say to you: Be not careful for your life what you shal eat, neither for your body, what raiment you shal put on. Be not careful for the morrow. For the morrow day shal be careful for itself sufficient for the day is the evil therof] Care for necessaries is a penal evil, but not a sin, so long as it is moderated with reason, yet over much solicitude is sin, and forbidden. Therfore the right mean is, to ask necessaries and no more, and so to rest, and rely vpon God[ For your heavenly Father v. 8. 32. knoweth what is needful for you. And that you need many things] again in particular our Lord biddeth us to pray in time of tribulation, or persecution ch. 24. v. 21. [ that your slight be not in the winter, or on the Sabbath] that it may not be in the hardest season, but mitigated, according to our infirmities. S. Paul requested the Christian Romans to pray for him[ that Ro. 15. v. 31. 32. he might be delivered from the infidels, that were in jury. That he might come to them in ioy, by the will of God, that I may be refreshed( said he) with you] S. james exhorteth that[ If any of you be in jac. 5. v. 1●. heaviness, let him pray] for true comforth in tribulation. 3. For these, and al other kindes of temporal good Why we pray every day? luke. 18. v. 1. 1. Cor. 4. v. ●. things, we must pray every day[ give us to day] because we stil haue need, yea though we haue present possession of competent needful things, yet we must pray that by Gods goodness, we may use the same things, without whose bounty they do not, nor can consist, neither can we consist nor use his gifts, without Why we ask for this day? his continual assistance, and power, giving us al the power which we haue. And we must ask those Exo. 16 v. 4. 19. 20. 2● 22. things only, which may suffice for the present short time. And so the next day, yea the next meal, must we ask again. For being stil beggars, having nothing of ourselves, but al of God; of him we must stil beg, both the needful things,& the use therof, with humble submission, acknowledging whose it is: and whose seruants we are. We ask[ our bread] to wit Exo. 20. v 17 Ps. 127. v. 2. Why it is called our bread that bread,& those things which are ours by Gods will, lawfully possessed, not gotten by fraud, nor any way unjustly: for then it were not our bread: but others bread. Finally we ask[ daily bread] that is to Why is it called dalie bread? say, ordinary and common, convenient sustenance, mee●e for every sort, and state of people: not over delicate, rare, nor costly, nor with superfluity. For superfluity bringeth surfete: which is neither good Pro. 25. v. 16. luke. 16. v. 22. 25, for soul nor body. And excessive delicacy, bringeth misery to both soul and body. In the fift petition we pray God to forgive us our sins, and the debts therof. ARTICLE 30. AS in the four precedent petitions, we are After petitions of good things, we pray that evil may be removed. taught and commanded to pray for al good things: to wit in the three first for spiritual, and in the fourth for both spiritual and corporal: so in the other three following we are likewise instructed, and admonished to pray, that evil things may be removed from vs. Especially al sins committed:& from the guilt therof, and debt of punishment, due for the same. Also to be delivered from falling again into sins by temptations. And to be delivered from temporal evils, that may dangerously afflict us in soul, or in body. Touching the first and greatest of trespass signifieth offence, and the debt for offence. these evils, we pray in this fift petition for remission of two evils, so conjoined as the cause and the effect. Which are the guilt of sins, and punishment due for the same: by the two evangelists called by two names. For that which S. Matthew calleth debts. Mat. 6. v. 12 ●uc. 11. v. 4. S. Luke calleth sins. In our English tongue, not unproperly both are comprised in one word▪[ Trespasses] Which signifieth as well offences, as the debt of recompense incurred thereby. And so we pray our heavenly Father[ to forgive us our trespasses.] 2. For the obtaining of which most necessary suite, we ask grace, that we may be made capable,& participant of forgiveness: whereto are required in us three special preparations( for God of his part is always We must confess our sins. ready to forgene) first that we acknowledge our sins: secondly that we be sorry for them: thirdly that we hope to haue remission. For first except we sincerely confess, that we haue committed sins, we should delude ourselves, and as it were, moke God, asking that which we think needeth not. But that it is most true, that we are sinners, guilty of some sins, more or less, every ones own conscience will easily see: and the like is acknowledged by special job. 9. v. 1. ch. 14. v. 16. 17. great servants of God. holy job answering to his friend Baldad, said[ In deed I know it is so: and that no man can be justified, compared with God] And to God himself he said[ Thou in deed hast numbered my steps: but thou wilt spare my sins. Thou hast sealed mine offences, as it were in a bag, but hast cured mine iniquity.] The Royal prophet saith generally of al mankind[ No man living shal be justified Ps. 142. v. 2. in thy sight, o God. From my secret sins( o Lord) Ps. 18. v. 13. cleanse me, and from other mens sins spare thy seruant. The sins of my youth,& my ignorances do Ps. 24. v. 7. not remember.] Salomon also speaking generally of al, demandeth[ Who can say: My hart is clean: I am Pro. 20. v. 9. ch. 24 v. 16. ch. 28. v. 13. pure from sin? seven times( that is, often times) shal the just fall, and shal rise again. He that hideth his wicked deeds, shal not be directed: but he that shal confess, and shal forsake them, shal obtain Eccle. 7. v. 21 3. Reg. 8. v. 46. mercy. There is no just man in the earth, that doth good, and sinneth not] S. Paul saith, that in respect of guiltiness of sin in general[ There is no distinction( of nations) For al haue sinned, and need the glory of God] And S. John speaking of himself and other Ro. 3. v. 2●. just, saith[ If we shal say that we haue no sin, we seduce 1. jo. 1. v. 8. ourselves,& the truth is not in us] This prayer therfore is prescribed by our B. saviour, that al shal Mat. 6. v. 12. Our B. lady being preserved from sins, prayed for sinners, as members of the same bodlie. pray to our heavenly Father[ forgive us our trespasses] Yea our B. lady the Mother of God, being exempted, and preserved from al actual sin, yea( as it is piously believed) also from original, yet did she truly say in respect of the whole body of the militant Church, whereof she was a principal most holy pure member[ forgive us our trespasses] acknowledging, that in this mystical body of Christ, there be sins, which need to be remitted: and for the remission therof she prayed. 3. The second special preparation requisite in us Due repentance requireth true sorrow for sin. sinners, is repentance, and sorrow for sins committed. For the only bare acknowledgement of sins committed is not sufficient, but remorse of conscience, with just indignation against the same sins, and against ourselves for having yielded thereto, is necessary. Because we haue preferred our own will, or just motives to be sorry and angry, for sins committed. pleasure before the will of God, before our duty to our Lord, our Creator, and most loning Father, and redeemer. Considering how fowle, and unworthy a thing it is, for a silie creature to rebel against his Creator, the most High incomprehensible divine majesty: the seruant redeemed from captivity against his Lord and redeemer, the adopted child, against his most benign Father, for that we haue wilfully, displeased God, and pleased the devil, declined from reason, and yielded to iniquity: defiled the soul, which is created to the image of God; which being in state of grace, is the temple of God, but by mortal sin is made slave to the devil.[ For the temple of 1. Cor. 3. v. 17. God is holy, which you are. But, if any shal violate the temple of God( saith S. Paul) God will destroy, If neither the offence of God nor soulnes of sins, at least eternal torment may justly move hatred of sin. him.] If any therfore be not sufficiently moved against sin, for the offence of God, which ought chiefly to be regarded: nor for the deformity of every mortal sin, which maketh the soul fowle, and ugly in the sight of God, and his glorious Sainctes, irksome Isa. 46. v. 12. Iere. 17. v. 1. Ezech. 36. v 26. Zac. 7. v. 1●. to itself, and contemptible to the devil. At least( if these move not just hate against mortal sin) let the due punishment, which is everlasting torment, and privation of eternal life, terrify their[ hard stony, adamentiue hartes( as the Prophetes describe them) and make them to know and see that it is an evil, and a bitter thing for thee, to haue left the Lord thy God,& that my fear is not with thee, saith the Lord, Iere. 2. v. 19. Rom. 2. v. 5. 6. 8. 9. the God of hosts] for that[ according to thy hardness, and impenitent hart, thou heapest to thyself wrath: in the day of wrath, and of the revelation of the just iudgement of God: who will render to every man according to his works. To them that are of contention, 9. and that obey not the truth, but give credite to iniquity; wrath, and indignation. Tribulation and anguish vpon every soul of man that worketh evil. For the stipends of sin is death. Their part shal be in ch. 6 v 23. Ap. 21. v. 8. the pool burning with fire and brimstone: which is the second death.] 4. But let none despair. For the holy Scriptures also testify, that if sinners will repent, there is an assured We must also confided in Gods mercy. Part. 1. A●tic. ●8. anchor of hope( which is the third especial condition, requisite in penitents: besides confession, and sorrow) there is mercy with God to remit al sins. According as we profess in our creed: that we belue: Heb. 6. v. 19. The remission of sins: And so our saviour in this form of prayer teacheth us to pray our heauenlie Father[ that he will forgive us our sins] Which sheweth his will and readiness, if we ask the same Al sins are remissible during this life. rightly, with a prepared mind and will, to do that which he hath instituted for this purpose: that is, to repair to the holy Sacrament of Penance. For he that Part. 2. Art. 25. 26. &c. will not so do, hath not a will to haue his sins forgiven, by that means which Christ hath ordained. With this purpose therfore of performing al that is requisite, must we pray, and so there is assured hope of forgiveness of al sins. Which is further also testified by these and the like holy Scriptures[ With thee Psal. 129. v. 5. 7. 8. Confirmed by many holy Scriptures. ( saith the Psalmist to God our Lord) thereis propitiation: and for thy Law I haue expected thee o Lord. My soul hath expected in thy word: my soul hath hoped in our Lord. Because with our Lord there is mercy, and with him is plenteous redemption. And Pro. 28. v. 13. he shal redeem Israel from al his iniquity] Likewise Salomon saith[ He that shal confess his iniquities, Sap. 15. v. 1. 2. and shal forsake them, shal obtain mercy. Thou our God art sweet, and true, and patient: and disposing al things in mercy. For if we sin, we are thine: knowing Eccli. 21. v. 2. ch. 38 v. 9. 10. thy greatness. son hast thou sinned, do so no more: but for the old also pray, that they may be forgiven thee. As from the face of a serpent, flee from sins. son in thine infirmity, contemn not thyself: but pray our Lord, and he will cure thee.[ turn away from sin,& direct thy hands: and from al offence cleanse thy hart. Wash you( saith our Lord by his prophet Isaias) be clean, take away the evil of your Isa. 1. v. 16. 17. 18. cogitations from mine eyes: Cease to do perversely. learn to do good. seek iudgement, succour the oppressed; judge for the pupil, defend the widow. And come, and accuse me, saith our Lord, if your sins shal be scarlet, they shal be made white as snow: and if they be red as vermilion, they shal be white as wool] The same our Lord again denounceth by his prophet Ezechiel, but stil requiring true repentance Ezech. 18. v. 21. 22. 23. [ If the impious shal do penance, from al his sins, which he hath wrought, and shal keep al my precepts, and do iudgement, and iustice: living he shal live, and shal not die. Al his iniquities, which he hath wrought, I will not remember them: in his iustice, which he hath wrought, he shal live. Why, is the death of a sinner my will▪ saith our Lord God, and not that he convert from his ways, and live?] In this assured hope, Daniel prayed for the people, confessing their manifold sins, and their repentance, and hope of remission[ Incline( said he) o God thine ear, and Dan. 9. v. 4. 5. v. 18. 19. 20. &c. Remission of sins must be sought, before remission of punishment may be expected. hear: open thine eyes and see our desolation, and the city vpon which thy name is invocated: for neither in our instifications, do we prostrate prayers before thy face, but in thy many commiserations. hear o Lord, be pacified o Lord: attend and do: delay not for thine own sake my God; because thy name is invocated vpon thy city, and vpon thy people. And when I yet spake( saith he) and prayed, and confessed my sins, and the sins of my people of Israel, and did prostrate my prayers in the sight of my God, for the holy mount of my God, as I was yet speaking in prayer, lo the man Gabriel( an Angel in shape of a man) whom ● had sene in the vision from 2. Paral. 36. v. 22. 23. 1. Esd. 1. v. 2. 3. the beginning, quickly flying touched me] And so the holy Angel declared that his petition was granted, whereof the first point was remission of sins, and consequently mitigation of punishment: and in particular their reduction from captivity, which was shortly after performed. 5. Consider the great mercy, and benignity of our Lord and saviour, both inwardly moving, and exteriorly receiving sinners approaching unto him, to Christs most benign mercy towards penitent sinners. hear his word, though the Pharisees and Scribes luke. 15. v. 1. 2. murmured, saying[ That this man receiveth sinners, and eateth with them] Whose calumniation he presently confuted, by a parable of a man that seeketh and reduceth a lost sheep: and of a woman, that seeketh and findeth a lost groat; and rejoice more therein, then in many that were not lost. And concludeth thereupon, that[ even so there shal be more ioy in v. 7, 10. heaven vpon one sinner, that doth penance, then vpon many just that need not penance] more ioy for the conversion of sinful men, then for the holy Angels, that persevered in grace, and are confirmed in glory. Or for one sinner that doth penance, then for nine: yea then for ninety nine, which think themselves to be just, and not to need penance] Christ in dede[ receiveth sinners, and eateth with them] maketh them partners of al excellent spiritual banquets, v. 2. & coheyres of heaven. But what sinners? not Scribes and Pharisees, that hold themselves to be just by only faith, or by only conceit that they are just; but[ he receiveth sinners, and eateth with them, that do penance.] For these there is great ioy in heaven, before v. 7. 10. the Angels of God. And in the militant visible Church, there is singular ioy for the conversion of S. mary Examples of sinners reduced from the three general concucupiscences of the flesh, of the eyes& of pride. Madgalen, who was famously known to be a sinner in the city, where she dwelled. Also of S. Matthew,& Zacheus, who were publicans, addicted to covetousness. And of S. Paul, who being perverted in opinion, was a hote, and notorious persecutor of Christians. In which three special examples( amongst many others) al penitents may be comforted, what sins soever they haue committed, seing such renowned Sainctes were reduced, from their several offences, which proceeded from the three capital concucupiscences 1. jo. 2. v. 16. of the flesh, and of the eyes, and of pride of life] Only of the sinners part is required, to cooperate by penance, with Gods grace, which is offered to al, 1. joan. 1. v. 9. [ For if we confess our sins( saith S. John) our heavenly Father is faithful, and just to forgive us our sins, and to cleanse us from al iniquity.] For obtaining remission of sins, we must forgive in our hartes, al iniures done unto vs. ARTICLE 31. our Lord and saviour in his divine Sermon Mat. 5. v. 38. &c. ch. 6. v. 11. 13 made in the mount, amongst other precepts, private r●uenge is forbidden. teacheth, yea often in the same Sermon,& elsewhere repeateth, that we must not seek reuenge, by private or other unlawful means. In which point the Scribes The Scribes and pharisees taught otherwise. ch. 18. v. 22. 34. Exod. 21. v. 23. 24. 25. and Pharisees corrupted the Law. For whereas it was ordained, that[ whosoever did unjustly hurt, or endamage an other, should render life for life; eye for eye, &c.] These corrupters held, and taught it for lawful, that every one might in this maner privately reuenge Deut. 19. v. 21. himself. So catching some words of the Law( as al Sectaries use to do) neglecting other places, by which the true sense is explained. For it was also thus Leuit. 19. v. 18. commanded in the same Law[ seek not reuenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend( every neighbour) as thyself. I the Deu.. 32. v. 15. Lord, keep ye my laws. Reuenge is mine, and I will repay them in time] By conference of which places, it is easy to see that the prescript form of iustice, by rendering like pain for the wrong done pertained to Iudges, and public iustice, not to private persons, Rom. 12. v. 19. to reuenge themselves. Neither ought private persons to desire reuenge, otherwise then for public good, to terrify offenders, and others, not to do the like. But al were commanded, to love al, and to hate none[ Thou shalt not hate thy brother in thy hart, lieu. 19. v. 17. but control him openly, lest thou incur sin through him] This is the true sense of the Law: which is further explained by examples of the best sort of men, and by many other sacred texts. 2. King david excelled in the virtues of meekness, A renowned example of meekness in King david. 1. Reg. 13. v. 14. ch. 24. v. 5. ch. 26. v. 7. 8. 9. 10. 11. and patience, in suffering,& remitting wrongs. For when King Saul did unjustly persecute him, and when he might( especially at two several times) most easily, and securely haue slain Saul, he would not hurt him: but only, at the former time[ cut of the hem of his cloak softly: and let him pass safe away] At the other time[ only carried away from Saul his spear, and a cup of water, which were at his head,& left him sleeping. And answered his own man, that would haue killed Sauld, that he should not extend his hand vpon the Anointed King] He also v. 23. rendered the spear to Saul, that he might see his own fault, and Dauids innocent hart. Neither would this meek King david, suffer just reuenge to be done vpon a traitorous private fellow. Semei[ who in most 2. R●g. 16. v. 5. malipert and scornful maner cursed,& threw stones 6. against him, and his seruants, crying also unto him, 7. [ Come forth, come forth, thou man of blood, and 8. man of Belial] Yea when some would haue strooke 9. of the head of the insolent trayror: the meek King said[ Let him alone, that he may curse david: perhaps v. 10. our Lord may respect mine affliction, and our Lord may render me good, for this dayes cursing] In confidence also of this meekness, david prayed unto God, for his continual protection, saying[ Remember Ps. 131. v. 1. Ps. 7. v. 2. 4. 5. 6. 7. His and others doctrine against private reuenge. david, o Lord, and al his meekness. Lord my God I haue hoped in thee, save me from al that persecute me, and deliver me o Lord my God. If I haue done this( wherewith mine enemies charge me) if there be iniquity in my hands. If I haue rendered to them, that repaid me evils, let me worthily fall empty from mine enemies] that is, Let me not haue victory over them. Salomon also commendeth this virtue of meekness, amongst other principal virtues, saying[ He that Pro. 12. v. 16. ch. 15. v. 1. ch. 17. v. 9. dissembleth injuries is wise. A soft answer breaketh anger: and a hard word raiseth up fury. He that concealeth offence, seeketh freindshippes. He that will be revenged( saith an other wise man) shal find reuenge of our Lord. forgive thy neighbour hurting thee, and then shal thy sins be loosed to thee when thou prayest] And to show it to be unpossible for him to be forgiven, that will not forgive, he proposeth the absurdity of such concept, saying:[ Man to man reserveth Eccli. 28. v. 1. 2. 3. 4. 5. anger, and will he seek remedy of God? He hath not mercy on a man, like unto himself, and doth he entreat for his own sins? himself whereas he is flesh, reserveth anger, and doth he ask propi●iation ( forgiveness) of God?] signifying that in vain such do as●e a thing absurd, and unpossible. 3. Our Lord therfore correcting the Scribes and Mat. 5. v.) 39. ch. 6. v. 12. Pharisees false doctrine, teacheth, that we must[ not resist evil, but if one strike thee on thy right cheek, Our saviour teacheth b●th the great fruit and t●e necessity of ●orgeuing al injuries from the hart. turn to him also the other. Be so disposed in preparation of mind, rather then to strike again. And therfore in this general form of daily prayer, our saviour hath expressly inserted, this clause, that we shal not otherwise ask forgiveness of trespasses, then[ as we forgive them, that trespass against vs.] And after the whole prayer, he repeateth this point, declaring both the fruit therof,& the necessity.[ For( saith v. 14. he) if you will forgive men their offences, your heavenly v. 15. Father will forgive you your offences. But if you will not forgive men: neither will your Father ch. 5. v. 24. 25. forgive you your offences] moreover our Lord giveth a general rule to be observed, as a necessary preparation, before both Sacrifice and other prayers, that[ If thou offer thy gift at the Altar, and there thou remember, Mar. 11. v. 25. that thy brother hath ought against thee, thou must first be reconciled] wherein is included, that we must forgive in our hart, al injuries] before v. 26. we offer our gift.[ And when you shal stand to pray, forgive if you haue ought against any man, that also your Father which is in heaven, may forgive you your sins] Where again he repeateth the necessity of this condition, saying[ If so be that you will not forgive, neither will your Father, that is in heaven, forgive you your sins] Neither is this Rule limited luke. 17. v. 3. 4. to any time, nor number of times: but how often so ever occasion occurreth, so often we must forgive in our hart. For a convenient remedy, he prescribeth this Rule: saying[ If thy brother sin against thee Mat. 18. 6. 2●. 22. rebuk him: and if he do penance, forgive him. And if he sin against thee, seven times in a day, and seven times in a day be converted unto thee, saying, It repenteth me, forgive him.] Answering also to S. Peters demand, touching this point, he said[ that not only until seven times, but until seuentie times seven times thou shalt forgive] Concluding, and declaring by a parable, that albeit sins seem to be remitted, yet because this condition( of remitting to others, al injuries) seemed, but was not fulfilled, they are in dede not remitted in the sight of God; but remaining are to be justly punished,[ because the sinner did not v. 34. forgive his brother from his hart.] 4. Where, by these words[ If you forgive not Sincere forgiveness excludeth al desire of reuenge from your hart] two particular documents may be observed, First that forgiveness be sincerely from the hart, not only externally in words from the tongue, but in deed, and in truth of which perfect forgiveness proceedeth the proverb, To forgive and to forget, that is, wholly to forgeuer not reseuing either will We must always forgive in hart. But not in word, until the offender be penitent. or desire of private reuenge. Secondly, that it be from 1. jo. 3. v. 18. the hart, with desire of the offenders true repentance. And therfore must not be declared by word, but with caution, that so far as in us lieth, we freely forgive: with special desire that the offender may sincerely repent. For so long as the offender persisteth obstinate in sin; either in false opinion, or in wicked intention to persist as yet in that state, it were against charity, and rather great cruelty to omit either necessary admonition, or due correction, so far as to every one belongeth: because such silence, or connivence, Leuit. 19. v. 17. by yielding to their il disposition, doth nourish their sin, and putteth them further into the state& danger of eternal damnation, remaning in mortal sin. And therfore in such cases it is clear in holy Scripture( as is partly noted before) that al are bond, §. 3. To rebuk sinners is a necessary work of charity. at least in charity; and many also in iustice to haue care of their neighbour, especially of his souls health. And our saviours rule is clear, saying[ If thy Mat. 18. v. 15. brother shal offend, go and rebuk him, between thee and him alone. If he shal hear thee, thou shalt 16. gain thy brother( thou shalt gain him to God) And Deuit. 19. v. 15. if he will not hear thee, join with thee besides, one or two, that in the word of two or three witnesses, every word may stand. And if he will not hear them, tel the Church. And if he will not hear the Church, let him be to thee as the heathen, and the publican.] nevertheless in our harts,& from our harts, we must forgive every one our brother, and so desire and pray that al aduersaries,& sinners may be converted. It is necessary to love our enemies; doing good to them for evil. ARTICLE 32. HE that came not to break the law, but to fulfil Mat. 5. v. 18. 19. it, Iesus Christ our Lord, assuring us that It was also commanded in the Law of Moy●es, to love their enemies. not one iotte, or tittle therof shal perish] or pass vnfilled, hath expressly commanded not only to forgive al injuries from our hart( as is shewed) but also to love our enemies, to wish their conversion to God, to pray for them, and as occasion shal serve, to do them good. And this rule of Christian perfection may not seem to be over hard, or unpossible. For it pleased God to give grace to some also in the old Testament, to perform this degree of charity,& in special cases, he gave express precepts to his people, concerning this point saying[ If thou meet thine enemies ox, or ass going astray, bring it back to Exo. 23. v. 4. 5. him. If thou see the ass of him that hateth thee, lye vnderneth his burden, thou shalt not pass by, but shalt lift him up with the same] Much more al were bond, in distress to assist the persons themselves, though they were their enemies. And accordingly good men did perform in occasions diversly occurring. 2. Of King david are already recited some examples, showing his great meekness in forgiving iniuies. And he no less excelled in perfect love and charity ● Reg. 1. v. 11. 12. 17. ch. 2. v. 5. 6. King david by fact, and word taught this perfection. towards the same and other enemies. For he not only spared the life of King Saul, and others, but also mourned, wept, and fasted for him when he was slain; commended, and promised to reward the men of Iabes Galaad, for their work of mercy, in fetching away, and burying the bodies of King Saul,& ch 9. v. 1. 3. 4. 7. his sons] He diligently enquired, and found some of kings Saules kindred, and nourished them with bountiful charity. So was this most charitable King, as himself sincerely witnesseth[ Peaceable with them Ps. 119. v. 7. Ps 138. v. 21. 12. that hated peace] nevertheless against others, in that they were, the enemies of God, he had holy zeal, and perfect hatred[ Did not I( saith he) hate them, that hate thee o Lord: and pined away, because of thine He impugned none as his own enemies, but as enemies to God. enemies. With perfect hatred I hated them: and they( for this) are become enemies to me.] Salomon likewise Pro. 25. v. 21 Ro. 1●. v. 20. teacheth[ If thine enemies shal hunger, give him meate: if he thirst, give him drink. For so thou shalt heap hote coals vpon his head( which may mollify his stony hart, through thy burning charity) Part. 3. Artic. 28. and our Lord will reward thee] In like sort other Prophetes, whereof see more in the third part. briefly consider, that either he who is now thine enemy shal be converted to God,& saved,& then why wilt thou in the mean while, hate that person, with whom thou shalt be joined for ever in the glory of heaven? or else he shal be damned,& then, how canst thou be so stony hearted, as to desire unto him increase of torments in hel? It is only sin, which we must hate, but stil love the person, and wish his salvation so long as there is possibility therof, that is, so long as he is in this life. 3. Foolish therfore and wicked is the corrupt doctrine of the Scribes, and Pharisees. Who by their cursed gloss perverting the text said[ thou shalt love thy neighbour: and hate thine enemy] conjoined wicked falsehood with divine Law. Therfore our Gods Law, both in the old and new Testament bindeth al his seruants to love their enemies. Mat 5. v. 43. 44 45. merciful redeemer, who payed one price for al mankind[ saith to al love your enemies: do good to them that hate you: and pray for them, that persecute, and abuse you: that you may be the children of your Father, which is in heaven: who maketh his sun to rise vpon good and bad: and raineth vpon just and unjust( and this, vpon condition to receive, or not to receive reward in heaven) For if you love them 46. ( only) that love you, what reward shal you haue? 47. do not also the publicans this? And if you salute 48. your brethren only, what do you more? do not also the heathen this? Be you perfect therfore as also your heavenly Father is perfect.] Vpon this doctrine S. Paul insisting, admonisheth al Christians, that they[ Be not overcome of evil, but in good to overcome Rom. 12. v. 20. 21. the evil] And amongst al other means to convert The best means to do it, is to love our persecutors. the deceived from their error, none is more forcible then that those which are persecuted for the truth, shal stil use burning charity towards their persecutors, which S. Paul calleth[ The powring of hate vt supra. Pro. 25. Rom. 12. jac. 5. v. 20 coals vpon the enemies head.] And S. james affirmeth that[ if any man shal make a sinner to be comforted, he shal save his soul from death,& covereth a multitude of sins.] In the sixth petition, we pray for strength of grace, to resist al temptations of sin. ARTICLE 33. TEntation is sometime good, and profitable. As Tentation is sometimes good sometimes evil. evil tentation is sometime profitable: often hurtful. Gen. 22. v. 1. 16. when God tempted Abraham to make his virtues of faith, and obedience known, by his readiness to haue offered his son Isaac in Sacrifice, vpon commandment, so to do. But more commonly tentation is evil, yet is not always hurtful, but sometimes profitable, accordino as the persons are well or evil disposed, to whom it happeneth. So to holy job, joseph, Tobias, Susanna, S. Paul,& many job. 1. Gen. 39. v. 7. 8. tub 12. Dan. 13. 2. Cor. 12. v. 7 9. others, temptations were very profitable, through Gods grace making them able to resist the enemy. But to many others, temptations are hurtful, as experiences We must not pray to be freed from al temptations, but not to be overcome by them. sheweth in the whole world: through wilful yielding consent to temptations of sin. Seing therfore temptations are sometime profitable, and in some respect necessary: we must not pray, that we may be wholly exempted, and free from evil temptations, because without tentation there can be no spiritual fight, without fight no victory, without victory no reward, nor crown of glory.[ For( as S. Paul teacheth) 2. Tim. 3. v. 12. ch. 2. v. 5. whosoever will live piously in Christ Iesus, shal suffer persecution. And none is crwoned, unless he strive lawfully] But we must pray our heavenly Father, that he mercifully granting us remission of al our sins; will also give us grace to resist al temptations tending to sin. And that seing it pleaseth his divine providence, for our good, to fuffer temptations to happen unto us, that he will strengthen,& preserve us, by his continual grace, from being led into temptations, by yielding consent to sin. 2. How necessary this prayer is, will be more manifest, Our weakness, and the enemies force show the necessity of Gods help. if rightly knowing our own weakness, we also consider the great forces, and continual assaults made against us by al our enemies, which are these three. The world, wherein we live; The flesh, whereof jo. 17. v. 14. Gal. 5. v. 19. 1. Pet. 5. v. 8. our bodies consist: and the devil[ who as a roaring lion goeth about, seeking whom he may devour] The world most especially tempteth by proposing vain delectations to the eyes, and ears, of riches, and worldly estimation, Bribing▪ Pride, and avarice. The flesh especially tempteth, by desiring unlawful pleasures of the body, tending to luxury, Glutonie, and sloth. The devil tempteth not only by using, both the world,& the flesh, alluring to sins above mentioned; but also by internal suggestions, of wicked reuenge, and of hatred, engendering Wrath, and How men are tempted, to Pride: avarice: luxury; Glutonie: sloth: Wrath, and envy. envy. And by these seven vicious head sins( therof called Capital sins) the same three general enemies, do tempt mens souls unto al kinds,& sorts of sins, which are innumerable.[ unto which( to some more, Gen. 6. v. 12. ch. 8. v. 2●. to some less) mans sense, and cogitation are prove to from their youth] from the first sin. 3. In regard therfore of which daily combat, the faithful seruants of God, knowing and often feeling the same assaults of external,& internal enemies, worldly, carnal, and spiritual wicked powers, haue diligently prayed for Gods necessary help, that they may fight strongly, and gain the victory. So the Diuers forms of prayer for grace to resist temptations. Royal prophet with thanksgeuing for his often delivery from both temporal and spiritual dangers, said to God in his prayer[ I will love thee o Lord, my strength: our Lord is my firmament, and refuge,& my deliverer. My God is my helper, and I will hope 2. Reg. 22. v. 1. Ps. 17. v. 2. 3. 4. 5▪ in him. Praising I will invocate our Lord, and I shal be saved, from mine enemies. The sorrows of death haue 29. compassed me, and torments of iniquity haue troubled 30. me. Because thou dost illuminate my lamp o Lord: my God illuminate my darkness. Because in Ps. 22. v. 45. thee I shal be delivered from tentation: and in my God I shal go over the wall. Although I shal walk in the mids of the shadow of death, I will not fear evils; because thou art with me. Thy rod and thy Ps. 26. v. 1. staff( thy streight Law, and strong grace) do comforth,& strengthen me. Our Lord is mine illumination Ps. 35. v. 12 13. ( in danger of error)& my salvation( in supply of my weakness) whom shal I fear?] I fear not any Against pride the roote, and queen of al sins. enemy. In particular against temptations of pride he prayed[ Let not the foot of pride come to me,& let Ps. 54. v. 23. not the hand of a sinner move me. There( by pride) haue they fallen, that work iniquity, they were expelled( divels from heaven, and man from paradise, pride being the first sin, and roote of al wickedness) Cast thy care( in al temptations) vpon our Lord: and Against avarice, an other roote of many sins. he will nourish( feed and strengthen) thee; he will not give fluctuation( perplex, or insuperable tentation) to the just for ever] In like maner against avarice in particular, Which suffocateth the seed of good cogitations, Ps. 118. v. 28. 31. v. 37. he prayed, saying[ My soul hath slumbered, for tediousness, confirm me in thy Law, o God. Incline my hart into thy testimonies, and not into avarice. turn away mine eyes, that they see not vanity] Against luxury,& al sins of the flesh, flight is Against sins of the flesh. best remedy.[ Let it not so much as be name, nor Ephes. 5. v. 3. thought vpon Create a clean hart in me, o God: and renew a right spirit in my bowels. Cast me not away Ps. 50. v. 12. 13. from thy face, and thy holy spirit take not from me] Against al sins in general. we must pray with the same Psalmist[ According to thy mercy, o God, Ps. 118. v. 88. 94. 116. 117. quicken me, and I shal keep the testimonies of thy mouth. I am thine save me. help me and I shal be Against sloth wrath, envy, and glutonie. saved. pierce my flesh with thy fear: for I am a fraide 120. 133. of thy judgements. Direct my steps according to thy word: and let not any injustice haue dominion 146. over me. I haue cried to thee, in my whole hart, save me: that I may keep thy commandments. Let my request 170. enter in thy sight, according to thy word deliver me. Let thy hand be to save me; because I haue 173. chosen thy commandments.] In al which we see, that although men be justified by remission of sins, and sanctification of their souls, yet we haue need of special grace, by which, and not of ourselves without it, we are enabled to resist evil temptations[ Blessed Prou. 28. v. 14. therfore, saith Salomon) is the man, that is always fearful] And comformably saith an other wiseman Eccli. 2. v. 1. [ son, coming to the service of God, stand in iustice,& in fear: and prepare thy soul to tentation.] 4. For so much then as tentation is both necessary, and profitable to Gods true seruants, our saviour hath taught us to pray in this special form, not that we may be always free from being tempted at al, but that he impart his grace unto us, without which we can not be able to resist, for that our enemies, the world, the flesh, and the devil,( being stronger then we are of ourselves) would otherwise undoubtedly lead us captive into their snares. For except men do heartily desire, and sincerily pray, that God will strengthen them with his grace, which they God offering grace to al, they that accept it must manifest their desire by asking it. can not effectually haue without their own consent and desire concurring thereunto, because so long as they remain, addicted to their own will, and to the commodities, or pleasures of this life, the devil so occupieth their mindes, with such cogitations, that either they give no ●are at al, to wholesome admonitions, their consciences being hardened[ like the high Mat. 13. v 4. 19. way, where the good, seed is trodden under their feet,& carried away by the fools of the air] for the Some sinners will not hear good aduise. wicked one carrieth it away: or they hear& receive good seed,[ but are so stony hearted, that it taketh v. 5. 20. no roote, and in tribulation, and persecution for the word, they are scandalised] and fall from the truth: for that flesh and blood make them to shrink. Or they hear good aduise, and willingly receive it, but are v. 7. 21. withal so careful of worldly wealth, riches, or honour, that the same choketh up al cogitation of Some receive it, but shrink from it. virtue, and they become fruitless.] Against these enemies therfore we must pray, and that from the hart, for potent grace, that we may willingly learn how to serve God truly, and break our stony stiff will, mortifying our flesh: roote out al vises: expel al superfluous v, 8. 23. cares of this world: and so resisting temptations, Some are overwhelmed with greater love of the world. bring forth fruit, as good ground doth, some thirty fold, some threescore, some an hundredeed] This Mat. 26. v. 41. luke. 22. v. 31 prayer pertaineth to al, both weaker, and stronger. even the most perfect[ must watch, and pray, that they enter not into tentation[ For Satan doth fift al as wheat( as our Lord forewarned his Apostles.) Therfore he that thinketh himself to stand, let him take 1. Cor. 10. v. 12. 13. heed( saith S. Paul) lest he fall. Let not tentation apprehended you, but human. And God is faithful who will not suffer you to be tempted above that which you are able: but will make also with tentation issue( event) that you may be able to sustain] signifying that God so tempereth temptations, that none shal happen, but such as a man, assisted with his grace, may resist. So that whosoever resisteth not Gods grace, may resist al temptations. And that al shal succeed to our good, if it be not hindered by ourselves. Of the 1 Pet 1 v. 6. 7. fruit also of temptations S. Peter saith[ A little now, if The fruit of resisting temptations is the crown of glory. you must be made heavy, in diuers temptations, that the probation of your faith, much more precious then gold( which is proved by the fire) may be found unto praise, and glory, and honour, in the revelation of IESVS Christ. Our Lord knoweth to deliver the 2. Pet. 2, v. 9. godly from tentation] Stil is to be remembered, that[ we must ask, and it shal be given] Yea if we will not shut the door of our hart, and exclude Christs grace, we shal receive it.[ Behold( saith he) I stand at the door, and knock, if any man shal hear my voice, and open the gate, I will enter into him:& will sup with him, and he with me. Behold I come Ap. 3. v. 20. v. 11. quickly: hold that which thou hast, that no man take thy crown.] We also pray God, that he will not suffer us to be assaulted with over great temptations. ARTICLE 34. ONly in this respect,& no other, can true Christians We do lawfully pray that some temptations may cease in regard of mans weakness. lawfully pray to be delivered from temptations, for that we see, or fear them to be over great to our own, or others weakness; and so we may pray that grievous persecutions moved by the devil against catholics for Religion, may cease, Mat. 24. v, 6. 20. 22. lest the weak deny their faith, or fall from God: and that the preaching of truth may not be hindered: and that the persecutors may be compelled also to cease, from doing that evil, which they would, and to hear the truth whereby, God lightning and molifying their hartes, they also may be converted, and saved, Likewise concerning other great, and dangerous temptations we pray that they may be mitigated: and not suffered to be greater, then we shal be able to resist. But otherwise it is not lawful to pray absolutely that tub. 2. v. 12. ch. 12. v. 13. jac. v. 2. 11. God would take away al persecutions,& other great temptations: for that were contrary to Gods providence:& to exclude occasions of Gods more glory, and good of souls. 2. For mitigation therfore of such afflictions. as seem dangerous in regard of our infirmity, every one may pray in this, or the like maner, as the Psalmist Other forms of prayer against more violent temptations. instructeth us[ Haue mercy on me o Lord: because I Ps. 6. v. 3. 4. 5. am weak, heal me Lord, because my bones be troubled. And my soul is troubled exceedingly, but thou Ps. 9. v. 22. 23. o Lord, how long? turn thee o Lord, and deliver my soul; save me for thy mercy. Why Lord hast thou departed far of( despisest me) in opportunities, in tribulations? Whiles the impious is proud, the poor is set on fire( extremely afflicted) How long Ps. 12. v. 1. o Lord, wilt thou forget me, unto the end? How 2. long dost thou turn thy face far from me? How 3. long shal mine enemies be exalted over me? Regard, 4. 5. and hear me o Lord my God. Illuminate mine eyes, 6. that I sleep not in death at any time, lest some mine enemy say: I haue prevailed against him. They that troubled me will rejoice, if I be moved. But I haue Ps. 20. v. ●● hoped in thy mercy] And with this hope, I pray that thou[ wilt not suffer me to be led into tentation] Ma. 6. v. 1●▪ Our Lord is the Protector of my soul; of whom shal I be afraid? If camps stand together against me, my Ps. 26. v. 1. ● 14. Ps. 27. v. 3. hart shal not fear. If battle rise up against me, in this will I hope. Expect our Lord( saith every just man to his own soul) do manfully, and let thy hart take corege: and expect thou our Lord. I expected Ps 35. v. 12. him, and he saved me from pusillanimity, of spirit, Ps. 54. v. 9. and tempest. I am humbled exccedingly, O Lord, quicken me according to thy word. I haue cried to Ps. 118. v. 107. Ps 146. Ps. 139. v. 19. Thr●n. 5. v. 1. 2. &c. Dan. 9. v. 1. Is. ●. v. 3. thee: save me, that I may keep thy commandments. O Lord Lord the strength of my salvation, thou hast overshadowed my head in the day of battle] Much more might be recited out of this Royal Psalmist, and Isaias, ieremy, Ezechiel, Daniel, Esdras, Nehemias, Tobias, judith, easter, and other Prophets: praying for the people in great distresses, in their captivity, and also after their relaxation, by occasion of poverty, and other difficulties. And the like in new persecutions ●. Mac. 1. v. 45. in the time of the maccabees, when men fel from God, though many were most constant. 3. Christ our Lord, as he commandeth us, to pray Christians must pray al their life, for a happy death. our heavenly Father[ that he will not let us be led Ma. 24. v. 12. 39. into tentation] so he promiseth to respect mans infirmity in al great temptations, namely in the time of ●. Thes. 29. ●. 8. Antichrist[ to shorten those dayes, for the elects sake. and to cut of the cruel persecutor, with the spirit of his own mouth] He admonisheth also to be watchful, because himself, the son of God, and son of man, will come to judge( as well the whole world in the last day, as every one in particular, in the hour of our several deaths) as the flood came when many expected not] We must therfore pray al our life, that we then especially be armed with strength of grace to resist the last assaults of our enemy, that never sleepeth, and at our death seeketh to entangle vs. The flesh also is within us, and the world round about us, al strong enemies, not to be overcomen with idleness, softness, slight resistance, nor any temporizing, for that no peace, nor trewes can be made with them, ●a●. 11. v. ●●. needs we must fight[ The kingdom of heaven suffereth violence, and the violent bare it away.] We likewise pray for grace, to repel first motions tending to sin. ARTICLE 35. STrong enemies must be strongly resisted, and 1. Pet. 5. v. 8. 9. that with diligent speed, at the first assault: because It is more easy to resist temptations at the first assault. he that witting permitteth another to invade him, loseth possession of that, which might more easily haue been defended, then can be recovered. The devil never ceaseth to desire mans ruin by sin, and therfore he often suggesteth evil cogitations, and if man being therwith alured, take delectation in them[ concupiscence conceiving bringeth jac. 1. v. 15. forth sin.] By which entrance the enemy is made stronger, and then striveth the more to get full consent, that] sin may be consummate, which engendereth Rom. 16. v 20 Eccli. 3. v. 27. ch. 19. v. 1. death.] But whosoever rightly considereth the great enormity, and extreme misery of sin, will heartily desire, and pray, with S. Paul, that[ the God of peace will crush Satan under our feet quickly. remembering also the wisemans admonition.[ He that loveth peril, shal perish therein. And he that contemneth small things, shal fall by little and little.] 2. The beginning of good life, is to depart from It is a happy thing to rise from sin, more happy to rise quickly most happy not to sin. evil. It is a happy thing and a special grace of God that some great sinners do not finally persist in wicked life, but repent before their death: it is more happiness, not to continue long in any sin, but quickly to repent and turn to God: it is the greatest happiness of al, never to consent unto evil suggestions. These three great blessings the Royal prophet denounceth in the first words of his divine Psalte: and the greatest in the first place, saying[ Blessed( or happy) is the man, that hath not gone in the counsel of the impious.] He that hath not at al yielded to evil motions but strongly resisted them. Secondly he is also happy[ that hath not stood in the way of sinners, who though he gave consent, and yielded to sin: yet stayed not therein, but leaving that state returned to grace. And lastly he is also happy but in the lowest degree,[ that hath not sit in the chair of pestilence] not perpetually remained, and died in damnable state. As this last is most dangerous, for what thank is it to leave sin, when a man can sin no longer in this world? so it is best and most secure not to yield to any sin nor evil suggestion, for to him is assuredly promised eternal glory. For[ he shal haue eternal glory( saith Eccli. 31. v. 10. a divine Preacher) that could transgress and hath not transgressed: and could do evils and hath not done.] again saith the same Psalmist[ Blessed is he Ps. 136. v. 9. that shal dash the little children( of Babylon) against the rock] that is, destroyeth least sins,& motions to sin.[ If sinners entice thee( saith true wisdom) condescend Pro 1. v 10 57. ch. 4. v. 23. ch. 6. v. 27. 28. not to them. A net is cast in vain before ●he eyes of them that haue wings. With al gard keep thy hart, because life proceedeth from it. Can a man hid fire in his bosom, that his garments burn not? Or walk vpon hote coals, that his soles be not burnt.] No more can evil thoughts be retained in the hart, and not inflame the concupiscence of evil things. 3. This necessity of resisting the first evil motions First evil motions are like the eggs of asps. Isaias also testifieth, admonishing the careless, of the bad fruit which cometh from evil cogitations suggusted by the malignant enemy. From the roote of the serpent( saith he) shal issue forth a cockatrice. They haue broken the eggs of asps, and woven the Isa. 14. v. 29. ch. 59. v. 5. spiders webs. He that shal eat of the eggs shal die: and that which is nourrished, shal be hatched into a cockatrice.] Al which il suggestions, signified by the venomous eggs of asps, are but spiders webs, which catch and hold weak mindes; like to poor flies: but the stronger seruants of God, break easily through them, not yielding consent of the hart: without which no sin is committed. Which our B. Mat. 15. v. 19. saviour teacheth most clearly, saying.[ From the hart come forth evil cogitations: murders; aduoutries; fornications; thefts; false testimonies; blasphmies.] And so al sins procede from the hart where if il suggestions be resisted, and repelled, temptations may profit but cannot hurt vs. And therfore we pray in The sum of this sixth petition. this sixth Petition for special grace, that we may not be overcome by any evil tentation: that we may be preserved from the more dangerous temptations: and for grace to resist al evil motions, at the first assault, according to S. james express exhortation saying to al Christians.[ Resist the devil, and he will jac. 4. v. 7. flee from you.] In the seventh petition we pray our heavenly Father, to deliver us from temporal evils. Especially from al the divels power. ARTICLE 36. THere are in general two kindes of evils, called Amos ●. v. 6. Malum culpae, and Malum poenae: The evil of sin, and the evil of pain. From the evil of sin we pray in the two precedent Petitions to be Psal. 77. v. 49. delivered▪ to wit in the fifth Petitioin to be delivered from al sins committed, by the remission therof, Sinful and penal evil. and in the sixth to be preserved, from falling again, by yielding to any evil tentation. Now in this seventh Petition we pray to be delivered, and preserved from penal evils. Which are temporal afflictions of soul, and body. For eternal punishment is changed,( together with remission of mortal sins) into Penal evils are medicinable to the just,& al the elect. temporal. And these temporal evils being by Gods providence medicinable to al the elect, and sent, or permitted by God for the good of souls, we may only pray to be delivered from them, so far as shal be needful for our souls. Which seemeth to be the proper sense of this seventh Petition. 2. For seing in the two former petitions is express This seventh Petition may be properly understood of temporal evil. mention of sins, and of tentation tending to sin it seemeth that here some other evil is to be understood: though otherwise this word evil doth most properly signify sin itself; yet it also comprehendeth both sin, and al evil proceeding from sin. As in the conclusion of our B. saviours particular prayer made for his Church the night before his Passion, saying to his Father[ I pray not that thou take them joan. 17. v. 15. away out of the world, but that thou preserve them from evil.] To wit from al evil, especially sinful evil, and from penal evil, so far as it might induce to sin, or any way hinder the progress in virtue. 3. Concerning therfore temporal penal evils, It is an especial temporal evil to be possessed of wicked spirites. from which we pray to be delivered, the greatest in this life is the divels power. From whose malice we must diligently pray to be defended, not only that he prevail not against us by his temptations to sin( for which we pray in the sixth Petition) but also that no malignant spirit, may possess, nor obsesse, nor any way hurt mens bodies, nor goodness; nor otherwise molest them in any sort. And for this cause, amongst other great benefits bestowed vpon the faithful, Christ our Lord both cast forth divels out of mens Mat 4. v. 32. &c. luke. 10. v. 17 bodies, and gave power to his Apostles,& Disciples to cast them out, which they performing[ returned with ioy, saying: Lord the divels also are subject to us in thy name.] And more abundantly, after Christs Ascension, the Apostles, and other Apostolical men[ cured diseasies, and expelled divels; delivering them Act. 5. 1. 16 &c. that were vexed with wicked spirites.] Which authority remaineth stil in the Church of Christ. And God giveth effect, according to his Diui●e providence, as is more expedient for the health of souls. 4. An other more ordinary penal, and temporal evil, from which we pray to be delivered, is the punishment See Part. 2. Art. 31. 33. due for sins remitted. And that this is a lawful and convenient prayer is proved by examples, and testimonies of holy Scripture. After that[ our Exod. 32. v. 14. Lord was pacified] by Moyses in prayer, for the peoples sin of idolatry, by their adoring the golden calves, and the guilt of that sin being remitted, Moyses and others prayed. for mitigation of punishments due for sins. 28. Moyses not only destroyed the idols: and punished them by temporal death of about three thousand men] but also he prayed again for remission of further punishment, due for the same sin, as himself testifieth v. 30. saying the next day to the multitude:[ You haue sinned a very great sin: I will go up to our Lord: if by any means I may be able to entreat him for your sinful fact] holy job did pray for the mitigation of temporal punishment due to himself, and al mankind in general, saying to God[ Depart a little from job. 14. v. 6. him( spare him a little, in his daily afflictions) that he may rest until his day wished for, come; even as the hired man.] Like as a labourer hath some repose in his daily travels. Thus did the Royal prophet pray to Psal. 55. v. 13. God[ Because thou hast delivered my soul from death, and my feet from falling, that I may please before thee( o God) in the light of the living. Rise up to meet me, o Lord the God of power.] Likewise Ps. 58. v. 6. al the patriarchs and Prophetes, with the whole people of God, prayed to be delivered from temporal evils: but first for remission of their sins, which were the cause of al other evil. We pray also to be delivered from evil habits gotten by sin, and from imperfections. ARTICLE 37. OTher penal evils from which we must desire, and Besides both sin and punishment due for sin, there remain evil habits, and relics of sins. pray to be delivered, are the evil habits, or inclinations, and imperfections, contracted by sin, because these both make us more prove to yield again to evil temptations, and hinder the exercise of virtues. And therfore King david, not only confessed his offence, and prayed for remission therof in these words[ Haue mercy on me, o God, according ●al. 50. v. to thy great mercy: And according to the multitude of thy commisserations, take away mine iniquity.] but also prayed to be more washed, and cleansed from evils, saying[ Wash me more amply( o God) from mine iniquity: and cleanse me from my sin.] v. 4. Nathan the prophet( vpon his first acknowledgement of his fault) declared to him, that God had taken away his sin, and yet he prayed God to take it away, and also to wash him more amply, from his iniquity, and to cleanse him from his sin: plainly signifying that beside▪ remission,& taking away of sin and punishment due for sin, a sinner needeth also to be more washed, and more cleansed. Not from the sin itself, which remaineth not, but from other evils pertaining to the sin, and remaining in the From which we must pray to be delivered. soul, after that the sin is taken away. And these therfore must needs be the relics of sin, and blemishes, wrinkles, or spots, which remain in the soul: for which as this true penitent did say, so every one must say with him[ I do know mine iniquity, v. 5. and my sin is before me always.] And must pray to be delivered from it. 2, Of such spots, and imperfections, our saviour proved by Christs doctrine: And his Apostles. also spake, when he said to S. Peter[ He that is washed, needeth not but to wash his feet only] manifestly ●●●. 13. v. ●0. signifying, that those which are baptized( and in like maner, those which are absolved from actual sins) haue some thing that needeth to be washed: which is not sin, but evil habits, and prones to sin; carnal inclinations, and worldly affections, which like unto feet, carry the inferior powers of the soul, contrary to the mind. And therfore need to be more amply washed, and cleansed. For correction whereof S. Paul teacheth by example, both to chastise the body, that it may serve the spirit; and to 1. Co●. 9. ● 27. 2. Cor. 12 8. 1. Cor. 5. v 8. pray that the molestation of the flesh may be taken away, that putting of the old man, and purging the old leaven, we may become new creatures, new paste, in the azimes of sincerity and verity.] We therfore who are subject to many imperfections,& possessed of evil habits, must labour and pray to be delivered from such evils: that albeit in this life, we can not be wholly free from them, yet that their great force may Ro. 7. v. ● be dimished: and that albeit[ with the flesh we serve the Law of sin( as the same Apostle speaketh) yet with the mind we may serve the Law of God.] Likewise we pray to be delivered from dangerous afflictions, which may hurt the soul. ARTICLE 38. BEsides the general penalties incurred by original sin( as death, infirmity of body, the suffering It is lawful to pray that God will mitigate tribulations, which he permitteth for probation of the just. of heat, cold, and other difficulties, common to al Gen. 3▪ v. 17. mankind) and besides punishments inflicted for actual sins; there be many other tribulations permitted by God, for the probation, and merit of his faithful seruants. As martyrdom by violent death; spoil of temporal goods, imprisonment, banishment, joan 9. v▪ ch. 11. v. ● Mat. 28. ● 20. &c. Concerning which kind of temporal evils, we are taught to pray that God our heavenly Father will so moderate the same, proportionably to his special grace given to every one, that we may be delivered from over great,& dangerous afflictions, which may hurt the souls, of such as are not strong, nor able to overcome them. 2. It was not for any particular sin of jacob the Gen. 32. ● 9. Patriarch, that he was afflic●ed with fear or hurt to himself, or his family, by his brother Esau, but for 10. 11. &c. proved by authentical examples. his exercise in humility, piety, patience, hope in Gods protection, and of other virtues. For in this case he prayed with humble resignation of his own will to Gods will: with grateful thanksgiving for former benefits, ●x●d 1. v. 6. ●. 1. v. 23. ●. and so obtained his desire: God so mollifying his brothers hart towards him, that he found no injury, but brotherly concord, and courtesy: at Esaus hendes; and was delivered from that temporal evil which he feared. In like maner the whole people of the same patriarchs issue, being persecuted by the egyptians, prayed to God for release from their temporal afflictions[ And our Lord heard their groanings] and by the ministery of Moyses, delivered them from that penal evil. again very often the same people, suffering invasions of enemies, albeit for the enormous sins of the greatest part, yet for probation, and more merit of the just, who jointly together prayed God for his merciful remission of their sins, and for his deliverance of them al, from their temporal vexations: and our Lord heard their prayers, and by certain ●i● 3. v 5. ●. 4. v▪ 3. ●. 10. v. 10. ●●. Iudges, or General Captaines[ delivered them from the hands of the ransakers] giving them many notable victories. Al these Iudges, and other general Gouernours of Gods people, besides their prudent, and valiant endeavours by way of arms, against wicked enemies, especially used devout, and confident prayer to God, beseeching his bountiful goodness, by his mighty hand to deliver his faithful seruants from invasions, subiection and captivity of infidels. 3. Thus did the Royal Prophere pray,& hath so And by other▪ holy Scriptures. taught the whole Church in general tribulations, saying:[ Arise Lord, let not man be strengthened: let ●●l 9. v. ●0. 33. ●●. 24▪ v. 22. the Gentiles be judged in thy sight▪ Arise Lord God, let thy hand be exalted, forget not the poor. deliver Israel o God, out of▪ his tribulation. In thee o Lord haue I hoped, let me not be confounded for ever: in thy iustice deliver me. Let God arise, and let Ps. 67. v. ●. his enemies be dispersed, and let them that hate him flee from his face. As smoke vanisheth, let them vanish Ps. 118. v. ● away: as wax melteth at the presence of fire; so let sinners perish, at the presence of God. See my humiliation, Ps. 119. v. 1. 2. and deliue● me. When I was in tribulation, I eryed to our Lord, and he heard me. O Lord deliver my soul from unjust lips, and from a deceit full tongue] In like maner other Prophets, prayed that God would deliver his people from temporal afflictions, And expressly testify that God approveth, Isa. 1. v ch. 41. v▪ and in due time granteth such prayers.[ The just haue cried( saith the same Psalmist) and our Lord hath Ps. 33. v 19. 20. heard them; and out of their tribulations he hath delivered them. Our Lord is nigh to them that are of a contrite hart: and the humble of spirit he will save( deliver from temporal evils, so far as is for their spiritual good) many are the tribulations of the just: and out of al those our Lord will deliver them.] 4. Christ our Lord both heard the prayers of very many, which besought him to cure their corporal infirmities; Christ granted such prayers, and teacheth us so to pray. and also commandeth al Christians to pray for al temporal necessary relief: and namely teacheth to pray in time of persecutions, to be defended from aggravating circumstances, that the evils may be more tolerable[ That their flight may not be in Mat. 2● 20. 21▪ the winter( as a hard time for travel) nor in the Sabbath( whereby they may be more hindered from Gods service) for there shal be them( in the time of Antichrist) great tribulation.] In the first great persecution of the Church, after the martyrdom of S. steven, many fled from jerusalem into diuers places of jury, Act. 8▪ 4. 5. and Samaria. And when S. Peter was taken and imprisoned[ Prayer was made of the Church without intermission unto God for him] And he was delivered by an Angel. S. Paul reciteth manle tribulations, from ch. 12. 7. which by his own& others prayers, he was delivered. S. james also admonisheth al Christians to repair to prayer in tribulations, saying[ Is any of you in heaviness, Ia●. 5. v. 13. let him paay.] By al which, and the like examples, and instructions, it clearly appeareth to be lawful, and needful to pray unto God, to be delivered from temporal evils, discomodities, and danger. And holy Church prayeth to be delivered from over great ribulations. hereupon holy Church ordaineth, and useth special prayers, and supplications, in times of contagious sicknesses; of waters present or feared; of famine, of great drught, or over much rain;& of others whatsoever corporal or temporal evils. More especially that God will defend, and preserve us from sudden death, by fire, water, lightning, or other misfortunes. And finally from al evils, whereunto our frail life is subject, according to the tenor of this last Petition,[ deliver us from evil.] Not only spiritual, as we specially pray in the former Petitions: but also from the The sum of this last Petition. residue of temporal pain, and punishment due for our sins: from the relics of sins, which rre evil habits, and proneness to sin; and from dangerous temporal tribulations. 5. Here again especially, we must remember, that as our Lord hath prescribed this most excellent form Art. 15. of daily prayer: so he hath set the same in such necessary Due order must be observed in praying for necessary things. order, that none may presume to invert it, or transpose the Petitions, otherwise then here we haue them in most perfect due order. For when being afflicted with corporal pain, or anguish of mind, feeling some vehement grief, we first or principally desire and pray for releafe therof, not considering what else is more necessary, we thereby make ourselves uncapable of that which we ask. To which sort of supplicants, S. james saith[ You ask& receeiue not: because 〈◇〉. 4 v. 3. you ask amiss] But why amiss, some will say: seing we ask good things? We ask li●e, health, peace, liberty of conscience, to be delivered from extremity of pain, from invasion of enemies, from persecution of infidels? to be relieved in temporal afflictions, yet you ask amiss, saith S. james, to al that receive not that which they ask, because you ask out of due order. You ask that in the first place, or you ask that more principally, which is less necessary; or you ask that absolutely, which should only be asked conditiona●ly. For reforming of which error, it behoveth to remember that our heavenly Father sendeth or permitteth afflictions for the good of his elect; so to reduce them unto himself, which neglect his other admonitions and callings. So he telleth Temporal afflictions are necessary for many. Is. 28. v. 19. us by his prophet Isaias, saying[ Vexation alone shal give understanding to the hearing] because we haue often heard, but not regarding, haue not understood▪ And therfore that we may bemoued to regard Gods admonitions, so to understand them, he suffereth us to fall into temporal vexation, which alone giveth that understanding, which others haue not living in prosperity[ ●oe this was the iniquity of sodom Ezech. 13. v. 49. ( saith our Lord) pride, fullness of bread, abundance,& idleness] But Gods peculiar people[ the children of Israel added to do evil in the sight of our Lord: who Iudi●. 3. v. 12. 14. strengthened against them Eglon the King of Moab, and they served him eighteen yeares. And they cried to our Lord] Vexation giving them understanding▪ brought them to repentance. And so they learned first to pray for remission of their sins, and then prayed also to be delivered from temporal tribulations Right also to be delivered from temporal tribulations Right order therfore in praying, is no less Cant. 2 v. 4. necessary then prayer itself.[ He that ordereth charity in his spouse] teacheth us to pray, in due order. 6. First of al to pray that Gods name be every We must pray for spiritual good things before temporal. where sanctified, his glory preferred above al▪ That his kingdom be propaga●ed, and made complete in al the elect: That not our proper wills, but Gods will be done in al things. Then we must pray for al necessary helps. First spiritual, then temporal. For remission of sins. That also we may resist al temptations, tending to sin. And lastly to be delivered from al temporal evils, so far as they may be dangerous to our spiritual progress in virtue. In this order we are directed to pray, which again our saviour repeateth saying[ seek therfore first the kingdom of God( that is, in the first, not in the second, or last place) and the iustice of God( with importeth the means to obtain Mat. 6. v. 33. the kingdom of God) and the last place desiring other things conuenien●[ and al these things,( meate, drink, clothes, healths, &c.) shal be given And to be delivered from sin, before we ask relaxation from punishment. you besides] saith our swe●e saviour. But when we ask relaxation from pain before remission of sins, temporal things before spiritual; our own will before Gods will, any other thing before Gods honour,& obtain not our requests, we must know, that the denial, or delay therof proceedeth from the great mercy of our heavenly▪ Father. That we may thereby understand our error, in asking disorderly, the less thing, before the greater. And if we see not the cause why God seemeth not to hear our prayers, his singular goodness by special afflictions admonisheth his el●st again, and again, that at last,[ vexation may give us understanding] And then will the happy Isa. 28. v. 19. faithful soul, with joyful hart confess, and say to ou● heavenly Father[ It is good for me, o Lord, that thou hast humbled me: that I may learn thy justifications.] Ps. 118. v. 7●. The conclusion, Amen: is a confirmation of our part, that we truly desire that which we ask in words. ARTICLE 39. AMen is an Hebrew word: which here and in Why Amen is not translated in many places. many other places of holy Scripture, is not translated into greek, nor latin( neither therfore into vulgar languages in catholic Editions, but is left in the original tongue, and by sacred use is made familiar to al Christians; as more significant, then can be so breeflly expressed in any other tongue. It is sometimes a noon, signifying Truth, or a true thing: as where our saviour saith, Amen. I say to thee Mat. 5. v. 27. ( that is an assured truth I say to thee) thou shalt not go out from thence, till thou repay the last fatthing, Amen amen I say to you( A true, a true thing, I say to It is sometimes a noon, sometimes an adverb, sometimes a verb. joan. 8. v. 51. Ap. 3. v. 14. you:) If any man keep my word, he shal not see death for ever. Thus saith Amen: the faithful& true witness] that is Thus saith Truth the faithful and true witness. Sometimes it is an adverb signifying Truly, or verily; as when our Lord said to the penitent thief on the cross[ Amen I say to thee( that is, Truly, or assuredly, luke. 23. v. 43. I say to thee) this day thou shalt be with me in paradise] So in the end of our creed we say[ Amen] that is, we verily,& assuredly believe al those things, which we there profess. Sometimes this word Amen is a verb, signifying[ Be it done; or, Be it so.] And in this sense, it is in respect of us that pray aword of desiring and praying that it may be so done, as is expressed: and so we ratify al that we haue said in our prayers. And in respect of God it is a word of granting,& commanding that the things be done, which are requested. And so it signifieth, that God on his part, granteth whatsoever is rightly desired. Of al which diverse significations, and use of this sacred word, we haue many examples in holy Scriptures. 2. In a certain form of trial, in the case of any woman suspected of adultery, it was ordained by the Law of Moyses, that such a one being called into question Examples of the use of this word. Amen. Num. 5. v. 12. 17. 22. [ should hear the Priests adjuration, heaping terrible curses vpon a certain water,& should say: Amen, amen,& drink the water] thereby pray●ng or witting consenting, that those curses should fall vpon her, if she were guilty of the suspected crime. It was in like maner required that[ al the people should hear grievous curses denounced, against al Deut. 27. v. 15. &c. the transgressors of certain precepts( in al twelve) and should answer to every one: Amen] thereby praying, or yielding their consent, that if any should so offend, the curse should fall vpon him. King david 1. Par. 16. v. 8. bringing the holy Atke of God into jerusalem[ sang an hymn of praise to our Lord, and in the conclusion 36. therof invited al the people to say: Amen.] The same King ordaining, that his son Salomon should 3. Reg. 1. v. 36. be crwoned, to succeed him in the Kingdom, those that wished good success, said:[ Amen, So speak our Lord, the God of my Lord the King] Nehemias 2. Esd. 5. v. 13 ch. 13. v. 31. praying[ that God would cast out of his house every one, that should not accomplish his commandments, al the multitude said: Amen] The same Nehemias praying for himself in the end of his book, concludeth with[ Amen] At the marriage of young Tobias and Sara, her Father praying for the spouses,[ other tub. 9. v. 12. ch. 13 v. 33. friends said: Amen] Tobias the elder concludeth his prophetical praises to God with[ Amen.] Likewise other Prophetes often conclude special Prophecies, Is. 25. v. 1. ch. 65. v. 16. Praises, and Prayers with this word[ Amen] As well thereby affirming the assured truth of that which they say: as desiring, and praying that Gods will may be fulfilled in the same: ever comforming their own prive. 11. v. 5. ch. 28. v. 6. wills to his: and so said:[ Amen.] 3. To this very purpose our Lord teacheth us to Christ teacheth us so to conclude our prayers. And the Apostles so observed his precept. conclude this our most ordinary prayer; and by this example also other prayers, thankesgeuinges, and praises to God, with Amen. And so did the holy Apostles most ordinarily conclude their Epistles with prayers, thankes, or praises to God, and the same with Amen[ To God our Lord( saith S. Paul) be glory for Ro, 1. v. 6. ch. 15. v. 33. ever. Amen. The God of peace be with you al. Amen. The grace of our Lord Iesus Christ be with you al. Amen. To God the only wise, be honour and glory through Iesus Christ for ever and ever; Amen. The grace of our Lord Iesus Christ be with your spirit. ch. 16. v. 27. 1. Cor. 16. v. 23 24. 2. Cor. 13. v. 13. Amen] So in the rest of his Epistles. And even so S. Peter. S. John, and S. ind, conclude with prayers, thankes, or praises: and in confirmation, that they verily so desire they finally add[ Amen.] 4. A very special profit therfore we may here As in the beginning of prayer, so in the end it most importeth to haue actual attention. reap, by adding this word Amen: that whereas we haue not had so perfect attention, nor so absolute resignation of our proper will, as was requisite, in every petition: we may in good part, by more actual attention, Ps. 72. v. 25. and particular submission of our will to Gods will, supply in this last word. Amen, the former defect; by correcting and renewing our desire, that al, and every thing may be done( and that in the same order, of greater things before the less) as they are contained in the sacred words, notwithstanding our negligences and coldness, in reciting them. For so in one perfect thought, we may( if we be as Daniel Dan. 9. v. 13. was of right desires) really desire Gods will in al: which in dede containeth al. And so our hart desiring, that God will make us to desire, al& only those things which please him, then, and not otherwise, we shal receive al that we need, if this be our true desire, when we say: Amen. This word Amen, is also a confirmation on Gods part, that he granteth whatsoever is duly asked in prayer. ARTICLE 40. moreover in this word Amen, we haue another It is most certain that al prayers rightly made are granted. singular consolation that if our prayer be rightly made, then God himself saith Amen. in the sense of granting and commanding that to be done, which we ask. And this is so certain, that to hold the contrary is heretical: against the express and manifest written word of God. As we haue already shewed, Art. 11. concerning the assured effect, on Gods part, of al faithful good prayers. unto which holy Scriptures there recited, we shal add only two or three more sacred texts, in confirmation of our belief, and hope in this behalf. 2. Our B saviour plainly saith, to every one that Christ so teacheth and promiseth. prayeth in due maner, as he ought.[ Thy Father Mat 6. v. 6. which seeth in secret will repay thee] that is will reward this good work: either granting that thing which is requested, or that which he knoweth to be better for thee. again he saith.[ Haue faith of God: Amen I say to you, that whosoever shal say to this Mar. 11. v. 12 23. mountain: Be taken up, and be cast into the sea:& shal not stagger in hart, but baleue that whatsoever he saith shal be done, it shal be done unto him] signifying Mat 17. v. 20. ch. 21. v. 22. that on Gods part, there can be no want, nor defect, neither of power, nor of will to grant, and do any thing: in so much that if in case it were requisite, that a mountain should be removed, and a faithful seruant of God, should confidently ask it, it should be so done: because there neither wanteth power, nor will in God. And the denial therof is impious infidelity, either against Gods power, if any dare say, that he can not: or against his goodness to say that he will not, if it be needful: and against his Truth, because in such a case he hath promised, that he will do it, being no defect on their part that pray. Vpon which infallible ground S. james expressly saith jac. 1. v. 5. 6. [ If any of you lack wisdom( or any other necessary thing) let him ask of God, who giveth to al men abundantly: and vpbradeth not, and it shal be given. But let him ask in faith: nothing doubting] firmly believing,& nothing doubting that God can if he will, and will if it be convenient. For this is it ch. 5. v. 15. which the Apostle calleth[ Prayer of faith.] And this is[ the faith of God.] Which our Lord requireth, in al Mar. 11. v. 22. that pray. And thē is the fruit of prayer most assured, because Christ our Lord, who is truth itself hath so taught, and so promised. And therfore al that ●s preached by his true Apostles, is true& certain.[ In our 2. Cor, 1, v. 18. preaching which was to you( said S. Paul to the Cotinthians, who charged him to haue failed in his promise) It is, and, It is not, are found in men. there is not: It is, and it is not. For the son of 19. God Iesus Christ: who by us was preached among you: 20. by me, and Siluanus, and Timothee, was not: It is, and It is not: but, It is, was in him. For al the promises of God are in him: It is. Therfore also by him, Amen to àt is, is always in God. God: unto our glory.] Gods truth in performing al his assertions, purposes, and promises, is to the glory of himself, and of al his true seruants. For whereas his seruants Amen( asseveration, desire, or prayer) may err: Gods Amen( asseveration, grant, or promise) can never err, nor be frustrate, nor fail: but on his part, is always most true, assured, and infallible. 3. whereupon holy Church representeth this no The Priest not the people saith Amen in the end of the Pater Noster, in the holy mass. less certain, then comfortable truth unto her faithful children, especially in the holy and daily Sacrifice( and in some other parts of the Ecclesiastical Office:) Ad Prima● complete. &c. where, the Priest finging, or reading the Pater Noster, the Clerque that serveth, or the choir, in place of the people, reciting the last Petition.[ But deliver us from evil:] addeth not Amen, in the end: but the Priest supplieth it, at the Altar: mystically signifying, that God himself( if the supplicants be rightly disposed) answereth: Amen, to al that is well, and duly demanded. And therfore as well the Priest, that sacrificeth, When we say Amen, our hart must desire, that God will say, Amen. as al others that assist, and desire to be partakers of Gods benefits, both in this,& in al other prayers, must in their hart, and sincere intention, when they say Amen, desire and mentally pray to God, that his divine goodness will say: Amen. The Angelical Salutation of the B. virgin, Mother of God, is subtilely, and profitably recited by good Christians. Of the honour of our B. lady, see Part 1. Art. 21. Of al Sainctes: Part. 3 Artic. 9. ARTICLE 41. AFter the explication of our Lords Prayer, which is expressly and immediately directed to God himself, the most blessed trinity; it resteth to show that other prayers directed also to God our heavenly father, by the meditation of his glorious and faithful seruants, are likewise lawful and profitable. Which because Protestants deny, as did Prayer and invocation of Sainctes is more clearly proved, then it can be disproved, by holy Scriptures. long since Vigilantius. In this point their progenitor; against both him therfore and them, we shal, here jo. 5. v. 39. prove the Christian belief, and practise of this doctrine, more evidently by the holy Scriptures, then 1. Cor. 14. v. 36. our Aduersaries are able, by the like means, to disprove it, or to declare the contrary. And because the Aue Maria, is often recited by catholics,& especially 1. T●m 3. v. 16. 17. impugned, by al the Sectaries of this time, we shal here begin with the same Angelical Salutation; and prayer adjoined. Then prove the like lawful and profitable use of praying to God, by intercession as well of the same most B. virgin, as of the glorious Angels, and other Sainctes. And lastly show that it is no derogation, but more honour to God, that we desire both his glorious Sainctes in heaven, and his faithful seruants in earth, to pray unto him, for vs. 2. First then concerning Prayers, and invocation of Sainctes, the chiefest controversy consisteth in Protestants chiefest objection is, that Sainctes in heaven can not hear the prayers of the faithful in earth. this doubt. How we in earth can speak unto spiritual creatures, that are in heaven; and how the same glorious creatures can hear us, or know our desires: For it is in deed unpossible, that our speech in earth should be heard by the Sainctes in heau●n, according to the common sense of these words, speaking and hearing. Because Angels: and souls separated from their bodies, haue not corporal ears; and are so far distant from us, that no mortal mans voice can be extended to them. With which common mask our Aduersaries cannot possibly delude any, but such as are Angels, and separated souls, haue not corporal tongues: nor eats, but haue other means, to understand each others conceits, and wills. wilfully blind. For the simplest person, that believeth the immortality of souls, easily knoweth, that souls being partend from their bodies(& other spirites) haue special means to signify their mindes,& to understand each others conceits( Which we call speaking, and hearing, that is to say, uttering and understanding: which S. Paul also calleth the tongue of Angels) 1. Cor. 13. v. 1. better then mortal men with corporal tongues, and ears. God our omnipotent Creator hath not a corporal tongue, nor ears, and he speaketh to Angels. And Gen 2. v. 16. ch. 3. v. 1. job. 1. v. 6. Gen. 37. v. 6. &c. Angels in heaven: and divels in hel, do also speak,& understand one an other[ God also spake to Adam, and to many other mortal men. The devil( by a serpent) spake to eve, and heard her speak. Good Angels spake to the Prophetes in sleep, and in visions. The devil put into the hart of Iudas Iscariote, to betray Is. 1. v. 1. ch. 14. v. 12. our B. saviour] many other exemples witness, that spirites do speak to spirites, and to mens souls, Mat. 1. v. 20 luke. 1. v. 13. jo. 13. v. 2. also whiles they are yet in their bodies. And albeit souls in their bodies can not clearly see themselves, nor other souls, yet departed from their bodies they most clearly see themselves, and other souls: and by the l●ght of glory do see al that any way pertaineth to themselves. moreover the souls of the faithful in this life, can elevate their cogitations Also mens souls in their bodies can elevate their thoughts into heaven. into heaven: and their prayers rightly made, are heard in heaven. As Salomon testifieth, saying to God.[ Thou wilt hear in heaven.] And S. Paul saith 3. Reg. 8. v. 30. Phil. 3. v. 20. of himself& other good Christians[ Our conversation is in heaven] Which is especially verified of hearty prayers. For it is not the external voice without intention of mind, but the good cogitation of the soul( whether the mouth speak or no) that ascendeth into heaven. And therfore, neither the great distance of place, not lack of corporal ears in holy Angels, and other Sainctes, can hinder the hearing of faithful prayers, directed to God by mediation of his glorious Sainctes: as the Protestants either foolishly imagine, or maliciously feane: and so deceive themselves, or others. But let us also see what other impediments they pretend. 3. An other objection is, that albeit spiritual creatures The Protestants second objection. That only God can know secret cogitations. do utter their conceits: and understand each others:& that mortal persons do elevate their mindes into heaven, yet none but God only can vnderstanstand the hartes, and desires of the faithful in earth. For which, our Aduersaries allege these words of our Lord, saying by his prophet ieremy[ The hart of Iere. 17. v. 9. 20. man is perverse, and unsearchable: who shal know it? I the Lord that search the hart, and prove the reyners.] Therfore( say they) no man, nor Angel can search, nor know the secret thoughts of an other mans hart, which only God can do, and no creature. We answer: that only God by his own power, can search and know the secrets, which any man reserveth in his hart,& which he would conceal from al Only God by his own power knoweth the secrets of hartes. other creatures: it is in dede in mans power, if he will, to hid the secrets of his hart, and so, as this sacred text affirmeth[ The hart of man is perverse] is deceitful, and deep. nevertheless he can, if he will, reveal the same secrets of his hart, either by words, or other signs, to an other mortal man: or else by voluntary cogitation, to such spiritual creatures, as haue spiritual ears. And so these words of the prophet prove no more, but that naturally, and ordinarily every man can, if he will, hid the secret cogitations of his hart: but they prove not, that a man cannot, Sainctes can know secrets by revelation. if he will, reveal the secrets if his hart. For experience continually sheweth, that men can, and do reveal their secret thoughts to other mortal men; and can desire to reveal their secret thoughts to Sainctes in heaven: which desire and will ascendeth into heaven. Where( as Protestants will confess) God seeth the same cogitations: and therfore those Angels, and other Sainctes can see them, whom. God will haue to see, or know them, which we suppose our Aduersaries will not deny. If they will deny it, we require that they justify their denial by holy Scripture. In the mean while, we avouch by holy Scriptures, that glorious Angels presented the prayers,& hearty desires of Daniel the prophet, of Tobias, of Dan. 8. v. 15 16. Cornelius, and of others, unto God in heaven, which they could not haue done, utiles they had known Either by the light of glory, or by the light of prophecy or by other insp●ration. tub 3. v. 29. the thoughts of the supplicants hartes. again it is clearly testified in holy Scriptures, that God revealed Act. 10. v. 3. 4. unto certain Prophetes in this life, the secrets of mens hartes, which the same men would haue concealed from al men. whereof two examples, one of the old Testament, an other of the new may here suffice, in confirmation of our answer to the Protestants objection. Eliseus the prophet knew the secret of his seruants hart, which the same seruant denied, and would haue concealed from his master: who neuerth●les said unto him[ Was not my hart present when 4. Reg. 5. v. 26. the man returned out of his chariot to meet thee?] likewise[ S. Peter knew the secret thoughts, of Ananias& Saphira, defrauding, and denying part of Act. 6. v. 3. 8. 9. the price, which th●y had received for their land.] Though therfore naturally, and ordinarily mans hart can keep cogitations secret, from al other creatures, yet doth not this hinder Gods power, from revealing the same, which man would hid, neither is the capacity of mans understanding limited▪ but that God can make him, also in this world, to see or know the secrets of others hartes, which they would conceal. How mu●h more like, and more ordinary is it, that God giveth this power to glorified Sainctes( considering, that the light of glory far excelleth the light of prophecy) that they may see and know many things done in earth, even secret cogitations, especially those, which faithful supplicants desire that they may know. And stil it is most true that only God, Especially when supplicants desire, that Sainctes will pray for them to God. by his own power[ doth search the hart,& prove( or examine) the reins.] And nevertheless by Gods gift, his seruants can see& know( either by the light of glory, or of prophecy( or how soever God will, that they shal know) the cogitations of mortal mens hartes: and of their works proceeding from their hartes. 4. Thus much in general, for defence of the catholic belief: and doctrine against Protestants chief objections: that Sainctes in heaven can, and do understand the praises, thankes, and petitions of the faithful in earth, directed to God by their intercession. Now more particularly we shal declare that the militant Church of Christ: and the faithful members The salutation of our B. lady pertaineth to her praises. therof, do lawfully and profitable both praise: and pray the B. virgin Mother of God( and likewise other Sainctes) to pray for us to God, beginning our prayer, with the Angelical salutation, saying[ hail mary sul of grace, our Lord is with thee: blessed art thou among women] For as it was not impertinent to the holy Archangels purpose, coming luke. 1. v. 28. with an ambassage from the most blessed trinity, before he declared his message, to salute her, with these words of her singular praise: so it is also no less, but rather more convenient, that we poor supplicants coming to crave her pious intercission for us to God, do begin with the same joyful salutation, which may put us in mind of the best tidings, or news, that ever came into this world, to wit of the most happy Incarnation of Christ our redeemer and saviour, by taking flesh of this most holy purest virgin, full of grace; whose soul and body, almighty God, prepared to be a worthy habitacle of his son. For which purpose it was most requisite, that she should be, as the Angel pronounced, full of grace, She being full of grace, before she conceived. Christ, was made moreful by conceiving him. and our Lord should be with her, by his spiritual habitation in her soul, also before she conceived the son of God in her body: that she might so conceive him: And therfore no marvel that S. Elizabeth, v 41. 42. being also replenished with the same holy Ghost,[ cried out with a loud voice,& said( unto her having now conceived the same son of God in her womb) Blessed art thou among women( as the Angel had said before; and further as it were expressing the cause of her greater blessedness, said) and blessed is the fruit of thy womb] For by this divine fruit, she that was before full of grace, was now more full: she that was before blessed, was now superblessed: she that before had our Lord God Omnipotent, dwelling with her, now had the same our Lord God dwelling in her: even him, also corperatly[ in whom dwelleth al Colos. 2. v. 3. the fullness of the Godhead corporally] as S. Paul speaketh. Thus did S. Elisabeth admiring congratulate. Now she is also more full of glory, then any Angel, or other saint: next after her son, our Lord. How much more do al good Christians justly congratulate her fullness of grace, who is now also full of glory, above al mankind, and Angels, next after her son, the son of God? By whom as she was in this life superreplenished with grace, so is she in heaven superreplenished with glory. She that was made in this life, the Mother of God: is now also queen Mother in heaven: most truly therfore called queen of al Angels, queen of al holy patriarchs, Prophetes, Apostles, Martyrs, Virgines, Confessors, of al Sainctes, and of al more creatures. 5. Al which her abundant grace, and glory, being derived from the same blessed fruit of her womb, Iesus Christ our Lord God, derogateth nothing from his glory, as Protestants vainly imagine, but redoundeth so much the more to his glory, as it is further His glory is accidentally increased, by how much it is further extended. extended, not only to the glorious person of his virgin Mother, but also to her pure body and blood, of which he took his body: and to her sacred virginal womb, that bare him, and to her blessed virginal breasts, which he sucked. even as an other devout woman( also a figure of the catholic Church) rightly professed, and the holy evangelist hath recorded, that when our Lord preached afterwards to much people[ A certain woman lifting up her voice, out of the multitude, said to him: Blessed is the womb luke. 11. v. 17. that bare thee: and the paps that thou didst suck] whose just praise our Lord accepting, added, and affirmed that not only his mother was blessed, for that she bare him, and gave him suck, but more blessed because she heard his word, and kept it. And albeit no other creature is, or can be participant of the former blessing to be his proper Mother, and nurse, yet many may be, and are participant of her greater blessing, for our Lord said in general:[ Yea rather, v. 21. blessed are thēy, that hear the word of God,& keep it] that is, every one is blessed( more or less, according to their degree of grace) that heareth Gods word, and keepeth it. And so in proportion the Mother of God, most excelling in grace, was most blessed, for she best kept his divine word. Yea and the more in number, and the more perfectly that they Mat. 5. v. 17. hear, and keep Gods word, the more is Christ our Lord honoured, and praised by them; because al redoundeth to him, as al is derived from him. For[ Of ●●. 1. v. 16. his fullness al we receive.] saith S. John the Baptist. 6. moreover al that which true Christians do, in often reciting this Angelical Salutation, and diuers This maner of praising God, by praising his glorious Mother, was prophicied by herself. anthems, hymns, Canticles, and other praises to our B. lady, is justified by her own prophecy,( agreeable to many former Prophecies) saying[ God my saviour hath regarded the humility of his hand luke. 1. v. 48. 49. Cant 2. v. 2. ch. 4 v. 7. maid( that is, hath exalted me, because I was humble) For behold( saith she) from hence forth( since I am become the Mother of God) al generations shal call me blessed.] she also explaineth the reason why saying And by other Prophetes. ch. ●. v. ●. Is. 7 v. 14. ch. 11. v. ●. Iere. 31. v. 22. Ezech. 44. v. 2. [ Because he that is mighty hath done great things to me.] most plainly foreshowing, that because God almighty hath chosen, and made her a worthy habitacle of his son, the very Mother of God, who created her, and so endned her with al conformable prerogatives, priuilegies, dignities, pre-eminences,& al other most excellent graces, above al more creatures, above al created persons, therfore[ al generations( doubtless she meant al future true seruants of Christ) shal call her blessed] shal praise, and magnify her. Remember her divine gifts, most holy life, excellent actions blessed death, glorious Assumption into heaven, shal celebrate her feasts,& fasts, adorn her Churches, and altars, and by al means honour her, next after her son and Lord: our Lord Iesus Christ. The more we do this, the more we fulfil her prophecy, and the more we prove ourselves to be of those true Christian generations, which call her blessed. Those which disdaiue our B. Ladies praises are not true Christians. And those which disdain, or diminish her praises, abrogating, her festinities, profaning her Churches, and Altars dedicated to God in her name, and memory; abandoning her salutation, and other praises, evidently prove themselves, not to be true Christians. 7. Finally reason convinceth, with reasonable persons,& daily experience teacheth, that the honour or respect, which is done ro seruants, or children, redoundeth Reasons sheweth that the praise of Gods seruants redomdeth to his praise. to the Lord, or parents, for whose sake it is done. And so al honour done to our B. lady, Gods Mother, and most excellent seruant, redoundeth to the more honour of God, and of Christ: because it is done to her in regard of that grace, and glory, which she hath with him. I know, and haue sometime heard: the exception, which some Protestants take against this similitude, avouching that divine& spiritual things must not be resembled to human;& temporal. It is true in deed, that divine Mysteries far excel human knowledge, in which respect comparison is not to be made, as if they were both like& equal. nevertheless God in the old Testament, by human, Gel. 4. v. 24. God declareth divine things by the similitude of human. and temporal things both prefigured divine, and spititual: and Christ in the new Testament taught many things by sensible parables. And for example in our present purpose, also in the old Testament, God almighty resembleth himself unto a temporal Father, and Lord, saying by his prophet Malachias Ma●. 1. v. 6. [ The son honoureth the Father: and the seruant his Lord: If then I be the Father, where is my honour? Mat. 10. v. ●4. And if I be the Lord, where is my fear? saith The Lord of hosts] And Christ our Lord saith[ The seruant is not above his master] Which proverb he applied to himself,& his disciples. And in plain terms signifieth that, whatsoever is done to the disciple, or seruant pertaineth to the Master, saying[ He that receiveth 〈◇〉. 10. v. 16 you receiveth me: and he that despiseth you despiseth me.] As therfore, he that despiseth Gods seruant despiseth God: even so, he that honoureth Gods seruant, honoureth God.[ And whosoever glofieth 1. Reg. 2. v. ●●. God, him God will glorify.] The second part of the Aue Maria:[ holy mary Mother of God, &c.] is a godly prayer: agreeable to holy Scriptures. ARTICLE 42. EVen as the praises of out B. lady contained in Our prayer is of more value by the intercession of Sainctes. the Angelical salutation, diminish not Gods own praises, but redound to the more honour of God, of whom she received al her grace: so in like maner our prayers directed to her, not asking grace, remission of sins, or other divine gift from herself, but by her intercession, from God[ from whom every ●a●. 1. v. 17. best, and perfect gift descendeth] are no less, but so much more grateful to God, as her glorious intercession is of more value, then our own only petition. For as we praise God not only in himself, for his infinite Power, wisdom, goodness, and other Psal. 150. v. 1. 2. divine Attributes, but also in his works: especially[ in his Sainctes] so we pray to him not only, by immediately invocating his most holy name; but also by mediation of his glorious Mother, and of other Sainctes. And that in two manners: either by praying God to grant our desires in regard of the favour, which his Sainctes haue with him, and for their sakes: or by Two ways of praying by the mediation of Sainctes. expressly praying them to pray for vs. Both which sorts of prayer because our aduersaries generally dislike, and impugn, we shal therfore prove them both. 2. God expressly promised great things to Abraham, and for his sake to his posterity, saying to him Gen. ●3. v. ●4. 15. [ lift up thine eyes, and look from the place, wherein thou now art: to the north and south; to the east 16. and west: al the land which thou seest, will I give to God promiseth benefits for his holy seruants sakes. 17. thee,& thy seed for ever. And I will make thy seed, Ch. 15. v. 1●. as the dust of the earth: if any man be able to number the dust of the earth, thy seed also shal he ( v. 13. 16.) be able to number. Atise and walk through the land, in the length,& in the breadth therof: for I will give it to thee.] again, making a covenant with Abram he Gal. 4. v. ●●. Gen. 37. v. 21. ch. 21. v▪ 12. ch. 22. v. 2▪ ●. &c. v. 16. 17. 1●. said.[ To thy seed will I give this land, from the river of egypt even to the great river Euph●ates] Which promise of God made for Abraham children, to be fulfilled[ after four hundred yeares] must needs be understood, to be made for his sake, who as yet had no child. After this when Abraham had his soon Isaac( by promise more then by nature) and vpon Gods commandment was ready to sacrifice him, being yet a child, in whom the issue was particularly promised, God not only renewed, his promise, but also declared Abrahams faithful act to be the cause, of so great a reward, saying.[ By mine own self And maketh such promise because his seruants did obey his commandment. haue I sworn, snith the Lord; because thou hast done this thing, and hast not spared thine only begotten son for my sake; I will bless thee, and will multiply thy seed, as the stars of heaven, and as the sand, that is by the sea shore; thy seed shal possess the gates of his enemies. And in thy seed shal be blessed al the nations of the earth: because thou hast obeied my voice.] To the same Isaac also, and to his son jacob, following the virtuous steps of their father Abraham, our Lord again repeated the same Ch. 26. v. 3. 4. promises, saying to Isaac[ I will be with thee, and will bless thee; for to thee and to thy seed, I will give al these countries; accomplishing the oath, which I swore to Abraham thy father. And I will multiply thy seed as the stars of heaven: and I will give to thy posterity, al these countries. And in thy seed shal be blessed al the nations of the earth: for because Abraham obeied my voice: and kept my precepts, and commandements, and observed my ceremonies, and ●awes] Likewise the very same to jacob saying[ I am the Lord God of Abraham thy father, and the God of Isaac: the land wherein thou slepest, I will give to thee ●●. ●●. v. 13. 14. and to thy seed. And thy seed shal be as the dust of the earth: thou shalt be dilated to the west, and to the East, and to the North, and to the South. And in thee, and in thy seed, al the tribes of the earth shal be blessed.] Accordingly the same Patriarch jacob, prophetied that good things should be asked ●●. 48. v. 1●. of God by prayer in their names.[ Be my name called vpon these children( said he, when he blessed Iosephs sons) the names also of my fathers Abraham, and Isaac.] And joseph foretold that their whole nation should be delivered from egypt, and possess al Chanaan, according to Gods promise made to these three most renowned patriarchs, saying thus to his ch. 50. v. 23. brethren.[ After my death God will visit you, and will make you go up our of this land( of egypt) to the land( of Chanaan) which he swore to Abraham, Isaac, and jacob.] Al which importeth that God bestoweth his benefits not only for his own good pleasure, and more grace without any precedent merit, but also for the subsequent merites of his seruants: as for secondary causes. And for their sakes, which are of more perfection, he respecteth their children, and posterity. It is true therfore that God, protected, and prospered the children of Israel, more ch. 22. v. 16. then other nations, first of his own more merciful election: he did it also for his promise sake, and yet withal for his faithful well deserving seruants sakes. Whose virtues, and good works were the secondatie ch. 26. v. 5. causes of his promise,& oath, as you see in the express sacred texts above recited[ Because thou hast Gen. 11. v. 27 done this thing. Because thou obeyedst my voice. Because Abraham obeied my voice] said our Lord God. ch. 21. v. 13. 20. 21. I haue sworn &c. And so God renewed these promises to Isaac, and jacob, having like virtues to Abraham. ch. 22. v. 20. whereas God made not these more special promises ch 25. v. 12. ( but others less) to their brethren Nachor, ishmael, and Esau. Whom God also temporally blessed ch. 27. v. 39. in a lower degree. And generally God promised[ to ch. 36. v. 9. Exo. 20. v. 6. do mercy vpon thousands, to them that love him, and keep his precepts. 3. Vpon these divine promises, and especial merites Moyses prayed by the mediation of the holy patriarchs. of these more excellent patriarchs( according to the former maner of praying, for the merites sake of Gods holy servants, most usual in the old Testament) Moyses confidently prayed for the sinful people, saying to God[ Remember Abraham, Isaac, and ch. 22. v 71. Israel thy seruants: ro whom thou sworest, by thine own self &c. And our Lord was pacified.] And Exo. 32. v. 13. 14. ch. 33. v. 1. 2. 3. not only remitted part of the due punishment, but sent an Angel to bring them into the promised land, saying to Moyses[ go, get thee up from this place, thou and thy people, which thou hast brought out of Deut▪ 9 v. 27 ch. 29. v 15. the land of egypt, into the land, whereof I swore to Abraham, Isaac, and jacob. And I will sand an Angel, ch. 30. v. 20. thy precursor, that I may cast out the Chananeite ch. 34 v. 4. and Amorrheite, &c. and thou mayst enter into the land, that floweth with milk and honey] With these Ex. 3. v 6. 15. 16. special Potriarches God would make his covenant, and would be called peculiarly their God[ I am the Leuit. 26. v. 41. God of thy father: the God Abraham the God of Isaac, and the God of jacob. I will remember my covenant which I made with jacob, and Isaac, and Abraham.] For this special election of Abraham, Isaac, and jacob: for the grace given to them, and benefits bestowed vpon the people for their sakes, the Royal Psalmist inviteth al the faithful to render praises, and thankes to God, saying[ confess ye Is 104. v. 1. 8. 9. 10. to our Lord, and invocate his name: show forth his works among the Gentiles. He hath been mindful for ever of his testament, of the word, which he commanded to a thousand generations. Which he disposed to Abraham: and of his oath to Isaac. And he appointed it to jacob for a precept: and to Israel for an eternal testament] And after rehearsal of many great God protected his pecul●ar people because he had so promised, to his holy seruant●. and admirable benefits concludeth, that God almighty did al these things.[ Because he was mindful v. 42. of his holy word, which he had uttered to Abraham his seruant.] Not only for the promise sake, which alone is an assured confirmation, but also because[ this holy word was given to Abraham his seruant.] 1. Par. 29. v. 18. 2. Par. 20. v. 7. 4 Reg. 13. v. 2●. 23. For Abrahams sake the promise was made, and for Abrahams sake it was fulfilled, yet not for Abraham otherwise, then as he was[ Gods seruant] so that al redounteth to Gods more glory. Seing then God giveth benefits to the needy, and less perfect; for the And he made these promises because his seruants were holy. more perfects sake, true faithful people may lawfully, and profitably pray God, to grant necessary things for his holy seruants sakes. Elias the prophet prayed in this maner, invocating God for these patriarchs sake, and by this title of their God, saying[ Lord God 3. Reg. 18. v 36. of Abraham, and Isaac, and Israel show this day that thou art the God of Israel, and I thy seruant.] So he, and other Prophetes: yea and Christ our Lord called almighty God[ the God of Abraham, and Isaac, and Isa. 29. v. 23 ch. 2. Par 30. v. 6. Mat 22. v. 32. Act. 3. v 13. Isa. 51. v. 2. 3 jacob] And that after their temporal death, because they ever live, in their blessed souls: and are for ever his seruants, more perfect then they were in this life. Further the prophet Isaias testifieth that[ Because God called Abraham( when he had no child) and blessed him, and multiplied him. Our Lord therfore will comforth Sion: and will comforth al the ruins therof] signifying that God giving grace, will also give reward, and not only bless and multiply his seruant, but also comforth others, blessing them for his holy seruants sake.[ Because he blessed Abraham, therfore he will comforth Sion.] And so others by virtue of this blessing, and divine grace, keeping Gods precepts, that our Lord may( as himself speaketh) for Abrahams sake, bring to effect al the things, that he Gen. 18. v. 19. ch. 26. v. 2● 3 Reg. 1●. v. 12. 13. ch. 15. v 4. 4. Reg. 8. v. 19. ch. 19. v. 34. ch. 20. v. 6. Ps. 131 v. 10. Is 37. ●. 35. ch. 45 v. 4. Da●. 3. v. 34. 35. 36. hath spoken unto him] The like promises were often made, and benefits bestowed by God almighty[ Because of david, for Dauids sake. I will protect this city and will save it( saith our Lord) for myself, and for david my seruant]& the like. The three children also prayed in the furnace of Babylon, saying to God And made such promises because his s●ruants were holy. in the name of al the people[ deliver us not for ever( to our enemies) we beseech thee for thy names sake, and dissipate not thy testament: Neither take thou away thy mercy from us, for Abraham thy beloved,& Isaac thy seruant,& Israel thy holy one, to whom thou hast spoken, promising that thou wouldest multiply their seed as the stars of heaven, and as the sand that is in the sea shore.] 4. wherefore seing Moyses, Elias, and other Prophetes, and faithful people of God, for the better obtaining Gods mercy, proposed in their prayers the pious works of ancient patriarchs, for that they were[ Gods beloved and holy seruants] fortifying their petitions by mention of Gods promises made[ for their sakes] it is most clear, that the same maner of praying now in the Christian Church is both lawful and profitable. As when we thus pray in memory Breniar. Roman▪ post Horas Ca●inic. of the B. virgin Mother of God, saying[ Poure into our mindes thy grace, o Lord, we beseech thee, forms of prayers in memory of our B. lady: like unto others in memory of the holy patriarchs. that we which know, by the Angels Annunciation, the Incarnation of Christ thy son: by his Passion, and cross, we may be brought to the glory of the Resurrec●ion: through the same Christ our Lord.] Also thus▪[ O God which hast ordained the rewards, of eternal salvation to mankind, the virginity of B. mary being made fruitful, grant we beseech thee, that we may perceive, her to intercede for us, by whom we haue deserved to receive the author of life: through our Lord Iesus Christ thy son] Likewise thus.[ Omnipotent eternal God, which by the work of the holy Ghost, preparedst the soul and body of the glorious Mother mary, to be a worthy habitacle of thy son, grant that in whose memory we rejoice, by her pious intercession, we may be delivered, from present evils, and from everlasting death: through the same Christ our Lord.] In which form are al the brief prayers( called collects) which holy Church useth in the office of the B. virgin Mother of God, and of other Sainctes. So beseeching Almighty God in respect of the grace, which he gave to them, and for their sakes( as formerly in memory of the patriarchs, and for their sakes) to grant our needful petitions. always concluding[ through Christ our Lord.] by whose only first grace, his B Mother, and Al prayers are contluded, asking, grace through Christ, because al grace of Sainctes is derived from Christs grace. al other his Sainctes received their particular measures of grace. And this proof is so irrefragable that our Aduersaries can not any better way impugn it, but by avouching that God granted the petitions of Moyses and others, only for his own promise sake, whereas both the sacred text saith expressly[ for Abrahams sake, for Dauids sake] and it is also evident in Gen. 18. v. 19. Pha. 22. v. 16 18. 3 Reg. 15. v. 4. 5. like words, that God made these promises.[ Because Abraham did the thing, which God commanded, not sparing his son Isaacs life, for Gods sake. Because he obeied Gods voice. Because david had done right in the eyes of our Lord.] 5. The other maner of praying by mediation, or intercession of Sainctes, is by express invocating, and praying them to pray for vs. As in the Aue Maria we The second maner of praying by intercession of Sainctes is properly invocation. pray our B. lady, saying.[ holy mary, Mother of God pray for us: &c.] Which form was not usual in the old Testament praying to any holy Patriarch, or prophet, because none of mankind did enter into heaven, nor to the clear vision of God, until Christ 1. Cor. 1●. v. 20. our saviour( the first fruits of them that sleep) did open the way in his Ascension: but remaned in place of joyful rest, called Limbus Patrum. As is declared in Part 1. Art. 24. the first part of this work. And so those ancient Sainctes not being then in glory, could not see, nor ordinarily know the mindes, and desires of the faithful in this world; as now they do, being in glory, and seing God, and in him whatsoever pertaineth to their glory,& so amongst other things, they know the prayers of the faithful, directed to their charity: which stil continueth more perfect, then it was in 1. Cor. 13. v. ● earth. But the holy Angels being in glory did always present the prayers, and other good works of men to God. And therfore were then invocated: as appeareth amongst other proofs, by that which Iobs invocation of holy Angels was also in the old Testament. friend Eliphaz advised him, to call for patronage[ if job. 5. v. 1. any would help him, and to turn to some of the Sainctes] Which plainly sheweth, the common faith, Eccle. 5. v. 5. and practise of invocating holy Angels. else it had been a frivolous speech, which is not to be supposed in so sensible a man, as Eliphaz was: Who, albeit he erred in the particular case of holy job, yet knew that holy Angels would assist in a just cause,& thereupon provoked job[ to turn to some of the Sainctes] to wit of the holy Angels, and by their help to justify his cause, if it were justifiable. The seuentie interpreters more expressly translate the text thus[ invocate if any will answer thee, or if thou canst behold any of the holy Angels] which plainly importeth that holy Angels may be invocated and be sene by the light of faith No less certain it is that Christian● may lawfully and profitably with light of true faith, invocate the B. Mother of God, praying thus[ Holi● mary Mother of God pray for us sinners, now and in the how of our death. Amen] In further explanation whereof: we add the Articles eusuing concerning prayer to holy Angels, and other glorious Sainctes. holy Angels do offer mens prayers to God: do pray for men. And are profitably invocated. ARTICLE 43. OF Angels, the first and most excellent natural creatures, we haue briefly according to our present purpose declared before, conformable to the Part. v. 〈◇〉. ●●. holy Scriptures, that they were created by God almighty in the beginning, together with the universal world, and with time itself, out of the treasures of his divine and infinite power,& wisdom, distributed holy Angels do protect men, are to be honoured: do● pray for us, and are rightly invocated. into nine Orders, subordinated in three sacred Ierarchies, in al exceeding many, to us innumerable, whereof the far greater part, were confirmed in grace and ●stablished in eternal glory, continually praising and serving God, the Lord and Creator of al. many also fel from God, and from the state of grace, wherein they were created, are eternally damned diuils, calumniating enemies of God, and of the blessed Angels, and particularly, of al mankind. And moreover that the holy and glorious Angels, as the Ministers of God, do both assist in heaven, and protect men in earth, as designed patrons, and Protectors of countries, kingdoms, and of public, and private persons; as is also already proved. It is likewise declared in the proper place: that due honour is to be Bar●. ●. Art. 12. exhibited to holy Angels, to wit, spiritual religious honour far more excellent then civil, but infinitely Part. 3. Art. 9. less them divine. So here it resteth to be shewed in like maner, by the holy Scriptures, partly recited in the former places, partly to be here added, that the same glorious Angels, do pray for men, and are to be invocated, and prayed unto by al faithful Christians. 2. holy jacob the Patriarch[ having sene in vision, Angels descending and ascending by a ladder, which jacob craved the blessing of an Angel. And prayed the same Angel to bless others. reached from the earth to heaven] and afterwards Gen. 28. v. 12. 13. Ch. 32. v. 1. 2. 24. 25. 26. 28, 29.( ch. 35. v. 10.) meeting camps of Angels: and so wrestling( through Gods special gift of strength) with one Angel, that the same wilsed jacob to let him go, but he perceiving also( by a touch in his thigh &c.) the great virtue of the Angel[ said unto him: I will not let thee go unless thou bless me] Whereupon the Angel told him[ that his name should be called Israel: and blessed him in the same place.] And again jacob( now called Israel) invocated the same Angel, for his two nephews, the sons of joseph, saying[ The Angel that delivereth ch. 4 8. v. 16. me from al evils, bless these children:] In regard of al which divine benefits bestowed vpon jacob, and in him vpon al his issue( the children of Israel) Ose● 12. v. 5. 4. the prophet Osee saith: that[ in his strength he was directed with the Angel. And he prevailed against the Angel, and was strengthened: and he wept( with humblest devotion) besought him: in Bethel he found him, and spake with vs.] The Angel spake with jacob concerning the future people. Either this Angel was the proper Guardian of jacob, which is most probable: or some other by whom the same Patriarch received frequent protection, and by whom he confided that the two children might receive profitable blessing: which sufficiently proveth our purpose, God appointed an Angel to direct his people. that jacob did invocate an holy Angel. No less certain it is, and very clear that God appointed an especial Angel to haue protection, and charge over the whole troupe of the Israelites. For as there is diversity in the Angels natures, and distinction of Orders, some excelling others in dignity, and glory: so there be also varietes of offices,& authority: our Lord saying to al the people by the mouth of Moyses.[ Behold 〈◇〉. 23. v. 20. I will sand mine Angel, which shal go before thee, and keep thee in thy journey, and bring thee into the place that I haue prepared. observe him, and hear his voice: neither do thou think him one to Who protected the whole camp, and punished certain offenders. be contemned: for he will not forgive, when thou hast sinned, and my name is in him. But if thou wilt hear his voice, and do al that I speak, I will be enemy, to thine enemies; and will afflict them that afflict 〈◇〉. 13. v. 21. thee] This plain advertisement to the people, that God would give an especial guide in their journey, and this admonition( to regard and follow him, with threats that if they sinned he would punish) could by no means be understood of any other, but of an Angel, an Angelical spirit, of that Angel[ which shewed to them by a cloud in the day, and by a pillar of fire in the night, when they should move the campe marching forward going before them: and when they should pitch their tabernacles, resting over thē in the places, where it remained] that Angel, which strooke the idolaters fornicators, and murmurers with death, at the place, therof called afterwards: Num. 17. v. 34. ch. 33. v. 16. The sepulchres of concupiscence. No other person, nor thing could the people( to whom this speech was uttered by Moyses) possibly understand by this Angelse promised, but a true and proper Angel. And the good and devout amongst al the people, did accordingly Deut. 9. v 22. 1. Cor. 10. v. 10. judith. 8. v. 25. regard, esteem, fear, and reverence this holy Angel( not the cloud and pillar of fire, otherwise then signs) but the holy Angel, that shewed these signs, and withal they doubtless desired to be blessed and protected by him, as jacob had desired the blessing of the other Angel, for himself, and the children. Before this also in the time of job, and in the country of Hus it was( as I likewise noted before) the belief of such as were faithful there, that they received consolation, and assistance by holy Angels. Faithful people in the land of Hus prayed to Angels. As appeareth by the speachof Eliphaz uttered job. 5. v. 1. to job in his effliction, saying to him[ call therfore, if there be that will hear thee, and turn to some of the Sainctes▪ for that friend of job supposing that he sahould not in that case find relief either of God, or Angel, shew●th plainly the common faith both of job, and of himself, and others, that in some case there is relief, and help to be received by holy Angels. 3. This doctrine is so evident in the book of Tobias S Raphael the Angel offered the prayers& other good works of Tobias to God. that our Aduersaries haue no better evasion, then to deny this book to be Canouical Scripture. And the same shift they flee unto against the books of the maccabees. But we must neither refuse these books, which are as certain in the Church of Christ as any of the others, neither omit their testimonies; though we haue sufficient besides them: lest, anyshal think, that we doubt of their divine authority. In the book of Tobias the Angel Raphael, uttereth these manifest words unto the same Tobias, saying[ When thou didst pray with tears, tub. 1●. v. 12. and didst bury the dead, and left thy dinner, and didst hid the dead b yday in thy house: and by night didst bury them: I offered thy prayer to our Lord.] Seing therfore the Angel did offer the prayer of Tobias to An holy Angel assisted the maccabees. God, it is very probable, that Tobias did so request him; at least vpon this certificate he might afterwards with great confidence so do. And Iudas Machabeus expressly prayed God to sand an Angel, to help him, 1. Mar. 15. v. 11 23. 24. 4 Reg. 19. v. 35. and his army in their distress[ invocating in this maner Thou Lord which didst sand thine Angel, in the time of Ezechias King of Iuda, and didst kill an hundeed eighty five thousand, of the camp of Sennacharib: now o Dominatour of the heauens, sand thy good Angel, before us, in fear, and trembling of the greatness of thine arm, that they may be afraid which with blasphemy, come against thine holy people] And[ they overthrow five and thirty thousand v ●7. being greatly delighted with the presence of God] who so assisted them. For a little before there ch 11. v. 6. 8. Is 63. v. 9. Dan. 10. v. 11. 12. appeared before them[ an horseman in white clothing with armor of gold shaking a spear] It is no less clear that an Angel appearing to the prophet An other Angel instructed, and conferred Daniel the prophet. Daniel, instructed him, and assured him that God wound sand his Angels to defend his Church[ when I stood trembling( saith he) the Angel( in form of a man) said to me. fear not Daniel: because since the first day that thou didst set thy hart to understand to afflict thyself, in the sight of thy God, thy words haue been heard: and I am come for thy words.] Part. 1. Art. 12. See more, if you desire more in the first part. 4. Especially remember that the very like is recorded An holy Angel offered the prayers& alms deeds of Cornelius God. in the acts of the Apostles concerning Cornelius, which is testified by the holy Angel Raphael, unto Tobias. For even so said an Angel to Cornelius.[ Thy prayers, and thy alms deeds are ascended into remembrance in the sight of God] add also Act. 10. v. 4. these manifest words of S. John in the Apocalypse[ The four living creatures( saith he) and the four Apoc. 5. v. 8. ch. 8. v. 3. and twertie Seniors( Angels and other saints) fel before the lamb, having every one haps, and golden Other Angels do continually the like offices for al faithful Christian●. vials full of odores, which are the prayers of Sainctes. And an other Angel came, and stood before the Altar, having a golden censure, and there were given to him many incenses, that he should give of the prayers of sainctes( that is, of the faithful seruants of Christ) vpon the Altar of gold, which is before the v. 4. throne of God. And the smoke of the incenses, of the prayers of the sainctes ascended from the hand of the Angel before God.] In consideration of which Angelical ministery, as well in protecting the faithful, Some Protestants confess that holy Angels protect men. And pray to be continually protected by them. as in offering their prayers to God, the Church prayeth thus[ O God, who in marvelous order disposest the ministries of Angels, and men, grant merciful Lord, that of whom thou art ever served in heaven, of them our life may be guarded in earth.] Which prayer English Protestants retain in their Communion book, notwithstanding Puritans repining thereat. And the very same reason, and the same authority luke. 19. v. 17 19. of holy Scriptures, convince both Protestants and puritans, that not only the holy Angels, but also other glorious Sainctes both serve God in heaven, and haue charitable care of the faithful in earth, no less but more, then when they were in this world. For the more they love God, the more they love, their neighbours, and the more they know the dangerous state of mortal men, the more they desire their safe arriving in eternal, and secure felicity. Which shal be here further proved against our Aduersaries that deny it. Other glorious Sainctes understand the affairs of mortal men: and do pray for them. ARTICLE 44. IF we do truly believe, and rightly consider the See Part 1. Art. 43. Communion of Sainctes, which is a part of our creed: where we profess that there is mutual intercourse Communion of Saincts importeth intercourse of mutual love, between Sainctes in glory, and the faithful in earth. of imperting and receiving spiritual benefits, amongst al the members of the universal Church, as well triumphant in heaven, as militant in earth, we must also confess, that this communication consisteth L●m 12 v. 5. in some real acts of each sort towards others: for else it were only imaginary, vain. And therefore seing 1. Cor. 12. v. 19. it is certain, that there is a real union, and communication not only between Christ the head, and al his mystical members, as well glorious in heaven, as faithful in this world, but also amongst al the some members, Iphes 3 v 6. being[ concorporate] in him: it is likewise certain, that both the faithful in earth, by the light of faith, know in general that the Sainctes are in glory, and in favour with God: and haue charity towards us: and that the same Sainctes, by the light of glory know those affairs of their clients, which are commended to them by faithful prayer: because without some reciprocal knowledge there could be no communion at al, between the Sainctes in heaven, and the faithful in earth. Which thing therfore whosoever denieth, denieth a part of our common creed: and also gainsaith many holy Scriptures: by which it is irrefregably proved, that as the holy Angels, so also other glorious Sainctes do know, and offer unto God, the prayers of the faithful. 2. Of such knowledge in glorious Sainctes, by divine God revealed to Abraham an especial thing, that he might pray for it. revelation made unto them, we haue a pregnant figure in the great Patriarch Abraham, to whom being then mortal, God revealed his purpose to destroy the cities of sodom, and Gomorrhe, to the end as the event shewed, that he should pray for the safety of those cities. And the reason why God almighty revealed this thing to his faithful beloved seruant Abraham, was, as our Lord himself declareth, because he had ordained him to be into a great nation: because in him al nations of the earth should be blessed, and because our Lord foresaw his diligence: and Because he was his especially beloved seruant. z●le, that he would teach,& admonish al his children and successors to keep Gods commandments. Al which reasons are expressed by holy Moyses in the sacred history writing thus[ Out Lord said to Abraham) Gen. 18. v. 17. 18. Can I conceal from Abraham, the things which I will do? whereas he shal be into a nation great, and very strong: and in him are to be blessed al the nations of the earth? For I know that he will command his children, and his house after him, that they keep the way of the Lord, and do iudgement, and iustice] For these reasons therfore, our Lord revealed the particular case of sodom& Gomorrhe to Abraham, and withal inspired into his mind to pray for them, as he did. And though they, persisting in their wickedness[ were burut with fire and brimstone] yet ch. 19. v 24 25 v. 29. his prayer had effect in Lot, and his family: as it followeth in the history.[ For when God subverted the His prayer had effect in Lot. cities of that country, he remembering Abraham, delivered Lot out of the cities, wherein he had dwelled] An other example is in Moyses, to whom God also revealed in mount Sinai, the idolatry committed by Exo. ●2. v. 5. 8. 9. 10. 11. 14. the people in the camp beneath. And although, our Lord signified that they deserved to be destroyed, yet[ Moyses be sought him for them. And our Lord was pacified] suffering himself to be ouertreated by his seruant. Seing then our merciful Lord revealed such state of sinners unto Abraham, and Moyses, being as yet mortal, how much more doth he reveal the like to them, and others now in glory, and also hear their charitable prayers, for the faithful, especially for their deuou● clients desiring the same? 3. But because our Aduersaries, against al reason, deny that care and knowledge to be in souls departed, which they confess, to be in Gods seruants in this life, especially in Prophetes: We haue also Prophetes departed from this world, knew some and ●rete things of mortal men. other examples of Prophetes, after their departure from this word. The soul of Samuel( as is most probable) 1 Reg 28. v. 14. 7. 19. eccle 46. v 23. at least a spirit representing his soul, did know, and foretell that King Saul, and his sons should die the next day] Which sheweth that some in the other world may by Gods ordinance, know some affairs of men in this world. Likewise when[ the corps of a dead man touched the bones of Eliseus A dead man raised to life by touch of Eliseus dead bones. the prophet the same man revived, and stood vpon his feet] shal we say, that the Prophets soul knew not that this miracle was wrought by his bones? No surely, for it is far more reasonable to think, that his soul knew what virtue God gave to 4. Reg. 13. v. 21. Eccli. 48. v. 14. the relics of his body. holy Scripture also expressly saith that[ his body prophesied being dead] that is, did the work of a prophet. whereas doubtless the sanctity of the holy bones, or of other holy relics, proceedeth from the sanctity of the soul. An 1. Par. 21. v. 12. other sacred text saith that[ There were letters brought to Ioram King of Iuda, from Elias the prophet] Elias seven yeares after his translation knew the acts of King Ioram. Which great prophet was assumpted in a fiery ● Reg. 22. v. 41. chariot about the eighteenth year of josaphat King of Iuda, when Ioram the son of ahab begaue to reign in Israel. And so josaphat reigned 4. Reg. 2. v. 11. 12. ch. 3. v. 1. seven yeares more, before his son( called also Ioram) reigned in Iuda, to whom these letters: were brought, which was at the least seven yeares after that Elias was taken from the common conversation of mortal men. In which state, this prophet knew that King Ioram had wickedly slain his brethren,& ●. Par. 21. v. 4. 5. 11. committed idolatry, as he chargeth him in the same letters, saying[ Thus saith our Lord, the God of david thy father. Because thou hast not walked in the ways of josaphat thy Father, but hast gone by the ways of the kings of Israel: moreover also hast ●. 12. 15. 14. killed thy brethren the house of thy Father, better men then thou: behold our Lord will strike thee with a great plagne, &c.] again when God said to King Ezechias, by Isaias the prophet,[ I will protect this 4. Reg. 19. v. 34. city( jerusalem) and will save it, for myself, and for david my seruant: for mine own sake, and for Dauids Is. 37. v. 35. sake my seruant] Is it not clear, that God heard the prayers of this good King Ezechias, and of the holy prophet Isaias, the rather for Dauids sake? And is it not withal to be piously believed, that the soul of david, then in rest, in Lumbus Patrum, did also know by revelation, the distress of jerusalem at that time, and that he desired, and prayed to God, for the safety of that city? holy david so great and devout Glorious Sainctes are more perfect as well in knowledge as in other gifts then they were in this life. a prophet in this life, could not possibly be less then a prophet after his death. And now also being in glory, it is great impiety, and plain infidelity, to say that he, and other patriarchs, Prophetes, Apostles, Martyrs, or any glorious Sainctes, haue not by the light of glory, more knowledge of those things, which pertain to their charity, and piety, then they had in this world. For Christ our Lord testifieth expressly saying[ Amen I say to you there hath Mat. 11. v. 11. not risen among the born of women, a greater then John the Baptist: yet he that is the leasser in the kingdom of heaven, is greater then he.] So great is the glory of heaven,& so great is the difference between the state of grace, and of glory, that every saint in heaven excelleth himself in knowledge, power, charity,& al other virtues, and spiritual gifts, which he had in this transitory world. 4. again concerning the knowledge of glorious Sainctes knowledge of things in this world, is by se●ng God in glory. Angels, and other Sainctes( of whom we now especially speak) it is demonstratively proved by our saviours discourse, admonishing al men not to contemn Mat. 18. v. 10. his humble seruants[ See that you despise not one of these little ones( saith he) for I say to you: that their Angels in heaven do always see the face of my Father, which is in heaven.] So threatening reuenge of wrong done to little ones, because their Angels always see the face of God. Which reason hath this necessary consequence. That holy Angels by seing the face of God, know the wrong which is done to those, of whom they haue particular charge: and knowing it, will reuenge the wrong: and therfore it behoveth not to wrong them. For unless the Angels knew the injury which is done, they could not reuenge it, and the means whereby they know it, is, according to our saviours doctrine, because they see the face of God. And consequently other glorious Sainctes likewise seing the face of God, which is the proper,& essential glory of al the blessed in heaven, do also thereby see, and know those things of this world, which pertain to their charity towards their faithful friends. 5. Against which clear proofs it is commonly objected by our Aduersaries, that the ancient patriarchs, and Prophetes knew not after their death, the estate of their posterity in this world: alleging for this purpose the words of Isaias the prophet, Isa. 65. v. 16 An objection out of Isaias words. saying to God in the behalf of the people[ Thou( o God) art our Father: and Abraham hath not known us: and Israel hath been ignorant of us: thou o Lord, art our Father, our redeemer, from the beginning is thy name.] We answer, according to the proper sense of these words, gathered by the circumstances of the Prophetes speech,& by conference of these words, with other places of holy Scripture, that at this time, We answer that the patriarchs are said not to know those, whom they do not acknowledge for their children. for the grievous sins of the people, the holy patriarchs did not acknowledge them, for their children, but yet the prophet hoped in Gods mercy: who from the beginning had called Abraham, and blessed him(& them his seed: who had brought them out of Egypt, through the sea, by the ministery of Moyses) ●. 1●. ●●. &c. which thing Abraham, Isaac,& jacob could not haue done,& so they prayed to God, that his mercy would return to his seruants, the tribes of his inheritance; though the had suffered them to err, and for a time to harden their harts: that yet he would restore them by new grace. Albeit therfore the holy patriarchs ●. 17. did not acknowledge them for their children, so long as they were obstinare in their sins, yet the same patriarchs well knew their state, that they were very great sinners, and this knowledge was the cause of not acknowledging them for children. For it is clear that Abraham knew the rich glutton, that[ he had received good things in his life time, and Lazarus evil: Lu●. 16. v. ●●. and therfore said[ he is comforted, and thou art tormented] which answer sheweth that Abraham knew their estates both then, and before. And by §. 3. 4. many other places of holy Scriptures already recited, it is manifest: that God bestowed benefits vpon the same people, for the holy Patriatches sakes, as the children of such holy Fathers: God always being the first and principal Father of them al. And so reconciling and expounding one holy Scripture with an other, these words of Isaias are to be understood, as the like words in the same prophet[ Why haue we Is. 58. v. ●. humbled ourselves( o God)& thou hast not known?] and in the Gospel, testifying that Christ shal say to So Christ will say: I know you not: to those whom he will not acknowledge. such as will pretend to haue invocated his name, but haue not done his will: And likewise to the five foolish virgines, bringing lamps without oil( that is faith without good works,) to al which& such like our Lord will say[ I know you not.] Which, importeth Mat 7. v. 2●. ch. 25. v. 1●. not ignorance, but just cause of not acknowledging them, as his children. 6. In further confirmation, that this is the true sense of the Prophetes words: and that they make nothing for our Aduersaries negative opinion( because in this Encounter with them, we allege not the authority of Ancient Fathers, nor their interpretation That glorious Sainctes do pray for us▪& consequently do know our estates, is further proved. of holy Scriptures) we shal add more texts of Gods written word, which prove our belief of Sainctes prayers. And consequently, that they can know the estates of the faithful in earth. Our Lords own words to his prophet ieremy saying[ If Moyses and Samuel shal stand before me: my soul is Iere. 15. v▪ ●. not toward this people] do necessary import, that the praye●s of Moyses▪& of Samuel are of very great value. And withal do sufficiently▪ prove, that sometimes, and in some cases, they did pray for the same people. For otherwise this supposition[ if they shal stand before me] and pray for this people, had not been a confirmation of Gods purpose, that he would for no prayers omit to punish the people with captivity, as he signified to the prophet, that they should not escape that punishment, saying in the next words[ Cast them out from my face; and let them go Ibid. forth.] where he expresseth also other afflictions, into which they should fall, saying[ they that to death v. 2. to death: and they that to sword, to sword: and they that to famine, to famine; and they that to captivity, to captivity] this being Gods decree at that time, and in this case, he declared by his prophet that neither the prayers of any justest men then living, nor of others departed this life, should prevail to the contrary: for that people in this case. whereby is confuted the frivolous evasion of some. Protestants, imagining Their Gene●● Bible 1579. 1581. without either authority or reason: that our Lord God doth not speak here of Moyses, and of Samuels prayers, which might be made unto him, but of any other then living, if they were moved with so great zeal towards the people as were these two, yet he would not grant this request, for as much, as he had determined the contrary. This is their forged The Protestants gloss abrigeth the sense, and contradicteth the text. gloss, contrary to the text for God saith.[ If Moyses,& Samuel] they say: If any of like zeal to them, now living but not they: abrogating Gods word, and intruding their own fancy: abridging also the sense, only to men then living in this world. whereas our Lord speaketh here expressly of two renowned Prophetes, by their proper names, who were departed from this world. And by his prophet Ezechiel, in like maner nameth Noe, and job, departed long before the others; not for want of zealous Gods refusal to hear the prayers of his holy seruants in some particular case, sheweth that in some other cases he doth hear them. men then living: as our Aduersaries seem to imagine, for with these last name, our Lord joineth his prophet Daniel, then living in captivity: saying[ If Ezech 14. v. 14. 16. ●●. 20. these three men shalbe in the mids of the land, Noe Daniel and job they by their iustice shal deliver their own souls, saith the Lord of hosts, but they shal deliver neither sons nor daughters, and the land shal be made desolate.] Also the same Prophetes ieremy, and Ezechiel, by whom our Lord denounced these threats, were of like zeal toward the people, as Daniel then was, and as the other four had been in their transitory life. And therfore this mention of Noe, job, Moyses, and Samuel, importeth not more zeal in them whiles they were in this world, then in ieremy, Ezechiel, Daniel, or any other then living; but rather more zeal, greater perfection, and more forcible prayers of the same holy persons, after their deaths, then either of themselves, or any others in this life. And it apparently proveth that they, and It proveth also that the Prophetes do pray after their departure from this life, for those that are in this world. other holy seruants of God, do sometimes pray for faithful people, and are heard, though in this particular case, God forbade his prophet ieremy to pray Iere. 7. v. ●●. v. 16. for them: telling him that his prayer should not be heard, saying by him to the people of Iuda.[ I will cast you away from my face, as I haue cast away al your brethren, the whole seed of Ephraim] and to ieremy Ch. 11. v. 1●. ch. 14. v. 11. 12. Ch. 15. v. 1. v● supra. himself[ thou therefore pray not for this people( saith our Lord) neither take unto thee praise, and prayer for them: and resist me not: because I will not hear thee.] Which he repeated twice more to this prophet, and afterward told him( as is even now recited) that[ if Moyses and Samuel shal pray for them he will not hear them.] And the like to Ezechiel, that[ if Noe, Daniel, and job, should pray for them, it should not prevail] signyfying that in this case he would neither hear the prayers of his holy seruants, in this life, nor of others departed. Al which abundantly confirmeth the catholic doctrine, that the holy patriarchs, Prophetes, and other Sainctes after their death, do pray for us, that are in this world. 7. Of the same prophet ieremy, and of Onias ieremy the prophet▪ and Onias sometime High priest, prayed after their deaths, for the Iewes. sometime High priest, it is clearly testified in a vision revealed to Iudas Machabeus, and recorded in holy ●. Mach. 15. v. 12. Scripture, that they prayed after their deaths for the city of jerusalem, and al the people.[ And the vision( saith the sacred text) was in this maner: Onias who had been the Highpriest: a good and benign man, reverent to behold, modest of manners, and comely of speech, and from a child was exercised in virtues, stretching forth the hands, prayed for al the people of the Iewes. After this, there appeared also an other man v. 13. marvelous for age, and glory, and for the port of great dignity about him. And Onias answering said: 1●. This is a lover of his brethren, and of the people of Israel: this is he, that prayeth much for the people, and for the whole city, ieremy the prophet of God.[ Against which manifest testimony Protestants use two evasions, first they deny the books of maccabees to be caconical Scripture, because they are not in the Canon of the Iewes. We answer that this is no just cause of exception against these books: but rather, the true cause is, why they deny these and some other books: because they convince diuers of their errors: because they most clearly prove the prayer of Sainctes: and prayer for the souls departed. We accept these books for caconical vpon the Iudgement, We receive the divine Scriptures vpon testimony of the Christian Church, not of the Iewes Synagogue. and testimony of the Christian Church, as we do the Gospel, written by the four evangelists: and the 〈◇〉 15. v 1. ch. 28. v. 12. ch 37 b 7. 9. Ex. 3 v. 3. Is 1. v. &c. Dan. 1. v. 17. &c. rest of al the holy Bible, though it be not al in the Iewes canon. Their other refuge is, their light esteeming of spiritual visions. By which especial means it hath pleased God to reveal very many truths, unto mortal men, both in the old and new Testament. Namely to Abraham, jacob, joseph, Moyses, Samuel, God revealeth many truths by visions. Mat 17. v. 3. 4. Act 9. v ●. 5. 6. 7 Ch 10. v. ●. 11. and the other Prophetes. Also in our Lords Transfiguration there appeared Moyses and Elias, in such maner that the Apostles knew who they were. Likewise our Lord himself appeared in a vision to S. Paul, and by visions declared certain assured truths to the same Apostle directing him what to do. Also to Cornelius a gentle: to S. Peter; to S. John, and Apoc. 1. v. ●. 10. &c. Act 2. v. 2. 3. ch. 7. v. 55. 56. 2. Mach. 15. v. 27. &c. others. Neither can Iudas Machabeus with any reason be rejected, as unworthy of credite, reporting that which himself saw, and heard in a vision: the event also confirming the truth of his report. 8. This truth is yet further confirmed by the doctrine Glorious souls are not only like to Angels in that they live without marriage, but also are equal to Angels in glory knowledge, power, cha●itie and other perfection. of Christ, and his Apostles. Our saviour saith, that the blessed of mankind[ are as the Angels of God in heaven] which similitude not only importeth that they are there without marriage, as Angels be, which was the particular occasion of this doctrine, but also proveth their equality with holy Angels in luke. 19. v. 17. 19. other respects, for our Lord saith likewise( as S. Luke witnesseth) that[ neither can they die any more, for they are equal to Angels.] To wit in 1. Cor. 1●. v. 42. luke. 15. v. ●. 10. equal immortality, and glory, which importeth, to be like in knowledge in power, in like favour with God, in like charity towards faithful persons in earth, and in other virtues, and in the whole state of Mat. 18. v. 10. 6. 4. glory. Seing therfore it is clear that holy Angels rejoice for the conversion of sinners, it can not be but that other Sainctes, of our own human nature, do likewise rejoice: and consequently do know, when some sinners are converted, for else they could not rejoice. And the means whereby they know, is by seing God: which is the self same essential beatitude in al the blessed, both of Angelical and human kind. As is noted before. S. Paul further describing 1. Cor. ● v. 9. 10. the excellency of knowledge in eternal glory, above knowledge in this life, saith[ In part we know, and in part we prophecy. But when that shal come, that is perfect, that shal be made void, that is in part.] Whereby it is evident that both the light of faith, and of prophecy, shal be changed into the greater light of glory[ we see now( saith he) by a glass, in a dark v. 12. sort: but then face to face. Now I know in part, but then I shal know, as also I am known.] Which excellent difference▪ between the state of grace, and of glory. S. John likewise testifieth, saying[ My dearest, 1. joan. 3. v. 2 now we are the sons of God: and it hath not yet appeared what we shal be, we know that when he By seing God, the glorified Sainctes are made like to God,& equal to Angels. And the just in ●arth are of the same fellowship. shal appear, we shal be like to him: because we shal see him as he is.] The reason therfore of Sainctes knowledge, is because they see God, as he is,& thereby are in a kind of resemblance, like to God[ like ro him] saith S. John, and equal to Angels. In the mean time the faithful in earth, are of the same Communion of Sainctes, members of the same body, under Christ the head. As S. Paul teacheth, saying to the Heb. 12. v. 22 Christian Hebrewes[ You are come to mount Sion, and the city of the living God, heavenly jerusalem, and the assembly of many thousand Angels: and the Church of the first born( holy patriarchs, and 23. Prophetes) which are written in the heauens:& the judge of al God: and the spirites( or souls) of the just made perfect( by glory) and the Mediator of the new Testament, Iesus.] To al these the just in this life are joined in fellowship[ being justified( by Christs 24. blond] remitting our sins] Why then shal we not believe, that the glorious Sainctes can and will assist us under Christ,& through Christ, by their intercession? 9. Which very thing it seemeth S. Peter promised in this life, to perform after his death, saying in his Epistle[ I think it meet as long as I am in this tabernacle, to stir you up by admonition: being certain As grace cometh by means of holy Angels; so by other Sainctes. that the laying away of my tabernacle is at hand: according 2. Pet. 1. v. 13. 14. 15. as our Lord Iesus Christ also signified to me. And I will do my diligence, to haue you often after Dabo autem operam& frequenter habere r●s post obitum meum. my decease also; that you may keep a memory of these things] so the sacred letter is somewhat obscure, but by connexion of the whole sentence, this S. Peter promised to haue care of the faithful after his death. seemeth to be the sense: That as the holy Apostle during his temporal life, omitted not to put Christians in mind of the things which he had taught them: so after his death he would endeavour, that they might be mindful of the same. And that, by his promised care after his decease, he meaneth his intercession to Christ, is probably confirmed, by many other texts already recited:& by S Iohns most manifest words, praying that grace, and peace might be given, to the seven Churches( unto which he writ in Asia) not only from Christ, from whom it is always principally derined, but also from holy Angels, saying[ John to the seven Churches which are in Asia, Grace Apoc. 1. v. 4. to you, and peace from him that is, and that was, and that shal come: and from the seven spirites, which are in the sight of his throne.] again the same Apostle Both Angels& other Sainctes do offer the prayers of the faithful to Christ. evidently testifieth, that other Sainctes in heaven do offer to Christ the prayers of the faithful in earth, saying[ When he( Christ the lamb of God) had opened ch 5. v. 8. ch. 8. v. 3. 4. the book, the four living creatures, and the four and twenty seniors( the holy, and glorious Act. 9. v. 13. 32. 41. ch. 26. v 10. 18. Rom. 1. v. 7. ch. 8. v. 27. 28. ch. 12. v. 13. &c. Sainctes) fel before the lamb, having every one, haps, and golden vials full of odours, which are the prayers of sainctes] that is, of the faithful commonly called sainctes, in the new Testament. More particularly concerning holy Martyrs, he saith[ I saw Martyrs pray for just reuenge and are heard. under the Altar the souls of them, that were slain for the word of God, and for the testimony, which they had( rendered) and they cried with a loud voice, ch 15. v. 26. Apoc. 6. v. 9. 10. saying: How long, Lord, holy, and true, judgest thou not, and reuengest thou not our blood, vpon them that dwell on the earth?] What can be said more evidently, then here the Apostle saith: that Martyrs cry with a loud voice, with zeal of Gods honour, for just See Psal. 149. v. 6. 7. 8. 9. reuenge against obdurate persecutors Which hinder the progress of true Religion. Whose petition is also granted, and shal be fulfilled in due time. For[ it was v. 11. said to them, that they should rest yet a little time, till their fellow seruants be complete, and their brethren, that are to be slain even as they.] A little time, saith our Lord. And in an other place[ I say to you( said the luke. 18. v. 8. same Iesus Christ our Lord) that God will quickly reuenge them] for al the time of this world is passing short, not a minute, or crocher in comparison of eternity. Al which testimonies, and proofs( yea some small part therof) may abundantly suffice, in defence and confirmation of the catholic doctrine, that glorified Sainctes in heaven do pray for the faithful in earth. It is lawful and profitable to pray the glorified Sainctes, that they will pray for us to God. ARTICLE 45. NOw concerning direct invocation of Sainctes, Vpon the premises already proved, it is necessarily concluded, to be lawful and profitable, to pray to Sainctes. & praying to them, which catholics use;& Protestants deny to be either profitable, or lawful: the catholic beleese and doctrine, in this point, is evidently deduced from the former grounds, confirmed by the holy Scriptures, in the precedent Articles. Where we haue clearly shewed, that the memory, and praises of Gods blessed Mother: and other Art. 41. holy seruants, redundeth to his own more praise,& glory. Likewise by express, and most authentical Art. 42▪ examples, we haue declared that prayers were both lawfully, and fruitfully made to God by mediation of his holy seruants departed from this world, God granting such requests, for the same his holy seruants sakes. Where also we haue shewed by the like divine Scriptures, that not only holy Angels, but also other Art. 43. 44. glorified Sainctes can and sometime do know the affairs of mortal persons, can also hear( that is to say, understand) the prayers of the faithful, and that they do offer the same prayers to God, and so pray for the faithful: especially since the Ascension of Christ, being with him in glory, which far excelleth the light of faith, and of prophecy. Al which being evidently proved by the holy Scriptures, we thereupon firmly conclude, that seeing our imperfection needeth help, of the more perfect, to pray with us, and for us: seeing the glorious Sainctes in heaven can hear( or understand) our prayers,& are willing to assist us,& are more worthy to be heard; the same also redounding to the more honour of God, it is therfore, both lawful,& very needful as well to pray God almighty, to extend his grace and mercy unto us, for his glorious seruants sakes: as also to invocate directly the same blessed Sainctes, according to the accustomend maner, saying: holy mary, Mother of God, pray for vs. saint Michael; S. Peter, S. Paul; Al Sainctes of God pray for vs. For having manifestly Art. 41.§. 2. 3. Art. 44.§. 4. 8. confuted the Protestants imagined impossibility, that Sainctes in heaven could not hear, not understand the prayers of the faithful in earth,& withal convinced their incredulity in other points, concerning this present controversy, there remaineth no other impediment, why we should not directly pray the glorious Sainctes to pray for us to God, but Other objections: especially of puritans. either proud presumption of such as will needs think themselves so absolutely secure of their own both present, and future iustice, and infallible salvation, job. 21. v. 11. 12. 13. luke. 18. v. 11. 12. Isa. 58. v. 2. that they need not the prayer of any other: or else an impious disdain of any Sainctes intercession, as though, for soothe, their own prayers were as good, as any Sainctes: or finally an imagined derogation from Christ, by using any other Intercessor to him. That nothing therfore may be left vnsolued, we shal yet further declare by the like holy Scriptures, that al these pretended impediments are false,& absurd. 2. Touching the first of these impediments, we Particular persuasion of some, that they are assured of their own salvation, maketh as much against al prayers, as praying to Sainctes. answer: that if any were so assured of their own salvation, as they will needs persuade themselves: then it were needles( according to their own conceit) either to pray for themselves, or to desire the prayers of others. But seing according to the holy Scriptures[ Man knoweth not whether he be worthy of love, Eccle 9. v. 1. Phil. 2. v. 12 2. Pet. 1. v. 10. Mat. 6. v. 9. 12 ch. 26. v. 41. ch. 10. v. 22. ch. 14. v. 13. jac 5. v. 16. Part. 3. Aart. 1.§. 9. job. 5. v. 11. ch. 42. v. 9. or hatred.] And that al ought[ with fear and trembling to work their salvation. And that we must labour by good works to make sure our vocation,& election] we must both pray for remission of sins,& that we fall not into temptations[ for he that persevereth to the end, shal be saved] And also it is needful to desire others prayers: as S. james adviseth, saying[ Pray one for an other, that you may be saved] Especially al must desire the prayers of the more holy,& more perfect. As Iobs friend willed him[ to turn to some of the Sainctes] And God sent the same man& his fellows to job, saying to them[ go to my seruant job: and he shal pray for you: his face I will receive: that the folly be not imputed to you.] 3. The second pretended impediment, that any It is absurd to prefer private prayer of mortal persons, before the Intercession of glorified Sainctes. mortal persons should either esteem so much of their own prayers, or so little of the glorious Sainctes assistance, is no less absurd, then the former. And yet some small there be in these sinful times, whose foul mouths haue darred to say, that the prayer of any believing person of their faithful( they should say, Luther Ser. de Natali Virg. Mar. faithless) congregation, is as good as the prayer of the virgin mary. Which blasphemous comparison as al modest ears abhor to hear: so al true Christians luke. 1. v. 48. 49. not only prefer the pre-eminent excellency of the ever blessed, most glorious virgin Mother of God, before al other Sainctes.[ Because our Lord God hath regarded the humility of his handmaid: for behold from henceforth( saith she) al generations shal call me blessed. Because he that is mighty hath done great things to me.] But also they acknowledge with the Royal Psalmist, that al the glorified[ friends Ps. 138. v. 17 of God are become honourable exceedingly: their principality is exceedingly strenghtned.] And as the v. 18. number of Gods Sainctes, which are& daily shal be glorified, is to us innumerable: so is their glory, power, and favour with God to al mans conceit in this world incomprehensible.[ From the beginning of The glory of Sainctes exceedeth al mortal mans conceit. Is. 64. v. 4. 1. Cor. 2. v. 9 the world they haue not heard( saith Isaias) nor received with ears: the eye hath not seen, o God beside thee, what things thou hast prepared for them that expect thee.] But now in heaven they hear, see, and enjoy that glory, which we know by faith in general, to be far more excellent, then any mortal man can conceive in particular, wherefore seing of what great valour the prayers of holy men were( as is shewed before) of Noe, Abraham, Isaac, jacob, job, Art. 44. Moyses, david, Elias, Eliseus, Isaias, jeremias, Daniel,& others, partly whiles they lived in this world, and more, when they were in Lambo Patrum; of how much more force are the prayers of the same Sainctes, now being with Christ in eternal glory? And of the like inexplicable virtue are the prayers, of al Christs Apostles, Martyrs; and other Sainctes, to be esteemed, according to the merites of every one:& above al of the most humble, most immaculate virgin Mother of God. 4. For better consideration of whose singular most eminent sanctity in this life,& glory in heaven: let us here again remember what testimony the By consideration of S. Elisabeths special virtues, we may conceive that the B virgin, Mother of God, far excelleth the ordinary state of Gods true seruants. holy evangelist giveth of S. Elisabeth, and withal observe the sincere iudgement of the same commendable person, concerning the pearlesse virgin Mother of our Lord.[ There was( saith S. Luke) a certain luke. 1. v. 5. 6. Priest name zachary, of the course of Abia: and his wife of the daughters of Aaron, and her name Elisabeth. And they were both just before God: walking in al the commandments, and justifications of our Lord, without blame.] This worthy matron a perfect observer of al Gods commandments, without blame, and thereby made just( not before the world only, but as the holy evangelist here affirmeth) before God: did by the special favour of God, conceive v. 13. and bear an excellent son, S. John the Baptist, 14. Christs Precursour: who was replenishad with the 15. holy Ghost even from his mothers womb] Which divine work, the same holy Archangel Gabriel revealed also to the B. virgin mary: when he imperted to her the greatest mystery of Gods own son incarnate, and made Man, saying[ Behold Elisabeth, v. 36. thy cousin, she also hath conceived a son, in her old age, &c.] whereupon the B. virgin going with v. 39. speed, visited Elisabeth. By al which,& much more in the sacred Gospel wee see, that S. Elisabeth so highly commended before God, richly endued with most godly issue of an admirable son, visited by the most holy virgin, was of very great estimation: and yet she, also newly more[ replenished with the holy Ghost] in this present visitation( as the evangelist recordeth) knew, and presently acknowledged between whom& the wicked there can be no comparison. the exceeding greater excellency in the most blessed, virgin, above herself, and above al women that ever were or can be; as witnesseth the same evangelist saying, that[ As Elisabeth heard the salutation of mary, v. 4●. the infant did leap in her womb; and she was replenished with the holy Ghost; and she cried out, with a loud voice, and said: Blessed art thou among v. 42. women: and blessed is the fruit of thy womb. And 43. S. Elisabeth by special inspiration knew very great Mysteries. whence is this to me, that the Mother of my Lord, doth come to me!] O wonderful knowledge in S. Elisabeth: For who told her, that her cousin the B. virgin had now fruit in her womb, within so few dayes, after the divine Incarnation? For immediately after the Archangels Annunciation.[ The B. v. 39. virgin went with speed: to visire S. Elisabeth] And Though S. Elisabeth was admirably illuminated with grace, yet the excellency of the Mother of God far surpassed her, and al others. behold she knew this divine mystery, at their first meeting, and mutual salutation. Who also told her that this fruit, was so singularly blessed, that it made the mother most blessed of al women, which either conceived, or not conceived fruit? Who told her that this is the promised,& expected messiah, Christ, the anointed, the redeemer of mankind? Who told her, that this fruit, is the natural son of God: who taught her this Christian doctrine, before Christ was yet born: that because the B. Virgins son, is also the very son of God, the Second Person of the most blessed trinity; therfore the same B. virgin is the Mother of God? Which point of faith she also firmly believed, and expressly professed, saying with admiration of the B. Virgins most admirable humility[ Whence is this to me, that the Mother of my v. 4. 3. Lord doth come to me?] Very great therfore was S. Elisabeth in al virtues, very blessed with much grace. And incomparably greater was the B. virgin, by how much it excelleth to be Gods Mother, more then to be only his seruant. S. Elisabeth was his faithful true seruant, and so were many others: The B. virgin was his most faithful, true seruant above al others: and also his worthy, true,& natural Mother, which no other can be. Thus we see by the true iudgement of S. Elisabeth, testified by the holy evangelist in the sacred written word of God, that we ought much more to esteem the great sanctity of Gods special seruants, above our poor selves, and other common sort of faithful people:& amongst al, that the B. virgin Mother of God, far excelled other just holy persons, even whiles she was in this world, and so according to right proportion of grace in this life,& glory in heaven she excelleth al in eternal blisle. And therfore as the sanctity, and glory of any persons is greater: so in like degree of just comparison their prayers are of more worth, and more to be esteemed, desired, and with al humble devotion to be requested. By this holy text then, we may sufficiently v. 6. 42. 43. Special points to be observed in the text recited. learn, that the faithful[ become just, before God; by walking without blame in al his commandments.] That the just do humbly, and truly acknowledge, that others are of greater excellency in grace, then themselves: and shal be in greater glory; And withal to detest the Luciterian pride of those, that dare compare themselves, either in the worth of their prayers, or in any other thing, with the most worthy incomparable Mother of God. 5. We may again meditate in like maner, as well The same is declared by an other passage of the holy Gospel. concerning the same most eminent glory of the B. virgin Mother, as the excellent blessedness of al glorious Sainctes of God, vpon an other passage in the holy Gospel where it is written, that Whiles our B. saviour preached.[ A certain devout woman l●fting up her voice out of the multitude said to him: Blessed is the womb that bare thee: and blessed are luke. 11. v. 27 the breasts, that thou didst su●ke] Which praise of Christ uttered to himself and tedounding most especially to himself, importeth also not only the great praises of our B. lady, in her whole person, because she was made worthy, to conceive and bare Christ our Lord in her womb, and to ●eue him suck( as is Act. 41.§. 5. declared before) but also this blessedness derived from Christ, is extended to her sacred body,& respectively to those special partes of the same most pure virginal body, which particularly served to the effecting of this divine work.[ Blessed is the womb that bare thee( o Lord our saviour)& blessed are the breasts, which thou didst suck.] even so likewise: Blessed are the hands that touched thee: Blessed are the arms ch. 2. v. 28. that carried thee: yea the further that this blessedness is extended, the more is Christ our Lord hono●ed. From hence therfore it is, that holy Church( whereof this devout woman was a pregnant figu●el professeth that al the true seruants of Christ are blessed, because they( some more some lesse● served him. Blessed is holy loseph, his supposed father: because he not being his father, yet with al fatherly care served him in his infancy,& childhood. Blessed in holy Simeon. who so joyfully recerued him into his arms, in the Temple. Blessed is S. John the Baptist, who was his Precuriour. Blessed as S. Peter, whom he made his General vicar in earth. Blessed is S. Paul, whom he made the Apostle of the Gentiles. Blessed are al his Apostles, evangelists, Martyrs, holy bishops, Doctors, Virgins, widows, Confessors, al godly men, Al blessedness and sanctity is derived from Christ. women, and children: Not for any thing they do, or can do[ of themselves: as of themselves.] but for the service which they haue done to Christ; and that by 2 Cor. 3. v. 5. his grace,[ of whom is al our sufficiency] briefly, Blessed are al that rightly believe, and confidently hope in Christ, loving him above al, and their neighbours as themselves, which consisteth in keeping his commandments. For so himself testifieth, both else jo. 14. v. 2●. where, and in this very place, saying: that not neerues in blood, or kindred aloue[ but rather, blessed are luke. 11. v. 28 they, that hear the word of God, and keep it] which pertaineth to al the just in this world. 6. But between the just in this life, and the glorified Great difference between the stays of the faithful, and glorious. in heaven is so great difference, as between hope and possession, between hoping with danger of losing before death, and having, with infallible assurance of holding for al eternity. The one sort are Beati in spc, the other are Beati in re. The one sort are in Via; the Viatores& Comprehensores. other in Patria. The one sort called therfore Viatores, the other Comprehensores. And besides this great difference between just fear, and infallible security, their states differ no less, but in deed much more: for in this life al are environed with imperfections, Faith itself is unperfect, yea prophecy is unperfect.[ For in part we know( to wit by faith) and in part ●. Cor. 13. v. 9. we prophecy] saith S. Paul. In heaven al are perfect. And therfore happy death, far excelleth happy life. happy life maketh blessed in hope, because without good life there is little, or no hope: happy death maketh blessed in deed. And therfore concerning Psal. 1. v. 1. 5. 6 s. 14. 6 ●. 4. Apoc. 14. v. 13. al such, S. John testifieth saying[ I heard a voice from heaven, saying to me: writ: Blessed are the dead, which die in our Lord: from henceforth now, saith the spirit, that they rest from their labours: For their works follow them.] Al consisteth in that they[ die in our Lord] in the state of grace, accompanied with good works. Then saith Gods spirit: They rest secure, being assured to receive theirreward, rest from labours of temptations, in ioy, honour, and al good, that can be desired. According as our Lord jo. 14. v. 25. 26. else where also expressly promiseth, saying,[ If any man Sainctes in heaven haue more knowledge, by seing God then the greatest seruant of God in this life. minister to me; let him follow me, and where I am, there also shal my minister be, if any man minister to me: my Father will honour him.] will give him more grace in this life, and perfect glory in heaven There Mat. 11. v. 11. al the blessed by the fruition of God, are endued with more knowledge: and are more confirmed in zeal, piety, and charity, both towards God, and al mankind, then they were in this world. And therfore most absurd is their folly, that compare the state of men yet living in flesh, with the glorious Sainctes: which are in heaven: or the prayers of mortal persons yet subject to sin, or tentation, with the prayers of glorified Sainctes. 7. The last pretended excuse, why Protestants will not pray to Sainctes,( if we may think that they are so scrupulous) is their fear, lest they should thereby The third objection against praying to S●inctes is pretended deroga●ion from Christ. detract from Christs Souereigntie, or derogate from his singular honour. But do ye not see gentle Aduersaries, that whiles you charge us with derogation from Christ, by our praying to Sainctes, as to intercessors for us to him: yourselves would deprive him, of that service, which the glorious citizens of heaven continual●y do him, for the good of his faithful in earth: as is testified by S. John: that[ the four living Glorious Sainctes do honour Christ by offering the prayers of the faithful to him. Apo● 5. v. 9. creatures, and twenty four seniors sal down before him offering the pravers of the faithful] For by your iudgement, none must offer prayers to Christ, but w●●nly that are in earth. And if we use any intercessor between ourselves,& him, then, say you, we dishonour Christ; we do him great injury, wecommitte an heinous crime, if we suppose that any glorious saint shal sowner be heard then ours●lues. So that al your pretence of Christs honour rather detecteth a proud presumption of your own worth, with untolerable disdain of glorious Sainctes, then any true zeal of Christs honour. For[ true zeal is according to Rom. 10. v. 2. knowledge] but this zeal of yours is without knowledge, of the great difference between Gods seruants in heaven, and in earth. You can not be ignorant that God granteth the requests of his faithful seruants, for their sakes that were more faithful, and more holy, and yet you will not pray by mediation of any but of Christ only. But what text haue you, for this your pretext of Christs dishonour, by our praying the glorious Sainctes to pray for us? The chiefest which you allege is: Because Christ saith to al true penitents. mat. 11. v. 28. [ Come ye to me al that labour, and are burdened: A particular objection answered. and I will refresh you] Therfore say you, we must not pray Sainctes to go to him for us, nor to pray him in our behalf. As if this were going from him to others. we answer, that this is going to him: because thus we go to him, by others who are more worthy to be heard, then ourselves without them. When[ a certain luke. 7. v. 2. 3. 4. 5. Centurion sent the Ancients of the Iewes. unto Christ, desiring him to come and he●l● his seruant We repair to Christ not only by our own prayers, but also by the prayers of Sainctes. And they besought him earnestly: as S. Luke relateth it: S. Marthew saith[ There came to Christ a Centurion Mat. 8. v. 5. 6. beseeching him.] By conference therfore of the two evangelists, it is necessary to say; that they which come by others, are truly said to come to Christ, because they come to him by will and affection, and so coming to him by his glorious Sainctes, they come with more humility, then by themselves luke. 7. v. 6. 7. And therein is more humilit●e ●n vs. And more honour to Christ. alone. As is clear in this example of the Centurion, who confessing his own unworthiness, said[ Lord, I am not worthy, that thou shouldst enter under my roof. For the which cause, neither did I think myself worthy to come to thee: but s●y the word, and my seruant shal be made whole] So we see the precept of Christ bidding al, come to him, is observed, when we repair to him by intercession of Sainctes. And that with our more confidence,& more honour to Christ. And so this maner of coming is no derogation, jac. 3. v. 14. 16. but more honourable to him. 8. If you will be pleased in like maner,[ with mildness Titles and offices pertaining principally to Christ are ascribed also, in a true sense, to his seruants. casting out al bitter zeal,& contention] to confer, and consider the sacred text of Gods word in those places, where mention is made of redeemer, Mediator, advocate, Adiutor, Protector, saviour, and the like, you shal clearly see, that as these titles, in their principal signification, and in the most excellent degree, do pertain only to Christ Iesus our Lord; so in an other sense, and far lower degree, they also pertain, and are ascribed in the holy scriptures, to Gods seruants, as well glorious in heaven, as faithful in earth. always with this incomparable difference, that Christ our Lord doth these excellent offices for men, by his own power, in his own name, and through his own merites. Al others do them, as his Ministers: through his power, name, and merites. So job 19. v. 25. holy job professed that only God is his redeemer; Who shal raise him from death. The Royal Psalmist acknowledgeth only God to be our absolute redeemer, saying that[ neither a mans own brother( nor any other) shal redeem him: neither any man can Ps. 48. v. 8. 9 redeem himself. He shal not gene unto God, his reconciliation. In the principal sense only Christ ●s our redeemer. And the price of redemption, of his Ps. 129. v. 7. 8. own soul.] Much less for an other mans soul.[ But with our Lord there is mercy: and with him plenteous redemption. And he shal redeem Israel from al his iniquities.] Our Lord saith unto al his people, by his prophet Isaias[ return to me, because Is. 44. v. 22. ch. 5. v. 3. ch. 62. v. 12. I haue redeemed thee, you were sold for nought, and without silver you shal be redeemed. Behold thy saviour cometh: behold his reward is with him, and his work before him. And they shal call them: The holy people: the redeemed of our Lord.] Nothing is more frequent in the Prophetes, See Part. 1. Art. 15. then the necessity of a redeemer, only Christ, God and Man is the same redeemer of al mankind: which Christ himself also plainly affirmeth, saying.[ The Mat. 20. v. 28. son of man is come, to give his life a redemption for many.] His Apostles teach the very same[ God, Act 3. v. 18. who foreshowed by the mouth of al the Prophetes( said S. Peter) that his Christ should suffer, hath so fulfilled it. There is not salvation in any other, for ch. 4. v. 12. neither is there any other name under heaven, given to men( but Iesus Christ) wherein we must be saved.] The same Apostle in his Epistle, admonisheth al Christians[ to live in fear: knowing( saith he) that 1. Pet 1. v. 17. 18. 19. not with corruptible things, gold, or silver, you are redeemed from your vain conversation, of your fathers tradition, but with the precious blood, as it were, of an immaculate,& unspotted lamb, Christ] S. Paul likewise testifieth the same to the Christian Iewes and gentiles, saying[ Now without the Law( of Rom. ● v. 21. 23. Moyses) the iustice of God is manifested: testified by the Law, and the Prophetes. For al haue sinned; and 24. need the glory of God. justified gratis, by his grace: ●al. ● v 1●. by the redemption that is in Christ Iesus. Christ hath redeemed us, from the curse of the Law. In Christ we Colol 1. v 4 1. Tin. 2. v. 6. haue ●edemption the remission of sins. He gave himself a re●emption for al, a testimony in due times. He gave himself for us, that he might redeem us from al iniquity, and might cl●anse to himself a people acceptable, Tit. 2. v. 14. a pursuer of good works. Iesus Christ( saith S. John) is the propitiation for our sins: not 1. jo. 2. v. 2. for ours only but also for the whole worlds] whereupon al the glorified Sainctes sing unto him this Canticle, saying[ Thou art worthy o Lord to take Apoc 5. v. 9. 10. the book, and to open the seals therof: because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation. 9. In the same principal signification, Christ our Only Christ is our Protector, Strength, Mediator, advocate, Helper, saviour Hope, Refuge, deliverer &c. absolutely of himself. only absolute redeemer is also our only Mediator, advocate, Protector, Helper, and saviour, and no other in the same sense. So Melchisedech king and Priest titleth God almighty Protestor his seruants saying to Abraham[ Blessed be God the Highest, by Gen. 14. v. 20. ch. 15. v. 1. whose prot●ction the enemies are in thy hand] God himself confirmed the same title saying also to Abraham[ fear not Abram I am thy Protector] Moyses Exo 15. v 2. withal the people in their Canticle of thankes speak His holy seruants haue the same titles by participation. to God by the like titles, saying,[ My Strength, and 1. Reg. 10. v. 19. my Praise is our Lord, and he is made unto me a salvation] Samuel contested to al the people that[ God only saveth them out of al ●uils, and tribulations] david as yet young, but most confident said to great ch. 17. v. 46 Goliath[ Nor in sword and spear doth our Lord save, but he will deliver thee into my hand] The same 2. Reg. 22. v. 2. king and Prophere in al his life set forth Gods singular power,& absolute goodness, with most proper titles, of[ Rock, Strength, shield, Strong one, saviour, horn of saluatō▪ Lifter up: Refuge, deliverer, Helper, Protector, redeemer, Illumination, salvation, Ps. 17. v. 2● Ps 7. v. 11. Ps 9. v. 10. Ps. 16 v. 9. Pro. 2 v. 7. Is. 12. v. 2. Mat 1 v. 2● ch. 20. v. 28. &c. Protection, and, Al in al. Because he alone can do al things: without him none at al can do any thing. Al other Prophetes, and Apostles, and Christ himself confirm the same. There is no God but one, no Christ but one, no Medeator, no advocate, no Intercessor, but Iesus Christ, in the eminent, most proper absolute sense, as these titles are appropriated to him, and therfore so to ascribe them to any other, were to make an other Christ, and an other God. It is only Iesus Christ, that died for al mankind. 10. Which clear truth confessed by al, that will The denial of the same titles( in way of participation) is dishonour to God, and contrary to his divine word. seem to be Christians, needeth no more confirmation. But for so much as our Aduersaries calumniate our praying to Sainctes, charging us, that thereby we rob Christ of his honour, we stil tel them, that they rob him both of power, and honour, in denying the power and honour; which he giveth to his holy seruants,& that they plainly gainsay the holy scriptures, which testify that God,& our saviour Christ give the same titles,& offices, in a true signification, to their seruants, and ministers.[ Moyses was made Ex. 7. v. 1. the God of pharaoh.] without prejudice to God almighty; yea to Gods more honour. And[ his brother Aa●on was appointed his prophet] nevertheless they both were Gods own Prophetes. The same[ Moyses, was Arbiter, and Mediator betwixt our Moyses was call●d God. And Mediator. Deut 5 v. ● Lord, and the people] whereupon S. Paul saith, that[ The Law was ordained by Angels, in the hand of a Gal. 3. v. 19 Mediator] expressly teaching that Moy●es was a Mediator, between the Angels, and the people: and so the Angels were likewise Mediators between God and Angels are Mediators. Moyses: without al confusion of order, or prejudice to Superiors. For how many Mediators soever there be, they are al in order subject to Super●o●s, and al subord●nate Superiors are al subject to God, the only Supreme. So every good spiritual Pastor is a Mediator, in that he entreateth God, by offering Sacrifice, with other prayers to God, craving his mercy, for himself, and the people: and by exhorting the people to cooperate with Gods grace, by freely accepting it, being in their power, to refuse it. And this excludeth not Christs Mediation, but includeth it, for al petitions are concluded: Through Christ our Lord. And when soever we pray a glorious saint, to intercede for us, it is in the same subordination as Moyses received the Law, by the Angels. And when he, and Daniel, and Tobias, and Cornelius,& others prayed, and Angels offered their prayers, the same Angels were Mediators. 11. It may seem perhaps, somewhat harder to a vulgar Protestant, that the title of redeemer is also ascribed to Moyses( and by that example, may in like Moyses was also called redeemer. maner be given to some other spiritual Pastors) which thing is evidently recorded in the holy Scripture, where S. steven calleth Moyses a redeemer, saying[ This Moyses whom they( the Israelites in Act. 7. v. 35. egypt) denied: him God sent Prince, and redeemer, with the hand of the Angel, that appeared to him in the bush.] Yet as Moyses was not God in the proper sense of God Omnipotent: so he was not a redeemer, as Christ is by his own power, and merites, but by doing his function, in pleading their cause with pharaoh, by working miracles, by guiding the people through the red sea, and by praying for them: and so in a secondary sense, redeemed them from the bondage of egypt:& from the rigour of due punishment for their sins. According to which sense Salomon saith, that[ By mercy and truth iniquity is redeemed, Pro●. ●6. v. 6 Mortal men may in a true sense, redeem their sins. and in the fear of our Lord evils are avoided] In the same sense Daniel spake to Nabuchodonosor saying[ O King, let me counsel thee: And redeem Dan. 4. v. 24 thou thy sins with alms: and thine iniquities with the mercies of the poor.] Signifying that he might by alms deeds procure diminution of due punishment, or longer continuance of his prosperous temporal state. Which is a kind of redemption, that may be wrought by every one: especially by the faithful, cooperating with Gods grace, and may be much furthered by the prayers of glorious Sainctes. 12. Likewise our most proper and principal advocate, In l●ke sense Go●s serua●ts, as well glorious as faithful may be called advocates. is only Christ our Lord: of whom S. John saith[ We haue an advocate with the Father, Iesus 1. jo. 2. v. ●. Christ the just] In an other sense, and degree holy job was an advocate for his trublesome friends, after their dispute against him, and that by Gods appointment, Intercessors. bidding them[ go to his seruant job, and offer job. 42. v. 8. holocausts for themselves. And my seruant job( said our Lord) shal pray for you. His face I will receive, that the folly be not imputed to you( and declaring the reason why his prayer was better then theirs for themselves, he saith) For you haue not spoken right things before me, as my seruan● job.] job then living v. 9. 10. in this world was an advocate for others. And they did accordingly as our Lord had spoken to them. And our Lord received the face of job, when he did penance, and prayed for his friends.] And long after his departure, from this life, Our Lord by his prophet Ezechiel nameth job, with Noe( also deceased Ezech. 14. v. 14. long before) and with Daniel then living, as special advocates, more worthy to be heard then ordinary faithful people. Which is also to be remembered concerning other patriarchs, Abraham, Isaac, jacob,& 4 Reg. 19. v. 24. Isa. 37. v. 35. ch. 63. v, 15. david[ for whose sakes, God both promised protection, and did protect his people,& the city of jerusalem.] Christ our principal Intercessor goeth by himself to God, Al other Intercessors go by him. Christ as Man is our principal Intercessor.[ Who( saith S. Paul) is on the right hand of God, who also maketh intercession for vs. Going by himself to Rom. 8. v. 34. God always living to make intercession for us] by which words[ Goying by himself to God.] The Apostle teacheth us evidently, the great difference between Christ& other Intercessors. For he goeth by himself, Heb. 7. v. 25. pleading his own merites: al others go by him, pleading his merites, not their, own: otherwise then Act. 7. v. 56. 60. as derived from his grace. And so glorious Sainctes pray to him, and by him to God for the faithful, and are subordinate Intercessors. Mortal persons also are jo. 4. v. 51. Mat. 8. v. 12 ch. 9. v. 18. 25 ch. 15. v. 23. ●5. Intercessors, approved by Christs warrant, accepting the intercessions of a certain Lord praying for his son: of a Centurion( with the Ancients of the Iewes) for his seruant: of the Archisynagogue, for his daughter: of the woman of Chanaan( together with his own disciples) for her daughter: and the like. Christ is the only Helper, by his own power: Which is proper to him: but through him others also are helpers, by participation of his Others are also truly called Helpers, power.] Brother that is holpen of brother, is as astrong Isa. 48. v. 13. Pro. 18. v. 19 Est. 14 v. 3. 14. city] saith Salomon. holy queen Esther[ besought our Lord the God of Israel saying; My Lord which only art our king, help me solitary woman, and which haue no other helper besides thee. deliver us coadjutors. in thy hand, and help me, having no other help, but thee o Lord] Yet was this holy woman a subordinate help under God, for the safety of the same Iewes, ch 15. v 11. ch. 4. v. ●5. in their danger of ruin. As the whole history reporteth. By whose means[ God turned the kings spirit( the fury of his breast) into mild●es] towards her, and then by her true declaration, and suite to the King, the cruel Edict made against the whole nation of the Iewes, was turned against their enemies. Which ch. 8. v. 3. ch. 4. v. 14. providence of God Mardocheus presaging, urged Esther to put herself into peril, saying to her.[ Who knoweth whether thou camest to the kingdom that in such a time thou mightest be ready.] to help, Exo. 13. v. 22 ch. 14. v. 12. Nu. 14. v. 1 and save thy nation. Their fasting,& other penance, with earnest prayer, did also help them. God always the principal helper, worketh his will by breviary means. God protecteth his people, and[ his cloud Protectors. protected them.] In the hand of my seruant david 2. Reg. ●. v. 18. ch. 19. v. 9. ( said our Lord) I will save my people Israel, from the hands of the philistines, and of al their enemies. The King( said al the people) hath delivered us, out of the hand of our enemies. He hath saved us, from the head of the philistines. Of the help and protection Exod 2●. v. 20. I●s▪ ●. v. 3. judic 2. v▪ 1. &c. Art. 43. 4. Reg. 19. v. 35. Is. 63. v. 9. Dan. 10. v. ●3. 21. of holy Angels, as ministerial causes is abundantly declared before, in the examples of the whole people in the desert: and of Iosue: of the Iudges: of others in diuers occasions. So that it is most truly said: God delivered, protected, saved them: and also truly said:[ The Angel of his face saved them.] Whereupon Angels Angels Protectors, and Princes, of countries. were called the Princes of certain kingdoms, and countries, which they protected[ the Prince of the kingdom of the Persians( said the Angel Gabriel to Daniel the prophet) resisted me one and twenty daies. And none is my helper in al these, but Michael your Prince. S. Paul saw in a vision by night at Act. 16. v. 8. 9. Rom 16. v. 9. 1. Cor. ●. v. 9. 21. Troas, a certain man of Macedonia( an Angel in shape of a man) standing and beseeching him, saying: pass into Macedonia, and help us] that is, help our country of Macedonia by preaching Christ, for the spiritual health of souls. Of which kind of ministerial help and helpers, the same Apostle speaketh often 2. Cor. 1. v. 24. in his Epistles[ Salute( saith he) Vrbanus our helper in Christ Iesus. Timothee my Coadiutor saluteth Apostles are Gods coadjutors. Phil. 4. v. ●. you: We are Gods coadjutors: you are Gods husbandry: you are Gods building: We are helpers of your ioy. I beseech thee my sincere companion, help those Colos. 4. v. 10. 11. Phil. v. 26. women. Clement and the rest of my coadjutors, Marcus, Aristarchus, Demas, and Luke, my coadjutors.] 13. Finally the title of saviour, and terms of saving, The title of saviour is also in a true sense given to Gods seruants. and salvation are in this secondary sense, ascribed to Christs Ministers, and their ministery, to his more honour, and without al derogation to his absolute principality. Who is author and fountain of al. This Title was given to some, as to Prophetical figures of Iesus Christ, our only absolute Lord and saviour. holy joseph the Patriarch( by Gods special providence) Gen. 41. v. 45. was called in the egyptian tongue: The saviour of the world.] The Iudges, whom God raised up extraordinarily( between the time of Iosue and the kings) as judic. 2. v. 16. 18. ch 3. v 9. v. ●5. general Capitanes, to deliver, and defend his people from their enemies, w●re also called saviours.[ Our Lord raised them up a saviour, Othoniel. again he raised up a saviour, called Aod.] and others. Afterwards also the kingdom of the ten triber, being 4▪ Reg. 13. v. 3. 4. 5. distressed[ Ioachas their King besought the face of our Lord, and our Lord heard him; and gave a saviour to Israel, and they were delivered out of the hand of their enemy.] Esdras, Nehemias, and others, in their ●. Esd. 9. v. 27. thankes to God, acknowledged that he[ from heaven gave them saviours] as well Angels sent from heaven, as men endued with heavenly grace, to succour and save themselves and others. S. Peter exhorting penitent Act. 7. v. 25. ●● 3. v. 10. Act. 2. v. 40. The faithful do help to save themselves, and others. persons, said.[ save yourselves from this perverse generation.] Signifying that through Gods grace they must concur to their own salvation: which he calleth[ saving themselves] but al in the Rom. 10. v. 10. grace of our saviour Christ Iesus. S. Paul saith[ With the hart we believe unto iustice: but with the mouth confession is made to salvation. The sorrow that is according to God, worketh penance unto salvation, that is stable. For we are Gods work, created in 2. Cor. 7. v. 10. Christ Iesus, which God hath prepared, that we should walk in them.] Of himself he saith[ I know that this( emulation of aduersaries) shal fall out to me, unto salvation: by your prayer,& the subministration of the spirit of Iesus Christ.] To others he Philip. 1. v. 19. ch. ●. v▪ 12. 1. Thes. 5. v. ●. said[ My dearest, with fear and trembling work your salvation. For God hath not appointed us unto wrath, but unto the purchasing of salvation, by our Lord Iesus Christ] Speaking of things to be done by faithful women, he saith, that[ A woman( doing 1. Tim. 2. v. 15. ch 4. v. 16. Heb. 6. v. 9. her duty also in other respects) shalbe saved by generation of children.] To S. Timothee he saith[ Attend to thyself, and to doctrine: be earnest in them. For this doing thou shalt save both thyself, and them that hear thee. To the Hebrewes he saith. We confidently trust of you, my best beloved better things, and nearer to salvation.] S. james useth this word saving, in the very same sense, affirming salvation to be the effect of good works.[ confess your sins one to another( saith he) and pray one for another, that jac. 5. v. 16. 20. you may be saved.] again he saith[ He which maketh a sinner to be converted from the error of his way, shal save his soul from death, and covereth a multitude of sins.] Much more can glorious Iud● v. 2●. Sainctes, by their intercession help forward the salvation of their clients in earth: the same being no more derogation to Christ our saviour, then the help, which one faithful person receiveth by another. As we shal yet further demonstrate. It is no derogation to Christ: and is very profitable to mortal persons, that one pray for an other. ARTICLE 46. AS well in more abundant confirmation, that it is lawful to invocate glorious Sainctes: as in confutation of a new rising error, that it should not be lawful to request the prayers of faithful persons Most Protestants confessing that the intercession of one mortal person for an other is good and lawful, say that the intercession of glorious Sainctes is derogation to Christ. in this life, we further add, against al Aduersaries, which pretend that praying to Sainctes doth derogate from Christ, this one other pregnant proof. To pray the glorious Sainctes, to pray for us to God, is no more derogation to Christ, then to request our mortal neighbour, to pray for vs. For both in the one& the other, we use an other mediator to Christ. But so to request the prayer of a mortal person, is lawful, and without any derogation to Christ. For it is evident, that the faithful haue in al times of the old and new Testament, prayed one for an other, which God hath both approved,& sometimes commanded:& most Protestants allow,& in their maner practise it. Ergo to request glorious Sainctes to pray for us to God, is no derogation to Christ. In stead of answering to this demonstration, our Aduersaries commonly flee from the point, which before they urged, touching their imagined derogation from Christ, by praying to Sainctes: and rather stand vpon their other objections, That Sainctes can not hear us: Can not help us, &c. nevertheless in their pulpits,& vulgar talk they cry, there praying to Sainctes is derogation to Christ. And we proving the contrary,& pressing them( amongst other proofs) to answer directly to the premises of the here proposed perfect syllogism, then the most part of Protestants, deny the Maior proposition, saying: That albeit we use other intercessors in earth, without derogation to Christ, yet to use any other intercessor in heaven, is derogation to Christ. But when they are demanded; Why Art. 45.§. 7. Protestants can not yield any reason, why they deny the Maior proposition. the mediation of Sainctes should derogate from Christ, seing the mediation of mortal persons doth not derogate from him? They can yield no reason at al of difference. And we clearly show, that neither the one, nor the other is any derogation, but both are lawful. For the catholic faith, and doctrine is, that the B. virgin Mother, and al other Intercessors, both in heaven, and in earth do pray unto Christ, and through Christ his merites, beseech the divine goodness to grant the petitions of the faithful, principally for Christs sake, and secondarily also for Christs more beloved, and more perfect seruants, who haue better deserved, and haue more favour with God, then the imperfect. And so the more perfect, to wit, the glorious Sainctes in heaven, must needs be more grateful to Christ, when they intercede to him for mortal persons in earth, and neither their mediation, nor the mediation of the faithful is any way injurious, or vngratful to him, but most grateful, and most agreeable to his will. 2. Others seing the evident truth of the Maior proposition( that it is no more derogation to Christ, to request the prayers of glorious Sainctes, then of Others confessing the necessary consequence that if one mediation be lawful, both are lawful, deny both alike. mortal persons) do confess it to be true. But rather they they will confess the conclusion, they deny the Minor proposition: holding opinion, that to request the prayers of any other person whosoever, is derogation to Christ. Which is a new devised Paradox, false,& absurd. Which though it be a desperate shift, yet of the two is more sincere, then confessing mortal mens intercession to be lawful, to say that glorious Sainctes intercession is derogation to Christ. Albeit therfore none( for any thing I know) hath uttered in writing their conceit, that it is derogation to Christ, to request the prayers of mortal persons, yet some avouching it by word of mouth, being urged by the necessary consequence( for it necessary convinceth) that if requesting the prayers of Sainctes were derogation to Christ, then to request our mortal friend were also derogation to him: both admitting mediation of others to him) we shal show the manifest truth, by holy Scriptures: And first by the Law of nature: then by the practise of the faithful in the written Law: and by Christs precept: and his Apostles doctrine, and al true Christians practise. 3. Abimelech King of Gerara, being admonished Prayer of one mortal person for an other, is proved to be lawful by examples in the Law of nature. G●n 20. v. 7 8. by God in a dream, to restore Sara the wife of Abraham to her husband[ because( said our Lord) he is a 14. 17. prophet,& he shal pray for thee,& thou shalt live] esteemed so much of Abrahams prayer, that he presently rose in the night, and restored her untouched.] And Abraham praying, God healed Abimelech, and his wife, and his handmades.] Whom he had before ● punished with barennes. God said to Eliphas, and the two other Aduersaries of job[ My seruant job. 42. v. 8. 9. job shal pray for you: His face I will receive. And our Lord received the face of job. King pharaoh requested Exo. 8. v. 8. 10. 13. 29 30. ch. 9. v. 28. Moyses and Aaron, to pray for him, and his people, that they might be freed from the plagne of frogs. They so prayed our Lord, and the frogs dyed. The like for the removing of some other plagues.[ The people in the desert being environed Num. 11. v. 1. 2. with fire, and some devoured therwith, for their murmuring: they cried to Moyses; and Moyses prayed to our Lord: and the fire was quenched.] again the people being strooken with fiery serpents, ch. 21. v. 6. 7. 8 9. Moyses prayed,& our Lord appointed them to make a brazen serpent, for a remedy against the same affliction. 4. In the time of Saul, first reigning in Israel[ al 1. Reg. 12. v. 18. 19. the people, being exceedingly terrified with sudden noises of thunder, said to Samuel: Pray for thy seruants v. 20. By other examples, and testimonies in the written Law of Moyses. to our Lord thy God, that we die not. And he answered( together with wholesome admonitions, 23. that they should be penitent for their sins,& confident in Gods mercy) Be this sin far from me in our Lord( saith he) that I should cease to pray for you] jeroboam being suddenly strooken lame of his 3 Reg. 13. v. 4. 6. arm, for his obstinacy, against an holy prophet of God, besought the same prophet to pray for him, that his hand might be restored to him.[ And the man of God besought the face of our Lord, and the Kings hand was restored to him, and it became as it was before] The good King Ezechias, besought Isaias the 4. Reg. 19. v. 2. 4. &c. prophet to pray for him, and with him to God, in the time of the Kings sickness; And God granted him health of body, with longer life: and also promised 2 Par. 32. v. 20. him victory against the assyrians. An other very good King josias requested the prayers of the Priests, ch. 34. v. 21. and levites. The Highpriest, and Ancients, in their common distress, requested holy judith the widow, judith. 8. v. 29. 31. to pray for the whole people:& she requested them mutually to pray for her, that her intention might haue happy success. Esdras and others received 1. Esd. 6. v. 10. licence, and means, of King Darius, to build the Temple again in jerusalem, with a special condition, that they should pray for the life of the King] And innumerable like examples ●estifie, that by the Law of God, and nature, al reasonable persons desire the prayers of others, knowing the same to be very profitable, and necessary. 5. Christ our Lord, in regard of this necessity, and great profit of mutual prayer of each one for others, ordained our most ordinary daily Prayer, The same is manifest by Christs doctrine, and his Apostles. Mat. 6. v. 9. 10. in form of asking for al the faithful members of Christs mystical body: saying( as is explained before) Art. 12 15. 27. 30. Act. 1. v. 14. Our Father; give us; forgive us, &c.] Not My Father, give me. forgive me, with exclusion of others. Al the Apostles, with the rest of the faithful joined themselves in prayer, each one fo● others, and al for al. S. Paul continually in the end of his Epistles desired, and expressly requested the prayers of others for himself.[ I beseech you bretheren( saith he) by our Rom. 15. v▪ 30. Lord Iesus Christ, and by the charity of the holy Ghost, that you help in your prayers, for me to God.] And in like sort in many other places. It is 2. Cor. 1. v 11 Col. 4 v 3. 1. Thes. 5. v. 25. Phil. 1. v. 2●. Heb. 13. v. 18. wonder that any should be so senseless, as either to say, that to request other mortal persons to pray for us, is derogation to Christ; or granting that it is no derogation to him, yet say that to request the prayers of glorious Sainctes is derogation to Christ our Lord. That neither therfore the one nor the other is any derogation to our Lord and saviour, is clear by the holy Scriptures recited, in this& in the former Articles. whereby is also manifest to what desperate absurdity they are driven, that will needs deny, and The denial of Sainctes Intercession, driveth al Protestants to absurd contradictions. reject the prayers of glorious Sainctes. Not only imagining it to be unpossible, that they can know our desires, or any way help us by their prayers to God( which conceits we haue largely confuted) but Art. 41. 44. 45. also pretending that it is derogation to Christ: rather then they will acknowledge their error, do either contradict themselves, denying mediation of glorious Sainctes in heaven, and using mediation of mortal persons in earth: or else denying this also to be lawful,( because of the inevitable consequence, that either both the meditions are lawful, or neither can be lawful) they do evidently contradict the rest of the whole world▪ and most express holy Scriptures. Their next shift( unless they will return to the catholic truth) must be, to deny the holy Scriptures: which so plainly convince them: and so show themselves plain Infidels: and finally become Hethnish,& Atheists: not allowing any divine authority above their own fantasies. 6. But vpon this certain truth, which most Protestants acknowledge: that we do lawfully, and profitably desire other mortal persons to pray for us to demands proposed to our Aduersaries. Christ: we pray them to consider, and urge them to answer: How it can be injurious to Christ, that we pray glorious Sainctes to pray for us to him: seing it is no injury to request the same of a mortal person? again, why it should be erroneous to believe that glorious Sainctes in heaven, do by the light of glory wherein they live, know our good desires, and prayers, seing they are like,& equal to holy Angels, Lu●. 20. v. 36. both in power,& knowledge? and seing some mortal men knew the secrets of other mens hartes, by the 3. Reg. 14. v. 6. 4. Reg. 8. v. ●6. Dan. 10. v. 13. 21. light of prophecy? Thirdly, why do you deny or doubt, that holy Angels do know mens affairs in earth, seing they haue protection of countries, and of mortal persons: and seing they rejoice, when sinners repent: and do offer the prayers of devout persons Mat. 18. v. 10. Apoc. 5. v. 8. to God? Fourtly, how dare any that beareth the name of a Christian deny, that holy Angels,& other glorious Sainctes, do know mens necessities; or deny that they pray for the faithful: seing it can not be denied, that wicked spirites, damned divels, the inveterate enemies of al mankind, do know( though they haue not corporal eyes, nor ears) many particular deeds, and words of mortal men: and cease 1. Pet. 5 v. 8. not by wicked suggestions( though they haue not corporal tongues) to tempt, and 'allure men to sin? jo. 13. v. 2. Finally, why then shal not Christians believe, that as God not only by his own omnipotent word, but also by the ministery of his holy Angels, cast the Apoc. 12. v. 7. 8. proud apostata divels out of heaven: so by the mediation Not only to these demands, but also to the whole work▪ we desire our Aduersaries answers: if they be not satisfied. of the same holy Angelical Spirites,& other glorious Sainctes, his divine goodness bringeth faithful just souls through this world of temptations, unto eternal glory in heaven? For[ Are not the glorious Angels, ministering spirites: sent to minister for them, Heb. 1. v. 14. which shal receive the inheritance of salvation?] Al, through the merites of Christ our only saviour. To whom with the Father, and the holy Ghost, be al honour, and glory for ever. Amen. Epilogus Auctoris ad benignum Lectorem. PRudenterne fecerim an imprudenter, cum iis conatus sim satisfacere, qui nullam in rebus Fidei, ac Religionis discutiendis, auctoritatem aliam, praeter solum scriptum Dei verbum, admittunt, nescio. Id tamen scio, iuuandarum animarum causâ hunc me subijsse laborem. Arduam sanè suscepi prouinciam, qui i● iusta petentibus, ex abundanti liberalitate morem gerere voluerim. Equidem spero bonos boni consulturos. Quod ad adversarios spectat, illos semper meminisse oportet, nos hac potissimum, conditione istud cum eis certamen inijsse, vt ipsi quoque intra eosdem sacrarum Scripturarum limits so contineant. Vt tandem aliquando perspiciant; vtrum ipsi, an nos, solis sanctarum Scripturarum armis fortiores simus▪ Qui vero plenissimam totius Doctrinae Christianae volunt confirmationem, admittere etiam debent, vnâcum scripto Dei Verbo, Verbum Dei sine scripto traditum: atque de occurrentibus insuper dubijs, judicium Ecclesiae audire tenentur. Ecclesiae siquidem declaratione: Quae sint sacrae Scripturae, quisnam earum sensus:& quae sint divinae traditions non scriptae: nobis innotes●it. Hi● antem triplex, Dogmata Christiana docendi,& confirmandi modus( ex sacris scriptures; ex divinis Traditionibus agraphis,& ex Ecclesiae, ac Ecclesiasticorum virorum, praesertim Summorum Pontificum ex Cathedra loquentium testificatione, contex●us) Murus est inexpugnabilis: fortissimus hic funiculus triplex: qui nunquam dissoluitur, nunquam infringitur. Quia& pars quaeuis funiculi istius, duabus alij● fulcitur, ac corroboratur partibus. Nam inprimis sacra Scriptura testimonium habet, tum quaenam illa sit, tum quis illarum sensus, ab omnium praecedentium temporum traditione; atque ab Ecclesiae Praesulibus, qui eam pro tali recipiunt,& fidelibus pro Dei verbo commendant. Deinde, quod aliquae sint traditions non scriptae necessariò credendae, sacrae Scripturae clarissime testantur;& tam vetus, quam praesens Ecclesia judicat: ipsique adversarij aliquas agnoscunt. Denique quòd necessarius sit judex aliquis, qui viuae vocis oraculo, sententiam iuridicè quandoque ferat, cvi omnes obedire debent, sacrae etiam Scripturae apertè testantur; ac traditions omnium saeculorum docent:& perpetua praxis confirmat. Cum ergo ex tribus istis certissimae veritatis fundamentis, vnum solum ab Aduersarijs hodiè, in plerisque omnibus Controuersijs, agnoscitur; utpote purum Dei verbum scriptum, per illud solum disputatum est hic cum illis: vt hoc saltem pacto, importunitati ●orum satisfiat: vtque( siue per singula, siue per omnia simul tria propug●acula) veritas innotescat:& qui errand, in veritatis viam reducantur. Qui scopus est huiusce cum Aduersarijs initi certaminis. Finis. Deo gratias. Beatissimaeque Virgini Deiparae:& omnibus Sanstis, laus in aeternum. IT shal not be necessary to collect an Alphabetical table, of the particular points proved, and explained in this work: because the same, as in a Synopsis( or conspicuous summary) are prefixed in the beginning, according to the method of Christian Doctrine distributed into four Parts: and every part into special Articles. in al two hundred. Because also every Article is distinguished into paragraphs: and in the margin is noted the sum of the matter, therein contained. The very same whereof the other table should consist: which therfore in this respect seemeth needles. Some faults are escaped in printing: but such( especially in the two last Parts) as the judicious Reader will easily discern, and correct. For example in the page. 179. line 9. you will red: injustice committed &c. And use the like corrections, where you find other errors. certain Propositions avouched by William Cartwright: and other puritans, in their Admonition to the parliament. About the year. 1574. 1. The present pretended Ecclesiastical Regiment in England, by Bishops, Chancelers, deans, Archdeacons, &c. is Antichristian. 2. The people must choose their Ministers: and so they need no other ordination. 3. Al Ministers are of equal authority. 4. The presbytery by most voices, is the supreme judge in spiritual causes: in every province: or shire. 5. The Article, Of Christs descending into hel: is foisted into the creed. 6. No holy day is to be kept but the Sabbath day only. Which is Saturday. 7. baptism is no● necessary for any person. Not to be ministered to Infants. 8. The sign of the cross is in nowise to be made. 9. No surplice is to be used; nor cope; nor square cap; &c. 10. It is not lawful to gail, when they receive the communion. Al which, with the like, were impugned by Doctor whitegift: and others. And are condemned in the Protestants synod, holden at Hamptoncourt. 1604. The God of peace give us to be of one mind; according to IESVS CHRIST, that with one mouth we may glorify God.