THE
FIRST
BOOK
OF
HOLY
CHARACTERS
Containing
a
Miscelany
of
Theologicall
discourses
THAT
IS
THEOLOGY
Positiue
,
Scholasticall
;
Polemicall
and
Morall
.
Built
vpon
the
foundation
of
Scriptures
,
Traditions
,
Councils
,
Fathers
.
CHARACTER
J.
OF
GOD
THE
CONTENTS
.
The
necessary
being
of
one
God
:
his
existence
in
three
distinct
persons
:
his
omnipotency
together
with
his
other
divine
attributes
.
GOD
is
a
spirituall
nature
;
so
eminent
,
that
nothing
can
be
apprehended
by
man
,
or
Angell
[
*
](A48358-e12570-b)
*
Aug.
l.
1.
de
doct.
Chr.
Deus
est
quo
nihil
cogitari
potest
aut
bonitate
meliùs
aut
porsectione
matus
.
in
goodness
better
,
in
perfection
greater
.
His
existence
[
*
](A48358-e12600-b)
*
Si
ab
altero
haberet
existentiam
non
esset
ens
supremū
&
improductū
:
proinde
debet
necessariò
essentialiter
existere
.
is
his
essence
,
and
therefore
to
him
essentiall
,
which
euinceth
a
necessity
of
his
being
,
and
all
Creatures
necessary
dependence
of
him
:
for
t'
is
impossible
,
that
there
should
be
more
then
[
*
](A48358-e12610-b)
*
Singularitas
,
seu
vt
loqùitur
Tertull
.
solitas
id
est
,
incommunicabilitas
ad
extra
,
est
essentialis
supremo
enti
,
quod
debet
necessariò
essentialiter
existere
,
quia
existentia
est
rei
singularis
&
incommunicabilis
,
ideoque
impossibile
est
,
vt
multipliectur
,
nam
essentiae
sunt
omnino
per
se
incommunicabiles
.
one
necessary
being
,
and
that
is
properly
called
God
[
(a)
](A48358-e12630-b)
(a)
1.
Io.
3.
There
are
three
,
vvhich
bear
vvitness
in
Heauen
.
the
Father
,
the
Word
,
and
the-hold
Ghost
:
and
these
three
are
one
.
This
Scripture
testimony
giues
full
evidence
of
personall
distinction
,
and
essentiall
vnity
in
the
blessed
Trinity
:
and
as
S.
Austin
well
observes
,
ouerthrows
two
heresies
at
once
,
namely
the
Arian
by
saying
,
one
which
signifies
vnity
in
nature
:
and
the
Sabellian
heresy
by
saying
bear
in
the
plurall
number
which
plainly
expresseth
distinction
,
as
to
the
divine
persons
.
who
in
essence
is
one
,
and
in
persons
three
;
one
and
the
same
individuall
Deity
essentially
requiring
to
be
invested
with
a
triple
personality
,
expressed
in
the
name
of
Father
,
Son
,
and
holy
Ghost
:
[
(b)
](A48358-e12690-b)
(b)
God
sais
,
Isa.
66.
Shall
I
cause
to
trauell
,
and
not
bring
forth
?
from
this
sacred
Text
S.
Austin
infers
,
that
it
were
not
equity
if
God
should
giue
fecundity
of
generation
to
his
creatures
,
and
want
it
,
as
to
himselfe
.
and
it
were
not
reason
,
or
equity
,
that
God
within
him selfe
should
be
barren
wanting
production
,
that
communicates
fecundity
of
generation
to
all
things
without
himselfe
.
God
the
Father
is
a
beginning
without
a
beginning
hauing
no
beginning
of
his
being
:
God
the
Son
hath
his
beginning
and
being
from
his
diuine
Father
,
who
begot
him
from
all
eternity
,
the
full
brightnes
of
his
glory
,
and
[
*
](A48358-e12720-b)
*
Hebr.
1.
splendor
gloriae
,
&
figura
substantia
eius
.
the
express
resemblance
of
his
diuine
substance
:
God
[
(c)
](A48358-e12740-b)
(c)
The
Council
of
Florence
in
the
decree
of
Pope
Eugenius
the
4th
.
defines
the
procession
of
the
holy
Ghost
from
the
Father
,
and
the
Son
.
In
this
Council
the
Grecians
renounc'd
their
heresy
,
as
to
the
same
procession
,
though
soon
after
they
fell
againe
into
it
,
and
so
continue
obstinate
in
their
pertinacy
,
notwithstanding
that
God
by
evident
signes
manifested
his
iust
wrath
against
them
,
in
regard
of
that
relapse
.
For
soon
after
,
and
euen
at
Pentecost
,
when
the
Church
celebrates
a
speciall
Feast
in
honour
of
the
holy
Ghost
,
the
Turks
seizd
on
the
Imperiall
towne
of
Constantinople
,
and
therby
mastred
all
Greece
,
Be
sides
in
the
same
Council
the
Latin
against
the
Greek
Fathers
asserted
the
procession
of
the
holy
Ghost
from
the
Father
,
and
the
Son
,
as
from
one
sole
beginning
of
his
being
.
the
holy
Ghost
,
proceedeth
from
the
diuine
Father
,
and
the
diuine
son
,
as
from
one
origen
of
his
procession
,
being
the
reciprocall
loue
and
vnion
of
both
.
As
in
the
visible
sun
three
things
are
obseruable
[
(d)
](A48358-e12770-b)
(d)
The
similitude
as
to
the
globe
,
beames
,
and
light
of
the
sun
,
Gelasius
the
Patriarch
of
Constantinople
vsed
in
a
conference
with
Amurath
the
Emperour
of
the
Turks
vnto
illustrating
the
vnexpressisible
mystery
of
the
blessed
Trinity
.
the
round
body
,
or
globe
thereof
,
the
beames
,
and
the
light
;
and
as
the
beames
are
deriued
from
the
same
body
,
and
not
from
the
light
,
and
the
light
from
the
body
,
and
beams
,
and
the
body
from
neither
of
both
:
and
as
all
these
three
make
one
only
sun
without
confusion
,
or
separation
:
so
in
God
there
are
three
diuine
persons
,
and
the
Son
proceedeth
only
from
the
Father
,
the
holy
Ghost
from
the
Father
and
Son
,
and
the
Father
from
neither
of
both
:
and
these
three
are
one
sole
God
without
[
*
](A48358-e12780-b)
*
Symbolū
S.
Athanasij
neque
confūaentes
personas
,
neque
substantiam
separantes
.
confusion
of
persons
,
or
separation
of
fubstance
.
[
*
](A48358-e12800-b)
*
Exod.
13.
Omnipotens
nomen
eius
vnde
Aug.
ser.
12
ait
quod
nomen
Deus
est
potestatis
non
proprietatis
,
The
name
of
God
is
Almighty
for
soe
he
calleth
himselfe
;
and
his
works
shew
what
his
name
speakes
him
to
be
:
namely
the
world
created
out
of
nothing
by
[
*
](A48358-e12830-b)
*
Psal.
37.
Verbo
Domini
Coeli
firmati
sunt
&
spiritu
oris
eius
omnis
virtus
eorū
.
the
word
of
his
power
:
the
sweet
order
in
the
disposition
of
the
fabrick
:
the
extraction
of
man
from
the
dust
[
*
](A48358-e12850-b)
*
Gen.
2.
formauit
Deus
hominem
de
limo
terrae
.
of
the
ground
the
vniuersall
deluge
drowning
the
whol
earth
to
the
destruction
of
man
,
and
beast
,
Noë
only
with
his
family
preserued
[
(e)
](A48358-e12870-b)
(e)
Exod.
12.
the
Children
of
Israë
are
said
to
haue
walked
vpon
drie
land
through
the
mids
of
the
sea
,
while
the
waters
were
as
a
wall
vnto
them
on
the
right
,
and
on
the
lest
hand
.
:
the
diuision
of
the
red
sea
giuing
safe
passage
to
the
Israëlites
as
by
land
,
and
the
revnion
of
its
waters
to
the
drowning
of
king
Pharao
,
and
his
whole
army
.
In
these
marueilous
effects
of
Gods
omnipotency
as
in
a
clear
glass
appear
his
other
divine
attributes
:
in
the
creation
of
the
world
in
time
,
his
duration
before
time
[
*
](A48358-e12890-b)
*
Isaias
cap.
51.
appellat
Dominū
habitantem
aternitatem
.
which
is
his
eternity
:
in
the
sweet
order
of
the
things
created
,
his
wisdome
:
in
the
production
of
man
after
his
own
image
,
and
likenes
,
his
goodnes
:
in
the
generall
deluge
his
iustice
;
in
the
preseruation
of
the
Israëlites
his
mercy
:
in
the
destruction
of
Pharao
,
his
fortitude
.
And
all
his
works
joynt
,
or
separate
declare
[
(f)
](A48358-e12910-b)
(f)
The
intent
of
creation
was
the
Creatours
glorification
;
wherfore
the
Royall
Prophet
Psal.
18
makes
the
heauens
to
speake
the
glory
of
God
.
his
glory
which
is
the
end
of
his
working
,
who
is
aboue
all
his
works
,
a
God
without
circumscription
immense
,
without
bounds
infinite
,
in
himselfe
inuisible
,
[
*
](A48358-e12920-b)
*
Rom.
5.
Inuisibilia
Dei
à
creatura
mundi
per
ea
quae
facta
sunt
,
intellecta
conspiciuntur
.
in
his
works
visible
.
CHAR.
IJ.
OF
ADAM
THE
CONTENTS
.
The
integrity
of
Adams
creation
:
his
fall
from
originall
Iustice
through
the
euill
managing
,
of
his
free
will
:
all
his
posterity
concerned
in
his
fall
.
ADam
was
the
first
man
that
God
made
[
*
](A48358-e13010-b)
*
Gen.
1.
creauit
Deus
hominem
ad
imaginē
&
similitudinē
suam
.
in
his
own
image
,
and
after
his
likeness
[
(a)
](A48358-e13040-b)
(a)
S.
Hieron
.
l.
3.
com
.
in
epis
.
ad
Ephes.
calleth
Adam
the
first
man
,
and
first
Prophet
,
because
he
fore
told
the
mysterious
Incarnation
of
the
Son
of
God
,
in
saying
This
novv
is
bone
of
my
bone
,
and
flesh
of
my
flesh
,
which
the
Apostle
nameth
magnum
Sacramentum
.
For
as
much
as
it
importes
Christs
nuptiall
conjunction
,
or
marriage
with
the
Church
his
Spouse
.
the
first
Prophet
that
prophesied
of
the
mysterious
Incarnation
of
the
Son
of
God
:
and
the
first
prodigall
son
,
that
vnhappily
managed
his
patrimony
.
[
(b)
](A48358-e13080-b)
(b)
Eccl
1.
God
made
man
vpright
;
that
is
,
according
to
the
interpretation
of
great
S.
Austin
,
l.
de
cor.
&
gra
.
God
gaue
him
in
his
creation
sanctifying
grace
.
And
the
same
S.
Austin
l.
13.
de
civit
.
Dei
,
expresly
teacheth
,
that
the
first
man
was
created
in
grace
,
and
l.
12.
de
civit
.
affirmes
that
the
Angels
in
their
creation
received
grace
together
with
their
nature
.
His
heavenly
Father
had
setled
him
in
a
fair
estate
of
originall
iustice
,
as
to
his
soul
,
[
*
](A48358-e13090-b)
*
Sap.
2.
Creauit
hominē
inexterminabilē
.
and
immortallity
as
to
his
body
,
and
he
made
away
with
both
wilfully
;
for
the
obedience
,
that
was
onely
required
to
the
conseruing
thereof
[
*
](A48358-e13110-b)
*
Non
foret
homo
animal
rationale
nisi
ei
inesset
libera
boni
,
&
mali
electio
:
nec
Deus
foret
iustus
si
impossibilia
iuberet
.
Aug.
ser.
de
tem
.
laid
in
his
power
.
And
it
was
necessary
to
injoyne
[
*
](A48358-e13120-b)
*
Aug.
l.
8.
gen
.
oportebat
,
vt
homo
sub
Domino
Deo
positus
aliundè
prohiberetur
.
him
the
performance
of
that
vertue
;
for
if
nothing
had
been
commanded
him
,
or
he
forbidden
from
nothing
,
he
would
haue
had
nothing
to
know
his
own
inferiority
,
and
to
acknowledge
his
Creatours
superiority
.
The
Command
,
that
God
laid
vpon
Adam
was
that
he
should
not
eate
of
the
tree
of
knowledge
of
good
and
euill
:
so
named
not
in
reference
to
the
fruit
,
that
in
it selfe
was
good
[
*
](A48358-e13160-b)
*
Gen.
1.
omnia
quae
fecerat
Deus
erant
valde
bona
.
for
all
that
God
created
was
very
good
;
but
in
order
to
transgression
,
that
taught
him
to
discern
between
good
and
euill
:
between
the
good
of
obedience
,
as
to
the
perpetuating
of
grace
,
and
life
,
and
the
euill
of
disobedience
,
as
to
the
introducing
of
sin
,
and
death
.
Yet
God
had
no
part
in
Adams
transgression
;
for
his
diuine
goodnes
,
had
bestowed
on
him
sufficient
auxiliaries
to
continue
him
in
obedience
,
and
did
nothing
to
necessitate
his
disobedience
[
(c)
](A48358-e13180-b)
(c)
Ecclus.
15.
God
made
man
from
the
beginning
,
and
left
him
in
the
hand
of
his
counsel
:
gaue
him
his
commandements
:
....
they
shall
conserue
thee
:
he
hath
set
vvater
and
fire
before
thee
;
stretch
out
thy
hand
vnto
vvhich
thou
vvilt
:
before
man
is
life
,
and
death
,
good
,
and
euill
,
vvhat
liketh
him
shall
be
giuen
him
.
This
sacred
Text
giues
clear
euidence
of
Adams
free
will
,
as
to
accepting
or
rejecting
diuine
grace
,
that
might
haue
led
him
to
euerlasting
life
:
and
indeed
S.
Austin
infers
from
the
same
text
free
will
in
all
men
,
lib.
de
gra
.
&
lib.
arb.
arguing
from
thence
,
that
though
God
giues
to
euery
one
his
mercifull
grace
vnto
obtaining
of
heauenly
blessednes
,
neuertheles
he
necessitates
none
to
accept
of
it
,
being
in
the
liberty
of
each
one
to
reject
it
.
And
herein
according
to
the
Council
of
Trent
.
Consisteth
the
reconciling
of
mans
free
will
,
and
grace
together
.
Morouer
the
holy
writer
of
Genesis
clearly
demonstrats
mans
free
will
after
Adams
fall
;
for
cap.
4.
God
said
to
Cain
(
who
was
troubled
,
and
angry
to
see
his
brother
Abel
,
and
his
offerings
respected
aboue
his
own
)
Why
is
thy
Countenance
cast
dovvn
?
if
thou
doe
vveli
shalt
thou
not
be
accepted
?
and
if
thou
doest
not
vvell
sin
lyeth
at
the
door
,
but
the
lust
therof
shall
be
vnder
thee
,
and
thou
shalt
haue
rule
ouen
it
:
that
is
,
saith
S.
Austin
l.
13.
Civit.
Dei
cap.
7.
thou
shalt
bear
dominion
ouer
sin
.
Where
by
is
evident
,
that
mans
free
will
was
not
extinct
through
Adams
fall
:
and
this
Catholick
assertion
is
yet
more
plainly
taught
Deutr.
30.
I
call
heauen
and
earth
to
vvithess
this
day
(
saith
Moses
to
the
People
of
Israël
)
that
I
haue
set
before
you
life
and
death
,
blessing
,
and
cursing
,
chuse
therefore
life
.
These
last
particles
evidence
enough
that
God
gaue
man
liberty
to
chuse
good
or
euill
,
which
is
the
consistency
of
liberum
urbitrium
,
free
will
.
S.
Ambros
in
Psal.
40.
v.
10.
for
he
left
him
in
the
hands
of
his
own
counsell
,
election
,
and
deliberation
,
which
euinces
Adams
free
will
:
for
what
is
necessary
,
or
impossible
,
requires
noe
consultation
,
or
deliberatnes
,
these
being
manifest
tokens
of
free
actions
.
Besides
it
is
not
agreeable
vnto
reason
,
that
he
,
who
was
established
absolute
lord
of
all
liuing
thing
created
to
the
vse
of
man
[
*
](A48358-e13270-b)
*
Aug.
l.
de
cor
&
gra
.
docet
obseruationem
praecepti
Adamo
impositi
dependisse
ab
eius
libero
arbitrio
.
should
want
dominion
,
and
free
vse
of
his
own
will
,
and
liberty
.
Howeuer
Adams
fall
seems
a
strange
thing
,
he
hauing
nothing
in
himselfe
,
that
inclined
to
disloyalty
;
for
God
had
made
him
vpright
,
and
the
integrity
of
his
creation
extended
to
all
his
faculties
spirituall
,
and
sensible
:
in
his
will
was
integrity
of
sanctifying
charity
,
in
his
vnderstanding
integrity
of
both
naturall
and
supernaturall
knowledg
,
and
in
his
sensible
parts
integrity
of
order
with
subordination
,
and
peace
with
quietnes
;
whereby
plainly
appeares
,
that
his
fall
did
not
proceed
from
himselfe
originally
.
Neuertheles
t'
is
certain
,
that
he
did
fall
,
yeelding
to
a
weak
temptation
,
of
which
himselfe
was
not
author
.
Simple
Eue
,
whom
God
made
for
his
meet
helpe
,
ill
counsel'd
by
the
crafty
serpent
,
propounded
vnto
him
the
eating
of
the
forbidden
fruit
,
vnder
a
fair
colour
of
bettering
his
,
and
her
own
condition
in
the
knowledg
Of
good
and
euill
:
Adams
condescention
to
this
out
ward
suggestion
occasioned
his
fall
,
wherin
he
imbarqued
all
men
to
ruine
,
leauing
nothing
behind
him
for
their
reparation
[
*
](A48358-e13290-b)
*
Zach.
13.
Adam
exeplum
metem
ab
adolescentia
mea
.
saue
his
own
example
of
sacrilegious
disobedience
,
to
make
them
be
wary
how
to
ingage
in
the
future
against
the
vertue
of
obedience
.
CHAR.
IIJ.
OF
ORIGINALL
SIN
.
THE
CONTENTS
.
The
innate
propriety
of
Originall
sin
:
the
difference
between
Originall
sin
,
and
Adams
personall
offence
,
and
between
Originall
sin
and
carnall
concupiscence
.
ORiginall
sin
is
the
[
*
](A48358-e13380-b)
*
Aug.
Epis.
130.
vocat
peccatum
originale
vitium
haereditarium
,
&
debitum
paterni
chyrographi
.
hereditary
vice
,
that
passed
from
our
first
parent
vpon
[
(a)
](A48358-e13410-b)
(a)
The
Apostle
Rom.
5.
teacheth
,
that
as
by
one
man
sin
entred
into
the
world
,
and
death
by
sin
,
soe
death
went
ouer
all
men
,
in
whom
all
men
haue
sinned
.
all
mankind
.
The
preuarication
of
Adam
did
not
prejudice
himselfe
only
:
[
(b)
](A48358-e13430-b)
(b)
Concil.
Araus
.
2.
can.
2.
condemnes
such
,
as
assert
Adams
transgression
to
haue
preiudiced
himselfe
only
,
and
not
his
posterity
.
This
Canon
is
set
down
in
the
Council
of
Treat
.
sess.
6.
but
also
the
posterity
.
God
did
not
giue
him
originall
iustice
so
peculiarly
,
as
that
it
was
not
intended
to
all
others
descending
from
him
;
yet
his
diuine
wisdom
put
in
his
will
the
cause
of
hauing
,
or
wanting
it
,
[
(c)
](A48358-e13440-b)
(c)
God
had
constituted
Adam
head
of
all
mankind
,
as
to
hauing
,
or
wanting
Originall
Iustice
:
in
consequence
of
which
the
will
of
Adam
(
he
being
head
of
all
human
nature
)
contained
the
wills
of
all
men
(
taken
in
the
morall
sense
)
as
to
keeping
,
or
losing
Originall
grace
,
God
hauing
plac'd
in
his
will
the
cause
,
that
might
preserue
,
or
lose
it
;
yet
though
the
will
of
Adam
taken
in
the
proper
reall
sense
,
was
the
same
when
he
sinned
,
and
when
he
repented
,
howeuer
it
was
not
the
same
morally
,
because
he
sinned
as
a
publick
,
and
repented
as
a
priuate
person
only
,
and
therfore
his
repentance
profited
himselfe
alone
.
whom
he
had
constituted
chief
head
of
all
men
,
and
his
disobedient
carriage
depriued
all
of
the
intended
grace
,
[
(d)
](A48358-e13450-b)
(d)
S.
Anselm
.
l.
de
Concep
.
Vir.
c.
26.
nameth
Originall
sin
nakednes
of
Justice
due
:
that
is
a
priuation
of
Originall
Iustice
:
iustifying
grace
being
due
to
euery
man
from
the
integrity
of
creation
,
and
lost
by
Adams
preuarication
.
the
wanting
where
of
is
originall
sin
,
so
named
,
because
it
proceeds
originally
from
Adam
,
by
the
conveiance
of
[
*
](A48358-e13470-b)
*
Cōcil
.
Trid.
definit
peccatum
originale
in
omnes
trāsfundi
per
propagationem
.
propagation
accompanied
vith
carnall
concupiscence
,
as
the
conduit
of
its
passage
to
all
his
race
.
[
(e)
](A48358-e13480-b)
(e)
S.
Austin
l.
3.
oper.
imperf.
teaches
that
originall
sin
,
is
not
only
a
sin
,
but
also
the
pain
of
sin
,
whereby
t'
is
euident
that
originall
sin
is
not
the
actuall
personall
sin
that
Adam
committed
,
which
could
not
be
the
pain
of
sin
,
for
sin
a
fore
was
not
come
into
the
world
.
Whereby
plainly
appeares
,
that
the
actuall
,
and
personall
sin
of
Adam
,
that
preceded
propagation
,
is
not
originall
sin
contracted
by
propagation
.
Besides
this
passeth
vpon
all
men
,
and
consequently
is
common
;
but
personall
,
and
common
are
diuers
,
and
inconsistent
together
.
Howeuer
it
is
the
effect
of
the
personall
sin
;
yet
so
[
*
](A48358-e13490-b)
*
Sap.
10.
eduxit
illum
(
Adam
)
à
delicto
sico
.
that
the
washing
away
of
that
,
was
not
to
proue
a
cure
for
this
.
It
was
in
Adams
power
to
hurt
,
but
not
to
cure
the
wound
.
He
made
his
own
peace
with
his
Creator
by
the
vertue
of
true
repentance
,
[
(f)
](A48358-e13510-b)
(f)
S.
Austin
.
l.
3.
de
lib.
arb.
saith
,
that
it
were
not
as
to
equity
consonant
,
that
Adam
should
beget
children
better
then
himselfe
.
but
could
not
therin
include
his
family
,
as
he
did
in
his
fall
:
wherfore
though
justifying
grace
had
cleard
him
of
the
guilt
of
sin
;
notwithstanding
he
begot
children
,
that
were
sinners
.
Euen
so
pure
grain
sown
in
the
ground
produces
corne
with
chaff
,
and
straw
:
good
grapes
bring
forth
wild
grapes
:
good
oliue
trees
wild
oliue
trees
:
and
circuncised
Iewes
vncircuncised
children
.
As
originall
grace
is
the
life
of
the
soul
:
so
is
originall
sin
,
which
is
the
priuation
therof
,
the
death
of
the
soul
,
and
therby
distinct
[
(g)
](A48358-e13530-b)
(g)
S.
Austin
.
l.
de
pec
.
ment.
&
remis
.
expresly
teacheth
that
carnall
concupiscence
,
(
which
the
Apostle
calleth
lex
in
membris
)
remaines
after
baptism
:
in
consequence
whereof
t'
is
noe
sin
,
sin
taken
in
the
proper
sense
;
for
baptism
leaueth
nothing
of
vncleaues
in
him
,
that
is
baptised
aright
.
Again
lib.
de
nup.
&
concup
.
and
in
sundry
other
places
of
his
writings
he
declares
,
that
baptism
doth
not
wash
away
concupiscence
,
thereby
distinguishing
originall
sin
which
baptism
fully
destroyeth
from
concupiscence
.
Moreouer
S.
Austin
l.
2.
de
nup.
&
concupis
.
plainly
affirmes
,
that
the
conflict
,
or
rebellion
that
comes
of
carnall
concupiscence
is
not
damnable
,
though
troublesome
,
because
of
the
extream
vnquietnes
,
which
it
foment's
.
from
carnall
concupiscence
which
is
not
mortall
,
and
damnable
,
because
it
doth
not
perfect
sin
:
though
it
is
very
troublesom
,
because
it
foments
disquietnes
,
[
*
](A48358-e13550-b)
*
Gal.
5.
care
concupiscit
uduersus
spiritum
.
for
it
is
the
law
in
the
flesh
,
that
resist's
the
law
of
the
mind
.
And
albeit
that
baptism
washeth
originall
sin
out
of
the
soul
,
yet
it
doth
not
wash
concupiscence
out
of
the
flesh
,
[
*
](A48358-e13570-b)
*
Aug.
illa
concupiscentia
ex
nobis
ipsis
inobediētia
iustissimo
reciprocatu
inobedientibus
reddita
est
.
which
is
a
disobedience
laid
vpon
all
flesh
by
just
reciprocation
for
the
disobedience
of
the
first
flesh
.
Whereby
is
plainly
evidenced
,
that
concupiscence
[
(h)
](A48358-e13580-b)
(h)
S.
Austin
.
l.
3.
coun.
Iulian.
teaches
,
that
concupiscence
does
not
proceed
from
God
,
but
from
sin
:
wherefore
S.
Paul
sometymes
call's
concupiscence
sin
,
for
as
much
as
it
came
of
sin
.
and
inclines
to
sinning
.
And
indeed
t
is
noe
sin
,
sin
taken
in
the
proper
sense
,
for
à
free
voluntary
act
of
transgression
against
the
law
of
God
.
Wherefore
the
Council
of
Trent
hath
defin'd
,
that
it
is
not
properly
a
sin
,
as
it
is
left
in
the
regenerated
through
baptism
,
because
as
S.
Austin
teacheth
concupiscence
does
not
perfect
iniquity
,
and
it
is
left
after
baptism
to
a
good
intent
,
namely
to
be
the
seed
of
a
spirituall
warfaire
vnto
exercising
of
the
soul
in
humility
,
vertue
,
and
godlines
.
is
not
made
by
God
,
but
by
the
sin
of
the
flesh
.
Howeuer
the
supreame
prouidence
lets
it
raign
in
the
flesh
,
euen
after
baptism
,
that
the
flesh
may
minister
matter
of
vertue
to
the
spirit
.
Though
the
Children
of
Israël
,
Gods
chosen
people
passed
the
red
sea
(
which
is
a
Type
of
Christian
baptism
)
came
safe
to
the
land
of
promise
(
which
is
a
figure
of
sanctifying
grace
that
baptism
confers
)
and
droue
away
the
Cananites
their
enemies
,
that
possessed
it
afore
,
which
denotates
the
Deuil
,
that
the
Sacrament
of
baptism
cast's
out
of
the
baptized
;
neuertheless
the
supream
providence
left
in
the
mids
of
them
a
Iebusaeus
(
whereby
is
represented
carnall
concupiscence
)
that
daiiy
four
ented
disquietnes
,
continually
quarielling
,
fighting
,
and
prejudicing
them
extrea●ely
.
After
the
same
manner
the
desires
of
the
flesh
fight
whith
,
and
sometymes
ouercome
the
spirit
,
not
by
strengh
,
but
by
flattery
.
The
flesh
is
like
the
alluring
Dalila
that
through
fawning
sweet
enticing
words
mastered
Sampson
,
who
exceeded
her
farre
in
strength
:
carnall
concupiscence
is
a
faire
spoken
lady
,
that
tempteth
the
spirit
,
as
Eue
did
Adam
,
and
if
it
finde
not
the
spirit
circumspect
,
watchfull
without
sleeping
,
and
extream
swift
in
flying
from
its
allurements
,
as
Ioseph
did
from
the
wanton
lady
of
Egipte
,
it
will
gaine
the
victory
infallibly
:
in
consequence
of
which
euery
Christian
,
that
will
prefer
heauenly
enjoyments
before
wordly
pleasures
,
ought
to
flye
from
the
crafty
dealings
of
the
flesh
as
from
a
serpent
,
lion
,
or
tyger
.
CHAR.
IV.
OF
THE
VIRGIN
MARY
THE
CONTENTS
.
The
Virgin
MARY
Mother
of
God
,
Mother
taken
in
the
proper
sense
:
her
maternity
did
not
prejudice
her
virginity
,
nor
originall
sin
her
conception
,
which
by
diuine
dispensation
was
immaculate
:
the
power
of
her
Intercession
vnto
saluation
to
euery
sinner
,
that
humbly
seeketh
vnto
her
.
THe
Virgin
MARY
was
the
Royall
Stemm
[
(a)
](A48358-e13660-b)
(a)
Isaias
cap.
11.
prophesied
that
there
should
come
a
rodde
forth
of
the
roote
of
Iesse
,
and
that
a
flower
should
grow
out
of
his
roote
.
Where
according
to
the
ancient
Fathers
,
the
Prophet
meant
by
the
rodde
the
Virgin
MARY
,
and
by
the
flower
her
diuine
son
IESUS
.
that
sprung
from
the
root
of
Iesse
,
and
from
her
root
sprung
the
fairest
branch
of
man
kind
.
For
she
was
the
woman
,
[
*
](A48358-e13680-b)
*
Gal.
4.
misit
Deus
Filium
suum
factum
ex
muliere
.
of
whom
the
Son
of
God
was
made
man
,
whence
arised
her
most
excellent
title
of
mother
of
God
.
And
Saint
Elizabeth
was
not
more
truly
the
mother
of
S.
Iohn
Baptist
,
then
the
Virgin
Mary
was
Gods
mother
,
mother
taken
in
the
proper
sense
,
hauing
all
necessary
requisites
to
a
true
maternity
.
For
the
body
,
that
the
son
of
God
assumed
,
was
made
of
her
and
by
her
disposed
to
the
reception
of
the
reasonable
soul
,
that
informed
the
said
body
:
also
she
cooperated
to
the
vniting
of
that
soul
to
the
said
body
,
and
bore
to
the
world
the
singular
person
Christ
,
God-man
,
and
man-God
,
which
was
sufficient
enough
to
inuest
her
in
the
eminent
title
of
mother
of
God
,
mother
taken
in
the
proper
sense
.
For
to
furnish
all
essentiall
requisites
to
the
making
of
Christ
,
namely
his
diuine
nature
,
personality
,
and
reasonable
soul
,
are
not
necessarily
required
to
make
her
maternity
.
For
if
a
mother
could
not
be
truly
the
mother
of
her
son
,
vnless
she
should
furni●h
whatsoeuer
is
essentiall
to
a
son
,
it
would
plainly
,
and
evidently
follow
,
that
S.
Elizabeth
was
not
the
mother
of
S.
Iohn
Baptist
,
nor
any
other
woman
the
mother
of
her
child
,
since
a
child
essentially
requires
a
reasonable
soul
,
that
is
not
produced
by
the
mother
,
but
created
by
God
alone
.
To
declare
how
the
son
of
God
was
conceiued
of
the
Virgin
Mary
lies
not
within
the
reach
of
a
naturall
vnderstāding
:
the
nuptiall
conjunction
of
diuinity
,
and
humanity
in
the
vnity
of
his
diuine
person
,
was
the
diuine
work
of
the
holy
Ghost
in
an
admirable
,
and
vnexpressible
manner
;
howeuer
it
may
bee
illustrated
thus
.
[
(b)
](A48358-e13730-b)
(b)
S.
Greg.
Thaumat
.
l.
de
Incarn
.
vseth
that
similitude
,
vnto
illustrating
the
manner
of
Christs
Natiuity
.
Naturalists
haue
observed
,
that
the
shell
fish
,
which
bringeth
forth
a
precious
stone
,
called
an
vnion
,
when
the
time
of
breeding
comes
(
naturally
desirous
of
conception
)
opens
its
mouth
to
receiue
the
dew
descending
from
Heauen
,
which
afterwardes
toucht
by
a
heauenly
lightning
contracts
that
precious
body
of
stone
named
vnion
,
through
the
cooperation
of
the
same
shell
fish
.
The
Virgin
MARY
is
the
pure
shell
:
the
heauenly
dew
the
son
of
God
,
that
descended
from
heauen
into
the
Virginall
wombe
:
the
heauenly
lightning
the
holy
Ghost
,
that
descended
vpon
the
Apostles
in
form
of
lightning
,
and
fiery
tongues
at
Pentecost
:
the
touch
of
the
said
lightning
the
diuine
operation
of
the
same
holy
Ghost
,
in
vertue
wherof
together
with
the
concurrence
,
and
cooperation
of
the
Virgin
MARY
the
son
of
God
contracted
a
precious
body
iustly
named
an
vnion
,
for
he
made
one
of
two
:
vnited
Iuda
;
and
Ephraim
,
the
Iewes
,
and
the
Gentiles
,
demolishing
the
midle
wall
of
the
partition
(
namly
the
old
law
,
)
that
caused
the
diuision
between
them
.
As
in
the
Conception
of
the
son
of
God
the
Virgin
Mary
was
like
the
aforementioned
shell
fish
:
so
in
his
Natiuity
she
resembled
a
royall
bird
,
that
in
bignes
little
exceeds
a
sparrow
,
and
in
colour
represents
the
skie
,
with
some
encrease
of
white
,
and
purple
:
it
sings
amongst
the
low
,
and
humble
reeds
,
builds
its
nest
of
thornes
vpon
the
sea
,
brings
forth
its
young
ones
in
winter
,
[
*
](A48358-e13750-b)
*
Dies
Alcionides
.
and
during
the
time
of
breeding
the
whol
Ocean
is
quiet
,
and
calme
.
The
Virgin
Mary
is
the
royall
bird
,
in
humility
little
,
and
whom
celestiall
graces
beautified
with
an
aduantage
of
naturall
gifts
:
she
sung
amongst
the
low
,
and
humble
reeds
of
a
poor
Cottage
,
Behold
the
hand
maid
of
our
lord
:
made
her
cradle
of
a
thorny
manger
,
brought
forth
her
diuine
son
the
25th
.
of
December
,
and
during
the
time
of
her
trauelling
with
child
[
(c)
](A48358-e13780-b)
(c)
The
Euangelist
S.
Luke
cap.
2.
writeth
,
that
it
happened
in
those
daies
,
there
came
a
decree
from
Augustus
Cesar
,
that
all
the
world
should
be
enrolled
.
the
whole
world
did
obedience
to
Augustus
Cesar
,
acknowledging
his
soueraignity
in
a
full
enjoyment
of
peace
.
As
in
the
Conception
of
the
son
of
God
no
human
seed
did
interuene
to
diminish
the
sanctity
of
the
Virgin
Mary
:
so
in
his
Natiuity
no
vncleaues
did
occurr
to
prejudice
her
Virginity
;
he
went
out
of
her
pure
wombe
,
as
the
sun
out
of
a
bright
morning
;
he
did
not
force
his
passage
to
a
breach
of
the
Virginall
seal
:
that
as
before
,
so
after
his
miraculous
birth
continued
seal'd
:
the
Virgin
Mary
was
the
[
*
](A48358-e13800-b)
*
S.
Hierom.
aduersies
Iouianum
,
haec
(
Virgo
Maria
,
est
,
inquit
porta
Orientalis
Ezechiel
,
c.
44.
semper
clausa
,
per
quam
sol
iustitiae
,
&
Pōtifex
noster
secundùm
ordinem
Melchisedech
ingreditur
,
&
egreditur
.
Orientall
door
that
gaue
ingress
,
and
egress
to
our
high
Priest
,
and
still
remained
shut
.
And
though
to
her
Conception
concurred
human
seed
:
notwithstanding
by
a
diuine
dispensation
she
was
deliuered
from
all
vncleanes
,
and
Originall
infection
,
which
defiled
the
Conceptions
of
all
others
descending
by
the
interuening
of
human
seed
from
the
race
of
Adam
.
Quicksiluer
infused
into
any
whatsoeuer
vessell
of
Gold
,
siluer
,
Iron
&c.
saue
a
vessel
of
pure
glass
,
break
's
throw
it
:
Originall
sin
is
the
quick
siluer
,
that
broke
all
the
vessells
of
human
nature
,
saue
that
of
the
Virgin
Mary
,
who
was
the
vnbroken
vessell
of
pure
glass
.
And
it
was
necessary
that
she
should
be
so
[
*
](A48358-e13820-b)
*
Eccl.
3.
Pater
sine
honore
est
dedecus
filij
.
for
a
mother
without
honour
,
is
the
dishonour
of
her
son
.
Neither
was
it
probable
as
to
the
light
of
reason
,
that
she
,
who
in
her
eternall
predestination
was
foreordain'd
to
be
the
mother
of
God
,
should
be
made
in
her
Conception
an
example
of
diuine
wrath
:
or
who
by
an
eternall
decree
was
appointed
to
fight
the
infernall
serpent
,
and
bruse
his
head
,
should
at
any
time
be
enslaued
by
sin
,
wherof
the
serpent
is
sole
author
.
[
(d)
](A48358-e13840-b)
(d)
S.
Andrew
the
Apostle
said
,
(
as
t
is
related
in
his
history
)
that
as
the
first
man
was
made
of
pure
earth
,
so
it
was
necessary
that
Christ
should
be
born
of
a
pure
Immaculat
Virgin
.
Besides
sundry
Popes
haue
named
the
blessed
Virgins
Conception
Immaculate
,
thereby
ascribing
to
her
exemption
from
the
guilt
of
Originall
sin
,
according
to
Pope
Alexander
the
seuenth
,
who
hath
declared
in
a
speciall
Bull
put
forth
1661.
that
by
the
feast
which
the
Church
celebrates
of
the
Immaculate
Conception
,
is
meant
the
blessed
Virgins
preseruation
from
Originall
sin
.
This
feast
of
the
Immaculate
Conception
,
was
(
as
to
the
western
Church
)
first
celebrated
in
England
,
and
afterwards
in
France
by
the
canons
of
lyons
;
and
though
S.
Bernard
reprehended
the
practice
there
of
as
to
the
same
canons
:
neuertheless
he
was
not
against
the
feast
it selfe
,
being
offended
only
because
the
said
canons
had
introduced
it
,
by
their
own
priuate
auctority
.
But
in
the
Greek
Church
,
the
feast
of
the
Conception
was
celebrated
before
the
year
1000.
as
attestes
Gailatinus
l.
1.
c.
4.
Besides
since
God
in
the
creation
of
our
first
Adam
prepared
for
his
entertainment
a
terrestiall
paradise
beautified
with
all
manner
of
pleasant
trees
bearing
fruit
,
and
flowers
breathing
sweet
smells
,
[
(e)
](A48358-e13850-b)
(e)
S.
Austin
l.
de
nat.
&
gra
.
c.
36.
giues
euidence
enough
of
the
blessed
Virgins
preseruation
euen
from
the
guilt
of
originall
sin
;
for
prouing
there
against
the
Pelagians
,
that
young
children
are
not
without
sin
(
which
of
necessity
is
meant
of
originall
,
young
babes
not
being
capable
of
actuall
offence
)
refuseth
to
bring
in
question
the
Virgin
Mary
.
Now
if
S.
Austin
had
impugned
the
Pelagians
,
as
to
actuall
sin
,
he
ought
not
to
except
the
Blessed
Virgin
only
,
but
likewise
all
young
children
,
these
hauing
nothing
of
actuall
,
or
personall
transgression
:
whereby
plainly
appeares
that
S.
Austin
did
not
thinke
,
that
the
Virgin
Mary
was
guilty
of
originall
sin
.
doubtles
in
the
incarnation
of
our
second
Adam
,
he
made
his
spirituall
paradise
,
to
wit
,
the
Virgin
Mary
fan
beyond
the
other
,
as
to
beauty
goodnes
and
splendour
.
[
*
](A48358-e13860-b)
*
S.
Ansel
.
l.
de
Concept
.
Virginali
.
c.
18.
decens
inquit
crat
,
vt
ea
puritate
,
qua
maior
sub
Deo
nequit
intelligi
Virgo
illa
Deipara
niteret
.
In
her
he
planted
spirituall
trees
of
all
vertues
,
and
flowers
of
all
the
graces
,
that
euer
had
been
distributed
to
any
human
,
or
Angelicall
creature
.
And
as
God
in
the
temporall
generation
of
his
onely
son
thought
fit
,
waueing
other
feisable
waies
of
his
mercy
,
to
make
the
Virgin
Mary
an
Instrument
of
vniuersall
redemption
:
so
with
reference
to
the
merits
of
the
said
son
he
constituted
her
a
meanes
of
particular
saluation
:
he
in
fused
into
her
soul
the
plenitude
of
celestiall
gifts
,
wherby
it
plainly
appeares
,
that
all
necessary
requisits
to
the
purchase
of
eternall
life
proceed
from
God
by
the
Virgin
Mary
through
the
merits
of
her
son
IESUS
:
and
therefore
both
primitiue
,
and
modern
times
,
haue
stiled
her
[
(f)
](A48358-e13880-b)
(f)
S.
Athanas
.
ser.
in
Euan.
prayeth
thus
to
the
mother
of
God
:
we
together
with
the
Angell
Gabriel
extoll
thee
,
saying
:
Hail
Mary
full
of
grace
our
lord
is
vvith
thee
,
pray
for
us
,
ô
Mistris
,
ô
Lady
,
ô
Queen
,
ô
mother
of
God
.
queen
of
mercy
,
that
opens
the
bowels
of
Gods
charity
,
and
compassion
to
whom
she
will
:
[
(g)
](A48358-e13900-b)
(g)
S.
Ephrem
in
quadam
Orat.
de
Deipara
makes
his
prayer
to
the
blessed
Virgin
thus
:
Virgin
before
and
after
trauell
,
by
tsiee
we
are
reconciled
to
Christ
our
God
,
thy
son
:
thou
art
the
helper
of
sinners
,
the
Heauen
of
such
as
are
lost
with
tempests
,
the
worlds
comfort
,
the
deliuerer
of
the
imprisonned
,
and
the
Redeemer
of
Captiues
.
S.
Austin
de
fide
,
&
symbolo
,
&
de
agone
Christiano
,
saith
,
that
as
Adam
and
Eue
procured
our
fall
:
so
both
sexes
conduced
to
our
saluation
.
insomuch
that
the
most
grieuous
sinner
cannot
perish
injoying
the
support
of
her
protection
.
As
Christs
saying
to
S.
Peter
,
feed
my
lambs
,
feed
my
sheep
was
directed
to
one
,
and
intended
to
many
lawfully
succeeding
him
(
that
gouernment
being
of
necessary
,
and
continuall
vse
in
the
Church
)
soe
his
saying
to
S.
Iohn
,
behold
thy
mother
was
addressed
to
one
,
and
meant
to
all
,
[
*
](A48358-e13920-b)
*
Aug.
ser.
18.
de
sanctis
Tom.
10.
vel
(
vt
alij
sentiunt
)
S.
Fulgentius
habet
haec
verba
:
sancta
Maria
,
succurre
miseris
,
inua
pusillanimes
,
refoue
fiebries
,
ora
pro
populo
,
...
intercede
pro
deuoto
femineo
sexu
.
that
none
at
all
might
want
a
powerfull
,
and
tender
mother
of
loue
and
mercy
to
fly
vnto
for
protection
in
their
necessity
.
Hence
is
euidenced
,
[
*
](A48358-e13950-b)
*
S.
Ansel
.
apud
S.
Antonium
4.
p.
tit.
15.
cap.
14.
item
S.
Bernardus
)
sic
alloquitur
Deiparam
:
quemadmodum
ô
beatissima
,
omnis
à
te
auersus
,
&
à
te
despectus
necesse
est
vt
intereat
,
ita
omnis
ad
te
conuersus
,
&
à
te
respectus
impossibile
est
.
vt
pereat
.
that
as
it
is
necessary
for
such
,
as
are
auerse
from
the
Virgin
Mary
,
and
by
her
despised
,
to
perish
:
so
it
is
impossible
for
such
as
are
conuerted
to
her
,
and
by
her
respected
,
not
to
be
saued
.
CHAR.
V.
OF
THE
SON
OF
THE
VIRGIN
MARY
.
THE
CONTENTS
.
The
promised
Messias
:
mediator
of
God
,
and
men
:
his
aboundant
loue
shewn
in
the
pursuance
of
his
mediatiou
,
and
the
blessed
effects
thereof
.
THe
son
of
the
Virgin
Mary
is
Iesus-Christ
[
(a)
](A48358-e14060-b)
(a)
According
to
S.
Austin
ser.
3.
de
Ascens
.
to
assert
Christ
to
be
man
only
,
is
to
deny
the
glory
of
the
maker
,
and
to
say
that
he
was
God
only
,
is
to
deny
the
mercy
of
the
Redeemer
;
for
neither
God
alone
could
haue
suffered
,
nor
man
alone
ouercome
death
.
perfect
God
,
and
perfect
man
.
God
the
second
person
in
the
blessed
Trinity
made
[
*
](A48358-e14080-b)
*
Aug.
ser.
Nat.
Domiui
.
Deus
filius
,
inquit
,
se
hominec
fecit
,
vt
homo
fieret
Deus
.
himselfe
man
,
to
make
man
God
;
not
by
the
conuersion
of
his
diuinity
into
mans
flesh
,
but
by
the
assumption
of
human
nature
,
to
his
diuine
person
:
so
that
in
this
mistery
of
Hypostaticall
vnion
,
God
and
man
are
not
two
,
but
one
Christ
containing
three
substances
,
the
diuine
of
his
person
,
the
spirituall
of
his
soul
,
and
the
materiall
,
of
his
body
.
[
(b)
](A48358-e14100-b)
(b)
The
Prophet
Daniel
cap.
3.
and
sundry
other
texts
of
the
old
Scripture
giue
clear
evidence
of
Christs
comming
into
the
world
,
his
destroying
of
sin
,
and
his
redeeming
of
mankind
.
By
the
vertue
of
his
Incarnation
he
finished
preuarication
,
put
an
end
to
sin
,
abolished
iniquity
,
brought
euerlasting
grace
,
and
accomplished
the
visions
and
predictions
of
the
holy
Prophets
,
who
is
the
anointed
holy
of
holyes
,
the
promised
Messias
,
that
came
into
the
world
,
a
[
*
](A48358-e14110-b)
*
Timor
.
2.
vnus
Deus
&
vnus
mediator
Dei
,
&
hominū
.
mediator
of
God
,
and
men
for
peace
:
and
in
fauour
of
these
so
charitably
mediated
,
that
he
gaue
his
body
in
a
sacrifice
for
the
effecting
of
it
[
(c)
](A48358-e14130-b)
(c)
S.
Iohn
the
Euangelist
cap.
3.
calleth
Iesus-Christ
the
lamb
of
God
,
that
taketh
away
the
sinns
of
the
world
.
he
wash't
away
their
sinns
(
the
sole
ground
of
Gods
heauy
displeasure
in
his
own
blood
[
*
](A48358-e14140-b)
*
Jsai
.
53.
tanquam
ouis
ad
occisionem
ductus
.
as
an
innocent
lamb
caried
to
the
slaughter-house
,
he
emptied
his
veines
,
superabundantly
bleeding
,
euen
to
the
separation
of
his
soul
from
his
body
,
in
euidence
of
his
superabundant
loue
;
[
(d)
](A48358-e14160-b)
(d)
According
to
S.
Ambrose
,
one
sole
drop
of
Christs
precious
blood
,
had
been
sufficient
to
redeem
all
mankind
.
for
one
only
drop
of
that
precious
liquor
had
been
sufficient
for
the
redemption
of
all
mankind
.
His
extraction
as
man
,
is
deriued
from
the
most
illustrious
Tribe
of
[
(e)
](A48358-e14180-b)
(e)
Rom.
15.
Isaias
saith
,
there
shall
be
the
root
of
Iesse
,
and
he
that
shall
rise
to
rule
ouer
the
Gentiles
,
in
him
shall
the
Gentiles
hope
,
Christ
was
the
flower
,
that
grew
out
of
the
root
of
Jesse
,
that
came
of
the
stock
of
Iuda
.
Iuda
,
wherof
he
was
[
*
](A48358-e14190-b)
*
Apoc.
5.
ecce
vicit
leo
de
tribus
Iuda
.
the
conquering
lyon
:
he
ouercame
the
world
,
the
deuil
,
and
the
flesh
:
the
world
by
contemning
it
,
the
deuil
by
putting
down
his
principallity
,
the
flesh
by
Crucifying
it
.
As
a
lyon
he
appeared
in
his
natiuity
;
for
it
is
the
innate
propriety
of
that
royall
Beast
to
wipe
out
with
his
sterne
the
prints
of
his
feet
,
that
his
steps
may
not
be
discouered
:
and
Christ
in
his
Natiuity
hid
with
the
stern
of
his
humanity
his
God
head
that
it
should
not
be
perceiued
by
the
deuil
:
as
a
lyon
[
*
](A48358-e14210-b)
*
Gen.
49.
requiescens
accubuisti
vt
leo
,
&
quasi
leaena
quis
suscitabit
eum
.
he
slept
in
his
sepulchre
,
none
daring
to
awake
him
:
as
a
lyon
he
waked
himselfe
rising
gloriously
[
*
](A48358-e14230-b)
*
Mat.
27.
soluite
hoc
templum
,
e
in
triduo
reaedificabo
illud
.
in
the
third
day
of
his
dead
sleep
by
the
vertue
of
his
own
power
:
and
as
a
lyon
he
will
come
to
the
generall
judgment
to
put
down
the
authority
,
power
and
principallity
of
all
his
enemies
,
[
*
](A48358-e14250-b)
*
1.
Cor.
15.
cum
tradiderit
Regnum
Deo
Patri
.
and
deliuer
the
kingdom
,
which
is
the
Congregation
of
the
faithfull
(
neuer
after
to
be
exercised
by
the
tyranny
of
the
wicked
)
to
his
diuine
Father
,
to
whom
,
as
God
,
he
is
equall
,
as
man
,
inferior
.
CHAR.
VJ.
OF
THE
NAME
ISEVS
.
THE
CONTENTS
.
The
origen
,
excellency
,
and
marueillous
vertue
of
the
name
IESUS
.
IESVS
is
the
proper
name
of
the
son
of
man
,
[
*
](A48358-e14350-b)
*
Luc.
19.
venit
filius
hominisquaerere
&
saluum
facere
quod
perierat
.
that
came
into
the
world
to
seek
,
and
saue
that
which
was
lost
,
and
to
heal
,
and
quicken
that
which
was
mortally
wounded
.
This
is
to
say
,
that
the
son
of
the
Virgin
Mary
(
who
is
also
the
son
of
God
)
is
properly
named
[
(a)
](A48358-e14380-b)
(a)
Isaias
cap.
62.
prophesied
of
the
name
IESUS
:
and
thou
shalt
be
called
(
saith
he
)
by
a
nevv
name
vvhich
the
mouth
of
our
lord
hath
named
.
That
is
the
Angell
of
God
,
whom
the
Prophet
Zachary
calleth
the
mouth
of
our
lord
,
and
t
is
set
down
Mat.
1.
that
the
words
:
thou
shalt
call
his
name
Iesus
,
&c.
were
vttered
by
an
Angell
.
IESUS
,
which
signifieth
Sauiour
,
being
born
to
saue
his
people
from
their
sins
[
(b)
](A48358-e14440-b)
(b)
S.
Austin
treating
of
Christs
comming
into
the
world
writeth
thus
:
take
avvay
vvounds
,
take
avvay
death
;
if
man
had
not
perished
,
the
son
of
man
had
not
come
,
because
there
vvould
haue
been
no
need
of
remedies
;
wherby
he
meaneth
,
that
if
Adam
had
not
sinned
the
son
of
God
had
not
been
the
son
of
man
.
which
are
the
wounds
,
and
death
,
that
procured
his
coming
,
or
temporall
generation
.
As
in
the
administration
of
Ecclesiasticall
,
and
ciuill
gouernment
,
names
are
giuen
to
men
sutable
,
and
proper
to
the
charges
,
or
offices
they
vndergoe
,
(
for
example
the
names
Pope
,
Bishop
,
Emperour
,
King
,
Generall
,
Admirall
,
Maior
:
&c.
)
so
the
son
of
the
Virgin
Mary
was
by
[
*
](A48358-e14460-b)
*
Mat.
1.
vacabis
nomen
eius
Iesum
,
ipse
enim
saluabit
populū
à
peccatis
eorum
.
diuino
dispensation
named
IESUS
,
Sauiour
,
the
generall
redemption
being
committed
to
his
charge
.
And
allbeit
that
this
name
was
giuen
to
some
others
long
afore
(
for
the
holy
Scriptures
make
mention
of
[
(c)
](A48358-e14480-b)
(c)
Iesus
Naue
according
to
Ecclesiast.
46.
was
a
valiant
warrier
.
one
IESUS
Naue
,
and
[
(d)
](A48358-e14490-b)
(d)
Iesus
the
son
of
Iosedech
succeeded
his
Father
in
the
office
of
high
Priest
.
Hag.
5.
IESUS
the
son
of
Iosedech
high
Priest
,
)
yet
it
was
new
,
and
extraordinary
in
the
son
of
the
Virgin
Mary
:
first
,
as
to
his
Person
,
being
God
and
man
,
and
consequently
far
more
excelling
the
other
two
,
then
substances
their
shadowes
,
or
things
figured
their
naked
figures
.
And
Iesus
Naue
though
a
Gallant
Captain
,
howeuer
he
conducted
only
the
people
of
Israëll
into
the
land
of
promise
,
which
Moses
before
had
brought
out
of
Egygt
;
but
Iesus
the
son
of
the
Virgin
Mary
came
a
guide
to
all
nations
vnto
conducting
them
into
the
kingdom
of
Heauen
,
of
which
the
land
of
promise
was
a
figure
only
,
as
likewise
Iesus
Naue
was
a
Type
onely
of
Iesus
the
son
of
the
Virgin
Mary
.
And
though
Iesus
the
son
of
Iosedech
was
a
high
Priest
,
yet
he
did
not
perpetuate
his
Priesthood
.
that
dying
with
him
;
but
Iesus
the
son
of
the
Virgin
Mary
[
*
](A48358-e14500-b)
*
Hebr.
6.
tu
es
Sacerdos
in
aternum
.
is
a
Priest
for
euer
enjoying
an
euer
lasting
Priest
hood
.
Besides
Iesus
the
son
of
the
Virgin
Mary
saued
his
people
from
their
sins
:
of
slaues
vnto
Satan
[
(e)
](A48358-e14520-b)
(e)
S.
Iohn
the
Euangelist
.
cap.
5.
writeth
that
Christ
gaue
power
to
be
the
sous
of
God
vnto
as
many
,
as
receiued
him
.
he
made
Children
of
God
,
and
shewed
mercy
[
*
](A48358-e14530-b)
*
Isai
cuius
misericordia
super
omnem
carnem
.
on
all
flesh
.
Secondly
as
to
the
name
it selfe
,
that
was
new
,
and
marueillous
also
[
(f)
](A48358-e14540-b)
(f)
Philip.
2.
at
the
name
of
Iesus
euery
knee
shall
bovv
,
of
those
vvhich
are
in
heauen
,
of
those
vvihch
are
on
Earth
,
and
of
those
vvhich
are
vnder
the
Earth
,
that
is
in
Purgatory
,
for
those
which
are
vnder
the
earth
in
the
hell
of
the
damned
giue
nothing
of
reuerence
to
the
name
of
Iesus
,
being
obdurate
in
an
abhorrence
from
it
.
S.
Hieron
.
l.
3.
Comment
in
Isa
.
attesteth
,
that
in
those
daies
bowing
at
the
name
of
Iesus
was
counted
à
distinctiue
sign
,
wherby
Christians
were
known
from
Iews
,
which
shewed
noe
more
respect
,
and
reuerence
,
when
they
heard
Iesus
named
,
then
when
they
hear'd
the
name
of
Satan
,
or
Pharaoh
.
Howeuer
Catholicks
doe
not
honour
the
name
of
Iesus
,
in
regard
of
the
Syllables
,
letters
,
or
sound
,
that
it
carries
,
but
because
of
the
relation
it
has
to
the
Son
of
God
called
Iesus
.
Neither
does
this
exhibition
of
Religious
worship
render
them
more
guilty
,
of
superstition
,
then
are
the
subjects
of
a
king
,
when
they
shew
a
ciuill
reuerence
,
while
they
heare
him
named
.
for
at
the
name
of
Iesus
(
the
Son
of
the
Virgin
Mary
)
euery
knee
bow
's
,
of
Creatures
in
heauen
,
in
earth
,
and
vnder
the
earth
,
[
*
](A48358-e14580-b)
*
Act.
4.
non
est
aliud
nomen
in
quo
homines
saluari
possūt
nisi
in
nomine
Iesu
Nazareni
.
and
it
is
the
sole
name
that
procureth
saluation
for
man
:
in
respect
,
and
consideration
wherof
it
hath
been
a
holy
constant
custome
amongst
ancient
Catholick
Christians
to
bow
at
the
name
of
this
Iesus
,
in
reuerence
,
and
reference
,
not
to
the
materiall
elements
,
or
sound
of
the
name
it selfe
,
but
to
the
son
of
the
Virgin
Mary
,
God
and
man
,
which
kind
of
Religious
honour
was
neuer
exhibited
to
the
name
of
Iesus
Naue
,
or
Iesus
the
son
of
Iosedech
:
and
the
best
antiquity
counted
the
said
Custom
of
bowing
at
the
name
of
Iesus
a
distinctiue
mark
to
the
distinguishing
of
Christians
from
Iewes
,
who
hearing
the
name
Iesus
spoken
did
no
more
bow
their
stiffe
neckes
,
and
proud
heades
,
then
they
did
hearing
the
names
Pharach
or
Satan
[
*
](A48358-e14600-b)
*
S.
Hieron
.
l.
3.
Commentar
ait
suo
tempore
Christianos
hac
nota
à
Iudais
cognitos
fuisse
,
quod
hi
nunquam
genuflecterēt
audito
nomine
Iesu
.
Besides
the
ancient
Christians
were
piously
accustomed
to
weare
about
their
necks
the
name
of
this
Iesus
formed
in
Agnus
Deies
,
and
Crosses
which
they
counted
as
Religious
table
books
to
preserue
the
memory
[
(g)
](A48358-e14630-b)
(g)
According
to
S.
Austin
there
is
no
such
soueraign
medicin
against
sin
,
as
is
a
reflexion
on
the
grieuous
sufferings
which
Christ
,
God
and
man
endured
for
our
sake
:
and
who
is
(
writeth
S.
Bernard
)
so
voluptuous
,
as
will
not
abstain
,
so
ambitious
,
that
will
not
repent
,
or
so
full
of
wrath
,
that
will
not
grieue
,
when
he
takes
into
his
serious
consideration
the
passion
,
and
death
of
Christ
.
of
their
God
crucifyed
,
dead
,
and
buried
,
knowing
well
,
that
if
they
would
not
carry
the
name
of
the
diuine
son
in
tables
of
their
hearts
,
they
should
not
find
their
own
names
put
down
in
the
table
book
of
the
diuine
Father
,
which
is
the
book
of
life
,
since
none
can
come
to
the
Father
but
by
the
son
,
and
the
merits
of
his
passion
.
Wherby
is
plain
that
to
a
good
Christian
the
name
of
Iesus
the
Son
of
the
Virgin
Mary
[
*
](A48358-e14640-b)
*
Bonauo●tura
in
vita●
S.
Francisci
.
scribit
eum
solitum
fuissa
labia
sua
lambere
diâ
legerot
nomē
Iesu
,
&
S.
Bernardus
ser.
13.
in
Cant.
Iesus
,
inquit
,
mel
in
ore
,
in
aure
melos
in
corde
Iubilū
.
is
hony
in
the
mouth
,
melody
in
the
care
and
gladnes
in
the
heart
.
Further
more
the
very
name
of
Iesus
[
(h)
](A48358-e14670-b)
(h)
Lactantius
l.
4
,
c.
24.
affirmes
that
many
men
were
deliuered
from
deuils
through
the
name
of
Iesus
,
and
the
sign
of
the
crosse
,
that
represents
his
passion
,
and
death
.
The
same
is
asserted
by
S.
Justin
the
Martyr
in
his
dialogue
with
Tryphon
:
this
name
Iesus
,
(
saith
he
)
forceth
deuils
to
flie
.
Again
the
name
of
Iesus
according
to
Origen
heales
wounds
,
cures
diseases
,
deliuers
from
death
,
and
expells
deuils
.
hath
produced
marueillous
effects
,
ouercame
temptations
,
expelled
deuils
,
and
cured
all
manner
of
infirmities
,
in
reference
to
him
whose
proper
name
it
is
,
to
witt
,
the
son
of
the
Virgin
Mary
,
who
is
also
the
son
of
God
.
CHAR.
VIJ.
OF
THE
NAME
OF
CHRIST
.
THE
CONTENTS
.
The
exposition
of
the
word
Christ
:
his
Priest
hood
,
wherby
he
was
constituted
Chief
Gouernour
of
souls
vnto
bringing
them
to
the
knowledge
of
truth
,
and
to
healing
the
wounds
also
,
which
sin
had
inflicted
:
in
the
Cure
wherof
Christ
performed
the
seuen
works
of
mercy
.
CHrist
is
a
second
name
properly
belonging
to
the
son
of
the
Virgin
Mary
,
so
named
:
because
he
was
anointed
by
the
holy
Ghost
,
in
respect
of
[
(a)
](A48358-e14750-b)
(a)
Psal.
44.
thy
God
hath
anointed
thee
vvith
the
oile
of
gladness
aboue
thy
fellovvs
.
Christ
was
anointed
in
regard
of
his
hypostaticall
vnion
:
in
consequence
of
which
he
was
both
peculiarly
,
and
incomparably
anointed
,
and
endued
with
abilities
,
and
graces
aboue
all
other
kings
,
and
Priests
.
the
hypostaticall
union
of
his
diuine
,
and
human
nature
in
one
diuine
person
,
so
that
at
once
,
and
in
a
most
eminent
degree
he
was
both
king
,
and
Priest
,
and
endued
with
guifts
,
and
abilities
effectually
necessary
for
the
performance
of
each
charge
:
[
(b)
](A48358-e14790-b)
(b)
The
Royall
Prophet
Psal.
49.
assertes
Christs
rule
,
and
dominion
ouer
the
whole
world
.
As
king
,
his
inheritance
was
the
whole
world
,
and
the
plenitude
of
all
things
therin
contained
,
though
while
he
liued
on
the
earth
,
he
did
not
exercise
Regall
power
.
As
Priest
he
was
chief
Gouernour
of
soules
,
being
maried
to
the
Church
in
mercy
and
compassion
[
*
](A48358-e14830-b)
*
Oseae
.
2.
Spensabo
te
mihi
in
aeternum
.
for
euer
:
and
this
spirituall
gouernment
he
executed
in
two
kindes
of
waies
.
As
to
the
first
[
(c)
](A48358-e14860-b)
(c)
S.
Iohn
the
Euangelist
cap.
1.
attesteth
Christ
to
be
the
true
light
,
that
enlighteneth
euery
man
,
that
cometh
into
the
world
;
from
whence
S.
Austin
l.
1.
de
Gen.
Con.
Manich.
c.
3.
inters
,
that
euery
man
may
keep
the
Commandements
,
if
he
will
himselfe
,
because
saith
he
,
that
light
(
Christ
)
lightneth
all
men
,
that
come
into
the
world
:
and
indeed
,
as
S.
Anselm
teaches
,
no
man
wanteth
the
light
of
grace
,
because
God
doth
not
giue
it
,
but
because
man
will
not
accept
it
,
being
as
S.
Austin
often
inculcates
,
left
to
the
free
will
of
each
one
to
consent
vnto
,
or
dissent
from
diuine
grace
,
which
beginneth
euery
good
work
,
and
if
not
hindred
through
the
resistance
of
our
flexible
nature
,
effectually
perfects
the
work
it
beginneth
:
he
was
a
generall
light
,
offering
on
his
part
to
enlighten
euery
one
in
darknes
of
ignorance
,
and
sin
:
insomuch
that
such
as
are
not
enlightened
,
it
is
because
they
[
*
](A48358-e14900-b)
*
Ioa.
3.
lux
venit
in
mundum
,
&
dilexeruns
homines
magis
tenebras
,
qua
lucem
.
loue
darknes
more
then
light
:
like
vnto
certaine
Ethiopians
,
who
haue
so
great
an
abhorrence
from
the
clear
beames
of
the
sun
,
that
at
the
rising
therof
,
they
retire
into
woods
,
or
dens
,
to
eschew
the
brightnes
of
it
:
such
are
[
*
](A48358-e14920-b)
*
S.
Ansel
.
homo
nō
habet
gratiam
,
non
quia
hanc
nō
dat
Deus
,
sed
quia
hanc
nō
accipit
homo
.
sinners
,
which
through
willfull
blindnes
of
errour
doe
[
*
](A48358-e14930-b)
*
Job
.
24.
ipsi
erāt
lumini
rebelles
.
declinauerūt
oculos
suos
ne
viderent
solem
.
rebell
against
the
light
of
diuine
grace
,
shutting
the
eyes
of
their
vnderstanding
,
that
it
may
not
shine
vpon
them
.
And
as
wood
,
wherin
is
much
water
,
doth
hardly
take
fire
,
the
form
of
water
mainly
resisting
the
introducing
of
the
form
of
fire
:
so
such
loue
not
the
light
of
grace
,
as
are
delighted
with
darknes
of
sin
,
darknes
being
an
enemy
to
light
.
When
Christ
the
son
of
the
Virgin
Mary
was
born
(
the
generall
light
of
the
world
,
)
he
offered
his
enlightning
grace
,
as
the
rising
sun
its
shining
beams
to
all
,
though
the
celestiall
quiers
of
Angells
did
communicate
the
glad
tydings
of
this
light
vnto
the
shepherdes
of
Bethlem
,
(
the
place
of
his
birth
)
and
diuinely
sung
glory
to
God
in
the
highest
heauens
,
for
sending
it
;
yet
they
did
not
proclaime
peace
,
as
to
the
reconciling
earth
,
and
heauen
together
,
but
only
to
men
Bonae
voluntatis
,
[
*
](A48358-e14970-b)
*
Luc.
2.
&
in
terra
pax
hominibus
bonae
voluntatis
.
of
good
will
,
plainly
shewing
therby
,
that
the
reconciliation
of
man
vnto
God
should
depend
of
the
free
will
of
each
one
prepared
by
the
said
light
of
grace
[
*
](A48358-e14990-b)
*
Aug.
misericordia
eius
nos
in
omnibus
praeuenit
cōsentire
verò
vel
dissentire
propriè
voluntatis
est
.
to
consent
or
not
consent
vnto
it
;
for
God
forceth
no
man
vnto
his
freindship
.
As
to
the
second
kind
,
or
way
of
gouerment
,
Christ
the
son
of
the
Virgin
Mary
was
[
*
](A48358-e15010-b)
*
Aug.
95.
haer.
filius
hominis
venit
magnus
medicus
,
quia
magnus
iacebit
aeger
,
&
ipse
medicus
factus
est
medicamentum
phraenetici
.
a
great
mercifull
phisician
vndertaking
the
Cure
of
a
great
infirm
patient
,
which
was
all
mankind
,
afflicted
with
sundry
mortall
infirmityes
,
in
healing
wherof
he
applied
no
other
remedy
then
himselfe
:
he
was
made
both
the
phisician
and
the
phisick
,
to
shew
his
mercifull
greatnes
:
[
(d)
](A48358-e15030-b)
(d)
Christ
In
the
pursuance
of
the
generall
redemption
performed
all
the
seuen
works
of
mercy
.
and
in
the
Cure
of
each
infirmity
he
perform'd
a
work
of
mercy
.
Man
was
halfe
dead
with
hunger
:
himselfe
gaue
him
Heauenly
[
(e)
](A48358-e15050-b)
(e)
Jo.
6.
Christ
is
named
bread
of
life
.
bread
,
his
own
body
vnto
euerlasting
life
.
Man
was
halfe
dead
with
thirst
,
himselfe
ministred
drink
made
of
his
own
blood
,
that
he
might
be
no
more
a
thirst
.
Man
was
a
very
Idiot
,
as
to
the
knowledg
of
his
Creatours
glory
,
and
his
own
happines
,
himselfe
taught
him
,
[
(f)
](A48358-e15080-b)
(f)
t'
was
foretold
Ierem.
31
that
the
law
of
grace
should
.
be
giuen
in
the
inward
parts
,
and
writ
in
the
hearts
of
the
faithfull
.
and
writ
his
holy
ordinances
in
his
heart
.
Man
in
a
journy
between
Ierusalem
,
and
Ierico
met
with
thieues
,
that
robbed
him
of
his
garments
,
wounded
,
and
left
him
for
halfe
dead
:
himselfe
was
the
charitable
Samaritan
,
that
took
compassion
of
him
,
[
(g)
](A48358-e15100-b)
(g)
Lut.
10.
he
went
to
him
and
bound
vp
his
wounds
and
powred
oyle
,
and
wine
.
bound
vp
his
wounds
,
powred
in
oile
,
and
wine
of
seuerall
graces
,
and
made
full
prouision
for
him
.
Man
was
detained
in
prison
for
a
debt
,
that
was
not
in
his
reach
to
discharge
,
himselfe
visited
him
,
wiped
out
,
and
cancelled
[
(h)
](A48358-e15120-b)
(h)
Coloss.
2.
Christ
is
said
to
haue
cancelled
the
handwriting
of
the
decree
,
that
was
against
us
.
the
handwriting
of
the
decree
,
that
was
against
him
,
and
fastened
it
vpon
his
Crosse
,
wherin
he
dying
spoiled
the
principalities
,
and
powers
of
death
and
hell
,
triumphing
ouer
them
,
which
had
brought
all
the
fore
mentioned
infirmities
vpon
mankind
.
CHAR.
VIIJ.
OF
THE
CROSS
OF
CHRIST
.
THE
CONTENTS
.
Of
the
Cross
of
Christ
came
all
our
happines
:
honour
,
and
worship
due
to
the
Cross
:
the
custome
of
ancient
,
and
modern
Christians
to
make
the
sign
of
the
Cross
in
their
foreheads
:
the
ground
,
manner
and
meaning
thereof
.
THe
Cross
of
Christ
is
the
Altar
of
generall
redemption
,
that
is
the
Tree
that
was
erected
in
Mount
Calvary
,
wherin
Christ
the
second
Adam
by
a
supream
sacrifice
of
his
pretious
body
,
and
blood
redeemed
the
generall
loss
,
that
the
first
Adam
made
in
the
tree
planted
in
the
terrestiall
Paradise
,
diuine
providence
fore
ordaining
so
,
that
the
deuil
[
*
](A48358-e15210-b)
*
Canit
Ecclesia
inpraefatione
de
Dominica
passione
,
vt
qui
in
ligno
vincebat
in
ligno
quoque
vinceretur
;
&
S.
Ignatius
mar
.
Epis.
ad
philad
.
Crucis
signum
,
inquit
,
est
trophaeū
contra
virtutem
principis
mundi
.
quod
videns
expauoscit
&
audiens
timet
.
who
in
wood
ouercame
,
should
in
wood
be
ouercome
.
And
as
a
stagg
worsted
in
single
fight
by
another
of
his
fellows
,
euer
after
stands
in
awe
of
the
Conquerour
,
waues
his
walk
,
or
if
by
accident
,
or
necessity
he
passeth
by
him
,
bowes
his
lofty
head
in
recognisance
of
his
inferiority
,
and
the
others
superiority
:
[
(a)
](A48358-e15230-b)
(a)
S.
Damascene
calleth
the
Cross
of
Christ
a
sign
,
or
token
of
his
victory
ouer
the
deuil
,
and
erected
to
the
intent
,
the
conquered
enemy
may
not
dare
to
come
near
the
place
,
wherin
it
is
exposed
:
and
S.
Chrisostome
expresly
affirmes
,
that
deuils
cannot
abide
near
such
,
as
make
the
sign
of
the
Cross
on
their
forcheads
,
Again
Origen
Hom.
8.
in
locis
diuerfis
calleth
the
Cross
of
the
son
of
God
our
victory
,
at
the
sight
wherof
deuils
tremble
:
Nothing
affraid
(
saith
he
)
of
golden
Capitolls
they
stand
in
fear
of
the
Cross
.
so
the
deuill
standes
in
fear
of
the
Cross
,
that
subdued
him
,
runneth
from
it
,
and
though
he
make
light
of
guilded
pallaces
,
and
contemne
the
Scepters
of
kings
;
neuertheless
he
is
afraid
of
the
weapon
,
that
wounded
him
,
and
trembles
as
often
as
he
sees
the
sword
,
that
depriued
him
[
(b)
](A48358-e15280-b)
(b)
Io.
12.
Christ
said
,
the
Prince
of
this
vvorld
(
the
deuil
)
shall
be
cast
out
,
and
vvhen
I
shall
be
exalted
from
the
earth
,
(
that
is
put
vpon
the
Cross
)
I
vvill
dravv
all
men
vnto
me
.
Wherefore
S.
Ignatius
the
Martyr
calleth
the
Cross
a
trophy
,
or
sign
,
that
is
set
vp
against
the
power
of
the
Prince
of
this
world
,
who
while
he
see
it
,
is
afraid
,
and
while
he
heares
the
naming
of
it
,
trembles
.
of
his
principallity
,
and
power
.
This
is
one
reason
of
the
generall
practice
vsed
by
Catholick
Christians
in
making
the
[
*
](A48358-e15320-b)
*
S.
Chryfost
.
si
vultui
tuo
signum
sanctae
Crucis
affixeris
nullum
daemonium
propè
stare
poterst
.
sign
of
the
Cross
on
their
forheades
,
on
their
meat
,
and
drink
[
(c)
](A48358-e15330-b)
(c)
S.
Hieron
Epis.
ad
Eustoch
.
exhorteth
this
holy
virgin
to
make
the
sign
of
the
Cross
with
her
hand
in
the
doing
of
euery
worke
.
and
in
all
their
conuersations
,
and
exercises
,
at
their
going
out
,
and
coming
into
their
houses
,
at
their
going
to
bed
,
and
rising
:
and
this
pious
,
and
religious
vse
hath
descended
from
Father
to
son
euer
from
the
beginning
of
Christianity
:
Tradition
left
it
(
saith
Tertullian
)
custome
confirmed
it
,
and
faith
practized
it
.
Another
reason
is
,
because
the
Cross
is
a
liuely
representation
of
the
Generall
redemption
vnto
conseruing
the
memory
of
Christs
passion
,
who
did
chuse
,
saith
S.
Austin
(
in
exposit.
Euang.
S.
Ioan.
trac
.
43.
That
kind
of
death
to
hang
on
the
Crosse
,
and
to
fasten
the
same
Crosse
in
the
foreheades
of
the
faithfull
,
that
a
Christian
may
say
,
God
forbid
,
that
I
should
glory
,
saue
in
the
Crosse
of
our
lord
IESUS
Christ
.
Besides
Christians
by
imprinting
the
sign
of
the
Cross
in
their
foreheades
,
and
saying
in
the
name
of
the
Father
,
and
of
the
son
,
and
of
the
holy
Ghost
,
doe
confess
,
and
profess
together
with
the
mystery
of
generall
redemption
,
the
mystery
of
the
holy
Trinity
;
for
they
mention
expresly
the
three
diuine
persons
;
and
in
as
much
,
as
they
say
,
In
the
name
of
the
Father
&c.
and
not
in
the
names
,
vsing
the
singular
number
only
,
they
signifie
implicitly
the
individuall
,
or
singular
vnity
of
the
individuall
,
or
singular
diuine
nature
equally
participated
by
each
person
.
Also
they
plainly
,
and
orderly
express
the
marueilous
order
,
that
the
diuine
persons
had
from
all
eternity
,
for
example
,
they
name
the
Father
in
the
first
place
,
the
son
in
the
second
,
the
holy
ghost
in
the
last
.
And
in
regard
the
diuine
Father
is
a
beginning
without
a
beginning
,
and
as
it
were
,
the
head
of
the
other
two
diuine
persons
,
in
making
the
sign
of
the
Cross
they
carry
their
right
hand
to
their
head
naming
the
Father
:
and
because
the
second
person
,
son
to
God
the
Father
,
became
incarnat
in
the
wombe
of
the
Virgin
Mary
,
they
carry
the
same
right
hand
down
to
their
stomack
,
or
belly
,
naming
the
said
diuine
son
:
likewise
in
regard
the
holy
Ghost
[
*
](A48358-e15410-b)
*
S.
Aug.
vocat
Spirisum
sāctum
charitatem
&
vinculum
reciproci
amoris
,
qui
ēutercedit
ēnter
Patrē
&
Filium
.
is
the
Charity
,
vnity
,
or
vnion
that
vnites
Father
,
and
son
together
as
the
midle
link
in
three
linkes
of
a
chaine
,
in
naming
this
diuine
person
they
carry
the
same
hand
from
the
left
to
the
right
shoulder
,
thereby
vniting
as
it
were
the
other
two
diuine
persons
,
the
holy
Ghost
being
the
reciprocall
diuine
loue
that
vnites
the
Father
,
and
son
together
.
Furthermore
Christians
in
making
the
sign
of
the
Crosson
their
foreheads
,
or
otherwise
,
saying
In
the
name
of
the
Father
&c.
implore
diuine
assistance
,
as
to
their
necessities
,
in
vertue
of
the
three
diuine
persōs
,
acknowledging
thereby
all
gifts
naturall
,
and
supernaturall
to
come
from
them
joyntly
;
for
as
the
same
singular
nature
subsisting
in
each
singular
person
doth
not
suffer
one
person
to
be
separated
from
the
other
:
[
(d)
](A48358-e15430-b)
(d)
S.
Austin
trac
.
22.
in
Iohn
.
affirmes
that
the
Catholick
faith
establis'hd
by
the
holy
Ghost
against
the
pertinacy
of
all
hereticks
teacheth
that
the
works
of
the
Father
,
and
son
are
inseparable
:
and
Epis.
102.
expresly
auerres
that
all
created
things
subsiste
by
the
Creation
of
the
B.
Trinity
.
Likewise
other
ancient
Fathers
assert
that
god
,
who
is
three
,
as
to
diuine
persons
,
and
one
as
to
nature
,
or
essence
,
is
one
sole
cause
of
the
whole
vniuers
in
regard
all
the
three
persons
haue
one
,
and
the
some
power
of
working
outwardly
.
So
likwise
it
doth
not
let
one
diuine
person
to
act
,
or
worke
without
the
others
in
the
communication
of
graces
out
of
themselues
,
the
originall
power
of
working
consisting
in
that
singular
diuine
nature
.
Insomuch
that
euen
the
generall
redemption
of
mankind
is
owing
to
the
three
diuine
persons
:
for
though
the
second
diuine
person
only
was
made
man
,
was
borne
of
the
Virgin
Mary
,
and
was
crucified
(
the
mystery
of
the
Incarnation
being
in
and
by
him
only
executed
personally
)
neuertheless
all
the
actions
,
as
reall
created
actions
,
that
did
accompany
the
said
mystery
proceeded
from
all
the
three
diuine
persons
equally
.
For
the
closing
of
this
Character
,
only
shall
be
added
the
vision
[
(e)
](A48358-e15450-b)
(e)
Apoco
.
7.
I
savv
saith
S.
Iohn
an
other
Angell
come
from
the
East
,
vvhich
had
theseale
of
the
liuing
God
,
and
he
cryed
vvith
a
loud
voice
....
hurt
yee
not
....
till
vve
haue
sealed
the
seruants
of
God
in
their
fore
heads
;
where
according
to
the
interpretation
of
S.
Austin
.
tract.
43.
in
Joan.
the
Euangelist
alludes
to
the
sign
of
the
Cross
,
which
true
belieuers
make
on
their
forheads
,
in
testimony
that
they
are
not
asham'd
of
Christ
.
of
S.
Iohn
the
Euangelist
,
wherin
he
saw
four
destroying
Angells
,
and
one
sauing
Angell
,
that
had
the
mark
,
or
sign
of
the
liuing
God
to
marke
,
or
sign
his
seruants
in
their
foreheads
,
that
they
might
not
be
inuolued
in
the
generall
execution
of
just
reuenge
vpon
the
wicked
.
In
this
vision
by
the
marke
,
or
sign
of
the
liuing
God
,
is
meant
the
Cross
of
the
son
of
God
,
that
is
,
our
lord
Iesus-Christ
crucified
,
the
sign
wherof
is
his
royall
mark
,
or
signature
,
that
mark
's
,
and
sign
's
all
his
seruants
in
their
foreheades
,
to
the
end
that
being
formed
,
and
fashioned
into
the
similitude
of
his
death
,
they
may
be
transformed
,
and
translated
into
the
similitude
of
his
life
,
and
deliuered
from
destroying
Angells
.
CHAR.
IX
.
OF
ADORING
THE
CROSS
.
THE
CONTENTS
.
Sundry
kinds
of
adorations
,
or
worships
:
God
,
Christ
God
,
and
man
,
the
true
,
and
representatiue
Cross
of
Christ
,
the
blessed
in
Heauen
,
Images
and
holy
Reliques
,
and
ciuill
Magistrats
Chalenge
adoration
according
to
their
seuerall
excellencies
respectiuely
.
ADoration
of
the
Cross
is
a
Religiout
honour
,
or
worship
according
to
Christian
Religion
exhibited
to
the
true
,
or
representatiue
Cross
of
Christ
in
respect
of
supernaturall
excellency
,
or
dignity
.
This
is
the
present
Character
in
brief
,
which
to
illustrate
,
and
make
plainly
clear
,
it
is
obseruable
.
First
,
that
by
the
law
of
God
,
and
nature
,
honour
,
and
worship
are
due
to
excellency
;
in
consequence
wherof
there
are
as
many
diuerse
branches
of
honour
and
worship
,
as
there
be
differing
kinds
of
excellency
.
Secondly
,
Christian
Religion
is
a
vertue
,
that
by
inward
,
and
outward
acts
procureth
due
adoration
,
or
worship
to
be
exhibited
vnto
the
Creator
in
respect
of
his
proper
increated
excellency
,
and
withall
to
creatures
,
in
respect
of
created
excellency
participated
,
and
deriued
from
the
Creator
,
who
is
the
fountaine
of
all
good
things
,
and
cause
of
all
graces
:
and
as
between
excellency
,
and
excellency
,
so
between
adoration
,
and
adoration
,
there
is
essentiall
difference
,
excellency
being
the
formall
motiue
,
or
cause
of
adoration
.
Thirdly
,
adoration
or
worship
includes
of
necessity
two
inward
acts
:
one
as
to
the
vnderstanding
,
which
is
knowledg
of
the
excellency
,
in
respect
wherof
adoration
,
or
worship
is
rendred
;
the
other
,
as
to
the
will
,
is
an
affection
,
or
willingnes
in
him
that
adereth
,
or
worshipeth
,
to
submitt
,
and
humble
himselfe
to
the
thing
ador'd
,
honour'd
,
or
worship'd
.
Besides
these
inward
actions
are
requisite
also
in
men
composed
of
an
intellectuall
,
and
sensible
nature
,
outward
sensible
actions
:
for
example
prostrating
on
the
ground
,
bowing
the
body
,
head
,
or
knee
,
&c.
And
in
asmuch
,
as
these
outward
doe
correspond
to
the
inward
acts
,
they
bear
the
name
of
outward
adoration
,
or
worship
.
Fourthly
,
adoration
,
or
worship
is
of
two
kinds
;
one
ciuill
,
human
,
or
naturall
:
the
other
Religious
,
and
sacred
.
Ciuill
or
naturall
adoration
doth
correspond
to
Ciuill
excellency
,
dignity
,
or
worthines
,
wherfore
that
kind
of
adoration
,
or
worship
,
is
due
euen
to
Ciuill
Magistrats
in
regard
of
their
charges
,
and
offices
,
wherwith
they
are
inuested
aboue
,
and
ouer
others
.
Iudith
bowed
her selfe
,
and
adored
Holofernes
,
Iacob
,
Pharao
,
Bethsabee
Dauid
on
the
score
of
Ciuill
excellency
belonging
to
the
said
persons
adored
.
And
euery
soul
for
conscience
sake
[
*
](A48358-e15620-b)
*
Rom.
13.
omnis
anima
subdita
sit
porestatibus
〈◊〉
b●●
.
owes
obedience
,
submission
,
and
subiection
vnto
the
higher
powers
,
being
there
is
no
power
but
of
God
,
and
deriued
from
him
.
Religious
,
and
sacred
adoration
,
or
worship
doth
correspond
vnto
supernaturall
excellency
,
or
dignity
,
of
which
there
being
two
kinds
namely
increated
,
and
infinit
,
created
,
and
finit
excellency
,
it
followeth
necessarily
,
that
there
be
two
kinds
also
of
Religious
adoration
,
or
worship
:
one
wherof
in
respect
of
increated
excellency
named
by
appropriation
of
a
Greek
word
[
(a)
](A48358-e15650-b)
(a)
S.
Austin
l.
10.
de
Civit.
Dei
saith
,
that
Latria
according
to
the
form
of
speach
vsed
by
those
,
which
haue
deliuered
vnto
us
the
diuine
Oracles
,
signifies
alwaies
,
or
for
the
most
part
that
kind
of
seruice
,
or
worship
which
pertaines
to
God
only
.
And
wheras
Mat.
4.
his
said
,
the
lord
thy
God
shalt
thou
adore
,
and
him
onely
shalt
thou
serue
;
the
Greek
has
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
importes
supream
worship
proper
onely
to
God
in
regard
of
his
diuine
excellency
,
and
to
giue
this
kind
of
worship
to
a
creature
is
idolatry
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
English
diuine
,
or
supream
adoration
,
proper
to
God
only
,
for
it
is
his
glory
,
[
*
](A48358-e15730-b)
*
Mat.
4.
Dominum
Deum
tuum
adorabis
&
illi
soli
seruies
:
vnde
illa
scriptura
,
gloriam
meam
alteri
non
dabo
.
which
he
will
not
part
with
,
in
so
much
that
whosoeuer
shall
giue
diuine
,
or
supream
worship
to
any
Creature
,
as
an
Idolater
turning
the
proper
glory
of
God
,
who
is
all
things
,
to
an
Idoll
,
[
(b)
](A48358-e15750-b)
(b)
The
Apostle
1.
Cor.
8
,
saith
:
We
knovv
that
an
Idoll
is
nothing
in
the
vvorld
.
that
is
nothing
,
as
to
increated
excellency
,
for
which
it
is
adored
.
Notwithstanding
all
this
,
supream
adoration
is
due
to
Christ
,
euen
as
man
;
for
Christ
hath
not
[
(c)
](A48358-e15780-b)
(c)
The
Churches
Councils
,
and
ancient
Fathers
condemn
Nestorius
for
asserting
two
persons
in
Christ
,
and
likewise
his
inference
from
thence
,
viz.
that
Christ
lays
claim
to
two
distinct
adorations
.
one
person
,
as
man
,
and
another
,
as
God
,
[
(d)
](A48358-e15790-b)
(d)
According
to
S.
Chrysostome
.
hom.
3.
in
Epis.
ad
Hebr.
all
the
Angels
adore
the
humanity
of
Christ
in
as
much
,
as
it
is
vnited
to
the
diuine
word
:
and
hom.
5
...
t
is
a
great
,
and
marueilous
thing
(
saith
he
)
that
our
flesh
vnited
to
the
vvord
should
sit
aboue
,
and
be
adored
by
the
Angels
,
Arch-Angels
,
Cherubins
&c.
his
humanity
together
with
his
diuinity
is
vnited
in
one
,
and
the
same
personality
,
so
that
the
singular
person
of
Christ
is
the
support
of
both
natures
,
and
being
a
diuine
increated
excellency
necessarily
claimes
exhibition
of
diuine
worship
:
neither
is
it
requisite
,
that
excellency
,
for
which
worship
is
offered
,
should
be
in
each
part
of
the
whole
,
that
is
worshiped
.
For
example
Solomon
was
honoured
,
as
to
the
whole
singular
man
for
wisdome
,
that
was
in
his
soul
,
and
not
in
his
flesh
.
The
other
Religious
,
or
sacred
adoration
,
or
worship
in
respect
of
superna
urall
created
excellency
,
called
by
vse
,
(
which
is
the
best
arbitrator
of
words
)
from
the
Greek
,
Dulia
,
is
a
midle
worship
between
the
supream
,
and
ciuill
,
far
exceeding
this
,
and
infinitly
exceeded
by
the
other
,
and
is
due
to
speciall
friends
,
seruants
,
and
Saints
of
God
,
in
regard
of
supernaturall
created
graces
supernaturally
cōferred
on
them
[
(e)
](A48358-e15860-b)
(e)
Nabuchodonosor
adored
Daniel
Dan.
2.
Abdias
adored
Elias
3.
Reg.
18.
Abraham
adored
three
Angels
,
which
appeared
vnto
him
in
the
form
of
young
men
Gen.
18.
Balaam
adored
an
Angel
Num.
22.
and
Bethsabee
bowed
her
face
,
and
adored
the
king
1.
Reg.
which
Sacred
Texts
are
not
meant
of
diuine
honour
,
but
of
Religious
worship
,
which
is
due
to
seuerall
creatures
in
order
to
their
seuerall
graces
,
dignities
and
excellencies
:
namely
to
Angels
because
of
their
supernaturall
gifts
,
and
to
other
things
,
and
places
in
regard
of
their
relations
.
Nabuchodonosor
adored
Daniel
for
his
supernaturall
gift
of
interpreting
Mysteries
,
and
consequently
with
religious
adoration
:
neither
is
it
as
to
reason
credible
that
so
great
a
king
,
as
Nabuchodonosor
should
worship
Daniel
a
priuate
man
,
and
a
captiue
with
ciuill
worship
in
respect
of
ciuill
,
or
worldly
dignity
.
In
like
manner
Abdias
a
Chief
Prince
of
the
kingdom
where
he
liued
,
religiously
adored
Elias
vpon
the
same
score
:
that
is
for
his
supernaturall
gift
of
prophecy
:
and
Abraham
bowing
himselfe
towards
the
ground
adored
three
Angels
,
religiously
doubtles
,
in
regard
of
their
supernaturall
excellency
and
charge
,
for
it
cannot
be
conceiued
that
he
should
adore
them
with
ciuill
adoration
,
since
he
had
no
ciuill
conuersation
with
them
,
for
the
Angels
were
Citisens
of
Heauen
,
and
Abraham
only
a
Citisen
of
the
earth
:
besides
the
Angels
were
in
possession
of
eternall
life
,
and
Abraham
a
passenger
only
aspiring
thereto
:
in
consequence
of
which
the
Angels
were
exalted
to
an
eminent
degree
of
excellency
aboue
him
;
for
otherwise
Abraham
ought
not
to
haue
adored
them
,
adoration
(
taken
in
the
proper
sense
)
being
due
only
to
exceeding
excellency
.
But
though
God
will
not
part
with
his
glory
vnto
any
creature
whatsoeuer
,
that
is
will
not
part
with
his
supream
,
and
diuine
worship
:
neuertheless
be
is
wel
pleased
that
honour
,
or
worship
be
giuen
to
his
speciall
seruants
,
freinds
and
Saints
conform
to
,
and
agreeing
with
their
conditions
respectiuely
.
[
*
](A48358-e15930-b)
*
Luc.
10.
qui
vos
audit
,
me
audit
,
qui
vos
spernit
,
me
spernit
:
&
Mat.
10.
&
Ioan.
13.
qui
vos
suscipit
mo
suscipit
.
As
he
counteth
himselfe
despised
,
when
these
are
despised
,
so
he
esteemeth
himselfe
honoured
,
when
they
are
honoured
for
their
supernaturall
created
gifts
,
which
himselfe
is
sol
Author
of
.
And
indeed
Christian
Catholicks
doe
honour
Saints
,
[
(e)
](A48358-e15970-b)
(e)
S.
Hierome
Epis.
53.
teacheth
that
we
honour
Relicks
of
Martyrs
with
intēt
to
adore
him
,
whose
Martyrs
they
are
:
we
Honour
the
seruants
,
that
the
honour
exhibited
to
the
seruants
may-redound
to
the
lord
.
Again
S.
Ambrose
ser.
6.
affirmes
,
that
as
often
as
we
celebrate
the
memories
of
Martyrs
,
we
are
bound
to
render
them
worship
,
since
by
the
effusion
of
their
blood
they
haue
obtained
for
us
safety
.
and
their
Relicks
with
intent
to
honour
God
thereby
,
whose
Saints
they
are
:
they
honour
his
seruants
,
to
the
end
the
honour
of
his
seruants
may
returne
back
to
him
,
who
is
their
Lord
,
and
Master
,
that
gaue
them
excellent
graces
,
for
which
they
ought
to
be
reuerenced
religiously
.
Lastly
Religious
,
and
sacred
adoration
or
worship
,
as
to
the
manner
of
exhibiting
it
,
is
of
two
sorts
:
one
absolute
in
respect
of
excellency
,
that
is
in
,
and
proper-to
the
subject
adored
,
and
such
is
the
forementioned
adoration
exhibited
to
God
,
and
his
Saints
:
the
other
Religious
,
and
sacred
adoration
or
worship
is
relatiue
,
offered
in
relation
,
and
for
extrinsecall
excellency
.
And
[
(f)
](A48358-e16020-b)
(f)
The
second
Council
of
Nice
Act.
7.
in
the
definition
concerning
faith
,
commandes
exhibition
of
honorable
worship
in
order
to
The
venerable
and
life-giuing
Cross
;
so
the
ancient
Fathers
in
that
Council
stile
the
Cross
of
Christ
.
as
to
this
kind
of
adoration
,
the
representatiue
Cross
of
Christ
is
religiously
worshipped
for
Christs
sake
(
whom
it
represent's
dying
)
and
the
[
(g)
](A48358-e16050-b)
(g)
S.
Damascene
Orat.
de
Imag.
saith
that
Christians
in
regard
they
are
no
longer
vnder
the
Pedagogue
ship
,
or
bondage
of
the
old
law
,
and
thereby
less
inclin'd
to
idolatry
,
giue
reuerence
,
and
honour
to
pictures
,
which
he
nameth
the
books
of
the
vnlearned
:
because
of
the
relations
they
haue
to
their
prototypes
,
and
in
deed
exhibition
of
religious
worship
to
pictures
is
approu'd
by
the
second
Council
of
Nice
Act.
4.
from
the
words
of
the
bishop
of
Neopoleos
Cypri
which
are
these
.
Euen
as
the
book
of
the
lavv
is
vvorship'd
and
not
the
parchement
or
inck
thereof
,
but
the
diuine
vvord
contain'd
therein
,
so
vve
vvorship
the
picture
of
Christ
vvithout
vvorshiping
the
vvood
,
or
colours
there
of
.
Image
of
his
blessed
Mother
for
her
sake
;
(
whom
it
represents
liuing
)
[
*
](A48358-e16080-b)
*
Concil.
Nice
.
appellatum
7.
Synodus
generalis
quicunque
,
inquit
,
sententias
sacrae
Scripturae
de
Idolis
contra
venerandas
imagines
adducunt
anathema
:
qui
venerādas
imagines
Idola
appellat
,
anatbema
.
Qui
dicunt
quod
Christiani
adorāt
imagines
vt
Deos
,
anathema
.
wherein
there
is
nothing
of
Idolatry
,
But
to
the
true
Crosse
of
Christ
is
due
absolute
religious
adoration
,
in
as
much
as
it
hath
contracted
a
morall
intrinsecall
excellency
,
or
sanctity
through
a
reall
,
and
substantiall
touch
of
Christs
sacred
body
;
and
if
the
earth
could
truly
be
called
holy
in
respect
of
an
Angells
presence
,
with
greater
reason
and
equity
Christ
may
besaid
by
his
personall
prefence
to
haue
honoured
,
and
sanctified
his
Crosse
.
Besides
if
the
ancient
Iewes
Gods
chosen
people
in
a
time
disposed
to
Idolatry
did
adore
religiously
without
reproof
the
Tabernacle
(
of
all
things
then
consecrated
to
diuine
seruice
the
holiest
)
because
it
conteyned
the
sacred
Arke
of
the
Testament
,
stament
,
the
heauenly
Manna
,
the
marueillous
rod
of
Aaron
,
and
the
glorious
Cherubins
shadowing
the
propitiatory
,
with
much
more
reason
Christians
,
(
idolatry
being
supprest
through
Christs
coming
into
the
world
)
haue
,
and
still
doe
religiously
adore
this
Cross
,
it
importing
an
excellency
aboue
all
others
joynt
,
and
separate
,
being
the
holy
Altar
of
the
bloody
Sacrifice
,
that
Christ
offered
for
the
redemption
of
mankind
:
as
also
the
Ladder
by
which
Christ
was
exalted
to
the
glory
of
his
body
.
CHAR.
X.
OF
A
CRISTIAN
.
THE
CONTENTS
.
A
man
through
Baptism
is
made
a
Christian
,
and
listed
a
souldier
of
Christ
to
fight
against
the
world
the
Deuil
,
and
the
flesh
:
wayes
set
down
how
to
ouercome
those
aduersaries
.
A
Christian
is
a
souldier
of
Christ
from
whom
he
[
(a)
](A48358-e16180-b)
(a)
According
to
S.
Athanas
.
ora
.
2.
con
.
Arium
we
be
named
,
and
are
indeed
Christians
from
Christ
,
and
to
be
a
right
Christian
is
to
be
a
follower
of
Christ
.
After
the
same
manner
S.
Cyprian
affirmes
,
that
no
man
can
lay
claim
to
the
name
of
a
a
Christian
vnless
his
comportement
be
conform
to
the
life
of
Christ
.
Again
S.
Austin
saith
,
that
it
auailes
us
not
to
bear
the
name
of
Christian
vnless
we
shew
it
in
our
works
.
taketh
the
name
of
Christian
in
Baptism
,
promising
with
all
to
sight
for
,
and
in
imitation
of
him
his
God
against
the
flesh
,
the
world
,
and
the
Deuil
.
He
only
is
a
true
Christian
,
that
makes
Christs
life
the
Compass
to
steer
by
in
the
whole
course
of
his
own
life
.
It
is
not
enough
,
that
a
man
is
[
*
](A48358-e16200-b)
*
Aug.
ser.
16.
de
verbis
Apostolit
ecce
baptizati
sunt
homines
:
omnia
illis
poccata
dimissa
sunt
:
iustificati
sunt
à
peccatis
,
negare
non
possumus
;
restat
tamen
lucta
cum
carne
,
restat
lucta
cum
diabolo
restat
lucta
cum
mundo
.
baptised
into
the
glorious
name
of
Christian
,
vnless
his
works
doe
shew
what
his
specious
Character
speakes
him
to
be
,
viz:
an
imitatour
or
follower
of
Christ
,
in
subduing
the
afore
said
aduersaries
,
this
spirituall
combat
necessarily
attending
euen
such
,
as
are
baptised
vnto
full
remission
of
sin
,
as
soon
as
they
shall
attaine
to
the
yeares
of
discretion
.
To
subdue
the
first
aduersary
the
flesh
,
a
Christian
must
vse
it
hardly
,
and
by
fasting
,
watching
,
and
praying
beat
it
into
subjection
after
the
example
of
Christ
his
Captain
,
who
fasted
forty
daies
,
watched
whole
nights
,
and
prayed
till
the
sweat
tricled
down
his
flesh
like
drops
of
blood
falling
to
the
ground
:
and
furthermore
suffered
it
to
be
scarified
with
sharp
rods
,
to
be
torne
with
thornes
,
to
be
fastened
to
a
Cross
with
nailes
of
Iron
.
Since
Christ
the
head
,
for
the
example
of
his
members
hath
so
rigorously
treated
his
flesh
,
that
was
quiet
without
rebellion
,
members
in
imitation
of
him
their
head
,
ought
in
all
reason
,
and
equity
to
mortific
their
flesh
,
that
is
vnquiet
,
vnto
the
suppression
of
rebellion
:
[
(b)
](A48358-e16230-b)
(b)
According
to
holy
Scripture
1.
Cor.
c.
11.
Jf
vve
vvould
judge
our selues
.
vve
should
not
be
judged
,
that
is
,
we
might
escape
the
heauy
hand
of
Gods
vindicatiue
iustice
,
if
we
should
punish
our selues
during
this
life
throug
fasting
,
and
other
painfull
works
of
penance
.
In
other
places
of
Scripture
to
judge
according
to
the
vsage
of
speech
among
the
ancient
Iews
,
signifies
to
punish
,
and
indeed
the
office
of
a
Iudg
is
not
to
take
recognisance
only
of
a
fault
committed
,
but
likewise
to
inflict
punishment
sut●ble
to
the
Guilt
,
or
malice
thereof
.
and
such
,
as
shall
punish
their
flesh
in
this
life
shall
not
be
punished
for
heir
flesh
in
the
next
.
As
to
the
second
aduersary
the
world
,
which
to
wrestle
with
[
*
](A48358-e16270-b)
*
Hieron
.
stadium
est
hac
vita
:
hic
contendimus
,
vt
coronemur
.
vnto
a
victory
,
a
Christian
must
not
let
it
come
within
him
[
*
](A48358-e16280-b)
*
August
:
amarc
,
inquit
,
mundum
,
est
amare
proditorem
:
ama
saculum
,
&
absorbebit
te
.
Whosoeuer
receiues
the
world
into
his
armes
,
embraceth
a
Traitor
to
his
ruine
.
As
Iudas
betrayed
Christ
to
the
scribes
and
Pharises
,
so
the
world
betraies
Christian
souls
to
the
deuill
:
and
euen
alike
,
as
to
each
circunstance
of
the
treachery
.
Iudas
gaue
souldiers
,
that
were
sent
to
apprehend
Christ
a
sign
,
or
token
,
whereby
to
know
him
,
saying
,
Whom
soeuer
[
*
](A48358-e16310-b)
*
Marc.
4.
quemcunque
osculatus
fuero
,
ipse
est
,
tenete
cum
.
&
ducite
cautè
.
I
shall
kisse
,
that
is
he
lay
hold
on
him
.
The
same
token
the
world
giueth
to
know
Christian
souls
by
,
which
it
betrayes
to
the
Deuils
,
saying
,
whom
soeuer
I
shall
kisse
with
a
kisse
of
honour
,
dignity
,
prosperity
,
&c.
that
is
he
,
lay
hold
on
him
.
And
as
Iudas
when
he
had
deliuered
Christ
into
the
hands
of
the
souldiers
bad
them
to
lead
him
away
warily
,
lest
he
might
make
an
Escape
:
so
the
world
saith
to
the
deuills
in
order
to
Christian
souls
,
which
it
deliuereth
vp
:
lead
them
away
softly
to
hell
,
that
is
to
say
,
let
them
fell
nothing
of
misery
till
they
ariue
there
[
*
](A48358-e16340-b)
*
Isat
.
28.
vexatio
dat
intellectum
.
lest
affliction
should
giue
them
full
vnderstanding
of
their
condition
.
Hence
followeth
plainly
,
that
to
preuent
the
vnhappy
trcachery
of
the
world
,
is
to
entertaine
no
freindship
with
it
:
and
a
Christian
whom
the
world
hateth
is
a
true
follower
of
Christ
,
glorying
in
his
Crosse
only
,
whereby
[
*
](A48358-e16360-b)
*
Gal.
14.
absit
mihi
gloriari
nist
in
Cruce
Domini
nostri
Iesu
Christi
,
per
quem
mihi
mūdus
crucifixus
est
,
&
ego
mundo
.
the
world
is
crucifyed
to
him
and
he
to
the
world
.
As
concerning
the
third
aduersary
the
deuil
,
he
is
a
cruell
pirate
that
roueth
about
in
the
sea
of
mans
life
seeking
whom
he
may
rob
,
and
destroy
:
[
*
](A48358-e16390-b)
*
Chrysost.
vocat
daemonem
pyratam
.
and
as
a
pirate
doth
not
molest
much
emptie
vessells
,
but
rich
ships
loaden
with
siluer
,
Gold
,
precious
stones
,
and
considerable
Merchandise
:
so
the
deuil
doth
not
buisy
himselfe
greatly
with
Christians
,
that
serue
the
world
,
and
the
flesh
,
they
being
empty
vessells
,
and
allready
vnder
his
dominion
,
but
followeth
after
rich
ships
of
Christian
souls
furnisht
with
treasures
of
all
vertues
:
he
molesteth
such
chiefly
,
as
are
constant
in
their
faith
,
stedfast
in
their
hope
,
feruent
in
their
charity
,
patient
in
their
sufferings
for
justice
sake
,
and
laudable
in
exercising
works
of
mercy
:
such
rich
ships
of
Christian
souls
he
mainly
assaulteth
,
to
get
them
to
yeeld
vnto
him
:
for
the
deuill
can
not
rob
them
vnless
they
doe
yeeld
themselues
,
nor
he
cannot
destroy
them
,
vnless
they
accept
of
his
[
*
](A48358-e16400-b)
*
Eccles.
21.
bis
acuta
rumph●a
omnis
miquitas
.
two
edged
sword
(
which
is
sin
)
to
destroy
themselues
,
as
did
Saul
[
(c)
](A48358-e16420-b)
(c)
1
Reg.
31.
Saul
took
a
sword
,
and
fell
vpon
it
,
and
when
his
Armour-bearer
saw
,
that
he
was
dead
,
he
fell
likewise
vpon
his
sword
,
and
dyed
with
him
.
foolishly
and
his
Armour-Bear'er
:
neither
can
the
deuill
come
to
bord
rich
Christian
ships
,
if
they
will
stand
out
against
him
,
he
can
perswade
,
not
force
his
entrance
:
but
in
the
pursuance
thereof
he
vseth
fair
,
and
foule
meanes
:
he
beginneth
with
offers
of
braue
conditions
:
propoundeth
,
and
promiseth
all
the
delightfull
pleasures
,
that
the
world
,
and
the
flesh
can
afford
(
an
these
be
the
deuills
[
(d)
](A48358-e16430-b)
(d)
S.
Austin
calleth
worldly
pleasures
the
Deuils
moustraps
,
because
while
a
man
catcheth
them
,
himselfe
is
catcht
.
mouse
trapps
)
wherein
failing
,
he
proceeds
to
threats
,
menacing
all
manner
of
miseries
,
and
afflictions
:
hoeweuer
true
Christian
souldiers
make
light
of
his
fair
promises
,
and
threatened
vexations
,
[
*
](A48358-e16440-b)
*
Diabolus
pugnat
nobiscum
duplici
manu
,
dextra
prosperitatis
&
sinistra
aduersitatis
,
prosperis
alliciens
,
aduersis
tervens
:
sednec
illa
appetenda
,
nec
ista
timenda
exemplo
Christi
.
following
the
example
of
Christ
their
God
,
who
,
saith
S.
Austin
,
while
he
was
a
passenger
on
Earth
contemned
all
wordly
pleasures
,
and
endured
in
his
own
person
whatsoeuer
afflictions
he
commanded
Christians
to
suffer
for
his
sake
,
to
the
end
they
should
not
place
their
felicity
in
temporall
enjoyments
,
or
be
frightened
with
the
afflictions
of
this
time
,
that
[
*
](A48358-e16450-b)
*
Rom
8.
nō
sunt
condig●●
passiones
〈◊〉
temports
ad
futuram
gloriam
,
quae
reuelatur
in
nobis
.
are
not
worthy
of
the
future
glory
,
which
shall
be
reueiled
vnto
them
.
Rom.
8.
CHAR.
XJ.
OF
A
CHRISTIAN
PERSECVTED
FOR
CHRIST'S
SAKE
.
THE
CONTENTS
.
God
breedeth
vp
his
Children
in
the
School
of
tribulation
,
that
they
may
be
made
partakers
of
heauenly
enjoyments
:
persecutors
doe
not
prejudice
those
,
which
they
persecute
,
being
instruments
only
of
divine
permission
,
whereby
the
persecuted
are
tormented
vnto
blessedness
from
persecution
came
full
happines
:
whosoeuer
hath
endured
nothing
of
affliction
,
is
not
begun
to
be
a
Christian
:
such
as
suffer
for
Christs
sake
sind
vnexpressible
comfort
in
their
sufferings
.
A
Christian
persecuted
for
Christs
sake
is
a
child
especially
beloued
of
his
heauenly
Father
,
who
scourgeth
euery
son
,
that
he
receiueth
,
[
*
](A48358-e16550-b)
*
Haebr.
12.
quem
diligit
Deus
,
castigat
,
&
flagellat
omnē
silium
quem
recipit
.
He
Chasteneth
him
in
whom
he
delighteth
[
*
](A48358-e16570-b)
*
Aug.
in
psal.
39.
non
vis
,
inquit
,
flagellum
?
non
datur
tibi
hareditas
:
omnis
enim
filius
necesse
est
vt
flagelletur
,
vsque
adeò
omnis
flagellatur
,
vt
nec
illi
pepercerit
,
qui
peccatum
non
habuit
:
qui
proprio
silio
,
(
inquit
,
Apostolus
Rō.
8.
)
non
pepercit
.
and
spared
not
him
,
that
neuer
had
sinned
.
God
breedeth
vp
his
Children
in
the
school
of
tribulation
,
that
they
may
be
partakers
of
his
holines
,
and
heauenly
enjoyments
.
The
rod
of
persecution
is
giuen
for
our
profit
,
in
as
much
,
as
it
ministreth
matter
of
merit
,
fortitude
,
constancy
,
patience
,
faith
,
and
deuotion
,
which
are
the
requisits
necessary
to
the
purchase
of
our
blessed
heritage
:
in
consequence
of
which
persecutours
doe
not
prejudice
those
,
whom
they
persecute
,
they
being
through
a
supream
providence
assumed
to
that
ministery
only
,
as
meet
instruments
to
bring
the
Children
of
mercy
vnto
the
inheritance
of
blessednes
.
[
*
](A48358-e16620-b)
*
Aug.
in
Psa.
73.
Deus
per
malos
erudit
bonos
,
&
per
patiēti●m
damnandorum
exercet
disciplinam
liberandorum
.
God
by
the
wicked
instructeth
the
good
,
and
by
a
patient
toleration
of
such
,
as
will
be
damned
,
exerciseth
the
discipline
of
such
,
as
shall
be
saued
.
Of
affliction
is
come
all
our
happines
:
[
*
](A48358-e16640-b)
*
Aug.
Epi.
93.
Iudas
tradidit
ad
passionem
silium
Dei
,
&
per
passionem
filij
Dei
omnes
gentes
redēptae
sunt
.
Iudas
deliuered
the
son
of
God
vnto
death
,
and
through
his
passion
all
nations
were
redeemed
.
Again
Christ
the
same
son
of
god
voluntarily
endured
his
affliction
teaching
us
an
example
,
that
wee
should
follow
his
stepps
,
1.
Pet.
2.
and
all
that
will
liue
godly
in
Christ
,
shall
suffer
persecution
2.
Tim.
3.
Whosoeuer
thinks
,
that
he
hath
nothing
of
affliction
,
is
not
begun
to
be
a
Christian
,
nor
to
liue
godly
in
Christ
,
faith
the
great
[
*
](A48358-e16680-b)
*
Aug.
in
Psal.
55.
qui
nihil
,
inquit
.
afflictionis
sentit
,
nondū
Christianus
esse
incipit
.
S.
Austin
:
wherfore
all
the
blessed
Saints
of
God
very
gladly
rejoyced
in
infirmities
,
in
reproches
,
in
necessities
,
in
persecution
,
in
anguish
for
Christs
sake
.
As
a
bright
,
and
shining
resemblance
,
or
image
is
seen
in
a
clear
looking
glass
:
so
they
saw
plainly
in
the
example
of
Christ
how
much
it
would
[
*
](A48358-e16710-b)
*
2.
Cor.
4.
id
autē
quod
est
in
prasenti
momentaneum
,
&
leue
tribulationis
mastra
supra
modū
in
sublimitate
aterua
gloriae
pandus
operatur
.
aduantage
them
to
eudure
tribulation
for
his
sake
.
They
saw
that
to
suffer
with
Christ
was
to
be
glorified
with
him
:
and
therfore
counted
[
*
](A48358-e16740-b)
*
Rom.
8.
existimo
enim
quod
nō
sunt
cōdignae
passiones
huius
temporic
ad
futuram
gloriam
quae
reuelabitur
in
nobis
.
that
the
afflictions
of
the
present
time
were
not
worthy
the
glory
,
that
would
be
shewed
vnto
such
,
as
euery
where
bear
about
in
their
bodyes
the
mortification
of
their
lord
ISSUS
.
Whereby
it
is
euident
,
that
a
Catholick
Christian
vnder
the
black
rod
of
persecution
is
not
without
comfort
;
for
as
the
sufferings
of
Christ
abound
in
him
,
so
his
consolation
abounds
through
Christ
.
Besides
he
belieueth
that
he
cannot
enter
into
the
kingdom
of
God
,
but
[
*
](A48358-e16760-b)
*
Act.
14.
per
multas
tribulationes
oportet
nos
intrare
in
regnum
Dei
:
vnde
D.
Gregor.
vir
sanctus
.
inquit
,
quos
hume
exhibet
pro
veritate
tuenda
labores
,
tot
iā
remunerationis
suae
pignorae
intra
pectoris
sui
cubiculū
tenet
:
&
sanc
dere
securus
est
qui
habet
bonū
pignus
apud
s●
atquē
afflictiones
toleratae
per
fide
Christi
sunt
quadam
pignora
seu
arrhae
regni
calestis
.
through
many
afflictions
these
being
the
pledges
,
and
earnest
of
eternall
life
:
Wherfore
he
very
gladly
rejoyceth
to
follow
the
steps
of
Christ
,
suffer
in
the
defence
of
his
faith
,
and
to
be
spoyled
of
his
goods
,
that
thereby
he
may
come
to
participate
of
a
better
,
and
enduring
substance
in
heauen
.
Moreouer
he
,
that
is
persecuted
for
justice
sake
,
taketh
great
pleasure
,
when
he
seriously
considereth
,
that
his
persecutours
are
rather
his
seruants
,
then
his
lords
,
and
Masters
;
for
as
seruants
present
vnto
their
lords
a
cup
of
drink
:
so
persecutours
reach
vnto
those
,
they
persecute
a
chalice
of
affliction
,
wherby
they
serue
,
and
help
them
to
a
purchase
of
heauenly
blessednes
.
A
goldsmith
serueth
a
king
,
when
he
maketh
for
him
a
crown
of
Royalty
;
persecutours
serue
good
Christians
,
when
they
afflict
them
,
in
as
much
,
as
they
deuise
and
forme
for
them
crowns
of
eternity
,
and
with
ihe
hammer
of
persecution
fit
them
to
their
heads
.
Wherfore
though
persecutours
lorde
it
,
while
they
inflict
torments
;
neuertheless
they
are
indeed
,
but
the
seruants
of
the
tormented
:
and
only
aboue
them
,
as
chaff
is
aboue
the
good
grain
,
not
because
they
are
more
worthy
,
but
in
regard
they
be
more
light
:
and
when
the
time
of
winowing
with
the
fan
of
diuine
justice
shall
come
,
God
will
make
clean
his
floore
,
and
gather
his
good
grain
into
his
garner
,
but
will
burn
vp
the
chaff
with
vnquencheable
fire
,
Mat.
30.
Wherfore
persecutours
of
justmen
[
*
](A48358-e16800-b)
*
Aug.
in
psal.
53.
florent
(
inquit
)
iniusti
persecutores
felicitatesaeculi
,
pereunt
in
virtute
Dei
.
Non
enim
quomodo
florent
,
pereunt
,
florent
enim
ad
tempus
,
pereunt
in
eternum
:
florent
falsis
honis
,
pereunt
veris
tormentis
.
doe
not
perish
,
as
they
florish
:
they
florish
for
a
short
time
,
and
perish
for
euer
.
Furthermore
good
Christians
vnder
the
blak
rod
of
tribulation
,
in
as
much
as
they
suffer
for
God
,
and
doc
not
desert
him
in
their
sufferings
,
God
doth
not
desert
them
,
he
is
with
them
in
their
trouble
,
and
deliuereth
,
and
glorifieth
them
:
God
went
down
[
*
](A48358-e16830-b)
*
Sap.
10.
descendit
ei●
illo
(
Joseph
)
in
foueam
,
&
in
vinculis
non
deroliquit
e●m
.
with
Ioseph
into
the
dungeon
,
and
left
him
not
in
the
bands
;
he
couereth
them
vnder
his
wings
,
and
secureth
them
[
*
](A48358-e16850-b)
*
Ps.
90
scapulis
suit
obumbrabit
tibi
,
&
sub
pennis
cius
sperabis
....
cu
ipso
sum
in
tribulatione
,
eripiā
eum
&
glorificabo
cum
vnder
his
Feathers
;
he
is
their
sheild
,
buckler
,
and
fortress
:
he
is
near
to
all
that
call
vpon
him
in
truth
,
Psal.
104.
He
was
not
farre
[
*
](A48358-e16880-b)
*
Ion.
2.
orauit
Ionas
ad
Dominum
Deum
suum
de
ventre
piscis
&c.
from
Ionas
,
whom
he
mercifully
heard
euen
praying
out
of
the
fishes
belly
,
while
the
waues
of
the
sea
compassed
him
about
:
he
foresook
not
Daniel
in
his
den
of
affliction
;
for
Daniel
prayed
vnto
him
,
[
*
](A48358-e16900-b)
*
Dan.
6.
Deus
meus
misit
Angelum
suum
&
conciu●●
:
ora
leabum
&c.
and
he
sent
his
Angell
to
shut
the
lyons
mouthes
,
that
they
might
not
hurt
him
,
his
Angell
likewise
descended
with
Azarias
,
and
his
fellowes
into
the
hot
fiery
furnace
,
quenched
the
flames
of
the
fire
,
and
made
the
midds
of
the
furnace
,
as
a
wind
of
dew
blowing
,
[
*
](A48358-e16920-b)
*
Misit
Angelum
suum
&
eruit
seruos
suos
qui
crediderunt
in
eum
.
and
the
fire
had
no
power
ouer
their
bodyes
:
for
not
an
hair
of
their
head
was
burnt
,
Daniel
.
3.
The
wind
of
dew
blowing
in
the
mids
of
the
furnace
denotat's
the
spirit
of
God
giuing
comfort
in
the
midds
of
tribulation
:
as
that
wind
did
so
mitigate
,
and
temper
the
hot
fire
of
the
furnace
,
that
it
had
no
power
ouer
the
bodies
of
the
three
Innocent
children
:
so
doth
the
spirit
of
God
mitigate
,
and
sweeten
the
afflictions
,
which
innocent
Christians
suffer
for
his
sake
,
that
they
may
not
be
swallowed
vp
with
ouermuch
heauines
.
Wherfore
such
,
as
are
vnder
the
black
rod
of
persecution
haue
no
cause
to
fear
,
or
apprehend
prejudice
therby
hauing
God
ready
to
defend
them
,
and
his
spirit
to
comfort
them
,
which
is
all
sweet
,
and
sends
influences
of
diuine
sweetnes
to
their
hearts
,
that
stirs
them
vp
to
praise
,
bless
,
and
glorify
him
with
Azarias
,
and
his
fellows
in
the
midds
of
their
affliction
,
and
to
pray
with
S.
Paul
,
Blessed
be
God
the
Father
of
our
lord
Iesus-Christ
the
Father
of
mercies
,
and
the
God
of
all
comfort
,
which
comforteth
us
in
all
our
tribulations
.
2.
Cor.
10.
CHAR.
XIJ.
OF
CHRISTIAN
FAITH
.
THE
CONTENTS
.
Christian
faith
is
a
gift
of
God
:
conuinceth
the
truth
of
things
,
that
are
not
seen
,
and
bringeth
into
captivity
all
vnderstanding
to
the
obedience
of
Christ
:
through
faith
poor
fishermen
subdued
kings
,
and
Emperors
vnto
embracing
Christian
Religion
:
deuils
belieue
,
and
tremble
,
yet
haue
nothing
of
diuine
faith
being
they
want
obedience
:
the
greatest
praise
of
a
faithfull
Christian
is
to
confess
with
his
toungue
outwardly
,
what
he
belieueth
with
his
heart
inwardly
:
faith
without
good
works
(
proceeding
from
diuine
grace
through
the
merits
of
Christ
)
is
a
body
without
life
:
faith
alone
cannot
iustify
:
no
man
through
faith
is
certain
,
that
his
sinns
are
forgiuen
him
.
CHristian
faith
is
the
substance
of
things
hoped
for
.
As
substance
giues
existence
to
the
thing
,
which
it
is
the
substance
of
:
so
Christian
faith
causeth
the
existence
of
the
thing
hoped
for
,
representing
it
as
present
,
that
during
this
life
is
absent
,
with
greater
certainty
,
then
if
the
hand
toucht
,
or
the
eye
saw
it
.
It
is
[
(a)
](A48358-e17030-b)
(a)
According
to
the
Apostle
Hebr.
13.
faith
is
the
substance
of
things
hoped
for
,
the
argument
of
things
,
which
are
not
feen
;
but
S.
Austin
l.
2.
de
pec
.
merit
.
&
remis
.
cap.
30.
defining
diuine
faith
,
in
room
of
argument
,
vseth
conuiction
,
saying
faith
is
the
substance
of
things
hoped
,
and
the
conuiction
of
things
,
which
are
not
seen
:
that
is
,
faith
,
as
a
strong
argument
,
conuinceth
the
truth
of
things
vnseen
.
the
conuiction
of
things
not
seen
,
that
is
to
say
,
neither
by
sense
conceiued
,
nor
by
reason
comprehended
.
[
*
](A48358-e17090-b)
*
Ephes.
2.
Dei
enim
donū
est
,
nempe
fides
.
It
is
the
diuine
gift
,
that
brings
into
[
*
](A48358-e17110-b)
*
2.
Cor.
10.
in
captiuitatem
redigentes
omnem
intelictum
in
obsequium
Christi
.
captiuity
all
vnderstanding
to
the
obedience
of
Christ
in
a
firme
assent
to
supernaturall
truth
supernaturally
reueiled
,
and
propounded
by
the
authority
of
the
Catholick
Church
to
be
beleiued
.
This
captiuity
is
a
supernaturall
motion
laid
on
the
will
,
which
it
inclineth
effectually
and
vseth
nothing
of
violence
;
it
proceeds
[
*
](A48358-e17140-b)
*
1.
Pet.
2.
qui
de
tenebris
vocauit
eos
in
admirabile
lumen
suum
.
from
the
marueilous
light
of
saith
,
that
enlightens
the
mind
among
the
dark
mists
of
errour
.
As
the
carbuncle
hath
a
singuiar
prerogatiue
of
brightnes
beyond
all
other
precious
stones
,
which
is
,
to
shine
in
darknes
,
and
chase
away
night
:
so
faith
hath
a
speciall
excellency
of
light
aboue
all
other
vertues
,
which
is
to
dissipate
the
darknes
[
(b)
](A48358-e17170-b)
(b)
Vnless
God
had
been
the
author
of
Christian
faith
,
and
assisted
the
Apostles
,
poor
fishermen
,
that
preach'd
it
,
the
conuersion
of
so
many
kings
,
Emperors
,
and
other
illustrious
Princes
to
the
faith
of
Christ
,
had
been
impossible
;
for
abstracting
from
diuine
assistance
it
had
not
been
,
as
to
reason
consonant
,
that
so
great
Monarchs
might
euer
haue
been
perswaded
to
despice
wordly
pleasures
,
riches
,
and
honours
,
vnto
embracing
of
humility
,
pouerty
,
and
the
ignominious
Cross
of
Christ
,
for
a
reward
of
happines
they
saw
not
.
This
sole
motiue
carrieth
evident
credibility
,
and
weight
enough
to
perswade
a
rationall
prudent
man
to
embrace
Christian
faith
.
Wherfore
Picus
Mirandula
Epis.
5.
writeth
thus
.
T
is
an
extream
madnes
not
to
belieue
the
gospell
,
the
truth
vvherof
blood
of
Martyrs
proclames
,
Apostolicall
voices
eccho
forth
,
vvonders
,
and
miracles
proue
,
reason
confirmes
,
mute
elements
speak
,
deuills
confess
;
but
t
is
a
greater
madnes
,
(
adheth
he
)
if
a
Christian
that
doubts
not
of
the
truth
of
the
gospell
,
neuertheless
shall
liue
.
as
if
he
did
question
the
truth
thereof
.
of
infidelity
.
Examples
of
this
captiuity
were
the
learned
Pagan
Philosophers
,
namely
S.
Denys
of
Areopagus
,
Aristides
,
Iustin
,
Magistrat's
,
Princes
,
Kings
,
and
Emperours
of
all
nations
,
who
illuminated
with
the
admirable
splendour
of
faith
through
the
preaching
of
poor
fishermen
,
forsooke
their
sacrilegious
worship
of
many
Gods
to
imbrace
the
religion
of
one
crucifyed
Christ
(
that
seemed
to
most
Gentiles
foolishnes
,
and
to
most
Iews
the
stumbling
stone
of
offence
,
and
rock
of
scandall
)
hauing
respect
only
to
a
reward
of
an
enduring
happines
vnseen
.
Obedience
an
effect
of
the
afore
said
captiuity
,
and
a
necessary
requisite
to
faith
,
is
an
humble
submission
of
the
will
to
diuine
truth
,
which
distinguisheth
it
from
all
human
perswasion
;
for
an
assent
to
naturall
verities
apprehended
either
by
sense
,
demonstration
,
or
experience
,
requires
nothing
of
obedience
:
in
consequence
of
which
though
deuills
[
(c)
](A48358-e17210-b)
(c)
S.
Iames
cap.
2.
saith
that
deuils
belieue
and
tremble
:
that
is
,
they
beleiue
vnwillingly
forc'd
there
to
by
clear
evidence
of
the
miracles
of
Christ
:
in
consequence
of
which
their
faith
is
not
diuine
,
supernaturally
infused
.
The
deuils
were
affraid
in
regard
they
were
conuinc'd
,
that
Christ
was
the
son
of
God
,
who
must
come
to
judge
both
men
,
and
Angels
:
wherefore
deuils
stand
in
awe
of
Christ
,
and
his
office
of
judge
is
an
vnexpressable
terrour
vnto
them
.
belieue
:
neuertheless
they
haue
not
the
vertue
of
diuine
faith
,
because
they
want
the
vertue
of
[
(d)
](A48358-e17230-b)
(d)
Aug.
do
verbis
Domini
c.
9.
saith
that
the
faith
of
wicked
men
that
want
the
vertue
of
obedience
comes
near
to
the
faith
of
deuils
:
and
truly
the
saith
of
our
witsectaries
in
these
daies
is
extream
like
vnto
the
faith
of
deuils
,
because
they
will
not
belieue
the
mysteries
of
Christian
Religion
in
obedience
to
authority
,
but
in
clear
evidence
of
naturall
reason
.
obedience
.
Examples
of
this
obedience
were
millions
of
Christians
Primitiue
,
and
modern
,
who
in
obedience
to
Christ
endured
mockings
,
scoffings
,
imprisonments
,
wheeles
,
kniues
,
swords
,
and
all
manner
of
torments
,
stedfast
,
and
valiant
in
maintaining
the
faith
of
Christ
,
and
what
they
[
*
](A48358-e17250-b)
*
Rom.
10.
corde
creditur
ad
iustitiam
,
ore
fit
confessio
ad
salutem
.
beleiued
,
with
their
hearts
they
confessed
with
their
mouths
:
with
their
hearts
they
beleiued
to
justice
,
and
with
their
tongues
made
confession
to
saluation
:
in
which
consists
the
cheif
praise
of
Christian
faith
.
It
is
not
enough
,
that
a
Christian
Catholick
hath
faith
within
himselfe
,
[
*
](A48358-e17270-b)
*
Mat.
10.
qui
confitebitur
me
coram
hominibus
confitebor
&
ego
eū
corā
Patrè
meo
qui
in
coelis
est
.
vnless
he
express
it
outwardly
:
if
he
will
haue
Christ
to
confess
him
before
his
heauenly
Father
,
he
ought
to
confess
Christ
be
fore
men
.
Nothing
is
more
gratfull
to
Christ
then
an
open
confession
of
ones
faith
.
Saint
Peters
confession
of
Christs
diuinity
[
*
](A48358-e17290-b)
*
S.
Hilar.
fides
(
Petri
)
de
diuinitate
Christi
habet
claues
Regni
caelorum
.
got
the
keys
of
Heauen
,
and
that
joyn'd
to
a
full
expression
of
loue
to
Christ
,
merited
the
cheif
place
among
the
twelue
Apostles
.
But
faith
wanting
charity
is
a
lamp
without
oyle
,
a
candle
without
flame
,
and
a
body
without
life
:
faith
in
the
absence
of
charity
is
[
*
](A48358-e17300-b)
*
Jacob.
2.
fides
sine
operibus
mortua
est
.
dead
,
hauing
neither
nourishment
to
burn
,
or
flame
to
enlighten
,
or
life
to
liue
:
and
as
the
body
doth
act
by
the
influence
of
life
:
so
faith
doth
work
by
the
support
of
charity
,
[
(e)
](A48358-e17320-b)
(e)
S.
Bernard
ser.
38.
teacheth
that
the
want
of
merits
is
a
pernicious
pouerty
,
and
biddeth
us
take
care
to
haue
merits
:
and
know
when
we
haue
them
,
that
they
are
giuen
us
:
and
indeed
the
Council
of
Trent
sess.
6.
can.
32.
has
defined
,
that
the
good
works
of
a
just
man
be
the
gifts
of
God
,
and
the
merits
of
the
same
just
man
,
for
as
much
,
as
they
proceede
from
him
by
diuine
grace
,
and
the
merits
of
Iesus-Christ
.
and
other
good
works
proceeding
from
diuine
grace
grounded
in
the
merits
of
Christ
,
which
are
not
only
signs
,
or
testimonies
of
faith's
presence
,
but
they
doe
increase
,
[
*
](A48358-e17340-b)
*
Iacob
.
2.
en
operibus
fides
cōsummata
est
.
and
perfect
it
in
the
work
of
iustification
,
of
which
faith
is
the
foundation
only
.
Wherby
is
plainly
euidenced
,
that
the
sole
essentiall
requisit
to
sanctifying
justice
is
not
faith
[
*
](A48358-e17360-b)
*
1.
Cor.
13.
nunc
autem
manet
Fides
,
Spes
,
&
Charitas
,
tria
haec
:
maior
autem
horum
est
charitas
,
Igitur
cum
charitas
sit
maior
fide
,
non
debet
dici
quod
sola
fides
iustificet
,
&
saluet
.
alone
,
called
by
the
name
of
speciall
faith
,
and
counted
a
certain
evident
cognition
infallibly
assuring
the
beleiuer
,
that
his
sins
are
forgiuen
him
in
particular
,
and
that
he
is
made
an
adopted
child
of
God
through
Christ
.
Neither
is
such
a
faith
the
substance
of
things
hoped
for
,
which
is
the
definition
,
or
description
of
Christian
faith
deliuered
by
the
Apostle
,
for
hope
,
that
is
seen
is
not
hope
,
nor
a
thing
[
(f)
](A48358-e17400-b)
(f)
Hieron
.
l.
2.
con
Iouin
.
writeth
thus
.
T
vvere
great
injustice
in
God
if
the
should
punish
sins
,
that
is
,
vvicked
vvorks
,
and
haue
no
regard
to
,
or
revvard
for
good
vvorks
.
peculiarly
assured
is
a
thing
hopd
for
.
Besides
when
S.
Peter
bid
Simon
Magus
(
who
after
his
baptism
had
retained
wickednes
in
his
heart
)
to
repent
,
he
did
not
assure
him
,
that
his
sins
should
be
forgiuen
him
,
saying
only
vnto
him
:
Repent
of
this
thy
wickednes
,
and
pray
God
,
if
perhaps
the
thought
of
thine
heart
may
be
forgiuen
thee
.
)
And
S.
Paul
while
he
preached
to
others
,
although
he
did
not
apprehend
in
himselfe
any
guilt
of
mortall
wickednes
,
yet
he
durst
not
pronounce
himselfe
justifyed
,
being
afraid
of
damnation
:
he
feared
lest
while
he
preached
to
others
,
himselfe
should
become
a
reprobate
.
[
*
](A48358-e17440-b)
*
Aug.
ser.
19.
de
verbis
Apostoliait
Paulus
suo
timore
nos
terruit
;
quid
enim
faciet
agnus
,
vbi
aries
tremuit
?
But
what
shall
the
lamb
doe
when
the
Ram
is
afraid
:
[
(g)
](A48358-e17460-b)
(g)
Chrysostome
in
Comment.
super
10.
Epis.
1.
ad
Cor.
writeth
thus
.
Let
him
,
that
thinks
he
standeth
,
take
heed
,
lest
he
fall
,
for
if
Paul
the
Apostle
(
saith
he
,
)
the
strongest
of
all
men
vvas
affraid
,
vve
haue
greater
reason
to
fear
.
if
S.
Paul
the
most
sted
fast
,
and
valiant
in
the
faith
of
Christ
did
tremble
,
and
fear
in
the
working
of
his
saluation
,
what
shall
other
Christians
doe
,
which
be
far
inferior
to
him
?
CHAR.
XIIJ.
OF
A
VVIT-BELIEVER
THE
CONTENTS
.
A
wit-sectary
set
forth
:
the
greatest
praise
of
faith
is
first
to
belieue
,
and
then
to
know
:
an
inordinate
loue
to
Philosophy
is
the
mother
of
Heresies
.
A
Wit-belieuer
is
an
inuader
of
Christian
faith
inordinately
attending
to
naturall
reason
,
and
scientificall
demonstrations
in
the
search
of
supernaturall
truths
,
which
faith
only
is
entrusted
with
:
[
(a)
](A48358-e17560-b)
(a)
S.
Austin
l.
de
vtili
.
cred
.
c.
1.
arguing
against
the
Manicheans
(
which
taught
,
that
Christians
ought
not
to
assent
vnto
the
mysteries
of
faith
,
vnless
they
knew
them
afore
by
the
light
of
reason
)
saith
expresly
,
That
vve
doe
not
knovv
vnto
belieuing
,
but
vee
belieue
vnto
knovving
.
and
ambitious
to
know
before
he
belieues
,
he
robs
faith
of
its
greatest
praise
,
which
is
first
to
[
*
](A48358-e17590-b)
*
Aug.
tract.
79.
in
Joan.
haec
est
,
inquit
,
laws
fidei
,
si
quod
creditur
non
videtur
:
vnde
illud
Isa.
si
non
credideritis
,
non
intelligetis
.
belieue
,
and
then
to
know
,
or
to
belieue
what
is
not
known
.
Also
he
is
an
inuader
of
the
true
belieuers
[
*
](A48358-e17620-b)
*
Aug.
de
vtilitate
credendi
con.
Manichae
.
sidelis
,
Christianus
,
non
rationalis
appellatur
.
name
,
which
is
Christian
,
changing
it
into
an
nouell
Title
of
rationall
,
and
accordingly
stileth
himselfe
the
rationall
belieuer
.
Besides
blown
vp
with
a
conceited
actiuity
of
his
own
witt
,
he
chooseth
to
teach
amiss
,
rather
then
to
teach
with
the
current
of
other
belieuers
:
and
inuent
[
(b)
](A48358-e17660-b)
(b)
S.
Paul
1.
Tim.
Counsels
Timothy
to
auoide
profane
nouelties
,
and
oppositions
of
knowledge
falsely
so
called
,
which
men
of
corrupt
minds
,
and
puft
vp
with
pride
promising
haue
erred
about
faith
.
vnauthoriz'd
,
and
vnparal
lel'd
modells
of
new
doctrin
,
rather
then
to
be
counted
in
the
ranck
of
[
*
](A48358-e17680-b)
*
Luc.
18.
dixit
superbus
Pharisaeus
nō
sum
.
sicut
caeteri
homines
,
ergo
sicut
caeteri
daemonū
infert
S.
Bernardus
.
Caeteri
homines
.
In
the
pursuance
of
his
ambition
he
rips
his
brain
,
and
forcibly
cuts
out
abortiue
notions
,
which
goe
rather
in
a
rownd
circle
of
fancy
,
by
which
he
is
biased
,
then
in
a
right
line
of
reason
,
tending
to
the
law
[
(c)
](A48358-e17710-b)
(c)
Rom.
12.
The
Apostle
condemnes
knowledge
,
that
is
not
according
to
sobriety
,
that
is
,
which
is
not
conform
to
the
generall
practice
of
the
holy
Church
:
and
such
(
saith
S.
Iraeneus
.
l.
5.
c
17.
)
as
forsake
the
preaching
of
the
Church
argue
the
holy
Priests
of
vnskilfulnes
,
not
considering
how
far
more
worthly
a
religious
Idiote
is
,
then
a
blasphemous
and
impudent
sophister
.
of
sobriety
,
and
charity
,
which
is
the
only
center
of
religious
consistency
.
His
fancied
thoughts
he
puts
forth
in
bold
assertions
,
dressed
vp
with
obscure
words
,
and
dark
sentences
to
take
the
ears
of
the
ignorant
,
or
such
,
as
being
desirous
to
be
esteemed
witty
,
doe
abandon
their
judgment
to
an
implicit
faith
of
his
new
exotick
notions
.
In
sum
he
is
a
wit-sectary
,
that
fancy
vnder
a
specious
colour
of
reason
hath
deboiched
,
making
him
eat
too
[
*
](A48358-e17730-b)
*
Prouerb
.
25.
mel
multum
comedendo
nocet
.
aboundantly
the
hony
of
Philosophy
,
and
thereby
create
her
the
Mistress
,
which
is
but
the
hand
maid
of
Theology
,
her
office
being
only
to
call
vnto
the
Tower
of
wisdome
,
and
not
to
rule
therin
.
Philosophy
is
the
captiue
woman
,
that
S.
Hierome
wisely
aduiseth
Pammachius
to
diuest
of
her
alluring
,
and
bewitching
haires
,
and
make
her
bald
,
assuring
him
,
that
by
so
dressing
her
,
she
shall
bring
forth
much
captiue
fruit
,
and
of
a
Moabit
,
become
an
Israelite
.
[
(d)
](A48358-e17750-b)
(d)
S.
Hier.
ad
Ctesiph
.
con.
Pelag.
c.
1.
and
Tertullian
de
praescrip.
con.
Marcio
.
l.
5.
call
Philosophers
the
Patriarcks
of
Hereticks
,
affirming
,
that
the
ancient
Heresies
haue
sprung
from
such
,
as
were
too
much
addicted
to
prophane
Philosophy
.
And
S.
Ambros
.
l.
1.
de
fide
cap.
5.
con
.
Aria
.
ascribes
to
Philosophy
the
Origen
of
all
impieties
,
and
moreouer
excludes
Philosophicall
arguments
in
the
resolution
of
faith
,
as
vnnecessary
;
For
vve
giue
credence
,
saith
this
great
Doctor
,
to
fishermen
,
and
not
to
Philosophers
.
Philosophy
so
long
only
is
profitable
to
the
Church
of
God
,
as
she
is
kept
in
awe
of
diuine
faith
,
and
in
obedience
to
the
schooles
of
Christian
Catholick
Doctors
.
If
it
were
granted
that
[
*
](A48358-e17840-b)
*
S.
Tho.
do
Villa-noua
,
ser.
de
Epiph.
pag.
33.
experimento
saepè
didicimus
,
vt
qu●
nimium
cupit
esse
Philosophus
,
facilè
desinat
esse
Christianus
:
sicut
magi
dum
quaerunt
in
Hierusalem
humanum
consilium
amisere
caeleste
signum
:
sic
Christiani
nimium
quaerentes
humanas
rationes
in
diuinis
mysterijs
perdunt
fidei
lucom
,
&
fulgorem
.
Philosophy
might
furnish
clear
demonstrations
as
requisits
to
Christian
faith
,
it
would
follow
of
necessity
,
that
faith
were
not
faith
,
being
faith
,
and
naturall
euidence
are
inconsistent
together
according
to
the
Apostle
,
who
excludeth
sight
from
the
walk
of
faith
.
2.
Cor.
5.
CHAR.
XIV
.
OF
A
SINGVLAR
DOCTOR
.
THE
CONTENTS
.
Singular
Teachers
compared
to
Erostratus
,
and
Pausanias
:
from
the
singularity
of
one
Doctor
proceed's
the
curiosity
of
many
hearers
:
one
singular
Master
planteth
a
sect
,
which
the
curiosity
of
many
schollars
spreads
:
singular
Teachers
appeare
outwardly
in
sheeps
cloathing
,
while
they
are
inwardly
rauenous
wolfes
.
A
Singular
Doctor
is
a
wanton
schollar
of
new
notions
,
that
blown
vp
with
vanity
,
and
arrogancy
ambitiously
endeauoureth
,
to
get
a
name
aboue
other
Teachers
contempory
with
him
[
(a)
](A48358-e17940-b)
(a)
S.
Bernard
ser.
65.
in
Cant.
writeth
,
that
the
intent
,
and
aim
of
all
hereticks
,
is
to
in
hance
,
and
spread
their
name
through
singularity
of
doctrine
.
And
S.
Gregor.
l.
24.
mor.
saith
,
that
t
is
naturall
vnto
hereticks
to
be
puft
vp
with
vaine
pride
of
science
,
and
to
scorne
,
and
laugh
at
the
simplicity
of
other
belieuers
.
Also
Theodoret.
in
praet
.
in
Polymor
.
obserues
,
that
some
men
which
haue
done
no
gallant
laudable
actions
worthy
renown
,
endeauour
by
wicked
entreprises
to
celebrate
their
name
.
Aug.
in
psal.
9
saith
,
that
those
which
cannot
be
known
by
well
doing
,
striue
by
ill
doing
to
abide
for
euer
in
the
mouth
of
posterity
,
desirous
of
an
euill
name
rather
,
then
to
haue
none
at
all
.
which
is
the
sole
ground
of
his
singularity
:
and
rather
then
to
haue
none
he
laboureth
for
an
ill
one
,
turning
from
wholsom
learning
[
*
](A48358-e17960-b)
*
Martianus
Imperator
in
Concil.
Calcedo
.
qui
post
veritatem
repertam
,
inquit
,
&
Doctorum
vnitate
stabilitā
aliquid
vlterius
discutit
,
mēdacium
quaerit
.
established
in
the
vnity
of
Doctors
to
exoctick
,
and
vnauthorised
Tenents
which
though
he
craftily
diuulgeth
for
primitiue
verities
,
and
vaunteth
[
(b)
](A48358-e17980-b)
(b)
S.
Chrysostome
in
com
.
oper.
imperf.
super
Mat.
hom.
45.
writeth
thus
.
When
thou
shalt
hear
any
man
extolling
,
and
beatifying
the
ancient
Doctours
,
obserue
his
carriage
tovvard
those
vvhich
are
contemporary
vvith
him
,
for
if
he
shall
approue
,
and
honour
those
,
doubtles
he
vvould
haue
respected
the
others
,
if
be
had
liued
in
their
dayes
:
but
if
he
contemne
the
moderne
,
he
vvould
likevvise
haue
contemned
the
ancient
.
Teachers
,
if
he
had
been
contemporary
vvith
them
.
to
haue
left
modern
,
as
troubled
waters
,
for
ancient
doctrins
,
as
clear
springs
;
neuertheless
he
carries
not
the
least
sound
that
way
teaching
nothing
that
hath
any
relation
to
truth
or
antiquity
.
In
the
pursuance
of
his
ambition
he
makes
proselytes
of
such
,
as
hauing
their
eares
itching
,
doe
after
their
own
lusts
seek
Masters
of
new
notions
.
[
*
](A48358-e18000-b)
*
Scientia
,
iuquit
,
Apostolus
Paulus
,
inflat
,
vbi
charitas
non
aedificat
:
quam
sententiam
frequēter
vsurpat
S.
Aug.
As
science
without
charity
begetteth
pride
,
and
pride
Teachers
of
Nouelties
:
so
want
of
science
without
sobernes
bringeth
forth
curiosity
,
which
maketh
itching
cares
in
order
to
new
Masters
.
The
[
(c)
](A48358-e18020-b)
(c)
Vincen.
Lyrinen
.
2.
p.
tom
5.
Bid.
vit.
S.
Patr.
addresseth
himselfe
to
Priests
,
and
Teachers
in
order
to
auoiding
of
Nouelties
thus
.
O
Priest
,
ô
Doctor
,
if
the
aiuine
povver
hath
furnish'd
thee
vvith
vvitt
,
and
abilities
fit
for
exercise
,
out
out
faithfully
the
precious
stones
of
diuine
doctrine
,
deck
,
and
set
them
forth
vvisely
,
adde
splendour
,
grace
,
and
comliness
,
but
so
teach
vvhat
thou
hast
learn'd
,
that
vvhile
thou
speak'st
after
a
nevv
method
thou
deliuer
nothing
of
nevv
doctrine
.
singularity
of
one
Doctour
planteth
a
sect
,
and
the
curiosity
of
many
encreaseth
it
.
In
the
compleating
of
his
ambition
he
doth
not
only
equall
,
but
exceed
the
ambition
[
*
](A48358-e18040-b)
*
Volaterranus
l.
15.
Anthrop
.
Erostratus
,
inquit
,
Tēplum
Diana
Ephestae
incendit
nominis
,
&
famae
libidine
.
of
Erostratus
,
that
to
perpetuate
his
name
set
on
fire
the
Temple
of
Diana
at
Ephesus
,
counted
one
of
the
seauen
wonders
of
the
world
;
for
the
ambition
of
Erostratus
destroyed
one
Temple
only
,
but
the
pride
of
a
singular
Teacher
ruines
[
*
](A48358-e18070-b)
*
2.
Cor.
6.
vos
estis
tēplum
Dei
&
1.
Cor.
3.
Templū
Dei
estis
,
&
Spiritus
sāctus
habitat
in
nobis
.
as
many
temples
,
as
the
Christians
,
(
which
by
crafty
dealings
he
seduceth
,
and
bringeth
into
errour
)
euery
Christian
being
a
temple
of
the
liuing
God
,
and
the
habitation
of
the
holy
Ghost
:
and
consequently
,
as
the
God
of
Christians
surpasseth
in
worthines
Diana
of
the
Ephesians
:
and
as
a
spirituall
excēedeth
a
materiall
temple
:
so
a
destroyer
of
Christian
soules
,
goes
beyond
Erostratus
in
wickednes
.
In
like
manner
he
exceedeth
the
Regicide
[
*
](A48358-e18130-b)
*
Ioan.
Sarisburiensis
polycratio
.
Pausanias
,
inquit
,
cum
Hermaclea
percunctatus
esset
quò
nam
modò
clarus
euadere
posset
,
subito
atquē
hic
respondisset
,
si
occidisset
aliquem
virum
clarum
continuo
Philippam
interemit
.
Pausanias
,
that
made
his
way
to
an
euerlasting
memoriall
of
a
wicked
enterprise
,
thorow
the
Royall
blood
of
Philip
of
Macedo
,
which
ambitiously
he
spilt
;
for
a
singular
Teacher
murthereth
as
many
[
*
](A48358-e18150-b)
*
Secundum
Bedam
l.
3
in
cap.
10.
lucae
quos
Lucas
appellat
Reges
,
matthaeus
vocat
iustos
,
ipsi
sunt
,
ait
ille
,
Reges
magni
,
qui
tentationū
suatum
motibus
non
consentiēdo
succumbere
,
sed
regendo
praeesse
nouern̄t
:
kings
,
as
there
are
just
men
,
which
he
peruerteth
,
and
draweth
from
the
truth
.
Howeuer
a
singular
Teacher
will
not
profess
openly
the
malice
of
his
ambition
,
as
did
Erostratus
,
who
affraid
,
as
it
were
,
to
lose
the
renowning
of
his
name
,
himselfe
diuulged
his
[
*
](A48358-e18190-b)
*
Hier.
l.
con
:
Heluidium
cap.
8.
mullo
,
inquit
,
prodente
sacrilegium
,
fertur
ipse
(
Erostratus
)
in
medium
processisse
clamitas
sese
incendium
subiecisse
.
sacrilegious
crime
;
for
though
a
singular
teacher
is
inwardly
a
rauenous
wolfe
,
yet
outwardly
,
for
the
most
part
,
he
appeareth
in
sheep's
clothing
.
And
indeed
his
ambition
is
a
subtile
inordinate
desire
of
glory
,
a
secret
poyson
,
an
occult
plague
author
of
crafty
dealings
,
and
mother
of
hypocricy
.
A
singular
Teacher
neuer
publisheth
his
wicked
affection
,
lest
the
effects
therof
might
be
therby
obstructed
:
he
is
like
vnto
a
white
tombe
,
which
appeares
beautifull
outward
,
but
within
is
full
of
filthines
.
Howeuer
,
that
such
teachers
should
rise
euen
of
Christians
,
Apostolicall
prophecies
giue
euidence
enough
to
beleiue
so
.
When
S.
Paul
said
1.
Cor.
11.
There
must
be
heresies
euen
among
you
,
he
pointed
at
singularity
of
doctrine
;
for
the
word
heresy
taken
in
the
precise
sense
for
a
choosing
,
and
adhering
vnto
a
peculiar
opinion
imports
as
much
.
When
the
same
Apostle
said
,
as
is
related
Act.
20.
I
know
of
your
own
selues
shall
men
rise
speaking
peruerse
things
to
draw
disciples
after
them
;
he
foretolde
the
ambition
of
a
singular
Teacher
.
When
S.
Mathew
said
Beware
of
salse
Prophets
,
which
come
vnto
you
,
in
sheeps
clothing
,
he
hinted
at
the
hypocrisy
of
singular
Teachers
,
which
disguise
their
malice
with
a
visard
of
outward
sanctity
,
and
thereby
craftily
circunuent
,
and
bring
into
errour
such
,
as
through
weaknes
,
or
wauering
in
faith
,
or
through
itching
eares
,
are
giuen
to
nouelties
.
[
(d)
](A48358-e18250-b)
(d)
Vincen.
Lirinen
.
writeth
of
Origine
,
that
he
might
haue
been
of
great
authority
,
if
an
exemplar
life
had
been
sufficient
enough
to
haue
made
him
so
,
for
he
was
a
person
of
singular
integrity
,
purity
,
learning
,
industry
,
&c.
but
that
gallant
person
,
saith
he
,
in
regard
he
insolently
abused
the
grace
of
God
,
(
confiding
in
his
own
abilities
,
and
despising
the
simplicity
of
Christian
Religion
)
presumed
,
that
he
knew
more
then
all
other
men
,
and
interpreted
holy
Scriptures
after
a
new
mode
,
deseru'd
,
that
the
Church
of
God
should
say
of
him
:
Non
audies
verba
prophetaeillius
:
thou
shalt
not
hearken
to
the
words
of
that
Prophet
.
Baronius
in
his
Ecclesiasticall
History
.
An.
449.
after
he
had
said
much
of
Eutiches
the
Heretick
in
order
to
his
outward
sanctity
,
aduiseth
the
reader
to
learn
from
him
,
that
other
Hereticks
so
comport
themselues
,
as
if
they
breathed
forth
purity
of
faith
,
and
sanctity
of
manners
.
The
same
Baronius
writeth
in
his
Eccles.
Hist.
An.
428.
that
the
Arch-Heretick
.
Nestorius
with
his
sordide
clothing
,
pale
face
,
and
lean
body
,
(
wherby
he
was
counted
a
person
of
great
abstinence
,
and
mortification
)
drew
many
followers
after
him
.
Again
An.
411.
of
his
Eccles.
History
he
relateth
,
that
Paulinus
in
an
Epistle
to
S.
Austin
,
extolleth
Pelagius
the
Heretick
for
great
sanctity
of
life
,
who
notwithstanding
,
as
Baronius
attesteth
,
was
a
rauenous
wolfe
cloth'd
in
a
Monasticall
habit
,
a
new
Proteus
,
that
according
to
place
,
time
,
and
persons
with
whom
he
conuersed
,
chang'd
his
discourse
.
Moreouer
Wicleff
the
first
English
heretick
through
his
sordide
clothing
,
and
affected
humility
bewitched
,
and
infected
nany
with
his
pernicious
nouelties
.
Vnder
a
false
shew
,
and
disguise
of
outward
holines
,
singular
Teachers
in
all
times
of
the
Christian
Church
haue
spread
their
pernicious
Doctrins
,
as
do
plainly
euidence
the
Ecclesiasticall
Annals
of
each
age
respectiuely
:
and
indeed
Origines
,
Nestorius
,
Pelagius
,
Eutiches
,
(
to
say
nothing
of
sundry
others
)
while
they
wantonly
presum●d
of
their
own
witts
,
and
insolently
despised
the
ancient
plainess
,
and
lownes
of
Christian
religion
,
together
with
the
generall
practice
therof
,
affected
outward
piety
,
thinking
therby
to
get
authority
,
and
credence
to
their
new
notions
,
wanting
ordinary
Mission
to
preach
them
.
The
actiuity
of
their
own
witts
caused
wantonnes
,
wantonnes
pride
,
and
pride
a
preferring
themselues
before
all
other
Teachers
of
those
daies
;
yet
though
the
end
of
such
teachers
be
euill
,
the
end
for
which
the
supream
prouidence
permitteth
them
is
good
;
for
God
suffereth
them
to
be
,
that
the
approu'd
,
as
gold
in
the
fire
tryed
,
may
be
manifested
,
and
discouered
from
the
holow
hearted
members
of
the
Church
.
The
supream
prouidence
suffereth
them
to
be
,
that
the
carnall
thereby
may
be
stird
vp
to
seek
,
and
the
spirituall
to
clear
the
truth
:
the
supream
prouidence
tolerateth
them
to
the
end
,
that
many
may
be
raised
out
of
their
sleep
to
see
the
day
of
God
,
and
be
glad
therof
,
S.
Aug.
c.
8.
de
verae
religione
:
the
supream
prouidence
suffereth
them
to
be
choosing
rather
to
draw
good
out
of
euill
,
then
to
permit
no
euill
at
all
.
But
woe
to
such
,
as
through
their
fault
commit
the
euill
,
that
God
suffereth
to
be
.
CHAR.
XV.
OF
CHRISTIAN
HOPE
.
THE
CONTENTS
.
Good
works
supported
by
diuine
promises
haue
a
good
claim
to
the
glory
of
Heauen
,
which
is
the
consistency
of
Christian
hope
:
God
by
promising
maketh
himselfe
mans
debter
:
the
assurance
,
that
man
hath
,
that
God
cannot
faile
of
his
promise
doth
not
render
him
sure
of
the
thing
promised
,
till
he
shall
performe
the
condition
of
the
promise
made
,
which
is
,
full
perseuerance
in
the
exercise
of
good
works
,
whereof
no
man
can
be
certain
:
the
death
of
Christ
brought
forth
Hope
of
life
.
CHristian
Hope
is
a
certaine
[
*
](A48358-e18370-b)
*
S.
August
.
vocat
Christianā
spem
certam
exspectationem
gloriae
futurae
.
expectation
of
future
glory
supported
by
diuine
promises
,
and
perseuerance
in
good
works
(
the
condition
of
the
promises
)
proceeding
from
diuine
grace
through
the
merits
of
Christ
.
And
as
God
cannot
faile
of
his
promise
,
who
is
[
*
](A48358-e18400-b)
*
2.
Thessal.
3.
fidelis
autem
Deus
est
.
faithfull
in
all
he
promiseth
,
or
falsify
his
word
,
who
is
the
eternall
truth
,
so
works
done
a
right
cannot
be
frustrated
of
the
reward
promised
being
[
*
](A48358-e18430-b)
*
Bona
opera
quae
procedunt
ex
gratia
sunt
quasi
pignora
,
&
arahae
regni
caelestis
.
pledges
of
full
assurance
,
which
render
God
their
[
(a)
](A48358-e18440-b)
(a)
According
to
Tertull.
l.
depenit
.
a
good
worke
makes
God
mans
debter
:
likewise
S.
Austin
ser.
31.
de
verbis
Domini
.
Saith
,
that
God
vnder
his
hand-writing
hath
giuen
us
an
engagement
of
his
promises
.
debter
;
not
because
God
owes
any
thing
,
that
is
not
his
own
,
who
is
lord
of
all
things
,
and
good
works
themselues
are
his
[
(b)
](A48358-e18470-b)
(b)
According
to
S.
Austin
in
Enchir.
c.
107.
good
works
are
the
gifts
of
God
,
and
God
by
crowning
our
works
,
crownes
but
his
own
gifts
:
and
indeed
euery
good
worke
conducing
to
heauenly
blessednes
proceedes
from
druine
grace
,
which
is
Gods
free
liberall
gift
.
gifts
deriued
from
his
grace
,
that
make
,
them
good
;
but
because
the
reward
,
that
his
goodnes
gratis
,
and
frankly
promises
,
justice
performes
;
[
*
](A48358-e18480-b)
*
Hebrae
.
6.
non
enim
iniustus
Deus
,
vt
obliuiscatur
operis
vestri
,
&
dilectionis
,
quā
ostendistis
in
nomine
ipsius
,
qui
ministrastis
sāctis
&
ministratis
.
for
God
is
not
vnjust
to
forget
the
worke
,
and
labour
of
loue
shewn
towards
his
name
.
Holy
Ioh
hauing
this
full
assurance
of
diuine
promises
shut
vp
in
the
cabinet
of
his
heart
,
was
not
a
more
illustrious
king
sitting
in
his
Regall
Throne
,
then
he
was
glorious
lying
on
his
dunghill
,
where
he
rejoyced
,
and
gloried
in
the
assurance
of
promised
glory
,
through
Christ
his
Redeemer
,
though
he
[
(c)
](A48358-e18500-b)
(c)
Though
I
vvere
,
saith
holy
Iob
c.
9.
perfect
neuerthess
my
soul
is
ignorant
therof
:
and
Salomon
Prouerb
.
20.
Who
can
say
my
heart
is
clean
,
I
am
clean
from
sin
?
and
(
the
Apostle
)
1.
Cor.
4.
durst
nost
pronounce
him selfe
iustifyed
,
albeit
his
conscience
was
not
guilty
of
euill
.
Again
S.
Austin
l.
1.
de
ciuit
.
c.
12.
teacheth
,
that
though
we
can
be
certain
of
the
reward
of
perseuerance
neuertheless
we
cannot
besure
of
perseuerance
it selfe
,
since
no
man
can
know
certainly
without
a
speciall
reuclatiō
,
that
he
shall
cōtinue
in
the
exercise
of
good
works
till
the
end
of
his
life
.
was
not
sure
of
saluation
,
nor
yet
or
his
own
iustification
.
Hence
euidently
appeares
the
eminency
of
diuine
Hope
aboue
any
human
expectation
;
for
this
is
like
dust
,
that
is
blown
away
with
the
wind
,
or
like
the
smoake
,
that
is
dispersed
here
,
and
there
with
a
tempest
,
to
the
confusion
of
him
,
that
placeth
his
trust
in
the
arme
of
flesh
;
but
diuine
Hope
doth
not
make
ashamed
:
it
is
the
ancre
of
the
soul
,
and
holds
it
firme
,
and
stedfast
in
the
greatest
storme
of
tribulation
,
and
affliction
.
And
as
the
ancre
of
a
ship
doth
not
fix
in
water
,
but
in
the
firm
earth
below
:
[
(d)
](A48358-e18550-b)
(d)
The
Apostle
Hebr.
6.
assures
us
,
that
Christian
Hope
entereth
into
those
parts
,
which
are
within
the
vail
,
that
is
,
Sanctum
Sanctorum
,
which
is
an
allegory
taken
from
the
ancient
Tabernacle
,
or
Temple
of
the
Iews
,
the
inward
part
whereof
was
called
Sanctum
Sanctorum
,
which
,
the
interposition
of
a
vail
seperated
from
that
part
,
where
the
people
assembled
together
.
This
inward
part
was
a
type
of
the
diuine
Tabernacle
,
and
represented
euerlasting
blessednes
,
wherasthe
other
part
was
a
figure
only
of
enjoyments
proper
to
the
present
life
.
so
Christian
Hope
doth
not
stay
at
the
porch
,
or
entry
of
the
vaile
of
the
Tabernacle
(
which
misteriously
represents
the
floating
waters
of
transitory
,
and
visible
enjoyments
)
but
passeth
into
the
inward
parts
therof
,
which
is
Sanctum
Sanctorum
,
the
holiest
place
mysteriously
shewing
the
throne
of
the
inuisible
God
,
whether
is
entred
the
fore-runner
for
all
true
beleiues
IESUS-CHRIST
the
author
of
diuine
Hope
.
Christ
came
into
the
world
as
a
great
Phisician
to
heal
the
infirmities
of
man
,
and
he
made
of
his
own
blood
[
*
](A48358-e18590-b)
*
Aug.
sanguis
medici
factus
est
medicamentum
phraenetici
.
the
phisick
,
that
healed
him
,
wherby
he
begot
him
vnto
a
full
assurance
of
Hope
,
so
that
it
would
be
impossibile
,
that
he
should
hate
him
,
as
to
perdition
,
for
whom
he
hath
shed
his
blood
,
as
to
saluation
.
Thus
Christs
death
was
made
the
Hope
of
life
,
which
his
resurrection
confirm'd
:
Christ
rising
did
perfect
what
dying
he
had
merited
,
and
gloriously
risen
he
entred
into
the
inward
parts
of
the
vaile
,
that
is
,
of
his
heauenly
kingdom
,
making
way
for
all
such
[
(e)
](A48358-e18600-b)
(e)
The
Apostle
Rom.
2.
ascribes
iustification
to
the
doers
,
not
to
the
hearers
of
the
law
:
whereby
is
euident
,
that
not
faith
alone
,
but
the
keeping
of
Gods
commandements
is
of
necessity
required
vnto
obtaining
heauenly
blessednes
.
as
shall
obserue
his
commandements
,
to
follow
,
and
to
receiue
the
reward
of
eternall
life
,
that
his
death
hath
merited
.
CHAR.
XVJ.
OF
CHRISTIAN
CHARITY
TOWARD
GOD
THE
CONTENTS
.
God
will
not
be
lou'd
for
a
reward
,
that
is
not
himselfe
:
in
the
exhibition
of
loue
God
exacteth
all
:
the
loue
of
God
,
and
the
loue
of
the
world
are
iuconsistent
together
:
whosoeuer
loueth
God
a
right
keepeth
his
commandements
:
where
there
is
deadly
transgression
,
there
is
nothing
of
iustification
:
as
water
extinguisbeth
fire
,
so
each
mortall
sin
driueth
away
charity
out
of
the
soul
.
CHarity
towards
God
is
a
supernaturall
loue
,
wherewith
the
soul
being
inuested
,
loues
God
only
for
the
goodnes
,
sanctity
and
perfection
essentiall
vnto
him
.
And
God
is
not
loued
aright
,
when
he
is
loued
for
[
*
](A48358-e18680-b)
*
Aug.
in
psa
.
52.
Deus
non
propterea
se
amari
vult
,
quia
dat
aliquid
praeter
se
,
sed
quia
dat
se
.
a
reward
besides
himselfe
who
is
the
[
*
](A48358-e18700-b)
*
Gen.
17.
ego
,
ait
Deus
Abrahamo
,
protector
tuus
sum
,
&
&
merces
tua
magna
nimis
.
great
reward
of
right
loue
:
also
the
soul
,
that
loues
God
aright
loues
him
with
all
its
faculties
,
strength
,
and
thought
,
[
*
](A48358-e18720-b)
*
Aug.
medita
.
35.
immensus
es
Domine
&
ideò
sine
mēsura
debes
amari
.
Et
rursum
totū
(
amorem
)
à
te
exigit
Deus
,
qui
te
tetum
fecit
.
for
in
the
exhibition
of
loue
God
requires
of
man
it
all
,
who
made
him
all
.
As
a
chast
woman
,
that
loues
her
husband
,
loues
no
other
man
besides
him
(
for
to
loue
so
,
where
not
at
all
,
or
less
to
loue
him
,
then
she
ought
)
so
a
chast
soul
,
that
loues
God
its
spouse
,
loues
no
other
reward
besides
him
,
for
that
were
not
to
haue
at
all
,
or
less
affection
for
him
,
who
will
not
be
loued
for
any
reward
,
that
is
not
himselfe
:
and
indeed
a
riuer
diuided
into
two
riuolets
,
or
branches
,
the
more
water
it
giues
to
one
,
the
less
it
bestowes
on
the
other
.
Furthermore
,
as
a
woman
doth
not
loue
her
husband
,
that
loues
him
for
his
mony
,
goods
,
and
estate
:
so
a
Christian
soul
doth
not
loue
God
,
that
loues
him
for
worldly
enjoyments
.
Aright
louer
of
God
does
not
stoope
his
loue
to
any
creature
,
but
mount's
vp
,
and
sixes
it
in
the
Creatour
onely
,
that
is
,
renounces
all
leagues
of
loue
,
and
friendship
with
the
world
.
And
truly
the.
[
(a)
](A48358-e18750-b)
(a)
According
to
S.
Chrysostom
hom.
42.
in
Mat.
a
man
,
if
he
loues
God
,
does
not
loue
the
world
,
for
if
he
loues
the
world
,
he
loues
not
God
with
all
his
heart
;
a
gain
in
an
other
place
S.
Chrysostom
saith
,
that
whosoeuer
will
loue
God
of
necessity
must
hate
riches
,
and
whosoeuer
will
loue
riches
,
of
necessity
must
hate
God
.
The
loue
of
God
,
and
the
loue
of
the
world
,
as
contradictories
are
inconsistent
together
:
to
loue
God
is
to
hate
the
world
,
and
to
loue
the
world
is
to
hate
God
:
[
*
](A48358-e18760-b)
*
Iac.
4.
amicitia
huius
mundi
inimica
est
Dei.
whosoeuer
will
be
a
friend
of
the
world
maketh
himselfe
the
enemy
of
God
.
As
the
same
eyes
of
the
body
cannot
behold
the
heauen
,
and
the
earth
together
:
so
the
same
eyes
of
the
soul
cannot
look
on
God
,
and
the
world
at
once
:
this
cannot
flie
vp
on
high
,
when
the
wings
of
its
affections
are
glewed
to
earthly
delights
.
God
and
the
world
are
two
contrary
Masters
,
and
command
contrary
wise
.
God
command's
man
to
abandon
all
terrene
things
for
him
,
and
his
faith
,
and
he
will
giue
him
eternall
life
:
the
world
saies
to
man
,
denie
,
or
dissemble
thy
faith
,
and
Religion
,
and
I
will
bestow
on
thee
riches
,
and
honours
,
bring
thee
out
of
trouble
,
and
misery
,
and
make
thee
liue
in
peace
,
and
plenly
at
thine
own
house
with
they
wife
,
children
,
and
family
.
The
obseruation
of
Gods
commands
is
the
proofe
,
and
evidence
of
Christi
an
charity
:
for
whosoeuer
loueth
God
,
[
*
](A48358-e18790-b)
*
Joan.
14.
si
diligitis
me
,
mādata
mea
seruate
.
Et
cap.
10.
haec
(
inquit
)
est
charitas
Dei
,
vt
mādata
eius
custodiamus
,
&
quo
modo
(
dicit
Aug.
)
dlligis
eum
,
cuius
odisti
praeceptum
?
quis
est
qui
dicat
,
diligo
Imperatorē
,
sed
odi
leges
eius
.
keepeth
his
commandements
,
and
doth
those
things
,
which
are
pleasing
in
his
sight
:
and
good
works
proceeding
from
the
root
of
charity
are
without
guilt
of
sin
,
and
consequently
gratefull
sacrifices
vnto
God
:
[
*
](A48358-e18830-b)
*
Io.
Deus
charitas
est
,
&
qui
manet
in
charitate
in
Deo
manet
.
who
is
charity
it selfe
and
in
whom
a
Christian
soul
abideth
,
whiles
it
abideth
in
charity
:
[
*
](A48358-e18840-b)
*
Quod
charitas
de
fasto
deperdatur
totaliter
quolibet
peccato
mortali
,
est
assertio
fide
certa
ex
Tridentino
sess.
6.
cap.
15.
&
can.
27.
read
the
character
of
luxury
vvherein
this
Catholick
doctrine
is
clearely
prou'd
.
and
it
is
as
impossible
for
charity
to
remaine
with
mortall
sin
,
as
fire
to
burn
in
water
;
for
as
water
extinguisheth
fire
,
so
each
mortall
sin
driueth
away
charitv
.
Lucifer
was
depriued
of
charity
by
the
sin
of
pride
:
Adam
by
the
sin
of
disobedience
:
king
Dauid
by
the
sinns
of
adultery
,
and
homicide
:
and
S.
Peter
lost
his
charity
by
denying
of
Christ
,
though
not
[
*
](A48358-e18880-b)
*
Iuxta
antiquos
Patres
S.
Petrus
peccauit
ex
timore
non
ex
infidelitate
:
charitatem
amisit
,
non
fidem
.
his
faith
,
he
sinning
through
feare
only
.
And
albeit
,
that
some
naturall
works
may
be
[
(b)
](A48358-e18890-b)
(b)
S.
Austin
ser.
52.
de
tempore
c.
2.
besides
diuine
supernaturall
,
acknowledges
human
naturall
charity
,
and
expresly
affirmes
,
that
such
meer
morall
affection
,
if
no
euil
circunstance
interuene
,
is
laudable
;
lawfull
and
honest
;
in
consequence
of
which
,
he
teacheth
that
pagans
,
Jewes
,
and
other
vnbelieuers
may
loue
one
another
:
namely
pagan
husbands
may
loue
their
wifes
,
and
parents
their
children
with
a
loue
,
that
is
no
deadly
sin
,
although
it
be
not
grounded
on
Christian
faith
;
wherby
t
is
plain
that
S.
Austin
did
not
think
(
as
the
new
Teachers
of
these
daies
impose
vpon
him
)
that
euery
morall
action
done
by
a
pagan
,
or
Iew
,
is
a
mortall
sin
,
because
of
the
want
of
Christian
faith
:
neither
matt'ers
it
,
that
t
is
said
Rom.
14.
Whatsoeuer
is
not
of
faith
is
sin
.
For
the
Apostle
meaneth
only
(
as
appeares
by
the
same
chapter
(
that
whatsoeuer
worke
a
man
does
against
faith
,
or
contrary
to
conscience
is
a
sin
:
ant
doubtles
it
is
not
meant
thereby
that
an
infidel
sinneth
in
honouring
his
parents
,
giuing
of
almes
,
fighting
for
his
Country
,
tilling
his
ground
,
and
in
all
other
morall
good
works
where
vnto
an
insidel
is
bound
by
the
law
of
nature
.
good
morally
without
both
diuine
charity
,
and
diuine
faith
;
(
for
if
liberum
arbitrium
,
free
,
will
could
produce
no
good
morall
action
at
all
without
Gods
speciall
helpe
,
by
necessary
consequeuce
it
would
follow
that
it
were
wholy
extinct
;
for
example
he
,
who
could
perceiue
nothing
of
any
coulour
without
a
speciall
concurrence
,
and
assistance
of
God
,
would
be
counted
wholy
blind
,
that
is
,
it
would
be
thought
,
that
his
sight
or
faculty
of
seeing
were
totally
extinct
.
)
Howeuer
meer
works
of
nature
inuested
with
morall
goodnes
onely
haue
but
withered
leaues
,
wanting
reall
fruits
,
such
as
tend
[
*
](A48358-e18920-b)
*
Aug.
l.
4.
con
.
Julia
nullum
bonū
beatificum
sine
charitate
:
hoc
,
inquit
,
amore
opus
est
,
vt
sit
bonum
beatificum
.
to
the
glory
of
Heauen
,
which
is
the
centre
of
Christian
charity
.
CHAR.
XVIJ.
OF
CHARITY
TOWARDS
OVR
NEIGBOUR
.
THE
CONTENTS
.
The
loue
of
God
bringeth
forth
loue
towards
our
neigbour
:
whosoeuer
loueth
God
,
as
he
ought
,
loueth
his
neigbour
also
:
euery
man
is
euery
mans
neigbour
,
those
come
the
nearest
to
God
in
imitation
,
which
loue
their
enemyes
without
dissimulation
:
the
highest
praise
of
Christian
charity
towards
our
neigbour
is
that
it
cannot
be
idle
,
nor
fall
away
,
and
in
Heauen
it
encreaseth
.
CHarity
towards
our
neigbour
is
a
diuine
loue
deriued
from
the
loue
of
God
,
as
a
copy
drawn
from
the
originall
:
[
*
](A48358-e19020-b)
*
S.
Greger
.
ait
,
quod
per
amorem
Dei
amor
proximi
gignitur
,
&
per
amorem
proximi
amor
Dei
nutritur
.
Yet
as
the
loue
of
God
causeth
loue
to
our
neigbour
:
so
this
doth
nourish
that
,
passing
from
,
and
for
God
vpon
our
neigbour
;
in
consequence
of
which
both
loues
are
reciprocally
necessary
to
each
other
:
their
consistency
depeuds
of
their
vniting
together
:
neither
of
them
is
loue
to
blessednes
,
if
diuided
.
As
God
in
the
creation
of
time
blessed
the
first
day
,
that
was
one
only
,
and
is
not
said
to
haue
blessed
the
second
,
which
made
two
,
that
being
a
number
of
diuision
:
so
he
blesseth
the
loue
exhibited
to
himself
,
and
to
our
neighbour
for
his
sake
,
if
vndiuided
,
and
one
only
:
[
*
](A48358-e19030-b)
*
Aug.
l.
4.
confess
.
c.
9.
Beatus
qui
amat
te
,
&
amicum
in
te
,
&
inimicum
propter
te
.
he
is
blessed
that
loues
God
for
himself
,
and
for
,
and
in
him
,
his
neighbour
.
Wherby
it
is
plainly
euident
,
that
the
loue
of
such
,
as
loue
by
reflexion
on
worldly
aduantages
only
,
or
principally
,
do
not
tend
to
blessednes
which
is
the
centre
of
charity
towards
our
neighbour
:
nor
freindship
is
a
right
scoare
to
loue
vpon
,
if
it
be
not
with
conformity
,
and
subordination
to
the
loue
of
God
,
[
*
](A48358-e19060-b)
*
Mat.
5.
qui
facit
solem
oriri
super
bonos
,
&
malos
,
&
pluit
super
iustos
,
&
iniustos
.
who
as
he
maketh
the
sun
to
arise
on
the
euill
,
and
the
good
,
and
sendeth
raine
on
the
iust
,
and
vniust
:
so
commandeth
loue
,
not
only
to
freinds
,
but
euen
to
enemyes
;
these
,
as
well
as
the
others
being
our
neighbours
:
[
*
](A48358-e19080-b)
*
Aug.
in
psal.
115.
tom.
8.
omnis
homo
,
inquit
,
est
omni
homini
proximice
.
for
each
man
is
each
mans
neighbour
;
neither
is
their
any
thing
,
that
makes
a
Christian
[
*
](A48358-e19120-b)
*
Secundum
S.
Chrysost.
nihil
est
quod
sic
Deo
similes
facit
vt
malignis
,
&
laedentibus
esse
placabi●●m
.
so
like
to
God
,
as
to
loue
them
,
that
curse
him
,
to
do
good
to
them
,
that
hate
him
and
to
pray
for
them
that
hurt
,
and
persecute
him
:
besides
in
an
enemy
is
the
image
of
God
,
a
possibility
of
iustification
to
life
,
and
capacity
of
blessednes
,
which
are
the
chief
inducements
to
charity
towards
our
neighbour
.
Hence
is
euidenced
,
that
because
the
Image
of
God
,
the
possibility
of
iustification
to
life
,
and
the
capacity
of
blessednes
are
proper
to
all
men
as
well
others
,
as
our selues
,
pesants
,
as
kings
,
foes
,
as
friends
,
therefore
we
are
bound
to
loue
and
respect
all
a
like
,
our
neighbour
,
as
well
,
as
our
selues
,
poore
,
as
rich
,
foes
,
as
friends
,
for
there
is
no
iust
difference
where
the
true
loues
motiues
are
the
same
.
The
praise
,
and
eminency
of
charity
aboue
the
vertues
of
Hope
,
and
faith
,
(
though
all
three
are
necessary
to
saluation
)
consist's
in
the
continuance
therof
after
the
enjoyment
of
blessednes
,
the
other
two
falling
away
,
and
ceasing
.
A
Christian
soul
that
shall
depart
out
of
this
life
in
charity
shall
euer
keep
it
in
the
kingdom
of
Heauen
,
for
charity
neuer
falleth
away
,
or
wanteth
,
the
acts
which
are
proper
vnto
it
;
nay
the
blessed
souls
now
loue
[
*
](A48358-e19140-b)
*
Aug.
in
Psal.
91.
si
amamus
,
inquit
,
quem
non
videmus
,
quomodo
amaturi
sumus
cum
viderimus
.
more
perfectly
God
,
whom
they
see
,
then
when
they
saw
him
nor
,
and
rejoyce
in
the
glorification
of
the
good
,
through
mercy
[
*
](A48358-e19170-b)
*
Psal.
57.
laetabitur
iustus
cum
viderit
vindictam
:
&
Lucae
18.
an
,
inquit
,
Deus
nō
facit
vindictam
electorum
suorum
clamātium
ad
se
die
,
&
nocte
.
and
the
punishment
of
the
wicked
,
through
iustice
.
Also
they
loue
their
neighbours
more
intensly
:
for
charity
[
(a)
](A48358-e19210-b)
(a)
The
Apostle
teacheth
that
charity
neuer
falleth
away
;
the
prerogatiue
of
this
diuine
vertue
is
,
that
it
cannot
be
abolished
in
Heauen
,
or
cease
from
the
exercise
of
its
own
proper
innate
actions
,
which
it
had
on
earth
,
and
these
it
performes
in
a
far
higher
degree
of
perfection
according
to
S.
Austin
l.
de
cura
pro
mortuis
c.
14.
and
S.
Hierom.
increaseth
in
Heauen
,
whence
by
necessary
consequence
followeth
,
that
they
intercede
for
their
freinds
on
earth
,
intercession
,
or
praier
for
freinds
,
being
the
necessary
office
,
or
act
of
charity
,
and
idle
[
(b)
](A48358-e19230-b)
(b)
S.
Gregory
hom.
30.
super
Euang.
teacheth
that
the
loue
of
God
is
neuer
idle
,
if
it
abstaine
from
working
it
is
not
loue
.
And
l.
4.
dial
,
saith
,
that
exhibition
of
worke
is
the
tryall
of
loue
.
charity
,
acting
nothing
is
not
charity
:
neither
in
reason
can
it
be
objected
to
the
blessed
,
want
of
[
*
](A48358-e19240-b)
*
S.
Gregor.
l.
4.
Dial.
cap.
33.
quid
est
,
quod
ibi
nesciunt
,
vbi
scientem
omnia
sciūt
.
Loquitur
de
sanctis
in
coelo
,
qui
clarè
intuentur
diuinam
essentiam
.
knowledg
who
perfectly
know
and
see
him
,
who
knowes
,
and
sees
all
things
.
Besides
Abraham
after
his
death
though
then
he
was
not
admitted
into
the
kingdom
of
Heauen
,
had
knowledg
of
Moses
,
and
the
Prophets
books
,
which
he
neuer
saw
while
he
was
on
Earth
,
and
the
holy
Prophet
Ieremie
[
(c)
](A48358-e19270-b)
(c)
The
holy
writer
of
the
Machabies
2.
cap.
15.
affirmes
that
Ieremy
the
Prophet
dead
afore
,
prayed
much
for
the
people
,
and
Citty
of
Ierusalem
.
As
to
this
,
and
other
books
of
the
Machabies
S.
Austin
l.
18.
de
ciuit
.
Dei
auerres
,
that
though
they
be
not
comprehended
in
the
Canon
,
or
Catalogue
of
the
ancient
Iews
:
nenertheless
the
Catholick
Church
euer
held
them
as
Canonicall
:
also
the
third
Council
of
Charthage
whereof
S.
Austin
was
a
member
,
counteth
the
books
of
the
Machabies
in
the
number
of
diuine
Scriptures
and
for
such
they
are
set
down
in
the
Decree
of
Pope
Gelasius
in
a
Council
of
70.
Bishops
.
after
his
death
did
pray
much
for
the
people
,
and
holy
city
of
Ierusalem
:
neither
doth
such
intercession
derogat
from
Christ
,
it
being
effectuall
only
through
his
merits
:
nor
can
it
be
displeasing
to
God
[
*
](A48358-e19280-b)
*
Psal.
136.
nimis
honorati
sunt
amici
tui
Deus
.
who
will
be
honoured
in
his
Saints
,
and
who
promised
protection
to
the
Citty
of
Ierusalem
[
*
](A48358-e19300-b)
*
L.
Reg.
pretegam
,
inquit
,
Deus
hane
ciuitatem
propter
me
,
&
seruū
meum
Dauid
.
for
his
own
,
and
his
seruant
Dauids
sake
.
CHAR.
XVIIJ
.
OF
GODS
CHARITY
TO
MAN
.
THE
CONTENTS
.
God
is
an
infinite
louer
of
mankind
:
desireth
on
his
part
to
bring
all
men
to
saluation
,
which
is
the
end
of
their
creation
:
Gods
will
to
saue
on
his
part
,
doth
not
take
away
free
will
on
mans
part
:
life
and
death
,
good
and
euill
is
put
before
man
,
he
can
stretch
out
his
hand
to
which
he
will
:
God
doth
not
necessitate
him
to
either
of
both
:
man
of
himself
works
euill
vnto
damnation
,
and
God
furnisheth
meet
helps
to
doe
good
vnto
saluation
:
neither
Pharaoh
,
nor
Esau
had
been
rejected
,
if
they
had
not
resisted
diuine
grace
whereby
they
might
haue
been
elected
.
GOds
charity
to
man
is
the
[
(a)
](A48358-e19390-b)
(a)
T
is
called
the
will
of
mercy
in
regard
,
it
proceeds
from
God
only
,
being
man
on
his
part
hath
nothing
,
that
is
able
to
merit
Gods
loue
towards
him
,
because
he
is
conceiu'd
,
and
born
in
sin
,
which
makes
him
a
child
of
wrath
,
and
not
of
lou●
.
will
of
his
mercy
towards
all
men
to
iustification
,
and
glorification
,
which
is
the
end
of
their
creation
[
*
](A48358-e19410-b)
*
Orig.
tract.
340.
in
Mat.
Deus
,
inquit
,
quantū
ad
se
,
homines
non
ad
perditionem
creauit
sed
ad
vitam
aeternam
.
for
God
made
no
man
to
damnation
;
in
consequence
of
which
his
will
on
his
part
,
is
to
saue
[
(b)
](A48358-e19450-b)
(b)
S.
Ignatius
Epis.
6.
ad
philad
.
writeth
,
that
God
is
so
exceeding
a
great
louer
of
mankind
,
that
he
desires
to
saue
all
men
,
and
bring
them
to
the
knowledg
of
truth
,
in
testimony
whereof
,
(
saith
this
great
Saint
)
God
makes
the
sun
to
shine
as
vvell
on
the
vvicked
,
as
the
iust
.
and
bring
all
vnto
the
knowledge
of
the
truth
,
and
in
euidence
thereof
sweares
by
the
mouth
of
his
Prophet
Ezechiel
c.
33.
[
*
](A48358-e19470-b)
*
Ezech.
33.
quare
moriemini
domus
Israël
,
dicit
Dominus
,
viuo
ego
,
nolo
mortem
impij
.
Ubi
Tertul.
l.
de
pen.
c.
4.
ait
,
Deu
inrasse
vt
sibi
crederetur
,
quatenus
dixit
viuo
ego
.
he
coueteth
not
the
death
of
a
sinner
saying
:
As
I
liue
,
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
euill
waies
,
and
liue
;
which
plainly
shewes
Gods
loue
,
and
mercy
to
a
sinner
,
for
whose
sake
he
sweares
,
and
argueth
withall
the
vnhappines
of
a
sinner
,
that
shall
not
belieue
God
,
when
he
sweares
.
Howeuer
God
doth
not
saue
all
sinners
because
all
[
*
](A48358-e19520-b)
*
Occumen
in
cap.
2.
ad
Timoth.
Si
Deus
,
inquit
,
vult
omnes
homines
saluos
fieri
,
quare
non
fit
,
quod
vult
,
non
fit
quia
illi
nolunt
,
nihil
enim
ex
necessitate
facit
in
nobis
Deus
.
Idem
docet
Aug.
l.
1.
de
gen
.
con.
Manichaeos
cap.
3.
will
not
be
saued
,
and
Gods
will
to
saue
on
his
part
[
(c)
](A48358-e19570-b)
(c)
S.
Austin
l.
de
spir.
&
lit
.
c.
33.
or
32.
writeth
,
That
the
vvill
of
God
is
,
that
all
men
be
sau'd
,
and
come
to
the
knovvledge
of
the
truth
:
but
(
addeth
)
not
so
,
as
that
he
vvill
take
avvay
their
free
vvill
,
according
to
the
good
,
or
euill
managing
vvhereof
,
each
one
shall
be
judged
most
justly
;
from
whence
this
great
Doctour
infers
,
that
those
Infidels
,
vvhich
doe
not
performe
the
vvill
of
God
(
for
as
much
as
they
doe
not
belieue
in
the
Gospell
of
Christ
)
depriue
themselues
of
an
exceeding
great
benefit
,
and
thereby
shall
experience
in
their
punishments
his
povver
,
vvhose
mercy
in
gifts
they
haue
contemned
,
and
the
same
S.
Austin
l.
2.
Act.
cum
felice
Manichaeo
,
saith
expresly
,
that
it
is
not
an
action
vnbeseeming
God
to
say
to
those
,
goe
yee
into
euerlasting
fire
,
vvhich
through
their
ovvn
free
vvill
despised
his
mercy
.
doth
not
take
away
free
will
on
their
part
,
but
most
iustly
he
iudgeth
them
according
to
the
vsage
of
their
liberty
(
prepared
by
his
grace
)
well
,
or
amiss
:
he
doth
not
necessitate
either
to
vertue
,
or
vice
;
for
where
there
is
necessity
,
neither
vertue
can
merit
the
crown
of
glorification
,
nor
vice
the
pain
of
damnation
:
[
*
](A48358-e19620-b)
*
Aug.
l.
3.
de
lib.
arb.
cap.
18.
nemo
peccat
in
eo
,
quod
vitare
non
potest
.
a
fault
that
cannot
be
auoided
is
not
counted
a
sin
vnto
damnation
:
and
therefore
[
(d)
](A48358-e19650-b)
(d)
S.
Austin
l.
3.
de
lib.
arbit
.
c.
19.
&
l.
de
natura
&
gra
.
c.
67.
arguing
against
the
Pelagians
saith
,
That
God
imputes
to
no
man
,
as
a
fault
vnuoluntary
errour
.
Again
saith
he
,
t
is
not
ascribed
to
any
man
,
as
a
crime
,
that
he
healeth
not
his
vvounded
members
(
caused
through
Adams
transgression
)
but
in
regard
he
contemneth
God
,
that
is
vvilling
to
heal
them
.
Furthermore
l.
de
praedes
.
Sanctorum
.
c.
7.
he
teacheth
,
That
no
man
is
bar'd
from
knovving
to
seek
profitably
,
vvhat
vnprofitably
hekuovves
not
,
or
from
an
humble
Confession
of
his
ovvn
infirmity
,
and
vveaknes
,
to
the
end
God
may
assist
,
him
so
seeking
,
and
confessing
,
who
neither
erreth
nor
laboureth
while
he
assisteth
;
which
testimonies
clearly
euidence
against
the
new
Teachers
of
these
dayes
,
that
S.
Austin
belieued
,
that
God
giues
sufficient
grace
to
euery
man
vnto
bringing
him
to
the
knowledge
of
his
truth
.
God
doth
not
impute
to
any
man
as
a
damnable
offence
,
for
being
defectiue
in
binding
vp
his
wounded
members
,
or
in
driuing
away
his
ignorance
,
blindnes
,
and
difficulty
of
liuing
aright
vnto
iustice
,
these
being
necessary
infirmities
,
which
came
of
Adams
disobedience
;
the
offence
that
God
imputs
vnto
sinners
,
is
for
resifting
him
,
who
is
willing
to
cure
them
:
for
he
giues
to
euery
one
sufficient
[
*
](A48358-e19710-b)
*
S.
Tho.
1.
2.
q.
106.
a.
2.
ad
2.
&
Scotus
in
primum
dis.
46.
q.
vnica
ad
primum
arg.
agnoscunt
gratiā
sufficientem
in
statu
naturae
lapsae
cui
homo
refragari
,
seu
resistere
possit
:
&
hi
Doctores
sunt
duo
Theologiae
Scholasticae
Principes
.
remedies
,
or
meet
helps
through
grace
to
heal
his
wounds
,
and
to
know
to
seek
vnto
his
aduantage
,
what
he
is
ignorant
of
to
his
disaduantage
.
God
shuts
not
the
door
of
his
mercy
against
the
greatest
sinners
,
who
is
the
vniuersall
Father
of
mercy
:
from
these
premises
is
conuincingly
deducible
the
full
reason
of
the
different
[
*
](A48358-e19770-b)
*
Aug.
l.
de
praedest
.
&
gra
.
cap.
15.
docet
Nabuchodonosor
manum
Dei
sentientem
in
recordatione
propriae
iniquitatis
ingemuisse
Pharaonem
vero
contra
misericordissimam
Dei
voluntatem
pugnasse
arbitrio
.
Dicant
autem
hune
librum
falso
ascribi
Aug.
vtcunque
hoc
sit
,
locus
cit
.
in
canonem
Ecclesiae
redactus
est
.
Decret.
par.
1.
cau
.
23.
q.
4.
cap.
Nabuchodonosor
.
ends
of
Nabuchodonosor
,
and
Pharaoh
,
though
in
both
was
parity
as
vnto
nature
;
for
both
were
men
:
as
vnto
dignity
;
for
both
were
kings
:
as
vnto
iniustice
:
for
both
vniustly
detained
captiue
the
people
of
God
:
as
vnto
correction
:
for
both
were
chastened
for
the
same
fault
:
and
as
vnto
the
mercifull
will
of
God
:
whose
bountifullnes
lead
them
both
vnto
repentance
:
Neuertheless
there
was
no
parity
in
their
ends
;
for
Nabuchodonosor
by
a
happy
managing
of
his
free
will
in
obedienee
to
Gods
mercifull
will
[
(e)
](A48358-e19820-b)
(e)
S.
Austin
l.
de
predes
.
Sanctorum
saith
,
that
vnless
our
lord
shald
build
the
house
,
those
labour
in
vaine
,
that
endeauour
to
build
it
.
Wherby
he
expresseth
the
necessity
euen
of
inward
grace
vnto
iustification
of
life
:
and
indeed
the
written
law
,
or
Euangelicall
doctrines
,
which
are
outward
graces
only
,
if
inward
grace
were
wanting
,
would
rather
exasperate
;
then
heal
the
wounds
,
as
S.
Austin
teacheth
in
sundry
other
places
,
and
in
his
book
despir
.
&
lit
.
cap.
5.
saith
expresly
,
that
the
doctrine
,
wherby
we
receiue
the
precept
vnto
liuing
continently
,
and
godly
,
is
the
killing
letter
,
if
the
quickning
spirit
be
not
there
also
.
(
that
by
holy
inspirations
had
tempered
his
free
will
)
became
sensible
of
his
own
misery
,
and
humbly
acknowledged
his
own
imbecillity
wherby
,
he
found
the
blessed
effects
of
the
diuine
bountifullnes
[
*
](A48358-e19840-b)
*
Rom.
2.
ignoras
,
quoniam
benignitas
Dei
ad
poenitentiā
te
adducit
.
that
led
him
to
repentance
.
But
Pharaoh
through
the
flexibility
of
his
free
will
resisted
Gods
mercifull
will
,
and
continued
in
his
pertinacy
[
*
](A48358-e19860-b)
*
Aug.
l.
quaes
.
in
Exod.
q.
18.
ascribit
proprio
Pharaonis
vitio
,
quod
habuerit
tale
cor
,
vt
patientiâ
Dei
non
moueretur
ad
pietatem
,
sed
potius
ad
impietatem
.
and
hardnes
of
heart
,
whereby
he
experienced
in
punishments
Gods
power
,
whose
mercy
in
diuine
Gifts
he
had
contemned
.
In
like
manner
Esau
for
hauing
contemned
the
diuine
call
to
the
light
of
truth
,
became
[
*
](A48358-e19880-b)
*
Aug.
l
1.
ad
simplicia
.
noluit
,
inquit
,
Esau
,
&
non
cucurrit
.....
spreta
Dei
vocatione
reprobus
faectus
est
.
a
reprobat
,
which
God
foreseeing
long
before
(
to
whome
all
future
things
are
present
,
and
secrets
of
all
hearts
open
,
and
manifest
)
pronounced
his
heauy
displeasure
against
him
,
saying
:
I
haue
hated
Esau
;
yet
God
did
not
hate
Esau
for
what
he
made
him
,
[
*
](A48358-e19920-b)
*
Aug.
trac
.
12.
in
Ioan.
sub
finē
quod
audis
,
homo
,
Deus
fecit
:
quod
audis
,
peccator
,
ipse
homo
fecit
dele
quod
fecisti
,
vt
Deus
saluet
,
quod
fecit
.
but
for
what
Esau
made
him self
;
God
made
him
vnto
saluation
,
and
he
made
himself
vnto
damnation
,
dispising
the
diuine
calling
,
that
might
haue
saued
him
.
[
(f)
](A48358-e19940-b)
(f)
S.
Austin
trac
.
12.
in
Ioan.
saith
,
that
if
it
were
asked
of
him
,
why
the
Iews
could
not
belieue
,
he
should
suddenly
answere
,
because
they
would
not
.
Which
reply
is
conform
to
the
sacred
Text
Act.
7.
Hovv
long
(
yee
stift
neckt
Jews
)
vvill
yee
refist
the
holy
ghost
.
The
blind
,
and
hard
hearted
Iews
depriued
themselues
of
the
maruellous
light
of
Christian
faith
;
for
they
might
haue
belieued
in
Christ
,
if
they
had
not
resisted
the
holy
Ghost
,
that
offered
them
holy
inspirations
to
chase
away
their
darknes
,
to
soften
the
hardnes
of
their
hearts
,
and
to
make
pleasing
what
was
displeasing
vnto
them
:
namely
,
the
holy
Prophesies
cōuincingly
shewing
Christ
to
be
the
promised
Messias
:
[
(g)
](A48358-e19970-b)
(g)
According
to
S.
Austin
in
Euchir
.
ad
Laurent
.
c.
95.
tom
.
3.
Deus
,
non
iniustè
noluit
saluos
fieri
habitantes
(
sci
.
Corozain
,
&
Beth
aide
cum
potuissent
salui
esse
,
si
voluissent
.
That
is
,
the
will
of
God
in
order
to
not
sauing
the
inhabitants
of
Corozain
,
and
Bethsaida
,
had
nothing
of
iniustice
,
since
they
might
haue
been
sau'd
,
if
they
would
themselues
;
wherefore
Epis.
105.
ad
Macedo
.
be
assertes
that
the
neglect
,
or
resisting
of
diuine
grace
,
vvhich
is
giuen
to
make
us
good
,
makes
us
euill
.
And
S.
Chrysostom
hom.
28.
in
Mat.
26.
and
hom.
46.
in
Ioan.
6.
Teacheth
,
that
since
many
among
those
,
whom
God
calleth
,
do
perish
,
by
necessary
consequence
it
followes
,
that
it
lies
within
the
power
of
their
free
will
to
perish
,
or
be
saued
.
It
seemed
expedient
to
set
down
the
fore
mentioned
clear
authorities
out
of
S.
Austin
to
shew
against
the
new
Teachers
of
our
dayes
,
that
this
chiefest
Doctour
of
grace
after
S.
Paul
the
Apostle
,
did
teach
,
that
God
giues
to
euery
man
sufficient
grace
to
saue
his
soul
;
see
the
Annot.
of
the
following
character
.
Again
the
inhabitants
,
of
Corozain
,
and
Bethsaida
abused
a
measure
of
diuine
grace
to
their
perdition
,
that
would
haue
been
sufficient
to
the
inhabitants
of
Tyrus
,
and
Sidon
vnto
their
conuersion
;
and
therefore
woe
was
pronounced
to
the
Citties
of
Corozain
,
and
Bethsaida
:
for
if
the
marueilous
works
,
which
were
done
in
them
,
had
been
done
in
Tyrus
,
and
Sidon
,
they
had
repented
in
sackcloth
,
and
ashes
:
howeuer
Gods
Gifts
,
neither
outward
;
[
*
](A48358-e20050-b)
*
Per
externa
beneficia
dumtaxat
,
qualia
sunt
lex
,
doctrina
,
&c.
Dei
benignitas
non
adducit
ad
poenitentiam
,
sed
insuper
&
simul
operatur
in
eo
intrinsecus
occulta
inspinatione
.
Audit
,
inquit
.
Aug.
homo
hominem
,
vel
Angelum
dicentē
,
vt
autem
cognoscat
verum
esse
quod
dicitur
,
illo
lumine
mens
intus
spargitur
,
quod
aeteraum
manet
,
&
lucet
in
toncbris
.
nor
inward
were
wanting
to
these
latter
inhabitants
;
for
God
is
not
desectiue
in
necessary
expedients
to
the
saluation
of
any
one
people
,
whose
mercifull
will
is
to
saue
all
.
CHAR.
XIX
.
OF
GODS
CHARITY
IN
LAYING
HIS
COMMANDEMENTS
ON
MAN
.
THE
CONTENTS
.
If
God
had
commanded
man
nothing
,
man
should
haue
had
nothing
whereby
to
know
his
own
inferiority
,
and
his
Creators
superiority
:
God
imposed
easy
commandements
giuing
withall
sufficient
auxiliaries
for
the
performance
thereof
:
to
assert
an
impossibility
to
keepe
the
diuine
laws
,
and
ordinances
,
is
to
accuse
God
of
impiety
,
and
iniustice
.
GOds
Charity
in
laying
his
commandements
on
man
is
the
execution
of
his
diuine
will
in
remonstrance
of
his
supream
soueraignity
vnto
saluation
to
euery
one
,
that
will
keep
his
commandements
:
Gods
ordinances
doe
shew
his
superiority
,
and
mans
inferiority
,
and
are
the
diuine
compasses
by
which
all
such
steer
their
course
as
tend
vnto
iustification
of
life
.
Originall
sin
had
so
wounded
the
chief
faculties
of
mans
soul
,
that
in
his
vnderstanding
little
light
was
left
to
see
euill
,
and
in
the
will
less
delight
to
doe
good
:
yet
the
mercifull
wil
of
God
compassionating
this
condition
of
human
misery
[
(a)
](A48358-e20140-b)
(a)
S.
Austin
l.
de
sp.
&
lit
.
c.
33.
teacheth
,
that
God
vseth
two
kind
of
perswasions
to
bring
men
vnto
Christian
faith
,
one
whereof
is
outward
by
Euangelicall
exhortations
,
wherby
the
precepts
of
the
law
worke
something
,
saith
he
,
for
as
much
,
as
they
admonish
us
of
our
infirmities
,
to
the
end
we
may
recur
to
iustifying
grace
;
the
other
is
an
inward
persuasion
consisting
in
illuminations
vnto
clearing
our
vnderstanding
,
and
in
pious
affections
vnto
delighting
our
will
,
which
are
inward
actuall
graces
,
where
of
God
is
the
sole
cause
;
for
according
to
the
same
S.
Austin
,
it
is
not
in
the
power
of
any
man
to
hinder
God
from
putting
inward
persuasions
into
his
mynde
,
though
when
they
are
put
there
he
can
cast
them
away
,
being
his
will
is
free
to
assent
,
or
dissent
there
to
.
gaue
his
commandements
written
with
his
own
hand
in
two
tables
to
[
*
](A48358-e20150-b)
*
Rom.
7.
peccatum
nō
cognoscebam
nisi
per
legē
.
point
at
sin
,
and
gaue
together
sufficient
grace
to
take
away
,
what
the
tables
of
commandements
only
pointed
at
,
[
*
](A48358-e20170-b)
*
Aug.
l.
3.
de
lib.
arb.
c.
28.
rerum
moderatori
sūmo
placuit
iustissime
,
&
vt
in
ortu
hominis
originaliter
appareat
iustitia
punientis
,
&
in
prouectu
misericordia
liberantis
.
though
in
mans
natiuity
appeares
Gods
vindicatiue
iustice
,
as
vnto
the
said
originall
sin
,
and
the
calamities
annexed
there
to
:
neuertheless
in
mans
groth
to
the
vsing
of
reason
,
God
manifesteth
his
deliuering
mercy
,
giuing
to
each
man
sufficient
helps
to
ouercome
the
punishments
,
or
miscries
,
which
his
natiuity
meriteth
;
And
as
[
*
](A48358-e20200-b)
*
Aug.
l.
3.
de
lib.
arb
c.
2.
vt
primus
parens
,
inquit
,
meliores
gigneret
,
quam
ipse
esset
,
non
erat
aequitatis
,
sed
ex
conuersione
ad
Deum
vt
vinceret
quisque
suppliciū
,
quod
origo
eius
ex
auersione
meruerat
,
adiuuari
oportebat
.
it
had
been
against
reason
,
and
equity
that
Adam
should
beget
children
better
then
he
had
made
himself
by
his
fall
:
so
it
were
against
Gods
mercy
to
continue
them
in
the
calamities
,
vnto
which
they
were
begot
,
these
being
no
defects
of
theirs
personally
.
By
necessary
consequence
is
euident
Gods
clemency
,
and
bountifullnes
in
laying
his
commandements
vpon
man
.
[
(b)
](A48358-e20240-b)
(b)
The
Council
of
Trent
sess.
6.
defines
,
that
God
commands
nothing
,
that
is
impossible
,
but
by
commanding
warneth
us
to
doe
what
we
can
,
and
to
ask
of
him
what
we
cannot
doe
,
and
so
God
assistes
us
to
do
,
what
of
our selues
we
cannot
and
S.
Austin
l.
de
gra
.
&
lib.
arb.
c.
16.
teacheth
,
that
therefore
God
commandeth
what
we
cannot
do
of
our selues
without
his
grace
,
to
the
end
we
may
know
thereby
what
we
ought
to
demand
of
him
.
So
that
,
O
lord
giue
requisits
to
do
thy
commandements
and
command
vvhat
thou
vvilt
,
was
a
prayer
often
vsed
by
S.
Austin
.
By
commanding
he
admonisheth
him
,
as
to
free
will
,
to
doe
what
he
can
of
himself
;
as
to
grace
to
aske
of
him
,
what
himself
cannot
doe
,
and
God
most
bountifully
,
and
sweetly
doth
operate
in
mans
asking
,
and
cooperate
in
his
doing
,
graciously
[
*
](A48358-e20260-b)
*
S.
Tho.
1.
2.
q.
106.
a.
2.
ad
2.
lex
noua
,
inquit
,
iram
non
operatur
,
quia
quantum
est
ex
se
dat
sufficiens
auxilium
ad
non
peccandum
.
Et
paulo
antz
,
si
quis
,
ait
,
post
acceptam
gratiam
noui
Testamenti
peccauerit
,
eum
maiore
poena
dignum
esse
tanquam
maioribus
beneficijs
ingratum
,
&
auxilio
sibi
dato
non
vtentem
.
furnishing
euery
one
with
requisits
for
the
execution
of
all
things
commanded
:
furthermore
God
promiseth
a
reward
of
eternall
life
to
such
,
as
shall
faithfully
execute
his
commands
,
as
it
wee
extorting
from
them
the
seruice
,
and
duty
which
the
law
of
nature
obligeth
,
and
the
expectation
of
promised
blessednes
encourageth
vnto
;
so
that
the
diuine
lawes
,
and
ordinances
are
sweet
,
and
easy
,
God
only
requiring
from
each
man
(
come
to
the
vsing
of
reason
)
what
lyeth
in
his
power
,
or
will
(
fortifyed
by
grace
)
to
performe
.
It
is
the
denil
that
asketh
of
man
hard
things
,
for
example
,
to
hate
God
,
blaspheme
his
holy
name
,
decline
his
diuine
worship
,
dissobey
parents
,
wrong
out
neighbour
,
detract
from
him
,
wound
his
honour
,
and
reputation
,
which
are
things
very
hard
,
being
contrary
to
the
light
of
naturall
reason
,
but
God
requireth
only
to
loue
,
and
serue
him
,
and
our
neighbour
for
him
,
in
which
consists
the
fullnes
of
all
his
commandements
,
and
very
easy
,
being
conforme
to
the
dictates
of
naturall
reason
.
Whereby
followeth
that
whensoeuer
the
deuills
request
is
granted
,
and
Gods
denyed
,
it
is
not
because
Gods
request
is
hard
,
but
because
mans
heart
is
hardened
in
obstinacy
,
and
pertinacy
against
the
clear
light
of
naturall
reason
and
supernaturall
inspitations
.
Since
the
first
age
of
Christianity
,
for
about
1500.
Yeares
till
Luther
,
and
Caluins
time
,
no
example
of
any
author
can
be
produced
for
hauing
impugned
a
possible
obseruation
of
diuine
lawes
,
and
ordinances
,
all
writers
vnanimously
affirming
[
*
](A48358-e20320-b)
*
Aug.
ser.
de
tempore
,
ait
,
nec
impessibile
potuit
(
Deus
)
aliquid
imperare
,
qui
iustus
est
,
nec
damnaturus
est
hominem
pro
eo
quod
non
potuit
vitare
,
quia
pius
est
.
Vnde
l.
1.
retrac
.
c.
10.
ait
omnes
homines
posse
si
velint
implere
precepta
Dei
,
sed
praeparari
voluntatem
à
Domino
,
qui
operando
incipit
,
&
cooperaendo
perficit
,
vt
docet
Aug.
multis
in
locis
,
&
quod
misericordia
Dei
nos
in
omnibus
praeueniat
,
consentire
autem
,
vel
dissentire
propriae
voluntatis
est
.
that
as
God
,
who
is
good
,
doth
not
dam
any
man
for
an
offence
he
cannot
auoide
:
so
being
iust
,
he
doth
not
command
things
impossible
:
and
indeed
to
impute
to
God
an
impossibility
in
his
commands
is
[
(c)
](A48358-e20350-b)
(c)
S.
Hieron
Epis
ad
Damas
.
writeth
thus
,
We
detest
the
blasphemy
of
those
vvich
teach
that
things
impossible
are
commanded
,
or
that
all
men
cannot
keep
the
commandements
,
and
S.
Basil
in
Regul.
c.
monach.
c.
33.
affirm's
,
that
God
,
who
is
both
iust
,
and
mercifull
would
neuer
command
us
any
thing
,
vnless
he
gaue
power
to
doe
it
.
blasphemy
,
and
sacriledg
deuesting
God
of
his
iustice
:
besides
it
giues
the
lie
to
the
holy
Ghost
,
who
saith
,
that
the
Priest
Zacharia●
,
and
his
wife
Elizabeth
were
both
iust
before
God
,
and
walked
in
all
the
commandements
,
and
iustifications
of
our
lord
without
reproof
.
CHAR.
XX.
OF
PREDESTINATION
OR
ELECTION
TO
THE
KINGDOM
OF
HEAVEN
.
THE
CONTENTS
.
Grace
doth
not
proceed
first
from
merits
:
it
is
giuen
Gratis
,
and
from
thence
is
named
Grace
:
election
,
or
Predestination
to
diuine
Grace
comes
not
of
him
,
that
willeth
,
nor
of
him
,
that
runneth
but
of
God
,
that
sheweth
mercy
:
Gods
election
,
or
Predestination
of
man
to
the
kingdom
of
Heauen
supposeth
fore
knowledg
of
Good
works
through
Grace
Graetis
giuen
:
the
glory
of
Heauen
is
a
prize
,
a
just
crown
,
a
reward
ordain'd
for
those
,
which
employe
faithfully
their
Talents
of
Grace
,
which
mercy
bestow'd
:
S.
Paul
found
mercy
after
many
euill
works
:
yet
he
had
neuer
found
the
kingdom
of
Heauen
,
but
for
his
many
good
works
.
PRedestination
,
or
election
to
the
kingdom
of
Heauen
is
a
firme
purpose
or
decree
of
Gods
electiue
will
vnto
glorifying
such
,
as
shall
depart
out
of
this
life
in
due
conformity
to
his
diuine
laws
,
and
ordinantes
;
although
God
as
the
vniuersall
bountifull
benefactor
;
[
(a)
](A48358-e20470-b)
(a)
The
Prophet
Isaias
cap.
5.
setting
foorth
generall
mercy
in
the
person
of
God
,
faith
:
What
could
I
haue
done
any
more
to
my
vinegard
,
that
I
haue
not
done
vnto
it
:
vvhether
haue
I
looked
.
that
it
should
bring
forth
grapes
,
and
it
bringeth
forth
vvild
grapes
.
Where
,
by
the
vinegard
,
the
barren
people
of
Israël
:
by
the
grapes
,
good
,
by
wild
grapes
euill
works
are
figuratiuely
meant
,
God
signifying
thereby
,
that
on
his
part
he
had
furnisht
the
people
of
Israël
with
all
requisits
necessary
to
the
exercising
of
good
works
,
who
neuertheless
on
their
parts
brought
forth
euill
works
only
,
and
in
the
62.
chap.
of
the
same
Isaias
God
complaines
of
the
Israelits
,
saying
I
haue
spread
out
myne
hands
all
the
day
vnto
a
rebellious
people
,
that
vvalketh
ina
vvay
,
vvhich
is
not
good
,
after
their
ovvn
imaginations
.
doth
furnish
each
reasonable
creature
with
sufficient
expedients
to
see
his
own
infirmity
,
to
confess
his
imbecillity
,
and
to
know
to
seek
profitablely
,
what
vnprofitablely
he
knowes
not
:
namely
,
a
diuine
cure
for
his
miseries
:
and
this
act
of
bountifullnes
is
properly
named
grace
,
grace
[
(b)
](A48358-e20500-b)
(b)
The
Apostle
Rom.
11.
affirmes
,
that
grace
were
not
grace
if
procured
by
our
works
:
and
indeed
as
S.
Austin
teacheth
grace
comes
not
of
our
merits
,
but
is
giuen
gratis
,
and
therefore
is
called
grace
,
so
that
our
call
,
or
election
vnto
grace
comes
not
of
him
,
that
willeth
,
nor
of
him
,
that
runneth
,
but
of
God
,
that
sheweth
mercy
.
Rom.
9.
being
frank
,
and
Gratic
bestowed
on
euery
man
come
to
the
vse
of
reason
:
so
that
it
doth
not
depend
of
him
,
that
willeth
nor
of
him
that
runneth
,
[
*
](A48358-e20520-b)
*
Rom.
non
est
volentis
,
neque
currētis
,
sed
miserentis
Dei
:
id
est
,
Dei
vocatio
,
seu
electio
ad
primāgratiam
neque
est
ex
merito
bonae
voluntatis
,
quod
importat
velle
,
nec
ex
merito
boni
operis
,
quod
importat
currere
:
sed
ex
solo
,
&
libero
beneplacito
Dei
miserentis
,
&
ideo
gratia
nominatur
,
quia
gratis
datur
.
ait
Aug.
but
of
God
only
that
sheweth
mercy
Rom.
9.
who
(
if
so
he
had
pleased
)
might
haue
left
all
mankind
in
the
lump
of
perdition
:
[
(c)
](A48358-e20540-b)
(c)
S.
Austin
l.
1.
ad
simplicia
:
q.
2.
expresly
teacheth
,
that
man
:
iustification
goes
before
his
election
to
glory
in
the
fore
science
of
God
,
from
whence
he
infer's
.
that
God
ordaines
none
to
glory
without
a
fore
knowledge
of
his
good
works
:
for
he
makes
a
difference
between
Gods
will
,
or
purpose
,
as
to
iustification
,
and
his
will
,
and
purpose
,
as
vnto
election
in
order
to
glory
,
saying
,
that
Gods
purpose
to
iustifie
does
not
suppose
in
us
works
deseruing
of
iustification
:
wherefore
the
holy
Scriptures
,
and
ancient
Fathers
call
eternall
glory
a
prize
,
a
iust
crown
,
a
salary
,
a
reward
,
because
it
supposeth
good
works
:
and
indeed
eternall
life
properly
beares
the
name
of
a
reward
,
and
is
only
called
grace
in
regard
it
is
procured
by
good
works
,
which
proceed
from
diuine
grace
.
neuertheless
God
doth
not
predestinat
,
or
elect
any
one
to
the
glory
of
Heauen
,
whose
meritorious
works
(
proceeding
from
his
grace
)
he
hath
not
a
prescience
,
or
fore
knowledge
of
[
*
](A48358-e20550-b)
*
Aug.
l.de
gra
.
&
lib.
arb.
Paulus
,
inquit
,
post
meritae
bona
consecutus
est
gloriam
,
qui
post
mala
merita
consecutus
est
graetiam
.
Act.
enim
9.
dicitur
Saulus
adhuc
spirans
caedis
,
&
minarum
in
discipulos
Christi
:
Deus
nobis
inimicis
confert
gratiam
ex
meritis
Christi
Rom.
5.
S.
Paul
in
the
mids
of
many
ill
meritts
,
breathing
out
threatnings
,
and
slaughter
against
the
disciples
of
Christ
receiued
diuine
grace
euen
to
iustification
of
life
Gratis
.
Yet
he
did
not
obtaine
his
incorruptible
crown
,
but
after
many
good
merits
:
he
had
mist
of
eternall
blessednes
,
if
he
had
not
both
willed
well
,
and
run
well
in
the
sweet
odour
of
that
grace
,
which
he
got
through
mercy
without
his
own
willing
,
or
his
own
running
.
[
(d)
](A48358-e20600-b)
(d)
According
to
holy
Scriptures
,
and
ancient
Fathers
the
present
life
is
a
course
,
wherein
the
faithfull
run
,
that
is
endeauour
by
their
good
works
to
make
their
calling
,
and
election
sure
.
This
present
life
is
a
race
,
wherin
only
good
runners
obtaine
the
prize
,
namely
euerlasting
blessednes
,
which
God
giues
only
to
those
,
who
perseuer
running
in
sanctity
of
life
,
and
works
of
mercy
to
the
end
of
the
race
,
that
is
to
the
hour
of
death
;
for
such
only
are
the
good
runners
in
the
race
of
predestination
.
Brethren
saith
the
Apostle
,
Labour
the
rather
,
that
[
*
](A48358-e20620-b)
*
2.
Pet.
1.
Quapropter
Fratres
magis
satagite
,
vt
per
bona
opera
certā
vestram
vocationem
,
&
electionem
faciatis
;
&
sanè
qui
habet
in
sua
potestate
causam
efficientem
,
habet
&
effectnm
torrespondentem
talt
causae
:
atqui
efficax
motiuum
,
quo
Deus
deputat
efficaciter
homines
ad
gloriam
aeternam
consistit
in
bonis
operibus
factis
ex
gratia
,
&
in
statu
gratiae
,
&
in
perseuerantia
vtriusque
vsque
ad
finem
vitae
inclusiuè
,
&
hat
sunt
in
potestate
cuiuseunque
adulti
,
ergo
&
efficax
electio
ad
gloriam
.
by
good
workes
you
may
make
sure
your
vocation
,
and
election
:
whence
plainly
appears
,
that
Gods
eternall
election
,
or
predestination
to
life
euerlasting
is
in
order
to
our
free
will
,
and
good
works
:
In
consequence
of
which
t'
is
.
manifest
weaknes
,
and
a
clear
sign
,
that
such
are
reprobate
,
and
will
perish
which
say
,
if
we
be
predestinate
,
doe
what
we
will
,
we
shall
be
sau'd
:
nay
the
Apostie
biddeth
vs
,
if
we
Hope
to
be
in
the
number
of
the
predestinate
(
for
know
we
cannot
without
a
speciall
reuelation
)
doe
well
,
that
is
exercise
good
works
,
that
thereby
our
predestination
to
glory
may
be
assured
:
and
indeed
as
God
doth
distribute
his
glory
,
as
to
execution
in
reserence
to
the
deserts
of
those
,
to
whom
he
distributeth
it
:
so
as
to
predestination
,
he
prepares
it
vpon
the
same
score
:
for
God
doth
not
distribute
the
prepared
reward
otherwise
,
then
he
hath
prepared
it
to
be
distributed
;
whereby
is
euidenced
,
that
since
God
giues
the
inheritance
of
Heauen
in
respect
of
good
works
proceeding
from
his
mercifull
grace
:
he
doth
predestinat
also
to
the
enjoyment
thereof
vpon
the
same
scoare
,
and
consequently
[
(e)
](A48358-e20660-b)
(e)
S.
Austin
ser.
1.
de
Verbis
Domini
c.
1.
setteth
down
a
double
election
,
for
example
one
in
order
to
grace
,
the
other
in
order
to
glory
,
and
teacheth
,
that
the
first
election
,
which
is
to
grace
goes
before
,
and
the
other
which
is
to
glory
followes
in
the
diuine
fore
knowledge
of
good
works
.
God
giues
grace
Gra●is
without
any
respect
to
our
meritts
:
but
he
giues
glory
according
to
our
works
.
Saul
,
saith
S.
Austin
l.
de
gra
.
&
lib.
arb.
c.
6.
after
many
good
works
obtained
glory
,
who
after
many
euill
works
obtained
grace
.
And
S.
Ambrose
l.
1.
de
fide
c.
2.
obserues
,
that
the
Apostle
Rom.
S.
saith
,
that
those
,
which
God
knew
afore
,
were
predestinated
,
for
he
did
not
predestinat
before
he
knew
,
but
foresaw
the
works
of
such
,
as
he
predestinated
to
rewards
.
good
works
precede
predestination
in
Gods
prescience
,
or
fore
knowledg
,
those
being
the
motiues
vnto
this
.
Now
ill
runners
(
in
the
race
of
predestination
of
the
first
class
,
or
ranck
,
are
Infidells
,
who
haue
,
and
do
contemn
still
the
mercifull
helpes
,
which
God
furnishes
to
make
them
run
euen
vnto
saluation
,
for
he
giues
vnto
these
,
beside
exteriour
[
(f)
](A48358-e20680-b)
(f)
S.
Austin
l.
10.
confess
.
c.
6.
affirmes
,
that
though
Heauen
,
and
earth
,
and
all
things
contained
in
each
of
both
speak
vnto
us
to
loue
God
:
neuertheless
they
speak
in
vain
outwardly
,
if
God
shall
not
speak
inwardly
.
The
diuinè
goodnes
bringeth
no
man
to
repentance
,
without
the
working
of
some
inward
occult
inspiration
,
and
infusion
of
grace
.
The
letter
of
the
law
saith
S.
Austin
l.
de
spi.
&
lit
.
c.
4.
5.
33.
34.
that
reacheth
against
sin
,
rather
hardneth
,
and
killeth
the
soul
,
if
the
quickning
spirit
(
which
is
inward
grace
)
be
wanting
.
interiour
grace
to
loue
him
,
and
to
keep
his
commandements
,
which
are
the
law
of
nature
so
firmly
written
in
their
heartes
,
[
*
](A48358-e20690-b)
*
Aug.
lex
tua
Domine
insita
est
in
cordibus
nostris
,
quam
nulia
delet
,
vel
delebit
iniquitas
.
that
no
iniquity
doth
,
or
can
blot
it
out
:
wherfore
for
as
much
,
as
they
willfully
neglect
these
bountifull
remedies
[
*
](A48358-e20700-b)
*
Aug
infideles
,
inquit
,
magno
bono
se
priuant
,
quod
non
credunt
Euangelio
,
experturi
scilicet
in
supplicijs
eius
potestatem
,
cuius
misericordiam
in
donis
cōtempserunt
.
they
depriue
themselues
of
a
great
good
,
or
benefit
,
and
shall
sind
in
punishments
,
the
power
of
him
,
whose
mercy
in
gifts
they
haue
contemned
,
Ill
runners
of
the
second
Class
are
wicked
Christians
,
who
willfully
deuesting
themselues
of
,
sanctifying
grace
receiued
in
or
after
baptism
,
become
seruants
to
sin
,
which
doth
so
[
*
](A48358-e20720-b)
*
Psal.
37.
sicut
onus
graue
grauatae
sunt
super
me
:
scilicet
iniquitates
meae
&
Prouerb
.
5.
iniquitates
suae
capiunt
impiū
,
&
funibus
peccatorum
cōstringitur
.
ouerburden
,
and
with
cords
bind
them
,
that
as
Asses
ouerloaden
they
cannot
goe
,
or
fleas
tyed
in
chaines
they
cannot
leap
:
so
they
cannot
run
;
[
*
](A48358-e20750-b)
*
Haebr
.
12.
Adulteri
,
fornicatores
&c.
nō
possidebunt
regnum
Dei
.
such
are
voluptuous
,
luxurious
,
wanton
,
drunken
,
and
all
vnjust
Christians
,
who
will
neuer
obtaine
the
inheritance
of
Heauen
,
not
because
they
cannot
,
[
(g)
](A48358-e20770-b)
(g)
Oecumenius
in
cap.
2
,
1.
ad
Timoth.
saith
,
that-seeing
it
is
the
will
of
God
to
bring
all
men
to
the
knowledge
of
his
trueth
,
why
is
not
his
will
done
?
he
answereth
,
that
therefore
it
is
not
done
,
because
all
men
will
not
doe
his
will
,
and
God
forceth
,
or
necessitateth
no
man
to
doe
his
will
.
but
because
they
will
not
take
of
their
loads
,
and
deliuer
themselues
out
of
their
cords
,
[
(h)
](A48358-e20780-b)
(h)
The
Apostle
Rom.
2.
saith
,
Dost
not
knovv
O
sinner
,
that
the
bountifullnes
of
God
leadeth
thee
to
repentance
:
but
thou
after
thine
hard
,
and
impenitent
heart
heapest
vp
,
as
a
treasure
vnta
thy selfe
vvrath
against
the
day
of
vvrath
,
and
of
the
reuelation
of
the
just
judgment
of
God
;
where
,
by
the
diuine
bountifullnes
is
meant
diuine
grace
,
which
the
sinfull
Iews
through
their
hardnes
of
heart
resisted
.
which
is
in
their
power
to
do
through
teares
of
true
repentance
,
whereto
the
diuine
bountifullnes
leadeth
euery
sinner
.
By
help
of
teares
,
occasioned
through
diuine
grace
,
holy
Dauid
,
S.
Peter
,
and
S.
Paul
,
and
S.
Mary
Magdelen
,
cast
of
the
heauy
loades
,
and
troublesom
fetters
,
which
sin
had
caused
,
and
thereby
restored
to
their
liberty
,
run
happily
vnto
obtaining
the
prize
,
which
is
eternall
glory
.
In
the
great
day
[
(i)
](A48358-e20810-b)
(i)
According
to
the
holy
Euangelist
S.
Mathew
cap.
25.
Christ
shall
say
in
the
day
of
generall
Judgment
:
Come
yee
blessed
of
my
Father
possess
the
inheritance
of
the
kingdom
prepared
for
you
,
from
the
fundation
of
the
vvorld
&c.
from
this
sacred
text
euidently
appeares
,
that
the
kingdom
of
Heauen
is
ordain'd
for
such
,
as
shall
do
good
works
of
mercy
,
namely
giuing
meat
to
the
hungred
,
drink
to
the
thirsted
,
cloathing
to
the
naked
&c.
in
consequence
of
which
God
electeth
those
to
glory
,
whose
good
works
he
had
foreseen
.
of
generall
accounts
,
when
the
great
king
of
Heauen
,
and
earth
shall
distribute
rewards
[
*
](A48358-e20830-b)
*
Mat.
16.
tunc
reddet
vnicuique
secundum
opera
eius
.
according
to
the
works
of
each
one
,
the
good
runners
will
be
put
on
his
right
hand
,
and
among
the
sheep
intituled
the
blessed
of
his
Father
,
for
hauing
giuen
meat
to
the
hungry
,
drink
to
the
thirsty
,
clothes
to
the
naked
,
assistance
to
the
sick
,
and
almes
to
the
imprisoned
,
which
are
the
works
,
of
mercy
;
contrary
wise
the
ill
runners
wanting
such
merits
,
and
that
through
their
own
fault
,
will
be
put
on
the
left
hand
of
the
king
,
among
the
goates
,
and
condemned
to
the
euerlasting
fire
of
hell
:
and
[
*
](A48358-e20850-b)
*
Aug.
non
est
indignū
Deo
dicere
ijs
,
ite
in
ignem
eternū
,
qui
misericordiam
eius
contempserunt
.
it
is
not
an
action
vnworthy
a
king
infinitly
iust
to
say
to
such
,
as
haue
contemned
his
mercy
:
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
deuill
,
and
his
Angells
.
CHAR.
XXJ.
OF
REPROBATION
.
THE
CONTENTS
.
There
is
no
positiue
Act
in
the
diuine
will
to
reprobate
,
that
is
to
exclude
any
one
from
the
kingdom
of
Heauen
,
and
to
adjudge
to
euerlasting
pains
of
hell
without
a
foreknowledge
of
euil
works
:
God
deserteth
noe
man
before
himselfe
be
deserted
:
nor
does
he
refuse
to
giue
euen
his
plenteous
grace
,
that
leadeth
effectually
vnto
iustification
of
life
,
if
his
call
thereto
be
not
rejected
.
REprobation
is
a
definitiue
,
or
absolute
sentence
of
Gods
iustice
vnto
excluding
from
his
glory
,
and
punishing
with
euerlasting
fire
such
,
as
shall
depart
out
of
this
life
in
mortall
sin
,
committed
[
*
](A48358-e20940-b)
*
Definita
est
reprobatio
in
ordine
ad
adultos
,
by
an
act
of
their
own
will
.
This
double
paine
,
one
of
separation
from
God
,
called
Poena
damni
the
other
of
sensible
torment
,
named
Poena
sensus
,
is
expressed
in
the
sentence
it selfe
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
prepared
for
the
deuill
,
and
his
Angells
:
Matt.
25.
Where
departure
doth
import
separation
from
God
,
and
euerlasting
fire
,
sensible
punishment
;
but
Gods
knowledg
of
himselfe
,
as
iust
reuenger
doth
not
precede
his
foreknowledg
of
man
,
as
vniust
offender
:
for
though
God
can
deliuer
without
merits
Gratis
whom
soeuer
he
pleaseth
out
of
the
lump
of
perdition
,
that
is
,
out
of
originall
,
and
actuall
sinns
,
because
he
is
infinitly
good
;
yet
he
doth
not
condemne
any
vnto
euerlasting
pains
for
noe
fault
,
because
he
is
infinitly
iust
:
whereby
is
plainly
euident
,
that
there
[
(a)
](A48358-e21000-b)
(a)
According
to
the
Euaugelist
S.
Matthew
.
c.
23.
God
on
his
part
would
,
Gather
his
children
together
,
as
the
henne
gathereth
her
chickins
vnder
her
vvings
,
and
they
vvill
not
that
is
,
God
on
his
part
is
vnvvilling
to
depart
from
them
,
though
on
their
parts
they
vvill
depart
from
him
Isai.
54.
is
noe
positiue
act
in
his
diuine
will
to
exclude
from
Heauen
,
and
adiudg
to
Hell
without
preuision
of
ill
works
proceeding
from
human
free
will
:
besides
it
would
contradict
Gods
generall
condition
will
(
so
often
inculcated
in
holy
scripture
)
to
saue
all
reasonable
creatures
,
which
obserue
his
lawes
,
and
ordinances
,
if
he
had
an
absolute
priuate
will
to
damne
some
without
respect
to
transgression
of
the
same
lawes
,
and
ordinances
:
again
that
proceeding
might
argue
in
God
either
forgetfullnes
of
his
generall
will
,
or
mutability
in
changing
,
or
illusion
in
inculcating
it
,
which
to
conceiue
of
God
were
both
blasphemy
,
and
sacraledg
:
for
thereby
he
would
be
deuested
of
his
goodnes
,
and
be
also
beleiued
to
necessitate
man
to
ill
,
leauing
him
without
free
will
,
or
to
work
,
as
birds
build
their
nests
in
the
summer
by
naturall
instinct
,
and
consequently
to
extinguish
in
him
his
own
image
,
and
likenes
,
Liberum
arbitrium
,
free
will
,
being
an
essentiall
part
thereof
.
Neither
can
God
be
said
according
to
truth
,
and
equity
to
harden
any
man
,
whom
pertiacy
,
and
obstinacy
through
perseuerance
in
wickedness
hath
not
hardened
before
:
that
is
,
[
(b)
](A48358-e21040-b)
(b)
According
to
S.
Austin
l.
de
nat.
&
gra
.
c.
26.
God
neuer
deserts
any
man
,
that
desertes
not
him
first
.
To
desert
,
or
forsake
God
,
is
to
resist
,
and
cast
away
the
inward
helps
of
his
mercy
,
namely
holy
illuminations
,
and
inspirations
,
which
lead
to
iustification
of
life
.
God
doth
not
desert
before
himselfe
be
deserted
,
and
that
is
to
say
God
doth
not
refuse
his
[
(c)
](A48358-e21050-b)
(c)
Mat.
7.
If
ye
,
that
aere
euil
can
giue
to
your
children
good
gifts
,
hovv
much
more
shall
your
Father
,
that
is
in
Heauen
giue
good
things
to
them
,
vvhich
aske
him
.
This
sacred
text
evidently
shew's
Gods
willingnes
to
furnish
all
expedients
necessary
for
the
sauing
of
euery
soul
,
if
asked
aright
,
and
indeed
by
good
things
,
are
meant
all
spirituall
meet
helps
of
diuine
grace
.
plenteous
measure
of
grace
,
that
brings
effectually
vnto
iustification
of
life
,
if
man
doth
not
refuse
Gods
call
vnto
it
:
neither
doth
God
cease
[
*
](A48358-e21080-b)
*
Apoco
.
3.
ecce
sto
ad
ostium
&
pulso
.
Et
Luc.
11.
pulsate
,
&
aperietur
vobis
.
to
call
though
man
neuer
comply
with
,
or
consent
to
Gods
calling
:
and
as
the
whole
aire
is
said
to
be
darkened
in
the
absence
of
the
sun
,
notwithstanding
,
that
stars
remaine
in
the
firmament
,
which
furnish
an
inferior
light
:
so
man
is
said
to
be
hardened
(
through
obstinate
[
*
](A48358-e21110-b)
*
Aug.
l.
1.
ad
Simplicianum
.
Noluit
Esau
,
&
non
cucurrit
:
sed
si
voluisset
,
&
cucurrisset
,
Dei
adiutorio
peruenisset
,
qui
&
velle
&
currere
vocando
pr●staret
,
nisi
vocatione
contempta
reprebus
fieret
.
resisting
of
the
diuine
mercy
)
although
he
doth
not
want
sufficient
grace
to
call
him
to
Gods
plenteous
grace
,
who
obstructs
the
way
of
correction
to
none
,
and
giues
power
of
doing
well
euen
to
euery
one
,
though
hardened
against
him
,
[
(d)
](A48358-e21130-b)
(d)
According
to
S.
Austin
l.
3.
de
lib.
arb.
c.
19.
euery
man
hath
power
to
know
to
seek
profitably
,
what
vnprofitably
he
know's
not
:
&
l.
de
cor.
&
gra
.
c.
17.
teacheth
expresly
,
that
in
the
day
of
generall
judgment
it
may
be
answered
to
a
damned
soul
,
that
shall
plead
want
of
perseuerance
in
grace
,
that
he
might
haue
perseuered
,
if
he
would
himselfe
;
and
therefore
in
an
other
place
ascribes
the
hardnes
of
Pharaohs
heart
to
his
own
fault
,
being
he
resisted
Gods
mercifull
grace
,
whereby
he
might
haue
cast
from
him
his
transgressions
.
Likewise
S.
Austins
Disciple
S.
Prosper
in
his
answere
to
Vincentius
questions
,
auerres
that
God
depriu's
no
man
of
power
to
do
well
,
nor
obstructs
his
way
vnto
correction
.
Pharao
as
well
,
as
Nabuchodonosor
might
haue
obtained
plenteous
grace
of
true
repentance
vnto
iustification
of
life
,
if
he
had
not
contemned
gods
call
vnto
it
,
it
was
in
his
,
(
mercifully
called
)
as
well
,
as
in
the
others
power
to
embrace
the
diuine
call
vnto
amendement
:
Gods
plenteous
grace
[
(e)
](A48358-e21140-b)
(e)
In
order
to
the
royall
dinner
mentioned
Mat.
22.
S.
Austin
l.
38.
quaes.
68.
expresseth
his
sentiment
thus
To
that
supper
,
vvhich
our
lord
saith
,
vvas
prepared
,
neither
all
those
vvhich
vvere
inuited
vvould
goe
,
neither
those
vvhich
vvent
could
haue
gone
vnless
they
had
been
called
:
in
consequence
of
which
,
saith
this
greatest
Doctor
of
grace
,
neither
these
,
that
vvent
ought
to
ascribe
their
going
to
themselues
,
nor
those
vvhich
refused
to
goe
,
ought
to
impute
their
not
going
to
any
other
,
then
themselues
,
since
it
vvas
in
their
ovvn
povver
to
goe
,
being
they
vvere
inuited
.
is
like
the
plentifull
nuptiall
dinner
prepared
by
the
king
mentioned
in
the
Gospell
at
the
mariage
of
his
son
,
of
which
many
of
his
subjects
made
themselues
vnworthy
,
because
being
bidden
they
did
not
only
refuse
to
goe
,
but
also
sharply
treated
those
,
that
bid
them
;
Pharao
was
like
these
vnworthy
bidden
guests
,
for
he
did
not
only
contemn
Gods
call
to
plenteous
grace
of
repentance
,
but
also
made
light
of
the
callers
,
and
therefore
God
made
him
an
example
of
his
iust
wrath
,
multiplving
his
miracles
,
and
wonders
in
the
land
of
Egypt
euen
to
the
desolation
of
him
,
and
his
kingdom
.
Hereby
may
be
illustrated
,
what
is
inserted
in
the
said
Gospell
,
to
witt
,
Many
called
,
few
chosen
.
God
calleth
as
he
is
a
mercifull
bountifull
benefactor
,
and
is
said
to
call
many
,
because
he
calleth
all
:
for
his
calling
is
an
act
of
his
first
will
,
which
is
[
(f)
](A48358-e21180-b)
(f)
According
to
S.
Chrysostome
hom.
in
ep.
ad
Eph.
Gods
first
will
is
,
that
euen
those
,
which
haue
sinned
against
him
,
may
not
perish
:
but
his
second
will
is
to
let
the
wicked
perish
.
For
this
subsequent
,
or
secundary
will
of
God
is
called
the
will
of
his
iustice
,
because
,
as
to
this
will
rewardsare
decreed
sutable
to
the
merits
of
each
one
;
God
rendereth
the
enjoyments
of
Heauen
for
good
,
and
inflicteth
the
punishments
of
hell
,
for
euil
works
.
his
will
of
mercy
to
saue
all
,
hauing
made
none
vnto
damnation
:
but
God
chooseth
to
his
glory
,
as
he
is
a
iust
rewarder
.
And
this
his
choosing
is
an
act
of
his
second
will
,
which
is
the
will
of
his
iustice
to
reward
euery
one
according
to
his
works
,
and
he
is
said
to
choose
few
,
because
in
respect
of
the
many
ill
works
,
which
God
finds
deseruing
damnation
[
(g)
](A48358-e21190-b)
(g)
S.
Chrysostome
hom.
30.
in
act
Apos
.
teacheth
,
that
Gods
preordination
to
glory
supposeth
his
fore
knowledge
of
good
works
,
in
regard
whereof
he
preordaineth
,
and
pred●stinateth
to
glory
effectually
:
in
consequence
whereof
the
sole
way
to
obtaine
eternall
blessednes
is
to
abstaine
from
sin
,
and
perseuer
in
good
works
.
he
finds
few
good
works
to
choose
worthy
glorification
.
CHAR.
XXIJ.
OF
CHRISTS
CHARITY
TO
MAN
.
THE
CONTENTS
.
Christ
came
into
the
world
to
destroy
sin
,
and
death
,
and
accordingly
offered
the
Cup
of
his
passion
for
as
many
,
as
were
liable
thereto
,
that
is
for
the
deliuerance
of
all
men
,
the
elect
,
and
reprobat
:
the
whole
world
joynt
,
and
seperat
(
except
the
Virgin
Mary
)
had
sinned
,
and
perished
in
Adam
:
Christs
murderers
had
no
reason
to
dispaire
,
being
Christ
euen
for
them
offered
his
prayer
.
CHrists
charity
to
man
is
the
Cup
of
his
passion
made
[
(a)
](A48358-e21270-b)
(a)
According
to
the
Apostle
2.
Cor.
13.
Christ
was
crucifyed
,
as
infirm
,
that
is
according
to
the
infirmity
of
human
nature
,
which
he
had
assum'd
:
in
regard
where
of
S.
Prosper
nameth
Christs
charity
towards
,
mankind
,
the
Cup
of
his
passion
made
of
human
infirmity
,
which
is
conform
to
Christs
own
words
set
down
in
S.
Matthews
Gospel
.
Can
ye
drink
the
Cup
,
that
I
shall
drink
of
.
And
the
26.
Chap.
of
the
same
Gospel
.
If
it
be
possible
let
this
Cup
pass
avvay
from
me
.
Where
is
meant
by
the
Cup
,
Christs
passion
.
of
human
infirmity
,
and
diuine
vertue
,
vnto
saluation
to
euery
one
that
shall
drink
of
it
:
As
Christ
purposely
came
into
the
world
[
*
](A48358-e21310-b)
*
Timoth.
2.
Christus
Dei
,
&
hominum
mediator
.
mediator
of
God
,
and
men
excepting
none
from
his
mediation
:
so
he
purposely
offered
the
Cup
of
his
passion
for
all
,
excluding
none
from
drinking
thereof
;
which
is
to
say
,
that
,
[
*
](A48358-e21330-b)
*
S.
Leo.
ser.
de
natiuit
.
Domini
.
Dominus
,
inquit
,
noster
peccati
,
mortisque
destructor
,
sicut
nullū
a
reatu
liberum
reperijt
,
ita
liberandis
omnibus
venit
.
being
come
to
destroy
sin
and
death
,
and
finding
none
free
from
the
guilt
of
either
he
made
himselfe
the
Generall
Redeemer
of
all
for
their
deliuerance
out
of
both
;
himselfe
became
the
full
propitiation
,
for
the
sinns
of
the
whole
world
joynt
;
and
seperat
,
comprehending
euen
children
of
one
daies
old
,
and
such
as
are
hardened
against
him
[
*
](A48358-e21350-b)
*
Concil.
Valent
.
3.
cap.
5.
Christus
Iesus
Daeminus
noster
,
sicut
nullus
homo
est
,
fuit
,
vel
erit
,
cuius
naturae
in
illo
assumpta
nō
fuerit
.
Ita
nullus
est
&c.
as
there
is
none
,
or
hath
been
,
or
euer
shall
be
any
,
whose
human
nature
is
not
assumed
in
Christ
:
so
there
is
none
,
or
hath
been
,
or
shall
euer
be
any
,
for
whome
Christ
hath
not
suffered
his
passion
:
in
regard
whereof
he
is
called
Sauiour
of
all
,
though
specially
of
those
,
which
by
baptisme
are
buried
with
him
into
death
,
that
is
which
drink
of
the
Cup
of
his
passion
:
for
baptism
was
instituted
by
him
as
an
essentiall
requisite
for
the
drinking
thereof
vnto
iustification
of
life
:
and
the
offering
the
Cup
of
his
passion
had
been
litle
conducible
to
the
end
,
it
was
offered
for
,
if
necessary
meanes
had
not
been
prouided
to
profer
it
;
an
end
cannot
be
obtained
without
the
application
of
helps
conuenient
,
and
conform
there
to
:
and
as
to
this
point
of
generall
prouision
Christ
was
wanting
to
none
:
for
such
as
are
baptised
in
him
,
and
consequently
buried
with
him
by
baptism
into
death
of
sin
,
receiue
the
benefit
of
his
passions
Cup
,
which
if
they
shall
constantly
keep
,
they
cannot
be
depriued
of
eternall
blessednes
due
to
their
holy
perseuerance
in
sanctity
through
the
merits
of
Christs
death
;
and
all
those
,
[
*
](A48358-e21390-b)
*
Secundum
S.
Aug.
qui
nunquam
audiuit
Euangelium
Chricti
habet
gratiam
,
qua
possit
vel
praeceptū
naturae
implere
,
vel
qua
possit
implorare
auxilium
ad
praeceptū
naturae
implendum
:
vnde
illud
psal.
83.
benedictionē
dabit
Dominus
qui
lege
dedit
.
who
are
not
baptised
,
if
they
are
come
to
the
yeares
of
discretion
,
do
infallibly
participate
of
Gods
generall
grace
on
the
same
scoare
of
Christs
death
sufficiently
,
as
to
the
obseruation
of
the
commandements
,
which
if
they
shall
faithfully
keep
,
(
and
these
are
written
in
their
hearts
)
they
must
certainly
enioye
the
benefit
of
baptism
,
or
some
other
aduantage
equalling
that
,
as
to
iustification
.
Touching
[
(b)
](A48358-e21410-b)
(b)
According
to
S.
Prosper
l.
de
voca
.
Gent.
c.
23.
Young
children
born
of
vnbelieuing
parents
might
receiue
meet
helpe
in
order
to
their
saluation
,
if
the
same
parents
should
vse
well
the
grace
,
that
Christ
through
his
bitter
passion
hath
procured
for
euery
kind
of
people
,
and
nation
,
being
Christ
offered
the
Cup
of
his
passion
for
all
men
joint
,
and
seperat
excluding
none
on
his
part
from
the
possibility
of
drinking
of
it
.
children
,
who
die
before
the
vse
of
reason
without
baptism
,
though
they
want
thereby
the
benefit
of
generall
redemption
,
and
consequently
are
depriued
of
full
felicity
:
neuertheless
their
misfortune
must
not
be
ascribed
to
the
wanting
of
a
generall
Redeemer
[
(c)
](A48358-e21420-b)
(c)
The
Apostle
2.
Cor.
5.
inferreth
from
Christs
dying
for
all
men
,
that
all
were
dead
in
Adam
,
saying
if
one
(
Christ
)
be
dead
for
all
:
from
whence
t
is
euident
that
Christ
dyed
for
all
,
which
were
dead
in
Adam
:
and
indeed
otherwise
the
Apostle
had
made
a
very
weak
inference
,
and
to
noe
purpose
:
wherfore
since
according
to
the
Apostle
all
men
were
dead
in
Adam
,
without
doubt
Christ
dyed
for
all
men
joynt
,
and
seperat
:
and
S.
Austin
after
the
same
manner
inferreth
from
the
text
set
down
,
that
all
men
were
dead
in
Adam
because
Christ
dyed
for
all
,
and
l.
6.
con
.
Iulia
c.
1.
makes
vse
of
the
same
argument
to
proue
against
Iulian
,
and
the
Pelagians
,
that
all
children
were
dead
in
Adam
;
because
one
Christ
dyed
for
all
,
and
this
Catholick
doctrine
S.
Austin
inculcateth
,
vrgeth
,
and
presseth
against
all
opposers
.
Hanc
,
inquit
,
doctrinam
inculco
,
impingo
,
refercio
recusanti
,
so
that
our
modern
Teachers
say
vnaduisedly
that
S.
Austin
nouer
taught
,
that
Christ
gaue
himselfe
a
propitiation
,
was
crucifyed
,
or
dyed
for
all
men
joynt
,
and
seperat
.
besides
S.
Austin
trac
.
31.
in
Joan.
saith
expresly
,
that
the
Iewes
which
murthered
Christ
ought
not
to
dispaire
being
Christ
euen
for
them
offered
his
prayer
,
and
a
litle
after
,
Christ
,
saith
he
,
considered
his
death
,
as
offered
for
;
and
not
as
procured
by
them
:
which
doctrine
S.
Prosper
confirms
l.
2.
de
vocat
.
gent.
Christ
hauing
dyed
for
,
and
to
redeem
all
,
excluding
none
on
his
part
:
it
is
to
be
imputed
either
to
the
negligence
of
their
parents
,
who
(
if
Christians
)
let
them
die
without
baptism
;
if
infidels
help
them
not
,
as
they
might
doe
by
embracing
[
*
](A48358-e21470-b)
*
Graetia
implorandi
diuinum
uuxilium
,
&
implēdi
omnia
praecepta
naturae
omnibus
hominibus
adultis
gratis
cōcessa
est
&
proinde
nemo
est
cui
ad
fidem
Christi
aliquis
non
patent
accessus
:
vnde
Io.
1.
erat
lux
veraquae
illuminat
omnem
bominem
venientem
in
hunc
mundum
.
Gods
generall
grace
,
that
leads
them
to
the
marueilous
light
of
Christian
faith
.
Again
many
times
it
is
to
be
ascribed
to
naturall
secundary
causes
,
which
take
Children
out
of
this
life
before
baptism
can
be
administred
to
them
;
howeuer
God
is
not
wanting
in
necessary
requisits
,
or
meanes
,
as
to
the
full
happines
of
those
Infants
,
which
by
naturall
causes
are
preuented
of
the
application
of
baptism
:
because
they
do
not
suffer
preiudice
for
want
of
sufficient
expedients
,
since
Christ
hath
instituted
baptism
,
as
a
most
sufficient
remedy
vnto
blessednes
in
order
to
all
men
:
and
infants
are
depriued
of
the
fruit
,
for
as
much
only
,
as
the
application
of
it
is
obstructed
by
certaine
naturall
causes
,
which
God
did
not
dispose
,
and
ordaine
to
that
end
,
or
purpose
,
but
for
a
generall
good
of
the
whole
vniuers
,
which
God
is
not
bound
to
hinder
:
for
he
doth
not
inuert
,
or
obstruct
the
order
of
things
settled
from
the
creation
of
the
world
:
he
is
not
only
generall
benefactour
according
to
mercy
:
but
also
a
generall
prouider
,
according
to
prouidence
:
he
taketh
not
care
of
one
creature
so
,
as
to
neglect
his
care
of
another
,
or
so
to
benefit
one
,
as
to
preiudice
another
;
for
example
if
a
man
should
cast
himselfe
willfully
into
a
hot
fiery
furnace
,
God
to
preserue
him
from
burning
should
be
obliged
to
hinder
the
innate
actiuity
of
fire
,
which
is
to
burne
,
and
so
to
work
miraculously
aboue
nature
,
as
he
did
in
the
hot
furnace
of
Babilon
,
which
God
is
not
bound
to
doe
:
howeuer
the
premises
giue
euidence
enough
to
beleiue
,
that
Christ
is
rightly
named
the
Redeemer
,
and
Sauiour
of
all
.
Besides
,
as
a
king
is
truly
a
king
,
soueraign
lord
,
and
supream
Gouernor
of
his
people
,
though
they
rebell
against
him
,
and
will
not
be
gouerned
:
so
Christ
is
truly
[
(d)
](A48358-e21490-b)
(d)
The
Apostle
1.
Timoth.
4.
calleth
Christ
the
Sauiour
of
all
men
,
but
specially
of
the
faithfull
,
where
the
particle
specially
,
giues
euidence
enough
against
our
modern
Teachers
that
Christ
,
dyed
for
the
Redemption
of
all
men
joynt
and
seperat
:
which
Catholick
doctrine
S.
Iohn
the
Apostle
cap.
2.
clearly
demonstrates
saying
,
that
Christ
Is
the
propitiation
for
our
sins
,
and
not
for
ours
only
,
but
also
for
the
sinns
of
the
vvhole
vvorld
,
whereby
is
meant
according
to
the
interpretation
of
the
Council
of
Trent
sess.
6.
c.
3.
not
the
elect
onely
,
but
the
reprobat
also
,
being
the
whole
world
importes
both
the
one
,
and
the
other
kind
of
men
.
a
Sauiour
of
the
whole
world
,
notwithstanding
,
that
the
greatest
part
thereof
through
obstinat
perseuerance
in
rebellion
against
his
diuine
grace
,
will
not
be
saued
:
but
Christs
charity
to
saue
infinitly
exceeds
the
zeal
,
that
any
temporall
Prince
euer
shewd
in
gouerning
his
people
:
for
Christ
did
not
only
make
a
law
to
saue
:
but
also
dyed
for
the
establishing
,
and
conseruing
it
,
as
to
sauing
the
whole
world
,
which
no
earthly
Monarch
euer
did
,
as
to
gouerning
his
people
;
furthermore
Christ
left
necessary
expedients
(
through
the
merits
of
his
death
)
whereby
euery
one
come
to
yeares
of
discretion
,
might
come
to
the
knowledg
of
this
sauing
law
,
vnless
such
as
should
be
[
(e)
](A48358-e21530-b)
(e)
The
ancient
Philosophers
were
vnexcusable
,
because
,
though
they
knew
God
,
neuertheless
they
did
not
glorify
him
according
to
their
knowledge
.
vnexcusably
negligent
of
the
helps
mercifully
giuen
them
to
that
end
,
and
purpose
.
CHAR.
XXIIJ
.
OF
VERTVE
THE
CONTENTS
.
The
property
,
and
nature
of
true
vertue
is
,
that
it
,
cannot
be
vsed
amiss
:
as
star's
in
the
night
,
so
vertue
in
aduersity
clearly
shineth
:
the
supream
prouidence
suffered
holy
Iob
,
and
Toby
to
fall
into
tribulation
,
that
they
might
be
an
example
of
vertue
vnto
imitation
.
Four
kinds
of
Cardinall
vertues
described
.
VErtue
(
taken
in
the
morall
seuse
)
is
a
good
disposition
,
or
inclination
tending
to
the
exercise
of
honest
laudable
actions
conformable
to
the
dictates
of
reason
[
*
](A48358-e21610-b)
*
Aug.
virtus
est
quae
rectè
viuitur
,
&
nemo
malè
vtitur
.
no
man
can
vse
it
amiss
,
in
regard
its
naturall
property
is
to
bring
forth
good
fruit
,
to
make
[
*
](A48358-e21620-b)
*
Aristot
.
2.
Ethic.
virtus
est
qua
bonum
facit
habentem
,
&
opies
bonum
.
him
good
,
that
enjoyeth
it
,
and
to
flourish
for
euer
.
As
the
plant
called
[
*
](A48358-e21640-b)
*
Maior
,
colleg
.
20.
meminit
herbae
semper
viuae
.
the
herb
of
life
is
neuer
preiudic'd
through
cold
,
heat
,
drouth
,
or
moisture
,
but
all
waies
continueth
in
a
fresh
liuelynes
without
withered
leaues
:
so
[
*
](A48358-e21660-b)
*
Uirtus
aeternum
viuens
.
vertue
beareth
vp
,
and
florisheth
in
the
midds
of
trobles
,
and
miseries
:
for
as
the
brightnes
of
the
sun
obscureth
greater
lights
:
so
the
power
of
vertue
ouercometh
the
greatest
affliction
;
and
indeed
,
as
starrs
doe
not
shine
,
but
in
the
night
:
so
vertue
maketh
the
greatest
shew
in
aduersity
,
which
is
the
triall
thereof
.
The
vertue
of
holy
Iob
,
and
Toby
lay
,
as
it
were
,
hid
in
darknes
while
they
continued
in
prosperity
:
but
after
they
fell
into
misery
,
put
,
as
it
were
,
on
a
publick
stage
,
euidently
appeared
:
fire
encreaseth
with
the
blasts
of
wind
,
that
presse
it
,
and
vertue
with
the
fire
of
tribulation
that
tryeth
it
.
Again
when
the
good
Christians
of
the
primitiue
Church
were
racked
,
tryed
by
reproches
,
and
scourgings
,
by
bands
,
and
impri
onments
,
stoned
,
howed
a
sunder
,
slaine
with
the
sword
,
then
the
greatnes
of
their
vertue
gaue
clear
euidence
of
their
loue
to
God
,
the
desire
of
heauenly
things
,
and
their
contempt
of
the
world
;
hereby
t
is
plaine
[
*
](A48358-e21670-b)
*
S.
Gregor.
l.
moral
.
aduersitas
est
probatio
virtutis
,
nō
indicium
reprobationis
.
that
aduersity
is
no
argument
of
Reprobation
,
it
being
the
proofe
of
vertue
vnto
saluation
,
and
piously
endured
is
a
manifest
token
of
godlines
vnto
imitation
.
For
truly
there
is
no
man
so
sensless
,
but
beleiuing
the
old
Testament
,
will
receiue
comfort
in
sicknes
,
or
other
corporall
infirmities
,
when
he
shall
call
to
remembrance
how
patiently
that
great
seruant
of
God
holy
Iob
endured
his
grieuous
vlcers
,
and
how
cherfully
[
*
](A48358-e21680-b)
*
Sacra
Scriptura
refert
,
quod
ideo
Deus
permisit
,
vt
illius
modi
tentatio
eueniret
Tobiae
,
vt
posteris
daretur
exemplum
patientiae
eius
,
&
S.
Iob.
the
noble
Toby
especially
beloued
of
God
bore
the
loss
of
his
sight
.
Neither
is
any
man
so
void
of
reason
if
he
beleiue
the
new
Testament
,
but
will
suffer
with
ioy
reproches
,
contumelies
,
the
spoiling
of
his
goods
for
Christs
sake
,
when
he
shall
piously
consider
how
cherefully
the
primitiue
Saints
of
the
new
Testament
endured
stripes
,
prisons
,
banishments
,
gibbets
,
swords
,
saunces
,
kniues
,
and
all
sort
of
cruell
torments
for
the
same
cause
.
The
cheif
heads
of
morall
vertue
be
four
,
which
in
respect
of
their
eminency
are
named
Cardinall
vertues
;
for
example
,
wisdome
,
Iustice
,
Fortitude
,
and
Temperance
,
Zorostrates
taught
,
that
the
soul
had
wings
,
and
being
asked
of
his
schollars
,
how
they
might
get
flying
souls
,
he
bid
them
water
the
wings
therof
,
with
the
water
of
life
:
and
being
demanded
again
,
where
that
water
might
be
had
,
he
replyed
darkly
after
his
wonted
manner
,
saying
,
the
Paradise
of
God
is
watered
with
four
riuers
,
and
that
they
might
draw
from
them
water
of
life
.
By
the
four
riuers
of
Zorastrates
S.
Ambr.
[
*
](A48358-e21700-b)
*
S.
Ambro.
l.
de
paradiso
,
&
allegor
.
per
quatuor
flumina
,
quorum
meminit
Zorostrat
.
intellexit
quatuor
virtutes
Cardinales
.
vnderstood
the
four
Cardinall
vertues
,
which
be
wells
of
water
,
that
spring
vp
vnto
euerlasting
life
.
But
the
sour
riuers
which
are
said
to
haue
their
springs
in
the
terrestiall
paradise
,
be
Ganges
,
Nilus
,
Tigris
,
and
Euphrates
.
The
first
wherof
in
as
much
,
as
it
brings
forth
gold
the
Prince
of
Mettals
,
and
the
Carbuncle
the
best
of
precious
stones
,
expresses
wisdome
,
which
is
the
queen
of
sciences
,
and
all
knowledg
.
The
second
for
as
much
as
it
watereth
the
land
of
Egypt
against
the
violent
heats
of
the
sun
represents
temperance
,
the
innate
propertie
wherof
,
is
to
suppress
the
fire
of
carnall
lustes
.
The
third
namely
Tygris
in
regard
of
its
swift
,
and
rapid
waters
,
which
cast
down
strong
fortresses
,
represents
fortitude
,
that
ouercomes
the
hardest
difficulties
.
The
fourth
that
is
Euphrates
because
of
its
fruitfull
fecundity
is
a
symbole
of
Iustice
,
that
furnishes
human
society
with
a
great
aboundance
of
good
fruits
through
the
true
exercise
the
rof
.
CHAR.
XXIV
.
OF
VVISDOME
.
THE
CONTENTS
.
Whosoeuer
findeth
true
wisdome
getteth
a
treasure
of
all
good
things
:
a
wise
man
indeed
loueth
vertue
,
and
hateth
vice
,
reuerenceth
the
best
antiquity
,
and
detesteth
prophane
nouelties
,
embraceth
sobriety
,
and
escheweth
curiosity
,
affecteth
knowledge
of
profitable
,
and
seeketh
not
after
science
in
many
things
.
WIsdome
is
an
armour
[
*
](A48358-e21780-b)
*
Rom.
13.
armatura
lucis
(
sapientia
)
Sap.
70.
proposui
pro
luce
habere
eam
,
sapientiam
scilicet
.
of
light
,
which
deliuereth
from
darknes
of
error
,
enableth
to
wrestle
against
flesh
,
and
blood
,
and
to
resist
spirituall
wickednes
in
the
defence
of
truth
.
She
is
a
light
in
as
much
,
as
she
furnisheth
knowledge
,
vnderstanding
,
and
counsell
Prouerbs
.
20.
and
an
armour
in
regard
a
man
truly
wise
[
(a)
](A48358-e21830-b)
(a)
Salomon
Sap.
7.
calleth
wisdom
the
mother
of
all
good
things
,
and
prefer's
her
to
scepters
,
and
throns
,
and
counteth
riches
nothing
in
comparison
of
her
.
receiueth
together
with
wisdome
an
army
of
good
things
,
and
treasures
of
heauenly
graces
,
wherby
he
is
armed
against
his
own
lusts
,
and
wanton
desires
[
(b)
](A48358-e21850-b)
(b)
Seneca
compareth
a
wise
man
vnto
the
strongest
army
;
because
a
wise
man
indeed
stands
firm
against
pouerty
,
slanders
,
reproches
ignominies
,
and
all
manner
of
tribulations
.
and
made
vndantedly
valiant
in
all
encounters
with
aduersity
:
wherfore
wisdome
is
an
infinit
treasure
vnto
such
,
as
lay
hold
on
her
,
for
her
counsell
preserueth
,
and
her
vnderstanding
keepeth
them
;
as
a
pillar
of
a
cloud
led
the
Israëlits
in
their
way
by
day
,
and
the
pillar
of
fire
gaue
them
light
by
night
,
that
they
might
goe
both
by
day
,
and
night
Exodus
.
13.
soe
wisdome
,
is
a
guid
vnto
men
,
which
walk
in
prosperity
,
as
by
day
,
and
a
light
vnto
men
,
that
walke
in
aduersity
,
as
by
night
.
Wisdome
is
the
schoolmistris
of
the
knowledge
of
God
,
the
chooser
out
of
his
works
,
the
teacher
of
sobernes
,
the
giuer
of
holines
,
and
the
doer
of
all
things
most
profitable
,
and
acceptable
in
the
sight
of
Heauen
,
[
*
](A48358-e21870-b)
*
Jacob
30.
Sapientia
desursum
est
.
whence
she
is
descended
.
Wherby
is
plainly
evident
,
that
wisdome
is
not
the
same
thing
with
science
,
which
taken
precisely
,
hath
no
bounds
,
being
common
a
like
to
each
human
knowledge
:
besides
many
times
[
*
](A48358-e21890-b)
*
1.
Cor.
8.
Scientia
,
inflat
.
science
puffeth
vp
him
,
that
findeth
it
,
and
deceiueth
his
judgment
,
rendering
him
curious
in
superfluous
things
[
(c)
](A48358-e21920-b)
(c)
Those
which
know
profitable
,
and
not
such
as
know
many
things
,
are
wise
men
indeed
.
which
haue
nothing
of
profit
.
Of
this
curiosity
in
order
to
science
the
Athenians
were
guilty
,
who
,
saith
S.
Luke
Act.
17.
gaue
themselues
to
nothing
else
,
but
to
speak
,
or
to
heare
something
of
nouelty
,
which
is
the
mother
of
schism
,
and
heresy
:
but
in
all
times
some
wanton
wits
haue
either
begot
,
or
reuiued
dangerous
vnauthorised
doctrins
blown
vp
with
their
own
science
to
the
end
they
might
be
counted
learned
aboue
the
ordinary
ranck
of
knowing
men
:
so
that
it
is
no
strang
thing
,
that
the
present
age
should
bring
forth
new
Teachers
,
and
new
hearers
of
prophane
nouelties
;
in
consequence
of
the
premisses
noe
man
how
knowing
soeuer
he
seems
,
is
truly
wise
,
when
[
(d)
](A48358-e21940-b)
(d)
S.
Austin
in
an
Epistle
to
Dioscorus
condemnes
those
schollars
,
which
rejoyce
in
knowing
of
Anoxagoras
,
Anoxemenes
,
Pithagoras
,
Demosthenes
,
to
the
end
they
may
seem
learned
,
because
there
is
nothing
of
solide
doctrine
,
and
true
erudition
in
them
.
he
seeketh
out
curiously
things
,
that
haue
nothing
of
profit
,
or
searcheth
into
hidden
misteries
,
which
exceed
his
capacity
;
for
a
wise
man
indeed
thinketh
with
reuerence
vppon
what
God
hath
commanded
Eccles.
32.
in
superfluous
things
search
not
,
and
be
not
curious
in
many
of
his
works
,
for
many
things
are
shewed
vnto
thee
aboue
the
capacity
of
men
.
Furthermore
true
wisdom
,
which
is
from
aboue
,
is
pure
,
Iacob
.
30.
That
is
,
without
vncleanes
.
A
wise
man
indeed
[
(e)
](A48358-e21980-b)
(e)
Ecclesiasticus
cap.
3.
saith
,
that
an
heart
,
which
is
wise
,
and
vnderstanding
will
abstaine
from
sin
,
and
shall
prosper
in
the
works
of
Iustice
,
wherfore
S.
Bernard
teacheth
that
those
sind
wisdome
which
are
sorry
for
their
sins
.
purgeth
out
of
his
heart
the
leuen
of
sin
,
casteth
a
way
wickednes
,
presseth
down
the
lustes
of
curiosity
,
of
ambition
,
of
vain
glory
,
committeth
not
fornication
with
schism
,
and
heresy
,
despiseth
wordly
pleasures
[
(f)
](A48358-e21990-b)
(f)
According
to
S.
Austin
l.
de
ciuit
.
the
intent
,
and
aime
of
true
wisdome
is
to
be
where
God
is
all
in
all
things
,
with
an
assured
eternity
,
and
perfect
peace
.
and
setteth
his
affection
on
things
that
are
aboue
,
and
not
on
things
which
are
on
the
earth
:
true
wisdome
is
peaceable
Iacob
.
30.
A
wise
man
indeed
hath
nothing
of
strise
in
his
heart
,
is
a
louer
of
vnion
established
in
the
vnity
of
Christian
schooles
,
is
gentle
,
humble
,
modest
,
without
leuity
,
pride
,
wantounes
,
is
full
of
obedience
to
the
Churches
lawes
,
and
ordinances
,
and
full
of
mercy
and
good
fruits
without
hypocrisy
.
Again
a
wise
man
indeed
,
is
wise
in
order
to
himselfe
Prouerbs
.
90.
if
thou
be
wise
thou
shalt
be
wise
for
thy selfe
.
The
primitiue
Christians
were
wise
indeed
to
themselues
,
which
euery
where
bore
in
their
bodies
the
mortifications
of
Christ
IESUS
,
for
they
suffered
with
great
patience
all
manner
of
tribulations
together
with
the
spoiling
of
their
goods
for
his
sake
,
that
they
might
be
glorified
with
him
,
counting
that
the
afflictions
of
this
present
time
were
not
worthy
of
the
glory
to
come
through
his
merits
:
and
truly
what
shall
it
prosit
a
man
,
though
he
did
win
the
whole
world
,
and
lose
his
own
soul
:
or
What
exchange
shall
a
man
giue
for
his
soul
Mat.
8.
Wherfore
such
Christians
,
as
desert
the
Catholick
Church
to
get
worldly
honours
,
to
heap
vp
earthly
treasures
,
preferring
the
world
to
the
faith
of
Christ
,
earth
to
Heauen
,
flesh
to
the
soul
,
transitory
pleasures
,
to
eternall
blessednes
,
[
*
](A48358-e22040-b)
*
S.
Bernard
.
de
consideratione
.
Sic
alloquitur
Eugenium
Papam
:
quid
prodest
si
vniuersum
mundum
lucreris
te
vnum
perdens
?
etsi
sapiens
alijs
sis
,
deest
tibi
sapientia
,
si
tibi
non
fueri●
,
how
wise
soeuer
they
be
to
others
are
not
wise
to
themselues
:
for
the
wisdome
of
such
men
doth
not
descend
from
aboue
,
but
is
earthly
,
sensuall
,
and
deuilish
.
Iacob
.
30.
CHAR.
XXV
.
OF
IVSTICE
THE
CONTENTS
.
The
things
,
that
are
made
equall
are
said
to
be
adjusted
,
from
whence
Iustice
deriues
its
name
:
the
property
of
Justice
is
to
render
to
euery
one
what
is
euery
on
's
own
:
Iustice
requireth
of
euery
man
worship
,
and
obediencein
order
to
God
:
exacteth
loue
,
kindnes
,
respect
,
honour
,
and
duty
in
order
to
man
:
man
in
Iustice
is
bound
to
doe
to
his
neighbour
,
what
he
would
his
neighbour
should
doe
vnto
him
:
Iustice
exhorteth
the
faithfull
aliue
,
to
shew
pity
vnto
the
faithfull
departed
:
apparitions
of
souls
after
their
remouall
out
of
their
bodies
asserted
.
IVstice
is
a
[
*
](A48358-e22130-b)
*
Iustitia
definitur
virtus
reddens
vnicuique
quod
su●●
est
.
Seu
constās
,
&
perpetua
voluntas
in
s
suum
vnicuique
tri●
buens
.
constant
perpetuall
inclination
of
the
will
to
render
vnto
euery
one
,
what
is
euery
on
's
own
:
That
is
to
giue
vnto
God
the
things
,
that
are
Gods
,
and
to
giue
vnto
man
the
things
which
are
mans
;
as
the
immobility
[
(a)
](A48358-e22150-b)
(a)
According
to
Aristotle
l.
2.
de
coelo
.
the
earth
is
equally
poisd
in
the
mids
of
the
world
,
in
consequence
whereof
t
is
immoueable
,
and
indeed
according
to
the
holy
Scripture
,
terra
in
aeternum
stat
Eccles.
1.
that
is
,
the
earth
for
euer
stands
firme
without
mouing
at
all
.
of
the
earth
is
perceiued
through
an
equall
weighing
of
its
parts
in
the
center
of
the
world
,
so
the
firmnes
,
and
constancy
of
Iustice
is
establisht
,
and
perpetuated
by
an
equall
adjusting
of
debts
vnto
God
,
and
man
,
which
is
the
center
thereof
[
(b)
](A48358-e22170-b)
(b)
Iustice
is
a
morall
vertue
so
named
,
because
of
necessity
it
requires
equallity
,
and
things
are
said
to
be
adjusted
,
which
are
of
equall
parts
,
wherefore
the
great
lawer
Constantine
,
defines
us
to
be
ars
boni
,
&
aqui
.
and
from
equalling
,
or
adjusting
of
things
due
by
right
,
Iustice
deriues
its
name
,
which
in
order
to
God
is
meet
exhibiting
of
praise
,
and
seruice
in
regard
of
his
diuine
perfections
,
and
thanksgiuing
in
reference
to
the
infinit
benefits
he
hath
confer'd
on
mankind
,
and
a
meet
satisfying
for
sin
,
whereby
God
is
injured
.
It
is
meet
,
and
just
,
that
we
praise
,
and
serue
God
,
who
is
our
soueraign
lord
,
of
whom
we
hold
all
our
goods
both
temporall
,
and
spirituall
,
and
which-indeed
are
rather
his
goods
,
then
ours
,
he
hauing
deliuered
them
to
us
only
vpon
condition
we
render
him
faithfull
seruice
,
that
is
,
[
*
](A48358-e22200-b)
*
Ad
Epes
.
6.
non
ad
oculum
seruientes
,
quasi
hominibus
placentes
,
sed
vt
serui
Christi
facientes
voluntatē
eiuo
ex
animo
.
not
seruice
to
the
eye
,
as
men-pleasers
but
as
good
seruants
doing
his
will
with
a
perfect
heart
,
and
willing
mind
.
[
*
](A48358-e22220-b)
*
S.
Chrysos
cum
tali
,
inquit
,
vultu
respicit
.
Deus
ea
,
quae
facis
,
cum
quali
facis
.
For
God
regardeth
our
seruice
according
to
the
manner
we
doe
it
;
he
glorifyeth
the
good
,
and
casteth
the
euill
seruants
into
vtter
darknes
:
wherfore
whosoeuer
will
be
for
himselfe
,
and
not
for
God
[
*
](A48358-e22240-b)
*
S.
Gregor.
de
nihilo
Deus
fecit
omniae
:
&
qui
sibi
vult
esse
,
&
non
tiói
,
nihil
vult
esse
inter
omnia
.
will
be
nothing
amongst
all
things
,
which
God
made
of
nothing
:
besides
it
is
meet
,
and
just
,
that
we
praise
,
and
serue
God
in
regard
he
is
our
Father
;
we
are
the
clay
,
and
he
our
potter
,
and
we
all
are
the
work
of
his
hands
Isa.
64.
if
a
child
is
bound
to
honour
,
and
serue
his
earthly
Father
in
deed
,
in
word
,
and
in
all
patience
Eccle.
30.
from
whom
he
receiueth
his
body
,
much
rather
he
ought
to
honour
,
and
serue
his
heauenly
Father
,
that
both
formes
the
same
body
,
and
breathes
into
it
a
breath
of
life
vnto
making
him
a
liuing
soul
,
and
exalting
him
to
a
heauenly
inheritance
;
wherfore
doubtless
euery
good
Christian
,
when
he
saith
our
Father
which
art
in
Heauen
,
hath
a
great
sense
of
his
condition
,
and
taketh
thought
for
pleasing
God
his
heauenly
Father
,
lest
he
come
to
heare
the
heauy
sentence
of
Iudgment
declared
to
the
wicked
Iewes
:
I
haue
nourished
,
and
brought
vp
children
,
but
they
haue
rebelled
against
me
Isa.
50.
or
that
other
Io.
8.
ye
are
of
your
Father
the
deuil
,
and
the
lustes
of
your
Father
ye
will
doe
;
Again
t
is
meet
,
and
just
that
we
celebrate
the
remembrance
of
Gods
immense
benefits
bestowed
on
us
with
thanks-giuing
:
for
he
[
*
](A48358-e22310-b)
*
Ephes.
2.
Deus
,
qui
diues
est
in
misericordia
propter
nimiam
suam
charitatem
,
qua
dilexit
nos
.
which
is
rich
in
mercy
through
the
great
aboundance
of
his
loue
where
with
he
loued
us
euen
When
we
were
by
nature
the
children
of
wrath
,
and
dead
in
sin
,
hath
quickened
us
together
in
Christ
by
whose
grace
we
are
deliuered
from
bondage
,
death
,
and
made
partakers
of
eternall
life
,
to
the
end
we
may
raigne
with
him
celestially
.
Eph.
20.
One
of
the
ten
lepers
Luc.
17.
was
just
,
fell
down
on
his
face
at
the
feet
of
Christ
,
and
gaue
him
thankes
for
the
healing
of
his
corporall
leprosy
;
much
rather
we
Christians
,
ought
to
exalt
the
great
mercy
of
God
with
thanks-giuing
,
for
as
much
;
as
he
hath
cured
vs
through
IESUS-CHRIST
of
our
spirituall
leprosy
,
which
is
sin
,
vnless
we
will
be
like
the
other
euill
nine
lepers
,
which
returned
not
to
praise
God
,
that
had
clensed
them
;
or
like
the
pagan
Philosophers
Rom.
10.
which
God
gaue
vp
to
their
vaine
thoughts
deceitfull
vanities
,
and
their
hearts
filthy
lusts
,
because
though
they
knew
,
yet
they
did
not
glorify
him
,
neither
were
thankfull
:
Again
t
is
meet
,
and
just
,
that
we
acknowledge
our
sins
to
God
vnto
repairing
of
the
injuries
done
him
thereby
,
and
when
we
[
(c)
](A48358-e22360-b)
(c)
An
humble
confession
of
our
sins
appeaseth
Gods
wrath
.
I
did
confess
(
saith
the
Royall
Prophet
)
against
my selfe
my
iniustice
to
our
lord
,
and
he
forgaue
the
impiety
of
my
sin
.
confess
with
a
contrite
heart
against
our selues
our
wickednes
,
his
mercy
forgiues
the
punishment
of
our
guilt
,
[
*
](A48358-e22390-b)
*
Ezechiel
.
18.
si
impius
egerit
poenitiam
ab
omnibus
peccatis
suis
quae
operatus
est
....
omnium
iniquitatum
eius
non
recordabor
.
neither
will
God
remember
the
iniquities
of
him
,
that
turnes
from
them
,
and
makes
him
,
a
new
heart
,
and
a
new
spirit
.
Iustice
in
order
to
our
neighbour
is
to
pay
to
all
men
loue
,
respect
,
honour
,
and
duty
:
that
is
to
doe
to
euery
man
whatsoeuer
we
would
[
*
](A48358-e22420-b)
*
Haecest
lex
naturae
.
Quod
tibi
nō
vis
facere
alteri
nefeceris
.
that
euery
man
should
doe
to
vs
;
for
euery
man
is
euery
mans
neighbour
,
there
being
nothing
of
[
*
](A48358-e22430-b)
*
Aug.
in
Psal.
118.
omnis
homo
omni
homini
est
proximus
:
nec
vllae
cogit
anda
est
longinquitas
generis
,
vbi
est
natura
communis
.
distance
,
as
to
birth
,
or
kindred
,
where
nature
is
common
alike
.
Besides
Gods
law
of
charity
excepts
none
,
his
will
being
to
saue
,
and
bring
all
men
vnto
the
knowledg
of
his
truth
;
[
(d)
](A48358-e22450-b)
(d)
According
to
the
generall
practice
of
the
Catholick
Church
,
publick
prayers
are
offered
on
good
friday
for
all
men
of
what
condition
,
or
profession
soeuer
they
be
,
which
holy
custome
plainly
demonstrates
the
sence
of
the
whole
Church
in
order
to
Christs
offering
his
passion
for
the
redemption
of
the
world
,
that
is
,
the
Church
beleiues
,
that
Christ
excluded
none
from
that
oblation
.
Pagans
,
Iews
,
and
hereticks
through
the
great
mercy
of
God
may
cast
from
them
their
iniquities
vnto
iustification
of
life
,
in
respect
wherof
the
Apostle
Timo.
2.
exhorteth
,
that
supplications
,
prayers
,
intercessions
,
and
giuing
of
thanks
be
made
for
all
men
:
in
consequence
of
the
premises
,
as
we
would
that
our
neighbour
should
doe
to
vs
,
so
must
we
doe
to
him
likewise
:
as
we
would
,
that
our
neighbour
should
giue
to
vs
loue
,
respect
,
honour
,
and
duty
,
so
must
we
giue
to
him
likewise
:
as
we
would
that
our
neighbour
should
not
prejudice
us
in
word
,
counsell
,
or
deed
,
so
must
we
doe
to
him
likwise
:
as
we
would
that
all
men
should
keep
their
faith
pawned
to
us
,
so
must
likewise
wee
performe
faithfully
our
ingagement
with
all
men
.
Furthermore
Iustice
in
order
to
our
neighbour
is
to
fullfill
[
(e)
](A48358-e22470-b)
(e)
S.
Gregor.
l.
4.
Dial.
c.
58.
aduiseth
vs
as
a
thing
more
safe
,
and
profitable
to
procure
in
our
life
time
those
benefits
,
and
aduantages
which
after
our
death
we
exspect
from
those
,
which
are
intrusted
with
our
pious
legacies
,
saying
t
is
better
to
depart
out
of
this
world
vnliable
to
imprisonment
,
then
afterwards
in
prison
to
seek
liberty
.
the
will
of
the
dead
,
according
to
the
trust
put
in
us
,
and
to
powre
out
our
prayers
:
to
giue
of
our
aboundance
,
alms
,
and
to
vnder
goe
voluntary
afflictions
for
the
faithfull
departed
,
to
the
end
,
that
such
,
as
after
their
remouall
out
of
their
bodies
,
stand
liable
[
(f)
](A48358-e22480-b)
(f)
S.
Bernard
auerreth
,
that
the
torments
of
faithfull
souls
in
Purgatory
are
shortned
through
the
fasting
,
praying
,
and
almes
deeds
of
the
faithfull
on
earth
,
and
moreouer
saith
,
ser.
66.
in
Canti
.
that
the
same
happy
souls
perceiue
the
prayers
,
and
sacrifices
of
the
liuing
by
the
mediation
of
Angels
,
which
comfore
them
.
to
temporall
punishments
due
to
their
sins
committed
when
they
liued
on
earth
,
may
receiue
refreshment
vnto
shortning
of
their
painfull
accounts
.
S.
Bernard
writeth
in
the
life
of
S.
Malachias
,
that
this
holy
monck
had
so
great
an
abhorrence
of
the
wicked
courses
,
which
a
certain
sister
of
his
own
imbraced
,
that
he
made
a
vow
neuer
to
see
her
in
the
flesh
.
But
(
saies
S.
Bernard
)
she
being
remoued
out
of
the
body
,
he
was
freed
from
his
vow
,
and
whom
he
detested
to
see
in
the
flesh
[
(g)
](A48358-e22490-b)
(g)
S.
Austin
l.
de
cura
pro
mor.
c.
10.
assertes
apparitions
of
souls
departed
.
Jf
vve
shall
ansvvere
saith
he
,
that
such
apparitions
vvere
false
,
vve
shall
seem
impudently
to
contradict
sundry
faithfull
vvriters
,
and
euen
the
sense
of
such
,
as
attest
they
haue
seen
them
.
Other
ancient
Fathers
,
and
S.
Bede
especially
affirm
,
that
such
apparitions
haue
been
alwaies
counted
amongst
diuine
〈◊〉
racles
;
besides
Moyses
and
Elias
truly
and
really
appeared
in
〈◊〉
Transfiguration
of
Christ
,
and
the
true
Samuell
1.
Reg.
according
to
the
common
opinion
of
orthodox
writers
appeared
to
Saul
,
whereby
is
euidenced
the
impudency
,
and
manifest
weaknes
of
those
who
name
such
apparitions
old
wiues
tales
.
saw
in
spirit
;
for
in
a
dream
he
heard
a
voice
,
that
said
vnto
him
thy
sister
is
in
the
court
before
thy
door
,
and
hath
receiued
nothing
of
nourishment
for
the
space
of
thirty
daies
,
wherwith
being
raised
from
sleep
,
he
apprehended
suddenly
the
meaning
of
the
vision
,
and
computing
the
time
of
her
want
of
food
with
the
time
he
had
omitted
to
offer
for
her
the
sacrifice
of
mass
,
he
foūd
the
number
of
daies
to
be
the
very
same
:
then
he
(
saith
S.
Bernard
)
that
hated
the
sins
,
but
not
the
soul
of
his
sister
.
began
againe
to
offer
for
her
refreshment
the
heauenly
bread
of
the
altar
,
the
sacrifice
wherof
he
had
omitted
during
thirty
daies
afore
:
and
not
in
vain
according
to
the
same
S.
Bernard
:
for
a
very
litle
while
after
he
saw
her
before
the
doore
of
the
Church
clothed
in
a
mourning
weed
,
yet
not
suffer'd
to
enter
in
,
and
perseuering
in
his
great
work
of
piety
saw
her
afterwards
in
a
whitish
habit
admitted
into
the
Church
:
but
not
admitted
to
touch
the
Altar
;
at
lenght
in
a
third
vision
he
saw
her
inuested
with
a
faire
whit
garment
together
with
sundry
others
clothed
in
white
robes
,
which
gaue
euidence
of
her
deliuerance
out
of
the
bitter
afflictions
which
she
had
endured
in
Purgatory
.
Wherby
appeareth
how
much
[
*
](A48358-e22530-b)
*
Iacob
.
5.
assidua
iusti
oratio
multum
valet
.
the
prayer
of
a
just
man
auaileth
,
if
it
be
feruent
;
truly
the
kingdom
of
God
suffereth
violence
,
and
the
violent
take
it
by
force
.
Mat.
11.
The
extream
feruor
of
S.
Malachias
piety
,
as
it
were
by
force
opened
the
gates
of
Heauen
to
his
distressed
sister
,
whoobtained
through
the
constant
violence
of
his
prayers
a
speedy
enjoyment
of
hlessednes
,
that
was
before
denyed
to
her
own
merits
.
CHAR.
XXVJ
.
OF
TEMPERANCE
THE
CONTENTS
.
Temperance
is
a
bridle
to
the
flesh
,
wherby
it
is
hindred
from
formenting
of
disquietnes
,
and
trouble
to
the
mind
:
the
property
of
temperance
is
to
purge
out
of
mans
body
the
malignant
humours
,
which
tend
to
the
preiudice
of
his
soul
:
human
flesh
is
the
euill
seruant
,
that
requireth
whipps
,
correction
,
and
employment
:
the
rebellion
of
the
flesh
comes
of
idlenes
,
and
disorder
:
many
good
fruits
proceede
from
abstinence
,
which
is
the
daughter
of
temperance
.
TEmperance
is
a
morall
vertue
,
that
enableth
the
soul
to
bridle
the
body
:
as
a
bitt
is
put
into
the
mouth
of
an
horse
,
that
he
may
obey
the
rider
:
so
temperance
is
the
bodyes
bitt
vnto
obeying
the
soul
,
in
regard
it
suppresseth
the
iust
of
the
flesh
,
that
foments
disquietnes
,
and
trouble
to
the
mind
.
As
God
through
wisdome
hath
form'd
,
and
tempered
man
in
measure
,
number
,
and
weight
.
Sap.
11.
disposing
sweetly
the
members
,
euery
one
of
them
in
the
body
with
proportion
,
decency
,
and
order
:
so
through
temperance
he
hath
ordered
him
in
measure
,
number
,
and
weight
,
moderating
all
his
affections
therby
,
that
he
be
not
caried
about
with
inordinat
lustes
of
the
flesh
.
Astrologers
teach
,
that
the
planet
called
Mercury
raignes
in
the
house
of
the
sign
named
Virgo
,
and
ruleth
ouer
the
sign
Gemini
(
the
two
twins
)
temperance
is
like
this
planet
,
for
in
the
House
of
Virgo
she
keepeth
her
Court
,
that
is
to
say
,
virginity
is
the
certain
token
,
and
chief
habitation
of
temperance
:
again
she
beareth
rule
ouer
Gemini
viz:
the
senses
of
the
body
,
which
are
two
eyes
,
two
eares
,
two
nostrills
&c.
as
twins
borne
at
one
birth
,
and
committed
to
the
care
,
iurisdiction
,
and
gouernment
of
temperance
,
it
being
proper
to
this
vertue
to
obstruct
the
wanton
waies
of
wickednes
,
wherto
the
senses
lead
.
The
only
daughter
of
temperance
,
and
nurce
to
all
other
morall
virtues
is
abstinence
,
which
coueteth
nothing
,
but
what
is
consonant
to
the
light
of
reason
,
and
rejecteth
all
things
tending
to
the
prejudice
either
of
the
body
,
or
soul
.
(
a
)
For
it
driueth
out
malignant
humours
vnto
keeping
the
body
in
health
;
purgeth
away
the
leauen
of
originall
concupiscence
vnto
preseruing
the
soul
in
sanctity
:
and
as
hunger
forceth
a
wolfe
out
of
the
wood
,
he
lurks
in
,
so
it
chaseth
the
diuid
out
of
the
soul
,
he
lodgeth
in
;
although
no
man
in
Iustice
can
destrov
his
own
flesh
:
neuertheless
in
;
reason
he
ought
to
keept
it
vnder
.
[
*
](A48358-e22710-b)
*
Hieron
.
nihil
magis
aestuaet
,
quā
iuueniles
medullae
vino
,
&
dapibus
inflamatae
.
For
when
it
is
inflamed
through
much
aboundance
of
wine
and
meat
,
it
is
like
to
a
wild
vnruly
horse
,
and
cannot
be
tamed
,
but
with
the
bridle
of
abstinence
.
The
flesh
is
the
euill
seruant
[
*
](A48358-e22720-b)
*
Eccles.
33.
seruo
maleuolo
(
carni
)
tortura
,
&
compedes
:
mitte
illum
in
operationem
,
ne
vaeet
.
that
needs
whipps
,
correction
,
and
work
,
lest
it
grow
idle
,
seek
liberty
,
become
insolent
,
and
breed
much
sorow
,
truble
,
and
vexation
:
the
fatter
any
ground
is
,
the
more
thistles
it
breedeth
;
euen
so
the
flesh
,
the
more
it
is
pampered
vp
with
dilicacies
,
the
more
desires
it
bringeth
forth
to
the
[
(b)
](A48358-e22740-b)
(b)
Boetius
saith
that
we
haue
exceeding
great
need
of
integrity
,
and
honesty
,
because
we
can
doe
nothing
out
of
the
sight
of
the
judge
,
that
seeth
all
things
,
and
S.
Bernard
exhorteth
us
to
reuerence
our
Angell
in
euery
corner
,
and
forbiddeth
to
do
that
thing
in
our
Angels
presence
,
which
we
dare
not
attempt
in
the
presence
of
him
,
or
any
other
man
.
disquieting
[
*
](A48358-e22750-b)
*
S.
Pet.
2.
obsecro
vos
abstinere
a
carnalibus
desiderijs
,
quae
militāt
aduersus
spiritum
.
of
the
spirit
.
He
,
saith
Salomon
,
that
delicatly
bringeth
vp
his
seruant
(
the
flesh
)
from
youth
,
at
lengh
it
will
become
disobedient
.
Besides
such
,
as
from
youth
be
delicatly
nourished
,
celebrat
the
feast
before
the
vigil
,
that
is
,
they
feast
before
they
fast
:
the
present
,
and
the
next
life
are
,
as
it
were
two
dayes
,
wherof
one
is
the
vigil
,
the
other
the
feast
,
the
present
time
is
after
the
similitude
of
a
vigil
,
the
time
of
rest
to
come
after
death
is
as
a
festiuall
solemnity
:
good
Christians
wisely
consider
this
.
Wherfore
in
this
present
life
,
as
in
a
vigil
,
they
suffer
many
tribulations
exercising
often
watching
in
hungre
,
and
thirst
,
and
often
fasting
in
cold
,
and
nakednes
:
but
when
the
festiuall
tyme
of
the
next
life
is
come
,
they
doe
then
feast
for
euer
,
and
are
clothed
in
white
robs
of
glory
:
but
the
wicked
,
which
inuert
the
order
,
that
the
supream
prouidence
hath
appointed
,
feasting
in
the
vigil
:
that
is
,
in
the
tyme
of
this
life
,
wheras
they
should
haue
prayed
,
fasted
,
watched
,
put
on
sackcloath
,
and
suffered
tribulation
in
punishment
of
their
sins
,
when
the
festiuall
day
shall
come
,
they
will
be
spoiled
of
their
rich
garments
,
depriued
of
their
pleasures
,
and
cast
into
vtter
darknes
of
hell
to
keep
an
euerlasting
fast
in
torments
.
Yet
in
regard
the
soul
of
man
is
a
nobler
part
,
then
the
body
,
the
best
abstinence
is
in
order
to
it
:
wherfore
S.
Paul
1.
Coloss.
4
declareth
,
that
it
is
the
will
of
God
our
sanctification
,
that
is
,
the
command
of
God
,
who
hath
not
called
vs
vnto
vncleanes
,
but
to
holynes
of
life
,
that
we
abstaine
from
fornication
,
and
S.
Peter
.
1.
Pet.
20.
in
the
person
of
God
beseecheth
,
and
exhorteth
,
that
we
will
abstaine
from
fleshly
lustes
,
which
fight
against
the
soul
,
and
indeed
to
fast
from
,
and
without
sin
,
[
*
](A48358-e22780-b)
*
Cor
sapiens
,
&
inzelligibile
abstinebit
à
peccatis
.
is
the
true
fast
vnto
saluation
:
for
he
that
fasteth
with
the
guilt
of
a
mortall
offence
offereth
the
body
to
God
[
*
](A48358-e22790-b)
*
Rom.
12.
obsecro
vos
per
misericordiā
Dei
,
vt
exhibeatis
corpora
vestra
hostiam
vinentem
nō
mortuam
.
as
a
dead
carkeise
only
;
that
wanteth
the
spirit
of
life
;
but
he
that
fasteth
both
from
,
and
without
sin
giueth
the
body
.
a
liuing
sacrisice
,
holy
,
and
acceptable
vnto
God
.
Hereby
appeareth
the
manifest
blindnes
of
many
carnall
,
and
sensuall
men
,
which
say
,
that
they
cannot
abstaine
from
the
pleasures
of
this
life
:
that
t'
is
impossible
to
fast
from
vnclean
affections
:
that
t'
is
not
in
the
power
of
any
whosoeuer
to
stop
the
course
of
the
law
of
wantonnes
written
in
the
flesh
,
to
the
mastring
of
fleshly
lustes
,
carnall
loue
when
it
engrosseth
all
power
to
it selfe
,
and
beareth
rule
,
maketh
men
foolishly
mad
:
for
euen
then
the
most
carnall
man
,
can
fast
from
meates
which
he
thinkes
will
prejudice
the
body
,
but
not
from
sin
,
though
he
know
it
will
[
*
](A48358-e22810-b)
*
Aug.
omn●
seminarium
voluptatis
venenū
puta
,
'
id
est
voluptas
est
animae
mortifera
.
poyson
the
soul
:
likewise
shame
can
refrain
him
from
the
exercise
of
his
fleshly
lustes
in
the
sight
of
a
temporall
Prince
[
(a)
](A48358-e22820-b)
(a)
S.
Hierom
compareth
abstinence
to
a
wine-press
in
as
much
,
as
it
purgeth
out
of
our
souls
the
aboundant
humours
of
sin
:
and
indeed
abstinence
is
able
to
driue
away
the
deuil
,
for
according
to
S.
Ambrose
,
as
fasting
spitle
is
poyson
to
a
serpent
,
so
abstiinence
is
to
the
deuil
.
And
some
kind
of
deuils
cannot
be
cast
out
,
but
by
prayer
,
and
fasting
.
Mat.
17.
howeuer
he
is
not
ashamed
to
commit
fornication
in
the
presence
of
God
,
who
is
the
Prince
of
Princes
.
But
the
spirituall
man
,
that
is
wise
,
and
vnderstanding
will
abstaine
from
sin
.
Eccle.
30.
CHAR.
XXVIJ
.
OF
FORTITVDE
THE
CONTENTS
.
Fortitude
taken
in
the
proper
sense
inclineth
neither
to
the
right
,
nor
left
hand
,
that
is
attempteth
nothing
of
danger
out
of
vashnes
,
and
escheweth
nothing
of
difficulty
out
of
pusillanimity
:
many
enterprises
begin
happely
which
end
vnhappely
:
the
gift
of
perseuerance
only
is
able
to
crown
the
vertue
of
fortitude
.
FOrtitude
taken
in
the
proper
sense
is
strength
,
whereby
a
iust
man
is
enabled
to
ouercome
the
works
of
the
flesh
,
which
are
adultery
,
fornication
,
vncleanes
,
wantonnes
,
emmulations
,
contentions
,
seditions
,
heresies
euuy
,
murder
,
drunkennes
,
glutony
,
and
such
like
Gal.
5.
[
(a)
](A48358-e22920-b)
(a)
S.
Ambrose
,
and
S.
Gregory
ascribe
true
fortitude
to
such
only
,
as
bear
rule
ouer
their
passions
,
feight
against
all
vices
,
and
endure
persecution
for
Iustice
sake
cheerfully
.
fortitude
is
the
conquerer
of
all
vices
,
and
the
defender
of
all
vertues
in
as
much
,
as
it
quencheth
the
heat
of
fleshly
lustes
,
extinguisheth
the
fire
of
vnclean
delights
,
refraineth
the
inbrdinat
pleasures
of
this
life
,
moderateth
the
sweetnes
of
prosperity
,
sweeteneth
the
bitternes
of
aduersity
,
[
(b)
](A48358-e22930-b)
(b)
S.
Hierom.
com
.
in
Esa.
counteth
those
,
which
turn
to
the
right
,
rash
,
and
those
which
incline
to
the
left
hand
faint
hearted
:
and
S.
Austin
Epis.
ad
Hierom
,
teacheth
,
that
such
as
haue
the
vertue
of
fortitude
,
neither
attempte
rashly
,
nor
feare
vnaduisedly
.
declineth
neither
to
the
right
,
or
left
hand
,
that
is
,
attempteth
nothing
of
danger
out
of
rashnes
,
and
flyeth
nothing
of
difficulty
out
of
feare
,
loueth
persecution
for
iustice
vnto
obtaining
a
crown
of
reward
for
merit
;
but
as
fortitude
is
the
armour
of
all
vertues
:
so
all
vertues
respectiuely
are
the
support
of
fortitude
:
for
example
,
as
fortitude
is
the
sheild
,
that
defendeth
faith
:
[
(c)
](A48358-e22940-b)
(c)
According
to
S.
Austin
,
faith
is
the
ground
of
all
good
things
,
and
the
root
of
all
other
vertues
.
so
faith
is
the
root
,
that
bringeth
forth
fortitude
:
for
God
giues
fortitude
to
those
,
who
with
a
prefect
heart
beleiue
,
in
him
20.
parae
.
16.
as
fortitude
is
the
preseruer
of
hope
:
so
hope
is
the
renewer
of
fortitude
;
for
they
that
hope
in
our
lord
shall
renue
their
strength
Esa.
40.
as
fortitude
rendreth
[
*
](A48358-e22970-b)
*
Cantico
.
8.
fortis
est
vt
mors
dilectio
.
charity
as
strong
as
death
Can.
8.
so
charity
giueth
fortitude
power
[
(d)
](A48358-e23000-b)
(d)
The
Apostle
.
1.
Cor.
13.
denyeth
that
there
is
any
meritorious
work
without
charity
;
and
indeed
Charitas
est
principium
meriti
:
and
according
to
S.
Austin
,
if
a
man
hath
charity
he
can
do
what
pleaseth
him
,
for
nothing
of
wickednes
can
proceed
from
the
root
of
charity
.
for
the
meriting
of
life
1.
Colos.
13.
yet
there
is
but
one
vertue
,
that
crowneth
fortitude
,
which
is
perseuerance
:
for
he
only
,
that
continueth
strong
in
the
exercise
of
good
works
to
the
end
,
shall
be
saued
.
Perseuerance
is
the
coat
of
Ioseph
reaching
down
to
the
feet
:
the
preistly
garment
coming
down
to
the
ancles
:
the
rump
of
the
peace
offering
due
to
God
:
the
heel
of
good
works
,
that
protecteth
against
the
bite
of
serpents
(
Augus.
ser.
8.
ad
fratres
in
Erenio
.
tom.
10.
)
no
man
,
that
striueth
for
a
prize
is
crowned
,
except
he
striueth
as
he
ought
to
doe
,
perseuering
to
the
end
:
a
good
begining
without
a
good
ending
hath
nothing
of
profit
;
Saul
when
he
began
to
raign
was
humble
,
and
innocent
as
a
child
of
one
year
1.
Reg.
13.
Saul
falling
of
from
humility
,
and
innocency
lost
his
kingdom
together
with
his
life
;
if
Salomon
had
perseuered
in
godlines
,
he
had
not
been
depriued
of
wisdom
,
nor
Sampson
of
his
mighty
strength
,
if
he
had
taken
diligent
ligent
heed
[
*
](A48358-e23070-b)
*
Mat.
10.
Iuda
vna
cū
alijs
Apostolis
dixit
Iesus
:
euntes
praedicare
,
dicentes
quia
appropinquauit
Regnum
calorum
:
infirmos
curate
,
mortuos
suscitate
,
leproses
mundate
,
demones
eijcite
.
and
what
auaileth
Iudas
his
election
to
the
high
dignity
of
an
Apostle
,
his
familiarity
with
Christ
,
his
society
with
other
Apostles
,
and
the
power
giuen
him
against
vnclean
spirits
to
cast
them
out
,
to
heal
euery
sicknes
,
and
to
raise
vp
the
dead
Mat.
10.
seeing
his
good
begining
ended
in
wicked
treachery
to
the
deliuering
vp
of
his
diuine
lord
vnto
death
;
many
begin
well
,
that
end
ill
:
many
depart
from
Egypt
,
and
come
to
the
wildernes
,
which
do
not
enter
into
the
land
of
promise
;
that
is
,
many
are
brought
to
the
marueilous
light
of
Christian
faith
euen
vnto
iustification
of
life
,
that
come
not
vnto
glorification
:
he
that
endureth
to
the
end
,
shall
be
saued
.
Without
[
(e)
](A48358-e23100-b)
(e)
S.
Bernard
Epis.
29.
ad
Ianuenses
assureth
,
that
without
perseuerance
neither
those
,
which
fight
can
gain
the
victory
,
nor
those
which
ouercome
obtaine
the
prize
.
perseuerance
,
neither
he
that
striueth
to
get
the
victory
,
nor
he
that
ouercometh
obtaines
the
prize
.
And
although
perseuerance
be
a
diuine
gift
freely
giuen
,
[
*
](A48358-e23110-b)
*
Aug.
I
de
prad
.
SS.
aliqua
,
inquit
,
danda
praeparari
à
Deo
non
orantibus
,
vt
initium
fidei
,
alia
vero
non
nisi
orantibus
,
vt
donū
persenerantiae
.
neuertheless
the
feruent
[
(f)
](A48358-e23130-b)
(f)
According
to
S.
Austin
I.
de
dono
perseu
.
c.
6.
an
humble
prayer
can
merit
the
gift
of
perseuerance
(
merito
de
congruo
duntaxat
)
and
he
means
finall
perseuerance
.
And
indeed
,
t
is
but
meet
that
a
friend
grant
assurance
of
his
friendship
to
his
friend
,
that
humbly
intercedes
for
it
.
prayer
of
a
just
man
conduceth
some
thing
to
the
hauing
of
it
.
Hereby
is
plainly
euident
,
that
true
fortitude
does
not
consist
in
the
arme
of
flesh
,
or
in
the
outward
gallantry
of
euery
man
:
but
in
the
spirit
of
a
just
Christian
,
that
ouercometh
the
lusts
of
the
flesh
vnto
sanctifying
,
and
glorifying
the
soul
:
in
consequence
of
which
the
fortitude
of
Mutius
Sceuola
,
of
Cocles
,
of
Attilius
Regulus
so
much
renowned
,
and
extoiled
by
the
Roman
writers
,
was
but
a
shadow
of
true
fortitude
,
in
regard
their
braue
enterprises
,
and
gallant
sufferings
tended
meerly
to
get
a
name
vnto
perpetuating
a
memoriall
of
their
own
praise
,
that
therby
the
remembrance
of
their
gallantry
might
be
as
hony
sweet
in
all
mouthes
for
the
future
.
No
man
how
glorious
soeuer
his
actions
,
or
passions
appeare
in
the
sight
of
the
world
can
lay
claim
to
true
fortitude
,
when
they
doe
not
tend
to
the
glory
of
the
soul
.
Many
heathen
Captains
which
haue
been
renowned
to
the
ends
of
the
earth
for
valiantnes
,
are
not
now
crowned
in
heauen
for
fortitude
;
for
though
with
their
courage
they
mastred
fortresses
of
earth
vnto
winning
of
Cities
;
yet
they
did
not
ouercome
the
works
of
the
flesh
vnto
the
obtaining
of
blessednes
,
wherin
is
the
consistency
of
true
fortitude
.
CHAR.
XXVIIJ
.
OF
SIN
THE
CONTENTS
God
that
made
all
things
of
nothing
made
not
sin
,
which
is
nothing
:
The
deuil
is
the
sole
author
of
sin
,
wherby
he
maketh
those
his
seruants
which
he
ouercom's
through
a
voluntary
condescension
thereto
:
to
whomsoeuer
a
man
giueth
himselfe
to
obey
,
his
seruant
he
is
:
exceeding
great
miseries
accompany
the
seruitude
of
sin
:
to
be
deliuered
from
the
bondage
of
sin
is
a
worke
of
diuine
grace
,
whereby
a
finner
turneth
to
God
his
maker
whith
a
penitent
heart
confessing
his
wickednes
against
himselfe
.
SIn
taken
in
the
formall
sense
[
(a)
](A48358-e23220-b)
(a)
God
made
all
things
,
and
vvithout
him
vvas
made
nothing
10.
10.
where
according
to
S.
Austin
by
the
particle
nothing
is
meant
sin
,
which
God
made
not
:
and
indeed
sin
taken
in
the
formall
sense
hath
nothing
of
a
reall
entity
,
being
a
meer
pri●●tion
of
that
conformity
to
the
law
of
God
,
which
ought
to
be
in
all
in
ward
,
and
outward
human
actions
,
that
is
to
say
in
all
our
outward
deeds
,
and
inward
thoughts
.
Wherefore
S.
Austin
l.
22.
con
.
Faustum
Manichae
.
defineth
sin
to
be
That
vvich
is
done
,
or
said
,
or
coueted
,
contrary
to
the
eternall
lavv
:
so
that
outward
deeds
,
or
sayings
,
or
inward
thoughts
are
the
acts
only
whereby
sinnes
are
committed
.
is
nothing
;
yet
not
that
nothing
,
of
which
God
created
all
things
,
that
were
very
good
:
but
that
nothing
of
which
the
deuil
hath
made
all
things
,
which
are
very
euill
.
For
example
the
deuil
through
sin
ouercame
man
,
and
thereby
brought
him
into
seruitude
;
for
of
whomsoeuer
one
[
*
](A48358-e23260-b)
*
2.
Pet.
2.
à
quouis
superatus
est
:
huius
&
seruus
.
is
ouercome
,
euen
vnto
the
same
is
he
in
bondage
,
which
is
an
euil
thing
,
because
a
slaue
is
tyed
to
the
will
of
his
master
;
wherefore
a
sinner
[
*
](A48358-e23270-b)
*
S.
Chris
.
homo
obligatus
peccato
per
propriam
voluntatem
iā
non
agit
quod
vult
,
sed
quod
diabolus
vult
.
of
necessity
as
it
were
walketh
after
the
flesh
in
the
lusts
of
vncleanes
being
it
is
the
deuils
will
(
whose
slaue
he
is
)
that
he
doe
so
.
A
stag
,
that
is
once
mastred
by
an
other
stag
,
afterwardes
resisteth
him
no
more
[
*
](A48358-e23290-b)
*
Sic
referūt
naturales
de
ceruo
victo
.
but
boweth
down
his
head
whensoeuer
he
passeth
in
presence
of
his
conquerour
in
token
of
his
subiection
:
a
maid
,
that
once
suffereth
her selfe
to
be
deflowred
will
go
whether
it
pleaseth
the
deflourer
:
euen
so
,
he
that
is
once
ouercome
of
the
deuil
through
voluntary
condescention
vnto
sin
,
afterwards
is
vnwilling
to
resist
him
;
some
times
it
is
in
the
power
of
man
to
make
king
whomsoeuer
he
pleases
:
but
once
made
he
cannot
vnking
him
at
his
pleasure
:
for
To
whomsoeuer
we
giue
our selues
,
as
seruants
to
obey
,
his
seruants
we
are
to
whom
we
obey
,
whether
it
be
of
sin
vnto
death
,
or
of
obedience
vnto
iustice
Rom.
6.
Wherfore
,
as
a
seruant
cannot
cast
of
the
yoke
of
seruitude
,
when
,
or
as
he
pleaseth
:
so
neither
can
a
sinner
according
to
the
form
of
morall
speech
,
[
(b)
](A48358-e23310-b)
(b)
The
Apostle
in
his
Epistle
to
the
Rom.
cap.
7.
saith
;
Not
the
good
things
vvhich
I
vvould
,
but
the
euill
,
vvhich
I
vvould
not
,
that
doe
I
:
novv
,
if
I
doe
that
I
vvould
not
,
it
is
no
more
I
,
that
do
it
,
but
the
sin
,
that
dvvelleth
in
me
:
whereby
is
meant
,
that
the
iustest
man
carryed
by
the
violence
of
carnall
concupiscence
(
which
he
calleth
sin
taken
in
a
larg
sense
)
may
do
,
or
suffer
many
things
in
his
outward
parts
,
or
faculties
without
the
consent
of
his
will
;
in
consequence
whereof
a
man
put
in
that
condition
is
so
far
from
sinning
(
sin
taken
in
the
proper
sense
for
a
voluutary
act
of
the
will
)
that
according
to
S.
Austin
,
he
neuer
need
say
to
God
forgiue
us
our
sins
,
for
sin
vnless
it
be
voluntary
contractes
nothing
of
guilt
,
that
is
,
ther
's
no
sin
taken
in
the
proper
sense
without
a
free
consent
of
the
will
.
free
himselfe
of
his
bondage
at
his
pleasure
.
As
a
ship
,
that
hath
lost
her
helme
,
cannot
sail
whether
,
and
as
her self
would
,
but
is
caryed
whether
,
and
as
the
wind
will
:
euen
so
a
sinner
,
that
is
depriued
of
the
helme
of
grace
cannot
doe
the
good
things
,
which
he
should
,
but
the
euill
which
he
should
not
,
and
as
ship
of
it self
can
descend
,
but
not
ascend
:
so
a
man
by
the
power
of
his
own
free
will
can
fali
into
,
But
cannot
rise
from
sin
.
The
works
of
nature
[
(c)
](A48358-e23350-b)
(c)
God
said
by
the
mouth
of
his
Prophet
Ose
.
cap.
13.
Perdition
is
thine
,
O
Israel
,
onely
in
me
is
thine
help
,
whereby
is
clearly
euidenced
,
that
the
euils
which
happen
,
come
of
our
own
procurement
in
regard
of
the
sinnes
we
commit
,
which
do
not
proceed
from
God
,
who
cannot
be
the
author
of
euil
,
as
it
is
an
euil
worke
,
though
according
to
the
Prophet
Amos
cap.
3.
he
is
cause
of
punishment
due
to
sin
,
which
is
called
malum
poena
.
But
God
punisheth
in
order
to
amendement
in
this
life
,
and
Iustice
after
death
:
so
that
those
which
amend
their
life
,
need
not
feare
the
diuine
iustice
after
death
.
can
cast
him
down
,
but
the
works
of
grace
only
can
raise
him
vp
again
;
that
he
is
a
seruant
of
sin
,
and
freed
of
iustice
is
his
own
free
act
:
but
that
he
is
freed
of
sin
,
and
a
seruant
vnto
iustice
,
is
the
work
of
grace
through
IESUS-CHRIST
;
and
indeed
if
the
works
of
nature
were
sufficient
enough
to
raise
vp
a
sinner
vnto
iustification
of
life
,
Christ
had
dyed
[
*
](A48358-e23390-b)
*
Ga.
2.
so
per
legem
iustitia
:
ergo
Christus
gratis
mortuus
:
vnde
Aug.
infert
contra
Pelagi
Si
per
naturā
tustitia
,
ergo
Christus
graits
moriuus
,
ergo
scandalum
crucis
euacuatum
est
.
without
cause
.
Furthermore
besides
this
bondage
,
there
be
sundry
other
euil
things
,
which
the
deuil
hath
made
of
sin
:
for
he
that
sinneth
speakes
[
*
](A48358-e23400-b)
*
Jsa.
5.
va
vobis
,
qui
dicitis
malū
bonum
,
&
bonum
malum
,
ponentes
tenebras
lumē
,
&
lumen
tenebras
,
ponētes
amarum
in
dulce
,
&
dulce
in
amarū
.
good
of
euill
,
and
euil
of
good
,
puts
darknes
for
light
,
and
light
for
darknes
puts
bitter
for
sweet
,
and
sweet
for
bitter
,
goes
far
from
the
springs
of
liue
waters
,
and
dyes
in
the
waters
of
vnclean
delights
:
that
is
to
say
a
sinner
preferreth
wickednes
to
godlines
,
ignorance
to
knowledg
,
vice
to
vertue
,
and
death
to
life
,
for
as
much
,
as
he
forsaketh
God
his
creator
without
whom
nothing
can
be
lightened
,
sweetened
,
sanctified
,
quickened
;
know
therefore
says
the
holy
Prophet
Ieremy
cap.
2.
and
Behold
,
ô
sinner
,
that
it
is
an
euil
thing
,
and
bitter
,
that
thou
hast
forsaken
God
thy
lord
,
which
is
an
infinit
treasure
of
good
things
.
The
deuil
makes
a
couenant
with
euery
man
that
sinneth
(
which
is
like
the
league
[
*
](A48358-e23440-b)
*
1.
Reg.
11
Naas
interpretatur
serpens
,
&
significat
diabolum
.
of
Naas
the
Amonite
1.
Reg.
11.
)
on
condition
,
that
he
may
thrust
out
his
right
eye
,
that
is
,
his
obedience
to
God
,
and
his
loue
to
spirituall
things
,
which
is
a
very
ill
agreement
,
in
regard
it
spoileth
him
of
knowledg
,
grace
,
and
glory
;
a
chess
player
by
one
negligent
remouall
,
or
touch
of
his
men
a
miss
often
times
loseth
the
whole
game
,
and
the
whol
gaine
too
:
euen
so
one
sin
destroyeth
much
good
Eccles.
9.
for
euen
When
a
iust
man
turneth
away
from
his
iustice
,
and
committeth
iniquity
all
his
iustice
,
that
be
bath
done
shall
not
be
remembered
,
but
in
his
transgression
,
that
he
hath
committed
,
and
in
his
sin
,
that
be
bath
sinned
,
in
them
shall
be
dye
Ezech.
8.
That
is
:
when
a
sinner
does
not
cast
away
from
him
his
wickednes
,
wherby
he
hath
taken
the
couenant
of
the
deuil
,
and
turne
to
God
with
a
new
heart
,
and
a
new
spirit
,
but
die
in
the
bitternes
of
his
soul
,
he
shall
lose
all
the
fruit
of
his
good
works
together
with
the
glory
of
Heauen
.
Neither
are
these
all
the
euill
things
,
that
the
deuill
hath
made
of
sin
:
for
the
burdens
which
he
layes
on
the
shoulders
of
him
,
that
sinneth
mortally
are
most
beauy
,
and
grieuous
:
and
albeit
,
that
for
the
present
,
they
seem
sweet
,
and
light
,
yet
afterwards
they
press
him
down
:
as
he
,
that
in
water
drawes
a
log
of
wood
feels
not
the
full
waight
therof
till
he
come
to
land
:
so
the
burden
of
a
sinner
is
not
felt
in
the
waters
of
fleshly
delights
,
and
the
pleasures
of
this
life
,
but
when
he
shall
goe
out
of
them
,
that
is
,
when
he
shall
depart
out
of
the
world
,
he
will
find
the
[
(d)
](A48358-e23500-b)
(d)
S
Iohn
Apoca.
8.
faith
that
the
waters
destroy
many
,
that
is
,
worldly
delights
,
which
after
death
are
made
bitter
.
water
,
in
which
he
delighted
,
as
bitter
,
as
wormwood
,
and
the
load
that
sin
laid
on
his
neck
so
heauy
,
that
it
will
suppress
him
suddenly
;
for
as
lightening
descends
from
Heauen
in
the
turne
of
an
eye
:
so
a
sinner
will
fall
down
into
hell
in
[
*
](A48358-e23510-b)
*
Job
.
21.
in
puncto
descendune
ad
inferos
.
Ex
Luc.
10.
videbam
Satanam
sicut
fulgur
de
calo
cadentem
.
a
trice
,
which
is
the
place
of
diuine
execution
in
punishment
of
transgressions
.
As
earthly
kings
haue
faire
lodgings
for
the
entertaining
of
the
good
people
,
and
dark
prisons
for
the
punishing
of
malefactours
:
so
the
king
of
glory
,
that
is
exalted
aboue
all
Princes
of
the
earth
,
hath
goodly
pallaces
for
delighting
such
,
as
do
well
,
which
is
Heauen
,
and
dungeons
of
vtter
darknes
for
tormenting
of
those
,
that
doe
euill
,
which
is
hell
,
where
the
wicked
experience
in
bitter
suffering
,
the
power
of
him
whose
mercy
in
bountifull
gifts
they
haue
despiced
:
as
he
that
walketh
in
iustice
,
and
shutteth
his
eyes
from
seeing
euill
,
shall
dwell
on
high
with
God
in
full
enjoyment
of
all
good
things
:
so
he
that
deuiateth
from
the
waies
of
godlines
,
and
delighteth
in
the
pathe
of
iniquity
,
when
the
number
of
his
life
is
cut
of
[
(e)
](A48358-e23520-b)
(e)
The
Prophet
Isaias
cap.
33.
expressing
the
punishments
,
which
the
wicked
endure
after
their
death
,
speaketh
to
sinners
thus
,
Who
among
yee
can
endure
to
dvvell
vvith
the
deuouring
fire
?
vvho
among
yee
vvith
euerlasting
burnings
?
Wherfore
S.
Gregory
.
saith
that
the
death
of
the
wicked
,
is
an
euerlasting
death
.
shall
dwell
below
with
the
deuil
in
deuouring
fire
,
and
euerlasting
burnings
,
which
is
a
death
without
dying
;
and
sorrow
without
ending
;
for
death
there
,
is
alwayes
[
*
](A48358-e23540-b)
*
S.
Gregor●●it
miseris
●●ors
sine
●●●rte
.
begining
,
and
sorrow
neuer
ending
,
in
reguard
the
deuouring
fire
is
for
euer
burning
,
and
no
deliuerance
from
hell
,
which
is
a
laborynth
in
the
mids
of
the
earth
,
though
easely
entred
into
,
yet
affordes
no
guid
,
or
thread
to
direct
out
againe
,
and
the
windings
,
and
turnings
therof
minister
nothing
of
pleasure
:
for
brimstone
is
scattered
in
euery
walke
,
[
*
](A48358-e23550-b)
*
Job
.
14.
vndique
terrebunt
eum
formidines
.
and
trouble
,
anguish
,
feares
,
together
with
dispaire
,
and
horrible
confusion
be
on
euery
side
,
hope
of
blessednes
being
rooted
out
of
this
dwelling
;
yet
though
there
is
no
regress
out
of
this
labyrinth
full
of
all
miseries
;
howeuer
not
euen
the
wickedest
man
,
is
necessitated
to
enter
into
it
:
for
God
desireth
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
liue
Ezech.
33.
and
when
the
wicked
casteth
from
him
all
his
transgressions
,
that
he
hath
committed
,
he
shall
furely
liue
,
and
shall
not
dye
Ezech.
18.
[
(f)
](A48358-e23590-b)
(f)
According
to
S.
Prosper
1.
sent
,
ex
S.
Aug.
there
is
no
diuine
vengeance
,
if
human
vengeance
goe
afore
;
that
is
God
will
not
aueng
himselfe
of
us
,
if
we
will
do
vengeance
on
our
seluē●
by
fasting
,
praying
&c.
God
ceaseth
from
his
iust
vengeance
,
when
man
turneth
to
humble
repentance
;
if
we
would
judge
our selues
,
we
should
not
be
judged
Cor.
11.
that
is
,
we
should
not
be
tormented
in
hell
,
if
on
earth
we
would
examine
our selues
,
acknowledg
to
God
our
infirmities
,
punish
our
transgressions
in
the
Sacrament
of
Pennance
,
master
fleshly
lusts
,
and
abstain
from
the
pleasures
of
this
life
,
vnto
the
exercise
wherof
conduceth
much
an
often
reflexion
on
the
greiuous
torments
,
and
euerlasting
afflictions
,
which
the
damned
endure
;
a
serious
thought
of
hell
encourageth
vs
to
fight
valiantly
against
the
deu●l
,
considering
,
that
if
we
be
ouercome
of
him
,
he
will
lead
vs
captiue
thither
,
and
no
ransom
shall
be
accepted
for
our
deliuerance
out
of
his
tyranny
.
Often
serious
thougts
of
hell
unable
vs
to
subdue
the
Iusts
of
the
flesh
and
despise
the
pleasures
of
this
world
,
seeing
that
,
if
these
raign
,
and
bear
rule
we
must
of
necessity
giue
our
members
as
weapons
of
iniquity
vnto
sin
,
that
brings
death
:
for
they
be
the
deuils
in
truments
whereby
wickednes
is
committed
vnto
the
killing
of
our
souls
:
in
consequence
of
which
it
is
manifest
madnes
to
take
a
sword
,
and
fall
vpon
it
,
as
Saul
,
and
his
armour-bearer
did
:
that
is
,
to
run
wilfully
after
vn
clean
delights
,
which
are
the
deuils
swords
,
that
destroy
as
many
souls
,
as
fall
vpon
them
:
if
a
child
of
one
year
will
refraine
from
the
milke
,
which
it
delighteth
in
,
when
at
weaning
time
vnsauoured
bitternes
is
applied
to
the
breasts
of
the
nurce
:
much
rather
a
man
come
to
the
age
of
discretion
ought
to
abstaine
from
wanton
pleasures
,
considering
they
shall
make
him
dye
in
the
bitternes
of
his
soul
vnto
euerlasting
damnation
.
And
who
in
reason
can
tast
a
thing
[
*
](A48358-e23610-b)
*
6
,
Nūquid
potest
aliquis
gustare
,
quod
gustatum
affert
mortem
.
which
tasted
,
bringes
eternall
death
.
Moreouer
often
serious
thoughts
of
Heauen
strenghen
vs
mainly
against
sin
,
for
as
much
as
nothing
of
vncleanes
,
be
it
coueted
in
the
heart
,
vttered
with
the
mouth
,
or
exercised
by
outward
works
,
can
haue
admittance
there
:
But
as
sin
is
the
deuils
sword
,
that
sendes
souls
into
hell
:
so
is
it
Gods
sword
,
that
gards
the
way
to
the
tree
of
life
Gen.
30.
And
suffers
no
sinner
to
enter
into
Heauen
.
Wherfore
if
the
wickedest
man
,
that
breatheth
vpon
the
earth
will
take
Heauen
into
his
serious
consideration
he
must
of
necessity
abhorre
,
and
cast
away
his
wickednes
,
which
obstructs
the
passage
thither
,
that
is
,
depriues
him
of
the
Summum
bonum
[
*
](A48358-e23640-b)
*
Aug.
quid
per
multa
vagaris
ô
homuncis
,
quaerend●
anima
tuae
&
corpori
,
hic
ama
summū
bonum
.
which
is
the
fountain
of
all
good
things
:
for
Heauen
is
a
glorious
Citty
,
a
secure
dwelling
,
and
a
country
,
that
[
*
](A48358-e23650-b)
*
Iudic.
18.
tradit
nobis
locum
(
coelā
)
in
quo
nullius
rei
est
penuria
.
aboundeth
in
all
delights
;
in
Heauen
the
iust
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
son
of
God
.
Rom.
8.
in
Heauen
the
iust
shall
shine
as
the
sun
Mat.
13
in
Heauen
the
iust
shall
be
in
the
hand
of
God
,
and
no
torment
shall
touch
them
Sap.
3.
in
Heauen
the
iust
shall
haue
fullnes
of
joy
Psal.
16.
and
lack
nothing
,
they
shall
be
cloathed
with
robes
of
immortallity
,
they
shall
hunger
no
more
.
Liue
bread
,
that
descended
from
Heauen
shall
be
their
meat
,
neither
shall
they
thirst
any
more
:
the
water
,
that
springeth
vp
vnto
life
euerlasting
,
shall
be
their
drinke
;
they
shall
endure
no
tormenting
heates
:
the
wings
of
the
almighty
shall
couer
them
.
They
shall
suffer
no
cold
:
the
sun
of
iustice
shall
warme
them
;
they
shall
desire
no
sleepe
:
the
bright
rayes
of
the
diuine
majesty
shall
expell
darknes
from
their
rest
:
the
things
which
eye
hath
not
seen
,
neither
eare
heard
,
neither
come
into
mans
heart
,
God
hath
prepared
for
them
,
that
loue
him
1.
Cor.
20.
The
sins
which
driue
away
thoughts
of
Heauen
are
seauen
especially
,
named
capitall
vices
in
regard
they
be
the
heads
of
all
others
,
for
example
Pride
,
Auarice
,
Luxury
,
Enuy
,
Gluttony
,
Anger
.
slothfullnes
,
or
wearines
in
the
exercise
of
good
works
.
CHAR.
XXIX
.
OF
PRIDE
THE
CONTENTS
.
Pride
the
first
sin
,
that
came
into
the
world
:
Lucifer
,
and
the
confederat
Angels
puft
vp
with
the
brightnes
,
and
excellency
of
their
own
nature
became
proud
,
whereby
they
.
fell
from
sanctifying
grace
,
which
they
had
receiu'd
in
their
creation
:
the
Angelicall
pride
was
an
inordinate
desire
of
dominion
ouer
all
other
creatures
,
and
of
independence
in
gouernement
euen
of
their
Creator
.
God
resisteth
the
proud
,
and
exalteth
the
humble
.
PRide
is
an
inordinat
loue
[
*
](A48358-e23780-b)
*
Definitur
superbia
inordinatus
amor
propriae
excellentiae
.
of
selfe
excellency
,
which
is
the
[
*
](A48358-e23800-b)
*
Eccles.
10.
dnitium
omnis
pecence
est
superbiae
vnde
Chrysost.
tolle
,
inquit
,
hoc
vitium
vt
nom
velint
homines
hominibus
praestare
,
&
sine
labore
catera
vitia
resecantur
.
Origen
of
all
euill
affections
.
For
the
proud
man
turneth
his
heart
from
God
,
and
disdaineth
to
be
[
*
](A48358-e23840-b)
*
Luc.
18.
dixit
superbus
Pharisaeus
nō
sum
sicut
cateri
homines
,
ergo
,
inquit
,
S.
Bernardus
sicut
cateri
damones
.
counted
as
other
men
:
wherefore
he
is
indeed
,
as
other
Angells
,
which
puft
vp
with
pride
because
of
their
eminency
,
and
inordinately
carryed
away
with
the
greatnes
[
*
](A48358-e23870-b)
*
Ezech.
28.
eleuatum
est
cortuum
in
decore
tuo
.
of
their
brightnes
coueted
equallity
with
their
maker
as
to
similitude
[
(a)
](A48358-e23890-b)
(a)
S.
Cyprian
1.
de
ieiunio
,
&
tenta
.
Christi
.
Ascribes
the
cause
of
the
deuils
ruine
vnto
an
ambitious
desire
of
dominion
:
and
S.
Austin
l.
14.
de
ciuit
.
c.
11.
speaketh
thus
in
order
to
the
faln
Angels
.
That
proud
Angel
,
and
therefore
enuious
(
for
enuy
is
not
properly
the
cause
of
pride
,
but
pride
is
the
cause
of
enuy
)
by
the
same
pride
,
turning
from
God
to
himselfe
,
and
ambitiously
seeking
rather
to
haue
subjects
,
then
to
be
subject
,
fell
dovvn
from
Heauen
:
he
inordinatly
coueted
rule
ouer
all
other
creatures
:
and
doubtles
the
Angels
,
that
sell
neuer
went
about
to
equall
God
,
as
to
diuine
perfection
,
knowing
by
the
light
of
nature
the
impossibility
of
such
an
enterprize
.
in
order
to
dominion
,
affecting
,
as
it
were
,
with
tyrannicall
arrogancy
rule
,
and
authority
ouer
all
things
created
by
him
,
and
independence
in
gouernment
euen
of
him
their
lord
:
and
therefore
God
gaue
them
vp
to
:
heir
own
lusts
[
(b)
](A48358-e23920-b)
(b)
S.
Austin
l.
14.
de
ciuit
.
saith
,
that
a
deuil
is
neither
a
fornicatour
,
nor
a
drunkard
,
but
he
is
proud
,
and
enuious
:
though
deuils
perswade
men
to
commit
carnall
sinnes
:
neuertheless
their
proper
sinnes
are
spirituall
.
vnto
spirituall
vncleanes
:
for
they
were
perfect
in
sanctifying
grace
from
the
day
,
[
(c)
](A48358-e23930-b)
(c)
According
to
S.
Auslin
l.
12.
de
ciuit
.
the
Angels
receiu'd
grace
together
with
their
creation
:
and
S.
Basil
in
psal.
32.
affirmes
,
that
the
Angels
in
their
first
making
,
or
being
,
were
indued
with
inward
sanctity
;
again
the
Prophet
Isaias
c.
14.
saith
expresly
,
that
Lucifer
was
the
son
of
brightnes
before
he
was
brought
down
to
the
graue
of
vtter
darknes
.
Hovv
art
thou
(
saith
the
sacred
text
)
faln
from
heauen
Lucïfer
,
son
of
the
morning
....
yet
thou
saidst
in
thyn
heart
,
I
vvill
ascend
aboue
the
heïght
of
the
clouds
,
and
J
vvill
be
like
the
most
high
.
This
doctrine
is
so
Catholick
,
that
the
famous
Faculty
of
Sorbon
Doctors
,
haue
counted
the
contrary
as
erroneous
.
Besides
S.
Anstin
l.
1.
de
cor.
&
gra
.
c.
10.
expresly
teacheth
,
that
the
Angels
were
created
in
a
state
,
wherin
they
might
merit
,
or
demerit
:
VVe
profess
profitably
.
saith
he
,
because
most
certainely
vve
belieue
,
that
God
did
so
ordaine
the
life
of
Angels
,
and
men
,
that
first
he
might
shevv
vvhat
the
free
vvill
of
the
one
,
and
the
other
vvas
able
to
do
,
and
aftervvardes
the
povver
of
his
helping
grace
.
of
their
creation
till
pride
was
found
in
them
,
which
plainly
euinceth
their
mutability
both
in
order
to
their
vnderstanding
,
and
will
,
in
reguard
they
were
made
perfect
both
in
the
one
,
and
in
the
other
vnto
saluation
,
though
through
the
flexibillity
of
their
own
free
will
they
vsed
ill
their
receiued
sanctification
against
the
diuine
will
,
vnto
damnation
:
as
those
euill
Angels
lifted
vp
with
arrogancy
inordinatly
desired
to
haue
subjects
,
and
not
to
be
subject
(
according
to
the
great
Dr
S.
Austin
)
so
wanton
schollars
blown
vp
with
an
actiuity
of
their
own
witt
,
ambitiously
couet
to
haue
disciples
,
and
to
teach
all
others
.
A
keeper
of
sheep
no
sooner
puts
the
tinckling
bell
about
the
neck
of
any
one
of
them
,
but
it
suddenly
striueth
,
how
poor
soeuer
,
to
goe
before
,
and
lead
all
the
flock
:
euen
so
God
bestowes
on
man
a
talent
of
learning
,
which
no
sooner
beginnes
to
tinckle
,
and
sound
in
his
care
vnto
delighting
him
,
but
he
lifteth
vp
his
thoughts
aboue
[
*
](A48358-e23980-b)
*
Isa.
14.
ascendam
super
altitudinē
nubium
,
&
ero
similis
altissimo
.
the
height
of
the
clouds
,
and
endeauoureth
to
sit
vpon
the
mount
of
the
congregation
,
as
Lucifer
did
Isay
.
14.
that
is
to
say
,
arrogantly
affecteth
knowledg
aboue
,
and
rule
ouer
all
others
,
though
very
many
of
the
congregation
exceed
him
euen
in
that
talent
,
whereof
he
is
proud
:
which
kind
of
pride
is
a
thing
,
as
vnnaturall
,
and
mōstrous
as
if
a
toad
should
be
borne
of
a
woman
:
and
such
a
vaine
glorious
vaunter
[
(d)
](A48358-e24010-b)
(d)
According
to
S.
Gregory
,
those
which
proudly
vant
of
the
grace
,
that
God
giues
them
,
kill
themselues
,
not
with
a
sword
,
but
with
a
soueraign
medicine
:
in
regard
that
God
giues
vs
grace
vnto
healing
of
our
wounded
souls
,
and
through
pride
t
is
lost
,
and
therby
our
wounds
grow
mortall
.
of
the
gift
his
maker
hath
giuen
him
,
is
sick
of
health
,
and
dyes
of
a
soueraigne
medicine
.
Likewise
God
giues
vnto
some
men
great
aboundance
of
wealth
,
which
through
ill
managing
blowes
them
vp
vnto
dominiering
ouer
,
and
despising
all
others
,
that
be
not
equall
with
themselues
in
riches
:
which
is
a
thing
[
*
](A48358-e24020-b)
*
Seneca
,
si
videamus
murem
dominari
velle
alijs
muribus
,
nūquid
risum
teneds
.
as
ridiculous
,
as
to
see
one
mouse
alone
lorde
it
ouer
all
other
mise
:
for
as
euery
mouse
is
euery
mouses
companion
,
so
euery
man
is
euery
mans
fellow
,
seeing
that
by
the
law
of
nature
euery
man
is
euery
mans
neighbour
.
As
the
beginning
of
the
first
Angels
pride
was
an
inconsiderate
enterprize
to
make
himselfe
like
The
most
high
in
dominion
:
so
the
beginning
of
the
first
mans
pride
was
an
inordinate
desire
to
make
himselfe
like
The
most
high
[
*
](A48358-e24060-b)
*
Gen.
vt
essent
sicut
dy
cognoscētes
bonum
,
&
malum
.
in
knowledg
,
and
God
the
most
high
brought
both
their
prides
to
condigne
punishment
excluding
the
one
from
his
heauenly
,
the
other
from
his
terrestiall
paradise
:
yet
for
as
much
,
as
Adam
the
first
man
was
less
culpable
being
a
weaker
vessell
,
[
(e)
](A48358-e24070-b)
(e)
S.
Gregory
l.
9.
mor.
teacheth
,
that
the
spirit
of
Angels
finned
irreparably
,
for
as
much
,
as
they
had
more
strength
to
conserue
their
intergrity
,
and
therefore
he
teacheth
again
l.
32.
mor.
c.
18.
that
an
Angel
was
damned
without
pardon
,
because
he
was
created
exceeding
great
,
and
powerfull
,
to
stand
against
wickednes
.
then
Lucifer
the
first
Angel
,
the
diuine
mercy
led
him
,
together
with
his
consort
vnto
repentance
,
whereas
the
diuine
Iustice
without
delay
sent
the
other
together
with
his
associates
into
deuouring
fire
,
and
euerlasting
burnings
,
whereby
their
beauty
was
defiled
,
their
brightnes
couered
with
darknes
,
and
their
pride
turned
to
malice
,
and
enuy
,
and
of
Angels
made
deuils
,
which
hate
God
,
as
the
chastiser
,
or
inflicter
of
their
torment
,
and
euery
man
,
as
the
adopted
heir
of
that
blessednes
whereof
they
were
iustly
disinherited
:
and
t
is
hard
to
tell
whether
their
hatred
against
God
,
or
their
enuy
against
man
is
greater
;
to
the
dishonour
of
God
they
powre
out
curses
,
blasphemys
,
and
all
abominations
:
to
the
destruction
of
man
they
employ
all
crafty
dealings
seeking
whom
they
may
bring
into
the
snares
of
perdition
;
they
deal
cunningly
with
men
,
as
crowes
deal
with
nuts
,
the
fruit
whereof
they
couet
:
for
as
these
take
vp
nuts
,
which
they
cannot
break
on
the
ground
,
and
lift
them
on
high
to
let
them
fall
against
stones
:
so
the
deuil
strius
to
lift
vp
such
,
as
they
cannot
master
while
they
be
on
the
ground
of
humility
,
to
honours
,
riches
,
and
dignities
,
that
so
eleuated
he
may
bring
them
into
the
snares
of
pride
,
and
let
them
fall
down
into
the
pit
of
euerlasting
miseries
.
Buildings
of
riches
,
honours
,
and
dignities
made
without
the
[
*
](A48358-e24080-b)
*
Prouerb
.
17.
qui
altam
facit
domum
quaerit
ruinam
.
foundation
of
humility
are
like
fair
high
houses
,
that
want
competent
walls
,
and
pillars
to
support
them
,
and
consequently
must
fall
of
necessity
to
vtter
ruine
.
Besides
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
,
that
is
,
his
mercy
translateth
[
*
](A48358-e24100-b)
*
S.
Prosper
non
per●enitur
in
altitudinē
Dei
,
nise
per
humilitatem
,
&
cui
appropinquat
subditus
ab
eo
recedit
elatus
.
into
Heauen
such
as
humble
themselues
,
and
casteth
down
into
hell
those
,
that
exalt
themselues
.
As
waters
descend
from
the
mountaines
into
the
vallies
:
so
diuine
gifts
come
from
aboue
vpon
the
humble
.
Wherfore
ô
Christian
man
humble
thy
felfe
vnder
the
mighty
hand
of
God
,
that
he
may
exalt
thee
in
due
time
:
be
sober
,
and
watch
:
for
thy
aduersary
the
deuil
,
as
a
roaring
lyon
walketh
,
seeking
whom
he
may
deuour
1.
Pet.
5.
and
the
greater
thou
art
in
wealth
,
dignity
,
and
place
,
the
more
humble
thy selfe
,
and
thou
shalt
find
mercy
with
blessednes
before
thy
maker
[
(f)
](A48358-e24120-b)
(f)
S.
Gregory
saith
,
that
pride
is
an
evident
sign
of
reprobation
,
and
contrary
wise
humility
a
most
clear
token
of
election
to
glory
.
as
pride
is
an
euident
sign
of
reprobation
,
so
humility
is
a
manifest
token
of
predestination
.
CHAR.
XXX
.
OF
COVETOVSNES
THE
CONTENTS
.
No
greedines
so
vnsatiable
,
as
an
inordinat
loue
to
worldly
riches
;
a
couetous
man
is
but
rich
in
imagination
,
a
meer
dreamer
,
that
waken'd
out
of
his
sleep
〈◊〉
death
findeth
nothing
of
all
his
riches
to
carry
with
him
:
vertues
,
and
holy
sciences
be
mans
proper
goods
.
worldly
wealth
in
it selfe
is
not
euil
:
a
rich
man
that
distributeth
the
superfluiries
of
his
temporall
fortune
to
the
poor
profiteth
his
soul
vnto
iust
:
fication
of
life
:
Christs
example
hath
rendred
pouerty
estimable
aboue
worldly
riches
.
COuetousnes
is
an
inordinat
desire
of
riches
,
which
are
the
seruice
[
*
](A48358-e24200-b)
*
Eph.
5
diuitiae
appellantur
Idolorum
seruitus
.
of
Idolls
,
in
regard
the
Couetous
man
turnes
Idolater
of
his
goods
,
thinking
,
that
felicity
standeth
therein
[
*
](A48358-e24220-b)
*
Chrysos
.
64.
in
mat
.
sicut
Jaolum
,
inquit
,
temples
,
sie
auari
aurū
clau●tris
,
&
vectibus
sepiunt
&c.
as
Idolaters
,
saith
S.
Chry
sostome
,
enclose
Idolls
in
temples
:
so
couetous
men
enclose
,
and
defend
with
barrs
,
and
lockes
gold
,
and
siluer
,
preparing
in
the
room
of
temples
chestes
,
and
afterwards
adore
their
shut
vp
treasure
,
and
choose
rather
to
lose
their
eyes
,
or
life
,
then
any
part
therof
.
They
be
like
vnto
a
certain
people
[
*
](A48358-e24250-b)
*
Plutarchus
in
quas
.
Gracis
.
called
AEneani
,
who
were
perswaded
by
their
Oracle
,
that
they
should
be
spoiled
of
their
country
,
if
they
gaue
away
the
least
parcell
of
it
:
for
though
they
see
their
brother
to
haue
need
:
neuertheless
[
*
](A48358-e24260-b)
*
Auari
ita
clausos
omnibus
volūt
benignitatis
fontes
,
vt
quod
est
in
sordido
charactere
apud
Theophrastum
)
neque
salem
alijs
commodent
,
neque
illicmium
.
they
shut
vp
their
compassion
from
him
,
as
if
they
were
to
lose
all
their
goods
by
parting
with
the
least
piece
of
coyne
to
the
helping
of
him
:
besides
there
is
no
more
[
(a)
](A48358-e24270-b)
(a)
According
to
Isidorus
l.
2.
de
summo
beno
.
The
thirst
of
a
couetous
man
is
neuer
satiated
:
the
more
he
has
,
the
more
he
coueteth
.
vnsatiable
greedines
,
then
is
the
loue
of
mony
:
as
the
matter
of
fire
is
,
so
it
burneth
,
and
according
to
the
aboundance
of
riches
the
desire
thereof
increaseth
,
and
cannot
be
satiated
:
for
as
wine
shut
vp
in
a
vessell
quencheth
not
the
corporall
thirst
:
so
mony
locked
vp
in
a
chest
neuer
putteth
out
the
fire
of
auarice
:
the
soul
which
is
the
cabinet
of
loue
(
because
of
its
spirituallity
)
cannot
be
filled
with
mony
,
no
more
then
the
chest
,
that
is
the
cabinet
of
gold
,
can
be
filled
with
loue
in
regard
of
its
corporallity
,
there
being
nothing
of
proportion
between
a
corporall
,
and
spirituall
thing
;
again
,
he
that
loueth
riches
inordinatly
shall
be
without
the
fruit
thereof
Eccles.
50.
no
good
comes
to
the
owner
therby
,
but
the
beholding
of
,
or
wallowing
in
them
,
as
did
the
[
(b)
](A48358-e24310-b)
(b)
Tranquillus
writeth
of
the
Emperour
Caligula
,
that
he
made
a
spatious
room
to
be
spread
all
ouer
with
heaps
of
gold
,
and
his
chief
delight
was
to
walkein
the
mids
of
them
barefoot
,
and
therin
also
to
tumble
himselfe
.
couetous
Emperour
Caligula
.
A
warran
keeper
after
he
hath
made
his
ferret
very
hungry
,
then
he
sowes
the
mouth
,
and
puts
it
into
a
cunnyburrow
,
where
the
famished
beast
tumbles
among
,
scratches
with
its
nailes
the
rabbits
,
but
cannot
deuour
any
one
to
the
satiating
of
hunger
:
the
like
stratagem
the
deuil
vseth
with
the
couetous
man
:
he
stirreth
vp
in
him
a
vehement
loue
,
and
an
vnsatiable
greedines
to
keep
vp
riches
,
but
lets
him
not
haue
the
enjoyment
,
as
to
vsing
them
:
[
*
](A48358-e24330-b)
*
S.
Cypria
cpis
.
2.
nec
intelligit
miser
auarus
speciosa
esse
sibi
supplicia
auro
se
alligatum
teneri
,
&
possideri
magis
quam
possidere
opes
.
nor
saith
,
S.
Cyprian
ep.
2.
the
couetous
man
vnderstandeth
,
that
to
be
confined
to
gold
,
and
to
be
possessed
by
,
rather
then
to
possesse
his
treasures
are
but
honourable
punishments
.
Hereby
appeareth
,
that
the
poor
man
,
that
dreameth
a
dream
,
that
he
hath
found
a
mine
of
gold
,
is
as
rich
,
as
the
couetous
man
,
that
hath
chests
filled
with
wealth
,
which
he
vseth
not
:
and
indeed
he
that
is
couetously
rich
is
a
very
[
*
](A48358-e24350-b)
*
Psal.
75.
dormierant
semnium
suum
,
&
nihil
inuenerunt
omnes
viri
diuitiarum
in
manibus
suis
.
Et
Job
.
27.
diues
:
cum
dormierit
,
nihil
secum
auferet
:
aperiet
oculos
suos
,
&
nihil
inueniet
.
dreamer
:
the
time
of
his
dream
is
the
night
of
this
present
life
:
the
time
when
he
wakeneth
is
the
hour
of
death
:
the
dream
it selfe
a
vain
deluding
imagination
,
that
he
abounds
with
worldly
treasures
;
for
death
comes
with
his
dart
,
opens
the
door
of
his
soul
,
and
seising
on
him
,
says
,
that
he
must
depart
suddenly
from
his
goods
,
where
with
wakened
out
of
sleep
,
and
perceiuing
an
vnauoidable
necessity
of
his
departure
looks
on
euery
side
thinking
to
beare
somthing
away
,
but
finds
nothing
:
only
he
sees
to
his
greife
,
and
sorrow
,
that
he
was
but
rich
in
his
imagination
,
and
that
the
multitude
of
riches
,
in
which
he
delighted
were
turned
into
a
dream
.
Furthermore
the
rich
man
is
like
vnto
a
dog
,
that
followes
two
men
,
and
t
is
not
perceiued
to
which
of
either
he
belongs
till
they
part
themselues
,
but
then
the
dog
goes
with
him
,
that
is
his
own
master
:
for
till
the
rich
man
departs
this
life
t
is
not
known
whether
the
riches
he
enioyes
be
his
,
or
the
worlds
goods
:
but
their
stay
with
the
world
after
his
departure
giues
euidence
enough
to
beleiue
,
that
the
world
,
and
not
he
had
the
supream
dominion
ouer
them
;
neither
are
worldly
riches
properly
[
(c)
](A48358-e24360-b)
(c)
According
to
S.
Ambrose
mercy
only
accompanies
man
after
his
death
,
and
the
riches
,
which
he
cannot
carry
to
his
graue
ought
not
to
be
counted
his
proper
goods
.
the
goods
of
man
:
for
such
only
be
his
proper
goods
,
as
are
within
his
soul
,
namely
vertues
,
and
sciences
,
or
within
the
body
,
for
example
,
health
,
strength
,
beauty
:
as
a
wall
is
not
denominated
whit
of
whitnes
abiding
in
a
subject
distinct
from
it
:
so
no
man
can
be
named
properly
rich
in
regard
of
temporall
riches
,
these
hauing
norhing
of
inward
connexion
with
either
body
,
or
soul
.
Outward
worldly-goods
be
properly
called
goods
,
fortune
,
and
in
reason
such
frail
treasures
ought
not
to
be
counted
mans
goods
,
because
they
turn
him
from
the
supream
good
,
which
is
God
:
because
they
draw
him
to
vice
,
and
hinder
his
aduancement
in
vertue
:
because
they
are
thornes
,
which
choke
the
good
seed
of
the
Euangelicall
sower
,
that
is
,
the
word
of
God
,
rendering
it
vnfruitfull
:
filles
the
soul
with
vnprofitable
desires
:
prick
,
teare
,
and
pine
away
the
body
through
tormenting
cares
:
and
lastly
bringes
poor
man
into
the
pit
of
the
deuil
:
for
they
that
will
be
rich
,
saith
the
Apostle
,
1.
Timot.
6.
fall
into
temptation
and
snares
,
and
into
many
foolish
,
and
noisome
lustes
,
which
drown
them
in
perdition
,
and
destruction
.
A
ship
,
that
is
fastened
to
the
earth
cannot
sail
to
the
hauen
,
she
tends
to
:
euen
so
a
man
whose
affections
are
fixed
on
earthly
riches
cannot
pass
to
Heauen
,
which
is
his
hauen
,
in
regard
the
ship
of
his
soul
stickes
fast
to
the
ground
of
worldly
treasures
:
howeuer
riches
in
themselues
are
not
euil
:
as
the
poor
labourer
,
that
spreads
fatt
dung
abroad
ouer
all
his
feild
,
renders
it
fruitfull
vnto
[
(d)
](A48358-e24390-b)
(d)
According
to
the
holy
Scriptures
,
Almes
deeds
deliuer
from
sin
.
The
holy
Prophet
Daniel
counselled
Nabuchodonosor
to
redeem
his
sinnes
by
giuing
almes
:
and
to
releiue
the
poore
is
a
counsell
Christ
himselfe
gaue
,
saying
Giue
vnto
the
poore
,
and
thou
●halt
haue
a
treasure
in
Heauen
.
bringing
forth
much
corne
:
so
the
rich
man
that
distribut's
his
riches
to
such
,
as
be
in
necessity
,
prosits
his
soul
vnto
iustification
of
life
:
but
who
is
he
,
that
vses
well
his
riches
,
which
he
might
abuse
?
who
is
he
,
that
might
doe
euil
with
his
gold
,
and
hath
not
don
it
,
might
offend
,
and
hath
not
offended
?
who
is
this
blessed
rich
,
which
is
found
without
blemish
,
and
hath
not
gon
after
riches
,
nor
hoped
in
mony
,
or
treasures
wherby
so
many
are
destroyed
?
who
is
he
?
for
he
is
an
example
of
glory
,
and
his
goods
be
established
in
our
lord
,
and
all
the
Church
of
Saints
shall
declare
his
almes
Eccles.
31.
the
blessed
rich
is
he
,
that
maketh
himselfe
poore
hauing
great
riches
:
or
he
that
of
his
little
substance
is
not
afraid
to
giue
a
little
almes
.
In
the
law
of
Moses
the
old
Tobias
was
blessedly
rich
:
he
gaue
the
first
tenth
part
of
all
his
goods
to
the
Priests
the
sonns
of
Aron
:
another
tenth
part
he
sold
,
and
euery
yeare
bestowed
it
in
good
vses
at
Ierusalem
:
the
third
tenth
part
of
his
goods
he
destributed
among
them
,
to
whom
,
it
was
meet
:
he
powred
out
great
almes
to
his
brethren
,
and
gaue
his
own
bread
to
such
,
as
were
hungry
,
and
his
own
clothes
to
those
which
were
naked
.
Tob.
10.
likwise
Zaccheus
was
blessed
in
riches
,
that
gaue
halfe
of
his
goods
[
*
](A48358-e24430-b)
*
Qui
miseretur
pauperi
beatus
erit
;
beatus
,
qui
intelligi●
super
egenū
,
&
pauperem
;
id
est
,
qni
prouidet
egenis
,
&
pauperibus
.
to
the
poor
,
because
saluation
came
therby
to
his
house
.
Luk.
19.
and
that
almes
laid
vp
a
good
store
for
him selfe
,
in
regard
it
deliuered
him
from
death
,
and
suffered
him
not
to
come
into
darknes
.
In
the
law
of
grace
the
primitiue
Christians
were
the
blessed
rich
:
for
many
,
which
were
possessors
of
lands
,
or
houses
sold
them
,
and
brought
the
price
,
and
laid
it
down
at
the
Apostles
feet
,
and
it
was
distaibuted
according
to
the
necessity
of
each
one
respectiuely
.
Act.
4.
and
down
from
the
Apostles
to
the
present
times
the
Church
hath
produced
numberless
numbers
of
blessed
rich
in
euery
age
respectiuely
,
and
our
country
of
England
makes
a
larg
claim
to
the
blessed
rich
,
as
euidence
the
many
beautifull
Churches
,
sumptious
Monasteries
,
goodly
Colleges
,
and
famous
hospitalls
,
which
the
almes
of
its
primitiue
Catholick
Christians
haue
erected
in
the
honour
of
God
,
his
glorious
Virgin
mother
,
and
other
blessed
Saints
.
But
truly
the
modern
haue
much
surpassed
euen
the
primitiue
Catholick
Christians
of
this
Iland
for
as
much
,
as
they
haue
gladly
born
the
yoke
of
persecution
,
patiently
endured
the
spoiling
of
their
goods
,
and
willingly
suffered
banishment
taking
vp
their
Cross
of
tribulation
after
the
example
of
their
heauenly
Master
the
son
of
God
,
that
desceuded
from
Heauen
to
exalt
,
and
render
pouerty
estimable
beyond
worldly
treasures
;
for
coming
into
the
world
he
made
choice
[
*
](A48358-e24460-b)
*
Elegi
te
in
camino
paupertatis
,
ait
Propheta
.
of
a
poor
Virgin
in
the
furnace
of
pouerty
,
of
whom
he
was
made
man
,
and
in
lieu
of
a
glorious
pallace
sutable
to
the
king
of
glory
at
his
first
entrance
into
the
world
,
was
lodged
in
a
stable
:
in
room
of
rich
mantles
was
wrapped
in
poor
swadling
cloathes
.
In
stead
of
a
bed
of
state
he
was
laid
in
a
crath
,
or
manger
;
and
while
he
was
conuersant
on
earth
,
he
had
not
wheron
to
rest
his
head
;
besides
at
his
departure
out
of
this
world
he
was
stripped
of
all
cloathes
.
Wherfore
t
is
a
great
abuse
,
saith
S.
Bernard
,
and
manifest
madnes
if
we
shall
[
*
](A48358-e24470-b)
*
S.
Bernardus
magna
abusio
:
vt
quis
diues
esse
velit
,
pro
quo
Deus
pauper
fier●
voluit
.
couet
to
be
rich
,
for
whose
sake
the
son
of
God
made
himselfe
poor
.
CHAR.
XXXI
.
OF
VSVRY
THE
CONTENTS
.
To
lend
vnto
vsury
is
forbidden
by
the
law
of
nature
,
the
written
law
of
Moyses
,
and
the
Euangelicall
law
of
Christ
.
The
ancient
Iewes
by
diuine
dispensation
lent
vpon
vsury
to
the
Cananites
;
to
lend
for
a
spirituall
gain
precisely
implies
nothing
of
vsury
,
nor
to
exacte
,
or
receiue
temporall
gain
either
in
regard
of
gain
that
ceaseth
by
,
or
dammage
that
comes
of
loan
precisely
.
Those
,
which
lend
money
,
or
other
commodities
,
that
consume
in
vsing
transfer
the
dominion
thereof
vnto
the
borrowers
,
in
consequence
of
which
Mutuum
,
loan
,
differs
from
letting
,
or
setting
to
hite
.
The
condition
of
vsurers
is
miserable
.
USury
,
whichcomes
of
couetousnes
taken
in
the
proper
sense
implies
lucre
,
that
is
,
gain
gotten
,
exacted
,
or
coueted
of
the
loan
of
money
principally
,
and
precisely
aboue
the
Capitall
sum
,
or
of
some
other
thing
,
which
through
vsing
consumes
away
,
namely
oyle
,
corne
&c.
aboue
the
capitall
stock
.
Here
the
particle
lucre
denotates
reall
money
,
or
a
vantage
,
that
carries
the
price
,
or
valeu
of
true
money
:
for
he
,
who
lend's
to
an
other
man
with
intent
onely
to
make
him
his
friend
,
or
to
keepe
him
from
being
his
Enimy
,
or
lends
meerly
to
preuent
an
vniust
vexation
,
does
not
commit
vsury
,
since
he
reaps
thereby
nothing
of
lucre
,
that
bears
the
price
,
or
valeu
of
money
,
because
the
motiues
of
such
loane
be
spirituall
,
in
consequence
of
which
the
lucre
,
that
comes
of
them
must
of
necessity
be
[
*
](A48358-e24560-b)
*
S.
Math.
c.
15.
&
centuplum
accipietis
&c.
hic
saccrtextus
intelligitur
de
lucre
spirituali
.
spirituall
also
.
The
particle
principally
makes
the
primary
,
or
principall
intent
,
and
aime
of
receiuing
encrease
aboue
the
Capitall
to
be
a
requisit
necessary
to
the
guilt
of
vsury
:
and
indeed
a
secundary
,
or
less
principall
intention
of
gain
has
nothing
of
wickednes
,
for
exāple
t'
is
lawfull
to
serue
the
Church
,
or
the
chief
Prelate
of
a
Church
with
a
secundary
,
and
less
principall
intent
in
order
to
the
obtaining
of
a
benefice
for
his
seruice
:
likewise
t'
is
lawfull
to
celebrate
,
or
heare
diuine
seruice
vnto
receiuing
daily
distributions
,
or
to
serue
God
in
hope
,
and
in
reguard
secondarily
of
worldly
rewards
and
enioyements
[
*
](A48358-e24580-b)
*
Psal.
118.
inclinaui
cor
meum
ad
faciendas
iustificationes
tuas
propter
vetributionē
.
which
is
the
doctrine
of
the
Council
of
Trent
sess.
6.
can
.
3.
The
particle
coueted
is
inserted
in
this
character
,
or
definition
,
because
vsury
does
not
consiste
onely
in
opere
:
in
the
receiuing
of
vnlawfull
interest
:
or
in
ore
in
the
exacting
thereof
,
but
also
in
corde
,
in
the
desire
,
and
coueting
of
it
:
(
whence
comes
the
distinction
of
real
,
and
mentall
vsury
)
for
S.
Austin
defines
sin
,
Factum
vel
dictum
,
vel
concupitum
contra
legem
Dei
:
that
is
,
sin
is
a
transgression
of
the
law
of
God
either
in
deed
,
word
,
or
thought
.
By
the
particle
precisely
is
meant
,
that
in
the
lucre
,
or
gain
,
which
comes
of
lending
is
the
consistency
of
vsury
:
for
a
man
that
has
a
sum
of
money
design'd
,
and
ready
at
hand
for
traffick
in
a
certain
,
or
probable
way
of
encreasing
his
riches
lawfully
,
and
notwithstanding
all
this
,
of
his
good
will
(
which
is
charity
)
lendes
the
same
sum
to
a
neighbour
,
that
is
pressed
with
necessity
,
he
does
not
commit
vsury
in
coueting
,
exacting
,
or
receiuing
interest
aboue
the
Capitall
,
because
lucre
inuested
with
that
circumstance
comes
not
precisely
of
lending
,
it
being
rather
a
recompense
vpon
an
other
scoare
called
by
diuines
lucrum
cessans
,
lucre
ceasing
,
which
may
be
lawfully
exacted
,
or
sould
,
without
incurring
vsury
.
Neither
matters
it
,
that
the
gain
exspected
from
money
,
that
is
actually
ready
,
and
deputed
to
trafficke
is
vncertaine
because
,
of
the
many
casualities
,
whereby
it
may
be
obstructed
:
for
a
fisher
man
does
not
commit
the
sin
of
vsury
,
that
selles
a
cast
,
or
draught
with
his
net
,
though
nothing
of
benefit
arise
thereby
to
the
buyer
,
and
indeed
the
profit
is
vncertaine
according
to
the
Apostles
answere
to
Christ
Luc.
5.
Domine
per
totam
noctem
laborantes
nihil
caepimus
.
Master
wee
haue
trauailed
all
night
launcing
into
the
deep
,
and
letting
down
our
nets
to
make
a
draught
,
and
haue
taken
nothing
Again
t
is
not
vsury
to
receiue
,
exact
,
or
couet
vantage
aboue
the
capitall
in
regard
of
prejudice
precisely
suffer'd
by
the
loan
thereof
,
and
this
Diuines
call
damnum
emergens
,
dammage
that
comes
of
loan
precisely
:
and
truly
no
man
is
bound
to
pleasure
his
neighbour
to
the
prejudice
of
himselfe
;
in
consequence
of
which
,
a
man
for
example
,
that
lends
a
sum
of
money
out
of
good
will
,
and
thereby
receiues
dammage
,
may
lawfully
receiue
moderate
interest
vnto
compensing
his
loss
:
for
this
is
not
to
encrease
his
riches
in
vertue
of
the
loane
precisely
,
but
to
repaire
the
dammage
suffered
thereby
,
which
is
the
doctrine
of
S.
Thomas
q.
78.
ar.
2.
ad
2.
And
the
common
assertion
of
Catholick
Doctours
.
Besides
Pope
Leo
the
tenth
in
consideration
of
damnum
emergens
,
hath
defin'd
in
the
Council
of
Laterain
,
that
the
publick
banks
named
montes
pietatis
,
mounts-piety
,
containe
nothing
of
eueil
,
and
that
they
may
iustly
exact
,
and
receiue
something
of
moderate
encrease
aboue
the
capitall
in
respect
of
the
expences
where
vnto
they
are
liable
,
which
in
earnest
are
great
,
for
they
require
a
spatious
house
together
with
conuenient
rooms
for
the
receiuing
of
pledges
;
likewise
they
entertaine
many
seruants
in
order
to
sundry
offices
,
namely
,
to
receiue
,
price
,
distinguish
,
and
conserue
the
pledges
,
to
call
in
,
pay
out
moneys
,
and
to
take
,
keepe
,
and
giue
accompts
of
affairs
;
whereby
is
plainely
euidenced
that
the
mounts-picty
are
subject
to
great
expences
,
in
reguard
whereof
they
may
lawfully
exact
,
and
receiue
something
of
moderate
interest
aboue
the
capitall
:
for
Aequum
est
vt
nulli
sua
pietas
noceat
:
moreouer
t'
is
a
rule
in
law
,
qui
sentit
commodum
debet
etiam
sentire
onus
.
The
particles
moderat
interest
is
added
,
because
those
are
guilty
of
vsury
,
which
in
taking
of
interest
vpon
the
scoar
of
damnum
emergens
,
or
lucrum
cessans
,
doe
not
what
is
lawfull
,
and
right
,
do
not
shew
mercy
vnto
the
poore
:
do
not
restore
the
pledges
to
their
debtours
,
but
contrary
wise
oppress
,
and
tye
them
to
hard
conditions
,
and
bargans
,
and
exact
immoderate
interest
vnder
specious
pretences
of
damnum
emergens
,
or
lucrum
cessans
,
which
is
a
meer
colour
of
seeming
equity
,
that
serues
as
a
cloake
to
palliate
,
that
is
,
to
couer
,
or
hide
vsury
,
and
palliated
vsury
is
no
less
detestable
,
and
execrable
in
the
sight
of
God
,
then
if
it
were
outwardly
apparent
:
for
all
manner
of
vsury
taken
in
the
proper
sense
is
vnlawfull
bearing
the
guilt
of
deadly
sin
:
10.
the
old
law
forbid's
it
ps.
14.
Lord
who
shall
dwell
in
thy
Tabernacle
,
who
shall
rest
in
thy
holy
mountaine
....
he
that
has
not
giuen
his
money
vnto
vsury
:
from
this
sacred
text
the
Council
of
Nyce
infers
a
diuine
precept
condemning
vsury
:
again
t
is
forbidden
Exod.
22.
If
thou
lend
money
to
my
people
(
saith
God
by
the
mouth
of
his
Prophet
)
that
is
to
the
poore
with
thee
....
thou
shalt
not
oppress
him
with
vsury
:
neuertheless
the
ancient
Iews
Deut.
23.
had
a
priuiledge
by
diuine
dispensation
to
lend
vpon
vsury
vnto
a
stranger
,
that
is
to
an
enimy
,
whereby
were
meant
the
Cananites
,
and
Amorits
,
whom
God
commanded
the
Israëlites
to
destroy
lest
they
should
be
a
meane
of
their
ruine
,
and
according
to
S.
Ambrose
l.
de
Tob.
c.
15.
Vbi
ius
belli
,
ibi
ius
vsurae
in
consequence
of
which
since
the
Israëlites
might
kill
the
Cananites
,
and
Amorites
without
sinning
,
they
might
lawfully
spoile
them
of
their
riches
:
and
since
God
de
facto
,
as
Dominus
vniuersorum
,
supream
lord
of
all
,
granted
the
same
Israëlites
leaue
to
depriue
the
Egyptians
of
their
gold
,
and
siluer
vessels
,
it
ought
not
to
seem
a
strang
thing
if
he
tolerated
[
*
](A48358-e24820-b)
*
S.
Tho.
q.
78.
ar.
1.
ad
2.
&
q.
13.
de
malo
ar.
4.
ad
primū
cui
subscribunt
Caietanus
&
Soto
,
ait
,
Judaeis
non
suisse
concessum
exigere
vel
recipere
vsuras
ab
alienigenis
tanqnā
ailiqnd
in
se
licitum
sed
permissum
,
seu
toleratum
,
quo
pacto
tolerabatur
inter
illos
libellus
repudij
causa
maioris
mali
euitandi
.
the
loan
of
money
vpon
vsury
.
20.
t
is
forbidden
in
the
new
law
Luc.
6.
Date
mutuum
nihil
inde
sperantes
,
lend
hoping
nothing
thereby
;
The
latter
particle
of
this
sacred
Text
,
namely
,
hoping
nothing
thereby
,
implies
an
absolute
precept
,
though
the
particle
lend
,
that
goes
before
,
importes
counsell
onely
,
and
the
sense
,
and
meaning
is
,
lend
,
but
in
vertue
thereof
take
,
exacte
,
or
couet
nothing
of
encrease
(
aboue
the
capitall
)
that
is
of
interest
,
that
carries
the
price
,
and
valeu
of
money
.
30.
Vsury
includes
an
intrinsicall
malice
,
in
consequence
of
which
t
is
forbidden
by
the
law
of
nature
:
and
indeed
t
is
against
the
dictates
of
naturall
reason
to
exacte
lucre
of
a
thing
,
that
is
not
ones
owne
neither
as
to
the
dominion
,
nor
vsage
thereof
:
but
he
that
lend's
,
for
example
,
money
,
wine
,
oyle
which
through
vsing
consume
away
[
*
](A48358-e24910-b)
*
Cōtractus
transferentes
dominiū
sunt
emptio
,
venditio
,
donatio
,
&
mutuum
per
quod
gratis
creduntur
res
quae
in
numero
mēsura
vel
pōdere
consistunt
&
vsia
consumuntur
.
transfers
the
dominion
,
and
the
vse
therof
from
himselfe
,
wherefore
t
is
manifest
iniustice
to
exacte
,
or
contracte
for
lucre
aboue
the
capitall
stock
,
that
is
lent
,
and
herein
precisely
lies
the
consistency
of
mutuum
,
loane
:
Besides
t
is
vnlawfull
to
exacte
interest
of
fruit
from
a
thing
,
that
is
vnfruitfull
,
and
wholy
barren
of
it selfe
:
but
for
example
[
*
](A48358-e24930-b)
*
Nummi
nō
pariunt
alios
nummos
,
nec
frumentum
in
arca
,
vel
iam
consumptum
,
parit
aliud
frumentum
.
money
cannot
bring
forth
money
being
in
it selfe
fruitless
.
Agam
the
selling
of
time
is
a
transgressing
of
the
diuine
,
and
naturall
law
,
that
haue
made
tyme
,
sun
,
and
aire
common
to
all
alike
:
but
such
as
in
vertue
of
lending
precisely
(
namely
money
,
bread
,
wine
,
oyle
which
consume
away
with
vsing
)
for
dayes
,
weekes
moneths
yeares
,
receiue
,
or
exacte
interest
aboue
the
principall
stock
,
sell
tyme
:
for
since
a
thousand
crowns
exceed
not
the
valeu
of
a
thouland
crowns
,
to
exact
lucre
,
or
interest
precisely
in
regard
of
the
loan
thereof
for
a
moneth
,
or
a
yeare
,
is
to
exacte
an
encrease
of
riches
for
the
tyme
of
the
same
loan
,
which
implies
selling
of
tyme
:
neither
matters
it
though
the
party
that
lendes
say
,
that
he
does
not
exacte
interest
in
respect
of
tyme
,
loan
,
or
vsing
of
the
thing
lent
,
but
in
vertue
of
the
gain
,
which
the
party
,
that
borroweth
reaps
thereby
:
it
matters
not
,
I
say
,
because
t
is
vnlawfull
to
exacte
an
encrease
of
riches
from
any
thing
,
that
is
not
ones
own
:
but
he
,
that
lendes
money
can
haue
no
iust
claim
to
the
lucre
,
that
comes
of
lending
,
and
vsing
it
,
because
the
loane
transfers
the
dominion
,
and
vse
of
the
money
to
the
party
,
that
borrowes
,
wherefore
the
gain
pertaines
in
equity
to
him
,
who
has
the
property
,
and
vse
of
the
thing
of
which
the
gain
comes
,
whereby
appears
clearly
the
difference
,
that
is
between
a
thing
lent
taken
in
the
proper
sense
afore
mentioned
,
and
a
thing
let
,
or
set
to
hire
:
[
*
](A48358-e24940-b)
*
Conductor
de
proprietate
rei
locatae
quaestionem
referre
non
potest
c.
de
pignore
actione
l.
credito
.
Proinde
contractus
locati
&
conducti
,
per
quem
vsus
alicuius
rei
,
puta
,
domus
,
praedij
,
equi
,
quae
vsu
non
consnmitur
pretio
concediturlicitus
est
:
item
contractus
deposite
per
quem
sola
custodia
rei
alteri
cōmittitur
:
vèrum
quando
res
,
quae
in
numero
,
mensura
,
&
pondere
consistunt
,
deponuntur
facta
potestate
depositario
,
vt
eis
vtatur
,
tunc
incipiunt
esse
mutua
,
simul
ac
deposrtarius
incipit
eis
vti
,
&
qui
sic
deponit
facta
expressa
,
vel
tacita
,
aut
intentione
principali
vt
aliquid
lucri
inde
ei
redeat
,
committit
peccatum
vsurae
,
quia
qui
sic
deponit
in
effectu
mutuat
&
sperare
principaliter
lucrum
ex
re
mutuata
,
est
vsura
:
Item
,
licitus
est
contractus
commodati
per
quem
conceditur
vsus
alicuius
rei
,
quae
vsu
non
consumitur
,
vt
gratuita
commodatie
equi
,
libri
,
&
rursum
licitus
est
contractus
pignoris
per
quem
debitor
aliquid
creditori
in
cautionem
pignorat
:
huiusmodi
enim
contractus
non
transferunt
dominium
,
sicut
emptio
,
venditio
,
permutatio
,
donatio
,
&
mutuum
.
for
the
dominion
of
what
is
let
,
or
set
to
hire
,
it
not
transfered
from
him
,
that
letteth
,
or
setteth
to
hire
,
so
that
the
Hirer
has
noe
good
claim
to
the
property
of
the
thing
hired
:
and
therefore
t
is
lawfull
for
him
,
that
letteth
,
or
setteth
to
hire
,
to
exact
,
or
reciue
lucre
for
the
thing
let
,
or
set
to
hire
in
regard
of
the
vse
of
it
,
being
the
dominion
,
and
property
thereof
belonges
to
him
:
but
for
as
much
as
the
dominion
of
things
lent
,
which
consum
in
vsing
,
is
transferd
from
the
lender
to
the
debtour
,
t
is
impious
,
and
execrable
to
exacte
,
or
receiue
encrease
of
riches
vpon
that
scoare
,
being
the
profit
is
due
to
him
,
that
can
chalenge
the
property
of
the
thing
,
that
yeeelds
it
:
wherefore
the
hazard
,
or
danger
of
losing
a
thing
let
,
or
set
to
hire
concernes
him
,
that
letteth
,
or
setteth
to
hire
,
and
not
the
hirer
,
soe
that
if
a
thing
hired
perish
without
any
fault
of
the
hirer
,
the
loss
is
his
,
that
letteth
,
or
setteth
to
hire
;
but
if
a
thing
lent
onely
,
for
example
money
,
bread
,
wyne
,
oyle
,
perish
by
accident
,
t
is
the
debtours
loss
,
to
whom
the
dominion
thereof
was
transferd
.
The
premises
clearly
euidence
the
[
*
](A48358-e24960-b)
*
Aug.
cur
miser
homo
faeneraris
homini
?
fanerare
Deo
,
&
centuplum
accipies
&
vitam
aeterna
possidebis
.
wretched
condition
of
an
vsurer
:
his
life
is
cursed
of
God
for
he
sels
what
is
not
his
own
to
encrease
his
riches
by
vniust
dealings
:
and
since
such
,
as
did
gather
wood
vpon
the
saboth
day
were
stoned
num.
15.
what
shall
become
of
an
vsurer
that
gathers
lucre
on
euery
day
,
selling
all
the
dayes
of
the
yeare
for
the
encreasing
of
riches
.
[
*
](A48358-e24980-b)
*
Vsurarius
omni
die
&
omni
felto
facit
suos
operarios
(
nūmos
)
operari
.
Besides
in
his
deadly
sin
he
inuolues
as
many
,
as
he
employes
in
his
wicked
practices
,
and
Notaries
especially
that
compose
vsurarious
contracts
,
for
thereby
they
contract
the
guilt
of
perjury
,
[
*
](A48358-e24990-b)
*
Notarij
quādo
creātur
iurant
s●
non
facturos
instrumenta
vsuraria
.
Deinde
perjurus
testificari
non
potest
quantumcunque
poenitentiam
egit
cap.
extra
&
testibus
.
which
depriues
them
of
power
in
the
future
either
of
making
publick
instruments
,
or
bearing
legall
witnes
.
CHAR.
XXXII
.
OF
LVXVRY
,
THE
CONTENTS
.
Euill
effects
come
of
carnall
lusts
:
whores
,
and
whore
keepers
both
are
abomination
to
God
:
the
lawes
of
Christian
commonwealths
,
that
tolerate
whores
to
the
eschewing
of
greater
inconueniences
,
are
not
vnjust
:
to
permit
is
not
to
commit
a
sin
:
to
doe
wickednes
,
that
good
may
come
of
it
is
euil
:
euery
mortall
sin
expelleth
charity
out
of
the
soul
:
the
daughters
of
lot
retained
nothing
of
charity
in
their
outward
sin
.
LVxury
is
an
inordinate
coueting
of
carnall
pleasures
,
which
are
the
works
of
the
flesh
:
namely
adultery
,
fornication
,
vncleanes
,
wantonnes
;
[
*
](A48358-e25070-b)
*
Iob.
31.
ignis
est
vsque
ad
perditionem
deuorans
.
Luxury
is
a
sire
,
which
deuoureth
to
destruction
,
for
as
much
as
it
[
*
](A48358-e25090-b)
*
Hierom
in
cap.
4.
Osea
fornicatio
,
&
voluptas
peruertit
sensum
,
animam
debilitat
,
de
rationabili
homine
brutum
efficit
animal
.
Et
S.
Greg.
l.
mor.
idem
docet●
dulle
the
sense
,
weakenes
the
vnderstanding
,
spoiles
the
memory
,
darkenes
the
sight
,
makes
the
body
loath
some
to
the
sight
,
ill
fauoured
,
pale
,
ill
sauoured
,
stinking
,
hastens
old
age
,
and
rootes
out
of
the
soul
the
young
plantes
of
diuine
grace
[
*
](A48358-e25110-b)
*
Isa.
41.
halitus
eius
(
●diaboli
)
prunas
(
concupiscentiae
)
ardere
facit
.
This
sire
is
kindled
by
the
deuil
,
who
is
the
author
of
carnall
lusts
:
and
as
a
smith
,
when
he
cannot
temper
a
piece
of
yron
to
his
mind
,
putes
it
in
the
sire
,
blowes
the
coales
till
it
b
red
hot
,
then
workes
it
according
to
his
own
will
,
and
pleasure
:
so
the
deuil
,
when
he
cannot
lead
a
soul
into
wickednes
,
blowes
the
coales
in
the
fire
of
luxury
vnto
making
it
warme
,
and
therby
drawes
it
into
whatsoeuer
sin
he
pleaseth
;
besides
[
*
](A48358-e25130-b)
*
Isa.
54.
ecce
ego
creaui
fabrum
(
diabolum
)
sufflantem
in
igne
prunas
,
&
proferentem
vas
in
opus
suum
.
the
bellowes
of
the
deuils
own
mouth
,
wherwith
he
blowes
the
coales
in
this
sire
of
luxury
he
bringes
forth
other
instruments
to
the
worke
:
for
example
old
whores
,
which
keep
a
school
of
incontinency
,
instruct
young
maides
in
all
vnclean
acts
of
carnall
wantonnes
,
and
sell
their
[
*
](A48358-e25150-b)
*
Ioel.
3.
puellam
vēdiderunt
pro
vino
,
&
biberunt
.
Virginity
for
wine
to
drink
,
are
the
deuils
incendiaries
,
that
worke
in
the
furnace
of
luxury
.
I
[
*
](A48358-e25170-b)
*
Ier●m
1.
ollam
incensam
ego
video
:
id
est
,
vetulam
nigram
.
Olla
enim
(
quantumcunque
alba
,
si
ad
ignem
frequēter
ponatur
denigratur
.
see
saith
the
holy
Prophet
a
seething
pot
:
that
is
an
old
harlot
,
who
boileth
young
women
in
the
pleasures
,
and
lusts
of
the
flesh
vnto
destruction
both
of
body
,
and
soul
.
As
sire
makes
a
pot
black
as
a
coal
,
that
was
white
afore
,
and
consumes
it
:
so
at
last
the
most
beautifull
men
,
and
women
,
that
frequente
the
fiery
furnace
of
luxury
become
deformed
,
and
withered
like
a
stock
,
as
to
their
bodies
,
and
in
order
to
their
souls
most
hatefull
vnto
God
,
that
[
*
](A48358-e25190-b)
*
Deutro.
23.
Endures
no
whores
of
the
daughters
of
his
people
,
nor
no
whore
keepers
of
the
sonns
of
his
people
:
for
the
one
,
and
the
other
is
abomination
in
his
sight
.
Because
the
people
of
Israël
began
to
commit
whore
dome
with
the
daughthers
of
Moab
,
God
commanded
Moses
to
take
all
the
heads
,
that
is
the
principall
among
them
,
and
hang
them
vp
against
the
sun
;
in
regard
phinias
slew
Zambry
fornicating
with
an
Midianitisht
woman
,
he
merited
his
priestly
charge
,
and
dignity
for
euer
:
Num.
25.
and
it
matters
not
that
lawes
of
some
places
,
namely
in
Italy
,
suffer
whores
;
for
the
said
lawes
doe
not
consider
the
sin
of
whoredome
,
but
the
peace
,
and
tranquillity
of
the
common-wealth
obtained
through
that
indulgence
,
in
as
much
as
adulteries
,
and
other
great
inconueniences
tending
to
the
disturbance
therof
are
preuented
,
and
auoided
therby
:
to
permit
,
and
to
commit
sin
,
is
not
the
same
thing
:
God
permitteth
wickednes
,
which
he
doth
not
commit
himselfe
.
And
though
whores
be
exempt
(
in
regard
of
whore
dome
presisely
)
from
penall
lawes
of
Magistratos
,
which
tollerat
them
:
neuertheless
they
are
not
deliuered
therby
from
the
tribunall
of
God
,
that
punisheth
all
wicked
sinners
.
In
consequence
of
the
premises
t'
is
euident
,
that
no
man
ought
[
(a)
](A48358-e25240-b)
(a)
The
common
saying
:
of
two
euills
the
lesser
ought
to
be
chosen
,
is
not
meant
of
two
sinnes
,
which
be
spirituall
euils
,
but
of
corporall
harms
,
or
dammages
,
for
according
to
the
Apostle
Rom.
8.
noe
man
can
lawfully
commit
the
least
sin
,
although
much
good
may
come
of
it
.
to
commit
a
lesser
,
for
preuenting
the
doing
of
a
greater
sin
:
wherfore
S.
Austin
condemneth
the
fact
of
lot
Gen.
19.
that
offered
his
innocent
daughters
to
be
deflowred
for
preuenting
the
filthy
lusts
of
the
Sodomits
;
all
though
Lot
was
worthy
of
praise
in
regard
of
his
abhorrence
of
so
detestable
a
sin
:
yet
he
deserued
blame
in
seeking
vnlawfull
meanes
to
auoid
it
.
No
wickednes
ought
to
be
done
,
that
good
may
come
therby
.
Furthermore
the
company
[
*
](A48358-e25280-b)
*
Tritum
adagium
est
:
mare
ignis
,
mulier
tria
mala
:
sed
tamen
minus
tempestuosum
est
mare
,
ignis
minus
inflammat
,
in
muliere
omnia
nocent
:
oculi
instar
Basilisci
,
vel
solo
aspectu
venenant
,
labia
,
&
ora
flammas
vomunt
,
vel
leuis
attactus
inficit
.
Et
mulierem
sacrae
literae
cum
lcone
,
vrso
,
pardo
,
colubro
,
serpente
comparant
.
of
wanton
women
is
the
deuils
instrument
that
blowes
the
coales
in
this
fire
of
luxury
:
for
through
it
loue
is
kindled
,
as
a
fire
vnto
destruction
,
Eccle.
9.
a
cat
,
that
sitteth
neer
the
fire
scorcheth
her
whit
skin
,
and
a
fly
,
that
toucheth
the
candle
burneth
its
wings
;
euen
so
a
man
,
that
vseth
[
(b)
](A48358-e25300-b)
(b)
According
to
S.
Hierom.
à
woman
smiteth
the
conscience
of
a
man
with
flams
of
fire
,
and
if
young
women
dwell
with
men
,
the
deuil
hath
his
snares
among
them
.
the
company
of
wanton
women
falleth
into
the
snares
of
concupiscence
,
and
defileth
his
soul
.
Besides
as
materiall
fire
is
kindled
by
adding
therto
wood
,
oyle
,
and
pitch
:
so
delicat
meates
,
[
*
](A48358-e25310-b)
*
S.
Hier●
.
venter
vino
aestuans
spumat
in
libidinem
.
and
strong
wines
taken
immoderatly
increase
the
flame
of
luxury
:
and
indeed
whosoeuer
eates
,
and
drinkes
wantonly
shewes
no
more
willingnes
to
extinguish
the
burning
coales
of
fiery
lusts
,
then
he
that
castes
into
a
house
set
on
fire
,
wood
,
oyl
,
and
pitch
,
shewes
an
inclination
to
quench
it
:
moreouer
the
body
of
man
is
not
made
for
fornication
,
or
carnall
vncleanes
,
but
for
our
lord
,
that
bought
the
whole
man
with
the
price
of
his
precious
blood
to
the
end
,
that
both
body
,
and
soul
should
serue
to
his
glory
:
our
bodies
are
members
of
Christ
,
and
consequently
a
fornicatour
is
sacrilegious
,
in
as
much
as
he
giueth
his
body
,
that
is
consecrated
vnto
God
,
to
any
other
;
likewise
he
is
iniurious
,
and
contumelious
to
his
body
:
for
he
,
that
committeth
fornication
[
(c)
](A48358-e25320-b)
(c)
According
to
the
Apostle
1.
Cor.
6.
fornication
defileth
the
body
with
a
peculiar
kind
of
vncleanes
so
that
carnall
sensuality
differs
exceedingly
from
the
inordinate
delights
of
the
other
senses
,
which
haue
nothing
of
brutall
filthines
:
howeuer
carnall
pleasure
has
no
deformiry
,
as
to
married
people
,
because
of
the
vprightnes
and
integrity
of
conscience
,
desire
of
issue
,
holines
of
the
Sacrament
,
which
therfore
be
called
Bona
matrimonij
.
sinneth
against
his
own
Body
,
where
as
other
sins
,
which
a
man
doth
,
are
with
out
the
body
;
that
is
,
luxury
defileth
the
body
with
a
sordide
brutall
filthines
,
which
is
not
common
a
like
to
sinns
committed
by
the
other
senses
vix
:
hearing
,
seeing
,
tasting
,
smelling
.
But
notwithstanding
all
this
euen
among
Christians
of
these
daies
,
doe
rise
cinick
Philosophers
,
which
so
flatter
themselues
in
their
carnall
pleasures
,
as
to
think
,
that
simple
fornication
hath
nothing
of
mortall
guilt
.
Likewise
the
Digbean
diuins
so
fool
themselues
,
as
to
beleiue
that
an
outward
sin
:
for
example
outward
fornication
,
adultery
,
incest
,
murder
,
doe
not
of
necessity
expell
the
loue
of
God
out
of
the
soul
;
and
in
consequence
therof
do
not
obstruct
the
passage
to
Heauen
:
and
both
the
cinick
Philosophy
,
and
the
Digbean
Theology
lay
claime
to
scripture
testimony
respectiuely
,
for
the
proofe
therof
.
The
cinick
Philosophy
alledgeth
the
first
chapter
of
Osea
where
is
mentioned
,
that
our
lord
said
to
Osea
goe
take
vnto
thee
a
wise
of
fornications
,
and
children
of
fornications
,
and
thence
inferreth
,
that
luxury
is
lawfull
,
as
to
simple
fornication
:
but
t
is
a
very
weak
inference
:
for
God
commanded
not
the
Prophet
to
commit
fornication
,
but
matrimony
with
a
woman
,
that
had
fornicated
afore
,
that
is
to
make
an
honest
wife
of
a
dishonest
woman
vnto
representing
a
diuine
mistery
,
that
might
set
forth
the
Idolatry
of
the
Synagogue
,
and
the
people
her
children
.
After
the
like
manner
the
Digbean
Theology
(
which
is
the
product
of
Mr.
Whites
40.
yeares
study
)
to
proue
,
that
outward
sin
doth
not
necessarily
exclude
charity
from
the
souls
nor
that
the
soul
is
excluded
from
the
kingdom
of
Heauen
by
outward
sin
make
scripture
giue
an
example
therof
.
Gen.
19.
that
is
of
the
sweet
agreement
,
between
the
loue
of
God
,
and
outward
sin
in
Lot
,
and
his
daughters
:
yet
indeed
no
one
place
of
holy
scripture
attestes
,
that
Lot
,
and
his
daughters
retained
charity
with
their
outward
sin
.
As
touching
Lot
the
holy
writer
seemes
rather
to
excuse
,
then
accuse
him
in
order
to
outward
sin
taken
in
the
proper
sense
.
For
t
is
expresly
set
down
,
that
his
daughters
made
him
drinke
wine
,
and
lay
with
him
,
but
he
perceiued
not
,
neither
when
they
lay
down
,
neither
when
they
rose
,
so
that
lot
might
want
knowledg
of
,
and
thereby
voluntary
condescention
to
the
fact
,
and
in
consequence
of
which
might
not
sin
,
because
sin
properly
taken
importes
of
necessity
[
(d)
](A48358-e25380-b)
(d)
Sin
of
necessity
includes
a
voluntary
assent
of
the
will
,
which
supposeth
an
act
of
the
vnderstanding
;
for
as
S
Austin
often
inculcateth
no
man
sinneth
by
doing
a
thing
,
which
he
cannot
auoid
.
a
voluntary
act
of
the
will
:
for
S.
Austin
teacheth
that
no
man
sinneth
in
a
thing
,
that
he
cannot
[
*
](A48358-e25390-b)
*
Hac
propositio
,
homo
peccat
damnabiliter
in
●o
,
quod
necessario
facit
,
est
damnata
à
Pio
5.
&
Gregor.
13.
&
secundum
Aug.
eam
asserere
summae
est
iniquitatis
,
ac
demētiae
,
&
ait
S.
Hiero.
vbi
est
necessitas
,
ibi
neque
meritum
,
neque
demeritum
,
neque
laus
neque
vituperium
,
neque
vita
aeterna
,
neque
damnatio
.
auoid
,
or
eschew
,
in
regard
wherof
some
of
the
ancient
Fathers
endeauour
to
absolue
lot
from
all
guilt
,
albeit
,
that
the
maior
part
,
and
current
of
Catholick
Doctors
of
these
dayes
,
doe
ascribe
vnto
him
the
sin
of
drunkennes
,
at
least
in
the
second
bout
,
and
to
his
daughters
the
guilt
of
both
,
for
as
much
,
as
they
voluntarily
procured
the
one
,
and
committed
the
other
sin
.
But
as
to
Mr.
whites
assertion
Author
of
the
Digbean
Theologie
to
witt
:
If
one
should
commit
an
outward
deadly
sin
,
retaining
a
loue
to
God
notwithstanding
he
might
goe
to
Heauen
;
which
importes
communion
;
fellowship
,
and
a
Iouing
agreement
between
charity
,
and
outward
sin
,
(
a
doctrine
truly
,
which
hath
been
hid
in
darknes
since
the
first
age
of
christianity
for
1660.
yeares
till
the
supream
prouidence
sent
Mr.
white
to
teach
Christian
schools
,
that
charity
,
and
deadly
sin
are
not
inconsistent
together
,
)
which
he
proues
,
from
the
text
set
down
thus
.
God
did
bless
the
progeny
,
that
proceeded
from
Lot
,
and
his
daughters
:
therfore
Lot
,
and
his
daughters
retained
charity
,
that
is
,
continued
in
holy
society
,
and
freindshipp
with
God
notwithstanding
their
externall
sin
of
[
*
](A48358-e25450-b)
*
Jn
filiabus
Lot
propriè
fuit
peccatum
incestus
,
vt
fusè
probat
Aug.
l.
22.
contrae
faustum
,
cū
ab
illis
fuerit
causatum
voluntariè
.
incest
:
but
good
God
,
what
a
poore
demonstratiue
argument
is
this
?
where
the
antecedent
proposition
is
euidently
false
,
and
the
consequence
,
(
suppose
the
antecedent
were
true
)
very
inconsequently
deduced
.
Falsity
,
as
to
the
antecedent
,
plainly
appeares
:
for
as
that
issue
was
born
in
horrible
incest
:
so
was
it
,
and
the
posterity
therof
namely
the
Amonites
,
and
the
Moabites
vile
,
and
wicked
,
[
*
](A48358-e25470-b)
*
Aug.
l.
quaes
.
in
Deutro.
qu.
35.
notat
ab
Abrahamo
(
cuius
frater
erat
Lot
)
vsque
ad
Ruth
(
quae
prima
ex
Moabitis
intrauit
in
Ecclesiam
)
decem
generationes
inueniri
.
in
so
much
,
that
euen
to
their
tenth
generation
they
did
not
enter
into
the
Church
of
our
Lord
according
to
scripture
testimony
:
and
the
deduction
is
very
inconsequent
,
if
the
antecedent
proposition
were
granted
,
because
the
supream
prouidence
many
times
blesseth
the
children
of
wicked
parents
,
so
that
the
diuine
blessing
bestowed
vppon
children
is
no
infallible
argument
to
demonstrate
,
that
their
parents
did
adhere
to
God
in
charity
,
and
holy
society
at
the
time
they
got
them
.
For
example
God
blessed
the
issue
of
Iudas
,
and
Thamar
in
a
great
measure
,
Christ
as
man
descending
from
it
,
albeit
,
that
both
were
grieuous
sinners
in
order
to
the
bringing
forth
of
the
said
issue
:
for
Iudas
the
Father
voluntarily
committed
simple
fornication
,
and
Thamar
the
mother
the
sin
of
incest
.
But
perhaps
the
student
of
40.
yeares
standing
will
alledge
,
that
the
antecedent
afore
mentioned
:
That
God
did
bless
the
progeny
&c.
is
meant
of
temporall
blessings
only
,
and
indeed
it
cannot
be
denyed
,
but
that
the
said
progeny
,
for
example
Moab
the
son
of
Lots
elder
daughter
,
and
Ammon
son
of
the
younger
,
were
heads
of
great
nations
,
the
Moabites
descending
from
the
one
,
and
the
Ammonites
from
the
other
;
yet
this
answer
will
auail
him
nothing
at
all
,
as
to
the
point
of
the
present
difficulty
,
being
it
implieth
manifest
weaknes
to
infer
from
the
worldly
aduantages
of
Moab
,
and
Ammon
,
that
Lot
,
and
his
daughters
retained
charity
,
that
is
,
holy
society
with
God
in
the
outward
sin
of
incest
.
For
God
prospered
the
kings
of
Egypt
many
hundred
yeares
,
though
they
did
not
adhere
vnto
him
in
communion
,
and
holy
society
:
And
S.
Austin
attesteth
,
that
God
did
extend
the
territories
of
the
Roman
Empire
for
the
morall
vertues
practiced
by
the
ancient
Romans
.
which
notwithstanding
were
not
endued
with
diuine
charity
.
Hereby
plainly
appeares
that
the
holy
scripture
will
not
receiue
into
their
sanctuary
Mr.
Whites
Theology
:
truly
noe
wonder
,
for
t
is
a
doctrine
destructiue
of
all
morality
and
christian
Religion
,
in
regard
the
excellent
agreement
,
that
it
setles
between
charity
,
and
externall
sin
must
,
as
it
were
of
necessity
,
induce
fraile
nature
to
commit
outward
sins
of
the
flesh
presuming
,
that
notwithstanding
all
outward
vncleanes
,
namely
of
drunkennes
simple
fornication
,
adultery
,
the
loue
retained
to
God
shall
bring
a
man
so
sinning
outwardly
,
to
Heauen
.
Besides
it
doth
preiudice
the
Apostles
Theology
:
Neither
drunkards
,
nor
fornicatours
;
nor
adulterers
shall
inherit
the
kingdom
of
Heauen
.
Heb.
13
But
perhaps
it
will
be
replyed
,
that
the
Apostle
excludes
only
such
drunkards
,
fornicatours
,
and
adulterers
&c.
from
the
kingdom
of
Heauen
,
as
haue
nothing
of
charity
together
with
the
sinns
of
drunkennes
,
fornication
,
and
adultery
:
so
that
though
drunkards
&c.
without
charity
cannot
inherit
the
kingdom
of
God
:
neuertheless
charitable
drunkards
,
charitable
fornicatours
,
charitable
adulterers
,
charitable
murderers
shall
not
be
excluded
:
is
this
the
Theology
,
that
40.
Yeares
study
hath
brought
forth
?
But
to
returne
vnto
the
matter
in
debate
:
t
is
an
article
of
Christian
faith
(
Trident.
sess.
6.
can.
15.
&
can.
27.
)
that
charity
,
and
deadly
sin
are
incompatible
,
and
S.
Iames
the
Apostle
giueth
euidence
therof
in
the
2.
Chapter
of
his
canonicall
Epistle
,
saying
Whosoeuer
shall
keep
the
whole
law
,
and
yet
offendeth
in
one
,
he
is
guilty
of
all
:
Because
whosoeuer
transgresseth
one
sole
precept
of
the
law
is
liable
to
eternall
malediction
enioyn'd
by
God
to
the
transgressors
of
it
,
according
to
S.
Hieroms
interpretation
l.
1.
cap.
7.
con
Pelagia
.
And
that
the
sacred
text
set
down
speaketh
of
deadly
sinns
appear's
euidently
by
the
subsequent
words
:
for
example
,
the
Apostle
addeth
:
He
that
said
thon
shalt
not
commit
adultery
,
said
also
thou
shalt
not
kill
(
which
are
deadly
sinns
)
and
if
thou
dost
none
adultery
,
but
shalt
kill
,
thou
art
made
a
transgressour
of
the
law
.
Again
no
man
is
counted
worthy
eternall
life
,
and
eternall
death
at
once
:
no
man
is
God
friend
through
charity
,
and
his
enemy
through
deadly
sin
at
the
same
time
:
but
euery
morrall
sin
rendreth
a
man
liable
to
euerlasting
death
Rom.
6.
stipendia
peccati
mors
.
The
wages
of
sin
is
death
:
contrarywise
charity
bringeth
forth
life
and
heauenly
blessednes
Ioan.
14.
he
that
loueth
me
shall
be
loued
of
my
Father
,
and
I
will
●●ue
him
;
and
wilt
shew
my selfe
to
him
;
in
consequence
of
which
,
as
life
,
and
death
,
so
charity
and
mortall
sin
are
inconsistent
together
;
neither
matters
it
that
diuine
faith
,
and
diuine
hope
can
abide
in
a
soul
defiled
with
deadly
sin
,
forthese
two
supernaturall
vertues
taken
precisely
import
nothing
of
that
vnion
,
and
friendship
,
which
is
between
the
Creatour
,
and
the
creature
,
that
being
the
proper
product
of
charity
:
neither
matters
it
,
that
a
naturall
habit
is
not
lost
by
one
sole
contrary
act
(
though
some
learned
Philosophers
assert
otherwise
:
)
for
there
is
nothing
of
parity
between
an
habit
naturally
produced
and
an
habit
supernaturally
infused
;
vnto
continuing
,
and
conseruing
a
naturall
habit
,
is
not
required
,
that
the
acts
,
that
produced
it
continue
also
to
the
conseruing
of
it
:
a
man
may
for
some
tyme
haue
the
enjoyment
of
a
naturall
habit
without
exercising
any
act
at
all
:
but
the
conseruation
of
habituall
charity
,
necessarily
depends
of
Gods
speciall
influence
,
which
is
obstructed
through
deadly
sin
,
that
rendereth
a
soul
vnworthy
of
it
.
CHAR.
XXXIIJ
.
OF
ENVY
.
THE
CONTENTS
.
An
enuious
man
hath
pleasure
in
euill
,
and
heauines
in
good
things
.
through
enuy
a
man
is
made
worse
then
deuills
:
the
daughter
of
enuy
is
detraction
,
the
property
wherof
is
to
report
amiss
,
and
to
aggrauate
wicked
aspersions
:
the
mouth
of
a
detractour
is
a
sepulcher
of
corruption
:
who
soeuer
harkneth
willingly
to
a
detractour
cooperateth
to
his
sin
.
ENuy
is
a
killing
plague
:
man
that
God
created
without
corruption
,
the
deuil
through
enuy
brought
to
destruction
[
*
](A48358-e25710-b)
*
Sap.
2.
inuidia
diaboli
mors
introiuit
in
mundum
.
death
came
into
the
world
together
with
this
infection
:
and
indeed
men
through
enuy
resemble
deuills
,
for
as
these
wicked
spirits
,
so
enuious
men
haue
pleasure
in
euill
,
and
heauines
in
good
things
,
[
*
](A48358-e25730-b)
*
Aug.
inuidia
est
dolor
alienae
felicitatis
:
inuidus
de
bono
dolot
,
de
malo
gaudet
.
the
prosperity
,
that
is
not
their
own
afflictes
,
and
the
affliction
of
other
men
rejoyces
them
:
they
be
like
the
syrenes
of
the
sea
,
that
lye
hid
in
a
calme
mourning
,
and
exalt
themselues
in
a
storme
singing
,
while
distressed
mariners
strugle
with
the
raging
waues
vnto
sauing
their
lifes
:
they
noe
more
endure
the
light
of
good
works
,
then
owles
the
brightnes
of
the
sun
;
they
haue
in
extream
detestation
such
as
exceed
them
in
authority
,
godlines
,
dignity
,
or
wealth
,
because
they
cannot
equall
them
:
neither
do
they
loue
their
inferiors
lest
they
may
come
to
be
their
equalls
:
likwise
they
despise
their
equalls
euen
vpon
the
scoare
of
equallity
.
The
sonns
of
Iacob
through
enuy
sould
their
brother
Ioseph
,
lest
he
might
come
to
bear
rule
ouer
them
Gen.
39.
Cain
through
enuy
murdered
his
brother
Abel
Gen.
4.
because
he
saw
that
God
had
a
greater
kindnes
for
him
in
regard
his
vertue
,
and
vprightnes
had
rendred
him
more
amiable
in
the
sight
of
his
Creator
:
king
Saul
though
he
coueted
victories
ouer
his
enimyes
:
neuertheless
he
laid
wait
for
Dauids
blood
vnto
taking
away
his
life
,
because
the
glory
of
the
batles
won
was
ascribed
[
*
](A48358-e25760-b)
*
1.
Reg.
percussit
Saul
mille
,
&
Dauid
decem
millia
.
Mihi
dederunt
mille
,
aiebat
Saul
,
Dauid
vero
decem
millia
.
to
the
conduct
,
and
courage
of
Dauid
:
wherby
is
plainly
euidenced
,
that
enuy
r●ndreth
man
[
*
](A48358-e25780-b)
*
S.
Chrys.
hom.
4.
in
Mat.
inuidia
reddit
homines
peiores
diabolis
.
Nā
diabolus
non
vult
nocere
diabol●
.
worse
then
deuils
;
for
deuils
do
not
hurt
deuils
,
but
men
through
enuy
prejudice
men
,
which
,
as
to
kind
,
and
nature
are
alike
;
the
enuious
man
sharpeneth
his
tongue
as
a
serpent
,
and
adders
poison
is
vnder
his
lips
,
that
is
,
wicked
detraction
,
the
innate
property
wherof
is
to
report
euill
of
others
in
their
absence
,
which
is
an
impiety
forebidden
Leuit.
19.
thou
shalt
not
curse
the
deafe
,
that
is
,
thou
shalt
not
detract
from
the
absent
,
that
cannotheare
what
is
objected
against
him
.
Again
the
naturall
property
of
detraction
is
to
augment
,
or
aggra●at
euil
reportes
,
and
to
trauell
after
the
hearing
therof
,
as
a
woman
,
that
is
about
to
bring
forth
a
child
,
which
is
a
wickednes
forbidden
Eccles.
19.
If
shou
hast
heard
a
word
against
they
neighbour
let
it
dye
with
the
:
furthermore
the
innate
property
of
detraction
is
to
darken
the
luster
of
good
works
,
though
neuer
so
clear
,
and
manifest
:
to
extenuate
their
greatnes
,
or
steal
away
the
right
pertaining
thereto
,
wherby
plainly
appeares
,
that
a
detractour
is
an
abomination
to
God
,
and
the
worst
[
*
](A48358-e25830-b)
*
S.
Ambr●
.
asserit
tolerabiliores
esse
fures
,
quē
vespes
,
&
alia
bona
nostra
diripiūt
,
quam
fures
,
qui
famam
nostram
lacerant
.
seed
of
theifes
;
for
example
other
robbers
spoile
,
and
carrie
away
temporall
goods
onely
,
namely
gold
siluer
,
and
garments
,
wheras
a
detracter
taketh
away
spirituall
enjoyments
:
that
is
our
good
name
,
which
is
to
be
chosen
aboue
great
riches
Prouerb
.
22.
and
he
that
detracteth
is
[
*
](A48358-e25850-b)
*
B●siliu●
cōparat
detractatorem
muscae
,
quae
sanam
carnem
percutit
,
vlceri
incidit
&
ibi
figit
rostrū
.
like
a
fly
,
that
makes
a
would
in
whole
flesh
,
where
none
was
afore
,
sitteth
on
,
and
fixeth
its
nib
in
it
:
for
a
detracter
striues
to
wound
such
,
as
for
innocency
,
and
purity
of
life
shine
without
reproofe
.
He
is
like
a
butchers
dog
,
that
lyes
wait
for
blood
,
and
hath
his
lips
alwaies
bloody
:
for
nothing
of
cleanes
is
in
the
mouth
of
a
detracter
,
whose
throat
is
an
open
sepulcher
of
corruption
:
he
is
like
a
spider
,
that
turneth
sweet
sauours
into
poison
,
conuerting
good
into
euill
:
he
is
like
a
swine
,
that
entering
into
a
garden
,
where
in
one
quarter
are
beds
of
sweet
flowers
,
and
in
another
part
therof
dunghills
,
hasteneth
from
the
odoriferous
plants
to
the
stinking
durt
,
which
is
his
pleasure
;
for
a
detractour
passeth
ouer
the
flowry
beds
of
vertues
,
and
hasteneth
to
dunghills
,
that
is
to
the
sinns
of
other
men
,
wherin
is
the
consistency
of
his
delight
:
in
sum
he
is
like
[
*
](A48358-e25860-b)
*
Eccles.
10.
qui
famam
alterius
occultè
laedit
,
similis
est
serpēti
morde●ti
in
sident●o
.
a
serpent
,
that
windeth
,
and
turneth
about
craftely
,
carrieth
fair
before
,
and
stingeth
behind
secretly
:
for
a
detractour
speakes
sweetly
,
and
praiseth
thee
to
thy
face
,
but
at
last
turneth
his
tale
,
and
sharpeneth
his
tongue
to
hurt
thy
good
name
:
and
indeed
the
tongue
of
a
slanderer
is
a
venemous
serpent
,
that
killeth
three
(
saies
S.
Bernard
)
with
one
sole
blast
of
his
mouth
:
namely
,
the
slanderer
himselfe
,
the
party
slandered
,
and
likwise
him
,
that
willingly
inclines
his
eares
to
a
slandering
tongue
,
[
*
](A48358-e25880-b)
*
Rom.
1.
digni
sunt
morte
non
solum
qui
peccata
faciunt
,
sed
etiam
qui
consentiunt
facientibus
.
not
such
only
,
as
commit
wickednes
are
worthy
of
death
,
but
also
those
,
that
countenance
,
and
fauour
such
,
as
commit
it
:
Rom.
1.
whosoeuer
harkeneth
willingly
to
a
slanderer
cooperateth
vnto
his
sin
,
either
directly
,
if
he
induceth
him
therto
,
as
a
taleteller
,
that
soweth
strife
,
or
indirectly
if
he
can
,
and
doth
not
hinder
him
from
detracting
.
Wherfore
the
holy
writer
Eccles.
28.
exhort's
us
to
hedge
our
eares
with
thornes
,
and
make
doores
,
and
barres
for
our
mouth
,
that
is
,
to
stoppe
our
eares
against
wicked
tongues
,
and
put
away
from
us
slandering
lips
.
But
there
would
be
no
need
of
doores
,
or
barres
if
the
heart
of
the
hearer
were
not
inclined
to
euill
:
for
as
the
north
wind
driueth
away
raine
,
so
an
angry
countenance
dissipateth
the
slandering
tongue
●r●nerb
25.
no
man
will
tell
a
story
to
an
other
,
that
abhorres
to
hear
it
.
[
*
](A48358-e25930-b)
*
S.
Bernardus
detrahere
,
aut
detrahentem
audire
,
quid
borum
damnabilius
sit
non
facilè
dixerim
.
Whether
to
detract
,
or
to
harken
to
a
detracter
be
the
more
grieuous
crime
cannot
easily
be
decided
;
each
of
them
is
an
abomination
to
God
,
for
as
much
as
he
,
that
harkeneth
to
a
slandering
tongue
consenteth
to
the
euill
it
bringeth
.
The
soueraigne
remedy
against
destraction
is
to
eschew
enuy
,
[
*
](A48358-e25940-b)
*
S.
Basilius
hom.
11.
v
ar.
arg
inuidiam
,
inquit
,
fugiamus
pugnae
in
Deum
magistram
,
homicidij
matrem
,
naturae
confusionem
,
amicitiae
&
familiaritaetis
expertem
.
that
kindleth
strife
,
teacheth
rebellion
against
God
,
causeth
murders
,
disordereth
nature
,
and
destroyeth
familiarity
together
with
friendship
:
and
to
fly
from
enuy
is
to
set
light
by
earthly
enjoyments
,
to
tread
vnder
foot
the
goods
of
the
world
,
and
to
aspire
vnto
the
treasures
of
Heauen
:
whosoeuer
regulateth
his
life
so
,
shall
sooner
be
moued
to
pitty
,
then
enuy
,
when
he
beholdes
other
men
more
honoured
,
more
eminent
,
and
more
rich
then
himself
:
[
*
](A48358-e25970-b)
*
S.
Gregor.
l.
5.
mor.
c.
34.
plena
,
inquit
,
mors
inuidiae
,
est
perfectus
amor
aeternitatis
.
a
perfect
loue
to
heauenly
blessednes
extinguisheth
the
fire
of
onuy
,
and
suppresseth
the
lust
of
detraction
.
CHAR.
XXXIV
.
OF
ANGER
THE
CONTENTS
.
Of
Anger
comes
much
euill
:
as
water
,
that
is
troubled
wanteth
light
to
cast
a
shadow
:
so
an
angry
man
wanteth
light
to
vnderstand
reason
:
it
is
better
to
conuerse
with
sauage
beasts
then
with
men
,
that
cannot
rule
their
passions
:
anger
is
an
abominable
thing
,
and
the
sinfull
man
is
subject
thereto
.
ANger
is
an
inordinate
[
*
](A48358-e26080-b)
*
Hugo
de
S.
Vict.
definit
iram
irrationabilem
mentis
perturbationem
.
truble
of
the
minde
destructiue
of
reason
,
in
as
much
,
as
it
hideth
the
soul
of
man
from
vnderstanding
aright
.
As
troubled
water
cannot
cast
forth
a
shadow
,
or
as
a
trubled
eye
cannot
see
clearly
,
so
whosoeuer
is
carried
away
with
an
inordinate
passion
of
anger
cannot
[
*
](A48358-e26100-b)
*
Psal.
6.
turbatus
est
à
furora
oculus
meus
.
know
himselfe
,
or
God
his
maker
.
Anger
is
blind
:
and
as
the
crafty
fisherman
trubleth
the
waters
,
that
the
fishes
at
vnawarres
may
run
into
his
nots
:
so
the
deuil
stirreth
us
vp
vnto
anger
,
that
we
may
fall
into
his
snares
,
which
trubled
with
wrath
we
do
not
perceiue
;
a
thiefe
when
he
entereth
into
a
house
shutteth
the
windows
,
and
extinguisheth
light
,
lest
he
may
be
seen
(
Euery
man
,
that
euill
doth
hateth
the
light
,
lest
his
deeds
should
appear
Io.
30.
)
so
the
deuil
when
he
hath
got
possession
of
a
soul
dimmeth
the
light
of
its
vnderstanding
through
anger
,
that
he
may
rule
it
at
his
pleasure
,
and
as
the
Philistians
after
they
had
pulled
out
Sampsons
eyes
,
put
him
to
vile
,
and
base
offices
,
namely
to
grind
in
their
prison
house
Iudic.
16.
so
the
deuil
,
after
he
hath
extinguished
in
a
soul
the
light
of
reason
through
anger
,
bringeth
it
to
much
villany
,
that
is
,
to
vile
,
and
wicked
enterprises
:
Anger
openeth
a
doore
to
all
vices
:
for
he
that
inclineth
to
indignation
,
aboundeth
in
transgression
Prouerb
.
49.
Anger
giues
the
deuil
full
dominion
ouer
us
vnto
obeying
him
in
all
wicked
,
and
barbarous
villany
:
for
a
man
in
[
*
](A48358-e26150-b)
*
S.
Th●
.
2.2
q.
158.
definit
iram
esse
vitium
animae
ad
appetitum
vindictae
inclinans
:
id
est
,
mentem
humanam
ad
quiduis
audendum
vindictae
desiderio
praecipitat
.
Ex
hoc
vitio
nascuntur
septem
alia
:
nēpe
,
in
dignatio
,
tumor
mentis
,
clamor
,
contumelia
,
blasphemia
,
opprobtium
,
&
rixa
.
his
wrath
neither
spareth
seruant
,
wife
,
nor
child
,
but
like
a
killing
serpent
breatheth
deuouring
fire
out
of
his
mouth
:
so
that
T'
is
better
to
meet
a
bear
robbed
of
her
whelpes
,
then
the
wicked
man
in
his
anger
Prouerb
.
17.
When
Herod
saw
,
that
he
was
mocked
of
the
royall
Sages
in
order
to
the
babe
IESUS
(
for
whose
blood
he
laid
wait
)
became
exceeding
angry
,
and
in
his
wrath
slew
all
the
male
children
,
that
were
in
Bethleem
,
and
all
the
coasts
therof
from
two
yeares
old
,
and
vnder
.
Theodosius
the
Emperor
at
solonique
in
Macedonia
transported
with
inordinate
anger
to
see
[
*
](A48358-e26190-b)
*
Nicepho
.
l.
12.
his
.
Eccles.
l.
40.
Baron
.
ad
an.
309.
one
of
his
own
courtiers
killed
in
a
popular
tumult
assembled
the
people
of
that
citty
vnto
a
certain
place
vnder
a
specious
pretext
of
some
solemneshew
,
or
play
there
to
be
exhibited
:
but
when
the
said
people
were
come
together
to
the
number
of
7000.
souls
,
[
*
](A48358-e26230-b)
*
Prenerb
.
26.
qui
ad
indignādum
facilis
est
,
erit
ad
peccādum
procliuior
.
he
commanded
,
that
each
of
them
should
be
murdered
,
for
which
vile
inhuman
action
S.
Ambrose
excommunicated
this
Emperour
,
kept
him
out
of
the
Church
,
and
pardoned
him
not
,
till
he
did
publick
penance
in
the
sight
of
all
his
people
rehearsing
in
teares
,
and
sobs
,
(
while
he
laid
prostrate
with
his
face
towards
the
ground
)
the
118.
Pslme
of
the
royall
Prophet
,
My
soul
cleaueth
〈◊〉
the
pauement
&c
:
no
sin
hath
so
great
a
measure
of
brutall
distemper
,
as
anger
.
Wherefore
though
euery
man
be
euery
mans
neighbour
,
and
vpon
that
scoare
euery
man
is
bound
to
loue
euery
man
:
neuertheless
no
man
,
as
to
prudence
ought
to
entertaine
[
*
](A48358-e26260-b)
*
S.
Chrys.
hom.
49.
ad
popul
.
Antio
.
praestat
,
inquit
,
cum
bestia
Syluestri
habitatare
,
quam
cum
homine
iracundo
,
qui
nescit
affestus
suos
regere
.
Nihil
,
inquit
,
peius
,
nihil
periculosius
,
nibil
horribilius
homine
iracundo
.
familiarity
with
an
angry
man
,
that
wanteth
ability
to
command
his
affections
,
lest
he
receiue
preiudice
by
his
euill
conuersation
.
Howeuer
anger
taken
precisely
hath
nothing
of
wickednes
:
t
is
like
a
dog
,
that
[
*
](A48358-e26300-b)
*
S.
Basilius
in
ora
.
de
trac
.
is
good
when
he
barketh
against
enimyes
,
and
naught
when
he
hurteth
friends
;
that
is
,
if
it
so
fall
out
,
that
a
man
is
angry
,
and
notwithstanding
bridles
his
wrath
according
to
reason
,
and
iustice
without
putting
in
wicked
execution
,
what
he
hath
wickedly
conceiued
,
is
not
guilty
of
sin
;
for
moderate
anger
aduisedly
managed
is
without
reproofe
,
as
plainly
euidenceth
the
Apostle
Eph.
4.
saying
:
Be
angry
,
but
sin
not
:
let
not
the
sun
goe
down
vpon
your
wrath
;
which
is
to
say
.
He
that
is
stirred
vp
vnto
anger
,
ought
not
to
let
himselfe
be
carried
away
vnto
wicked
enterprises
,
or
giue
his
passion
one
nights
lodging
in
his
bosome
,
lest
it
be
conuerted
into
hatred
,
and
reuenge
:
irrationall
,
and
immoderate
,
not
rationall
,
ād
moderat
anger
beareth
the
guilt
of
transgression
:
for
example
,
anger
accōpaned
with
inordinate
desires
is
a
grieuous
sin
,
and
anger
,
that
seeketh
iustice
vniustly
,
is
damnable
,
for
as
much
as
it
either
exceedeth
in
the
pursuance
,
or
vseth
crafty
dealings
for
the
execution
therof
.
But
anger
that
artempteth
wicked
enterprifes
kindleth
strife
,
breatheth
forth
injuries
,
raiserh
slanders
,
and
vttereth
blasphemyes
,
is
an
abomination
to
God
.
The
soueraigne
cure
of
inordinate
anger
is
integrity
,
and
innocence
of
life
:
as
storkes
deuour
venemous
serpents
,
and
receiue
noe
hurt
,
but
nourishment
thereby
:
so
the
vertuous
digest
poisonous
words
,
calumnies
,
detractions
,
without
suffering
harme
therby
.
The
sin
of
anger
cannot
enter
into
the
heart
of
the
spirituall
man
,
he
that
delighteth
in
godlines
,
will
not
swear
,
curse
,
and
blaspheme
,
as
doth
the
carnall
man
,
when
he
encountereth
with
any
cōtradiction
,
or
hard
difficulty
.
A
stone
cast
into
a
fountaine
,
that
has
a
botome
filled
with
dirty
mudd
easily
truble●h
the
water
therof
:
so
euery
small
stone
of
offence
trubleth
such
,
as
haue
fulness
of
wickednes
in
their
hearts
.
It
is
the
spirituall
man
,
that
gouerneth
his
assections
vnto
bridling
of
anger
,
because
he
is
meek
,
lowly
in
mynd
,
and
liuely
touched
with
the
feeling
of
his
Redeemers
meeknes
,
that
did
not
once
open
his
mouth
while
he
was
reproached
,
and
slandered
,
or
shewed
trouble
,
or
vnquietnes
,
while
he
was
buffered
,
whipped
,
crowned
with
thornes
,
and
as
a
lambe
carried
to
the
slaughterhouse
:
an
innocent
,
and
godly
life
in
imitation
of
Christ
our
Sauiour
,
is
a
sure
remedy
against
the
sin
of
anger
.
CHAR.
XXXV
.
OF
GLVTTONY
THE
CONTENTS
.
Excess
in
aboundance
of
meate
,
or
drink
hath
nothing
of
reason
,
and
preiudiceth
nature
:
a
glutton
pleaseth
his
gust
vnto
satisfying
his
belly
,
and
displeaseth
his
Creatour
to
the
destroying
of
his
soul
:
drunkennes
is
a
voluntary
madnes
.
GLuttony
is
an
vnuaturall
greedines
of
meat
,
and
drink
:
a
glutton
passeth
the
bounds
of
nature
,
that
is
content
with
moderat
nourrishment
,
and
likewise
of
reason
,
that
detesteth
transgression
:
for
example
he
requireth
either
meat
for
his
Iust
,
as
did
the
Israëlits
in
the
wildernes
Psal.
78.
or
lusteth
after
exquisit
feeding
,
as
did
the
sons
of
Hely
1
Reg.
2.
or
exceedeth
in
aboundance
of
cheare
,
as
did
the
Sodomites
Ezech.
16.
or
is
hastily
greedy
euen
after
gross
meates
,
as
was
Esau
;
that
chose
rather
to
sell
away
his
birth
right
for
bread
,
and
potage
Gen.
25.
then
to
refraine
his
greedy
appetite
one
sole
moment
.
A
glutton
prefereth
the
present
pleasure
of
eating
,
and
drinking
before
worldly
riches
,
or
heauenly
treasures
:
his
heart
lodgeth
in
his
belly
,
[
*
](A48358-e26450-b)
*
Philip.
3.
quorū
Deus
venter
est
,
&
gloria
●n
confusione
ipsorum
:
quē
locum
explanans
Tertulliamus
Deus
,
inquit
,
venter
,
pu●mo
templum
,
a
qualiculus
altare
,
quibus
tota
charitas
in
cacabis
feruet
,
fides
in
culina
,
spes
tota
in
ferculis
.
which
is
the
God
,
he
serueth
,
and
adoreth
,
litle
considering
,
that
such
seruice
will
bring
to
him
sham
,
and
destruction
:
for
whosoeuer
soweth
in
the
flesh
,
of
the
flesh
reapeth
corruption
Eph.
6.
it
were
extream
madnes
to
put
good
wine
into
a
vessell
,
which
is
sure
to
corrupt
it
:
such
a
vessell
is
the
belly
,
that
corrupteth
whatsoeuer
it
receiueth
:
meat
eaten
in
desight
,
and
[
*
](A48358-e26490-b)
*
loel
vlulate
,
qui
bibitis
vinum
in
dulcedine
,
quoniam
perijt
ab
ore
vestro
.
Nomine
vini
intelligitur
omne
genus
potus
,
quod
obrietate●n
procurare
potest
.
wine
drunken
in
sweetnes
perish
from
us
:
besides
in
the
end
therof
they
bite
like
a
serpent
,
and
hurt
deadly
like
a
cockatrice
.
To
whom
is
woe
?
to
whom
is
sorrow
?
to
whom
is
strife
,
and
to
whom
be
wounds
without
cause
?
euen
to
them
that
tary
long
at
the
wine
Prouerb
23.
[
*
](A48358-e26510-b)
*
Clemens
Alex.
Esca
,
inquit
,
ventriest
,
venter
Escae
:
Deus
autem
hunc
,
&
hāc
destruet
.
to
them
that
exceed
in
aboundance
of
chcare
:
by
surfeiting
,
and
drunkennes
,
haue
many
thousands
perished
:
wherefore
Christ
IESUS
Luc.
21.
warneth
us
to
take
heed
to
our selues
,
lest
at
any
time
our
hearts
be
oppressed
with
surfeiting
,
and
drunkennes
,
lest
that
day
surprise
us
at
vnawarres
,
that
is
,
lest
while
we
spend
the
tyme
of
this
life
in
excess
of
meat
,
and
drinke
,
death
come
[
*
](A48358-e26540-b)
*
Iob.
21.
ducunt
in
bonis
dies
suos
,
&
in
puncto
descendunt
ad
inferos
.
and
carrie
us
down
suddenly
to
hell
.
The
rich
glutton
Luc.
16.
cloathed
in
purple
,
and
silke
fared
euery
day
delicately
,
and
splendidly
:
but
as
soon
,
as
death
seized
on
him
,
he
was
buryed
in
hell
,
where
in
lieu
of
delicat
morsells
his
feeding
was
of
Adders
,
[
*
](A48358-e26570-b)
*
Psal.
6.
ignis
,
&
sulphur
,
&
spiritus
procellarū
pars
calicis
corum
.
and
fire
,
and
brimstone
was
the
portion
of
his
cup
:
wherby
clearly
appeareth
the
extream
madnes
of
such
,
as
to
please
their
gust
vnto
satisfying
their
belly
,
displease
their
Creatour
vnto
destroying
their
souls
.
But
if
there
were
no
place
of
torments
appointed
by
the
supream
prouidence
for
the
punishment
of
sinfull
disorders
after
death
.
Neuertheless
inordinate
eating
,
drinking
,
taking
pastime
,
liuing
at
ease
,
and
making
full
chear
dayly
,
is
a
detestable
practice
,
as
to
naturall
reason
:
because
such
,
as
liue
so
,
murder
themselues
thereby
:
the
law
of
nature
commandes
conseruation
of
life
,
which
they
shorten
through
voluntary
excess
;
[
*
](A48358-e26590-b)
*
Luc.
21.
attendite
vobis
,
ne
fortè
grauentur
corda
vestra
crapula
&
ebrietate
.
again
gluttony
oppresseth
nature
,
and
obstructeth
all
the
faculties
thereof
:
the
belly
of
a
glutton
is
full
,
while
his
soul
is
empty
,
and
he
that
delighteth
in
wine
is
destitute
[
*
](A48358-e26610-b)
*
Chrysologus
,
ebrietatem
qui
habet
,
homo
nō
est
:
&
Aug.
eam
qui
habet
,
seipsum
non
habet
:
Cicero
,
recta
,
inquit
,
mente
vti
non
potest
,
qui
multo
cibo
,
vinoque
repletur
.
Et
Seneca
vocat
ebrietatem
voliitariam
insaniam
.
of
wisdom
Prouerb
.
20.
The
excess
of
it
,
is
a
voluntary
madnes
:
whosoeuer
is
drunk
,
neither
knoweth
where
he
is
,
nor
what
he
doeth
,
nor
sensible
of
the
euill
whereto
drunkennes
bringeth
him
,
thinketh
that
he
doeth
well
when
he
is
faln
into
a
deadly
precipice
.
Furthermore
a
glutton
is
a
sham
to
mankind
,
insomuch
,
as
he
turneth
the
glory
of
an
incorruptible
soul
into
the
similitude
of
a
corruptible
body
,
and
of
beasts
;
for
inordinat
eating
,
and
drinking
[
*
](A48358-e26640-b)
*
Clemens
.
Alex.
anima
,
inquit
,
por
saginam
degenerat
in
corpus
.
change
the
soul
into
the
nature
of
a
body
,
and
the
whole
man
into
the
similitude
of
the
Image
of
beasts
.
Tigers
of
mighty
strengh
,
and
courage
,
when
their
bellies
are
filled
,
become
so
cowardly
,
that
a
company
of
Curres
shall
frighten
,
and
chase
them
away
:
in
like
manner
immoderateating
,
and
drinking
conuert
manly
courage
into
effeminatnes
;
besides
,
as
the
rauenous
animal
named
Gulo
(
created
doubtless
to
the
shame
of
all
gluttons
)
after
it
hath
fed
so
plenteously
of
a
carrion
,
that
more
cannot
be
cram'd
down
,
hasteneth
to
some
narrow
passage
between
two
trees
,
and
there
presseth
its
belly
vnto
making
more
room
,
which
done
forthwith
returnes
to
the
same
carryon
and
falles
on
afresh
:
so
a
glutton
after
he
hath
discharged
his
stomach
,
which
immoderat
eating
or
drinking
had
ouercharged
afore
,
hasteneth
to
the
table
again
for
a
fresh
charge
which
was
the
dayly
practice
of
Vitellius
the
Emperour
,
as
Tranquillus
writeth
;
in
consequence
of
the
premises
gluttony
is
an
enimy
to
nature
,
a
shame
to
mankind
,
a
fawning
deuil
,
a
pleasant
poyson
,
a
sweet
sin
,
a
cruell
thiefe
,
that
spoileth
the
body
[
*
](A48358-e26670-b)
*
Prouerb
.
21.
qui
diligit
epulas
in
egestate
erit
:
qui
amat
vinum
,
&
pinguia
non
ditabitur
.
of
temporall
goods
,
depriueth
the
soul
of
euerlasting
treasures
,
and
carrieth
both
of
them
[
*
](A48358-e26690-b)
*
Psal.
77.
adhuc
escae
eorum
erant
in
ore
ipsorum
,
&
ira
Dei
descendit
super
eos
.
to
hell
.
CHAR.
XXXVJ
.
OF
SLOTHFVLNES
THE
CONTENTS
.
A
slothfull
man
is
the
vnprofitable
seruant
,
that
buryeth
his
masters
talent
in
the
earth
making
no
aduantage
therby
:
a
man
,
that
is
not
employed
in
good
works
cannot
profit
himselfe
:
euery
tree
that
bringeth
forth
nothing
of
good
fruit
shall
be
hewen
down
,
and
cast
into
the
fire
.
SLothfulnes
is
a
faint
remisnes
in
the
exercise
of
good
works
corporall
,
and
spirituall
.
The
slothfull
man
is
the
vnprofitable
seruant
,
that
buryed
his
Masters
money
in
the
earth
making
nothing
of
aduantage
therby
.
Mat.
25.
he
hideth
the
treasure
of
diuine
grace
in
his
bosome
,
and
refuseth
to
employe
it
euen
vnto
helping
himself
:
if
he
would
put
it
to
encrease
,
though
he
were
naked
he
might
be
cloathed
,
though
poor
he
might
be
made
rich
,
and
though
he
were
blind
,
he
might
procure
eye-salue
,
that
might
giue
him
clear
sight
.
Through
heauines
,
and
want
of
courage
,
he
neglecteth
the
worke
of
his
diuine
master
to
his
own
disaduantage
,
that
is
,
he
refuseth
to
worke
with
the
treasure
of
diuine
grace
,
that
leadeth
to
blessednes
:
he
hath
an
abhorrence
of
painfull
labour
,
wherfore
as
[
*
](A48358-e26790-b)
*
Prouerb
.
24.
per
agrum
hominis
pigrì
transiui
,
&
ecce
totum
repleuerant
vritcae
:
&
operuerant
supersiciem
eius
spinae
.
a
feild
,
that
lies
idle
vnlaboured
and
vnsowen
bringeth
forth
thornes
,
netles
,
and
other
vnprofitable
herbes
,
so
the
feild
of
his
soul
in
as
much
,
as
it
is
not
exercised
in
good
workes
engendereth
euill
weeds
of
wicked
vices
:
and
indeed
his
sole
delight
is
to
liue
at
ease
without
working
:
[
*
](A48358-e26810-b)
*
Prouerb
.
6.
sicut
ostium
vertitur
in
caxdine
suo
,
ita
piger
in
lectulo
suo
.
he
cleaueth
to
the
bolster
of
his
bed
,
as
a
doore
to
the
hinges
,
and
turneth
therin
alike
,
while
he
entertaineth
his
thoughts
with
delight
he
coueteth
earthly
,
and
celestiall
treasures
,
but
will
not
worke
for
the
gitting
of
either
.
His
louing
Master
standes
at
his
doore
,
and
knockes
,
Apoc.
3.
yet
he
will
not
rise
to
let
him
in
:
he
is
afraid
lest
a
lyon
stand
without
laying
waite
for
his
blood
Prouerb
.
22.
That
is
,
he
inuentes
idle
excuses
to
the
excusing
of
his
idlenes
vnwilling
to
worke
in
the
pursuance
of
his
duty
:
he
thinketh
to
liue
by
desiring
,
[
*
](A48358-e26850-b)
*
Prouerb
.
21.
desideria
occidunt
pigrum
:
tota
die
concupiscit
,
&
desiderat
.
and
his
desires
kill
him
.
The
spider
all
day
weaues
a
web
to
catch
a
fly
:
the
cat
all
night
watches
to
surprise
a
mouse
:
the
pismire
laboures
all
summer
to
prouide
meat
against
winter
:
in
sum
all
liu'd
beasts
take
paines
respectiuely
in
order
to
the
end
wherto
the
supream
prouidence
hath
ordained
them
:
notwithstanding
man
,
more
vnreasonable
then
beasts
with
out
reason
,
through
sluthfullnes
neglecteth
to
worke
for
the
obtaining
the
inheritance
of
Heauen
,
which
is
the
noble
end
of
his
creation
;
the
delight
he
hath
in
the
dream
of
his
vaine
desires
,
as
cords
bind
,
and
as
heauy
fetters
load
him
,
and
fille
his
heart
with
wickednes
:
aboundance
of
idlenes
causeth
the
execrable
abominations
into
which
the
Sodomite
;
fell
Ezech.
16.
Sampson
while
he
was
employed
in
assaulting
the
Philistians
escaped
their
snares
:
but
as
soon
as
idlenes
carryed
him
into
an
inordinate
affection
towards
a
wicked
woman
,
God
departed
from
him
,
and
suffered
him
to
come
into
the
hands
of
the
same
Philistians
,
who
bound
him
with
fetters
and
put
out
his
eyes
Iud.
16.
nor
Salomon
was
defiled
with
luxury
,
and
Idolotry
as
long
,
as
he
was
busyed
in
building
of
the
Temple
:
a
vessell
when
t
is
filled
with
wine
,
is
not
capable
to
containe
more
:
a
man
full
[
*
](A48358-e26890-b)
*
Aug.
non
facile
capitur
tentatione
qui
bono
vacat
desiderio
.
of
godly
employments
giues
no
place
to
the
deuil
,
whose
entertainment
is
among
such
onely
,
as
exempt
themselues
from
the
exercise
of
good
works
,
among
such
as
liue
at
[
*
](A48358-e26900-b)
*
S.
Bernard
est
otiosus
,
inquit
,
tanquam
mollis
calcitra
,
in
qua
diabol●s
quiescit
libenter
.
ease
,
and
delight
in
sloghfull
idlenes
,
and
among
those
which
are
vnprofitable
seruants
,
that
put
not
their
Masters
excellent
tallent
to
encrease
,
and
such
will
be
cast
into
vtter
darknes
;
for
euery
tree
,
that
bringeth
not
forth
good
fruit
shall
be
hewen
down
,
and
put
into
the
fire
Mat.
CHAR.
XXXVIJ
.
OF
A
MISSIONARY
PRIEST
.
THE
CONTENTS
.
The
honorable
end
of
Priestly
mission
,
and
what
is
requir'd
of
a
Missionary
Priest
in
the
pursuance
of
his
charge
.
AMissionary
Priest
is
the
holy
minister
of
Christ
according
to
the
order
of
Melchisedech
,
the
faithfull
seruant
rightly
ordained
,
approued
,
and
sent
to
worke
in
the
vineyard
of
his
lord
:
the
dispenser
of
the
Euangelicall
word
[
(a)
](A48358-e27000-b)
(a)
Malach.
2.
The
Priests
lippes
shall
preserue
knovvledg
,
and
they
shall
seek
the
lavv
at
his
mouth
,
for
he
is
the
Angel
of
the
lord
of
Hostes
.
the
mouth
of
God
by
which
God
speakes
to
his
people
,
and
declares
his
ordinances
:
and
since
God
is
[
*
](A48358-e27030-b)
*
1.
Io.
3.
Deus
charitas
est
.
charity
,
the
speeches
,
and
deeds
of
a
Missionary
Priest
ought
to
come
from
him
as
the
sanctuary
of
charity
vnto
saluation
to
euery
sinner
,
that
will
be
conuerted
to
God
,
whose
charity
is
to
saue
;
and
the
honorable
end
of
his
mission
is
the
zeal
of
soules
which
God
created
after
his
own
Image
,
in
respect
wherof
amongst
all
diuine
things
[
(b)
](A48358-e27060-b)
(b)
According
to
S.
Gregory
l.
1.
in
Ezech.
hom.
12.
ther
s
no
sacrifice
more
agreeable
to
God
,
then
2
holy
zeal
to
saue
souls
,
which
beare
the
Image
of
the
blessed
Trinity
:
again
according
to
S.
Denys
l.
de
caeles
.
Hier.
to
cooperate
with
God
in
the
conuersion
of
sinners
,
of
all
diuine
things
is
the
diuinest
.
the
diuinest
,
as
also
amongst
all
facrifices
the
gratfullest
to
the
diuine
Majesty
consisting
in
a
dayly
exercise
of
good
works
spirituall
,
and
corporall
charitablely
employed
for
the
saluation
of
sinners
.
The
Panther
by
a
naturall
quality
breathes
forth
a
pleasant
perfume
,
the
swetnes
wherof
allures
beasts
of
the
wood
to
his
sanctuary
,
and
then
he
kills
them
:
the
Priest
is
the
Panther
,
sinners
the
wild
beasts
,
the
delicious
odour
of
charity
the
sweet
perfume
,
that
enticeth
sinners
to
the
Priests
tribunall
,
the
sinkiller
:
and
the
property
of
a
Priest
is
with
S.
Peter
[
*
](A48358-e27110-b)
*
Act.
10.
surge
Petre
,
&
occide
.
to
kill
vncleane
beasts
.
As
charity
in
a
missionary
is
the
loadstone
,
that
drawes
sinners
to
saluation
:
so
the
want
therof
is
the
Remora
,
that
keepes
them
from
it
:
nor
can
a
golden
tongue
draw
,
when
the
heart
is
made
of
yron
.
Christ
the
cheif
missionary
Priest
sent
by
his
diuine
Father
to
be
Teacher
,
and
gouernour
of
souls
,
first
begun
to
doe
well
himselfe
,
as
to
the
law
of
charity
,
and
afterward
to
teach
well
,
as
to
the
way
of
saluation
.
Nothing
better
teaches
others
to
liue
well
,
then
the
well
ordered
life
of
the
Teacher
,
who
is
the
guid
of
others
,
laudable
deeds
are
more
effectuall
,
then
fair
speeches
;
[
*
](A48358-e27130-b)
*
Aug.
super
Ioan
doctrina
per
malos
,
est
palmes
in
sepe
,
Botrus
inter
spinas
:
cautè
aliquis
colligit
vuas
inter
spinas
,
ne
dum
quaerit
fructum
,
laceret
manum
,
&
dū
audit
bona
dicētem
imitetur
mala
facientem
.
good
sayings
coming
from
a
Teacher
,
that
does
ill
,
are
like
a
goodly
bunch
of
grapes
in
a
hedg
of
thornes
;
whoeuer
will
attempt
gathering
them
,
shall
hazard
the
pricking
of
his
fingers
,
and
tearing
his
hands
:
so
the
hearer
of
a
Teacher
,
that
speakes
well
,
and
does
ill
runs
a
hazard
of
imitating
euill
doings
,
while
he
heares
good
sayings
.
A
Priest
does
ill
when
he
seekes
praise
,
and
glory
in
order
to
himselfe
,
or
lookes
more
to
[
*
](A48358-e27140-b)
*
1.
Pet.
5.
pascite
,
qui
in
vobis
est
,
gregem
Dei
....
neque
turpis
lucri
gratia
,
sed
voluntariè
:
indignum
est
Sacerdote
sacram
functionē
suam
quaestui
habere
.
worldly
aduantages
then
his
spirituall
function
,
preferring
his
own
gain
before
the
gaining
of
souls
,
and
while
by
holy
sayings
,
and
good
doings
he
might
render
himself
capable
[
(c)
](A48358-e27170-b)
(c)
According
to
the
Apostle
1.
Timoth.
5.
Priests
,
which
rule
well
ought
to
be
had
in
double
honour
.
Which
is
meant
of
such
specially
,
as
instruct
the
vnlearned
in
the
mystcries
of
Christian
Religion
.
of
double
honour
,
and
judg
of
all
others
,
he
contracts
an
incapacity
of
enjoying
either
,
and
makes
himself
[
*
](A48358-e27190-b)
*
S.
Chrys.
ad
id
Mat.
13.
super
cathedram
Moysis
.
Si
bene
vixeris
omnium
Judex
eris
:
si
malè
vixeris
,
&
bene
docueris
Iudex
eris
tui
solius
,
quia
malè
viuendo
docès
Deum
quomodo
te
debet
condemnare
.
Porrò
vt
ait
S.
Bernardus
,
misera
Sacerdotum
cōuersatio
fit
misera
dominicae
plebis
subuersio
;
hinc
illae
in
Ieremia
lachrymae
,
quia
stultè
egerunt
pastores
,
&
Dominum
non
qüaesiuerunt
,
omnis
grex
meus
dispersus
est
.
judg
of
himself
only
,
teaching
God
how
to
condemn
him
of
vnfaithfullnes
in
the
pursuance
of
his
charge
.
Hereby
plainly
appeares
,
that
the
charitable
zeal
to
worke
in
the
vineyard
of
our
lord
,
that
is
,
to
deliuer
souls
out
of
errour
,
and
sin
,
is
the
compass
by
which
a
missionary
Priest
ought
to
steer
the
whole
course
of
his
life
:
in
consequence
wherof
he
ought
not
to
run
after
vaine
sportes
,
and
worldly
pleasures
,
which
haue
nothing
of
relation
to
the
end
of
his
mission
,
and
which
indeed
prejudice
the
sacred
dignity
of
his
function
;
neither
euery
thing
though
indifferent
in
it selfe
,
and
wherof
the
exercise
is
laudable
,
as
to
a
secularperson
[
(d)
](A48358-e27210-b)
(d)
According
to
the
Apostle
1.
Cor.
6.
euen
things
which
in
themselues
are
lawfull
,
be
not
at
all
times
,
and
to
all
persons
expedient
,
or
profitable
:
and
indeed
clamarous
hunting
in
order
to
Priests
was
alwaise
prohibited
,
though
it
be
an
exercise
in
it selfe
lawfull
.
is
lawfull
to
him
.
For
example
the
Churches
ordinances
[
*
](A48358-e27220-b)
*
Semper
fuit
prohibita
clericis
venatio
quae
fit
in
saltibus
&
syluis
cum
strepitu
,
&
clamore
.
forbid
Priests
to
practice
clamarous
hunting
after
hares
,
does
,
bucks
,
stags
,
which
is
an
honest
recreation
in
order
to
lay-people
;
but
in
Priests
t
is
a
great
scandall
to
cry
,
and
hollow
among
the
trees
of
forests
,
and
woods
after
dogs
,
[
*
](A48358-e27230-b)
*
Ioel.
2.
pl●rabunt
Sacerdotes
ministri
Dei
inter
vestibulum
,
&
altare
,
&
dicent
,
parce
Domine
,
parce
populo
tuo
.
whose
office
is
to
weep
between
the
porch
,
and
the
altar
,
and
say
Spare
o
lord
,
spare
thy
people
,
and
giue
not
their
inheritage
into
reproach
,
that
the
lusts
of
the
flesh
should
rule
ouer
them
:
yet
in
as
much
,
as
Priests
exercise
charitable
works
,
powre
forth
prayers
,
and
teares
for
the
conuersion
of
sinners
,
they
be
hunters
too
,
not
of
clean
,
but
of
vnclean
beasts
,
namely
sins
;
they
be
spirituall
hunters
of
souls
vnto
iustification
of
life
in
the
vineyard
of
our
lord
,
the
king
of
hunters
:
and
neuer
any
huntsman
made
such
marueilous
leaps
in
hunting
beasts
vnto
destruction
,
as
the
son
of
God
made
in
hunting
souls
vnto
saluation
;
our
lord
the
son
of
God
to
saue
souls
leapt
from
Heauen
into
the
wombe
of
a
Virgin
;
from
the
Virginall
wombe
like
a
yong
Hart
came
skipping
into
the
world
,
and
leaped
by
the
mountaines
,
and
by
the
little
hills
of
Iudaea
working
miracles
,
by
word
,
and
example
teaching
all
men
euery
where
the
way
of
God
truly
.
Afterwards
he
leapt
into
Mount-caluary
,
where
lift
vp
from
the
earth
,
and
put
on
the
tree
of
the
Cross
gaue
himselfe
a
full
propitiation
for
the
sinns
of
all
men
:
from
his
Cross
he
leapt
into
the
sepulcher
wherin
his
body
remained
for
three
dayes
whilst
his
soul
[
(e)
](A48358-e27270-b)
(e)
Catholick
faith
teacheth
,
that
before
the
Incarnation
of
the
son
of
God
there
were
receptacles
of
good
souls
in
the
lower
parts
of
the
earth
,
which
the
Prophet
Zachary
c.
6.
names
a
lake
vvithout
vvater
,
that
is
without
water
springing
vp
vnto
euerlasting
life
according
to
the
interpretation
of
Theodoret.
S.
Cyprian
,
and
other
ancient
Fathers
:
yet
S.
Peter
1.
Epis.
c.
3.
calleth
the
same
receptacles
a
prison
,
where
the
good
souls
(
vnto
which
Christ
,
at
his
descending
into
hell
,
as
to
his
soul
,
preach'd
)
were
detained
as
prisoners
.
And
Christ
preach'd
according
to
S.
Damascene
l.
3.
de
fide
ortho
.
c.
9.
as
Angels
speak
one
to
an
other
,
by
mutuall
communication
of
thoughts
.
Again
Christ
Luc.
16.
stileth
the
said
receptacles
the
bosom
of
Abram
,
and
all
antiquity
nameth
them
Limbus
,
or
Purgatory
;
and
truly
the
ancient
Fathers
Irenae
:
l.
4.
c.
19.
Nazan
.
Ora.
ad
pasch
.
S.
Ambros
.
de
mysterio
paschatis
attest
,
that
Christs
descending
into
the
lower
parts
of
the
earth
releas'd
many
souls
,
which
he
found
in
the
bosom
of
Abram
;
wherby
appears
,
that
there
was
an
other
place
,
or
receptacle
besids
the
Heauen
of
the
blessed
,
and
the
Hell
of
the
damned
.
Caluin
that
he
might
the
rather
deny
Purgatory
,
he
deny'd
Limbus
,
and
that
he
might
the
better
deny
Limbus
he
denyed
,
that
Christ
descended
into
hell
,
otherwise
then
by
suffering
on
his
Cross
the
torments
of
a
damned
soul
,
which
,
saith
Caluin
in
cap.
26.
mat
:
vvere
so
grieuous
that
euen
vvords
of
dispaire
came
from
him
.
So
impudently
this
great
reformer
of
religion
blasphem'd
against
Christ
:
but
the
Catholick
Church
teacheth
that
Christ
truly
,
and
properly
descended
into
hell
,
that
is
,
the
soul
of
Christ
remoued
out
of
his
body
with
its
proper
presence
penetrated
the
lower
receptacles
of
the
earth
,
where
good
souls
were
detained
,
as
pr●sonners
,
and
brough
with
him
from
thence
such
,
as
were
ripe
,
and
fit
for
the
kingdom
of
Heauen
.
Lege
S.
Jgnat
.
Epis.
ad
Trallia
.
Clem.
Alex.
l.
2.
&
6.
stromatum
.
Basil
.
in
Psal.
48.
visited
the
lower
parts
of
the
earth
comforting
such
,
as
were
departed
in
perfect
grace
afore
his
coming
thither
.
From
his
sepulcher
,
he
leapt
again
into
the
world
,
from
whence
,
after
that
he
had
setled
a
Priestly
ministery
,
that
should
be
of
perpetuall
vse
in
his
vineyard
(
that
is
,
the
Church
)
like
a
hunter
,
that
gladly
rejoyces
in
his
obtained
prey
,
went
with
joy
home
,
leading
captiuity
captiue
:
that
is
,
rendering
happy
the
captiuity
of
just
souls
detained
,
as
it
were
,
in
a
prison
vnder
ground
,
and
carrying
them
with
him
in
glorious
triumph
:
for
he
opened
the
gates
of
his
Fathers
Pallace
,
which
were
euer
afore
shut
against
them
.
As
clamorous
hunting
,
so
couetous
playing
,
[
*
](A48358-e27450-b)
*
Aleae
lusus
Clericis
interdictus
à
Concilijs
,
Patribus
,
Canonibus
,
&
Aristoteles
Aleatores
latronum
,
praedonumque
societati
inserit
.
at
cardes
,
or
dice
for
mony
is
an
exercise
vnworthy
Priests
,
which
ought
to
seek
no
other
lucre
,
then
the
gaining
of
souls
vnto
Iesus-Christ
,
who
is
their
proper
treasure
,
and
[
*
](A48358-e27460-b)
*
Sacerdos
dicit
Christo
,
tu
es
,
qui
restituis
haereditatem
meam
mihi
.
heritage
,
and
mony
betrayed
him
,
sould
Ioseph
,
and
damned
Iudas
.
[
*
](A48358-e27470-b)
*
Augustinus
vocat
Theatra
cau●as
turpitudinis
,
&
publica●
professiones
flagitiorum
:
&
laudantur
Massilienses
quod
sic
abhorrebant
à
spectaculis
,
vt
mimis
locum
in
scaena
non
conceder●nt
.
Again
stage-playes
,
as
they
be
commonly
exhibited
in
our
country
are
incōsistent
with
Priestly
function
,
for
as
much
as
the
outward
words
,
and
counterfeited
Gestures
of
the
players
representing
reciprocall
passages
of
wicked
louers
,
tend
to
carnall
wantonnes
,
and
vncleanes
,
and
such
a
a
Theater
,
Saith
S.
Chrysostom
,
is
the
chair
of
pestilence
,
schole
of
incontinency
,
and
shop
of
luxury
,
that
sets
out
to
sale
the
lusts
of
the
flesh
,
howeuer
stage-playes
are
laudable
recreations
in
order
to
lay-people
while
they
represent
,
but
heroicall
actions
of
gallant
persons
vnto
imitation
,
and
vn
godly
enterprises
of
wicked
men
vnto
detestation
therof
,
or
while
they
exhibite
delightfull
fictions
without
obscenes
.
Furthermore
Missionary
Priests
must
not
affect
to
be
counted
[
*
](A48358-e27490-b)
*
2.
Timoth.
2.
homo
militans
Deo
non
se
implicet
negotijs
saecularibus
.
statesmen
,
they
being
priuat
persons
professing
a
spirituall
vocation
,
which
hath
not
any
relation
to
the
temporall
affaires
of
state
.
The
supream
prouidence
hath
set
bounds
to
euery
vocation
:
[
*
](A48358-e27520-b)
*
Tractent
fabrilia
fabri
,
nec
sutor
vltra
crepidam
,
vt
fert
vetus
pronerbium
.
nor
ought
any
man
to
put
his
sickle
on
strang
ground
.
Let
Priests
mannage
what
is
theirs
,
and
Christs
business
;
and
the
affaires
,
which
pertaine
to
Caesar
,
let
them
leaue
to
Caesar
,
and
the
ministers
of
his
Council
:
yet
there
are
some
wanton
witts
,
which
like
the
raging
sea
transcend
their
prefixed
limits
,
lifted
vp
aboue
the
hight
of
the
clouds
with
an
opinion
of
their
own
science
,
fancying
to
themselues
knowledg
of
all
things
(
though
indeed
the
greatest
part
of
what
they
know
,
[
*
](A48358-e27530-b)
*
Sapiens
ille
Mercurius
Trismigistus
:
maxima
●orum
,
inquit
,
quae
scimus
,
est
minima
pars
eorum
,
quae
nescimus
.
is
the
least
part
of
what
they
know
not
)
and
thus
wantonly
carried
away
,
entangle
themselues
with
publick
affaires
of
ciuill
Magistrats
before
they
be
called
thereto
.
Howeuer
Priests
ought
to
know
nothing
,
[
*
](A48358-e27550-b)
*
Apostolus
Paulus
profitetur
se
nihil
scire
praeter
Iesum
Christum
,
&
hunc
Crucifixum
.
but
Iesus-Christ
,
and
him
crucified
;
and
if
the
supream
prouidence
hath
bestowed
on
one
alone
a
better
memory
,
and
witt
,
then
on
others
contemporary
with
him
,
he
is
to
vse
his
aboundant
abilities
according
to
charity
,
temperance
,
and
sobriety
:
for
otherwise
he
shall
by
his
high
attempts
vnhappily
verifie
the
old
Prouerb
:
much
witt
,
little
iudgment
.
Besids
great
wanton
wits
are
not
without
a
mixture
of
madnes
.
And
truly
experience
shewes
that
common
wealths
are
vnfortunat
,
when
the
things
named
witts
manage
the
affaires
therof
;
t
is
iudgment
,
not
flashes
of
witt
,
that
makes
gouernements
happie
.
FINIS
I.
BOOK
.
THE
SECOND
BOOK
OF
HOLY
CHARACTERS
containing
a
Miscelany
of
Theologicall
discourses
THAT
IS
THEOLOGY
,
Positiue
,
Scholasticall
,
Polemicall
and
Morall
.
Built
vpon
the
foundation
of
Scriptures
Traditions
Councils
Fathers
.
CHAR.
I.
OF
SACRIFICE
THE
CONTENTS
.
Proper
sacrifice
defined
:
no
Preists
(
Priesthood
taken
in
the
proper
sense
)
if
proper
sacrifice
be
laid
aside
:
asserting
of
improper
metaphoricall
sacrifice
onely
,
bringeth
confusion
,
and
rendereth
priestly
function
common
to
all
alike
.
SAcrifice
(
taken
in
a
spirituall
generall
sense
)
is
euery
[
*
](A48358-e27700-b)
*
Aug
l
10.
de
ciuit
.
Dei
c.
6.
ait
sacrificium
generaliter
sumptum
esse
omne
opus
,
quod
agitur
,
vt
sancta
soci●tate
inbaereamus
Deo●
work
,
that
a
belieuer
imployeth
to
the
end
,
that
he
may
continue
in
holy
society
,
and
freindship
with
God
.
There
are
[
(a)
](A48358-e27740-b)
(a)
According
to
S.
Thomas
two
kinds
of
sacrifice
(
taken
in
the
generall
sense
)
are
offered
vpon
the
altar
of
Christ
,
whereof
one
is
called
deuotion
in
order
to
God
,
the
other
pity
,
or
compassion
in
order
to
our
neighbour
.
two
kinds
thereof
,
the
one
is
deuotion
towards
God
,
comprehending
all
such
actiōs
inward
,
and
outward
of
the
minde
,
and
body
;
as
tend
to
the
honouring
,
and
praysing
of
God
:
the
[
(b)
](A48358-e27750-b)
(b)
The
Apostle
Hebrae
.
13.
exhorteth
vs
to
do
works
of
Almes
,
and
charity
,
saying
,
that
such
sacrifices
promerite
God
,
that
is
,
procure
his
grace
,
and
fauour
,
and
according
to
Ecclesiastes
cap.
5.
Those
offer
sacrifice
,
which
shew
mercy
.
other
is
pity
,
or
compassion
towards
our
neighbour
including
the
works
of
mercy
,
and
iustice
;
to
both
kinds
of
spirituall
sacrifice
the
Royall
Prophet
Dauid
exhorteth
all
God's
people
of
whatsoeuer
condition
,
or
sex
,
saying
,
[
*
](A48358-e27760-b)
*
Psal.
15.
tibi
sacrificabo
hostiam
laudis
.
Et
psal.
4.
sacrificate
sacrificium
iustiti●
.
Offer
to
God
hosts
of
prayses
,
and
sacrifice
sacrifices
of
Iustice
:
and
according
to
the
Apostle
spiri
uall
sacrificers
of
these
kinds
,
are
[
*
](A48358-e27800-b)
*
1.
Pet.
4.
vos
autem
genus
electum
,
vegale
Sacerdotiū
.
Idem
habetur
Apoc.
5.
kings
,
and
Preists
investedwith
the
honour
of
royall
Preisthood
;
and
indeed
deuout
Christians
,
in
as
much
,
as
they
dayly
serue
God
,
and
haue
dominion
ouer
their
concupiscen●es
declining
whatsoeuer
inclineth
to
sin
are
kings
in
a
spirituall
metaphoricall
signification
,
and
in
as
much
,
as
they
daily
offer
themselues
a
liuing
sacrifice
holy
,
and
acceptable
vnto
the
diuine
Majesty
,
are
Preists
in
a
spirituall
metaphoricall
signification
,
their
works
so
offered
being
sacrifices
in
a
spirituall
metaphoricall
signification
.
Sacrifice
taken
in
a
speciall
,
and
proper
sense
,
is
[
(c)
](A48358-e27850-b)
(c)
Catholick
definition
of
a
sacrifice
taken
in
the
proper
sense
.
an
outward
oblation
of
a
sensible
visible
thing
,
by
lawfull
authority
exhibited
to
God
only
(
no
other
object
interuening
)
vnto
destruction
,
or
reall
change
of
the
thing
offered
,
in
recognition
of
his
supream
excellency
,
and
dominion
ouer
all
creatures
.
In
this
Catholike
definition
of
sacrifice
are
obseruable
seuen
sundry
requisits's
necessarily
concurring
vnto
the
compleating
of
a
true
proper
sacrifice
,
1.
Oblation
:
for
in
euery
sacrifice
(
taken
in
the
proper
sense
)
some
sensible
visible
thing
is
offered
to
God
,
and
consequently
euery
true
proper
sacrifice
is
an
oblation
,
though
[
*
](A48358-e27890-b)
*
Secundum
S.
Thomam
omne
sacrificium
est
oblatio
,
sed
non
è
contra
.
euery
oblation
is
not
a
sacrifice
in
the
proper
sense
:
for
many
things
were
offered
in
the
old
law
,
namely
brass
,
siluer
,
gold
,
oile
,
which
were
only
sacrifices
improperly
and
metaphorically
.
2.
Outward
oblation
of
a
sensible
thing
:
for
proper
sacrifice
is
an
act
of
heighest
worship
,
called
by
[
(d)
](A48358-e27910-b)
(d)
This
vsage
,
and
practise
hath
continued
warrantable
down
from
the
begining
of
Christian
Religion
till
these
tymes
.
Quem
penes
arbitrium
est
,
&
vis
,
&
sorma
loquendi
.
vse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wherby
God
is
honoured
,
ād
worshipped
in
respect
of
his
supream
excellency
:
in
consequence
whereof
proper
sacrifice
is
the
chiefest
kind
of
adoration
,
which
consisteth
of
some
externall
thing
,
signifying
the
internall
esteem
,
that
such
,
as
adore
,
haue
of
the
thing
adored
.
3.
The
sensible
thing
must
be
permanent
;
because
a
proper
sacrifice
is
an
exhibition
of
tribute
due
to
God
,
as
king
of
Heauen
,
and
earth
:
but
tribute
is
a
permanent
during
thing
,
as
experience
teacheth
in
the
payment
of
tribute
vnto
temporall
Princes
,
which
is
not
a
meer
locution
,
or
other
action
enduring
only
for
a
litle
while
;
but
brass
,
siluer
,
gold
,
or
some
other
permanent
thing
,
that
is
not
flitting
,
as
are
naked
words
.
4.
Oblation
instituted
by
lawfull
authority
For
proper
sacrifice
(
if
the
will
of
God
and
his
institution
were
excluded
)
is
not
an
act
euen
of
morall
vertue
,
hauing
of
,
and
in
it's
self
no
goodness
worthy
praise
,
nor
worthiness
deseruing
esteem
.
For
example
,
in
the
old
law
the
slaughter
,
or
death
of
Lambes
sheep
,
and
calfes
,
was
not
more
laudable
,
then
the
killing
of
dogs
,
wolues
,
and
hogs
,
nay
it
had
been
far
less
laudable
to
kill
those
then
these
if
God
had
not
instituted
in
the
old
law
sacrifices
of
Lambs
,
sheep
,
and
calues
,
excluding
the
others
.
Furthermore
the
death
,
and
passion
of
Christ
(
that
was
the
most
excellent
,
and
proper
sacrifice
)
considered
in
it self
only
,
abstracting
from
the
[
(e)
](A48358-e27960-b)
(e)
According
to
S.
John
the
Euangelist
cap.
10.
Christ
,
after
he
had
declared
to
the
Pharisies
his
power
to
lay
down
his
life
,
immediately
added
,
This
commandement
haue
I
receiued
from
my
Father
.
command
,
he
had
from
his
diuine
Father
to
giue
his
life
for
the
redemption
of
the
world
,
is
not
an
action
of
vertue
,
because
the
death
of
Christ
participated
it's
goodness
and
worthiness
,
from
the
diuine
command
,
and
his
own
will
;
and
indeed
Abraham's
willingnes
to
kill
his
son
Isack
(
who
was
a
type
of
Christ
)
had
been
a
detestable
wickedness
,
if
he
had
not
had
God's
warrantable
authority
for
it
,
who
is
Author
of
life
,
and
death
.
5.
Exhibited
by
a
lawfull
Minister
,
for
euery
man
is
not
a
proper
Minister
of
proper
sacrifice
,
but
he
onely
,
who
is
by
lawfull
authority
designed
,
ordained
,
and
consecrated
for
that
speciall
charge
,
and
[
*
](A48358-e27990-b)
*
Hebrae
.
5.
nec
quisquā
sumit
sibi
honorem
,
sed
qui
vocatur
à
Deo
tanquam
Aaron
:
sic
&
Christ
is
nō
semetipsum
clarificauit
,
vt
Pontisex
fieret
:
sed
qui
locutus
est
ad
eum
:
tu
es
Sacerdos
in
aeternum
secūdum
ordinem
Melchisedech
.
no
man
should
take
this
honour
vnto
himself
,
but
he
that
is
called
of
God
,
as
was
Aaron
;
neither
did
Christ
take
vnto
himselfe
the
office
of
High-Priest
;
For
he
gaue
it
him
,
that
said
vnto
him
,
thou
art
a
Priest
for
euer
after
the
order
of
Melchisedech
;
And
though
God
declared
vnto
the
children
of
Israel
,
that
if
they
would
heare
his
voice
and
keepe
his
Couenant
,
he
would
make
them
[
*
](A48358-e28020-b)
*
Exod.
19.
si
audieritis
vocē
meam
eritis
mihi
in
Regnum
Sacerdotale
gens
sancta
.
a
priestly
kingdom
,
and
a
holy
nation
:
neuertheless
they
were
not
all
royall
Priest's
taken
in
the
proper
sense
,
but
[
(f)
](A48358-e28040-b)
(f)
According
to
S.
Hierom.
in
quaes
.
Hebraicis
,
it
was
a
tradition
amongst
the
ancient
Iew
's
,
that
down
from
Noe
vnto
Abraham
the
eldest
son
of
each
family
was
a
Priest
by
diuine
dispensation
;
but
the
family
of
Aaron
was
invested
with
priestly
dignity
long
after
the
institution
of
the
pascall
Lamb
Exod.
12.
and
28.
so
that
in
order
to
that
sacrifice
,
the
ancient
priuiledge
granted
to
the
eldest
son
of
the
family
continued
in
force
.
only
such
,
as
descended
from
Aaron
;
and
both
Saul
and
[
*
](A48358-e28050-b)
*
2.
Paralip
.
26.
&
4.
Reg.
14.
Osias
lepra
punitus
.
Osias
were
seuerely
reprehended
,
and
punishad
,
for
attempting
to
offer
sacrifice
,
to
which
they
were
not
specially
deputed
.
If
euery
priuate
man
should
turn
Priest
,
and
minister
of
proper
sacrifice
,
such
vnnaturall
proceeding
against
the
law
of
God
,
and
nature
,
would
cause
as
dangerous
,
and
execrable
confusion
in
the
spirituall
Church-gouerment
,
as
in
ciuill
State-gouerment
,
if
euery
priuate
man
should
turne
king
,
affecting
to
rule
,
as
king
;
howeuer
euen
such
Priest's
,
as
assume
to
themselue
,
speciall
,
and
proper
priesthood
,
and
deny
speciall
,
and
proper
sacrifice
acknowledging
spirituall
,
and
metaphoricall
only
,
open
a
door
to
the
said
confusion
,
giuing
occasion
to
euery
priuate
man
to
count
himselfe
as
lawfull
a
Priest
,
as
such
are
,
being
by
baptism
designed
,
and
consecrated
to
offer
spirituall
sacrifice
,
and
consequently
,
as
to
the
proper
function
of
a
Priest
,
which
is
to
[
*
](A48358-e28100-b)
*
Hebrae
.
5.
omnis
Sacerdos
,
&
Pontifex
institutus
,
vt
offerat
dona
,
&
sacrificia
.
offer
sacrifice
,
there
is
no
distinction
between
a
priuate
man
so
baptised
,
and
such
Priest's
afore
mentioned
.
6.
Exhibited
to
God
only
,
because
the
end
,
and
motiue
of
proper
sacrifice
,
which
is
omnipotency
,
or
supream
dominion
,
in
recognition
wherof
sacrifice
is
offered
,
is
found
in
God
only
;
although
the
catholick
Church
[
(g)
](A48358-e28130-b)
(g)
According
to
S.
Austin
c.
20.
con
.
Faustum
c.
21.
Though
Altars
were
erected
in
memory
,
and
honour
of
Martyrs
,
neuertheless
it
was
not
the
custom
to
offer
sacrifice
to
Martyrs
,
but
to
the
God
of
Martyrs
.
erecteth
Altars
in
memory
,
and
honour
of
Martyrs
,
and
other
blessed
Saint's
,
neuertheless
she
doth
not
offer
sacrifice
but
to
the
sole
God
of
both
Martyrs
,
and
of
other
Saint's
;
and
no
man
hath
euer
thought
fitting
[
*
](A48358-e28140-b)
*
Augus.
l.
10.
de
ciuit
.
cap.
4.
quis
,
inquit
,
sacrificandum
cēsuit
,
nisi
ei
,
quē
Deum
sciuit
,
vel
putauit
.
Et
cap.
19.
docet
daemones
ideo
velle
sibi
offerri
sacrificia
,
vt
sic
pro
Dijs
habeantur
.
Vnde
Exod.
22.
qui
unmolat
Dijs
occidetur
,
praeterquam
Domino
soli
.
to
sacrifice
to
any
,
whom
he
hath
not
known
,
beleiued
,
or
feigned
to
bee
a
God
.
7.
No
other
object
interuening
:
for
God
alone
is
the
immediate
object
of
proper
sacrifice
,
for
as
much
,
as
he
containeth
in
himselfe
alone
the
sole
motiue
thereof
.
Wherby
it
plainly
followeth
,
that
the
oblation
of
tithe
,
that
is
giuen
immediately
to
the
Ministers
of
God
,
is
not
a
proper
sacrifice
,
though
it
be
exhibited
for
God's
sake
.
8.
Vnto
destruction
:
in
recognition
of
God's
supream
excellency
,
and
power
ouer
his
creatures
:
this
necessary
requisite
experience
sheweth
in
all
the
sacrifices
of
the
old
law
,
wherin
the
sensible
thing
offered
was
either
killed
,
if
quick
,
and
aliue
,
vꝪt:
Ox
,
lamb
,
calf
;
or
broken
,
or
burnt
,
if
liueless
,
[
(h)
](A48358-e28250-b)
(h)
According
to
Leuiticus
dry-offerings
were
either
broken
,
or
burnt
,
and
liquid
offerings
were
destroyed
by
pouring
them
out
,
whereby
appears
,
that
an
vnbloody
manner
of
effusion
,
nothing
derogats
to
the
true
nature
,
or
essence
of
a
sacrifice
.
hard
,
and
drie
:
or
consumed
by
effusion
,
if
liquid
,
namely
wine
,
in
testimony
of
God's
omnipotency
,
therby
manifesting
him
to
be
Author
of
life
,
and
death
,
and
consequently
to
haue
power
to
conserue
his
creatures
,
as
the
thing
before
oblation
was
conserued
,
and
to
destroy
his
creatures
,
as
the
thing
destroyed
after
oblation
.
CHAR.
II.
OF
THE
SACRIFICE
OF
THE
EVCHARIST
,
OR
MASS
.
THE
CONTENTS
.
The
sacrifices
of
the
old
law
weak
vnprofitable
Element's
:
Christ
the
night
before
his
passion
instituted
,
and
offered
in
the
room
of
them
all
a
sacrifice
of
his
body
,
and
blood
vnder
the
form's
of
bread
,
and
wine
according
to
the
Order
of
Melchisedech
,
called
sacrifice
of
the
Eucharist
,
sacrifice
of
the
Altar
,
sacrifice
of
Mass
,
which
is
a
perfect
commemoration
of
the
bloody
sacrifice
,
Christ
offered
on
the
Cross
,
a
propitiation
,
whereby
grace
is
obtain'd
,
and
sins
remitted
,
and
the
public
seruice
of
euery
true
christian
Church
down
from
the
Apostles
till
these
tymes
,
celebrated
in
one
of
the
three
holy
tongues
,
which
be
Hebrew
,
Greek
,
and
Latin
.
The
Apostle
1.
Cor.
14.
forbiddeth
not
saying
of
publick
,
or
priuate
prayers
in
an
vnknown
tongue
.
THe
sacrifice
of
the
Eucharist
is
the
speciall
,
and
proper
externall
sacrifice
of
the
new
law
instituted
,
and
offered
by
Christ
in
his
own
body
,
and
blood
,
vnder
the
forms
of
bread
,
and
wine
,
[
*
](A48358-e28330-b)
*
Hebrae
.
7.
secundum
similitudinem
M●lchisedech
,
sic
Apostolus
interpretatur
secundum
ordinem
Melchisedech
.
after
the
similitude
of
Melchisedech
his
Sacrifice
,
of
whose
order
Christ
was
annointed
high
Priest
for
euer
.
The
law
of
Moyses
,
and
sacrifices
thereof
as
they
had
institution
,
and
confirmation
of
God
in
respect
of
Christ
only
,
so
they
were
to
continue
only
,
till
[
*
](A48358-e28360-b)
*
Luc.
10.
l●x
&
Propheta
vsque
ad
Joānem
.
Christ
came
,
that
was
the
[
*
](A48358-e28380-b)
*
Hebrae
.
6.
lex
vetus
lata
fuit
duraxat
donec
veniret
semē
promissum
.
seed
to
which
the
promise
was
made
of
a
new
law
,
and
a
new
sacrifice
vnto
blessedness
,
which
the
law
of
Moyses
,
and
the
sacrifices
therof
could
not
effect
.
The
law
written
in
Tables
could
not
make
the
[
*
](A48358-e28400-b)
*
Aug.
lex
in
tabulis
exarata
non
potuit
efficere
eam
inscriptionem
,
quae
est
iustificatio
.
inscription
,
which
is
iustification
of
life
:
It
[
*
](A48358-e28410-b)
*
Chrysos
.
l●x
erat
tantum
iubens
,
&
nihil
afferebat
auxilij
.
shewed
but
could
not
heale
the
soar
of
mans
soule
:
And
though
the
old
sacrifices
conferred
[
*
](A48358-e28420-b)
*
Hebrae
.
9.
exterior
,
&
legalis
mundities
appellatur
iustitia
ca●nis
,
&
emundatio
carnis
.
legall
purity
on
the
body
:
neuertheless
they
could
not
giue
spirituall
sanctity
to
the
soul
vnto
saluation
.
Besides
,
the
commandement
,
that
went
afore
,
that
is
to
say
,
the
old
law
was
peculiar
to
one
people
only
:
namely
the
Iew
's
;
and
the
sacrifices
therof
were
but
[
(a)
](A48358-e28440-b)
(a)
According
to
the
Apostle
Hebrae
.
10.
the
old
law
had
the
shadow
of
good
things
onely
,
and
not
the
very
Image
of
the
things
.
Wherby
appear's
that
the
sacrifices
,
and
Sacraments
of
Moyses
were
vnperfect
resemblances
,
and
dark
representations
of
the
good
things
procured
by
the
sacrifice
,
and
Sacraments
of
the
new
law
,
namely
generall
redemption
,
and
sanctifying
grace
:
wherfore
S.
Iohn
cap.
1.
saith
,
that
the
Lavv
vvas
giuen
by
Moyses
,
but
grace
,
and
truth
came
by
Jesus-Christ
;
in
consequence
of
which
the
new
law
is
called
the
law
of
Christ
,
the
law
of
grace
,
Christ
being
the
law-maker
,
and
the
Grace-giuer
.
holy
figures
of
a
better
oblation
,
and
those
polluted
through
the
sins
of
the
Priests
,
that
offered
them
,
in
so
much
that
God
had
no
affection
for
either
of
both
;
because
[
*
](A48358-e28460-b)
*
Hebrae
.
1.
Reprobatio
quidem
fit
praecedentis
mādati
propter
infirmitatem
eius
,
&
imbecillitatē
,
promde
Christus
,
ait
Io.
13.
mandatum
nouum
do
vobis
.
of
the
weakness
,
and
vnprofitablenes
of
the
sacrifices
,
and
the
vncleaness
and
wickednes
of
the
Priests
:
wherfore
he
sent
his
own
son
to
giue
a
new
commandement
,
that
is
,
the
new
law
of
sanctifying
grace
to
the
sauing
both
Iew
,
and
Gentile
,
and
to
institute
a
new
sacrifice
of
a
cleane
oblation
to
the
exalting
his
name
euen
among
the
Gentiles
,
that
being
to
be
celebrated
[
(b)
](A48358-e28490-b)
(b)
Malach.
10.
From
the
rising
of
the
sun
euen
to
the
going
dovvn
●●n
euery
place
shall
be
sacrificing
,
and
a
clean
oblation
shall
be
offered
to
my
name
.
In
the
room
of
sacrificing
beasts
,
and
other
creatures
,
which
were
not
able
to
purge
out
the
leauen
of
sin
,
and
likewise
often
times
were
polluted
through
the
vncleanes
of
the
Priests
,
that
offered
them
,
God
by
the
mouth
of
his
Prophet
promised
a
daily
,
cleane
,
and
vndefilable
sacrifice
,
that
should
continue
in
all
places
of
his
Church
for
euer
vnto
celebrating
his
name
.
And
this
is
the
sacrifice
Christ
instituted
of
his
own
body
,
and
blood
vnder
the
forms
of
bread
,
and
wine
,
according
to
the
interpretation
of
the
ancient
Fathers
.
S.
Iustin
the
Martyr
in
dial
cum
Triphone
.
S.
Cyprian
.
l.
1.
c.
14.
aduersus
Iudaeos
.
S.
Damas
.
l.
4.
c.
14.
de
fide
orthodoxa
.
S.
Austin
.
l.
18.
c.
35.
de
Ciuit.
S.
Chrysostome
in
psal.
95
&
ora
.
2.
con
.
Iudaeos
,
and
all
modern
writers
that
are
orthodox
:
wherfore
the
Prophesy
is
fulfilled
by
the
sacrifice
of
the
Altar
,
which
is
daily
offered
in
the
Catholick
Church
from
the
rising
of
the
sun
to
the
going
down
.
in
euery
place
of
the
world
from
the
rising
of
the
sun
to
the
going
down
therof
,
according
to
the
Prophecy
of
Malachias
,
signifying
,
that
God
was
determined
to
abolish
the
said
weak
,
and
polluted
sacrifices
,
and
substitute
in
lieu
thereof
an
effectuall
,
and
most
pure
oblation
,
which
is
that
,
Christ
the
son
of
God
,
and
man
instituted
of
his
body
,
and
blood
,
and
offered
at
his
last
supper
vnder
the
form's
of
bread
and
wine
according
to
the
Order
of
Melchisedech
:
and
that
the
Eucharist
,
as
it
was
instituted
,
and
celebrated
was
not
only
a
Sacrament
,
but
also
a
sacrifice
,
is
plainly
euidenced
out
of
the
words
expressing
the
action
,
that
Christ
vsed
in
the
instituting
,
and
celebrating
therof
,
for
example
:
[
(c)
](A48358-e28510-b)
(c)
The
three
Euangelists
S.
Mathew
,
S.
Mark
,
and
S.
Luke
express
the
words
Christ
vsed
in
the
instituting
,
and
celebrating
of
the
Eucharist
in
the
present
Tense
,
for
example
,
IS
GIVEN
,
IS
shed
,
likewise
S.
Paul
,
as
to
Christs
body
1.
Cor.
11.
is
broken
.
Besides
the
French
,
and
Latin
Bibles
of
Caluinists
haue
,
IS
giuen
for
you
,
IS
shed
for
you
.
But
according
to
the
Latin
vulgar
translation
the
particles
,
giuen
,
shed
,
broken
,
are
expressed
in
the
future
Tence
,
namely
shall
be
giuen
:
shall
be
shed
:
shall
be
broken
.
Howeuer
Howeuer
whether
they
be
expounded
in
the
present
,
or
future
Tense
it
matters
not
,
since
the
sense
is
the
same
:
for
although
is
giuen
,
is
shed
carry
the
signification
of
the
present
Tense
:
neuertheless
the
subsequent
particles
,
namely
:
Do
this
in
remembrance
of
me
(
vntil
our
lord
shall
come
to
judge
the
quick
,
and
the
dead
1.
Cor.
11.
)
imply
the
future
Tense
.
The
Greek
Church
hath
alwais
vsed
the
future
Tense
in
their
Liturgies
(
namely
S.
Iames.
S.
Clement
.
S.
Basil
.
S.
Chrysostome
)
to
proue
that
Christ
offered
the
sacrifice
of
his
body
,
and
blood
when
he
was
present
with
his
Apostles
at
his
last
supper
,
and
indeed
Christ
himselfe
paue
euidence
enough
of
this
Catholick
assertion
,
by
saying
Hic
Calix
Sanguinis
mei
.
This
Cup
of
my
blood
.
And
the
Latin
Church
vseth
the
future
Tense
,
shall
be
giuen
:
shall
be
shed
,
to
shew
plainly
,
that
Christ
spoke
not
of
his
body
,
and
blood
onely
then
at
his
last
supper
offered
,
but
of
the
same
sacrifice
,
that
was
to
be
offered
for
the
future
till
he
should
come
again
to
judge
the
quick
,
and
the
dead
.
This
is
my
body
,
which
is
giuen
for
you
Luk
22.
which
S.
Paul
expresseth
in
other
term's
viz:
This
is
my
body
,
which
is
broken
for
you
.
1.
Cor.
11.
This
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
Mar:
14.
This
is
my
blood
the
new
Testament
that
is
shed
for
many
vnto
remission
of
Sins
:
Math.
26.
All
which
sentences
import
sacrificing
,
since
they
containe
the
proper
words
of
sacrifice
,
as
it
is
plainly
deducible
out
of
other
euident
Scripture-testimonies
,
in
consequence
whereof
the
Eucharist
instituted
,
and
celebrated
by
Christ
in
his
last
supper
is
not
a
Sacrament
only
,
but
a
sacrifice
also
.
Again
the
afore
said
Verbs
namely
to
giue
,
to
break
to
shed
,
are
vttered
in
the
present
tense
after
the
Greek
Translation
signifying
that
Christ
did
did
not
only
offer
sacrifice
in
a
bloody
manner
on
the
Crosse
,
but
in
an
vnbloody
also
at
his
last
supper
.
[
(d)
](A48358-e28670-b)
(d)
S.
Luke
cap.
22.
expresseth
the
action
that
Christ
vsed
in
the
institution
of
the
Eucharist
(
as
to
his
body
)
vnder
the
elements
of
bread
,
and
wine
in
these
words
.
This
is
my
body
,
vvhich
is
giuen
for
you
,
which
S.
Paul
1.
Cor.
11.
deliuers
thus
:
This
is
my
body
,
vvhich
is
broken
for
you
:
and
1.
Cor.
10.
he
saith
,
The
bread
,
which
we
break
,
is
it
not
the
participation
of
the
body
of
our
lord
?
S.
Chrysostome
expounding
this
sacred
Text
,
demandes
,
why
S.
Paul
added
,
to
the
words
of
the
Euangelist
,
vvhich
vve
break
;
and
answer's
to
his
own
question
,
saying
:
This
is
done
in
the
Eucharist
;
and
not
on
the
Cross
,
vvhere
no
bone
of
him
vvas
broken
Io.
19.
According
to
S.
Chrysostome
,
as
likewise
Theodoret
,
and
Occumenius
who
were
versed
in
the
Greek
tongue
,
Christ
suffered
himselfe
to
be
broken
in
the
Eucharist
(
vnder
the
form
of
bread
)
vnto
filling
of
all
,
which
he
did
not
suffer
to
be
done
,
saith
S.
Chrysostome
,
on
the
Cross
(
vnto
redeeming
of
all
:
)
and
indeed
Calvin
in
his
Commentary
vpon
the
11.
Chapter
set
down
noteth
,
that
the
particles
Is
Broken
:
signify
is
offered
,
or
is
sacrificed
,
whereby
appear's
that
the
Apostles
intent
,
and
aime
was
to
shew
that
Christs
body
was
truly
broken
in
the
vnbloody
oblation
offered
at
his
last
supper
,
for
as
much
,
as
the
species
of
the
consecrated
bread
were
then
truly
broken
.
Besides
as
the
words
of
the
action
which
Christ
vsed
in
instituting
,
and
celebrating
the
Eucharist
,
viz:
This
is
my
body
which
is
giuen
for
you
.
This
is
my
blood
shed
for
many
vnto
remission
of
sins
doe
euidently
import
[
(e)
](A48358-e28750-b)
(e)
The
sacrifice
of
the
Euchariste
in
as
much
,
as
it
appeaseth
God
,
rendereth
him
propitious
,
and
procureth
diuine
grace
vnto
remission
of
sin●
,
is
truly
a
propitiotary
sacrifice
taken
in
the
proper
sense
according
to
the
ancient
Fathers
S.
Gyprian
.
S.
Basil
,
S.
Chrysostome
,
S.
Ambrose
.
S.
Austin
;
and
the
Council
of
Trent
assertes
this
Catholick
doctrine
,
and
addeth
withall
,
The
sacrifice
of
the
Eucharist
according
to
Apostolicall
tradition
is
not
onely
offeréd
for
sinnes
,
pains
,
satisfactions
;
and
other
necessities
,
but
likevvisa
for
such
,
as
are
dead
in
the
state
of
grace
,
and
not
sufficiently
purged
,
as
yet
.
a
propitiatory
sacrifice
for
blood
to
be
shed
is
to
be
sacrificed
for
propitiation
,
or
pardon
of
sins
:
so
the
words
of
precept
which
follow
(
This
is
my
body
giuen
for
you
)
namely
:
doe
this
in
remembrance
of
me
:
That
is
,
in
memory
of
my
death
,
and
passion
,
doe
signify
a
commemoratiue
sacrifice
,
and
consequently
plainly
demonstrate
the
Eucharist
not
to
be
a
Sacrament
only
,
but
[
(f)
](A48358-e28790-b)
(f)
The
ancient
Fathers
S.
Cypr.
Ep.
63.
and
Caeci
.
Orig.
in
cap.
16.
Mat.
and
others
also
,
compare
the
sacrifice
Christ
offered
of
his
body
and
blood
at
his
last
supper
,
vnto
the
sacrifice
of
the
paschall
Lambe
,
and
other
sacrifices
of
the
old
law
wherby
appears
that
the
sacrifice
Christ
offered
at
his
last
supper
,
was
a
sacrifice
taken
in
the
proper
sense
,
wherfore
S.
Gregor.
Nyssen
.
Ora.
1.
de
Resur
.
saith
expresly
,
that
Christ
in
celebrating
the
Euchariste
at
his
last
supper
sacrificed
himselfe
before
he
was
sacrificed
vpon
the
Cross
.
a
sacrified
also
:
For
otherwise
it
would
not
be
a
liuely
,
and
perfect
commemoration
,
or
representation
of
the
sacrifice
offered
on
the
Cross
,
such
as
Christ
requireth
Luk.
22.
for
as
a
Sacrament
cannot
be
perfectly
represented
,
but
by
an
other
Sacrament
:
〈◊〉
a
sacrifice
cannot
be
liuely
represented
,
but
by
another
sacrifice
:
there
is
necessarily
required
similitude
,
and
proportion
between
the
thing
,
that
representeth
,
and
the
thing
represented
:
for
a
man
cannot
represent
an
horse
,
or
an
horse
a
man
;
nor
the
saying
of
the
Apostle
,
1.
Cor.
11.
(
as
often
as
you
shall
eat
of
this
bread
,
and
drink
of
this
drink
,
you
shall
shew
the
death
of
our
Lord
)
doth
infirm
the
strength
of
this
argument
.
[
*
](A48358-e28810-b)
*
Patres
antiqui
in
tribus
oecumenicis
Concilijs
,
puta
,
Ephesino
,
Calcedo
.
Constantinop
.
(
vt
constat
ex
praefatione
Ephesi
.
)
sic
interpretati
sunt
verbae
Apostoli
quotiescunque
māducabitis
—
mortem
Domini
annunciabitis
.
For
the
true
sense
,
and
meaning
therof
is
,
that
the
sacrifice
of
the
Eucharist
,
which
is
a
perfect
representation
of
Christ's
death
,
and
Passion
suffered
on
his
Cross
,
must
precede
the
eating
of
that
bread
,
and
drinking
of
that
drink
:
for
Christ's
death
and
Passion
was
[
(g)
](A48358-e28820-b)
(g)
S.
Austin
.
l.
13.
de
Trinit.
c.
17
&
Epis.
49.
quaes.
3.
attestes
,
that
it
is
foretold
in
the
old
Testament
,
that
there
should
be
in
the
law
of
grace
a
true
,
proper
outward
visible
sacrifice
:
again
it
is
foretold
that
in
the
last
age
of
the
new
Law
(
that
is
when
Antichrist
shall
come
)
the
vsuall
sacrifice
shall
cease
,
which
giue
euidence
enough
of
the
continuance
of
som
one
sacrifice
in
the
law
of
grace
till
the
time
of
Antichrist
.
Which
cannot
be
meant
of
a
Metaphoricall
,
and
invisible
sacrifice
,
being
that
kind
of
vnproper
sacrifice
will
not
cease
in
the
dayes
of
Antichrist
according
to
the
holy
Prophets
Dan.
12.
and
Isaias
cap.
10.
a
proper
special
sacrifice
that
cannot
be
represented
perfecttly
by
a
Sacrament
,
but
by
a
sacrifice
wherin
destruction
must
interuene
necessarily
,
either
by
death
,
if
what
is
offered
by
a
liuing
thing
:
or
by
fraction
,
if
what
is
offered
be
a
hard
,
and
drie
thing
,
as
breard
,
or
by
effusion
,
if
what
is
offered
be
a
liquid
thing
,
as
wine
,
which
experience
sheweth
in
all
the
sacrifices
of
the
law
of
nature
,
and
Moyses
.
And
indeed
the
end
,
and
innate
propriety
of
a
proper
sacrifice
(
being
an
externall
sensible
act
of
supream
adoration
)
is
,
to
signify
God's
omnipotency
,
as
to
his
power
ouer
life
,
and
death
:
wheras
a
Sacrament
signifieth
the
sanctifying
of
such
,
as
belieue
in
,
and
serue
God
,
which
is
but
the
product
,
or
effect
of
Christ
his
bloody
sacrifice
.
If
perfect
representation
of
the
sacrifice
of
the
Cross
could
be
attributed
to
any
Sacrament
,
it
were
to
be
ascribed
to
the
Sacrament
of
Baptism
,
wherby
,
as
the
Apostle
saith
Heb.
9.
Weare
buried
with
Christ
into
his
death
:
Neuertheless
Baptism
doth
not
represent
the
death
of
Christ
,
but
the
death
,
and
resurrection
of
him
,
that
is
baptised
,
Baptism
signifying
,
that
he
that
is
baptised
doth
die
,
as
vnto
sin
,
and
rise
,
as
vnto
newnes
of
life
:
neither
is
Christ
said
to
die
in
Baptism
,
as
he
is
belieued
to
be
immolated
in
the
sacrifice
of
the
Eucharist
.
Furthermore
,
as
[
*
](A48358-e28850-b)
*
Sanguine
hostiae
obsignabatur
vetus
testamētum
,
vt
post
Moysen
declarat
Apostolus
Hebrae
.
1.
Moyses
began
,
and
dedicated
the
old
Testament
,
law
,
or
Religion
in
the
blood
of
calfes
contained
in
his
cup
,
saying
:
This
is
the
blood
of
the
Couenant
&c.
So
Christ
began
,
and
dedicated
the
new
Testament
in
his
own
blood
contained
in
the
Chalice
of
his
last
supper
,
saying
:
This
is
the
Chalice
the
new
Testament
in
my
blood
&c.
Luc.
22.
which
the
other
Euangelist's
more
plainly
expresse
introducing
Christ
to
say
:
This
is
my
blood
of
the
new
Testament
,
wherby
is
euidently
certaine
,
that
Christ's
blood
in
the
Chalice
shed
in
an
vnbloody
manner
was
the
blood
of
sacrifice
,
and
consequently
in
that
sacrifice
,
which
is
the
sacrifice
of
the
Eucharist
consisteth
the
externall
Religion
,
and
proper
seruice
of
the
new
Testament
,
as
the
outward
Religion
and
soueraigne
worship
of
God
in
the
old
law
did
consist
in
the
sacrifices
therof
,
vnder
which
it
was
established
Heb.
7.
And
though
Christ
hanging
on
his
cross
did
confirme
,
and
ratify
the
new
Testament
,
yet
he
made
it
only
at
his
last
supper
,
when
he
said
.
This
is
the
Chalice
the
new
Testamēt
in
my
blood
:
or
this
is
my
blood
of
the
new
Testament
:
For
then
Christ
was
free
,
and
aliue
:
wheras
on
his
cross
he
was
deuested
of
liberty
,
and
depriued
of
life
,
and
consequently
not
in
a
condition
to
make
it
:
the
making
of
a
Testament
being
an
act
of
a
person
free
,
and
aliue
.
Also
though
Christs
death
,
and
passion
was
the
perfect
sacrifice
,
that
[
(h)
](A48358-e28920-b)
(h)
The
Apostle
Hebrae
.
1.
teacheth
that
Christ
By
one
oblation
consummated
for
euer
them
,
that
are
sanctifyed
:
where
by
one
oblation
is
meant
the
sacrifice
of
the
Cross
,
which
the
Apostle
there
calleth
sacrifice
of
consummation
;
that
is
of
generall
redemption
,
and
indeed
that
sacred
Text
speak's
onely
of
the
sacrifice
of
the
Cross
not
mentioning
the
sacrifice
of
application
,
that
is
the
sacrifice
of
Mass
,
called
the
sacrifice
of
the
Altar
,
or
the
sacrifice
of
the
Eucharist
,
wherby
the
sacrifice
of
generall
Redemption
called
the
sacrifice
of
the
Cross
,
is
particularly
applyed
,
and
offered
daily
in
all
places
of
the
Church
vnto
sanctification
of
life
.
And
indeed
to
affert
,
that
Christ
onely
once
offered
himselfe
to
God
the
Father
,
were
a
manifest
blasphemy
,
since
Scripture
Testimonies
shew
euidently
sundry
oblations
Christ
made
of
himselfe
.
For
example
he
offered
himselfe
in
the
tyme
of
his
conception
,
and
during
his
aboad
on
earth
,
he
made
seuerall
offerings
in
order
to
his
own
person
,
for
he
offered
his
body
his
soul
,
his
life
,
his
fasting
,
his
praying
,
his
watching
,
his
sighs
,
and
teares
:
howeuer
the
offering
of
his
body
in
a
bloody
sacrifice
,
was
made
once
onely
.
consummated
the
generall
redemption
,
or
remission
of
all
sins
whatsoeuer
,
as
to
sufficiency
,
neuertheless
,
that
bloody
sacrifice
enduring
only
for
a
day
of
time
,
could
not
be
the
externall
sacrifice
,
which
the
people
of
the
new
Testament
might
haue
recourse
vnto
,
euen
to
the
end
of
the
world
:
and
to
auerre
the
taking
away
of
such
externall
sacrifice
,
is
to
acknowledge
the
taking
away
also
of
externall
Priesthood
,
(
sacrifice
,
and
Priesthood
being
correlatiues
)
and
consequently
the
[
*
](A48358-e28950-b)
*
S.
Cypria
.
de
coena
Dom.
asserit
nullam
posse
esse
Religionem
si
sacrificium
corporis
,
&
sanguinis
Christi
auferatur
.
abolishing
of
the
new
Testament
:
for
if
the
Priesthood
,
and
sacrifice
therof
be
disannulled
then
of
necessity
must
there
be
an
abrogation
of
the
law
,
that
was
established
vnder
them
.
Furthermore
it
is
conuincingly
manifest
,
that
it
was
an
externall
proper
sacrifice
,
which
Christ
offered
at
his
last
supper
:
for
the
one
oblation
according
to
the
order
of
Melchisedech
,
which
succeeded
[
(i)
](A48358-e28960-b)
(i)
That
one
sole
sacrifice
of
Christs
body
,
and
blood
succeded
in
the
room
of
many
sacrifices
is
a
catholick
assertion
vnanimously
taught
by
the
ancient
Fathers
.
And
S.
Aus
.
l.
8.
c.
27
&
l.
17.
c.
20.
de
ciuit
.
&
l.
3.
de
bap
.
c.
19.
names
the
sacrifice
of
Mass
,
the
sacrifice
that
sufficeth
for
all
sacrifices
which
were
offered
in
the
old
law
,
for
as
much
,
as
the
body
of
Christ
is
offered
in
the
room
of
all
those
sacrifices
.
in
the
room
of
all
the
sacrifices
of
the
old
law
,
was
that
one
,
or
none
was
that
one
:
but
that
one
was
an
externall
proper
sacrifice
,
and
cannot
be
meant
of
the
sacrifice
of
the
Cross
,
that
being
rather
after
the
order
of
Aaron
since
it
was
celebrated
in
reall
effusion
of
blood
,
then
after
the
similitude
of
Melchisedech
,
who
offered
no
bloody
oblation
.
Besides
all
the
necessary
requisits
vnto
proper
sacrifice
are
plainly
obseruable
in
that
action
,
that
Christ
vsed
in
instituting
,
and
celebrating
the
Eucharist
at
his
last
supper
.
10.
is
obseruable
Christ
himself
,
that
is
a
Priest
instituted
by
legall
authority
,
and
more
solemnly
made
then
all
the
Priests
,
that
went
afore
,
to
wit
,
with
an
oath
,
by
him
,
that
said
vnto
him
:
Our
lord
hath
sworne
,
and
will
not
repent
,
thou
art
a
Priest
for
euer
according
to
the
Order
of
Melchisedech
.
2.
Outward
oblation
is
obseruable
,
which
is
expressed
in
the
words
wherby
Christ
consecrated
his
body
,
and
blood
,
saying
:
This
is
my
body
,
which
is
giuen
for
you
.
[
(k)
](A48358-e28990-b)
(k)
The
Apostle
S.
Paul
.
vseth
the
verbe
,
giue
,
in
that
signification
when
he
mentioneth
our
redemption
procured
by
the
sacrifice
of
the
Cross
,
for
exāple
Gal.
3.
ad
Tit.
2.
likewise
holy
scripture
vseth
frequently
the
verb
,
to
shed
,
for
to
Sacrifice
.
Exod.
29.
Leuit.
1.2.3
.
This
is
my
blood
of
the
new
Testament
,
which
is
shed
for
you
;
which
are
the
terms
of
proper
sacrifice
,
and
were
outwardly
vttered
in
the
last
supper
.
For
indeed
all
the
actions
performed
by
Christ
in
celebrating
the
Eucharist
were
outward
,
actions
,
namly
blessing
of
the
bread
,
giuing
thanks
to
his
diuine
Father
,
before
consecration
,
and
[
*
](A48358-e29030-b)
*
Christus
in
vltima
coena
manducauit
corpus
suum
,
&
bibit
sanguinē
suum
vna
cū
Apostolis
,
vt
post
s.
Hiero.
&
alios
Patres
docet
S.
Thomas
3.
p.
q.
81.
eating
his
own
body
,
and
drinking
his
own
blood
together
with
his
Apostles
after
consecration
.
3.
Oblation
of
a
sensible
permanent
thing
is
obseruable
,
vꝪt
,
Christ's
body
,
and
blood
(
which
are
sensible
things
)
vnder
the
form's
of
bread
,
and
wine
,
which
are
sensible
also
.
4.
There
is
obseruable
destruction
,
or
reall
change
in
the
oblation
,
to
wit
,
by
substantiall
conuersion
of
the
bread
into
Christ's
body
,
and
wine
into
his
blood
.
Besides
by
eating
and
drinking
therof
the
body
,
and
blood
of
Christ
lose
that
sacramentall
being
,
they
had
by
reproduction
vnder
the
elements
of
bread
,
and
wine
,
which
is
a
reall
change
also
.
5.
It
was
an
oblation
exhibited
to
God
alone
:
for
Christ
in
celebrating
the
Eucharist
addressed
all
his
speeches
to
his
diuine
Father
:
lastly
there
is
obseruable
recognition
of
diuine
omnipotency
,
as
is
plainly
euidenced
by
the
oblation
it self
,
since
it
succeeded
not
only
in
the
room
of
the
Pascall
lamb
:
but
of
all
the
other
sacrifices
of
the
law
of
Moyses
and
consequently
ought
to
containe
in
it self
the
perfect
morall
signification
essentiall
to
those
sacrifices
,
which
is
recognition
of
diuine
omnipotency
,
and
representation
of
the
sacrifice
of
the
cross
.
Nor
is
it
inconuenient
for
a
sacrifice
going
afore
to
be
a
representation
,
or
commemoration
of
a
sacrifice
comming
after
:
for
all
the
old
sacrifices
went
before
the
sacrifice
of
the
crosse
,
which
neuertheless
they
represented
:
How
euer
the
sacrifice
of
the
cross
is
only
distinct
from
the
sacrifice
of
the
Fucharist
,
as
to
the
manner
of
offering
,
bloodily
,
or
vnbloodily
:
for
the
head-offerer
is
the
same
,
Christ
,
and
the
thing
offered
the
same
also
,
body
and
blood
of
Christ
.
And
albeit
,
that
Christ
by
one
sole
bloody
oblation
,
that
is
,
by
once
offering
himself
in
a
bloody
manner
,
consummated
the
generall
redemption
;
neuertheless
he
did
not
think
fit
to
make
that
one
generall
oblation
an
effectuall
redemption
,
or
remission
of
sins
without
the
application
therof
:
for
so
he
had
entailed
the
kingdom
of
Heauen
vpon
euery
sinner
,
and
consequently
deuested
himself
of
all
power
to
disinherit
any
for
what
fault
soeuer
.
But
the
applicatiue
perfection
,
as
to
a
sacrifice
,
he
gaue
to
the
vnbloody
oblation
only
,
which
by
his
own
institution
,
and
appointment
,
is
and
shall
be
the
externall
seruice
of
the
new
Testament
,
and
the
continuall
application
of
his
passion
vnto
sanctification
;
As
corporall
remedies
how
perfect
,
and
sufficient
soeuer
doe
no
cure
vpon
a
sick
body
,
that
is
to
say
are
not
effectuall
remedies
vnless
they
be
applyed
:
so
Christ
his
death
,
and
passion
though
a
spirituall
remedy
superabundantly
sufficient
to
take
away
all
the
sins
of
the
world
,
neuertheless
is
not
an
effectuall
remission
of
any
,
till
it
be
applied
aright
:
neither
is
the
preeminent
perfection
of
Christs
death
,
and
passion
a
iot
lessened
therby
:
application
being
necessarily
requisit
to
its
effect
by
Christ
his
own
appointmēt
.
And
praiers
which
the
faithfull
offer
to
God
one
for
an
other
doe
not
prejudice
,
or
diminish
any
part
of
the
intercession
,
which
Christ
himself
made
for
his
people
while
he
liued
vpon
earth
Io.
17.
nor
of
those
,
which
sitting
at
the
right
hand
of
his
diuine
Father
he
presenteth
continually
Rom.
8.
Heb.
7.
But
rather
do
apply
the
fruit
therof
to
the
effecting
of
the
said
faithfull
their
holy
desires
,
especially
when
prayers
are
offered
by
the
Bishopps
,
and
Priests
of
the
catholick
Church
,
vnto
whom
God
hath
committed
the
[
(l)
](A48358-e29090-b)
(l)
God
,
saith
the
Apostle
2.
Cor.
5.
Hath
giuen
vnto
us
the
vvord
of
reconciliation
,
novv
then
are
vve
Ambassadours
for
Christ
,
God
as
it
vvere
exhorting
by
us
.
Wherby
is
meant
that
Christ
as
man
,
is
the
principall
Minister
vnto
reconciling
of
sinners
to
God
,
and
for
,
and
in
the
room
of
Christ
in
order
to
the
office
of
reconcilement
,
the
Apostles
,
and
their
successors
were
instituted
as
his
Vicars
,
namely
the
Bishops
,
and
Priests
of
the
Catholick
Church
.
Wherfore
their
absolution
from
sinnes
by
offering
sacrifice
,
and
their
ministring
the
Sacraments
,
ought
to
be
counted
as
Christs
own
absolution
,
remission
,
or
pardon
,
being
the
absoluing
from
,
and
remitting
sinnes
in
the
room
of
Christ
:
in
like
manner
their
preaching
,
and
exhorting
in
stead
of
Christ
,
is
,
as
if
it
were
Christ's
own
preaching
and
exhorting
,
the
office
of
Bishops
and
Priests
,
being
the
Vicarship
of
Christ
.
So
that
when
the
same
Apostle
saith
Hebrae
.
8.
that
Christ
onely
is
the
Priest
of
the
new
law
,
or
Testament
,
his
meaning
is
,
that
Christ
is
the
chief
Priest
,
that
is
the
Prince
of
Priests
to
whom
as
to
his
Ambassadours
he
hath
committed
the
ministery
of
reconciliation
.
In
the
old
law
according
to
the
Apostle
Hebrae
.
7.
there
was
a
series
of
many
chief
Priests
succeeding
one
an
other
in
that
function
,
for
none
of
all
them
was
of
perpetuall
durance
.
But
in
our
new
law
there
is
but
one
chief
Priest
,
or
Bishop
that
shall
endure
for
euer
,
and
all
other
Priests
are
his
Vicars
onely
,
who
in
his
room
exercise
Priestly
function
visibly
:
wherfore
Christ
is
chief
Priest
for
euer
,
and
exerciseth
his
Priesthood
by
his
substitute
Ministers
,
or
Vicars
,
which
execute
the
office
of
reconciliation
for
him
,
and
in
his
room
.
ministery
of
reconciliation
for
,
and
vnder
Christ
,
who
is
the
high
Priest
,
and
chief
Minister
,
according
to
his
humanity
,
of
mans
reconcilement
to
God
:
the
others
exercise
Christs
vicarshipp
only
;
These
pray
,
and
minister
sacrifice
,
and
Sacraments
in
Christs
stead
,
both
vnto
remission
of
sins
,
and
the
verifying
his
For
euer
Priesthood
according
to
the
order
of
Melchisedech
;
so
that
Christ
is
a
Priest
for
euer
after
the
right
order
,
and
similitude
of
Melchisedech
,
for
as
much
,
as
he
dayly
doth
,
and
shall
to
the
end
of
the
world
offer
by
the
Priests
of
the
new
law
,
as
his
Vicars
,
the
vnbloody
sacrifice
of
his
own
body
,
and
blood
vnder
the
form's
of
bread
,
and
wine
called
by
vse
(
which
is
the
arbitratour
of
words
,
and
language
)
sacrifice
of
the
Eucharist
,
sacrifice
of
the
Mass
,
sacrifice
of
the
Altar
.
The
name
Eucharist
comes
of
the
Greek
:
Eucharistia
,
that
signifies
thanksgiuing
:
for
Christ
in
celebrating
his
vnbloody
oblation
the
night
before
his
death
gaue
thanks
to
his
diuine
Father
both
in
generall
for
all
the
benefits
conferred
vpon
all
mankind
,
as
in
particular
also
,
for
that
one
singular
grace
,
wherby
he
was
impowred
,
as
man
,
to
iustitute
so
diuine
a
mistery
.
So
that
vndoubtedly
by
a
speciall
prouidence
the
name
Eucharist
is
appropriated
to
the
sacrifice
of
Christ
his
body
,
and
blood
,
to
the
end
,
that
euen
the
name
therof
might
excite
Priests
(
whos
office
,
and
function
it
is
to
ofter
that
sacrifice
)
to
imitate
the
thanksgiuing
,
that
Christ
exhibited
in
the
enterprise
of
this
mistery
.
The
name
Mass
comes
of
Missa
which
is
latine
doubtless
,
for
if
it
had
been
an
Hebrew
word
,
the
vse
therof
would
haue
remained
,
and
continued
among
the
greek
Fathers
,
as
well
as
of
Alleluya
,
Osanna
,
Amen
,
which
be
Hebrew
words
;
But
none
of
the
Greek
Fathers
vse
this
term
Missa
,
and
consequently
it
is
a
denomination
which
the
people
of
the
latine
Church
haue
imposed
to
express
the
sacrifice
of
Christ
his
body
,
and
blood
,
and
signifies
the
same
thing
,
that
dimissio
in
latine
:
that
is
to
say
,
dismissing
,
or
sending
away
;
for
in
the
primitiue
Church
it
was
an
ordinary
ceremony
practised
by
the
Deacon
,
to
cry
aloud
twice
in
the
Church
,
during
the
time
of
celebrating
diuine
seruice
:
Ite
Missa
est
:
once
in
the
begining
of
the
mistery
,
or
sacrifice
,
wherin
the
Catecumens
were
not
suffered
to
be
present
being
Belieuers
vnbaptised
;
signifying
therby
,
that
all
such
should
depart
out
of
the
Church
;
and
once
again
in
the
end
of
the
said
mistery
,
or
sacrifice
,
intimating
therby
the
dimissing
,
or
sending
away
of
the
faithfull
baptised
.
This
signification
of
the
name
Missa
(
in
English
Mass
)
and
this
originall
grownd
therof
is
approued
by
the
vniform
judgment
of
the
maior
part
of
orthodox
writers
.
Howeuer
the
appropriation
of
the
said
name
,
as
to
signifying
the
seruice
of
the
mistery
,
or
sacrifice
of
Christs
body
,
and
blood
,
is
deriuable
euen
from
the
primitiue
successors
of
the
Apostles
who
[
(m)
](A48358-e29200-b)
(m)
S.
Clement
that
succeeded
S.
Peter
in
the
supream
gouernment
of
the
Church
composed
a
Missale
,
and
in
his
writingmentioneth
the
word
Missa
,
Mass
.
And
S.
Denys
did
not
onely
write
of
the
Ecclesiasticall
Hierarchy
,
but
of
the
Mass
also
.
And
whereas
sectaries
do
not
ascribe
that
work
vnto
him
,
it
is
without
warrantable
ground
:
howeuer
whosoeuer
was
the
Author
thereof
t'
is
certain
that
the
Church
of
God
hath
approu'd
it
,
for
the
first
Council
of
Nice
stileth
the
Author
Magnum
:
which
Title
he
had
giuen
vnto
him
afore
,
and
S.
John
Damascene
calleth
him
Magnum
Theologum
,
à
great
diuine
;
but
all
antiquity
make
mention
of
the
Mass
.
For
example
Alexander
,
that
was
the
fourth
Pope
after
S.
Peter
.
Epis.
1.
ad
orthodox
.
And
Sixtus
,
that
succeeded
him
according
to
S.
Damascene
in
the
life
of
the
same
Alexander
.
S.
Telesphorus
seth
forth
an
ordinance
that
commanded
Priests
to
say
3.
Masses
in
the
feast
of
Christs
Natiuity
.
S.
Soter
prohibited
all
Priests
to
eate
,
or
drinke
before
they
said
their
Masses
.
S.
Steuen
the
Pope
vnder
the
persecution
of
Valerian
the
Emperour
was
kill'd
at
Mass
.
S.
Felix
Ep.
2.
ad
Episcopos
Galliae
mentioneth
saying
of
Masses
vpon
the
Tombs
of
Martyrs
.
S.
Hierom.
in
cap.
11.
Prouerb
.
affirmes
that
the
soules
of
the
faithfull
departed
,
receiue
comfort
,
and
helpe
by
the
celebration
of
Mass
,
and
S.
Austin
Epis.
49.
tom.
2.
ad
Deo
gratias
c.
3.
teacheth
that
the
sacrifice
which
Christians
now
offer
,
is
euidenced
both
by
Euangelicall
,
and
propheticall
Scripture
:
besides
this
Catholick
assertion
is
taught
in
sundry
Councils
,
namely
in
the
Nicen.
cap.
14.
Carth.
2.
can
.
4.
So
that
it
is
a
manifest
weakness
in
sectaries
to
deny
a
doctrine
,
that
all
antiquity
by
vnanimous
consent
plainly
assert
.
vse
the
name
Missa
,
and
the
signification
therof
:
namely
S.
Dionys.
S.
Clement
.
S.
Euarist
.
S.
Alexander
.
S.
Sixtus
.
S.
Telesphorus
.
S.
Higinus
.
S.
Soter
,
S.
Fabianus
.
S.
Stephanus
.
S.
Felix
.
S.
Syluester
.
S.
Damascenus
.
With
whom
were
contemporary
the
great
lights
of
the
Church
S.
Basil
.
S.
Gregory
Nazianzenus
.
S.
Ambro.
S.
Chrysost.
S.
Hieron
.
S.
Epiphan.
S.
Cyrill
.
S.
August
.
wher
vnto
may
be
added
sundry
generall
Councills
,
wherof
the
vnquestionable
testimonies
,
and
records
are
enough
to
euidence
the
truth
of
this
primatiue
doctrine
:
so
that
with
great
reason
it
may
be
much
wondered
at
,
how
the
People
of
England
came
to
looke
with
so
envious
an
eye
vpon
the
Mass
,
as
to
count
it
Idolatry
:
since
the
practice
therof
is
agreeing
with
the
full
,
and
euident
Testimonies
of
all
the
primitiue
Fathers
.
And
as
to
the
Realm
of
England
euen
from
the
first
plantation
of
Christianity
setled
therein
,
Mass
constantly
continued
the
sole
publick
worship
,
or
seruice
,
that
was
resorted
vnto
,
till
the
ciuill
power
of
Parliament
in
the
Reign
of
Queen
Elizabeth
put
it
down
:
vpon
what
design
of
auarice
,
liberty
,
and
ambition
,
is
needless
to
express
:
But
in
the
room
of
the
Mass
was
substituted
a
new
outward
seruice
named
the
book
of
Common
prayer
,
and
sett
forth
in
the
vulgar
tongue
;
wheras
since
the
first
age
for
1500.
Years
not
one
example
can
be
produced
of
any
Christian
kingdom
which
had
not
for
the
common
publick
seruice
of
Religion
the
Mass
,
and
that
celebrated
in
Hebrew
,
Greek
,
or
Latin
:
neither
were
the
holy
Euangels
wrirten
in
other
language
then
Hebrew
,
Greek
,
and
Latine
,
which
are
the
three
holy
tongues
.
The
Hebrew
was
sanctified
from
the
beginning
of
the
world
:
God
euen
then
conferring
with
Adam
in
the
Hebrew
tongue
,
and
teaching
him
the
names
of
each
liuing
creature
.
Gen.
2.
Besides
all
three
were
sanctified
in
the
death
,
and
Passion
of
Christ
the
son
of
God
;
the
inscription
ouer
his
Cross
(
Iesus
of
Nazareth
king
of
the
Iews
)
being
written
in
Hebrew
,
Greek
,
and
Latine
letters
,
and
prophesied
[
*
](A48358-e29250-b)
*
Septuaginta
super
psal.
56.57.58
.
ne
disperdas
Dauid
in
tituli
inscriptionē
.
of
long
afore
.
This
doctrine
does
not
preiudice
what
S.
Paul
writeth
1.
Cor.
14
saying
,
That
he
that
speaketh
a
strange
language
edifieth
himselfe
;
but
he
that
prophesieth
edifieth
the
Church
of
God
.
I
would
that
you
all
speake
with
tongues
,
but
rather
that
you
prophesied
:
For
it
is
conuincingly
euident
,
that
the
Apostle
neither
by
these
,
or
any
other
words
of
that
chapter
commandeth
the
vse
of
the
vulgar
tongue
in
the
Church
seruice
:
For
so
there
had
been
no
need
of
prophesying
,
that
is
of
interpreting
vnto
edification
,
exhortation
or
instruction
,
which
the
Apostle
expresly
enjoyneth
,
saying
,
That
if
any
man
speak
a
strange
tongue
,
let
it
be
by
two
,
or
at
the
most
by
three
,
and
that
by
course
,
and
let
one
interpret
.
Besid's
it
is
plain
,
that
S.
Paul
there
treateth
of
the
miraculous
guifts
,
or
strange
tongues
infused
both
into
men
,
and
women
in
the
first
begining
of
the
Church
,
and
not
intelligible
without
the
miraculous
guift
of
interpretation
also
,
and
consequently
he
cannot
mean
the
Hebrew
,
Greek
,
and
Latine
tongue
,
as
to
the
publick
seruice
of
the
Church
,
these
being
no
strange
languages
inspired
by
miracle
,
but
the
known
tongues
of
the
Christian
world
,
and
the
most
proper
,
and
significant
to
expresse
the
diuine
mysteries
,
because
of
the
elegancy
,
emphasy
of
their
words
,
and
sentences
,
and
also
of
their
grammar
rules
,
wherby
they
are
contained
within
certain
bounds
,
and
limits
to
the
clearing
of
vncertaintyes
,
and
intricacies
,
vnto
which
other
languages
are
subject
in
regard
of
the
great
similitude
of
cases
,
numbers
,
and
tenses
,
that
occasion
inextricable
doubts
;
for
this
respect
all
the
Scriptures
of
the
old
,
and
new
Testament
were
written
,
and
set
forth
in
Hebrew
,
Greek
,
and
Latine
.
And
S.
Paul
himself
composed
his
Epistles
in
Greek
,
which
he
directed
to
the
Romans
,
whose
vulgar
tōgue
was
latine
:
Furthermore
it
is
euident
,
that
the
Corinthians
had
their
publick
seruice
in
Greek
when
the
Apostle
writ
vnto
them
,
wherby
manifestly
appeareth
,
that
he
meant
not
of
the
Church
seruice
,
which
in
no
place
of
the
world
was
celebrated
,
but
in
Hebrew
,
Greek
or
Latin
.
And
though
S.
Paul
saies
in
the
aforenamed
Chapter
;
If
I
pray
in
a
strang
tongue
my
spirit
prayeth
,
but
my
vnderstanding
is
without
fruit
:
Neuertheless
he
does
not
[
(n)
](A48358-e29300-b)
(n)
The
Apostle
1.
Cor.
14.
reprehendes
certain
Corinthians
endued
with
the
guift
of
tongues
,
because
they
vttered
prayers
,
and
Hymns
in
the
priuat
meetings
of
the
faithfull
of
those
dayes
,
which
neither
themselues
,
nor
others
there
present
vnderstood
,
and
puft
vp
with
a
vain
opinion
preferred
the
gift
of
tongues
before
all
other
miraculous
gifts
,
and
this
is
what
S.
Paul
condemneth
in
the
Chapter
set
down
.
meane
of
priuate
prayers
,
which
the
faithfull
of
all
fexes
,
euen
in
this
age
doe
deuoutly
vse
vpon
their
latin
Primers
especially
:
for
the
priuate
prayers
he
speaketh
of
were
psalmes
,
hymnes
,
sonnets
,
reuelations
inspired
by
miracle
,
and
vttered
in
a
strang
tongue
giuen
extraordinarily
by
miracle
also
;
howeuer
without
doubt
the
Apostles
intention
in
the
words
aboue
mentioned
was
not
to
forbid
euen
strang
languages
,
since
he
expresly
sayes
in
the
same
Chapter
:
Wherfore
brethren
couet
to
prophesie
,
and
forbid
not
languages
;
but
the
true
meaning
of
the
aforesaid
words
is
,
that
if
any
one
shall
vse
a
strang
tongue
in
praying
,
and
want
the
knowledg
therof
,
though
his
spirit
,
heart
,
and
affection
prayeth
well
:
neuertheless
he
is
without
fruit
,
as
to
the
vnderstanding
,
for
as
much
,
as
the
vnderstanding
doth
not
penetrate
the
things
,
or
misteries
,
that
the
words
signify
,
and
this
is
incident
euen
in
this
age
,
to
such
,
as
pray
in
the
latine
tongue
,
wherin
they
are
not
versed
:
yea
to
such
also
,
as
be
knowing
in
the
grammaticall
signification
of
latin
words
,
especially
if
in
praying
they
vse
the
Psalmes
of
Dauid
,
because
of
the
tropes
,
and
figures
contained
therin
.
For
example
how
many
,
euen
of
the
learned
reciting
the
words
of
the
Psalme
59
(
Moab
the
pot
of
my
hope
.
Into
Edom
I
will
stretch
out
my
thooe
;
or
of
the
Psalm
67.
If
yee
sleepe
among
the
midst
of
the
lotts
,
the
wings
of
a
doue
couered
with
siluer
:
rebuke
the
wild
heasts
of
the
reede
.
The
congregation
of
bulls
in
the
kine
of
the
people
)
doe
comprehend
the
sense
,
and
meaning
therof
:
notwithstanding
all
this
,
neither
priuate
prayers
,
which
are
said
,
and
not
vnderstood
,
nor
publick
prayers
,
which
are
heard
,
and
not
vnderstood
likewise
,
ought
to
be
contemned
,
or
counted
as
vnprofitable
;
for
whosoeuer
sayeth
,
or
heareth
prayers
so
,
if
he
prayeth
,
and
heareth
deuoutly
,
enjoyes
the
fruit
,
and
comfort
of
a
minde
[
*
](A48358-e29340-b)
*
S.
Damas
.
ait
oratio
est
mentis
eleuatio
in
Deum
.
Suppoint
autem
hac
orationis
definitio
,
vel
includit
rerum
decētium
petitionem
.
eleuated
to
,
and
fixed
in
God
,
wherin
lies
the
consistency
of
praying
,
and
hearing
aright
,
albeit
that
his
vnderstanding
wanteth
it
's
proper
fruit
,
which
is
to
feed
of
the
sense
signified
by
the
words
:
and
indeed
it
happene●h
often
times
,
that
many
good
catholick
men
,
and
women
praying
in
a
language
vnknown
to
themselues
doe
merit
,
and
obtaine
more
spirituall
advantages
of
God
,
then
others
,
that
haue
the
vnderstanding
of
what
they
vtter
in
praying
:
especially
if
they
pray
with
greater
humility
,
pietie
,
feruour
,
and
reuerence
towards
the
prayers
,
for
as
much
,
as
they
be
set
forth
,
and
approued
,
as
holy
,
profitable
,
and
acceptable
to
the
diuine
Majesty
by
the
generall
practice
,
and
warrantable
authority
of
the
holy
catholick
Church
,
[
(o)
](A48358-e29350-b)
(o)
Aug.
Epis.
118.
cap.
5.
any
thing
that
the
whole
Church
practices
,
and
obserues
through
out
the
world
to
dispute
thereof
as
though
it
were
not
to
be
done
is
most
insolent
madnes
.
that
cannot
erre
in
it's
ordinances
.
Besid's
there
is
more
respect
,
and
deuotion
had
towards
a
thing
,
that
is
not
known
by
the
vnderstanding
,
nor
perceiued
by
the
senses
,
if
credence
be
giuen
to
the
profitablenes
therof
,
then
towards
any
other
thing
,
that
is
familiar
to
the
vnderstanding
,
and
obuious
to
the
senses
;
for
example
all
true
Christians
doe
most
religiously
honour
the
Mistery
of
the
Incarnation
,
and
most
deuoutly
reuerence
the
Sacraments
,
for
as
much
,
as
they
belieue
the
Incarnation
to
be
the
principall
,
and
the
Sacraments
the
instrumentall
cause
of
iustification
vnto
eternall
life
.
God
does
not
so
much
looke
after
the
[
*
](A48358-e29360-b)
*
Aug.
Epis.
102.
ad
Euodium
,
non
enim
quantum
intelligas
,
sed
quātum
credas
,
&
credendo
ames
,
quaerit
Deus
!
nam
saepe
fit
,
vt
qui
intelligunt
,
contemnant
,
qui
non
intelligunt
afficiantur
.
accuratnes
of
knowledg
,
as
to
the
vnderstanding
of
the
words
of
holy
prayers
,
Hymnes
&c.
priuatly
,
or
publickly
said
,
as
he
does
after
the
credence
giuen
therunto
,
wherby
a
belieuer
is
excited
to
loue
him
;
for
often
times
it
happeneth
that
such
as
vnderstand
doe
contemne
,
when
such
as
are
[
*
](A48358-e29380-b)
*
Dixit
quidam
sanctus
Pater
.
Jlliterati
rapiunt
Coelum
,
&
nos
vbi
cū
scientia
nostra
.
vnlearned
,
and
know
litle
,
or
nothing
are
carryed
on
the
wings
of
a
feruent
deuotion
,
and
zeale
to
the
inward
veile
of
the
diuine
Tabernacle
,
that
is
to
say
,
to
the
Thron
of
God
.
For
this
reason
,
which
is
taken
out
of
S.
Augustine
,
it
may
be
probably
coniectured
,
that
in
the
primitiue
Church
the
holy
Ghost
did
giue
sundry
Christians
guifts
to
speake
in
strange
tongues
,
which
they
vnderstood
not
,
therby
to
shew
to
posterity
,
that
no
man
ought
to
condemne
,
as
vnprofitable
the
prayers
of
such
as
say
them
in
an
vnknown
language
,
especially
they
relying
on
the
Church-authority
for
the
profitablenes
therof
,
as
also
vseing
attention
[
*
](A48358-e29390-b)
*
S.
Tho.
ponit
tres
intentiones
orationis
:
vnam
ad
verba
,
qua
orās
profert
:
alteram
ad
sensum
;
tertiam
ad
finam
,
qui
est
Deus
.
Et
prima
.
&
secūda
aliquando
nocent
in
quātum
impediunt
deuotionem
.
as
to
the
end
of
prayer
,
which
is
God
only
,
though
they
should
not
haue
attention
as
to
the
words
vttered
in
praying
,
or
as
to
the
sense
therof
;
the
two
last
attentions
being
neither
the
best
,
nor
necessarily
required
to
the
consistency
of
prayer
,
and
some
times
,
do
obstruct
,
and
hinder
deuotion
,
wheras
the
feruour
,
and
humility
in
the
vnlearned
doe
compence
euen
the
want
of
an
exact
,
and
distinct
vnderstanding
:
howeuer
it
is
very
expedient
,
that
euery
belieuer
say
our
lords
prayer
in
the
tongue
he
knowes
:
for
it
is
not
enough
to
vnderstand
confusedly
,
that
the
petitions
therin
contained
are
good
,
and
profitable
:
but
likewise
to
know
them
distinctly
.
Wherfore
sundry
constitutions
set
forth
by
Synods
of
Bishops
require
vnderstanding
of
words
,
and
sense
,
as
to
our
lords
prayer
.
CHAR.
III.
OF
MELCHISEDECH
THE
CONTENTS
.
Melchisedech
a
type
of
Christ
:
by
diuine
dispensation
invested
in
holy
Priesthood
:
offered
a
proper
sacrifice
of
thanksgiuing
in
bread
,
and
wine
:
Melchisedech's
sacrifice
figured
the
sacrifice
Christ
offered
of
his
body
,
and
blood
vnder
the
elements
of
bread
,
and
wine
:
Christs
vnbloody
sacrifice
fulfilled
the
figuratiue
of
Melchisedech
:
Those
which
deny
,
that
Christ
appointed
Priests
,
as
his
Vicars
to
offer
in
his
room
daily
sacrifice
of
his
body
,
and
blood
vnder
the
forms
of
bread
,
and
wine
,
of
necessity
destroy
his
euerlasting
Priesthood
according
to
the
order
of
Melchisedech
:
the
practice
of
Priestly
blessing
.
MElchisedech
was
king
of
[
*
](A48358-e29470-b)
*
Fuit
salem
vrbs
terrae
Chananaeae
(
vt
constat
ex
historia
Genesis
)
quae
fuit
filijs
Israel
à
Deo
promissa
,
&
iam
dicta
Iudaea
Palestina
,
seu
terra
sanctae
.
salem
,
that
it
,
by
interpretation
,
of
iustice
,
and
Peace
:
[
(a)
](A48358-e29490-b)
(a)
According
to
holy
scriptures
Melchisedech
was
a
Priest
,
priesthood
taken
in
the
proper
sense
,
for
he
is
called
the
Priest
of
God
most
high
.
Gen.
1.
and
Hebrae
.
7.
and
this
catholick
assertion
the
ancient
Fathers
haue
vnanimously
taught
,
as
likewise
Philo
Iudae
.
l.
de
Abraham
.
a
Priest
of
God
most
high
,
counted
without
Father
,
and
mother
,
without
kindred
,
without
beginning
of
daies
,
or
end
of
life
,
the
holy
Scriptures
no where
making
mention
of
his
genealogic
.
He
met
the
great
Patriarch
Abraham
as
be
returned
from
the
slaughter
of
the
kings
,
brought
forth
bread
,
and
wine
,
which
he
[
(b)
](A48358-e29520-b)
(b)
All
the
ancient
Fathers
that
florish'd
in
the
years
100.200.300.400
.
namely
S.
Irenaeus
,
S.
Hypolitus
,
S.
Chrysostomus
,
S.
Ambrose
,
S.
Hierom
,
S.
Austin
&c.
teach
that
Melchisedech
offered
a
sacrifice
of
bread
,
and
wine
:
and
S.
Cyprian
Epis.
63.
ad
Caecil
.
saith
expresly
,
that
Melchisedech
Priest
of
God
most
high
made
an
offering
of
bread
and
wine
;
and
in
an
other
place
he
calleth
the
sacrifice
of
Melchisedech
the
Image
of
Christs
sacrifice
(
offered
vnder
the
forms
of
bread
,
and
wine
)
so
that
according
to
S.
Cyprian
,
Melchisedech
said
Mass
figuratiuely
,
his
sacrifice
being
a
Type
,
or
figure
of
the
sacrifice
of
the
Eucharist
:
and
doubtless
Melchisedech
brought
forth
bread
,
and
wine
with
an
intent
to
offer
a
sacrifice
of
thanksgiuing
for
the
great
victory
Abraham
had
won
,
and
not
precisely
to
refresh
the
souldiers
,
who
needed
no
meat
hauing
refresh'd
themselues
afore
.
Gen
,
14.
Howeuer
t'
is
probable
,
that
Melchisedech
did
distribute
amongst
the
souldiers
of
Abraham
the
bread
,
and
wine
,
which
he
had
consecrated
,
in
representation
of
the
sacrifice
Christ
offered
at
his
last
supper
,
wherin
he
consecrated
bread
,
and
wine
,
and
after
gaue
them
to
his
Apostles
:
and
indeed
Clemens
.
Alexand.
l.
4.
stroma
.
Calleth
the
meat
Melchisedech
distributed
sanctifyed
nourishment
:
and
S.
Epipha
.
ser.
55.
affirmes
,
that
Melchisedech
gaue
to
Abraham
,
and
his
souldiers
consecrated
bread
,
and
wine
.
offered
in
sacrifice
to
giue
thanks
,
to
him
,
whose
Priest
he
was
for
the
obtained
victory
:
and
afterward
blessed
him
,
which
shews
his
excellency
aboue
Abraham
(
who
was
a
Priest
also
)
and
consequently
aboue
Leui
,
and
all
the
Priests
of
the
old
law
,
that
came
out
of
the
loyns
of
Abrahā
.
[
(c)
](A48358-e29540-b)
(c)
S.
Paul
Hebrae
.
7.
saith
,
that
without
all
contradiction
the
less
is
blessed
of
the
better
,
signifying
therby
that
Melchisedech
,
was
a
greater
Priest
then
Abraham
,
whom
he
blessed
;
moreouer
the
Scripture
Text
teacheth
that
to
bless
after
a
sacred
manner
is
proper
to
Priestly
function
,
in
consequence
of
which
without
all
contradiction
a
Priest
is
greater
in
dignity
then
any
temporall
Prince
,
that
wanteth
authority
to
giue
sacred
benediction
.
As
Melchisedech
blessed
Abraham
so
Priests
num.
6.
were
commanded
to
bless
the
people
,
and
Christ
Mark
10.
blessed
young
children
,
and
his
Disciples
.
Luk
24.
and
after
the
same
manner
the
Bishops
,
and
Priests
of
the
catholick
Church
bless
lay-people
,
and
other
creatures
,
namely
Agnus
Dei
,
bead's
,
Crosses
,
medal's
,
candles
,
Ashes
,
Palmes
,
Belles
,
new
shippes
&c.
all
which
creatures
are
sanctifyed
by
the
word
of
God
,
and
prayer
,
for
so
the
Church
blesseth
all
such
things
by
express
invocation
of
God
alwaise
vsing
this
preface
.
Adiutorium
nostrum
in
nomine
Domini
.
Our
helpe
is
in
the
name
of
our
lord
,
and
so
beseecheth
God
to
bless
,
consecrate
,
and
sanctifie
his
creatures
in
vertue
of
his
passion
,
and
death
suffered
on
the
Cross
,
that
so
they
may
be
deliuered
from
the
power
of
Satan
,
and
become
beneficiall
to
men
,
and
the
Church
concludes
all
benedictions
,
Per
Christum
Dominum
nostrum
.
For
it
is
the
prerogatiue
of
the
greatest
Priest
to
blesse
the
lesser
:
besid's
Abraham
gaue
him
tithe
,
which
doth
euidence
the
others
exceeding
dignity
:
yet
in
these
excellencies
,
Melchisedech
was
a
type
only
of
Christ
in
whom
the
reall
verity
was
contained
.
Melchisedech
as
king
of
iustice
,
and
peace
(
by
interpretation
)
was
but
a
shadow
of
Christ
,
who
was
,
and
is
actually
,
and
indeed
king
,
and
Authour
of
both
,
for
he
came
into
the
world
[
*
](A48358-e29570-b)
*
Zachar.
9.
Ecce
Rex
tuus
venit
iustus
,
&
Saluator
.
a
just
and
peaceable
king
,
that
[
*
](A48358-e29590-b)
*
1.
Cor.
1.
qui
factus
est
nobis
iustitia
,
sanctificatio
,
&
redemptio
.
justified
and
reconciled
man
to
God
,
and
his
Angells
.
Melchisedech
as
Priest
of
God
,
that
offered
a
sacrifice
of
bread
,
and
wine
,
was
a
figure
of
Christ
the
son
of
God
,
who
being
anointed
Priest
by
the
holy
ghost
offered
[
(d)
](A48358-e29620-b)
(d)
S.
Austin
in
psal.
33.
saith
that
Christ
instituted
a
sacrifice
of
his
body
and
blood
according
to
the
Order
of
Melchisedech
,
that
is
vnder
the
forms
of
bread
and
wine
And
l.
6.
de
ciuit
c.
22.
speaking
of
Melchisedech's
sacrifice
,
therin
,
saith
he
,
first
appeared
the
sacrifice
,
which
Christians
offer
to
God
,
and
therby
is
fulfilled
the
propheticall
saying
:
Thou
art
a
Priest
according
to
the
Order
of
Melchisedech
.
a
sacrifice
of
his
own
body
,
and
blood
vnder
the
forms
of
bread
,
and
wine
at
his
last
supper
.
Melchisedech
as
Priest
without
beginning
of
daies
,
or
end
of
life
,
signifieth
the
continuance
of
Christ
his
Priesthood
for
euer
,
in
as
much
,
as
Priests
instituted
by
,
and
substituted
vnder
Christ
as
his
proper
Vicars
,
shall
continually
offer
to
the
end
of
the
world
the
vnbloody
sacrifice
,
that
Christ
himselfe
celebrated
in
his
last
supper
:
neither
can
any
man
in
reason
deny
,
but
that
Christ
euen
then
offered
an
vnbloody
sacrifice
;
for
that
were
to
auerre
,
that
Christ
did
not
fullfill
the
figuratiue
sacrifice
of
Melchisedech
,
and
consequently
,
that
he
was
no
Priest
according
to
his
order
,
or
similitude
,
since
it
cannot
be
proued
,
that
Christ
at
any
other
time
did
offer
a
sacrifice
vnder
the
forms
of
bread
,
and
wine
wherin
consist's
the
similitude
of
Melchisedechs
sacrifice
;
Again
to
deny
,
that
Christ
instituted
,
and
appointed
Priest's
as
his
substitutes
to
offer
euen
to
the
end
of
the
world
the
sacrifice
,
that
himselfe
celebrated
at
his
last
supper
,
were
to
deny
Christ
to
be
a
Priest
for
euer
,
there
being
no
other
meanes
to
establish
his
eternall
Priesthood
,
then
by
the
sacrifice
of
Priest's
instituted
by
,
and
substituted
vnder
him
,
Priesthood
being
but
a
power
or
faculty
[
*
](A48358-e29640-b)
*
Hebrae
.
5.
omnis
Sacerdos
,
&
Pontisex
est
institutus
,
vt
offerat
dona
,
&
sacrificia
.
to
offer
sacrifice
,
which
Christ
sitting
at
the
right
hand
of
his
diuine
Father
cannot
do
in
his
own
person
,
sacrifice
taken
in
the
proper
sense
for
an
outward
visible
act
of
supream
worship
,
as
of
necessity
it
must
be
taken
:
wherby
plainly
followeth
,
that
whosoeuer
does
take
away
Christ
his
power
to
sacrifice
,
does
destroy
his
Priesthood
also
,
or
render
it
vnprofitable
,
and
vseless
:
and
to
allow
Christ
improper
,
spirituall
,
and
metaphoricall
sacrifice
only
,
is
not
enough
to
make
good
his
Priesthood
,
as
to
the
order
of
Melchisedech
,
who
offered
outward
sensible
sacrifice
of
bread
,
and
wine
.
Neither
can
Christ
in
respect
of
spirituall
sacrifice
only
,
be
counted
more
a
Priest
,
then
euery
faithfull
man
,
or
woman
,
that
offereth
to
God
contrition
of
a
penitent
heart
,
which
is
an
insensible
spirituall
sacrifice
,
Psalmo
50.
Furthermore
Melchisedech
in
meeting
Abraham
,
as
he
returned
from
the
victory
ouer
the
kings
,
and
blessing
him
,
is
a
mysterious
representation
of
Christ
,
who
meeteth
,
and
blesseth
his
faithfull
seruants
returning
to
their
Country
of
Paradise
(
whence
their
first
parent
Adam
was
eiected
)
with
the
spoiles
of
the
deuill
,
that
eiected
him
;
lastly
Melchisedeck
in
taking
[
(e)
](A48358-e29660-b)
(e)
Abraham
payd
Tithes
to
Melchisedech
as
a
duty
,
or
homage
,
and
not
for
his
own
person
onely
,
but
euen
for
Leui
then
vnborn
,
and
consequently
for
the
whole
Priesthood
of
Leui's
stock
acknowledging
thereby
Melchisedech
to
be
Priest
,
and
his
superior
,
and
of
all
the
leuiticall
order
.
payment
of
tithes
is
a
naturall
duty
which
is
done
to
Priests
,
that
thereby
they
may
receiue
both
honour
,
and
liuelihood
.
Iacob
vowed
to
pay
tithes
Gen
28.
Moses
appointed
them
.
Leuit.
27.
num.
18.
and
the
ancient
Fathers
proue
them
to
be
due
to
the
Church
Pastours
.
Namely
S.
Cyprian
Epis.
66.
S.
Hierom.
Epis.
1
,
7.
S.
Austin
ser.
1
●●
de
Tempore
.
tithe
of
Abraham
,
is
a
type
of
Christ
also
,
who
can
in
equity
exact
,
as
tithe
,
seruice
and
obedience
of
all
reasonable
creatures
,
whom
he
hath
deliuered
out
of
captiuity
by
the
merit
of
his
death
,
and
passion
.
CHAR.
IV.
OF
SACRAMENTS
THE
CONTENTS
.
The
Sacraments
of
the
new
law
by
diuine
institution
are
enabled
to
produce
inward
grace
vnto
iustification
of
life
(
ex
opere
operato
)
that
is
,
through
their
own
outward
sensible
working
.
They
be
soueraign
remedies
against
all
kinds
of
spirituall
infirmities
:
the
Catholick
Church
the
shop
,
that
keepeth
the
medicinall
Sacraments
:
Christ
the
diuine
Apo●●ecary
:
no
sinner
ought
to
despaire
of
s●luation
,
while
he
abideth
in
a
shop
of
sauing
remedies
,
which
is
the
catholick
Church
.
SAcraments
(
taken
in
a
large
generall
sense
)
be
outward
visible
ceremonies
employed
in
corporall
creatures
,
or
elements
,
wherby
men
,
as
birds
of
one
feather
,
flock
together
and
[
*
](A48358-e29760-b)
*
Aug.
l.
9.
Con.
Faustū
cap
11.
in
nulla
,
inquit
,
religione
homines
colligantur
inter
se
sine
consortio
Sacramentorū
,
id
est
,
sine
aliquibus
caer●monijs
sensibilibus
.
Et
S.
Chrysos
.
hom.
83.
ideo
ait
Deum
nobis
dedisse
intelligibilia
sub
sensibilibus
,
quia
constamus
anima
,
&
corpore
:
si
vero
essemus
incorporei
,
incorporea
et●am
dedisset
dona
,
id
est
,
Sacramenta
.
vnite
in
the
profession
of
some
one
Religion
true
,
or
false
:
the
worship
of
a
thing
that
is
indeed
,
or
counted
a
God
depending
necessarily
therof
.
Pagans
worshipped
the
sensible
elements
[
(a)
](A48358-e29820-b)
(a)
Through
human
weaknes
,
and
the
crafty
dealing
of
the
Deuil
certaine
people
haue
been
brought
to
that
height
of
madnes
,
as
to
think
,
and
worship
for
Gods
,
and
godesses
the
four
elements
,
namely
,
fire
,
aire
,
water
,
and
earth
,
as
likewise
other
parts
of
the
vniuers
,
especially
such
,
as
conduced
to
the
generation
of
any
thing
.
From
hence
the
vitall
spirit
was
called
the
God
Iupiter
,
fire
the
God
Vulcan
,
aire
the
godess
Pallas
,
and
the
earth
the
godess
Ceres
.
of
their
ceremonies
,
ascribing
a
diuinity
euen
to
the
meanest
creatures
.
Iews
worshipped
the
true
God
vnder
corporall
creatures
,
wherin
they
vsed
their
ceremonies
:
but
the
multitude
therof
being
numerous
,
difficult
,
and
greiuous
made
their
Religion
a
yoke
of
bondage
.
The
society
of
christian
people
are
deliuered
from
the
Pagans
Idolatry
,
and
the
Iew
's
seruitude
being
called
vnto
the
liberty
wherwith
Christ
hath
made
them
free
to
serue
,
and
worship
one
true
God
vnder
[
*
](A48358-e29830-b)
*
Aug.
l.
38.
c.
9.ae
doc.
Chris
.
&
l.
19.
con
.
Faus
.
cap.
13.
Sacramenta
,
inquit
,
mutata
sunt
;
facta
sunt
faciliora
,
pauciora
,
salubriorae
.
a
few
ceremonies
most
proper
for
an
agreable
exercise
both
of
body
,
and
soul
,
being
sensible
things
most
cleane
in
reference
to
the
body
,
and
most
precious
in
order
to
the
soul
:
to
wit
,
seuen
Sacraments
[
(b)
](A48358-e29890-b)
(b)
The
decree
of
Pope
Eugenius
set
down
in
the
end
of
the
Councill
of
Florence
asserteth
seuen
Sacraments
,
which
catholick
assertion
the
Council
of
Trent
hath
defin'd
sess.
7.
can.
10.
and
Caluin
l.
4.
instit
.
c.
19.
confesseth
,
that
the
opinion
of
seuen
Sacraments
is
grounded
in
antiquity
,
and
was
vniuersally
approu'd
.
mysteriously
figured
in
the
seuen
pillars
wisdome
hewed
out
in
the
building
of
her
howse
Prouerb
.
1.
that
is
,
which
Christ
the
eternall
wisdome
hewed
[
(c)
](A48358-e29900-b)
(c)
According
to
S.
John
the
Euangelist
cap.
19.
When
the
souldiers
savv
,
that
Jesus
vvas
dead
,
one
of
them
vvith
a
speare
pearced
his
side
,
and
fortvvith
came
there
out
blood
and
vvater
.
wherby
are
signifyed
mystically
all
the
Sacraments
,
though
two
especially
:
namely
Baptism
,
which
openeth
the
door
vnto
,
and
the
Euchariste
,
which
is
the
end
of
all
the
other
Sacraments
:
wherfore
S.
Austin
,
c.
120.
in
Ioan.
infer's
,
that
the
Sacraments
of
the
new
law
,
came
from
the
side
of
Christ
.
out
of
his
side
in
the
erecting
of
his
Church
.
Also
mysteriously
represented
in
Naamans
washing
himselfe
seuen
times
in
Iordan
:
and
in
the
fiue
breads
and
two
fishes
wherwith
Christ
fed
,
and
satisfyed
many
Thousands
:
and
taken
in
the
strict
proper
sense
they
be
outward
visible
signes
,
or
rites
of
inward
invisible
sanctity
,
and
[
(d)
](A48358-e29920-b)
(d)
The
Council
of
Trent
cast's
an
Anathema
vpon
those
,
which
shall
assert
that
the
Sacraments
of
the
new
law
do
not
containe
the
grace
,
which
they
signifie
,
or
that
they
be
not
effectuall
instruments
Ex
opere
operato
(
through
their
own
working
)
of
the
same
grace
.
This
Catholick
assertion
is
conform
to
the
doctrine
of
the
ancient
Fathers
in
the
first
Council
of
Nice
,
which
speaking
of
Baptism
say
.
Aquam
vides
,
considera
vi●ti●tem
Dei
in
aqua
absconditam
.
Thou
beholdest
water
,
consider
the
virtue
of
God
,
that
lie's
hid
in
the
water
.
Wherfore
the
new
Teachers
of
these
dayes
impiously
assert
,
that
outward
works
,
as
are
the
Sacraments
,
exercise
no
efficiency
in
the
production
of
sanctifying
grace
.
But
this
their
hereticall
assertion
Luther
tought
l.
de
captiuit
.
Babilon
.
effectuall
instruments
therof
by
diuine
dispensation
;
As
God
did
enable
the
earth
in
it's
creation
to
bring
forth
corporall
fruit's
to
the
nourishment
of
the
body
:
so
he
did
enable
the
Sacraments
in
their
institution
to
bring
forth
spirituall
fruits
to
the
refection
of
the
soul
:
and
indeed
t'
is
mad
ignorance
,
or
extream
madness
to
thinke
that
God
is
sufficient
to
giue
effectuall
vertue
[
*
](A48358-e29950-b)
*
Chrys.
hom.
24.
in
illud
Jo.
3.
nisi
quis
renatus
fuerit
.
Docet
,
quod
quemadmodum
terra
accepit
à
De●
virtutem
producendi
fructus
:
ita
aqua
in
institutione
baptismi
accepit
virtutem
faciendi
regenerationem
spiritual●●●
.
to
vnliu'd
seed
vnto
producing
liuing
bodyes
in
corporall
generation
,
and
vnsufficient
to
infuse
effectuall
force
into
Sacraments
vnto
sanctifying
soules
in
spirituall
regeneration
:
that
is
to
say
,
to
exercise
efficiency
in
the
production
of
iustifying
grace
,
and
truly
when
Christ
instructed
Nicodemus
of
the
necessity
of
the
Sacrament
of
Baptisme
.
Io.
3.
saying
,
That
except
a
man
be
borne
again
of
water
,
and
the
holy
ghost
,
he
cannot
enter
into
the
kingdom
of
Heauen
,
vndoubtedly
he
did
attribute
the
same
kinde
of
causality
vnto
water
,
as
vnto
the
holy
Ghost
which
the
particle
(
and
sheweth
clearly
since
it
joynes
both
causes
together
:
and
though
an
instrument
in
working
be
subordinat
to
the
principall
cause
,
in
vertue
wherof
it
worketh
:
neuertheless
there
is
but
one
kinde
of
causality
in
both
.
Wherfore
since
reall
causality
,
or
efficiency
is
of
necessity
due
to
the
holy
ghost
,
the
same
with
subordination
is
belonging
to
the
outward
element
of
water
in
Baptism
:
wherby
is
conuincingly
prou'd
,
that
Baptism
is
not
(
and
consequently
[
*
](A48358-e29990-b)
*
Si
Sacramenta
à
Christo
instituta
essent
7.
duntaxat
symbola
quaedam
externa
,
quibus
salus
per
Christū
accepta
velut
sigillis
obsignetur
,
&
cōfirmetur
,
nō
dixisset
Christus
Io.
3
.
●isi
quis
renatus
fuerit
ex
aqua
&
Spirit●
sancto
.
N●c
Apostolus
dixisset
mūdans
cum
lauacro
aquae
in
verbo
vita
Eph.
5.
nā
istae
particulae
,
non
nud●m
sonāt
obsignationem
salutis
acceptae
,
sed
causalitatem
,
vnde
S.
Grego
.
Niss
.
Ora.
Catech.
c.
33.
extremae
,
inquit
,
dementiae
est
,
&
ignorantiae
animi
tribuentis
Deo
tantam
vim
semini
in
generatione
hominis
,
existimare
eum
esse
imbecillem
,
vt
hoc
idem
tribuatur
aqua
ad
iustificandum
suscipientem
Baptismum
.
other
Sacraments
neither
)
a
naked
sign
only
to
stir
vp
,
or
excite
to
an
act
of
faith
,
or
a
meer
signet
to
seale
the
diuine
promises
;
for
the
outward
element
of
water
is
an
effectuall
instrumentall
cause
of
inward
sanctity
Ex
opere
operato
,
that
is
,
doth
with
it's
own
outward
visible
action
,
enabled
by
diuine
institution
,
produce
inward
grace
vnto
sanctification
of
life
in
such
,
as
receiue
the
Sacrament
of
Baptism
aright
.
Besides
if
sacramentall
water
were
but
a
meer
sign
of
justifying
grace
Christ
Io.
3.
had
spoken
as
improperly
,
(
saying
:
except
that
a
man
be
born
again
of
water
&c.
)
as
if
a
man
should
say
to
his
freind
,
that
is
a
thirst
,
except
that
you
drinke
of
the
Iuy
bush
,
you
cannot
quench
your
thirst
;
for
as
sacramentall
water
according
to
the
contrary
opinion
is
a
naked
sign
of
grace
onely
:
so
an
Iuy
bush
,
is
a
naked
,
or
a
sign
only
of
wine
;
or
other
drink
ready
for
sale
;
wherby
is
plainly
euident
,
that
Sacraments
euen
as
outward
works
do
exercise
efficiency
in
the
production
of
sanctifying
grace
.
Yet
as
the
water
of
the
pool
named
in
the
holy
scripture
Probatica
Piscina
did
not
cure
corporall
diseases
by
an
innate
quality
proper
to
the
water
it self
:
but
through
the
motion
of
an
Angell
,
that
went
down
at
a
certaine
season
;
and
stir'd
it
:
so
the
Sacraments
doe
not
heale
spirituall
infirmities
,
that
is
,
sins
,
but
by
a
speciall
extraordinary
vertue
,
which
they
receiue
from
the
holy
ghost
,
or
Christ
,
who
to
that
purpose
did
institute
all
of
them
.
Christ
the
son
of
God
is
our
great
Physician
,
and
Apothecary
also
;
the
catholick
Church
his
shop
:
the
Sacraments
placed
therein
the
pots
,
boxes
,
vesells
,
that
containe
,
and
preserue
the
heauenly
medicines
,
which
Christ
brought
with
him
into
the
world
,
and
the
sundry
sacramentall
graces
diuinely
prepared
vnto
effectuall
healing
of
all
spirituall
wounds
are
the
said
heauenly
remedies
;
wherfore
it
is
a
most
extream
advantage
to
be
log'd
in
the
bosom
of
the
catholick
Curch
,
wherin
be
present
soueraign
remedies
against
all
manner
of
spirituall
discases
;
no
man
how
sick
,
or
wounded
soeuer
can
despaire
of
his
health
while
he
continueth
in
the
shop
of
the
diuine
Apothecary
,
that
is
furnisht
with
medicines
which
cannot
miss
in
the
cure
of
any
infirmity
,
if
applied
aright
thervnto
:
As
a
tree
planted
by
the
water's
side
want's
not
corporall
nourishment
to
preserue
it
aliue
:
so
such
,
as
abide
in
the
catholick
Church
want
not
spirituall
help
's
wherby
to
nourish
them
vnto
eternall
life
,
which
be
the
Sacraments
,
that
Christ
hath
left
to
his
Church
,
as
certaine
preseruatiues
against
the
poyson
of
sin
.
CHAR.
V.
OF
CHVRCH-CEREMONIES
.
THE
CONTENTS
.
Publick
Church-seruice
requireth
outward
acts
of
Religion
,
namely
ceremonies
:
holy
ceremonies
set
forth
the
majesty
of
God
,
stirr
vp
attention
,
moue
reuerence
,
beget
deuotion
.
Ceremonies
pertaining
to
the
sacrifices
of
Mass
.
Answer
to
an
objection
against
Church-ceremonies
drawn
from
Christs
conference
with
the
Samaritan
womā
Ioan.
4.
The
beginning
of
Schisms
:
Hereticks
,
and
Schismaticks
adore
not
in
spirit
,
and
truth
:
holy
ceremonies
warrantable
without
expresse
authority
of
scripture
.
CHurch-ceremonies
are
outward
sensible
Rites
of
christian
religion
:
yet
are
but
the
[
(a)
](A48358-e30140-b)
(a)
An
Ecclesiasticall
ceremony
is
an
outward
secundary
act
of
Religion
,
that
answer
's
to
the
inward
first
act
thereof
,
which
is
to
will
,
or
desire
due
exhibition
of
honour
,
and
worship
vnto
Gods
and
it
comprehendes
Sacraments
,
sacrifice
(
which
is
supream
outward
worship
vnto
professing
Gods
omnipotency
)
Sacramental's
,
namely
Churches
,
Altars
,
Chalices
,
Priestly
ornaments
,
bowing
,
kneeling
,
holy
water
,
the
sign
of
the
Cross
&c.
secundary
acts
therof
;
for
the
first
is
an
insensible
desire
to
aduance
the
worship
due
vnto
God
,
which
Church
ceremonies
do
execute
only
.
As
ciuill
ceremonies
vsed
in
the
consecration
of
temporall
Princes
(
they
be
inoyld
,
inuested
with
royall
robes
,
presented
with
Scepters
,
crowned
with
Diadems
,
and
beset
round
with
armed
guards
)
doe
demonstrate
their
eminent
charge
,
and
dignity
aboue
the
people
,
which
they
rule
ouer
:
so
Religious
ceremonies
employed
in
the
exhibition
of
diuine
worship
doe
set
forth
the
majesty
of
God
,
and
his
supreme
dominion
ouer
all
creatures
;
besides
they
stir
vp
attention
,
moue
reuerence
,
beget
denotion
,
and
conduce
vnto
the
vnderstanding
of
supernaturall
mysteries
,
which
they
imprint
also
in
the
memory
of
the
faithfull
.
As
pictures
:
so
Church-ceremonies
are
the
books
of
the
vnlearned
.
All
the
visible
Rites
employed
in
and
about
the
sacrifice
of
the
Mass
tend
vnto
instruction
,
and
[
*
](A48358-e30150-b)
*
Hoc
facite
in
mean
cōmemorationem
,
id
est
in
memoriam
passionis
,
&
mortis
meae
.
Et
1.
Pet.
4.
Christo
passo
in
carne
,
&
vos
eadem
cogitatione
armemini
.
Vnde
ait
S.
Bernardus
passio
Christi
,
est
vltimum
resugium
contra
omnes
illicitas
voluptates
,
visa
,
inquit
,
Christi
passione
,
quis
tam
deliciosus
,
qui
non
abstineat
,
&
quis
tā
iracundus
vt
non
doleat
,
&
quis
tam
malitiosus
,
quem
non
poeniteat
:
&
S.
Augustinus
,
nullum
est
,
ait
remedium
salubrius
,
quam
iugiter
cogitare
de
passion●
Christi
.
full
commemoration
of
Christ
his
death
,
and
passion
in
compliance
with
his
own
commande
,
as
it
is
plainly
obseruable
in
the
garments
wherwith
the
Priest
is
inuested
during
the
tyme
of
sacrifice
:
as
likewise
in
the
Altar
,
and
ornament's
therof
;
for
example
10.
The
Amice
,
in
as
much
,
as
it
is
a
linnen
cloath
,
which
the
Priest
pulls
ouer
his
face
,
and
fasten's
in
his
neck
,
doth
signify
the
ragg
of
linnen
,
wherwith
the
Iews
blind-folded
Christ
in
mockery
,
when
they
smote
,
and
buffited
him
,
(
saying
Prophesie
to
us
o
Christ
,
who
is
he
that
smote
thee
Mat.
20.20
.
The
Priests
Albe
(
that
is
a
white
linnen
garment
)
doth
represent
the
rayment
,
in
which
Herod
inuested
Christ
after
that
he
had
despised
,
and
mocked
him
Luc.
23.30
.
The
maniple
,
that
the
Priest
weareth
on
his
left
arme
,
and
the
stole
,
that
hangeth
about
his
neck
doe
figure
the
cord's
,
and
fetters
with
which
the
officers
of
the
Iews
bound
Christ
Io.
18.
and
led
him
from
one
place
to
an
other
from
Annas
to
Caiphas
,
from
Caiphas
to
Pilat
,
from
Pilat
to
Herod
,
and
from
Herod
to
Pilat
again
.
40.
The
Chasuble
(
that
is
the
vppermost
vestment
)
doth
express
the
purple
garment
the
souldiers
put
on
Christ
.
Mar.
25.
and
the
heauy
cross
also
,
that
Christ
carried
on
his
shouldiers
to
mount
Caluary
.
50.
The
Priests
[
(b)
](A48358-e30230-b)
(b)
Tonsure
,
that
is
a
round
crown
made
in
the
heads
of
Clergy-men
,
is
an
ancient
ceremony
:
and
according
to
S.
Bede
l.
5.
〈◊〉
.
S.
Peter
wore
it
in
remembrance
of
the
crown
of
thorns
wherewith
Christ's
head
was
crown'd
;
again
S.
Anicetus
,
that
was
Chief
Church-gouernour
in
the
first
200.
years
in
a
certaine
Epistle
to
the
Bishops
of
France
commanded
all
Priests
to
cut
their
haire
,
to
the
end
they
might
not
appear
delicate
,
and
effeminate
like
secular
men
,
that
weare
long
hair
for
ornament
sake
.
Tonsure
(
that
is
to
say
the
crown
of
his
head
shaued
in
fashion
of
a
round
circle
)
doth
shew
the
crown
of
thornes
,
which
the
souldiers
platted
,
and
put
about
the
sacred
head
of
Christ
.
Mar.
25.60
.
The
sundry
crosses
,
that
the
Priest
makes
ouer
the
host
,
and
chalice
before
,
and
after
consecration
are
mysticall
representations
of
the
many
greiuous
torments
,
which
Christ
endured
in
pursuance
of
the
generall
redemption
.
70.
The
eleuation
of
the
host
,
and
chalice
doth
figure
the
lifting
vp
of
Christ
on
the
crosse
;
and
in
as
much
,
as
that
ceremony
is
exhibited
a
part
,
or
seuerally
it
declares
the
seperatiō
of
Christ's
soul
from
his
body
,
and
his
blood
from
his
veins
.
80.
The
diuision
of
the
host
into
three
distinct
parts
doth
shew
the
three
substances
in
Christ
vꝪt:
the
diuine
of
his
person
,
the
spirituall
of
his
soul
,
and
the
materiall
of
his
body
:
and
wheras
one
of
the
said
parts
is
put
into
the
chalice
,
and
as
it
were
buried
therin
,
thereby
is
signify'd
Christ's
body
in
the
sepulcher
:
likewise
the
mingling
therof
with
the
blood
demonstrates
,
that
the
diuine
personality
was
neuer
seperated
neither
from
his
soul
in
his
descent
into
Hell
,
nor
from
his
body
lying
in
the
sepulcher
.
90.
The
Priest's
[
(c)
](A48358-e30280-b)
(c)
According
to
the
Decrees
of
Ancient
Councils
a
Priest
ought
not
to
depart
from
the
Altar
before
he
giue
his
benediction
;
again
the
people
were
bound
to
remaine
in
the
Church
till
the
Priest
had
blest
them
,
and
indeed
priestly
benediction
was
euer
practised
.
In
the
law
of
nature
,
Melchisedech
blessed
Abraham
;
in
the
written
law
,
Moses
,
and
Aaron
blessed
the
people
of
Israel
,
and
in
the
law
of
grace
Christ
blessed
his
Disciples
.
benediction
giuen
in
the
end
of
the
sacrifice
of
Mass
relates
vnto
the
peculiar
recommendation
,
whereby
Christ
:
did
recommend
his
Church
at
the
rendring
of
his
soul
into
the
hands
of
his
diuine
Father
.
10.
The
Altar
representes
Mount-Caluary
,
and
signifies
the
cross
therin
erected
,
on
which
Christ
offering
as
on
an
Altar
a
sacrifice
of
his
own
body
,
and
blood
,
consummated
for
euer
those
,
that
are
sanctified
Heb.
10.
And
truly
as
the
name
of
smoak
puts
vs
in
minde
of
fire
,
because
of
the
necessary
mutuall
relation
to
each
other
:
for
smoak
of
necessity
comes
from
fire
,
that
is
the
cause
therof
:
so
the
name
of
an
Altar
doth
relate
vnto
sacrifice
necessarily
,
this
being
included
euen
in
the
definition
of
an
Altar
taken
in
the
proper
sense
for
a
reall
Altar
to
sacrifice
on
:
And
such
is
the
Altar
employed
in
the
sacrifice
of
Mass
called
by
the
Ancient
Fathers
the
Altar
of
Christ
his
body
,
and
so
meant
by
the
Apostle
[
(d)
](A48358-e30300-b)
(d)
The
Apostle
by
saying
Hebrae
.
13.
that
(
We
haue
an
Altar
vvhereof
they
haue
no
authority
to
eat
,
vvich
serue
in
the
Tabernacle
)
meant
an
Altar
taken
in
the
proper
sense
,
that
is
,
an
Altar
,
on
which
is
offered
the
sacrifice
of
Christs
body
,
and
blood
according
to
the
interpretation
of
the
Ancient
Fathers
S.
Greg.
Nazian.
in
ora
.
desorore
Gorgonia
.
S.
Chrysostom
demons
.
an
Christus
sit
Deus
.
S.
Austin
Epis.
86.
de
ciuit
.
l.
8.
Confess
.
c.
27.
Theophy
.
in
23.
Mat.
and
of
the
sacrifice
of
this
Altar
,
those
cannot
eat
which
serue
in
the
Tabernacle
,
that
is
,
which
follow
the
rites
,
and
custom's
of
the
ancient
Iews
,
nor
those
which
belieue
not
in
the
sacrifice
of
Christs
body
,
and
blood
.
But
this
holy
Altar
,
si
sometymes
cal'd
Mensa
Dominica
.
The
Table
of
our
lord
,
because
of
the
heauenly
meat
,
our
lords
reall
body
,
and
blood
which
is
eaten
,
and
drunk
there
:
and
indeed
Mensa
,
Table
,
according
to
holy
scripture
often
signifies
an
Altar
,
namely
,
Isa.
65.
Malach.
1.
likewise
S.
Austin
ser.
103.
de
diuersis
,
discoursing
of
S.
Cyprian's
Table
,
so
called
in
order
to
his
holy
Reliques
,
which
were
put
vnder
the
Table
,
or
Altar
erected
in
the
same
place
,
where
S.
Cyprian
had
suffered
Martyrdom
.
In
the
same
place
,
saith
S.
Austin
,
a
Table
,
though
erected
to
God
,
neuertheless
was
nam'd
S.
Cyprians
Table
,
not
because
S.
Cyprian
had
feasted
there
,
but
in
regard
he
had
been
sacrificed
there
,
and
through
his
Martyrdom
procured
that
Table
,
not
that
he
might
feed
,
or
be
fed
at
it
,
but
that
vpon
it
sacrifice
might
be
offered
vnto
God
,
to
whom
himselfe
had
been
made
an
oblation
.
Haebr
.
13.
saying
Wee
haue
an
Altar
wherof
such
haue
no
authority
to
eate
,
as
serue
the
Tabernacle
:
and
for
as
much
,
as
Christs
body
is
spirituall
meate
,
and
his
blood
spirituall
drink
,
it
is
named
also
our
lords
Table
.
1.
Cor.
10
you
cannot
(
say's
the
Apostle
)
be
partakers
of
our
lords
Table
,
and
the
table
of
deuills
,
that
is
to
say
,
such
as
are
not
mēbers
of
Christs
Church
haue
no
right
to
the
mysticall
meate
,
and
drink
,
which
is
the
reall
body
,
and
blood
of
Christ
.
11.
The
corporall
,
and
linnen
clothes
that
couer
the
Altar
doe
signify
the
linnen
cloath
,
that
wrapped
the
sacred
Body
of
Christ
,
when
he
was
laid
in
the
sepulcher
Io.
19.
Furthermore
,
besides
the
many
religious
visible
ceremonies
God
commanded
to
be
employed
in
exhibition
of
diuine
worship
during
the
continuance
of
the
old
law
Exod.
29.
Christ
Authour
of
the
new
law
instituted
sundry
ceremonies
,
and
rites
,
which
be
of
necessity
:
namely
washing
with
water
in
Baptism
,
imposition
of
hands
,
and
anoynting
with
consecrated
oyle
in
the
Sacrament
of
Order
&c.
Yea
Christ
himself
practised
visible
ceremonies
for
he
fell
on
his
face
,
and
prayed
.
Io.
26.
lift
vp
his
eyes
,
and
prayed
Io.
11.
lift
vp
his
hands
,
and
blessed
Luc.
24.
Besides
when
he
found
in
the
Temple
(
which
is
a
sensible
ceremonie
too
,
deputed
vnto
diuine
worship
)
those
,
that
sold
oxen
,
sheep
,
and
doues
&c.
Io.
20.
he
was
offended
to
see
his
Fathers
howse
made
an
howse
of
marchandice
.
Hereby
is
euidently
plain
,
that
Christ
,
when
in
his
conference
with
the
Samaritan
Woman
Io.
4.
said
the
hower
cometh
,
and
now
is
,
when
the
true
adorers
shall
adore
the
Father
in
spirit
,
and
truth
,
he
did
not
meane
,
that
he
was
come
to
take
away
sacrifice
,
Sacraments
,
prayers
,
Churches
,
and
all
other
sensible
ceremonies
practised
in
the
seruice
of
the
new
law
:
but
for
as
much
,
as
the
cited
Text
is
often
tymes
alledged
by
ancient
,
and
moderne
sectaries
especially
against
all
visible
rites
of
christian
religion
,
it
will
conduce
greatly
to
vndeceiuing
the
deceiued
in
the
sense
,
and
meaning
therof
,
if
they
consider
duely
,
that
the
Samaritans
were
Schismaticks
;
as
Luther
,
and
Zuinglius
(
religious
men
both
,
and
Priests
)
illegally
,
and
sacrilegiously
marryed
against
the
holy
Canons
,
and
vowed
chastity
,
went
out
from
the
catholick
Church
,
in
the
time
of
Henry
the
eight
king
of
England
,
and
began
a
schism
in
Germany
:
likewise
as
Ballev
,
Peter
Martyr
,
Martin
Bucher
&c.
Apostat-wedded-priests
also
,
in
the
reign
of
Edward
the
Sixt
a
childe
,
began
the
schism
in
England
(
countenanced
and
supported
by
Bishop
Cranmer
specially
)
to
which
Henry
the
eight
king
Edwards
Father
had
opened
a
doore
only
;
so
a
certain
Priest
of
the
Iews
called
Mansses
to
retain
,
and
enjoy
an
vnlawfull
wife
fell
from
the
society
of
the
faithfull
Iewes
at
Hierusalem
,
and
broached
schism
in
Samaria
;
Besides
as
Luther
and
those
other
afore
mentioned
to
establish
their
schisms
leaped
[
*
](A48358-e30430-b)
*
Ioseph
l.
11.
Antiquit.
cap.
8.
est
propriū
,
inquit
,
Haereticis
,
&
Schismaticis
transilire
capita
antiquarum
Ecclesiarum
,
vt
suam
reddant
Religionem
antiquissimam
.
ouer
the
heads
of
all
christian
Churches
then
,
and
for
many
ages
before
establish't
,
pretending
,
that
these
were
not
agreeing
with
Christ
,
and
his
Apostles
in
the
essentialls
of
doctrine
,
worship
,
and
gouernment
;
and
in
consequence
thereof
made
reformation
the
disguised
end
of
their
leape
:
in
like
manner
Manasses
to
render
his
schism
plausible
,
and
taking
with
that
people
he
leaped
ouer
the
Prophet
Moyses
to
Iacob
the
Patriarch
,
and
ouer
the
Temple
in
Ierusalem
to
the
Temple
of
the
Samaritans
in
Mount
Garizim
,
tying
thereto
the
sacrifice
of
the
Iews
religion
,
vpon
pretence
,
that
the
said
Patriarch
Iacob
had
therin
adored
long
before
the
Temple
of
Salomon
was
built
,
or
the
law
giuen
;
to
obtain
superiority
in
his
schism
he
gaue
the
preeminence
in
Church-seruice
to
the
place
wherin
he
began
it
.
This
was
the
true
cause
,
that
moued
the
faithfull
Iews
to
abstain
from
the
company
and
conuersation
of
the
Samaritans
,
who
maintained
their
adoring
in
Garizim
to
be
more
ancient
,
then
the
worship
of
the
Iews
in
Ierusalem
.
In
regard
of
this
contention
about
the
Temple
in
Ierusalem
,
and
the
Temple
in
Garizim
,
the
Samaritan
woman
conceiuing
Christ
to
be
some
Prophet
(
for
as
much
as
he
had
reuealed
vnto
her
the
secret
passages
of
her
whole
life
)
propounded
vnto
him
a
Theologicall
question
touching
the
afore
said
controuersy
,
on
design
to
be
informed
to
which
of
the
two
,
publick
[
(e)
](A48358-e30470-b)
(e)
According
to
holy
scriptures
by
publick
solemn
adoration
is
meant
proper
sacrifice
namely
Joan.
12.
and
There
vvere
certain
Gentils
amongst
them
,
that
came
vp
to
adore
at
the
feast
.
And
Act.
8.
the
Euneuch
came
vp
to
adore
in
Jerusalem
,
in
both
these
scripture-places
by
adoration
,
which
was
publick
,
and
solemn
is
vnderstood
proper
sacrifice
,
that
was
offered
onely
in
Ierusalem
;
but
all
other
adorations
outward
,
and
inward
,
might
be
vsed
in
any
whatsoeuer
place
besid's
Ierusalem
.
adoration
,
or
sacrifice
was
tyed
,
and
confined
,
saying
:
Our
Fathers
adored
in
this
mountaine
,
and
ye
say
,
that
in
Ierusalem
is
the
place
where
men
ought
to
adore
;
that
is
to
offer
sacrifice
to
which
Christ
replying
[
(f)
](A48358-e30510-b)
(f)
The
Iews
,
and
Samaritans
contended
about
the
place
of
sacrifice
,
and
for
as
much
,
as
both
of
them
were
in
fault
,
therefore
Christ
form'd
his
answere
in
order
to
both
.
Although
the
Iews
sacrifice
was
the
true
sacrifice
,
neuertheless
it
was
vnprofitable
;
being
not
able
to
procure
sanctifying
grace
:
but
the
Samaritans
sacrifice
was
erroneous
,
for
they
were
schismaticks
,
and
adored
,
that
is
,
offered
sacrifice
,
where
God
would
not
haue
had
them
,
that
is
,
they
offered
sacrifice
out
of
Gods
Temple
in
Ierusalem
,
and
therefore
Christ
said
to
the
Samaritan
woman
Yee
adore
vvhat
yee
knovv
not
.
said
:
woman
,
belieue
me
,
the
houre
cometh
,
when
ye
shall
neither
in
this
mountaine
,
nor
at
Ierusalem
adore
the
Father
&c.
Wherby
he
for'told
her
,
that
the
adoration
,
or
sacrifice
,
as
to
both
the
Temples
should
shortly
cease
,
and
be
disannulled
,
and
that
the
true
sacrifice
(
suddenly
to
be
instituted
in
room
therof
)
should
not
be
tyed
to
one
place
,
or
nation
,
but
should
be
offered
in
all
the
parts
of
the
world
according
to
the
Prophecy
of
Malachias
cap.
10.
and
instructed
her
with
all
concerning
this
new
sacrifice
,
signifying
,
that
is
should
not
be
a
gross
,
and
carnall
adoration
exhibited
in
,
and
by
the
flesh
,
and
blood
of
goates
,
sheepe
,
oxen
&c.
as
afore
;
but
that
it
should
be
a
clean
adoration
,
or
sacrifice
containing
in
it selfe
spirit
,
grace
,
and
life
,
which
the
others
wanted
,
yea
that
it
should
be
the
verity
it self
,
wherof
all
former
sacrifices
were
shadowes
,
and
figures
only
:
wherefore
Christ
told
her
,
that
the
new
adorers
should
adore
the
Father
in
spirit
,
that
is
to
lay
,
should
offer
to
God
a
sacrifice
giuing
grace
,
and
life
.
Christ
did
not
inculcate
adoration
of
God
in
spirit
to
condemne
adoration
vnder
whatsoeuer
sensible
rites
,
and
ceremonies
:
but
to
exclude
the
carnall
adoration
,
or
sacrifice
of
the
Iews
that
wanted
spirit
to
giue
life
to
the
soul
:
In
like
manner
Christ
did
intimate
adoration
of
God
in
verity
to
condemne
the
erroneous
worship
of
the
Samaritās
,
who
albeit
they
did
adore
the
true
God
of
Israel
,
neuertheless
being
Schismaticks
they
did
not
adore
him
in
verity
,
because
they
adored
him
out
of
the
communion
,
and
vnity
of
the
faithfull
Iews
,
and
in
the
mountaine
of
Garizim
,
where
God
would
not
be
adored
by
sacrifice
,
this
being
confined
to
the
Temple
at
Ierusalem
.
Wherby
followeth
euidently
,
that
such
,
as
worship
,
or
adore
God
otherwise
then
he
will
himself
be
worshipped
,
or
adored
,
doe
not
worship
,
or
adore
him
in
verity
,
or
Truth
.
Sithence
God
will
be
adored
in
one
sole
Church
founded
on
the
merits
of
Christ
,
all
Schismaticks
,
and
Hereticks
,
that
abandon
the
communion
,
and
vnity
therof
,
doe
not
adore
God
in
verity
vnto
saluation
,
howeuer
they
may
flatter
themselues
with
their
mountaine
of
Garizim
,
that
is
,
with
their
own
fancied
worship
founded
on
the
mountaine
of
pride
:
wherfore
to
such
worshippers
may
be
said
,
both
according
to
reason
,
and
equity
:
you
adore
what
you
know
not
:
for
saluation
is
of
one
Church
:
and
such
only
doe
pray
,
worship
,
and
adore
[
*
](A48358-e30540-b)
*
Aug.
in
psal.
130.
ipse
,
inquit
,
in
spiritu
,
&
veritate
orat
,
qui
in
pace
Ecclesiae
orat
.
in
spirit
,
and
truth
,
which
pray
,
worship
,
and
adore
in
peace
and
cōmunion
of
one
catholick
,
and
apostolick
Church
,
wherunto
is
tyed
,
and
cōfined
the
sacrifice
,
worship
,
and
seruice
of
the
new
law
vnto
iustification
of
life
:
Again
though
sundry
Church-ceremonies
be
neither
commanded
,
nor
mentioned
[
(g)
](A48358-e30570-b)
(g)
The
Council
of
Trent
sess.
21.
c.
2.
declares
,
that
God
hath
left
power
vnto
the
Church
to
ordaine
,
and
institute
what
she
shall
think
expedient
,
and
conducing
to
the
reuerence
of
the
Sacraments
,
and
the
aduantages
of
such
,
as
receiue
them
:
wherfore
Church-gouernours
are
called
dispensers
of
the
mysteries
of
God
.
1.
Cor.
4.
in
the
holy
scriptures
farther
then
vnto
an
implicite
faith
:
neuertheless
they
are
not
to
be
condemned
:
for
many
things
appertaining
vnto
diuine
worship
doe
not
of
necessity
require
an
express
ordinance
.
Noah
built
an
Altar
to
God
,
on
which
he
offered
a
sacrifice
of
euery
clean
beast
,
all
eit
he
had
no
[
*
](A48358-e30580-b)
*
Noe
non
iussus
altare
construxit
,
vt
notat
S.
Ambrosius
.
warrantable
authority
by
speciall
precept
.
Abel
in
like
manner
vnbidden
,
offered
sacrifice
that
was
[
*
](A48358-e30590-b)
*
Respexit
Deus
ad
Abel
,
&
munera
eius
.
acceptable
to
the
diuine
Majesty
.
According
to
the
dictates
of
nature
God
is
to
be
worshipped
,
Priesthood
to
be
instituted
,
Hosts
to
be
immolated
,
ministers
to
be
deputed
for
exhibition
of
diuine
scruice
,
and
speciall
ornaments
are
to
be
ordained
,
and
appointed
,
as
holy
signes
to
distinguish
them
from
the
rest
of
the
people
:
moreouer
works
of
speciall
commande
euen
executed
aright
are
not
so
pleasing
in
the
sight
of
God
,
as
works
[
*
](A48358-e30600-b)
*
Vulgare
apud
Theologos
est
dictum
.
Deus
imperat
minora
,
de
maioribus
dat
consilium
.
counselled
only
,
if
they
be
done
according
to
the
rule
of
a
discreet
zeale
.
A
good
work
that
is
done
in
,
and
for
as
much
,
as
God
doth
counsell
the
doing
therof
,
is
more
laudable
,
and
noble
,
then
a
commanded
worke
,
because
of
a
greater
alacrity
,
and
promptitude
,
that
is
required
to
the
performance
of
a
good
work
vnbidden
.
Christ
[
*
](A48358-e30610-b)
*
Hierom.
l.
1.
con
.
Iouia
.
ait
Christum
plus
amare
Virgines
,
quia
sponte
tribuunt
,
quod
jis
non
fuit
imperatum
.
bears
a
more
speciall
affection
to
Virgins
,
that
doe
consecrate
vnto
him
their
virginity
without
a
speciall
command
;
and
indeed
it
is
a
more
noble
action
in
a
man
to
giue
an
almes
,
which
he
is
not
obliged
vnto
,
then
to
giue
it
vpon
the
score
of
an
obligation
.
Furthermore
Church-ceremonies
ought
not
to
be
counted
[
*
](A48358-e30630-b)
*
Augus.
Epis.
40.
quaes.
3.
dicit
non
esse
c●nsendū
superstitiosum
omne
,
quod
christiani
cum
infidelibus
quomodocunque
habent
commun●
.
superstitious
,
though
Pagans
,
and
other
Infidells
doe
vse
the
same
,
or
the
like
,
vnto
superstition
;
for
according
to
that
argument
christians
should
condemne
vowed
chastity
;
because
the
Pagans
had
their
vestall
Virgins
,
that
did
binde
themselues
by
vow
to
a
single
chast
life
:
Christians
should
pull
down
Churches
,
because
Pagans
built
Churches
:
christians
should
abolish
sacrifice
,
because
Pagans
offered
sacrifice
:
christians
should
despise
all
manner
of
prayers
,
because
Pagans
vsed
prayers
:
christians
should
not
reuerence
,
honour
,
and
worship
one
true
God
,
because
Pagans
reuerenced
,
honoured
,
and
worshipped
many
false
Gods
;
To
conclude
,
christians
should
not
weare
breeches
,
because
the
Turks
,
which
be
Infidells
,
weare
breeches
,
howeuer
truly
according
to
Tertullian
it
is
an
[
*
](A48358-e30660-b)
*
Pudeat
,
inquit
,
Tertullianus
,
insulsos
christianos
,
quod
ab
Ethinicis
Idolorū
suorum
solemni
pompa
,
religioso
gestu
,
&
officio
superentur
.
exceeding
great
shame
vnto
Christians
to
vse
less
solemn
pompe
,
less
ceremony
,
and
less
reuerence
in
the
seruice
of
the
true
God
,
then
is
vsed
by
the
Heathens
in
the
worship
of
Idols
.
CHAR.
VI.
OF
BAPTISM
THE
CONTENTS
.
Baptism
is
the
sole
door
,
that
openeth
a
passage
into
the
Church
of
God
:
The
kingdom
of
Heauen
is
for
euer
shut
against
the
vnbaptized
,
that
is
,
no
man
can
come
to
the
clear
sight
of
God
,
that
is
not
washt
sacramentally
afore
with
naturall
water
vnder
an
express
invocation
of
the
blessed
Trinity
de
facto
,
or
in
desire
:
The
sanctity
of
holy
faithfull
parents
cannot
render
their
children
,
that
dye
without
Baptism
Heirs
of
Heauen
,
coheirs
,
and
brothers
of
Christ
:
Through
diuine
mercy
those
which
dye
without
Baptism
,
and
haue
nothing
of
any
other
guilt
are
not
punisht
with
sensible
pain
after
their
death
:
they
are
banisht
the
court
of
Heauen
onely
:
S.
Austins
opinion
,
as
to
this
point
cleard
.
Baptism
ministred
aright
imprinteth
an
indelible
character
,
or
marke
in
the
soul
of
the
baptised
,
Anabaptism
confuted
.
Ceremonies
pertaining
to
sacramentall
baptism
set
down
,
and
explicated
.
BAptism
is
a
Sacrament
of
new
birth
,
or
regeneration
vnto
iustification
of
life
,
through
the
washing
of
[
(a)
](A48358-e30760-b)
(a)
Sensible
naturall
water
is
the
proper
remote
matter
of
necessity
requisit
to
the
Sacrament
of
baptism
,
and
accordingly
the
Council
of
Lateran
haith
defin'd
it
,
out
of
the
third
Chapter
of
S.
Iohn
.
Except
that
a
man
be
born
again
of
vvater
&c.
and
from
thence
is
named
a
Sacrament
of
regeneration
,
which
is
conform
to
the
doctrine
deliuered
by
the
Apostle
ad
Tit
c.
3.
where
he
calleth
baptism
,
the
vvashing
of
a
nevv
birth
:
and
indeed
washing
is
the
immediate
,
and
water
the
remote
matter
onely
,
so
that
neither
yee
,
hail
,
or
snow
,
vnless
,
they
be
made
fluid
,
and
thereby
proper
to
wash
,
are
a
sufficient
matter
of
baptism
.
naturall
water
vnder
an
expresse
invocation
of
[
(b)
](A48358-e30800-b)
(b)
The
true
form
of
sacramentall
baptism
is
.
I
baptise
thee
in
the
name
of
the
Father
,
son
,
and
holy
Ghost
,
which
is
cut
out
of
Christs
own
words
.
Mat.
28.
Where
is
required
a
distinct
inuocation
of
all
the
three
diuine
persons
.
Wherefore
Pelagius
the
Pope
dis.
4.
can
multi
de
consecra
.
reiectes
baptism
administred
in
the
name
of
Christ
only
.
And
S.
Cyprian
Epis.
73.
ad
Jubaia
.
affirmes
,
that
the
Apostles
neuer
baptised
de
facto
in
the
sole
name
of
Christ
:
howeuer
he
grant's
,
that
S.
Peter
,
and
the
other
Apostles
named
Iesus-Christ
in
the
conferring
of
baptism
together
with
the
other
diuine
persons
.
For
example
,
saying
.
J
baptise
thee
in
the
name
of
the
Father
,
and
Jesus-Christ
his
son
,
and
the
holy
Ghost
,
and
this
was
done
with
intent
to
render
the
name
of
Christ
more
honourable
:
but
S.
Cyprian
denyes
expresly
,
that
remission
of
sinnes
can
be
procured
without
naming
of
the
three
diuine
persons
,
which
is
the
opinion
of
S.
Austin
.
l.
1.
de
baptismo
con.
donat.
the
Holy
Trinity
.
As
there
is
fecundi●y
in
carnall
parents
to
beget
carnall
children
:
so
by
diuine
dispensation
fecundity
is
giuen
to
elementary
water
in
baptism
to
bring
forth
spirituall
children
:
and
as
no
man
comes
into
the
world
,
that
is
not
born
of
carnall
parents
:
So
no
man
enters
into
the
kingdom
of
Heauen
,
that
is
not
born
again
by
sacramentall
washing
of
water
vnto
iustification
;
whosoeuer
will
put
himselfe
in
a
capacity
to
obtaine
celestiall
enjoyments
,
must
put
of
the
old
,
and
terrene
man
,
and
put
on
the
new
,
and
spirituall
creature
:
he
must
purge
out
the
old
leauen
of
originall
sin
,
and
by
christian
circumcision
cast
of
the
sinfull
body
of
the
flesh
Col.
2.
which
is
inconsistent
with
heauenly
endowments
,
that
is
to
say
,
he
must
be
buried
with
Christ
by
baptism
Rom.
6.
christian
circumcision
vnto
remission
of
sms
,
and
newness
of
life
consisting
therin
.
Wherefore
since
that
all
men
by
the
law
[
*
](A48358-e30910-b)
*
Apostolus
dicit
omnes
peccasse
in
Adamo
primo
nostro
Parente
,
&
esse
conceptos
in
peccato
.
of
their
conception
,
or
birth
are
liable
to
the
guilt
of
sin
,
that
only
baptism
de
facto
,
in
deed
,
or
in
desire
receiued
can
wash
away
it
is
most
euident
,
that
baptism
is
a
requisite
absolutely
necessary
vnto
saluation
.
And
so
i
is
defined
10.
3.
Except
that
a
man
be
born
again
of
water
,
and
of
the
holy
Ghost
he
canot
enter
into
the
kingdom
of
God
.
Where
the
definition
extend's
euen
to
[
(c)
](A48358-e30940-b)
(c)
Ancient
Councils
,
namely
Carthag
.
and
Mileuit
.
conuince
those
of
foolishness
,
which
teach
,
that
euen
young
children
can
haue
full
enjoyment
of
Heauenly
blessednes
without
baptism
,
and
so
it
is
defined
in
the
Council
of
Trent
sess.
5.
decret
de
pecta
.
originali
:
and
this
catholick
assertion
was
counted
so
certain
in
S
Austins
dayes
,
that
he
l.
con
.
Iulia.
c.
10.
and
12.
writeth
that
Pelagius
out
of
feare
of
his
own
damnation
,
damned
such
,
as
exclude
vnbaptis'd
children
from
eternall
life
.
Yet
though
the
Pelagians
denyed
,
that
children
contracted
originall
sin
;
and
in
consequence
thereof
,
that
Baptism
,
as
to
them
,
was
no
requisit
necessary
vnto
the
washing
away
of
originall
guilt
:
neuertheless
they
taught
that
children
without
baptism
could
not
be
made
Heires
of
the
kingdom
of
Heauen
.
infants
that
dye
in
their
infancy
vnbaptized
according
to
the
Church-interpretation
,
expressing
the
want
therof
to
import
the
loss
of
Heauens
blessedness
:
so
that
it
is
extream
blindnes
to
assert
the
reception
of
children
into
Heauen
vnless
baptism
be
applyed
vnto
them
indeed
,
or
by
some
extraordinary
means
employed
aboue
the
common
,
and
ordinary
law
of
Christ
,
who
hath
instituted
no
other
ordinary
remedy
then
[
*
](A48358-e30970-b)
*
Ambro.
l.
2.
de
Abra.
cap.
11.
post
citata
verba
Domini
10.
3.
it
a
subiungit
:
vtique
nullum
excipit
,
non
infantem
non
aliqua
praeuentum
necessitate
.
Itē
Aug.
Epis.
ad
Optatum
.
mortis
,
inquit
,
transmissae
ab
Adamo
chyrographo
,
nullus
omnino
,
antequā
per
baptismum
liberetur
,
non
tenetur
obnoxius
.
sacramentall
washing
of
water
for
the
remission
of
originall
sin
,
as
plainly
shews
the
scripture-Testimony
set
down
,
and
the
constant
tradition
,
and
vniuersall
practice
of
the
catholick
Church
since
the
first
age
for
1662.
years
:
and
truly
children
ought
not
to
be
exempted
from
a
diuine
law
generally
giuen
with
reference
to
all
men
joynt
,
and
seperat
without
warrantable
authority
of
scripture
[
(d)
](A48358-e31020-b)
(d)
According
to
the
ancient
Fathers
Orig.
l.
5.
in
c.
6.
ad
Rom.
S.
Chrysostom
hom.
ad
Theoph.
S.
Austin
l.
1.
de
Baptismo
con.
dona
.
the
baptising
of
young
children
is
an
Apostolicall
tradition
,
in
consequence
of
which
it
is
no
humane
inuention
introduced
by
Pope
Higinus
,
or
Pope
Syrisius
,
as
some
sectaries
vnaduisedly
write
:
and
indeed
it
can
lay
claime
to
the
best
antiquity
,
as
plainly
appeares
by
the
Testimonies
set
down
.
Besides
Act.
16.
Paul
,
and
Silas
,
baptised
the
keeper
of
the
prison
,
and
all
his
House
,
and
1.
Cor.
1.
the
family
of
Stephanus
was
baptised
,
and
euen
young
children
are
members
of
a
family
.
Church-tradition
,
or
speciall
reuelation
,
wherof
not
one
example
can
be
produced
in
all
antiquity
,
that
euen
such
,
as
are
born
of
faithfull
,
and
godly
parents
can
be
made
of
Adams
children
Gods
children
,
and
bee
cleansed
,
and
purged
of
originall
sin
without
the
washing
of
water
in
the
word
[
(e)
](A48358-e31040-b)
(e)
S.
Paul
Eph.
5.
saith
,
that
Christ
sanctifyed
his
Church
cleansing
it
by
the
washing
of
water
in
the
vvord
of
life
Which
sacred
Text
S.
Chrys.
interpreting
hom.
20.
ad
Ephes.
asketh
,
in
what
word
?
and
answeres
to
the
question
,
saying
,
in
the
name
of
the
Father
,
the
son
,
and
holy
Ghost
;
and
S.
Austin
:
l.
6.
con
.
donat.
c.
25.
affirmes
,
that
God
is
present
with
the
Euangelicall
words
.
without
which
baptism
has
nothing
of
efficacy
,
and
l.
3.
de
baptismo
,
explaining
his
meaning
,
vnderstand's
by
Euangelicall
words
Christs
own
words
set
down
in
the
Euangile
of
S.
Mat.
cap.
28.
In
the
name
of
the
Father
,
the
son
,
and
holy
Ghost
.
Whereby
t'
is
euident
,
that
by
the
word
required
to
the
administring
of
baptism
is
not
meant
preaching
vnto
,
or
instructing
of
those
which
receiue
that
Sacrament
,
as
some
sectaries
vnaduisedly
expound
that
scripture-Text
in
opposition
to
the
baptism
of
children
,
that
are
not
capable
of
instruction
.
of
life
:
that
is
to
say
,
through
the
euangelicall
inuocation
of
the
most
blessed
Trinity
,
Father
,
son
,
and
holy
Ghost
:
and
though
Christ
by
his
absolute
power
could
haue
instituted
other
remedies
,
then
the
Sacrament
of
baptism
to
purge
out
the
leauen
of
originall
sin
:
yet
it
is
euident
,
that
his
will
was
only
to
apply
that
,
and
none
other
,
as
the
ordinary
cure
thereof
.
Wherfore
the
faith
,
and
sanctity
of
faithfull
and
holy
parents
is
not
enough
to
sanctify
their
children
vnto
saluation
without
baptism
,
hereunto
being
necessarily
required
iustifying
grace
through
diuine
faith
,
the
collation
wherof
is
the
prerogatiue
of
Christs
merit
's
.
The
grace
,
that
does
sanctify
parents
souls
does
not
sanctify
their
childrens
souls
,
euery
soul
is
sanctifyed
by
its
own
inherent
sanctity
,
and
not
by
the
sanctity
of
an
other
in
the
formall
sense
.
Parents
can
only
through
their
sanctity
dispose
,
and
prepare
vnto
spirituall
sanctity
,
for
as
much
,
as
they
can
procure
for
their
children
christian
baptism
,
wherof
they
be
neither
the
formall
,
nor
efficient
causes
:
so
the
holy
prayers
of
S.
Steuen
did
dispose
vnto
the
marueilous
grace
,
that
sanctifyed
S.
Paul
.
Act.
but
did
not
effect
it
:
notwithstanding
in
regard
of
this
holy
preparation
practised
by
faithfull
Parents
the
same
S.
Paul
nameth
their
children
holy
10.
ad
Cor.
that
is
to
say
[
*
](A48358-e31120-b)
*
Tertull.
l.
de
monologia
vocat
liberos
parentum
fidelium
sanctitati
destinatos
.
Et
Hierom.
Epis.
153.
ad
Paulinum
,
Christianae
fidei
candidatos
.
as
to
preparation
holy
:
according
to
the
interpretation
of
the
ancient
Fathers
.
Furthermore
though
the
faithfull
of
the
new
law
do
succeed
in
the
Couenant
established
between
Abraham
,
and
God
Rom
9.
The
words
whereof
are
these
:
I
will
be
God
vnto
thee
,
and
to
thy
seed
after
thee
Gen.
17.
neuertheless
there
cannot
be
alleadged
any
one
Scripture-testimony
to
proue
,
that
the
children
of
belieuing
Parents
be
sanctified
in
vertue
of
the
said
Couenant
:
for
they
are
not
Abrahams
seed
,
and
heires
in
their
Mothers
wombe
,
or
as
soon
,
as
they
be
born
,
according
to
promise
,
but
after
they
be
made
sons
of
God
by
faith
[
*
](A48358-e31160-b)
*
Gal.
3.
quicunque
enim
in
Christo
baptiz
ati
estis
,
Christum
induist
is
:
si
autem
vos
Christi
,
ergo
semen
Abrahae
estis
haeredes
secūdum
promissionem
.
in
Christ
Iesus
through
baptism
,
Gal.
3.
Moreouer
the
Couenant
was
made
on
condition
that
euery
man
child
should
haue
the
foreskin
of
his
flesh
circumcised
,
or
otherwise
cut
of
from
the
people
of
God
Gen.
17.
in
consequence
of
which
it
is
euident
,
that
euen
in
the
old
law
the
Male-sex
descending
from
Abraham
by
corporall
generation
were
not
counted
de
facto
,
indeed
,
children
of
the
Couenant
without
circumcision
:
in
like
manner
in
the
new
law
no
man
is
Abrahams
seed
,
childe
of
the
Couenant
,
and
Heir
of
blessednes
according
to
promise
,
that
is
not
Christs
afore
,
by
spirituall
generation
in
baptism
,
which
is
christian
circumcision
,
and
the
condition
of
promised
blessednes
.
Wherefore
it
is
a
weake
imagination
of
modern
sectaries
to
think
that
faithfull
,
and
holy
Parents
bring
forth
sanctified
children
.
Besides
Isaac
,
and
Rebecca
were
most
renouned
for
faith
,
and
holiness
:
neuertheless
not
euen
Caluinists
will
dare
to
say
,
that
their
son
Esau
was
sanctified
in
his
mothers
wombe
.
Sithence
the
Sacrament
of
baptism
is
a
requisite
absolutly
necessary
vnto
saluation
according
to
the
common
,
and
ordinary
way
instituted
for
the
obtaining
of
it
,
a
christian
woman
conceiuing
a
child
shall
doe
most
prudently
,
and
christianly
during
the
tyme
of
trauail
to
desire
of
God
by
dayly
prayers
,
and
alms-deeds
,
that
the
fruit
of
her
womb
may
not
be
depriued
of
baptism
,
and
God
,
whose
power
is
not
confined
to
Sacraments
,
and
whose
mercy
is
aboue
his
other
ordinary
workes
,
can
be
moued
at
the
piety
,
and
deuotion
of
a
belieuing
Mother
to
vse
a
speciall
priuiledge
to
bring
the
said
child
to
the
kingdom
of
Heauen
,
though
naturall
causes
doe
obstruct
the
baptism
therof
:
howeuer
Infants
of
what
condition
soeuer
,
dying
in
their
infancy
vnbaptized
with
the
guilt
only
of
originall
treason
against
the
diuine
majesty
committed
by
their
first
Parent
are
but
banisht
the
court
of
Heauen
,
no
sentence
of
sensible
punishment
passeth
against
them
,
being
their
consent
,
as
to
their
own
[
(f)
](A48358-e31200-b)
(f)
According
to
S.
Bernard
cited
by
S.
Tho.
q.
de
malo
ar.
2.
a
man
burnes
in
the
fire
of
hell
in
regard
of
his
own
will
onely
.
But
Originall
sin
is
noe
product
of
our
own
will
.
will
,
was
not
giuen
to
the
treason
;
so
that
their
banishment
is
most
milde
,
and
fauourable
,
compared
with
the
[
(g)
](A48358-e31220-b)
(g)
According
to
S.
Gregory
Nazian.
Ora.
40.
young
babes
,
which
through
misfortune
are
not
baptis'd
,
neither
enjoy
the
glory
of
Heauen
,
nor
endure
the
pains
of
Hell
,
which
S.
Austin
.
l.
de
pec
.
mer.
&
remis
.
c.
16.
calleth
mitissimam
damnationem
,
the
mildest
damnation
:
and
that
no
man
may
conceiue
,
that
S.
Austin
so
nameth
the
condition
of
children
,
that
dye
without
Baptism
as
if
he
so
named
it
,
in
comparison
of
the
torments
those
suffer
,
which
are
punish'd
with
euerlasting
sensible
burnings
in
regard
of
their
actuall
personall
sinnes
.
●
5.
con
.
Julia.
cap.
8.
affirmes
expresly
,
that
his
meaning
is
,
that
children
dying
vnbaptised
are
not
afflicted
with
so
grieuous
pains
,
as
that
it
were
better
they
had
neuer
been
born
:
but
Christ
saith
of
the
damned
in
Hell
,
melius
esset
si
natus
non
fuisset
homo
ille
,
wherfore
according
to
Christs
own
saying
it
were
better
neuer
to
be
born
,
then
to
dwell
in
Hell
:
and
hereby
appear's
that
poena
sensus
sensible
pain
,
is
not
procured
by
originall
sin
,
and
indeed
the
punishment
a
man
incur's
through
originall
sin
,
is
a
priuation
of
beatificall
vision
onely
,
according
to
S.
Thomas
in
2.
dis.
33.
q.
12.
ar.
2.
wherefore
wheras
S.
Austin
ser.
14.
de
verbis
Apostoli
saith
that
children
vnbaptis'd
are
on
the
left
hand
,
and
goe
into
euerlasting
fire
,
doubtles
he
mean's
not
,
that
they
shall
be
tormented
with
the
euerlasting
burnings
of
Hell
.
Besides
perhaps
S.
Austin
aggrauated
the
punishment
of
children
vnbaptis'd
in
heat
of
dispute
with
the
Pelagians
,
that
ascribed
vnto
them
eternall
felicity
without
the
kingdom
of
Heauen
.
Howeuer
S.
Austin
in
Enchir.
ad
Laur.
cap.
47.
ingeniously
confesseth
,
that
he
neither
can
,
nor
dare
define
Qua
,
qualis
,
&
quanta
set
poena
illa
parvulorum
sine
baptismo
morientium
:
and
names
it
onely
mit●ssimam
,
aut
leuissimam
poenam
.
And
doubtless
though
children
that
dye
without
baptism
in
as
much
,
as
they
be
depriu'd
of
the
clear
sight
of
God
,
suffer
something
of
heauiness
,
neuertheless
it
is
not
grieuous
vnto
them
,
being
they
know
,
that
they
are
not
depriu'd
of
heauenly
blessedness
in
regard
of
any
personall
fault
of
their's
;
again
since
that
heauiness
,
or
sorrow
is
not
Poena
sensus
,
a
sensible
punishment
,
there
can
be
no
outward
cause
thereof
.
banishment
of
ill
Angells
,
and
wicked
men
,
that
haue
by
their
own
voluntary
act
engaged
in
a
rebellion
against
God
their
soueraign
lord
.
In
regard
of
the
absolute
necessary
dependence
,
that
eternall
life
hath
of
baptism
,
Christ
out
of
a
fauourable
prouidence
towards
all
mankinde
so
instituted
this
Sacrament
,
that
euen
[
(h)
](A48358-e31360-b)
(h)
According
to
Tertull.
l.
de
Baptis
.
c.
16.
Lay-people
can
minister
baptism
lawfully
when
the
necessity
thereof
vrgeth
,
and
cannot
otherwise
be
supplyed
:
which
opinion
S.
Hierom
assertes
Dial.
1.
adversus
Lucif
.
and
truly
the
Apostles
,
Ioan.
4.
ministred
the
baptism
of
Christ
while
they
were
lay-men
,
for
they
were
made
Priests
at
the
last
supper
,
moreouer
this
doctrine
is
asserted
,
as
an
Article
of
faith
by
the
Council
of
Florence
in
the
Decree
of
Pope
Engenius
.
priuate
persons
of
what
condition
,
or
sex
soeuer
(
vnclothed
with
authority
by
ordination
,
or
iurisdiction
)
can
both
lawfully
,
and
validly
exercise
the
administration
therof
in
the
occurrence
of
vrgent
necessity
occasioned
through
the
absence
of
Pastors
lawfully
called
therunto
,
applying
the
true
matter
,
and
true
forme
,
and
employing
also
an
intention
conformable
to
Christ
,
and
his
Church
:
and
albeit
that
setting
aside
the
case
of
necessity
,
baptism
so
administred
,
is
vnlawfull
as
to
conscience
in
him
,
that
is
the
Minister
therof
:
neuertheless
it
is
valid
,
as
to
the
essence
of
the
Sacrament
:
circumcision
performed
by
vncircumscised
Gentills
was
counted
valid
:
and
the
same
reason
makes
for
the
validity
of
Baptism
exercised
by
vnbaptized
persons
,
seeing
there
is
parity
between
baptisme
,
and
circumcision
,
as
vnto
necessary
application
.
But
to
proceed
further
,
as
to
the
excellency
of
this
Sacrament
of
Christ
(
for
so
it
is
named
properly
,
and
therfore
[
(i)
](A48358-e31380-b)
(i)
Ephes.
4.
One
lord
,
one
faith
,
one
Baptism
.
Christ
is
our
one
sole
lord
vpon
the
score
of
generall
redemption
,
which
he
procured
by
his
death
,
and
passion
.
Faith
is
one
onely
because
the
object
is
but
one
,
and
common
alike
to
all
the
faithfull
.
Baptism
is
one
onely
because
by
vertue
of
the
fame
baptism
all
men
are
incorporated
in
to
the
mysticall
body
of
Christ
,
which
is
the
catholick
Church
.
one
alone
,
wheras
if
it
were
a
Sacrament
of
sole
man
,
it
should
be
many
)
besid's
it's
cheife
product
of
sanctifying
grace
,
wherby
man
is
made
a
childe
of
God
,
Heir
of
Heauen
,
coheire
,
and
brother
of
Christ
Ro.
8.
in
regard
wherof
it
surpasseth
circücision
,
(
that
figured
only
,
what
it
is
indeed
,
and
verity
,
and
the
[
(k)
](A48358-e31410-b)
(k)
The
baptism
of
S.
Iohn
Baptist
was
no
Sacrament
taken
in
the
proper
sense
being
a
preparation
there
vnto
onely
:
howeuer
Christ
thought
fit
to
be
baptis'd
of
S.
Iohn
his
precursor
,
that
thereby
the
water
might
be
sanctifyed
through
a
touch
of
his
sacred
body
,
and
likewise
consecrated
,
as
the
instrumentall
cause
vnto
giuing
ingress
into
his
Church
euen
then
design'd
by
him
to
be
built
forthwith
,
for
Christs
baptism
happened
in
that
very
yeare
of
his
age
,
when
he
began
to
preach
the
Gospel
.
baptism
of
S.
Iohn
Baptist
,
that
prepared
only
thereunto
)
it
doth
[
(l)
](A48358-e31420-b)
(l)
S.
Gregory
Nazian.
Ora.
40.
calleth
baptism
a
seale
,
or
marke
,
whereby
a
man
is
signed
,
and
marked
for
a
souldier
of
Christ
:
and
S.
Cyril
.
Ierosol
.
nameth
it
a
sacred
vndelible
seale
:
wherfore
S.
Austin
l.
2.
con
.
Epis.
Parmeni
.
c.
12.
affirmes
,
that
as
the
mark
's
made
with
a
hot
iron
in
souldiers
,
that
run
from
their
colours
abide
in
their
flesh
,
so
baptism
and
holy
order
continue
in
Apostates
,
that
desert
their
faith
,
and
religion
.
wherefore
if
such
rebellious
straglers
returne
after
wards
to
the
Church
,
those
two
Sacraments
ought
not
to
be
administred
again
,
because
they
imprinted
characters
,
which
can
neuer
weare
away
.
imprint
in
the
person
baptised
a
Character
,
which
is
a
spirituall
Mark
,
wherby
the
soul
is
figured
,
and
fashioned
in
conformity
to
Christ
,
as
also
known
for
his
,
and
distinguisht
from
such
,
as
are
not
his
.
Wherfore
it
is
a
distinctiue
sign
,
and
consequently
indelible
,
eternally
permanent
:
so
that
after
a
soul
is
once
charactarised
,
or
sealed
[
(m)
](A48358-e31470-b)
(m)
Anabaptists
are
so
nam'd
because
such
,
as
were
baptised
in
their
infancy
,
those
sectaries
baptise
again
,
as
soon
as
they
come
to
perfect
vse
of
reason
,
as
if
the
baptism
conferred
afore
were
invalide
;
they
ground
their
Heresy
in
Christs
word
's
Mat.
28.
teach
all
nations
,
baptising
them
&c.
but
without
cause
,
as
in
the
character
is
prou'd
.
with
the
seale
of
baptisme
,
it
ought
not
to
be
sealed
again
.
As
concerning
the
ceremonies
belonging
to
the
solemnity
and
meetness
of
this
Sacrament
they
be
outward
sensible
actions
decently
,
and
profitably
employed
before
,
in
,
or
after
the
administration
thereof
.
Before
the
receiuing
of
baptism
as
meet
preparations
required
there
unto
are
first
[
*
](A48358-e31510-b)
*
S.
Hieron
in
cap.
28.
Mat.
non
potest
fieri
,
vt
corpus
baptismi
suscipiat
Sacramentum
,
nisi
antea
anima
susceperit
veritatē
.
Loquitur
de
adultis
.
instructions
in
the
rudiments
of
christian
religion
if
the
person
,
or
persons
suing
for
baptism
are
grown
to
full
age
of
reason
Math.
28.
which
scripture
doth
set
down
the
order
therin
to
be
obserued
according
to
the
condition
,
capacity
,
or
ripeness
of
each
one
:
such
as
are
apt
,
and
capable
to
vnderstand
christian
doctrine
ought
to
be
instructed
before
they
be
admitted
to
the
Sacrament
:
which
was
the
practice
of
the
Apostles
Act.
2.
and
3.
S.
Philip
the
Deacon
preached
vnto
the
Eunuch
Iesus
,
and
required
credence
therunto
,
before
he
did
baptize
him
Act.
8.
and
indeed
it
is
impossible
for
the
body
to
receiue
the
Sacrament
of
Baptism
vnless
the
soul
receiue
afore
the
verity
of
faith
when
there
is
sufficient
ripeness
of
judgment
in
the
subject
to
receiue
it
.
Howeuer
neither
instruction
,
nor
any
other
disposition
is
of
necessity
,
as
to
the
nature
,
or
essence
of
this
Sacrament
:
Infants
in
their
infancy
[
*
](A48358-e31560-b)
*
Mar.
10.
Luc.
18.
Christus
ait
,
sinite
paruulos
,
&
nolite
prohibere
illos
venire
ad
me
,
talium
●nim
est
Regnum
Coelorum
.
being
capable
of
heauenly
blessedness
,
are
not
vncapable
of
baptism
though
they
want
capacity
for
instruction
:
Christ
did
expresse
the
necessity
of
baptism
,
as
to
the
new
Testament
after
the
same
manner
,
as
God
did
explaine
the
necessity
of
circumcision
,
as
to
the
old
Testament
,
Gen
17.
and
consequently
since
infancy
was
no
hindrance
to
circumcision
neither
is
it
a
l●t
to
baptism
.
Secondly
[
*
](A48358-e31600-b)
*
Scrutiniū
,
quo
fides
baptiz
andorū
explorabatur
agnoscit
Aug.
l.
de
side
,
&
operibus
c.
6.
&
exprimitur
hac
caremonia
in
Rituali
,
quande
dicit
Sacerdos
infan●ulo
;
quid
petis
,
&
patrinus
respondet
fidem
,
deinde
Sacerdos
dicit
abrenuncias
Satanae
?
Huius
ceremoniae
meminit
Tertull.
l.
de
spectaculis
cap.
4.
inspection
,
or
examination
as
to
faith
by
interogatories
.
Thirdly
[
*
](A48358-e31620-b)
*
Signi
Crucis
vsurpati
in
baptisme
meminit
Aug.
l.
de
Catech.
Rudibus
cap.
20.
sign
of
the
cross
,
which
sheweth
,
that
Christ
doth
not
work
in
this
Sacrament
vnto
remission
of
sin
's
by
water
only
,
but
by
water
and
blood
shed
on
the
crosse
.
It
was
IESUS-CHRIST
that
[
(n)
](A48358-e31640-b)
(n)
Christ
is
said
to
come
by
water
because
he
instituted
the
Sacrament
of
baptism
in
water
signifyed
by
the
sacred
water
,
that
sprung
out
of
his
side
hanging
on
the
cross
:
and
he
is
said
to
come
by
blood
in
regard
the
blood
of
Christ
cleanseth
from
all
sinnes
.
1.
Ioan.
10.
came
by
water
,
and
blood
vnto
saluation
of
all
men
Io.
1.
cap.
5.
fourthly
[
*
](A48358-e31680-b)
*
Exorcismi
meminit
Iustinus
Maertyr
Dialogo
de
Tripho
.
exorcism
wherby
the
deuil
is
hindred
so
,
that
he
cannot
obstruct
the
ministring
of
baptism
,
or
the
effect
therof
.
Fiftly
[
*
](A48358-e31690-b)
*
Insufflationis
(
qua
vtitur
Sacerdos
solemniter
baptizans
,
dicens
,
exi
ab
eo
spriritus
immūde
,
meminit
S.
Ambros
.
l.
de
ijs
,
qui
initiantur
,
significat
expulsionem
Daemonis
.
insufflation
,
or
breathing
on
the
person
,
that
is
to
be
baptized
signifyeth
the
casting
out
of
the
deuill
:
for
euery
one
before
baptism
is
a
childe
of
wrath
,
of
Hell
,
of
damnation
through
originall
sinne
.
Sixtly
[
*
](A48358-e31700-b)
*
Gustus
salis
memenit
Concil.
Carthag
4.
can.
5.
transfertur
ad
significādam
sapientiam
.
Vnde
dicitur
sal
sapientiae
.
salt
giuen
to
tast
,
which
doth
represent
the
wisdome
of
christian
doctrine
receiued
in
baptism
.
Seauenthly
[
*
](A48358-e31730-b)
*
Mar.
7.
misit
(
JESVS
)
digitos
suos
in
auriculas
eius
,
&
expuens
tetigit
linguam
eius
,
&
inspiciens
in
caelum
gemuit
,
&
ait
illi
(
surdo
&
muto
)
Epheta
,
quod
est
adaperire
,
Huius
contactus
narium
,
&
aurium
meminit
S.
Ambrosius
,
loco
supra
citato
.
the
putting
of
spittle
into
the
nostrills
,
and
eares
,
which
signifyes
the
receiuing
of
faith
,
and
grace
in
vertue
of
the
Sacrament
.
And
this
ceremony
is
grounded
Mar.
7.
Eightly
.
[
*
](A48358-e31770-b)
*
Mar.
1.
cōplexans
(
LESVS
)
eos
(
paruulos
)
&
imponens
manus
super
illos
benedicebat
.
Huius
caeremoniae
meminit
Aug.
l.
2.
de
pec
.
merit
.
c.
16.
Imposition
of
hands
,
and
the
Priests
benediction
with
all
after
the
imitation
of
Christ
Mar.
●
.
Ninthly
[
*
](A48358-e31830-b)
*
Unctionis
ex
oleo
benedicto
in
pectore
,
&
scapùlis
meminit
Aug.
ser.
206
de
Tempore
.
anoiming
breast
,
and
shoulders
with
holy
oile
,
wherby
is
signifyed
,
that
who
euer
is
haptized
is
prepared
to
fight
the
deuill
,
the
world
,
and
the
flesh
.
Ceremonies
employed
in
administring
of
baptism
:
that
is
to
say
:
which
accompany
the
doing
of
the
Sacramēt
are
first
:
the
[
*
](A48358-e31860-b)
*
Nomina
Gentilium
imponere
prohibitum
est
can
.
33.
Concil
Nicaeni
.
naming
of
the
person
,
that
is
to
be
baptized
:
a
ceremony
not
at
all
times
practised
.
Secondly
[
(o)
](A48358-e31880-b)
(o)
God-Fathers
and
God
mothers
Tertull
l.
de
baptis
.
c.
18.
nameth
sure
ties
,
because
of
their
engagement
in
order
to
such
,
as
they
chrisen
,
and
indeed
thereby
they
are
bound
to
instruct
their
God-sons
,
and
God-daughters
in
all
requisits
necessary
to
christian
Religion
.
Trident.
sess.
24.
cap.
de
reform
.
But
their
obligation
is
far
less
when
the
children
they
chrisen
abide
vnder
the
conduct
of
catholick
Parents
.
From
the
Sacrament
of
Baptism
ariseth
a
spirituall
kindred
between
the
God-father
,
or
God-mother
,
and
the
party
baptised
,
and
again
between
the
God-father
,
or
God-mother
,
and
the
Parents
of
the
party
baptised
.
In
regard
of
this
spirituall
kindred
t'
is
vnlawfull
(
without
speciall
dispensation
)
for
either
God-father
,
or
God-mother
to
marry
with
the
party
they
chrisen
,
and
the
marriage
is
invalide
.
Howeuer
now
since
the
publication
of
the
Councill
of
Trent
no
such
spirituall
kindred
ariseth
to
the
anulling
of
marriage
between
the
God-father
,
and
God-mother
.
And
from
hence
it
comes
that
Fathers
,
and
Mothers
ought
not
to
baptise
their
own
children
,
if
their
baptism
can
be
supplyed
otherwise
,
neither
ought
they
to
be
God-fathers
,
or
God-mothers
of
their
own
children
according
to
the
Churches
canons
.
can.
30.
q.
1.
ad
simina
.
God-Fathers
,
and
God-mothers
so
called
in
regard
of
their
concurrence
vnto
the
spirituall
regeneration
by
baptism
,
wherby
they
contract
spirituall
kindred
with
the
baptised
,
and
parents
therof
only
;
in
as
much
as
they
vndertake
the
spirituall
conduct
of
the
baptised
,
as
to
instruction
in
the
rudiments
of
christian
doctrine
,
and
therby
contract
an
obligation
according
to
iustice
to
the
performance
therof
,
they
be
named
suerties
.
Thirdly
blessing
of
water
:
fourthly
immersion
,
or
washing
of
water
considered
as
it
is
a
ceremony
only
,
and
not
as
it
is
the
immediate
matter
of
this
Sacrament
,
for
taken
in
that
sense
,
it
is
more
then
an
accidentall
ceremony
being
an
essentiall
part
of
baptism
.
Ceremonyes
employed
after
baptism
is
ministred
:
that
is
to
say
which
be
subsequent
therunto
are
,
first
:
anoynting
of
the
crown
of
the
head
in
the
person
baptised
with
chrism
consecrated
by
a
Bishop
,
which
ceremony
doth
signify
,
that
the
baptised
in
Christ
hath
put
on
Christ
,
and
incorporated
himselfe
into
him
,
as
to
his
head
.
Fourthly
the
putting
of
a
wax
candle
lighted
into
the
hand
of
the
baptised
,
which
is
a
mysticall
representation
of
the
marueilous
light
of
faith
the
baptised
is
called
vnto
.
Fiftly
a
white
garment
which
expresseth
the
innocency
and
spirituall
candor
of
him
,
that
is
baptised
,
whose
sins
though
they
be
as
crimson
,
or
scarlet
by
baptism
be
made
white
,
as
snow
,
and
wool
.
CHAR.
VII
.
OF
CONFIRMATION
THE
CONTENTS
.
To
lay
hand
's
on
the
heads
of
such
,
as
are
baptized
anointing
their
foreheads
with
Chrism
,
and
signing
them
with
the
sign
of
the
cross
,
wherein
consisteth
the
true
matter
,
and
form
of
sacramentall
Confirmation
,
is
a
function
proper
to
Bishops
onely
.
Although
the
Sacrament
of
Confirmation
,
is
not
of
so
exceeding
great
necessity
as
baptism
:
neuerthelesse
it
produceth
an
additionall
sanctity
vnto
perfecting
the
grace
,
that
baptism
brought
forth
afore
:
baptism
begetteth
christian
souldiers
,
and
sacramentall
confirmation
improu's
,
and
strengthens
them
in
professing
Christ
.
As
to
confirme
sacramentally
,
so
to
consecrate
Chrism
is
an
office
proper
to
Bishops
onely
.
Episcopall
ceremonies
practiced
in
the
consecration
of
Chrism
.
COnfirmation
is
a
[
(a)
](A48358-e32000-b)
(a)
The
Councils
of
Florence
in
the
Decree
of
Pope
Eugenius
,
and
of
Trent
sess.
7.
can.
7.
define
Confirmation
to
be
a
Sacrament
of
the
new
law
.
Neither
matters
it
,
that
it
is
not
set
down
expresly
in
the
holy
Euangile
,
for
according
to
S.
Iohn
cap.
vlt.
IESVS
did
many
things
,
which
the
Euangelists
neuer
committed
to
writing
:
and
indeed
t'
is
meer
accidentall
to
a
Sacrament
,
that
either
the
iustitution
,
or
any
essentiall
part
thereof
be
expressed
plainly
in
the
holy
scriptures
:
for
before
the
new
Testament
was
written
both
batpism
,
and
the
Eucharist
were
Sacraments
taken
in
the
proper
sense
.
Sacrament
of
the
new
law
taken
in
the
proper
sense
:
the
ordinary
Minister
wherof
is
a
Bishop
.
S.
Philip
.
Deacon
,
and
disciple
of
Christ
,
though
he
did
confer
the
Sacrament
of
baptism
Act.
8.
neuertheless
,
he
did
not
lay
his
hand
's
on
the
heads
of
those
whom
he
dad
baptised
anointing
their
forehead
's
with
Chrism
,
and
signing
them
with
the
sign
of
the
cross
in
the
name
of
the
Father
,
son
,
and
holy
Ghost
(
wherein
is
this
Sacraments
consistency
)
that
being
an
act
proper
[
(b)
](A48358-e32030-b)
(b)
Though
a
meer
Priest
has
power
to
baptise
,
and
anoint
the
baptised
with
the
oyle
of
Chrism
consecrated
by
a
Bishop
,
neuertheless
he
wantes
authoritie
to
signe
with
the
same
oyle
the
forehead
of
the
baptized
:
that
function
being
proper
to
Bishops
when
they
giue
the
holy
Ghost
to
the
baptized
:
howeuer
by
speciall
priuiledge
of
the
sea
Apostolick
Abbates
,
that
are
no
Bishops
and
meer
Briests
also
,
may
minister
the
Sacrament
of
Confirmation
where
there
is
no
Bishop
to
perform
that
office
:
and
de
facto
Pope
Gregory
dispensed
,
as
appear's
by
his
own
writings
l.
5.
Epis.
26.
to
the
Episcopall
function
.
Wherefore
when
the
Apostles
,
that
w●re
at
Ierusalem
heard
that
the
Samaritans
,
through
S.
Philips
preaching
had
embraced
christian
religion
,
and
were
baptised
with
all
,
they
sent
[
*
](A48358-e32040-b)
*
S.
Chrysos
.
in
8.
Act.
hom.
18.
&
Epiphan.
haer.
21.
expressè
negant
S.
Philippum
(
cum
esset
Diaconus
dumtaxat
)
fuisse
sufficientem
muneri
imponēdi
manus
,
vt
Samaritani
reciperent
Spiritū
sanctum
,
proinde
intentio
ob
quā
missi
fuerunt
Petrus
&
Ioannes
ad
id
officium
praestandum
,
fuit
,
quod
essent
Episcopi
,
vnde
constat
Episcopum
esse
ministrum
ordinarium
sacramentalis
confirmationis
.
Vnde
S.
Dionys.
Eccl.
Hierar
.
cap.
a.
Sacerdotes
,
inquit
,
offerebant
baptisatum
Episcopo
,
vt
eum
posset
signare
diuino
,
&
Deifico
vnguento
.
S.
Peter
,
and
S.
Iohn
(
which
were
Apostles
,
and
Bishops
too
)
to
lay
their
hands
on
the
heads
of
those
,
which
were
baptised
,
that
they
might
receiue
the
holy
Ghost
;
that
is
they
sent
vnto
them
Bishops
to
minister
the
Sacrament
of
confirmation
vnto
giuing
of
sanctifying
grace
:
so
the
[
*
](A48358-e32090-b)
*
Theodor.
in
cantica
ad
illa
verba
,
vnguentum
effusum
nomen
tuum
,
dicit
baptizatos
sub
visibili
vnguenti
specie
huius
Sacramenti
,
invisibilem
sancti
spiritus
accipere
gratiam
.
Jtem
S.
Cyrillus
Hierosol
.
Cateche
.
3.
vnguentum
,
inquit
,
confirmationis
postquam
est
consecratum
.
non
est
ampliùs
vnguentum
nudum
,
&
commune
,
sed
Chrysma
Christi
,
quo
corpus
quidem
vngitur
anima
autem
sancto
,
&
viuifico
spiritu
sanctificatur
.
ancient
Fathers
nearest
to
the
Apostles
times
do
vnanimonsly
interpret
the
meaning
of
the
Scripture
Act.
8.
that
saith
:
then
laid
they
their
hands
on
them
,
and
they
receiued
the
[
(c)
](A48358-e32150-b)
(c)
By
imposition
of
hands
mentioned
Act.
8.
The
ancient
Fathers
vnderstood
the
administing
of
sacramentall
confirmation
,
namely
S.
Cyprian
Epis.
73.
S.
Hierom.
Dial.
con
.
Lucif.
ad
S.
Austin
l.
15.
de
Trinit.
c.
26.
affirmes
,
that
the
Apostles
(
Peter
,
and
Iohn
)
pray'd
,
that
those
might
receiue
the
holy
Ghost
,
on
whom
they
had
laid
their
hands
.
By
the
holy
Ghost
is
meant
the
third
person
in
the
B.
Trinity
,
and
he
is
said
to
be
giuen
when
sanctifying
grace
is
infused
into
,
or
augmented
in
our
souls
;
and
doubtless
the
imposition
of
hands
afore
mentioned
Act.
8.
through
the
vertue
,
and
efficacy
of
it's
application
was
indeed
an
effectuall
instrumentall
cause
of
grace
:
for
t'
is
said
in
the
same
chapter
set
down
,
that
when
Simon
saw
,
that
through
the
imposition
of
the
Apostles
hands
,
the
holy
Ghost
was
giuen
,
he
offered
to
buy
it
,
conceiuing
,
he
might
obtaine
that
diuine
gift
with
money
.
Holy
Ghost
.
And
albeit
that
signing
,
and
anointing
with
Chrism
in
the
forehead
be
not
mentioned
therein
,
yet
it
is
clear
,
that
then
S.
Peter
,
and
S.
Iohn
did
not
administer
confirmation
without
either
of
them
,
they
hauing
been
by
continuall
vsage
receiued
,
and
practiced
in
the
catholick
Church
down
from
the
Apostles
,
to
the
present
times
,
as
the
essentiall
partes
therof
:
in
so
much
that
euen
anciently
confirmation
is
named
the
Sacramēt
[
*
](A48358-e32190-b)
*
Aug.
l
,
2.
con
.
lite
.
petit
.
c.
104.
vocat
Sacramentum
chrysmatis
,
&
dicit
esse
Sacramentū
sicut
Baptimus
&c.
Aug.
&
alij
Patres
vocant
illud
signaculum
in
fronte
.
of
Chrism
,
Sacrament
,
or
sign
in
the
forehead
,
Christ
did
think
it
fitting
that
the
forehead
should
be
signed
because
of
the
outward
eminence
therof
aboue
the
other
parts
of
mans
body
,
signifying
thereby
,
that
a
Christian
ought
not
to
be
ashamed
of
the
cross
.
Besid's
in
the
same
chap.
Act.
8.
though
S.
Luke
relateth
only
,
that
the
Eunuch
(
before
S.
Philip
baptised
him
)
said
:
I
belieue
the
son
of
God
to
be
IESVS
,
making
no
mention
of
the
other
diuine
persons
to
wit
:
Father
,
and
Holy
Ghost
,
nor
of
other
necessary
requisits
to
diuine
faith
:
notwithstanding
according
to
S.
Austin
lib.
de
fide
&
oper.
cap.
9.
it
is
certain
that
S.
Philip
instructed
the
Eunuch
in
all
points
necessarily
belonging
to
christian
faith
:
howeuer
it
is
a
weak
argument
,
that
hath
the
support
of
negatiues
onely
:
and
a
manifest
weakness
to
question
what
the
Church
of
God
armed
against
all
Heresyes
through
the
constant
infallible
assistance
of
the
holy
Ghost
doth
practise
vniuersally
.
Moreouer
Christ
at
his
last
supper
(
when
he
instituted
[
(d)
](A48358-e32230-b)
(d)
Christ
iustituted
the
Sacrament
of
confirmation
at
his
last
supper
according
to
tradition
set
down
in
the
2.
Epis.
c.
1.
of
Pope
Fabianus
,
who
expresly
assertes
,
that
Christ
at
his
last
supper
appointed
,
and
determined
Chrism
for
the
proper
matter
of
this
Sacrament
,
and
taught
his
Apostles
how
to
make
it
.
the
Sacrament
of
confirmation
)
taught
his
Apostles
the
mingling
of
oile
,
and
Balsom
to
the
making
of
Chrism
,
which
is
the
necessary
matter
therof
,
and
instructed
them
as
to
the
forme
also
,
which
is
,
this
or
some
other
equalling
it
,
for
example
[
*
](A48358-e32240-b)
*
Catech.
Trid.
par.
2.
cap.
3.
ait
&
Christum
tradidisse
qua
forma
administretur
hoc
Sacramentum
&
legitimā
formam
esse
hanc
,
vel
aliam
aequiualentem
.
Consigno
to
signo
Crucis
&c.
I
signe
thee
with
the
sign
of
the
cross
,
and
confirm
thee
with
Chrism
of
saluation
in
the
name
of
the
Father
,
and
of
the
son
,
and
of
the
holy
Ghost
,
Amen
.
Which
words
,
or
others
equalling
them
are
[
(e)
](A48358-e32280-b)
(e)
The
generall
practice
of
the
Church
,
and
the
Decree
of
Pope
Eugenius
in
the
Council
of
Floreuce
giue
euidence
of
the
from
of
sacramentall
confirmation
.
The
particle
Saluation
is
put
,
vnto
signifying
the
cheif
product
of
this
Sacrament
,
which
is
sanctifying
,
and
strengthning
grace
;
again
the
particles
vvith
the
sign
of
the
cross
are
inserted
in
the
form
,
because
the
military
marke
,
that
the
party
confirm'd
receiues
,
is
the
sign
of
the
cross
,
and
indeed
all
christian
signing
is
perform'd
with
the
sign
of
the
cross
,
as
plainly
appear's
by
the
generall
practice
of
the
primitiue
Church
.
the
forme
of
this
Sacrament
.
The
[
(f)
](A48358-e32310-b)
(f)
According
to
S.
Hierom
Dial.
con
.
Lucif.
c.
4.
Bishops
giue
the
holy
Ghost
by
laying
on
their
hands
on
the
baptis'd
that
is
by
the
Sacrament
of
cofirmation
the
holy
Ghost
is
giuen
and
Epis.
150.
ad
Iubaian
.
he
calleth
sacramentall
confirmation
grace
of
strengh
vnto
professing
the
faith
of
Christ
before
king's
,
and
Tyrants
:
also
obserues
that
euen
the
Apostles
wanted
courage
,
and
strengh
before
they
were
confirm'd
through
the
comming
of
the
holy
Ghost
at
Pentecost
:
but
afterwards
(
saith
S.
Hierome
)
they
spoke
boldy
to
the
Prince
of
the
Iewes
,
saying
,
They
vvere
bound
to
obey
rather
God
,
then
men
,
and
rejoyc'd
in
the
mids
of
their
bitter
sufferings
.
speciall
effect
of
confirmation
is
additionall
sanctification
,
and
armour
of
grace
,
or
grace
of
strength
,
as
a
pleadg
of
the
spirit
in
the
heart
.
2.
Cor.
1.
Whereby
the
person
baptised
is
established
in
Christ
,
and
enabled
to
wrestle
against
spirituall
wickedness
,
and
stand
boldly
against
the
sensible
assaults
of
Tyrants
,
that
persecute
the
catholick
religion
.
The
Apostles
after
they
were
confirmed
,
with
great
confidence
preach'd
the
word
of
God
,
and
with
great
power
gaue
testimony
of
the
resurrection
of
Iesus
.
Act.
4.
S.
Peter
vnconfirmed
was
frighted
at
the
voice
of
a
poore
Maide
.
S.
Peter
confirmed
made
light
of
the
imperiall
sword
of
Nero.
In
as
much
as
this
Sacrament
is
vniterable
deputing
a
christian
to
a
speciall
office
in
the
seruice
of
Christ
,
that
is
,
admitting
him
into
Christs
militia
,
and
withall
arming
him
with
the
grace
of
courage
,
and
strengh
to
stand
against
Tyrants
in
defence
of
Christ
,
and
his
faith
,
of
necessity
imprinteth
an
[
(g)
](A48358-e32370-b)
(g)
T
is
an
Article
of
christian
faith
defined
.
Trident.
sess.
7.
de
Sacram.
in
genere
Floren
,
in
decreto
Eugenij
that
the
Sacrament
of
confirmation
imprints
an
indelible
Character
,
which
bear
's
the
name
of
a
military
sign
,
or
marke
.
vndelible
cbaracter
,
which
is
a
spirituall
mark
,
or
quality
,
that
receiu's
its
existency
in
the
soul
of
him
,
that
is
confirmed
through
a
reall
impression
thereof
made
in
vertue
of
the
Sacrament
:
In
like
manner
the
Character
of
baptism
is
a
reall
physicall
quality
,
or
entity
imprinted
in
him
,
that
is
baptised
aright
,
and
can
neuer
be
blotted
out
,
either
by
Apostacy
,
or
Heresy
.
For
as
much
,
as
of
necessity
cofirmation
presupposeth
the
Character
of
baptism
;
it
is
of
no
effect
if
conferred
on
a
person
vnbaptised
.
A
man
must
be
made
a
christian
through
baptism
,
before
he
can
make
a
progress
in
christianity
through
confirmation
.
A
man
must
be
made
a
member
of
Christ
through
baptism
,
before
he
can
be
a
soldier
of
Christ
through
confirmation
.
A
man
must
be
endued
with
faith
through
baptism
,
before
he
can
be
deputed
to
a
speciall
office
in
the
exercise
thereof
(
which
is
to
defend
it
against
the
assaults
of
Tyrants
through
confirmation
.
A
man
must
be
invested
with
[
*
](A48358-e32410-b)
*
Hieron
.
diolog
.
con.
Lucifer
.
cap.
4.
quemodo
,
inquit
,
ab
Ecclesia
recipiet
(
confirmationē
)
qui
nec
dum
remissionem
peccatorum
cōsecutus
est
.
Docet
Arianos
qui
errabant
contra
formam
baptismi
non
accepisse
spiritum
sanctū
per
Sacramentum
Cōfirmationis
.
grace
vnto
remission
of
sins
,
through
baptism
,
before
he
can
receiue
the
holy
Ghost
vnto
perfection
,
through
confirmation
,
which
does
not
confer
sanctity
after
the
manner
of
other
Sacraments
only
:
but
also
doth
[
*
](A48358-e32440-b)
*
Omnes
S.
Patres
qui
agunt
de
Sacramento
confirmationis
docēt
baptismi
gratiam
perfici
,
&
consummari
per
gratiam
cōfirmationis
.
increase
,
and
perfect
the
sanctity
receiued
afore
by
baptism
,
it
being
the
complement
,
or
consummation
thereof
.
Whereby
it
is
plainly
euident
,
that
albeit
this
Sacrament
is
not
,
as
baptism
,
a
requisite
absolutely
necessary
vnto
obtaining
eternall
blessedness
;
neuertheless
it
is
conditionally
necessary
:
to
wit
,
as
to
the
armour
of
grace
,
and
[
(h)
](A48358-e32450-b)
(h)
According
to
Pope
Vrban
.
(
dist.
5.
de
consecratione
)
there
is
no
perfect
christian
,
that
hath
not
receiu'd
the
holy
Ghost
through
the
imposition
of
Episcopall
hands
:
and
Hugo
de
S.
Vict.
l.
2.
de
Sacram.
par.
7.
cap.
3.
countes
it
dangerous
to
dye
without
being
confirm'd
afore
,
which
is
conform
to
the
doctrine
of
ancient
Fathers
(
S.
Dionys.
L●de
Eccles.
Hierar
.
c.
4.
S.
Cypr.
Epis.
72.
ad
Iubaian
.
)
which
assert
,
that
then
a
man
has
fulnes
of
sanctity
,
and
is
made
an
adopted
son
of
God
,
when
he
receiues
both
the
Sacraments
,
baptism
,
and
confirmation
.
perfection
therof
,
as
also
to
a
more
ample
measure
of
blessedness
,
then
baptisme
alone
doth
effect
:
so
that
christian
catholicks
,
especially
such
,
as
liue
vnder
persecution
ought
to
vse
extraordinary
endeauours
for
their
admittance
to
this
Sacrament
,
the
proper
office
there
of
being
to
strenghten
them
by
grace
,
that
they
may
not
fall
from
the
Church
of
Christ
,
[
*
](A48358-e32520-b)
*
In
Epis.
ad
Fabium
vti
refert
Eusebius
l.
1.
cap.
35.
S.
Cornelius
affirmeth
that
Nouatus
fell
into
Heresie
for
the
want
therof
.
If
they
haue
no
conueniency
in
their
own
country
to
repaire
vnto
a
catholick
Bishop
,
the
spirituall
aduantages
,
which
they
may
reape
from
the
Sacrament
of
confirmation
will
compence
the
charges
of
a
journey
into
forrain
parts
,
where
catholick
Bishops
are
to
be
found
:
but
this
is
to
be
vnderstood
in
reference
to
such
catholicks
,
as
haue
ability
of
body
,
and
a
competency
of
temporall
fortunes
.
As
touching
the
sensible
rites
,
or
ceremonies
employed
in
,
or
about
the
Sacrament
of
confirmation
,
the
most
remarkable
are
two
only
.
For
example
a
Bishop
in
making
of
chrism
breatheth
three
times
in
form
of
a
cross
on
the
mouth
of
the
pot
,
or
flagon
,
that
containeth
the
said
Chrism
,
signifying
thereby
,
that
euen
at
that
time
through
episcopall
consecration
Chrism
receiueth
virtue
from
God
.
wherby
it
is
impowered
,
as
his
instrument
to
confer
strengthning
grace
to
such
,
as
doe
receaue
the
Sacrament
aright
:
and
ceremonies
signifying
the
thing
,
that
is
done
for
the
time
they
are
employed
,
are
profitable
by
the
confession
of
such
[
*
](A48358-e32560-b)
*
Caluinus
in
sua
harmonia
ad
cap.
7.
S.
Marci
fatetur
caeremonias
illas
,
quae
habent
significationem
eius
,
quod
tunc
fit
,
dū
exercentur
,
esse
vtiles
.
as
impugne
catholick
ceremonies
.
The
other
ceremonie
is
the
reuerence
a
Bishop
exhibiteth
to
the
consecrated
Chrism
,
bowing
down
his
head
,
he
saluteth
,
saying
:
Haile
holy
Chrism
.
This
ceremony
hath
nothing
of
Idolatry
:
for
an
vnliu'd
thing
may
challenge
religious
adoration
in
reference
to
an
other
distinct
,
wherin
excellency
is
contained
,
to
which
religious
adoration
is
due
.
The
ancient
Iewes
adored
the
Ark
of
the
Testament
,
because
of
the
relation
it
had
to
God
,
that
is
an
increated
excellency
;
and
all
Christians
doe
religiously
worship
,
and
adore
the
sacred
books
of
the
new
Testament
in
reguard
of
the
word
of
God
therin
comprehended
,
And
subjects
of
a
temporall
Prince
do
render
ciuil
reuerence
to
his
chaire
of
state
in
relation
to
his
sacred
Person
(
if
a
king
,
or
Emperour
)
to
which
is
due
ciuill
adoration
by
the
law
of
God
,
and
nature
:
in
like
manner
religious
worship
is
exhibited
to
holy
Chrism
,
in
as
much
,
as
it
is
the
effectuall
instrument
of
God
to
giue
armour
of
grace
to
such
,
as
are
baptised
,
and
is
by
speciall
benediction
deputed
to
the
effecting
therof
.
CHAR.
VIIJ.
OF
THE
EVCHARISTE
THE
CONTENTS
.
Christ
the
night
before
his
passion
made
his
last
Testament
,
gaue
vnto
his
Church
a
legasy
of
his
body
,
and
blood
in
the
Sacrament
of
the
Euchariste
vnder
the
form's
of
bread
,
and
wine
for
to
continue
the
spirituall
food
of
souls
till
he
come
to
Iudgment
.
The
express
words
of
the
Testament
.
This
is
my
body
.
This
Chalice
is
the
nevv
Testament
in
my
blood
,
exclude
each
figure
,
that
is
inconsistent
with
the
litterall
sense
intended
by
the
Testatour
that
vseth
not
to
say
one
thing
literally
,
and
mean
an
other
mystically
:
because
Christ
Said
this
is
my
body
,
this
Chalice
is
the
nevv
Testament
in
my
blood
,
no
man
in
reason
ought
to
doubt
of
it
.
Authorities
of
Councils
,
testimonies
of
ancient
Fathers
,
and
the
warrantable
practice
of
both
primitiue
and
modern
Churches
euince
the
reall
presence
of
Christ
in
the
Sacrament
of
the
Euchariste
:
in
vertue
of
the
same
word
,
that
was
made
flesh
,
and
made
all
things
of
nothing
bread
is
transubstantiated
in
to
the
body
,
and
wine
in
to
the
bloud
of
Christ
,
who
is
in
Heauen
,
and
in
the
Sacrament
at
once
.
One
body
can
agree
with
many
places
by
diuine
dispensation
.
Requisit's
necessary
to
a
worthy
receiuing
of
Christs
body
,
and
bloud
in
the
Sacrament
.
THe
Euchariste
is
the
[
(a)
](A48358-e32680-b)
(a)
The
blood
of
Christ
shed
vnto
remission
of
sinnes
is
the
proper
legacy
of
the
new
Testament
according
to
Christs
owne
words
set
down
1.
Cor.
11.
This
Chalice
is
the
nevv
Testament
in
my
blood
.
legacy
of
the
new
Testament
vnto
eternall
life
,
that
Christ
bequeathed
to
his
Church
in
a
Sacrament
of
his
body
,
and
blood
the
night
before
he
suffered
his
passion
in
the
presence
of
witnesses
without
exception
,
which
were
his
Apostles
.
The
same
body
,
and
blood
,
that
Christ
offered
in
a
sacrifice
on
the
cross
visibly
to
the
redeeming
of
man
kind
vnto
liberty
,
he
left
in
a
Sacrament
vnder
the
elements
of
bread
,
and
wine
invisibly
to
the
feeding
of
man
vnto
eternall
life
.
In
the
bestowing
of
this
legacy
,
Christ
,
who
is
faithfull
in
all
he
promiseth
,
fulfilled
the
promise
he
had
made
long
afore
,
and
which
is
set
down
Io.
6.
[
(b)
](A48358-e32710-b)
(b)
Christ
Ioan.
6.
promising
,
and
recommending
the
Sacrament
of
his
body
,
and
blood
,
said
whosoeuer
eateth
my
flesh
,
and
drinketh
my
blood
hath
eternall
life
,
and
except
you
shall
eate
the
flesh
of
the
son
of
man
,
and
drinke
his
blood
you
haue
no
life
in
you
:
again
the
bread
,
that
I
will
giue
,
is
my
flesh
for
the
life
of
the
world
.
Thus
,
saith
S.
Austin
(
ser.
2.
de
verbis
Apos
.
c.
1.
)
life
said
of
life
,
and
to
him
,
that
thinketh
life
to
be
a
lyer
,
this
meat
shall
be
death
,
and
not
life
.
The
bread
,
that
I
will
giue
is
my
flesh
for
the
life
of
the
world
&c.
Thereby
signifying
plainly
his
intent
of
leauing
to
his
Church
his
substantiall
reall
body
in
meate
,
and
his
substantiall
reall
blood
in
drinke
,
as
an
effectuall
expedient
for
the
obtaining
eternall
life
:
for
alwaies
the
words
of
Christ
,
or
God
,
which
doe
importe
a
thing
promised
tending
to
mans
saluation
ought
to
be
vnderstood
in
the
sense
wherein
they
be
outwardly
expressed
in
scripture
:
that
is
to
say
,
[
*
](A48358-e32730-b)
*
Aug.
l.
de
doc.
Chris
.
cap.
10.
&
16.
in
sermone
,
inquit
,
diuino
id
omne
pertinet
ad
sensum
literalem
(
id
est
debet
accipi
literaliter
,
vt
verba
sonāt
,
&
non
figuratè
)
quod
potest
referri
ad
morum
honestatem
,
vel
fidei
veritatem
:
&
locutio
quae
iubet
vel
vtilitatē
,
vel
.
beneficentiā
,
est
propria
,
non
figuratiua
secundum
Iustinum
codice
de
legibus
.
litterally
,
setting
aside
Tropes
,
and
mysticall
significations
.
Besides
a
law
,
or
precept
,
that
exact's
obedience
from
subjects
(
and
such
indeed
is
the
legacy
of
the
new
Testament
)
ought
to
be
cleare
,
and
plain
to
the
vnderstanding
of
euery
man
;
that
each
one
may
decline
what
is
forbidden
,
and
obserue
what
is
enjoyned
.
For
no
law
,
or
precept
can
be
vnderstood
by
all
subjects
if
the
words
thereof
be
mysticall
,
or
figuratiue
:
but
Christ
to
shew
that
he
spok
according
[
*
](A48358-e32770-b)
*
Concil.
Nicae
.
quod
est
7.
synodus
generalis
.
Act.
6.
probat
ex
citato
Textu
Jo.
6.
con
.
Iconiclastas
,
Sacramentum
Eucharistiae
non
esse
imaginem
Christi
,
sed
verum
,
&
reale
corpus
erus
:
probat
insuper
ex
eodem
loco
Trid.
sess.
21.
can.
1.
laicos
non
adctrings
iure
diuine
ad
communionem
sub
vtraque
specie
.
to
the
plain
litterall
sense
:
when
he
perceiued
,
that
the
Capharnaits
(
for
in
the
synagogue
at
Capharnaum
Christ
taught
these
thinges
)
began
to
reason
among
themselues
concerning
the
possibility
of
giuing
his
flesh
to
eate
,
and
his
blood
to
drinke
,
he
did
not
correct
their
conceptions
,
as
to
orall
manducation
,
and
orall
drinking
thereof
(
yet
his
custome
[
(c)
](A48358-e32830-b)
(c)
In
regard
Nicodemus
conceiu'd
spirituall
regeneration
after
the
similitude
of
naturall
generation
,
Christ
rectifyed
his
vnderstanding
:
in
regard
the
Pharisees
Io.
16.
Mat.
15.
imagined
that
a
meer
omission
of
washing
their
hand
's
before
refection
,
was
a
grieuous
crime
;
Christ
instructed
them
in
the
knowledge
of
sin
:
and
in
regard
the
Apostles
made
a
wrong
construction
of
his
saying
in
order
to
eating
his
body
,
anddrinking
of
his
blood
,
Christ
forthwith
expounded
his
meaning
telling
them
,
that
the
words
he
had
spoken
were
spirit
,
and
life
,
that
is
,
according
to
S.
Austin
Epis.
98.
they
were
spiritually
not
carnally
meant
,
as
if
Christ
had
intended
to
giue
vnto
his
Apostles
particles
of
his
body
diuided
from
the
whole
,
so
that
Christ
in
order
to
the
manner
(
and
that
onely
)
of
eating
his
body
,
and
drinking
of
his
blood
corrected
his
Apostles
.
was
constant
in
conformity
to
his
pastorall
office
to
instruct
his
auditory
conceiuing
amiss
of
his
sayings
)
but
repeated
the
same
words
confirmed
with
an
oath
:
saying
to
them
:
Amen
,
Amen
:
except
yee
eat
the
flesh
of
the
son
of
man
and
drink
his
blood
yee
haue
no
life
in
you
:
which
conuincingly
shews
,
that
Christ
spake
not
figuratiuely
,
but
litterally
:
and
indeed
an
oath
is
sworn
to
the
end
,
that
such
,
as
doubt
of
the
thinges
promised
,
or
spoken
,
may
be
assured
of
the
true
meaning
of
him
,
that
promiseth
,
or
speaketh
any
thing
Hebrae
.
6.
in
consequence
of
which
a
thing
confirmed
with
an
oath
,
ought
to
be
interpreted
in
the
[
*
](A48358-e32850-b)
*
Innocentius
3.
cap.
veniens
.
Extra
de
iuramento
.
plain
literall
sense
,
and
according
to
the
conceptions
of
those
,
for
whose
sake
an
oath
is
sworn
:
but
the
Capharnaits
,
for
whose
sake
Christ
[
*
](A48358-e32870-b)
*
Augus.
ait
Christum
iurasse
dicēdo
Amen
,
Amen
.
swore
,
conceiued
Christ
to
speake
of
orall
manducation
of
his
body
,
and
orall
drinking
of
his
blood
,
wherefore
it
was
that
manner
of
eating
,
and
drinking
,
that
Christ
confirmed
with
his
oath
:
but
when
he
saw
,
that
his
Disciples
did
misunderstand
his
meaning
as
to
the
eating
his
flesh
,
and
drinking
his
blood
imagining
him
to
mean
,
that
they
were
to
eate
his
flesh
,
and
drink
his
blood
with
the
mouth
of
their
body
after
the
manner
of
common
meate
,
and
drink
:
that
is
,
to
teare
Christs
body
,
and
blood
,
diuiding
one
part
from
an
other
in
eating
,
and
drinking
it
,
he
corrected
,
[
(d)
](A48358-e32880-b)
(d)
According
to
S.
Cyprian
ser.
de
Coena
Domini
the
intent
and
aime
of
Christs
saying
Ioan.
6.
Vnlesse
you
eate
&c.
was
to
instruct
vs
that
our
abiding
in
him
is
meate
and
drinke
:
from
whence
Caluinists
vnaduisedly
infer
,
that
S.
Cyprian
.
interpreted
Christs
words
Vnlesse
you
eate
&c.
Of
spiritualll
manducation
onely
.
For
in
the
place
set
down
S.
Cyprian
expresly
assertes
that
Christ
cōmanded
Christians
in
the
new
law
to
drink
his
blood
,
the
eating
wherof
in
the
old
law
(
Deut.
12.
)
was
prohibited
,
which
doubtless
is
meant
of
true
reall
drinking
.
Wherefore
S.
Austin
9.57
.
in
Leuit
,
ingeniously
confesseth
,
that
in
the
new
law
wee
are
as
truly
cōmanded
to
:
drinke
the
blood
of
Christ
,
as
were
the
Jews
in
the
old
law
forbidden
to
drink
the
blood
of
sacrifices
offered
vnto
expiating
sins
,
in
consequence
of
which
according
to
S.
Cyprian
and
S.
Austin
reall
drinking
of
Christs
reall
blood
is
commanded
in
the
chapter
alledged
.
and
instructed
them
,
as
to
the
manner
therof
only
:
saying
,
The
words
that
I
spake
vnto
you
are
spirit
,
and
life
:
that
is
,
sayes
S.
Aug.
on
the
98.
Psal.
They
ought
not
to
be
vnderstood
carnally
:
as
if
Christs
intent
had
been
to
giue
certaine
particles
,
or
peices
of
his
body
diuided
from
the
whole
:
but
they
ought
to
be
vnderstood
spiritually
;
which
is
to
say
,
that
Christs
body
is
in
the
Sacrament
after
the
manner
of
a
spirituall
substance
,
invisible
,
indivisible
,
whole
,
and
entire
in
the
whole
entire
subject
:
also
whole
,
and
entire
in
each
part
thereof
.
And
here
is
observable
,
that
a
reall
substantiall
,
and
true
body
may
be
considered
after
two
sundry
fashions
conformably
to
the
Apostle
,
that
sayes
1.
Cor.
15.
A
body
is
raised
spirituall
in
incorruption
,
that
is
sown
naturall
in
corruption
.
First
as
it
is
cloathed
with
terrene
conditions
,
and
qualities
,
which
naturally
accōpany
a
body
in
this
mortall
life
.
For
example
visibility
,
divisibility
,
and
mortality
.
Secondly
as
it
is
deuested
of
such
rayments
of
corporall
accidents
,
and
inuested
with
the
noble
conditions
,
and
qualities
of
a
spirit
,
or
spirituall
substance
,
namely
invisibility
,
indivisibility
,
impassibility
.
According
to
this
latter
consideration
,
which
is
proper
to
things
spirituall
,
Christ
meant
the
orall
eating
of
his
flesh
,
and
orall
drinking
of
his
blood
,
saying
,
The
words
that
I
speak
vnto
you
,
that
is
,
those
things
(
my
flesh
,
and
blood
)
are
[
*
](A48358-e32960-b)
*
Trid.
sess.
13.
ait
Christum
instituisse
Sacramētum
Eucharistiae
tāquam
spiritualem
animarū
cibum
.
spirit
and
life
,
and
that
is
to
say
are
spiritually
cloathed
after
the
imitation
of
spirituall
substances
exempted
from
the
carnall
proprieties
,
which
naturally
adhere
to
flesh
,
and
blood
in
this
mortall
life
but
are
no
essentiall
requisits
there
vnto
:
whereby
it
is
plain
,
that
the
eating
of
Christs
body
,
and
drinking
of
his
blood
in
the
Sacrament
of
the
Eucharist
may
be
said
spirituall
in
reference
to
the
spirituall
being
they
haue
therein
.
Besides
Christs
body
,
and
blood
be
indeed
spirituall
supersubstantiall
meate
,
and
drink
wherby
the
substance
of
humane
souls
is
supported
,
and
nourished
spiritually
.
As
corporall
meate
doth
repaire
materiall
breaches
,
which
naturall
heate
mak's
in
a
materiall
body
:
so
this
spirituall
meate
doth
repaire
the
spirituall
ruines
,
that
the
fire
of
concupiscence
doth
cause
in
a
spirituall
soul
.
Also
the
eating
of
Christs
body
,
and
drinking
of
his
blood
,
may
bee
termed
spirituall
through
faith
:
for
as
much
,
as
a
Christian
,
that
eateth
,
and
drinketh
worthily
,
is
vnited
to
Christ
by
faith
which
is
aspirituall
quality
.
Again
the
eating
of
Christs
body
,
and
the
drinking
of
his
blood
may
be
styled
spirituall
,
because
of
Christs
death
and
passion
figured
therein
,
and
this
Sacrament
imports
[
*
](A48358-e32990-b)
*
Quotiescūquo
,
ait
Apostolus
,
manducabitis
panem
hunc
,
&
calicem
bibetis
mortem
Domini
annunciahitis
donec
veniat
.
a
commemoration
thereof
:
so
that
a
Christian
receiuing
worthily
doth
communicate
with
Christs
passion
suffered
on
the
cross
,
and
this
manner
of
spirituall
locution
is
vsed
sometimes
by
ancient
Fathers
,
who
neuertheless
expresly
affirm
Christ
to
bee
truly
[
(e)
](A48358-e33000-b)
(e)
The
second
Council
of
Nice
Act.
6.
declares
euidently
,
that
the
Sacrament
of
the
Eucharist
ought
not
to
be
called
the
Image
of
Christs
body
;
because
he
did
not
say
,
take
,
eate
the
Image
of
my
body
:
also
declares
,
that
in
the
Sacrament
is
the
true
body
of
Christ
,
because
he
said
;
This
is
my
body
.
really
,
and
substantially
in
the
Sacrament
of
the
Eucharist
;
neither
is
the
literall
sense
of
words
inconsistent
with
the
spirituall
signification
of
thinges
,
which
they
express
taken
in
the
literall
sense
.
For
example
though
Isaac
and
Ismael
doe
literally
signify
the
two
sons
of
Abraham
,
as
the
history
of
Genesis
plainly
sheweth
:
neuertheless
the
Apostle
Gal.
4.
by
Ismael
,
that
was
born
of
Agar
a
seruant
,
spiritually
,
and
figuratiuely
vnderstands
the
old
Testament
,
that
was
a
law
of
bondage
:
and
likewise
by
Isaac
,
that
was
born
of
Sara
a
free
woman
spiritually
,
and
figuratiuely
vnderstandeth
the
new
Testament
,
which
is
a
law
of
liberty
,
and
grace
:
and
indeed
all
Sacraments
whatsoeuer
besides
[
*
](A48358-e33030-b)
*
Aug.
l.
2.
con
.
aduers
.
legis
c.
9.
ait
Christi
locutionem
,
nis●
manducaueritis
&c.
codem
modo
esse
figuratam
,
ac
duo
filij
Abraha
fu●●unt
duo
Test
amenta
&
Jsaac
;
&
Ismael
secūdum
literam
vere
,
&
de
facto
fuerunt
filij
Abraha
,
figurabant
tamen
duo
Testamenta
.
Idem
Aug.
l.
3.
de
doct.
Christ
.
c.
16.
ait
illam
Christi
locutionem
,
nisi
manducaueritis
&c.
figuratam
esse
,
quatenus
praecipit
communicandum
passioni
Christi
,
&
vti●●ter
recondendum
in
memoria
quod
pro
nobis
caro
Christi
crucifixa
sit
.
Non
negat
tamen
dictam
locutionem
in
sensu
literali
etïam
intelligi
de
reali
.
&
oral●
manducatione
corporit
Christi
&
bibition●
〈◊〉
sanguinis
sub
spocicbus
consecratis
panis
,
&
vins
.
their
literall
,
doe
admit
a
spirituall
,
or
figuratiue
construction
,
being
defined
visible
figures
,
or
signes
of
spirituall
invisible
grace
.
The
Sacrament
of
Circumcision
according
to
the
literall
meaning
thereof
did
signify
corporall
circumcision
,
as
to
the
foreskin
of
the
flesh
called
prepuce
,
and
according
to
it
's
spirituall
,
and
figuratiue
signification
did
import
spirituall
circumcision
,
as
to
the
foreskin
of
the
heart
,
which
is
of
spirituall
vices
,
as
also
did
shadow
grace
giuen
in
the
new
law
.
In
like
manner
the
words
vttered
in
baptism
,
I
baptise
thee
:
taken
in
the
literall
sense
,
which
is
expressed
immediatly
by
the
said
words
,
doe
signify
reall
washing
of
naturall
water
,
as
to
the
body
:
and
taken
in
the
spirituall
sense
they
signify
spirituall
washing
of
grace
,
[
*
](A48358-e33090-b)
*
Aug.
vnde
tanta
vis
aquae
,
vt
corpus
tangat
cor
vero
abluat
?
as
to
the
soul
.
Furthermore
the
words
,
whereby
Christ
instituted
the
Sacrament
of
the
Eucharist
in
full
performance
of
the
promise
afore
mentioned
Io.
6.
giue
cleare
euidence
of
Christs
meaning
in
recognition
of
a
reall
eating
of
his
body
,
and
reall
drinking
of
his
blood
.
The
words
of
institution
(
according
to
the
consenting
Testimonies
of
all
ancient
and
modern
writers
are
these
.
This
is
my
body
,
which
is
giuen
for
you
Luc.
22.
This
is
my
body
,
which
shall
be
deliuered
for
you
.
This
Chalice
is
the
new
Testament
in
my
blood
.
1.
Cor.
11.
This
is
the
blood
of
the
new
Testament
,
which
shall
be
shed
for
you
.
Mar.
14.
This
is
my
blood
of
thenew
Testament
,
that
shall
be
shed
for
many
vnto
remission
of
sins
Mat.
26.
Which
words
of
Christ
being
as
plainly
,
and
clearly
vttered
,
as
to
the
litterall
sense
,
as
those
of
God
the
Father
in
the
Transfiguration
of
Christ
to
wit
:
This
is
my
son
:
Mat.
30.
and
consequently
there
beeing
no
more
reason
to
wrest
the
former
,
then
the
latter
words
to
a
figuratiue
signification
,
it
is
a
manifest
blindnes
in
the
Caluinists
,
and
other
ancienter
sectaries
to
wrest
the
proper
cleare
words
,
and
to
substitute
in
their
room
improper
obscure
tropes
,
and
figures
without
any
ground
of
reason
:
for
what
can
be
more
vnreasonable
then
to
think
that
Christ
saying
(
This
is
my
body
which
shall
bee
deliuered
for
you
.
1.
Cor.
11.
This
is
my
blood
,
which
shall
bee
shed
for
many
vnto
remission
of
sins
Mat.
26.
meant
a
figure
[
(f)
](A48358-e33200-b)
(f)
Both
canon
,
and
ciuil
lawers
treating
of
Testaments
,
legasies
,
and
contracts
,
teach
that
we
must
not
recede
from
the
words
of
the
Testament
,
nor
from
the
rigour
thereof
,
and
that
we
ought
to
presume
of
the
Testatours
intent
,
and
meaning
according
to
the
signification
of
the
words
taken
in
their
proper
sense
.
of
his
body
only
:
and
a
figure
of
his
blood
only
since
a
figure
was
not
deliuered
in
a
Sacrifice
,
but
Christ's
true
,
reall
,
substantiall
body
:
nor
a
figure
was
shed
vnto
remission
of
sins
,
but
Christs
true
reall
,
and
substantiall
blood
.
Besides
a
thing
that
is
mysterious
vnheard
of
afore
,
and
instituted
for
an
article
of
faith
,
as
is
the
Sacrament
of
the
Eucharist
,
of
necessity
ought
to
bee
propounded
[
(g)
](A48358-e33210-b)
(g)
According
to
S.
Chrysostome
.
Hom.
83.
in
Mat.
because
Christ
said
;
This
is
my
body
,
we
must
not
doubt
of
,
but
belieue
it
to
be
so
.
And
S.
Austin
Tom.
8.
in
psal.
33.
saith
expresly
that
when
Christ
gaue
the
Sacrament
of
the
Eucharist
,
he
did
that
,
which
no
other
could
do
:
for
Christ
,
saith
he
,
carryed
himselfe
in
his
own
hands
,
while
giuing
his
body
he
said
.
(
This
is
my
body
.
)
But
truly
he
had
not
done
what
no
other
could
doe
,
if
he
had
carried
in
his
hands
a
meer
figure
or
sign
of
his
body
onely
.
Again
S.
Cyril
Hieros
.
Catech.
mysti
.
affirmes
,
that
the
wine
is
as
truly
chang'd
into
the
blood
of
Christ
,
as
water
was
conuerted
into
wine
in
Cana-Galilaea
.
Moreouer
S.
Cyprian
ser.
de
Domi.
coena
,
asserts
,
that
the
bread
Christ
gaue
vnto
his
Disciples
,
is
chang'd
,
saith
he
,
not
as
to
the
form
,
or
figure
(
that
is
as
to
the
accidents
thereof
)
but
as
to
the
nature
(
that
is
as
to
substance
)
through
the
Omnipotent
power
of
the
worde
,
that
was
made
flesh
.
plainly
and
euidently
otherwise
the
mystery
established
vnto
saluation
might
leade
into
errour
,
and
damnation
,
since
a
thing
deliuered
in
Tropes
,
and
figures
is
subiect
vnto
vncertainty
,
and
intricacies
.
Again
the
words
afore
mentioned
set
down
by
three
Euangelists
,
and
one
Apostle
,
importe
the
new
Testament
made
by
Christ
himselfe
the
night
before
his
passion
:
and
it
is
vncredible
,
that
a
Testatour
expecting
death
suddenly
,
should
say
in
express
tearmes
,
what
he
meaned
not
.
In
regard
whereof
the
ancient
Fathers
doe
vnanimously
declare
,
that
the
cited
words
of
institution
,
vꝪt.
This
is
my
body
:
This
is
the
blood
of
the
new
Testament
ought
to
be
taken
in
their
proper
sense
,
that
no
man
according
to
reason
might
doubt
of
the
●●all
,
and
substantiall
presence
of
Christs
reall
,
and
substantiall
body
,
and
blood
in
the
Sacrament
of
the
Eucharist
,
Christ
the
diuine
Testatour
expressing
himselfe
therein
plainly
,
and
clearly
.
Wherfore
it
is
an
infallible
Article
of
christian
faith
,
that
vnder
the
elements
of
bread
,
and
wine
is
contained
Christs
true
reall
,
and
substantiall
body
,
and
blood
through
a
maruelous
transubstantiation
,
that
is
to
say
,
substantiall
[
(h)
](A48358-e33310-b)
(h)
Transsubstantiation
signifies
conuersion
of
one
substance
into
an
other
.
conuersion
of
the
bread
into
his
body
,
and
the
wine
into
his
blood
in
vertue
of
the
word
,
that
was
made
flesh
,
which
the
word
made
,
that
made
all
thinges
of
nothing
Gen.
1.
In
vertue
of
the
word
that
changed
Lots
wife
into
a
piller
of
salt
.
Gen.
19.
that
turned
Moyses
rod
into
a
serpent
Exod.
4.
that
conuerted
the
riuers
,
and
fountaines
of
Egypt
into
blood
Exod.
7.
that
made
wine
of
water
Io.
2.
that
created
man
of
the
dust
of
the
ground
,
and
breathed
in
his
face
breath
of
life
.
Gen.
1.
In
vertue
of
the
word
,
that
was
God
.
Io.
10.
Wherfore
since
the
omnipotency
of
the
word
can
work
such
marueilous
effects
,
it
is
euidently
plain
,
that
Christ
,
who
is
this
omnipotent
word
,
to
wit
,
the
son
of
God
,
can
conuert
bread
into
his
flesh
,
and
wine
into
his
blood
:
and
the
diuine
omnipotency
,
as
to
transmutation
of
one
created
substance
into
an
other
in
like
manner
created
,
the
Deuil
did
acknowledg
when
he
said
vnto
Christ
:
If
thou
be
the
son
of
God
,
command
,
that
these
stones
may
be
made
bread
.
Mat.
4.
Wherfore
such
as
deny
transubstantiation
in
the
Sacrament
of
Christs
body
,
and
blood
,
as
an
action
impossible
,
are
worse
then
Deuills
,
and
doe
not
consider
the
infinite
power
of
God
according
to
the
innate
vertue
therof
.
Besides
if
the
nutritiue
faculty
of
nature
can
turne
bread
into
the
substance
of
him
,
that
eateth
it
,
and
change
wine
into
the
blood
of
him
,
that
drinketh
it
:
if
art
can
make
Iron
of
earth
,
and
glass
of
ashes
:
why
cannot
God
,
that
is
aboue
nature
,
and
art
,
conuert
bread
into
Christs
body
,
and
wine
into
his
blood
:
Christs
body
,
and
blood
being
created
substances
.
Furthermore
it
is
extream
weakness
in
a
Christian
,
that
ought
in
the
mysteries
of
christian
doctrine
to
be
ruled
by
faith
,
which
is
a
conuiction
of
thinges
not
seen
,
to
think
,
that
he
cannot
receiue
in
the
Sacrament
with
his
corporall
mouth
the
true
reall
and
substantiall
body
,
and
blood
of
Christ
because
he
doth
not
see
them
:
for
indeed
he
might
,
as
to
reason
,
think
as
well
,
that
there
are
not
three
persons
in
God
,
and
one
substance
:
two
natures
in
Christ
,
and
one
person
:
or
that
there
was
neuer
such
a
man
,
as
Salomon
;
or
any
such
,
as
are
called
his
great
Grand-Fathers
,
and
Grand-mothers
because
he
hath
not
seen
them
,
or
to
thinke
he
is
not
endued
with
an
immortall
soul
which
quickneth
each
part
of
his
body
because
he
cannot
see
it
:
and
t'
is
as
great
weakness
to
think
that
if
all
the
belieuers
had
eaten
of
Christs
reall
body
from
the
first
age
for
1662.
it
would
haue
been
wasted
,
and
spent
long
agoe
though
it
had
been
as
big
,
as
a
great
mountaine
:
for
Christ's
[
(i)
](A48358-e33400-b)
(i)
T
is
no
strange
thing
for
the
substance
of
Christs
body
to
exist
after
an
indiuisibie
manner
,
since
according
to
true
Philosophy
the
substance
,
or
essence
of
euery
real
thing
hath
an
indiuisible
existency
.
body
by
diuine
dispēsation
is
spiritually
cloathed
in
the
Sacrament
,
being
inuisible
,
indiuisible
,
and
incorruptible
,
and
consequently
deuested
of
outward
extension
in
order
to
place
:
and
therfore
not
subiect
to
naturall
alterations
,
which
doe
accompany
common
bodies
:
As
Heate
,
brightness
of
fire
,
sweet
odour
of
a
rose
,
doe
not
suffer
prejudice
for
as
much
as
they
be
communicated
to
many
:
and
as
the
pot
of
meale
,
and
vessel
of
oile
did
not
faile
,
or
diminish
,
though
the
widow
of
Sareptha
,
and
her
family
did
eat
thereof
continually
,
while
the
Heauens
were
shut
frō
rayning
through
the
prayers
of
Elias
30.
Regum
:
so
the
body
of
Christ
in
the
Sacrament
is
not
wasted
spent
,
or
prejudiced
,
albeit
that
the
whole
Church
doth
dayly
feed
thereof
.
Likewise
t
is
extream
weaknesse
to
think
that
Christ
cannot
be
in
[
*
](A48358-e33430-b)
*
Chrys.
l.
de
Sacerd.
ait
,
qui
(
Christus
)
cum
patro
sursum
sedet
,
in
illo
ipso
temporis
momēto
omnium
manibus
pertractatur
.
Heauen
and
in
the
Sacrament
at
once
,
in
as
much
as
one
body
is
not
capable
according
to
Philosophy
to
possess
two
places
together
:
for
God
is
not
confined
to
Aristotles
principles
,
The
diuine
omnipotency
transcend's
Philosophy
her
Rules
,
and
all
the
works
of
nature
.
God
made
all
thinges
of
nothing
contrarie
to
the
maxime
of
Aristotle
.
Nothing
is
made
of
nothing
.
Furthermore
in
Christ
are
two
natures
,
and
one
sole
person
:
Christ
was
conceiued
of
the
Virgin
Mary
without
prejudice
to
her
virginity
:
and
in
the
day
of
his
Ascension
penetrated
the
Heauens
,
which
are
solid
bodies
,
without
boring
into
them
:
and
other
effects
which
vnto
Philosophy
are
impossible
,
to
God
are
possible
.
Howeuer
one
body
,
and
many
places
are
not
inconsistent
together
,
as
to
naturall
Philosophy
,
especially
when
a
body
is
in
many
places
after
the
manner
of
a
spirituall
substance
deuested
of
outward
extension
in
order
to
the
places
,
that
containe
it
,
(
and
so
Christs
body
is
in
many
consecrated
Hosts
at
once
)
or
when
one
body
is
in
one
place
with
it's
quantity
extended
outwardly
thereunto
,
and
in
another
depriued
therof
at
the
same
time
,
and
so
Christs
body
is
in
Heauen
,
and
in
the
Sacrament
together
:
all
which
according
to
naturall
Philosophy
ought
not
to
seem
thinges
impossible
,
outward
extension
in
order
to
place
being
an
accidentall
propriety
only
of
a
body
cloathed
with
quantity
,
as
naturall
Philosophy
teacheth
,
and
consequently
the
want
thereof
destroieth
not
the
nature
,
or
essence
of
a
body
,
as
naturall
Philosophy
teacheth
also
.
Besides
though
the
light
of
the
sun
be
a
corporeall
quality
,
neuertheless
,
it
is
well
nigh
in
infinite
places
at
once
:
likewise
the
words
of
a
preacher
are
corporall
things
,
which
in
the
same
moment
of
time
possesse
the
eares
of
all
such
as
are
attentiue
to
his
sermon
:
and
one
man
walking
in
a
Chamber
,
where
be
placed
sundry
looking-glasses
,
his
Image
appeareth
in
each
of
them
at
the
same
time
:
in
consequence
of
which
doubtless
God
in
the
virtue
of
his
word
can
put
supernaturally
one
singular
Man
in
many
places
,
since
his
figure
(
which
is
some
thing
)
doth
naturally
occupate
many
looking-glasses
at
once
.
Out
of
the
premises
plainly
followeth
,
that
the
Sacrament
of
the
Eucharist
hath
a
singular
prerogatiue
beyond
all
the
other
Sacraments
of
the
new
law
,
in
as
much
as
it
is
not
an
effectuall
instrument
only
to
confer
diuine
grace
,
which
is
a
soueraign
Antidote
against
the
poyson
of
sin
:
but
it
containes
,
and
giues
also
the
Author
of
grace
:
wherfore
it
comprehends
within
it self
both
the
sweetness
of
inherent
sanctity
,
and
the
giuer
therof
,
which
is
all
sweet
,
being
the
fountaine
of
sweetness
and
sweetnes
it self
,
whereunto
the
faire
spowse
in
the
Canticles
inuiteth
saying
.
Tast
yee
,
and
see
how
sweet
our
lord
is
.
Howeuer
as
Manna
,
which
was
a
figure
of
this
Sacrament
,
as
to
Christs
body
,
did
seem
bitter
,
and
loathsome
to
the
ill
minded
,
and
pleasant
only
to
the
good
Israelites
.
In
like
manner
Christs
body
to
Christians
,
that
receiue
it
vnworthily
,
is
the
bitterness
of
death
vnto
death
,
and
to
others
,
that
eat
it
aright
,
the
sweetness
of
life
vnto
life
:
so
fier
,
that
purgeth
gold
consumes
wood
:
soe
the
suns
light
,
that
recreat's
the
sound
,
offend's
the
vnsound
eyes
:
so
the
sweet
sauour
of
an
oynt●●ent
,
that
refreshes
doues
,
kill
's
beetles
.
Christians
by
eating
Christs
naturall
body
worthily
are
not
vnited
to
him
only
[
*
](A48358-e33470-b)
*
Eph.
5.
quia
membra
sumus
de
corpore
eius
,
&
de
car
ne
●●us
,
&
de
ossibus
cius
.
through
faith
,
and
charity
mystically
,
but
really
,
and
are
flesh
of
his
flesh
,
and
bones
of
his
bones
Eph.
5.
To
eate
worthily
vnto
a
naturall
vnion
with
Christ
,
a
christian
ought
[
*
](A48358-e33510-b)
*
1.
Cor.
probet
autem
seipsum
homo
,
&
sic
de
pane
illo
edat
,
vnde
dc
Sacramento
corporis
,
&
sanguinis
Christi
canit
Ecclesia
mors
est
malis
,
vita
bonis
.
to
examine
himselfe
afore
,
and
purge
out
the
leauen
of
vice
.
Christ
hath
[
*
](A48358-e33530-b)
*
Nulla
conventio
Christi
ad
diabolum
:
nulla
conventio
charitatis
ad
peccatum
mortale
.
no
concord
with
sin
,
nor
consequently
vnion
with
a
soul
,
that
sin
hath
dominion
ouer
:
Christs
body
will
not
be
[
*
](A48358-e33540-b)
*
Luc.
23.
in
sindone
mūda
,
&
in
sepulchro
in
quo
nondum
quisquā
positus
sit
.
wrapped
but
in
a
pure
linnen
cloath
,
that
is
to
say
,
in
a
clean
heart
:
nor
will
be
laid
in
a
Tombe
,
that
is
not
hewen
out
of
a
rock
,
wherin
neuer
any
laid
afore
.
As
there
is
no
agreement
betwixt
Christ
and
Belial
,
no
communion
betwixt
sanctity
and
iniquity
,
no
society
betwixt
light
,
and
darkness
:
so
there
is
noe
vnion
betwixt
Christs
body
and
a
Christian
,
that
serue's
Belial
,
delight
's
in
iniquity
,
and
walkes
in
darkness
:
wherfore
let
no
Christian
thinke
to
tye
a
knot
of
vnion
with
Christ
,
if
he
shall
put
his
body
where
allready
is
[
*
](A48358-e33560-b)
*
L.
6.
super
cap.
9.
Lucae
,
ait
,
nemo
accipit
cibum
Christi
,
nis●
fuerit
ante
sanatus
.
Et
Aug.
trac
.
26.
in
Joan.
sic
praecipit
:
Innocentiam
ad
altare
portate
.
established
Belial
,
that
is
to
say
,
the
deuill
through
mortall
sin
:
and
truly
Christians
,
that
[
*
](A48358-e33600-b)
*
1.
Cor.
11.
qui
manducat
,
&
bibit
indignè
reu●
erit
sanguinis
,
&
corporis
Domini
.
vnworthily
receaue
the
body
of
Christ
as
much
,
as
lyeth
in
them
doe
betray
him
to
the
deuill
,
putting
him
in
a
place
,
the
deuill
command's
in
,
and
consequently
become
guilty
of
Christ's
body
,
and
blood
in
as
high
a
measure
,
[
(k)
](A48358-e33630-b)
(k)
According
to
S.
Chrysostom
hom.
de
non
contemnenda
Ecclesia
,
&
hom.
8
ad
popul
.
Antioch
.
those
which
receiue
the
Sacrament
of
the
body
,
and
blood
of
Christ
vnworthily
doe
an
iniury
to
Christs
proper
person
like
the
Iewes
,
and
Gentils
,
that
crucified
him
.
as
Iudas
,
that
betrayed
him
to
the
Iewes
.
As
the
children
of
Israel
were
for●idden
Exod.
12.
to
eate
the
paschall
lambe
(
which
was
a
figure
of
Christs
Sacramentall
body
too
)
[
*
](A48358-e33650-b)
*
Exod.
12.
non
comedetis
ex
eo
crudum
quid
,
nec
coctum
,
sed
tantum
assum
igne
.
raw
,
or
boiled
,
butrosted
only
:
so
Christians
be
prohibited
to
eat
Christs
body
raw
:
that
is
before
the
fire
of
charity
hath
prepared
them
for
it
;
or
boiled
namely
in
luxury
,
and
voluptuousness
,
but
rosted
only
viz.
at
the
fire
of
a
contrite
heart
inflamed
with
the
memory
of
Christ
[
*
](A48358-e33670-b)
*
Ecce
agnus
Dei
,
inquit
,
Apostolus
,
qui
tollit
peccata
mūdi
.
the
lambe
of
God
,
that
was
rosted
in
the
hot
furnace
of
affliction
for
the
taking
away
the
sins
of
the
world
.
CHAR.
IX
.
OF
COMMVNION
IN
BOTH
KIND'S
THE
CONTENTS
.
Christ
instituted
the
holy
Euchariste
vnder
the
elements
of
both
bread
,
and
wine
:
Christ
by
his
institution
did
not
oblige
the
Church
to
dispense
the
Euchariste
vnder
both
kinds
:
Christ
left
it
in
the
Churches
power
to
giue
the
Euchariste
to
lay-people
vnder
one
,
or
both
kinds
,
accordingly
,
as
she
should
think
fit
in
order
to
tymes
,
places
,
and
persons
:
those
,
which
receiue
the
Euchariste
vnder
one
sole
kind
haue
nothing
less
,
nor
such
,
as
receiue
vnder
both
kinds
haue
nothing
more
of
Christ
,
nor
of
the
Sacramentall
grace
,
if
there
be
parity
in
the
receiuers
,
as
to
worthiness
:
obiections
answered
.
Communion
in
both
kinds
is
the
receiuing
of
Christs
reall
body
,
and
blood
vnder
the
two
Sacramentall
shapes
,
or
element's
of
bread
,
and
wine
afrer
Christ's
own
institution
Mat.
26.
Mar.
14.
Luc.
22.
Howeuer
from
thence
it
followeth
not
,
that
communion
vnder
both
kindes
is
necessary
to
the
whole
Church
ioynt
,
and
separate
vnto
saluation
:
for
matrimony
.
and
the
orders
of
Bishops
,
and
Priests
doe
challenge
diuine
institution
:
neuertheless
none
of
them
be
necessary
to
each
member
of
Gods
Church
.
A
Priest
celebrating
,
as
he
ought
to
consecrate
the
body
,
and
blood
of
Christ
vnder
distinct
elements
through
distinct
form's
of
words
,
for
as
much
,
as
he
then
representes
Christ's
person
,
supplyeth
his
room
,
and
offereth
an
vnbloody
sacrifice
on
the
Altar
,
that
is
an
express
remembrance
of
Christ's
bloody
sacrifice
offered
on
the
cross
,
wherein
his
blood
was
seperated
from
his
body
in
consummation
of
the
generall
redemption
:
so
he
ought
likewise
to
communicate
in
the
distinct
consecrated
elements
;
but
communion
in
order
to
lay-people
,
which
are
no
Priest's
,
Christ
hath
left
free
,
[
(a)
](A48358-e33780-b)
(a)
According
to
S.
Austin
Epis.
108.
Christ
left
power
vnto
his
Church
to
determine
how
the
Euchariste
should
be
ordered
:
and
indeed
the
Church-goucrnours
are
the
proper
ministers
of
Christ
,
and
the
dispensers
of
the
mysteries
of
God
1.
Cor.
4.
in
consequence
of
which
the
Church
has
authority
to
constitute
,
and
appoint
in
order
to
dispensing
the
Sacraments
,
what
she
shall
judge
expedient
according
to
tyme
,
place
,
and
persons
,
but
with
that
prouiso
,
that
she
alter
nothing
pertaining
to
the
nature
,
or
essence
of
them
.
muesting
his
Church
with
authority
,
and
power
to
dispense
,
and
order
therein
(
so
the
integrity
,
and
substance
of
the
Sacrament
be
not
prejudiced
)
as
in
prudence
she
might
thinke
fit
,
in
regard
of
places
tymes
,
persons
,
and
circumstances
.
[
(b)
](A48358-e33790-b)
(b)
Communion
vnder
the
form
of
bread
onely
was
practiced
in
the
primitiue
Church
according
to
the
best
antiquity
,
prouing
the
lawfullness
thereof
out
of
the
2.
and
20.
chapter
of
the
Acts.
For
example
S.
Austin
Epis.
6.
ad
Casulanum
;
S.
Bede
in
20.
Act.
and
indeed
many
of
the
first
Christians
were
Nazarits
,
who
were
bound
by
their
vow
not
to
drink
any
licour
of
grapes
.
pum
.
4.
wherfore
since
the
legall
ceremonies
of
the
old
law
were
in
force
,
as
appears
by
the
fame
chapter
of
the
Act.
doubtless
those
new
Christians
receiu'd
the
Sacrament
of
the
Euchariste
vnder
one
kinde
onely
.
Besides
S.
Cyprian
,
that
liu'd
in
the
first
300.
yeares
l.
de
lapsis
set's
down
two
examples
of
communion
vnder
one
kinde
.
Again
S.
Hierom
in
epitap
.
Paul
.
ad
Eustach
.
e.
23.
S.
Austin
l.
3.
de
consensu
Euang.
c.
23.
affirme
.
that
Christ
gaue
the
Sacrament
of
the
Euchariste
vnder
the
form
of
bread
onely
vnto
the
Disciples
going
to
Emmaous
Moreouer
Tertull.
l.
2.
ad
vxor
.
&
l.
de
Orat.
attest's
,
that
it
was
a
practice
,
or
custome
to
take
Christs
body
forthwith
,
or
to
carrie
it
home
,
and
defer
the
taking
to
an
other
tyme.
Lay-communion
vnder
one
kind
only
was
practised
in
the
primitiue
Ages
,
as
plainly
doe
euidence
scripture
,
and
Father-Testimonies
,
preseruing
of
the
Eucharist
vnder
one
sole
kinde
,
as
spirituall
prouision
for
sick
persons
(
which
though
they
were
Priests
did
nor
communicate
in
sickness
but
vnder
one
kinde
de
onely
,
namely
bread
[
(c)
](A48358-e33800-b)
(c)
The
custome
of
communicating
Infants
continued
in
Some
Churches
till
the
dayes
of
Hugo
de
S.
Victor
.
who
liu'd
about
the
yeare
1130.
for
l.
1.
c.
2.
de
caeremon
.
he
affirmes
that
the
Priest
with
his
finger
dipt
afore
in
consecrated
wine
ministred
the
Sacramen
:
of
the
Euchariste
vnder
the
form
of
wine
vnto
Babes
newly
born
they
being
able
to
suck
.
Besides
in
the
ancient
Roman
office
cap.
de
Sabbato
parents
are
admonished
not
to
suffer
their
children
to
suck
milk
vntill
they
had
communicated
:
But
now
the
Church
for
good
,
and
iust
reasons
hath
wholy
abolished
that
custome
;
and
a
principall
motiue
there
of
was
to
resist
the
heresy
,
which
euen
in
those
days
the
Bohemian
Hussits
had
spread
,
teaching
,
that
Infants
could
not
be
sau'd
without
receiuing
the
Euchariste
,
and
an
other
reason
of
taking
away
that
practice
was
the
eminent
danger
of
prophaning
so
holy
a
Sacrament
because
of
the
great
number
of
children
.
and
the
distribution
of
the
Sacrament
vnto
Infants
in
one
sole
kinde
also
,
Namely
wine
:
for
albeit
,
these
could
not
eat
the
sacramentall
bread
:
yet
they
might
suck
the
sacramentall
wine
from
the
Priest's
finger
,
which
truly
they
did
according
to
the
custome
of
some
Churches
.
Again
lay-communion
[
*
](A48358-e33810-b)
*
Conueniŭt
omnes
Doctores
Caetbolici
communionem
sub
vtraque
specie
fuisse
in
vsu
in
quibusdam
Ecclesijs
,
eiusque
meminerunt
S.
Dionys.
cap.
3.
de
Eccles.
Hierarch
.
S.
Iustinus
Martyr
.
Apolog.
2.
S.
Gregor.
l.
3.
Dial.
cap.
36
alijque
Patres
.
vnder
both
kindes
was
anciently
practised
at
some
tymes
in
seuerall
precincts
of
particular
christian
Churches
,
as
doe
plainly
shew
the
writings
of
primitiue
Fathers
.
And
S.
Leo
the
first
,
being
supream
Pastor
in
Church-gouernment
vnder
Christ
,
by
a
speciall
ordinance
commanded
publick
lay-communion
at
Easter
vnder
both
kindes
:
the
chiefe
intent
whereof
,
was
to
discouer
the
manichean
heriticks
,
who
to
conceale
their
heresy
(
these
sectaries
did
foolishly
belieue
,
that
there
was
a
good
,
and
euill
God
:
and
as
foolishly
held
wine
to
be
created
by
the
euill
God
:
and
therfore
had
an
abhorrence
of
it
)
were
obserued
to
receiue
the
sacramentall
bread
at
Easter
(
which
sole
kinde
was
then
in
practice
)
with
Catholicks
promiscuously
.
Again
lay-communion
vnder
both
kind's
was
abrogated
absolutely
,
and
vniuersally
because
of
certain
Bohemian
sectaries
named
Hussit's
,
that
condemned
lay-communion
vnder
one
kinde
only
,
teaching
both
kind's
,
as
necessarily
required
to
all
Christians
vnto
saluation
.
In
detestation
of
this
heresie
,
as
also
for
other
good
reasons
the
generall
Councell
of
Constance
obliged
all
lay-Catholick's
to
communicate
in
one
kinde
:
and
indeed
the
Church
of
God
ought
to
exercise
her
authority
to
the
crushing
of
all
heresies
in
the
bud
.
Yet
the
Greek-Church
continued
lay-communion
in
both
kind's
though
it
did
not
esteem
both
the
species
of
the
Sacrament
necessary
to
saluation
.
For
in
the
generall
Councill
of
Florence
,
which
was
called
with
design
chiefly
to
setle
concord
,
and
vnion
between
that
,
and
the
latine
,
Church
,
neither
the
greek
,
or
latine
Fathers
did
except
against
lay-communion
,
as
to
the
practise
thereof
vnder
one
sole
,
or
both
kinds
:
whereby
it
is
euidently
manifest
,
that
Christ
hat
left
it
in
the
Churches
liberty
to
determine
,
and
appoint
the
distribution
of
the
communion
vnto
meer
lay-people
in
one
only
,
or
both
kind's
,
as
it
shall
think
fit
according
to
the
various
condition
of
tymes
,
places
,
persons
,
and
circumstances
:
so
that
though
in
this
present
age
,
lay-communion
be
giuen
in
sacramentall
bread
alone
through
all
the
precincts
of
the
easterne
Church
:
neuertheless
it
is
in
the
power
of
the
supreme
Pastour
to
change
that
into
another
vsage
of
both
kind's
,
if
he
shall
see
as
good
reasons
to
moue
him
thereunto
,
as
he
seeth
cause
to
continue
it
vnder
one
sole
kinde
,
viꝪt.
in
opposition
,
and
detestation
of
moderne
heresies
.
First
in
regard
of
many
Lutherans
,
who
beleiue
,
that
Christs
body
only
is
contained
with
the
bread
,
and
his
blood
only
with
the
wine
,
and
not
all
Christ
entirely
:
which
is
a
manifest
ignorance
:
for
wheresoeuer
Christ's
body
is
truly
really
,
and
substantially
from
the
day
of
his
Resurrection
,
there
it
is
truly
[
*
](A48358-e33890-b)
*
Rom.
non
amplius
moritur
(
Christus
.
)
aliue
,
being
impossible
for
Christ
to
die
again
:
and
since
the
life
of
the
flesh
[
*
](A48358-e33900-b)
*
Leuit.
17.
anima
omnis
carnis
in
sanguine
.
is
in
the
blood
Leuit.
17.
it
followeth
euidently
,
that
wheresoeuer
Christs
body
is
there
his
blood
is
also
:
and
since
Christ
hath
deuested
himself
of
no
reall
thing
,
that
he
once
assumed
,
and
whatsoeuer
he
assumed
was
vnited
hypostatically
to
his
diuine
person
,
it
is
again
plainly
euident
,
that
wheresoeuer
[
*
](A48358-e33930-b)
*
S.
Ambrosius
vbi
carpus
Christi
Christus
est
.
Christs
body
,
blood
,
or
soul
is
,
there
is
all
Christ
entire
without
separation
of
one
part
from
another
:
and
albeit
the
words
,
that
consecrate
Christs
body
according
to
their
proper
signification
doe
constitute
the
body
only
vnder
the
forms
of
bread
,
and
the
words
which
consecrate
Christ's
blood
according
to
their
proper
signification
doe
put
the
blood
only
vnder
the
form's
of
wine
:
neuerth
eless
in
vertue
of
naturall
concomitancy
,
that
is
to
say
,
of
the
naturall
connection
,
which
is
between
all
the
naturall
part
's
of
Christ
now
inuested
with
immortality
,
it
is
manifest
by
necessary
consequence
,
that
wheresoeuer
Christ's
body
,
and
blood
is
,
there
is
all
Christ
vndeuided
:
and
so
it
is
alike
in
the
mystery
of
the
blessed
Trinity
,
that
includes
three
Persons
really
distinct
:
though
the
word
Father
according
to
it's
proper
signification
be
appropriated
to
the
first
Person
only
:
notwithstanding
whersoeuer
the
first
diuine
Person
is
,
who
only
layeth
claim
to
the
name
Father
taken
in
the
proper
sense
,
there
also
is
the
second
Person
,
the
son
,
and
the
third
Person
the
holy
Ghost
in
vertue
of
the
naturall
connection
,
that
one
Person
has
with
an
other
.
Hence
it
is
plainly
euident
,
that
the
Euchariste
distributed
vnder
one
kinde
only
ought
not
to
be
counted
a
lame
Sacrament
,
since
one
sole
species
contain's
as
much
of
Christ
,
as
both
together
to
wit
,
all
Christ
entirely
.
Neither
is
a
greater
measure
of
grace
conferred
Ex
opere
operato
,
that
is
by
the
Sacraments
working
precisely
,
when
it
is
taken
in
one
sole
,
or
in
both
kind's
,
the
spirituall
effect
thereof
,
which
is
supernaturall
grace
vnto
refreshing
,
and
feeding
of
the
soul
being
equally
diuided
to
all
such
,
as
receiue
the
Sacrament
with
the
same
worthines
whether
vnder
one
only
,
or
both
kind's
,
and
all
such
are
[
*
](A48358-e33950-b)
*
1.
Cor.
10.
multi
vnum
corpus
,
sumus
,
qui
de
vno
pane
participamus
.
one
bread
,
and
one
body
in
as
much
,
as
all
are
partakers
of
one
bread
1.
Cor.
10.
which
is
an
other
effect
of
the
Sacrament
.
Also
he
that
shall
eate
of
this
bread
,
worthily
(
which
is
conuerted
into
the
body
of
Christ
)
shall
liue
for
euer
10.
6.
And
as
[
*
](A48358-e33980-b)
*
2.
Cor.
8.
qui
multum
non
abundauit
&
qui
modicum
nō
minorauit
.
Et
Exod.
16.
filij
Israel
colligerunt
(
Manna
)
alius
plus
,
alius
minus
—
nec
qui
plus
collegerat
habuit
amplius
,
nec
qui
minus
parauerat
,
r.
perit
minus
.
an
Israëlite
,
that
gathered
much
Manna
had
nothing
ouer
,
and
an
Israëlite
,
that
gathered
little
,
had
not
the
less
:
so
a
Christian
,
that
receiueth
the
Sacrament
vnder
both
kind's
hath
no
more
of
Christ
,
or
of
sacramentall
grace
,
then
he
that
receiueth
vnder
one
kinde
only
if
there
[
*
](A48358-e34020-b)
*
Gratia
sucramentalis
confertur
iuxta
dispositiones
(
supernaturales
)
eorune
qui
recipiunt
Sacramenta
.
be
parity
as
to
the
disposition
of
the
receiuers
:
notwithstanding
all
these
premises
,
it
cannot
be
said
in
proper
speech
,
that
he
that
eateth
Christ's
body
,
doth
drinke
his
blood
,
or
that
he
that
drinketh
Christ
blood
vnder
the
forme
of
wine
doth
eate
his
blood
,
albeit
,
that
whosoeuer
receiueth
his
body
,
receiueth
his
blood
withall
:
and
whosoeuer
receiueth
his
blood
,
receiueth
his
body
withall
:
for
the
reason
of
difference
,
in
order
to
the
proper
form
of
speech
,
doth
not
proceed
from
the
absence
of
the
one
,
and
the
sole
presence
of
the
other
:
but
from
a
different
manner
exercised
in
the
conueyance
of
the
consecrated
elements
(
[
*
](A48358-e34030-b)
*
Innocentius
III.
ait
,
quod
quamuis
dum
bibitur
sanguis
Christi
simul
accipiatur
eius
corpus
quod
tamen
tune
non
dicitur
propriè
●●āducari
.
vnder
both
of
which
be
contained
,
as
well
the
body
,
as
the
blood
of
Christ
)
from
the
mouth
into
the
stomach
.
no
man
eating
,
and
thinking
alike
.
Secondly
lay-communion
vnder
one
kinde
only
is
continued
because
of
other
modern
sectaries
,
that
lay
claim
to
a
diuine
precept
to
proue
a
necessary
vsage
of
both
kinds
,
which
is
a
manifest
weakness
:
for
[
*
](A48358-e34040-b)
*
Jems
.
6.
hic
est
panis
de
co●le
descendens
,
s●
quit
〈◊〉
ipso
manducauevit
non
morictur
.
Et
v.
52.
〈…〉
si
quit
manduc●●erit
&c
hoc
pane
viuet
in
ater●●●
.
Rursiam
qui
māduc●t
●●am
〈◊〉
vi●●t
in
aeternum
.
many
scripture-testion
onies
doe
declare
communion
in
one
kinde
to
be
enough
for
one
obtaining
eternall
life
:
and
not
any
one
doth
exprosse
an
obsolute
command
to
oblige
the
Church
vnto
lay-communion
vnder
both
kinds
.
For
of
all
the
three
Euangelist's
,
which
set
down
the
Institution
of
the
Eucharist
only
S.
Luk
cap.
as
mentioneth
an
absolute
precept
given
by
Christ
viꝪt.
Doe
this
in
〈◊〉
of
me
:
but
from
this
scripture
no
man
ought
to
argue
an
obligation
euen
:
for
consecration
in
both
kinds
,
and
consequently
much
less
for
lay-communion
vnder
both
kinds
:
because
the
precept
doth
immediatly
follow
the
consecration
of
the
bread
asone
,
and
was
enjoyned
afore
Christ
did
institute
the
chalice
:
and
though
Christ
Mat.
6.
after
he
had
consecrated
the
chalice
said
:
drink
yee
all
of
it
yet
that
was
a
precept
giuen
to
the
Apostles
only
,
which
were
present
;
for
S.
Mark
chap.
14.
says
.
And
they
All
drank
of
it
,
that
is
:
all
the
Apostles
then
sitting
at
the
last
supper
.
Furthermore
Christ
by
giuing
the
afore
said
precept
.
Doe
this
in
remember
ance
of
mee
,
wherby
is
commanded
the
execution
of
all
the
actions
ioynt
,
and
separate
,
that
Christ
then
did
,
cannot
be
meant
vniuersally
in
order
to
all
the
faithfull
ioynt
,
and
separate
,
the
said
actions
being
inconsistent
with
meer
lay-people
,
who
are
not
invested
with
power
to
offer
proper
sacrifice
,
consecrate
Christs
body
,
and
ordaine
Priests
for
the
distributing
the
Euchariste
to
others
,
which
were
the
actions
,
that
Christ
exercised
,
and
proper
only
to
the
Episcopall
,
and
Priestly
function
,
[
*
](A48358-e34150-b)
*
Trident.
sess.
22.
cap.
1.
can.
1.
ait
,
per
verba
:
hoc
facite
,
Christum
ordinasse
Apostolos
Sacerd●tes
.
that
Christ
instituted
at
his
last
supper
.
Amongst
the
Apostles
S.
Paul
.
1.
Cor.
11.
only
relateth
the
Institution
of
this
Sacrament
,
and
according
to
his
Testimonie
the
absolute
precept
Doe
this
in
remember
ance
of
me
:
is
giuen
also
before
Christ
consecrated
the
chalice
:
and
albeit
that
S.
Paul
mentioneth
a
conditionall
precept
that
felloweth
the
institution
of
the
said
chalice
,
to
wit
;
This
doe
,
as
oft
as
ye
drinke
it
,
in
remember
ance
of
me
:
neuertheless
,
as
no
man
ought
to
argue
,
according
to
the
rules
of
true
Logick
,
from
a
condititionall
proposition
,
an
vniuersall
absolute
:
so
no
man
ought
to
infer
from
a
conditionall
,
an
absolute
precept
vniuersally
obliging
the
whole
Church
ioynt
,
and
separate
,
and
consequently
there
cannot
be
produced
out
of
the
three
Euangelists
,
and
S.
Paul
:
which
set
down
the
words
Christ
vsed
in
the
institution
of
this
Sacramēt
any
warrātable
ground
to
proue
a
diuine
precept
obliging
all
belieuers
vniuersally
to
cōmunicate
vnder
both
kind's
:
and
although
.
S.
Iohn
the
Euāgelist
chap.
6.
doth
shew
an
express
warrant
from
Christ
cōmanding
,
as
it
were
,
communion
vnder
both
kinds
in
order
to
the
whole
Church
joynt
,
and
separate
.
The
warrant
runs
thus
:
Except
ye
eate
the
flesh
of
the
son
of
man
,
and
drink
his
blood
,
ye
haue
no
life
in
you
,
howeuer
modern
sectaries
and
Caluinist's
especially
cannot
in
reason
lay
claim
to
that
passage
as
a
proof
of
their
forbidden
doctrine
in
order
to
communion
in
both
kind's
,
in
regard
they
deny
,
that
any
part
of
the
said
chapter
of
S.
Iohn
is
meant
of
sacramentall
eating
,
or
drinking
,
lest
by
assenting
thereto
,
they
might
be
forced
to
grant
Christs
reall
presence
in
the
Sacrament
,
which
the
chapter
plainly
declares
,
if
it
shall
beare
an
interpretation
of
sacramentall
eating
,
and
drinking
.
Howeuer
the
precept
so
interpreted
doth
not
euince
communion
vnder
both
kinds
to
be
enjoyned
of
necessity
in
order
to
each
Christian
in
particular
:
since
according
to
scripture
vsage
the
particle
[
*
](A48358-e34220-b)
*
Julius
Paulus
insignis
Jurisconsultus
ait
comparatum
esse
,
vt
coniuncta
pro
disiunctis
accipiantur
.
Di
gestis
de
verborum
significatione
l.
saepe
.
(
And
)
is
frequently
taken
in
a
disiunctiue
sense
only
.
For
example
S.
Peter
Act.
3.
sayes
:
Siluer
,
and
Gold
haue
I
none
,
where
the
particle
(
And
)
is
taken
disiunctiuely
:
the
true
meaning
thereof
being
Siluer
,
or
gold
haue
I
none
.
In
like
manner
it
is
written
Exod.
21.
He
that
smiteth
his
Father
,
and
Mother
(
so
it
is
read
in
Hebrew
)
shall
die
the
death
.
Where
(
And
)
is
taken
for
(
or
)
Again
Math.
20.
it
is
said
by
thy
words
thou
shalt
be
iustified
,
and
by
thy
words
thou
shalt
be
condemned
.
Where
likewise
the
particle
(
And
)
is
taken
disiunctiuely
for
(
Or
)
and
Aristotle
also
taketh
(
And
)
in
the
disiunctiue
sense
,
when
he
defineth
Nature
to
be
Authour
,
or
cause
of
motion
,
and
rest
,
all
his
interpreters
vnderstanding
the
particle
(
And
)
in
that
definition
,
to
signify
(
Or
)
and
truly
by
the
latter
particle
(
And
)
in
the
cited
passage
of
scripture
vꝪt.
Except
ye
eate
the
flesh
of
the
son
of
man
,
and
drink
his
blood
See
.
doubtless
was
meant
(
Or
)
as
doe
plainly
demonstrate
other
word
's
of
Christ
there
set
down
,
wherby
he
explaines
that
precept
:
saying
.
v.
47.
I
am
the
bread
of
life
.
v.
50.
This
is
that
bread
,
that
came
down
:
from
Heauen
.
If
any
man
eate
of
this
bread
he
shall
liue
for
euer
,
and
the
bread
that
I
shall
giue
is
my
flesh
,
which
I
shall
giue
for
the
life
of
the
world
.
Whereby
is
plainly
euident
,
that
Christ
did
ascribe
the
effect
of
this
Sacrament
as
common
alike
,
to
the
bread
alone
,
and
to
the
bread
,
and
wine
ioyntly
.
Howeuer
sectaries
haue
nothing
of
aduantage
,
if
the
latter
particle
(
And
)
in
S.
Iohn
ought
to
be
taken
in
the
copulatiue
sense
:
for
the
precept
euen
so
meant
(
and
indeed
so
catholick
writers
do
vnderstand
it
)
importes
an
obligation
only
in
order
to
the
whole
Church
(
wherin
there
is
neuer
want
of
Priests
,
that
be
obliged
to
communicate
in
both
kinds
,
as
often
,
as
they
offer
sacrifice
)
and
not
to
each
member
therof
.
In
the
old
law
God
hauing
iustituted
Circumcision
added
this
precept
in
generall
tearmes
viꝪt:
Ye
shall
circumcise
the
foreskin
of
your
flesh
.
and
notwithstanding
only
such
had
right
to
exercise
that
function
,
as
were
deputed
therunto
by
the
Church
,
or
Synagegue
:
which
sheweth
plainly
,
that
though
the
precept
did
oblige
the
whole
Church
,
or
Synagogue
,
yet
it
did
not
reach
to
each
member
thereof
,
howeuer
it
seemes
,
as
if
it
had
been
enioyned
in
order
to
all
vniuersally
.
Again
when
God
instituted
the
pascall
lambe
as
a
Sacrament
,
and
sacrifice
also
;
he
imposed
two
precepts
Exod.
12.
the
one
:
Let
euery
man
take
vnto
him
a
lambe
:
the
other
all
the
multitude
of
the
children
of
Israel
shall
kill
it
:
which
two
precepts
though
they
be
expressed
in
generall
words
to
the
obliging
the
whole
Synagogue
:
yet
euery
particular
member
therof
had
not
right
to
choose
,
and
take
vnto
him
a
lamb
,
and
sacrifice
it
:
but
the
heads
of
each
family
only
,
which
executed
Priestly
function
as
to
that
sacrifice
being
a
priuiledge
giuen
to
them
before
Priesthood
was
appropriated
to
the
family
of
Aaron
,
as
appeareth
manifestly
by
the
said
chapter
of
Exod.
As
to
the
passages
which
some
sectaries
alledge
(
out
of
S.
Innocent
Ep.
26.
and
S.
Augustin
lib.
7.
against
Iulian
the
Pelagian
)
to
proue
a
necessity
of
communion
vnder
both
kinds
in
regard
,
that
these
ancient
Fathers
expresly
assert
,
that
Infants
cannot
be
saued
except
they
eate
Christ's
flesh
,
and
drinke
his
blood
,
they
make
not
a
jot
for
them
,
who
require
a
presonall
act
of
inward
faith
to
the
eating
of
Christ's
body
,
and
drinking
of
his
blood
,
Infant
's
being
vncapable
of
exercising
any
such
acction
,
in
consequence
where
of
the
alledged
[
*
](A48358-e34550-b)
*
Agunt
Innocen
.
&
Aug.
contra
Pelagium
,
qui
negabat
peccatum
originale
in
infantibus
.
authorities
afforde
them
nothing
of
aduantage
.
But
,
as
to
the
true
sense
of
these
primitiue
Fathers
,
doubtless
their
meaning
is
only
to
shew
,
that
Infants
cannot
enter
into
the
kingdome
of
God
,
except
they
receiue
sanctifying
grace
in
baptism
through
the
merits
of
Christ's
body
,
and
blood
that
were
offered
for
all
men
vnto
remission
of
sins
.
[
(d)
](A48358-e34560-b)
(d)
According
to
Origin
.
hom.
29.
in
num.
we
are
said
to
drink
of
Christ's
blood
,
not
only
when
we
receiue
the
Sacrament
.
but
when
wee
heare
his
diuine
word
preach'd
wherein
is
life
according
to
Christ's
own
saying
,
the
Words
vvhich
I
have
spoken
are
spirit
,
and
life
in
as
much
as
they
be
dispositions
,
to
diuine
grace
,
which
is
the
life
of
the
soul
through
the
merits
of
Christ
.
Again
such
as
hear
Mass
deuoutly
,
and
ioyne
,
in
heart
with
the
Priest
receiue
life
,
and
fruit
by
the
Sacrament
,
though
they
neither
eate
of
Christ's
body
,
nor
drink
of
his
blood
sacramentally
.
Fourthermore
in
as
much
,
as
Infants
through
baptism
be
made
members
of
that
Church
,
which
eateth
Christ's
flesh
,
and
drinketh
his
blood
,
the
same
Church
as
it
doth
furnish
them
[
*
](A48358-e34580-b)
*
Aug.
Tom.
10.
ser.
10.
de
verbis
Apostoli
.
Mater
Ecclesia
,
inquit
,
accommodat
parvults
aliorū
pedes
,
vt
veniant
ad
Ecclesiam
,
altorum
cor
,
vt
credant
,
aliorū
linguam
vt
fatcantur
:
it
a
Ecclesia
accommodat
aliorum
ora
,
vt
comedant
,
&
bibant
.
with
the
feet
of
others
to
come
vnto
it
,
with
the
heart
of
others
to
belieue
,
and
with
the
tongues
of
others
to
professe
the
christian
faith
:
in
like
manner
according
to
a
spirituall
metaphoricall
form
of
speech
,
it
may
be
said
to
furnish
them
with
the
mouths
,
of
others
to
eate
Christ's
flesh
,
and
drink
his
blood
.
CHAR.
X.
OF
PENANCE
THE
CONTENTS
.
Penance
hath
a
iust
claim
vnto
all
requisits
necessary
to
a
speciall
Sacrament
of
the
new
law
;
Christ
after
the
similitude
of
an
outward
Court
of
iustice
instituted
an
inward
Tribunall
where
,
by
diuine
dispensation
Priest's
sit
as
Iudges
of
sinns
committed
after
baptism
:
whatsoeuer
Priests
judge
here
below
,
God
approu's
aboue
:
the
power
Christ
gaue
to
the
Apostles
,
and
heir
successors
in
priestly
function
,
and
authority
was
not
onely
to
declare
,
but
effect
indeed
remission
of
hones
in
vertue
of
the
word
of
reconciliation
ioynt
vnto
a
sinners
sincere
sorrow
,
and
humble
Confession
of
his
sinnes
together
with
a
full
purpose
to
sin
no
more
.
PEnance
is
a
[
(a)
](A48358-e34690-b)
(a)
There
are
three
requisits
necessary
to
the
nature
of
a
Sacrament
of
the
new
law
:
namely
outward
Rite
,
or
sign
,
promise
of
sanctifying
grace
,
and
the
institution
of
Christ
:
The
outward
Rite
,
or
ligh
,
as
to
the
Sacrament
of
Penance
,
is
the
sensible
absolution
of
a
Priest
:
The
promise
of
grace
appears
by
the
words
of
Christ
Ioan.
20.
Whose
sinnes
you
shall
forgiue
they
are
forgiuen
them
;
and
the
institution
of
Christ
is
expres'd
in
the
precedent
words
of
the
same
Chapter
.
As
my
Father
sent
me
.
so
send
I
you
.
Wherfore
the
ancient
Fathers
treating
of
sacramentall
Penance
in
order
to
such
,
as
are
baptized
,
teach
that
Christ
giues
power
vnto
a
Priest
to
remit
thereby
euen
occult
sinnes
;
in
consequence
of
which
they
appropriate
to
Penance
the
name
of
a
Sacrament
,
as
much
as
to
baptism
.
Tertull.
l.
de
praescript
.
adversus
Haeret
Ambros
.
l.
de
poenit
.
c.
7.
and
S.
Austin
l.
5.
hom.
c.
5.
compareth
this
Sacrament
ministred
by
a
Priest
to
the
raising
yp
of
Lazarus
by
Christ
,
and
to
the
vntying
of
his
cords
by
the
Apostles
.
Sacrament
of
the
new
law
taken
in
the
proper
sense
vnto
remission
of
sius
committed
after
baptism
:
and
therefore
named
[
*
](A48358-e34740-b)
*
Hieron
.
ad
Demetr.
vocat
Sacramentum
poenitentia
secundam
tabulam
post
naufragium
.
the
second
spirituall
boord
,
or
plank
of
a
souls
spirituall
wrack
.
Grace
giuen
by
baptism
restoreth
sanctity
,
that
Originall
sin
tooke
away
:
grace
receiued
through
Penance
recouereth
that
sanctity
,
being
lost
again
through
actuall
sin
.
A
christians
life
on
earth
is
a
warfare
against
flesh
,
and
blood
:
against
principalities
:
against
powers
:
against
worldly
Gouernours
the
Princes
of
the
darknesse
of
this
world
,
and
against
all
spirituall
wickednesses
,
which
are
the
assaults
of
the
deuill
.
And
for
as
much
as
humane
nature
is
infirm
,
and
the
power
of
this
aduersary
great
,
it
is
impossible
for
any
whomsoeuer
to
escape
vnwounded
without
armour
of
extraordinary
protection
:
In
regard
whereof
Christ
hath
prouided
a
soueraigne
remedy
,
as
an
effectuall
cure
for
all
the
personall
wound
;
,
a
christian
might
receiue
in
this
warfare
exercised
after
baptism
:
and
this
is
the
Sacrament
of
Penance
instituted
by
Christ
himselfe
[
(b)
](A48358-e34760-b)
(b)
Christ
Mat.
18.
saying
to
his
Apostles
.
Whatsoeuer
ye
shall
binde
on
earth
,
shall
be
bound
in
Heauen
;
and
vvhatsoeuer
ye
shall
loose
on
earth
shall
be
loosed
in
Heauen
,
only
promised
them
,
and
their
successors
in
Priestly
function
authoritie
,
and
power
to
forgiue
sinnes
,
and
inuested
them
in
it
,
Ioan.
20.
saying
vnto
them
.
Receiue
the
holy
Ghos●
vvhose
sinnes
you
shall
forgiue
are
forgiuen
them
.
Neither
hath
Christ
left
less
power
vnto
Priest's
to
loose
,
then
to
binde
,
as
S.
Ambrose
asserted
against
Nouatianus
,
who
taught
that
Priests
had
power
to
bind
,
but
not
to
loose
,
10.20
.
when
he
said
to
his
Apostles
.
Receiue
the
holy
Ghost
:
whosoeuers
sius
ye
shall
remit
,
they
are
remitted
:
and
whosoeuers
sins
ye
shall
retain
they
are
retained
.
Although
Christ
alone
had
the
[
*
](A48358-e34810-b)
*
Apoc.
3.
qui
habet
clauem
Dauid
&c.
key
of
Dauid
,
which
openeth
,
and
no
man
shutteth
,
and
shutteth
,
and
no
man
openeth
(
Apocal.
30.
)
as
to
supream
excellency
,
and
power
of
remitting
,
and
retaining
sins
,
being
enabled
in
vertue
of
his
diuinity
to
open
to
,
and
shut
against
sinners
the
kingdome
of
Heauen
without
help
of
a
Sacrament
:
neuertheless
the
same
power
as
to
participation
and
outward
Ministery
therof
he
communicated
to
his
said
Apostles
,
and
their
successors
in
priestly
function
,
committing
to
them
the
Word
of
reconciliation
1.
Cor.
5.
That
is
to
say
the
[
*
](A48358-e34850-b)
*
Aug.
accedit
verbū
ad
elementum
&
fit
Sacramentum
.
Elemētum
,
seu
materia
proxima
Sacramenti
poenitentiae
est
confessio
&
contritio
.
word
of
sacramentall
power
implyed
in
the
form
of
sacramentall
absolution
vꝪt:
I
absolue
thee
:
which
ioyned
to
the
elements
,
contrition
,
confession
,
and
actuall
satisfaction
makes
the
Sacrament
of
Penance
,
these
acts
being
the
materiall
parts
therof
.
And
although
Christ
did
not
appoint
this
form
in
express
tearmes
:
neuertheless
,
for
as
much
,
as
he
instituted
this
Sacrament
[
(c)
](A48358-e34900-b)
(c)
Great
is
the
dignity
of
a
Priest
,
saith
S.
Chrysostome
hom.
85.
in
Joan.
For
vvhose
sinnes
they
shall
remit
are
remitted
to
them
:
and
hom.
5.
de
verbis
Isa.
Vidi
Dominum
.
Speaking
of
the
Sacrament
of
Penance
writeth
thus
.
Heaven
takes
from
the
earth
chief
povver
:
for
the
Iudge
sitteth
in
earth
,
our
lord
follovv's
the
seruant
:
and
vvhatsoeuer
he
shall
judge
here
belovv
,
God
approu's
aboue
.
By
the
judge
that
sitteth
in
earth
is
meant
a
Priest
,
whose
judgment
,
or
sentence
goes
before
,
and
the
sentence
of
God
comes
after
.
In
consequence
of
which
,
seeing
that
a
sentence
meer
declaratory
cannot
goe
before
,
but
of
necessity
must
follow
,
it
is
euident
,
that
a
Priest
sacramentally
absoluing
a
penitent
is
a
judge
taken
in
the
proper
sense
;
wherefore
S.
Cyprian
Epis.
73.
ad
Iubaian
.
S.
Ambrose
lapsis
de
poenit
.
c.
1.
&
2.
S.
Austin
l.
2.
con
.
Epis.
parmeni
.
c.
11.
and
S.
Chrysostome
l.
3.
de
Sacerdot
.
expound
the
particles
(
vvhose
sinnes
ye
shall
forgiue
)
of
power
and
authority
giuen
vnto
the
Apostles
,
as
judges
in
order
to
remitting
of
sinnes
.
after
the
similitude
of
an
outward
iudicatory
Court
,
or
Tribunall
(
wherin
the
penitent
acts
the
accused
,
and
the
witnesses
too
:
and
the
Priest
supplies
the
part
of
the
[
(d)
](A48358-e34980-b)
(d)
The
Council
of
Trent
declares
,
that
no
man
can
be
restored
by
the
Sacrament
of
Penance
to
that
sanctity
,
and
integrity
,
which
he
receiu'd
by
baptism
without
bitter
tears
,
and
painfull
labours
.
judge
in
the
room
of
Christ
it
is
euidence
enough
to
proue
it
.
As
in
an
outward
Court
of
iustice
the
judg
giueth
sentence
,
and
therby
absolueth
,
or
condemneth
the
accused
.
So
Christ
did
thinke
fit
,
that
a
Priest
,
as
lawfull
judg
should
pronounce
sentence
of
absolution
vnto
remission
of
sins
committed
after
baptisme
for
Christ
in
saying
Whosoeuers
sins
ye
shall
remit
are
remitted
:
substituted
the
Apostles
[
*
](A48358-e35000-b)
*
1.
Cor.
5.
vbi
dixisset
Apostol
is
dedit
nobis
ministerium
reconciliationis
.
subiungit
:
pro
Christo
ergo
legatione
fūgivnur
,
id
est
,
Sacardotes
succedunt
in
munus
,
seu
ministerium
reconciliationis
eo
modo
,
quo
Christus
reconciliauit
homines
Deo
,
ramittēdo
paccata
corum
,
vt
constat
av
citato
Textu
.
Et
Chryso
.
hom.
11.
in●llam
2.
Epis.
Pauli
,
sic
scribit
:
quod
igitur
pro
Christo
legatioue
fungimur
,
idem
est
,
ac
si
dixisset
,
Christi
vice
,
nos
enim
ipsius
muneri
successimus
.
his
speciall
Legats
to
reconcile
sinners
to
God
:
neither
is
it
of
necessity
required
to
the
forme
of
a
Sacrament
,
that
it
be
expresly
set
down
in
holy
scripture
:
the
vniuersall
tradition
of
the
Church
being
testimony
enough
to
proue
it
:
and
euen
Caluinists
,
and
sundry
other
sectaries
doe
vse
in
baptism
the
words
:
I
baptise
thee
:
for
which
they
cannot
alleadge
any
scripture-euidence
.
Besides
Caluin
in
his
fourth
book
of
institutions
chapter
3.
5.
6.
treating
of
imposition
of
hands
exercised
in
the
ordination
of
Church-minister's
,
deriueth
that
ceremony
from
Church
tradition
,
and
practice
only
,
and
confesseth
withall
,
that
it
ought
to
be
counted
in
lieu
of
a
precept
.
By
the
premises
plainly
appears
that
Christ
10.2
.
did
not
giue
to
the
Apostles
,
and
their
successors
in
the
function
of
Priesthood
power
,
and
authority
only
to
preach
remission
of
sins
:
because
the
form
of
speech
,
and
circumstances
of
that
action
therein
expressed
doe
euidently
demonstrate
,
that
Christ
both
spoke
,
and
meant
of
a
new
power
,
that
he
had
not
conferred
before
his
passion
:
but
Christ
afore
his
Resurrection
inuested
his
Apostles
with
power
to
preach
remission
of
sins
Mat.
10.
as
ye
goe
,
saying
the
kingdom
of
Heauen
is
at
hand
:
which
words
euen
Caluin
in
his
euangelicall
Harmony
doth
interpret
of
preaching
saluation
through
remission
of
sins
.
Wherefore
S.
Chrysostom
hom.
85.
explaining
that
passage
of
S.
Iohn
compareth
the
collation
of
the
power
,
that
Christ
there
bestowed
on
the
Apostles
,
to
the
authority
giuen
to
officers
of
a
tempoall
Prince
,
wherby
they
are
enabled
to
imprison
,
or
deliuer
out
of
prison
such
,
as
be
accused
of
transgressing
his
lawes
,
and
addeth
withall
these
express
words
:
Great
dignity
of
Priest's
,
whosoeuers
sins
,
sayes
be
,
(
Christ
)
ye
shall
remit
are
remitted
.
Again
power
to
preach
the
Gospell
to
all
nations
was
giuen
to
the
Apostles
Mat.
28.
as
a
distinct
office
from
the
power
,
that
Christ
conferred
on
them
Io.
20.
as
plainly
will
appeare
to
any
rationall
,
and
iudicious
man
,
that
shall
consider
both
Texts
together
with
the
circumstances
therin
expressed
.
Neither
did
Christ
confer
vpon
his
apostles
and
their
successors
power
only
to
declare
remission
of
sins
:
since
he
did
not
say
Io.
20.
Whosoeuers
sins
ye
shall
declare
remitted
,
are
remitted
:
but
whosoeuers
sins
,
ye
shall
remit
.
Besides
these
words
ye
shall
remit
;
ought
to
be
interpreted
in
the
same
sense
,
as
those
others
:
Are
remitted
.
For
other
wise
the
form
of
Christ's
speech
had
been
extream
improper
,
in
regard
,
that
both
of
them
:
shall
be
remitted
:
and
are
remitted
be
vttered
in
one
,
and
the
same
sentence
.
But
the
latter
particles
,
viz
,
(
are
remitted
:
)
doe
not
signify
meer
declaration
of
remission
of
sins
(
for
so
Christ's
words
would
carry
this
sense
Whosoeuers
sins
ye
shall
declare
to
be
remitted
are
declared
to
be
remitted
,
and
consequently
since
such
a
declaration
is
speculatiue
only
,
and
not
practicall
effecting
nothing
in
order
to
remission
of
sins
:
a
man
,
to
whom
suc̄h
a
declaration
is
intimated
shall
remain
in
sin
,
as
much
after
,
as
before
.
Again
Christ
after
he
inuested
the
Apostles
,
and
consequently
their
successors
with
the
power
mentioned
Io.
20.
said
to
them
:
as
my
Father
sent
me
:
so
I
send
you
:
but
Christ
was
sent
by
his
Father
endued
with
power
to
remit
sins
indeed
,
and
not
to
declare
remission
only
.
Wherfore
Mat.
9.
that
ye
may
know
,
saith
Christ
,
the
son
of
man
hath
authority
in
earth
to
forgiue
sins
&c.
Whereby
it
is
plainly
euident
that
he
sent
his
Apostles
inuested
with
power
to
remit
sins
giuing
vnto
them
the
ministery
of
reconciliation
2.
Cor.
5.
Furthermore
by
the
premises
is
plain
that
penance
is
not
[
*
](A48358-e35210-b)
*
Aug.
l.
2.
de
adulterinis
contugijs
c.
26.
distinguit
baptismum
a
p●nitentia
.
St
inquit
.
à
Cathecun
.
eno
factum
,
scilicet
vxorcidium
,
baptismo
abluitur
,
si
à
baptizato
,
poenitentia
,
&
reconciliatione
.
a
meer
remembrance
of
baptism
receiued
afore
;
and
indeed
setting
aside
[
*
](A48358-e35240-b)
*
Trident.
dicit
nos
per
poenitentia
Sacramentū
sine
magnis
nostris
fletibus
&
●aboribus
ad
nouitatem
,
&
integritatē
,
quam
per
baptismum
adepti
eramus
,
peruenire
no
posse
.
voluntary
acts
of
corporall
affliction
,
and
inward
contrition
together
with
a
full
purpose
of
amendment
,
the
meer
Sacrament
of
penance
hath
not
power
enough
to
restore
the
integrity
,
and
newness
of
life
got
by
baptism
,
and
lost
through
actuall
sin
.
Again
penance
hath
all
requisits
necessary
to
a
Sacrament
viz.
sensible
Rites
,
promise
of
grace
,
and
the
institution
of
Christ
,
as
by
the
premises
appear's
,
so
that
together
with
baptism
,
it
makes
two
Sacraments
of
the
new
law
,
and
may
often
[
(e)
](A48358-e35250-b)
(e)
The
ancient
Fathers
S.
Cyprian
Epis.
52.
S.
Ambrose
in
2.
Cor.
5.
S.
Austin
con
.
Epis.
parmeni
:
affirme
that
the
Sacrament
of
Penance
may
be
oft
reiterated
,
and
it
is
an
article
of
christian
faith
grounded
on
the
words
of
Christ
Luc.
17.
Mat.
18.
where
he
bid's
his
Apostles
to
remit
sinnes
,
as
often
,
as
through
humane
frailty
they
are
committed
,
which
is
meant
in
order
to
such
onely
,
as
are
sorry
to
haue
sinned
:
for
without
true
sorrow
remission
cannot
be
obtain'd
.
be
reiterated
:
but
baptism
cannot
.
For
it
is
impossible
,
that
they
,
who
are
once
lightned
,
if
they
fall
away
can
be
renewed
again
to
penance
.
Hebrae
.
6.
where
the
particle
lightned
doth
signify
baptized
according
to
the
interpretation
of
primitiue
Fathers
,
who
also
doe
name
baptism
a
light
,
and
consequently
the
words
(
impossible
to
be
renewed
again
to
penance
)
beate
this
meaning
,
viꝪt.
(
Impossible
to
be
baptized
again
)
for
the
particle
(
Again
)
doth
import
a
repetition
of
what
was
meant
afore
by
the
words
(
lightened
)
and
indeed
otherwise
the
particle
(
once
)
had
been
impertinent
and
inserted
to
no
purpose
at
all
:
since
(
once
)
and
(
Again
)
put
in
the
same
period
,
or
sentence
ought
to
relate
to
one
,
and
the
same
thing
:
and
therefore
seeing
that
by
the
first
place
baptism
is
vnderstood
,
the
Apostles
doubtless
by
the
latter
meant
baptism
too
.
This
cited
scripture
Hebr.
6.
the
[
*
](A48358-e35390-b)
*
Nouatiani
pratextu
disciplinae
Ecclesiasticae
lapsis
ad
Ecclesiam
redditum
per
poenitentiam
negarunt
,
ex
qua
haresi
multarum
animarum
interitus
secutus
est
.
Nouatians
made
the
ground
of
their
heresy
teaching
that
no
man
falling
into
mortall
sin
after
baptism
could
rise
again
by
penance
vnto
iustification
:
and
Calvin
therin
growndeth
his
heresy
impiously
asserting
,
that
it
is
impossible
for
any
one
,
that
deserteth
his
faith
entirely
,
and
becometh
an
apostate
to
be
renewed
again
by
penance
vnto
remission
of
his
fins
,
therby
denying
God's
generall
mercy
:
and
so
proud
contentious
men
,
that
follow
only
the
meer
words
of
scripture
together
with
their
own
sense
without
respect
of
the
Churches
judgment
,
and
interpretation
of
ancient
Fathers
(
after
which
euery
scripture
ought
to
be
expounded
)
plunge
themselves
into
damnable
errours
.
CHAR.
XI
.
OF
CONTRITION
THE
CONTENTS
.
Two
kinds
of
contrition
;
the
one
perfect
,
the
other
imperfect
:
perfect
contrition
,
which
is
formerly
,
or
includeth
a
formall
act
of
charity
(
wherby
God
in
regard
of
his
infinit
goodnesse
,
and
supreame
excellency
is
preferd
before
all
earthly
enjoyments
,
and
sin
detested
)
was
of
absolute
necessity
before
the
establishing
of
the
law
of
Christ
:
imperfect
contrition
called
attrition
(
whereby
a
sinner
detesteth
his
sin
,
because
of
the
deformity
thereof
,
or
feare
of
euerlasting
punishment
)
joynt
to
the
Sacrament
of
penance
equalleth
perfect
contrition
,
as
to
the
effect
thereof
:
if
perfect
contrition
were
of
absolute
necessity
in
the
new
law
:
christians
should
be
in
a
worse
condition
then
were
the
Iewes
vnder
the
old
law
:
Those
which
assert
absolute
necessity
of
perfect
contrition
at
all
tymes
in
the
law
of
Christ
prejudice
christian
faith
.
Contrition
is
[
*
](A48358-e35470-b)
*
Trident.
definit
contritionē
per
dolorem
animae
:
est
autem
contritio
actus
voluntatis
non
appetitus
sensitiui
.
a
bitter
griese
,
and
detestation
,
that
a
penitent
sinner
voluntarily
conceiues
to
the
punishing
of
his
sin
,
as
an
offence
against
God
,
together
with
a
full
purpose
to
confess
,
satisfy
,
and
neuer
to
sin
again
.
As
the
innate
heat
of
new
wine
put
into
a
close
vessel
makes
to
boile
the
whole
substance
therof
,
and
thereby
purgeth
out
the
dregs
:
so
the
fire
of
contrition
kindled
in
a
penitent
soul
,
makes
it
seeth
in
teares
of
bitter
sorrow
[
*
](A48358-e35490-b)
*
Psal.
50.
cor
cōtritum
&
humiliatum
Deus
nō
despiciet
:
&
proinde
peccator
eliciens
contritionem
perfectam
Deo
reconciliatur
.
wherby
the
filth
,
and
vncleanesse
of
sin
together
with
the
ill
affection
inclining
thereto
,
purge
away
.
As
the
heate
of
the
sun
doth
disperse
the
black
clouds
,
which
obstruct
its
brightnesse
:
so
the
warmeness
of
a
contrite
heart
dissipates
sins
,
which
are
the
dark
clouds
obstructing
the
light
therof
.
But
there
[
(a)
](A48358-e35510-b)
(a)
Loue
that
proceed's
from
the
motiue
of
charity
precisely
,
is
perfect
and
called
Amor
amicitrae
:
the
loue
of
friendship
,
which
imports
remission
of
sinns
.
Loue
that
comes
of
the
motiue
of
Gods
iustice
,
or
feare
of
him
,
is
named
Amor
benevolentiae
,
loue
of
good
will
,
which
is
imperfect
.
An
example
of
remission
of
sinnes
by
perfect
loue
,
or
perfect
contrition
(
which
includes
perfect
loue
)
without
the
Sacrament
or
penance
is
set
down
.
Deut.
4.
Jf
thou
seek
our
lord
God
,
thou
shalt
finde
him
,
if
thou
seeks
him
vvithall
thine
heart
,
and
vvith
all
thy
soul
.
be
two
kinds
of
contrition
the
one
perfect
,
in
as
much
as
a
penitent
sinner
grieueth
for
,
and
detesteth
his
sin
in
regard
precisely
,
that
he
loueth
God
with
all
his
heart
:
that
is
,
maketh
Gods
own
goodness
the
chief
motiue
of
his
loue
,
and
in
respect
therof
preferreth
him
before
all
earthly
enjoyments
:
The
other
is
imperfect
;
and
by
vsage
of
speech
named
Attrition
proceeding
from
a
motiue
far
inferiour
to
that
of
a
full
loue
to
God
.
For
example
:
a
sinner
conceiueth
an
act
of
imperfect
contrition
,
or
attrition
,
when
he
grieueth
to
haue
sinned
,
and
purposeth
amendmēt
in
regard
meerly
of
the
deformity
of
sin
,
which
is
it's
formall
essēce
;
or
feare
of
eternall
fire
,
which
is
the
proper
effect
therof
,
if
mortall
.
Perfect
contrition
was
of
absolute
necessity
vnto
remission
of
sins
in
all
times
before
the
establishment
of
the
new
law
.
No
man
euen
in
the
old
,
law
did
finde
God
,
that
did
not
seek
him
with
all
his
heart
,
and
with
full
tribulation
of
his
soul
Deut.
8.
(
which
imports
perfect
contrition
)
notwihstanding
the
Sacraments
,
and
sacrifices
thereof
,
they
being
poor
beggerly
elements
,
and
no
effectuall
instruments
of
grace
,
and
life
.
Yet
in
the
new
law
of
Christ
,
which
is
not
a
law
of
bondage
,
but
of
grace
;
not
of
beggery
,
but
of
plenty
,
and
consequently
abounding
with
sauing
priuiledges
,
and
prerogatiues
aboue
the
other
,
by
diuine
dispensation
attrition
,
[
(b)
](A48358-e35580-b)
(b)
The
Council
of
Trent
fess.
14.
declar's
,
that
imperfect
contrition
,
called
attrition
,
though
it
be
grounded
in
the
feare
of
Hell
,
or
in
a
serious
reflexion
on
the
deformity
of
sin
:
neuertheless
if
it
exclude
an
affection
to
sinning
is
Donum
Dei
,
a
gift
of
God
,
and
a
motion
of
the
holy
Ghost
.
And
notwithstanding
,
faith
the
Council
,
that
attrition
of
it selfe
cannot
bring
a
sinner
vnto
iustification
of
life
,
howeuer
in
the
Sacrament
of
Penance
it
disposeth
him
thereto
:
Whereby
euidently
appears
,
that
attrition
is
not
the
same
disposition
seperate
from
,
that
it
is
ioynt
vnto
the
Sacrament
:
in
consequence
of
which
.
the
meaning
of
the
Council
is
,
that
seeing
it
is
a
remote
disposition
vnto
iustification
without
sacramentall
penance
,
ioynt
thereto
,
is
made
an
immediate
disposition
,
that
of
necessity
procures
iustifying
grace
.
that
of
it self
is
not
sufficient
enough
to
bring
a
sinner
vnto
iustification
of
life
ioyned
to
,
and
supported
by
the
Sacrament
of
penance
,
is
an
effectuall
expedient
for
the
obtaining
it
:
and
indeed
Christians
vnder
the
new
law
were
in
a
worse
condition
,
then
the
Israëlits
vnder
the
old
law
,
if
beside
perfect
contrition
God
should
exact
of
them
,
as
a
necessary
requisit
to
remission
of
sins
,
Confession
,
since
he
required
of
the
Israëlites
perfect
contrition
only
Deut.
4.
Wherfore
that
the
trouble
implyed
in
confession
of
sins
,
might
be
compensed
by
taking
away
the
absolute
necessity
of
hearing
the
other
burthen
implyed
in
perfect
Contrition
,
Christ
hath
so
instituted
the
Sacrament
of
penance
in
his
new
law
,
that
as
water
,
which
albeit
according
to
its
own
naturall
propriety
hath
nothing
of
heate
,
yet
made
hot
with
fire
,
can
produce
heate
;
so
Attrition
,
which
though
in
order
to
it
's
owne
vertue
,
is
no
effectuall
instrument
of
grace
to
the
quickning
a
dead
soul
,
howeuer
together
with
the
help
of
the
Sacrament
can
deliuer
out
of
the
lawes
of
death
,
and
restore
it
to
newnesse
of
life
.
Again
if
perfect
Contrition
were
of
absolute
necessity
penance
ought
not
to
lay
claime
[
*
](A48358-e35610-b)
*
Poenitētia
est
Sacramētum
mortuorum
,
nam
id
ad
quod
est
primo
,
&
per
se
institutum
,
est
prima
gratia
sanctificans
,
seu
hominem
baptizatum
in
peccata
laepsum
reconciliare
.
Ita
docet
Trid.
sess.
14.
can.
1.
to
the
Title
of
Sacramentum
mortuorum
:
that
is
,
Christ
did
not
institute
it
for
an
effectuall
help
of
such
,
[
(c)
](A48358-e35650-b)
(c)
The
chiefe
effect
of
sacramentall
penance
is
to
reconeile
vnto
God
such
as
haue
sinned
after
their
baptism
,
and
because
mortall
sin
is
the
death
of
the
soul
,
sacramentall
penance
that
is
specially
instituted
to
confer
the
first
sanctifying
grace
vnto
remitting
of
deadly
offences
,
is
called
Sacramentum
mortuorum
,
a
Sacrament
of
the
dead
.
as
are
dead
in
sin
:
because
it
would
presuppose
allwayes
the
remission
therof
,
perfect
Contrition
including
a
full
loue
of
God
,
which
is
inconsistent
with
deadly
sin
:
and
therby
would
plainly
follow
,
that
the
sacramentall
Absolution
of
a
Priest
were
a
meer
declaration
of
sins
remitted
afore
:
In
consequence
of
which
sacramentall
penance
should
not
produce
the
effect
,
which
it
signifyes
:
to
wit
remission
of
sins
,
which
is
contrary
to
the
nature
[
(d)
](A48358-e35670-b)
(d)
It
is
an
Article
of
catholick
faith
,
that
the
Sacraments
of
the
new
law
produce
sanctifying
grace
ex
opere
operato
,
that
is
,
by
the
efficacy
of
their
working
after
the
manner
of
naturall
causes
,
which
employe
their
whole
actiuity
while
they
worke
,
so
that
the
Sacrament
of
penance
produces
ex
opere
operato
,
a
greater
,
or
lesser
measure
of
grace
according
to
the
greater
,
or
lesser
dispositions
of
those
,
which
receiue
it
.
As
to
the
form
of
speaking
ex
opere
operato
,
taken
in
the
passiue
signification
,
it
is
ancient
;
Pope
Innocentius
the
third
,
vsed
it
,
and
the
catholick
Church
in
the
Council
of
Trent
receiu'd
it
,
which
makes
it
a
matter
of
faith
.
of
the
Sacraments
of
the
new
law
,
they
being
by
vertue
of
their
institution
practicall
Rites
,
or
signes
for
the
effecting
of
sanctifying
grace
,
which
indeed
they
signifie
:
and
to
say
,
that
perfect
contrition
includeth
a
desire
of
the
Sacrament
of
penance
,
hath
nothing
of
weight
with
it
,
to
weaken
this
catholick
doctrine
.
For
if
perfect
contrition
together
with
the
said
desire
shall
allwaies
be
necessarily
required
vnto
remission
of
sins
,
and
that
,
before
the
outward
working
of
the
Sacrament
,
it
is
evidently
plain
,
that
the
grace
,
wherby
a
sinner
is
iustifyed
,
ought
neuer
to
to
counted
the
product
of
the
said
Sacraments
immediate
working
:
which
inference
,
if
it
were
granted
,
would
prejudice
catholick
faith
,
it
teaching
that
the
Sacraments
of
the
new
law
in
vertue
of
their
institution
do
confer
sanctifying
grace
ex
opere
operato
,
that
is
,
through
their
own
outward
immediat
working
,
and
efficacy
.
For
example
the
outward
sensible
washing
of
water
in
baptism
,
together
with
the
outward
sensible
vttering
of
certaine
words
:
viꝪt
;
I
baptise
thee
:
doe
actually
produce
grace
,
and
life
,
if
no
impediment
interuene
,
being
sensible
actions
instituted
by
Christ
himselfe
for
that
intent
,
and
purpose
:
wherby
is
clearly
manifest
again
,
that
if
[
*
](A48358-e35760-b)
*
Facultas
Parisiensis
An.
1638.
die
Iulij
1.
notauit
censura
banc
propositionē
:
Attritione
de
peccatis
insufficientem
esse
pro
accipiedae
remissione
peccatorū
in
Sacramento
poenitentiae
,
contritionem
ex
perfecta
charitate
ad
id
necessariā
esse
cum
hac
altara
propositione
ex
priori
sequēte
:
Absolutionem
Sacramētalem
nihil
a●●ud
esse
quā
declarationem
iuridicam
peccati
iam
ramissi
.
perfect
contrition
proceeding
from
a
full
loue
of
God
(
which
is
inconsistent
with
deadly
sin
)
were
of
absolute
necessity
at
all
times
,
the
Sacrament
of
penance
at
no
tyme
should
produce
sanctifying
grace
by
it's
own
outward
working
,
and
efficacy
:
because
it
would
allwaies
be
preuented
by
perfect
contrition
,
which
is
opus
operantis
onely
,
that
is
to
say
,
an
action
or
working
of
a
penitent
sinner
through
an
actuall
motion
of
the
Holy
Ghost
,
which
of
necessity
would
bring
with
it
sanctifying
grace
before
the
sacramentall
absolution
and
consequently
before
the
perfecting
of
the
Sacrament
of
penance
,
sacramentall
absolution
being
the
sole
form
thereof
.
Wherfore
though
contrition
,
as
it
doth
abstract
from
perfect
,
and
imperfect
,
be
an
essentiall
part
of
the
Sacrament
of
penance
:
yet
perfect
contrition
is
not
,
because
imperfect
contrition
,
or
attrition
,
as
it
is
a
supernaturall
motion
of
God
ioyned
to
the
Sacrament
,
[
(e)
](A48358-e35800-b)
(e)
S.
Austin
l.
de
Catech.
rudibus
cap.
17.
expresly
affirm's
,
that
attrition
,
which
through
speciall
assistance
of
diuine
grace
is
procur'd
by
the
feare
of
Hell
,
or
by
a
desire
of
eternall
life
ioyn'd
to
the
Sacrament
of
Baptism
is
a
sufficient
expedient
vnto
obtaining
remission
of
deadly
sinnes
in
order
to
those
,
which
are
grown
vp
to
full
yeares
of
discretion
.
But
if
attrition
be
a
sufficient
disposition
to
procure
sanctifying
grace
in
the
Sacrament
of
baptism
,
it
must
likewise
be
a
sufficient
disposition
vnto
producing
the
same
effect
in
the
Sacrament
of
penance
,
being
there
is
full
parity
between
the
one
,
and
the
other
Sacrament
,
for
both
baptism
,
and
penance
haue
power
by
their
institution
to
confer
the
first
sanctifying
grace
vnto
remitting
of
mortall
sinnes
,
and
therefore
be
named
Sacramenta
mortuorum
,
Sacrament's
of
the
dead
.
is
a
sufficient
:
disposition
vnto
the
obtaining
remission
of
sins
:
in
so
much
that
a
penitent
,
who
is
attrite
only
in
vertue
of
the
Sacrament
,
is
[
*
](A48358-e35820-b)
*
Est
axi●ma
apud
Theologos
.
Attritus
per
Sacramentum
sit
contritus
.
made
contrite
that
is
,
is
enabled
to
receiue
grace
of
iustification
,
which
is
the
proper
effect
of
perfect
contrition
.
Wherfore
a
meer
act
of
attrition
founded
[
*
](A48358-e35830-b)
*
Isaiae
26.
oculi
Domini
super
metuentes
eum
,
in
timoretuo
Domine
concepimus
,
parturiuimus
,
&
peperimus
spiritū
salutis
.
Et
Aug.
ser.
1.
timor
qui
cōcipit
poenitētiam
,
parit
compunctionem
cordis
,
quae
importat
remissionem
peccati
.
either
in
hope
of
eternall
life
,
or
in
feare
of
eternall
death
,
or
in
abhorrence
of
sin
in
respect
of
it's
filthinesse
,
being
by
the
power
of
the
Sacrament
inuested
with
the
power
of
perfect
contrition
draweth
from
the
heart
of
a
penitent
the
poyson
of
sin
:
and
as
physick
doth
first
afflict
,
and
afterward
heale
a
diseased
body
:
so
attrition
made
a
soueraingn
medecine
in
vertue
of
the
Sacrament
doth
first
trouble
a
soul
sick
of
sin
with
bitternesse
of
grief
,
and
afterward
worketh
a
perfect
cure
on
it
.
So
that
a
sinner
is
truly
reconciled
to
God
,
that
for
feare
of
his
iustice
detesteth
sin
,
and
turneth
to
penance
[
(f)
](A48358-e35860-b)
(f)
According
to
S.
Austin
ser.
10.
de
tempore
,
to
confesse
,
and
not
to
abstain
from
sin
,
is
rather
to
excuse
our
faults
,
then
to
amende
them
,
neither
are
our
soul
's
heal'd
thereby
.
Wherfore
the
holy
scriptures
commande
sinners
to
cast
from
them
their
iniquities
,
and
neuer
to
returne
to
them
again
.
Iohn
.
5.
Behold
thou
art
made
vvhole
:
sinne
no
more
,
lest
a
vvorse
thing
come
vnto
thee
.
And
Ioan.
8.
goe
,
and
sinne
no
more
.
confessing
against
himselfe
his
wickedness
together
with
a
full
purpose
to
make
him
a
new
heart
,
and
a
new
spirit
for
the
future
,
casting
away
all
affection
to
his
former
transgressions
:
and
truly
t'
is
impossible
for
a
sinner
to
put
on
the
new
[
*
](A48358-e35890-b)
*
Aug.
trac
.
de
poenitentia
:
nemo
fue
libero
arbitrio
potest
inchoare
nouam
vitam
nisi
de
priori
se
poeniteat
.
huc
spectat
illud
Ezech.
c
.
18.
si
impius
egerit
poenitentiam
ab
omnibus
peccatis
suis
,
quae
operatus
est
,
omnium
iniquitatum
eius
non
recordabor
,
&
hac
est
prudentia
leonis
,
qui
ne
inveniatur
à
venatoribus
cauda
sua
vestigia
operit
.
without
putting
of
the
old
man
with
his
workes
:
he
must
for
sake
the
old
wayes
of
death
,
if
he
will
enter
into
newnesse
of
life
.
Howeuer
acts
of
sorrow
,
and
detestation
in
order
to
sin
,
euen
ioyned
to
the
Sacrament
are
drie
,
vnlesse
they
be
moystned
[
*
](A48358-e35910-b)
*
Psal.
6.
lauo
per
singulas
noctes
lectum
meum
lacrymis
&
psal.
118.
ab
oculis
meis
fluxerunt
magni
aquae
riuuli
,
quia
non
custodierunt
legem
tuam
.
with
teares
,
which
in
as
much
,
as
they
flow
from
a
heart
truly
penitent
be
Gods
speciall
delight
,
[
(g)
](A48358-e35940-b)
(g)
According
to
S.
Gregory
tears
shed
for
our
sinnes
procure
diuine
mercy
,
and
according
to
S.
Bernard
the
tear's
of
a
Penitent
soul
are
Angels
wine
,
which
reioyce
ouer
a
sinner
doing
penance
.
the
Angells
wine
:
and
vndoubted
tokens
of
a
sinners
renewed
alliance
with
Heauen
.
Philo
the
prime
Historian
among
the
Iewes
,
relateth
that
Dauid
,
and
Ionathas
did
so
passionatly
loue
each
other
,
that
at
one
tyme
in
their
reciprocall
embracements
they
shed
tears
in
such
plenteous
measure
,
that
they
were
receiued
in
vessels
,
and
reserued
as
pledges
of
that
vehement
freindship
mutuall
expressed
.
The
hearty
teares
of
a
penitent
sinner
heauenly
Angells
receiue
,
preserue
,
and
offer
as
the
gratefullest
libations
to
God
,
wittnessing
thereby
,
that
he
hath
cast
away
from
him
all
his
transgressions
,
and
made
him
a
new
heart
,
and
a
new
spirit
:
and
indeed
no
repentance
,
that
doth
not
bring
with
it
newness
of
life
is
of
any
value
,
or
consequence
as
to
eternall
blessednesse
.
Antiochus
2.
Machab.
9.
although
he
came
to
the
knowledg
of
his
own
infirmity
,
left
of
his
great
pride
,
detested
the
wickedness
,
that
he
had
committed
in
the
holy
Temple
of
Ierusalem
,
and
prayed
also
vnto
God
:
neuerthelesse
found
no
mercy
vnto
iustification
of
life
:
because
his
repentance
proceeded
from
naturall
[
*
](A48358-e35950-b)
*
S.
Thomas
●it
,
actum
poenitentiae
,
quem
exercuit
Antiochus
fuisse
ex
motiue
purè
natutali
.
motiues
precisely
.
For
he
did
not
cast
away
from
him
the
thoughts
of
sins
in
regard
they
were
offences
to
God
:
but
in
respect
they
were
punishments
to
himselfe
.
In
like
manner
Esau
found
no
place
to
penance
though
he
sought
with
teares
.
Heb.
12.
because
he
did
not
weepe
for
his
sins
,
wherby
he
had
offended
God
:
but
for
the
loss
of
his
father
Isaacks
blessing
,
that
by
a
diuine
ordinance
was
annexed
to
his
Birth
right
which
he
had
sold
afore
,
for
one
portion
of
meate
.
Besid's
his
heart
was
full
of
enuy
,
and
malice
againsT
his
brother
Iacob
,
whose
death
he
had
threatned
,
Gen.
27.
A
sinner
that
will
finde
place
to
penance
,
and
blessing
to
inheritance
,
ought
to
behold
his
wayes
[
*
](A48358-e35990-b)
*
Vide
vias
tuas
in
con●alle
,
scito
quid
feceri●
.
Jerem.
2.
in
the
valley
of
humility
and
know
what
he
hath
done
,
call
to
his
rememberance
the
dayes
of
his
life
,
that
are
passed
,
thinke
[
*
](A48358-e36010-b)
*
Heb.
10.
borrendum
est
incidere
in
manus
Domini
viuentis
.
how
terrible
it
is
to
fall
into
the
hands
of
the
liuing
God
,
consider
how
[
*
](A48358-e36030-b)
*
Jerem.
2.
scito
.
&
vide
,
quia
malum
est
&
●marum
reliquisse
Do●●inū
Deum
●num
.
euill
a
thing
,
and
bitter
it
is
to
forsake
his
Creatour
,
and
thereby
in
vertue
of
an
humble
,
and
contrite
heart
to
cast
away
from
him
the
serpent
in
his
bosome
,
the
poyson
in
his
stomack
,
the
thiefe
in
his
house
:
that
is
,
deadly
sin
,
which
keeps
away
from
him
wrongfully
the
place
to
penance
,
and
the
blessing
to
the
inheritance
of
Heauen
.
CHAR.
XIJ.
OF
CONFESSION
THE
CONTENTS
.
T'
is
not
enough
that
a
sinner
confess
his
sinnes
to
God
with
his
heart
,
vnless
he
tell
them
to
a
Priest
with
his
mouth
also
,
that
is
the
Minister
of
Christ
,
to
whom
the
word
of
reconciliation
is
committed
Joa
.
20.
As
secret
auricular
,
so
intire
perfect
confession
,
and
likewise
the
seale
,
or
obligation
to
keepe
secret
what
in
secret
is
sacramentally
confessed
,
lie
claim
to
a
diuine
precept
:
according
to
the
practice
of
some
primitiue
Churches
publick
confession
of
publick
sinnes
were
enioyn'd
,
as
satisfactory
penances
vnto
humbling
publick
sinners
;
the
church
of
God
haith
laid
aside
publick
confessions
for
iust
reasons
:
those
hazard
their
foul's
,
which
defer
sacramentall
confession
of
their
sinnes
,
till
grieuous
sicknes
seize
on
them
.
Confession
is
an
outward
act
of
penance
,
wherby
a
penitent
sinner
humbly
accuseth
himself
of
himself
,
telling
his
own
sins
in
the
eare
of
a
Priest
(
in
uested
with
power
of
iurisdiction
)
to
the
end
be
may
obtain
full
remission
thereof
in
vertue
of
his
absolution
.
Christ
when
he
instituted
the
Sacrament
of
penance
Ioan.
20.
wherein
he
conferred
on
his
Apostles
,
and
their
successors
in
priestly
function
,
authority
to
absolute
from
sins
committed
after
baptism
,
enioyned
also
sacramentall
confession
:
for
by
the
words
set
down
Io.
20.
plainly
appear's
,
that
Christ
euen
then
instituted
an
inward
tribunall
in
order
to
remission
of
sinnes
:
and
constituted
Priest's
the
spirituall
Iudges
therin
:
wherfore
,
as
in
an
outward
Court
of
Iustice
,
a
person
arraigned
cannot
be
absolued
,
or
punished
by
a
temporall
Iudge
legally
,
vnless
[
*
](A48358-e36150-b)
*
Prouerb
.
12.
qui
iudic●t
quod
no●●t
iudex
est
iustitiae
.
he
hath
the
hearing
of
his
cause
:
so
a
Priest
,
to
whom
the
keys
of
authority
are
giuen
,
as
to
the
opening
,
or
shutting
the
gates
of
Heauen
,
cannot
open
to
,
or
shut
against
a
sinner
iuridically
,
whose
sins
he
hath
no
knowledg
of
:
[
(a)
](A48358-e36170-b)
(a)
The
Council
of
Trent
fess.
14.
c.
6.
&
7.
as
likewise
others
more
ancient
,
namely
,
Lateran
.
sub
Innocent
.
3.
Constant
.
&c.
haue
defined
the
necessity
of
sacramentall
confession
,
as
to
mortall
sinnes
committed
after
baptism
.
And
indeed
veniall
sinnes
importe
no
such
necessity
,
because
the
Sacrament
of
penance
hath
nothing
of
power
to
retaine
them
.
and
consequently
confession
is
of
diuine
right
,
and
an
essentiall
part
of
the
Sacrament
of
penance
:
neither
matters
it
,
that
Christ
pardoned
the
sinnes
of
S.
Mary
Magdalen
,
and
others
,
of
whome
he
exacted
no
confession
:
for
he
,
that
searcheth
the
heart
,
knoweth
exactly
the
state
,
and
condition
of
the
spirit
,
albeit
nothing
be
outwardy
expressed
.
Howeuer
now
the
Sacrament
of
penance
being
instituted
after
the
similitude
of
an
outward
Court
of
Iustice
,
wherein
the
penitent
supplieth
the
part
of
the
person
accused
,
and
the
Priest
of
the
Iudg
in
the
room
of
Christ
,
sacramentall
confession
is
of
absolute
necessity
for
the
remission
of
mortall
sinnes
committed
after
baptism
:
[
(b)
](A48358-e36180-b)
(b)
According
to
S.
Austin
l.
65.
hom.
49.
c.
3.
if
to
confess
our
sinnes
to
God
priuately
,
were
sufficient
vnto
the
remission
of
them
,
without
cause
it
is
said
,
whatsoeuer
yee
shall
loose
in
Earth
,
shall
be
loosed
in
Heauen
&c.
and
in
vain
the
keyes
are
giuen
to
the
Church
of
God
:
and
thereby
,
as
this
great
Doctour
obserues
,
we
should
frustrate
the
holy
Euangell
,
we
should
frustrate
Christ's
own
words
,
promising
to
our selues
,
what
he
denyeth
.
And
according
to
S.
Basil
in
regulis
breuioribus
interrog.
288.
there
is
a
necessity
of
confession
our
sinnes
to
those
,
which
are
dispensers
of
the
misteries
of
God
.
it
is
not
enough
,
that
a
sinner
confesse
his
sins
to
God
with
his
heart
,
vnless
he
shall
tell
them
also
with
his
mouth
vnto
a
Priest
,
who
is
the
Minister
of
Christ
,
to
whom
is
committed
[
*
](A48358-e36210-b)
*
S.
Basil
in
Regulis
breuioribus
interrog.
228.
necessario
,
inquit
,
ijs
peccata
aperire
debent
,
quibus
credita
est
dispensatio
mysteriorum
Dei
,
(
qua
habetur
1.
Cor.
4.
dispensation
of
the
mysteries
of
God
,
together
with
the
word
of
reconciliation
.
A
penitent
,
that
out
of
the
tribunall
of
Priests
seek
absolution
from
his
sins
,
deceiues
himself
:
for
it
is
not
said
in
vaine
Whatsoeuer
yee
shall
loose
vpon
earth
,
shall
be
loosed
in
Heauen
:
nor
the
keys
of
authority
in
order
to
the
forgiuing
of
sin's
are
giuen
in
vaine
to
the
Church
of
God
:
which
would
proue
a
necessary
consequence
,
if
the
antecedent
were
granted
.
For
the
Sacrament
of
penance
,
which
Christ
instituted
for
the
pardoning
of
sins
would
not
be
vsefull
a●ot
,
if
sin's
might
be
pardoned
without
it
.
In
the
primitiue
times
two
kind's
of
confession
were
in
practice
:
the
one
publick
,
the
other
secret
,
in
reference
to
two
kind's
of
offences
:
the
one
openly
,
the
other
in
secret
committed
:
and
the
primitiue
Bishops
in
their
seuerall
Dioceses
respectiuely
deputed
certain
speciall
Priests
for
hearing
the
confessions
of
such
,
[
(c)
](A48358-e36280-b)
(c)
According
to
Orig.
in
hom.
2.
in
psal.
37.
S.
Cyprian
l.
de
lapsis
,
and
Tertull
l.
de
poenit
.
c.
9.
Confession
of
publick
sinnes
was
publick
in
the
primitiue
Church
,
and
publick
penitent's
had
a
place
in
the
Church
a
part
from
the
rest
of
the
faithfull
,
whose
sinnes
were
not
publick
,
as
attest
Tertull.
and
S.
Cyprian
.
as
had
openly
sinned
to
the
disedifying
of
other
belieuers
:
whence
they
named
them
Penitentiaries
,
and
those
so
sinning
,
Penitents
and
for
distinction
sake
alotted
them
places
in
their
Churches
apart
from
the
rest
of
their
flocke
:
yet
now
by
vsage
of
speech
the
name
of
penitents
is
appropriated
to
all
sinners
joynt
and
seperat
,
that
confesse
their
sins
to
any
Priest
lawfully
ordaind
,
and
approu'd
.
Howeuer
euen
those
publick
offenders
did
confess
their
publick
,
,
together
with
their
secret
offences
vnto
the
penitentiary
Priests
secretly
,
[
(d)
](A48358-e36310-b)
(d)
Secret
confession
made
to
a
Priest
is
no
humane
inuention
,
but
a
diuine
institution
.
Concil.
Trid.
fess.
14.
c.
6.
and
S.
Chrysostom
.
hom.
in
Gen.
de
Lazaro
,
names
secret
confession
made
to
a
Priest
,
confession
made
to
God
himselfe
,
because
a
Priest
is
Christ's
Vicar
,
or
substitute
,
and
Iudge
appointed
by
Christ
vnto
loosing
,
and
binding
,
who
is
chief
principall
cause
,
that
work
's
in
euery
Sacrament
:
for
example
a
Priest
that
ministereth
Baptism
,
though
he
truly
baptizes
,
neuertheless
Christ
specially
is
said
to
baptise
according
to
the
holy
Euangelist
Hic
(
Christus
)
est
qui
baptizat
.
This
is
he
(
Christ
)
that
baptiseth
.
secret
confession
importing
a
diuine
precept
in
order
to
both
kinds
of
sins
;
entire
confession
being
an
essentiall
part
of
the
Sacrament
of
penance
:
and
publick
confession
,
that
was
made
in
an
open
assembly
was
a
meer
iniunction
,
as
to
satisfaction
,
in
flicted
by
the
said
Penitentiaries
,
to
whom
power
was
giuen
by
their
Bishops
to
impose
publick
confession
of
sundry
publick
sin's
,
as
in
prudence
they
should
thinke
it
expedient
for
the
humbling
of
publick
sinners
,
and
thereby
vnto
terrefying
,
and
edifying
of
others
.
Yet
in
this
,
and
many
ages
before
,
publick
confession
together
with
Penitentiary
Priest's
in
order
to
the
practice
mentioned
,
are
laid
aside
.
[
*
](A48358-e36340-b)
*
Socrater
qui
narrat
factum
nectarij
,
ait
eum
tantum
sustulisse
quod
Episcopi
Ecclejiarū
adiunxerant
Canoni
(
id
est
,
praecepto
diuino
confitendi
)
propter
haeresim
Nouatianorum
.
Nectarius
Patriarch
of
Constantinople
in
respect
of
great
inconueniences
occasioned
thereby
annulled
both
:
they
being
Church
additions
only
,
ioyned
to
the
diuine
precept
of
sacramentall
confession
:
and
S.
Chrysostome
,
that
succeeded
Nectarius
,
approued
his
proceeding
therin
,
iudging
it
vnreasonable
,
and
too
heauy
a
burthen
for
sinners
to
confess
vnto
men
,
t
at
might
reproach
them
for
their
sins
,
as
be
such
,
as
are
no
Priests
,
and
consequently
such
,
as
are
not
concerned
in
the
seal
of
sacramentall
confession
[
*
](A48358-e36350-b)
*
Obligatio
sigilli
nascitur
ex
omni
&
sola
confessione
Sacramentali
,
id
est
,
quae
suscipitur
animo
subȳciendi
peccataclauibus
Ecclesiae
.
which
is
an
obligation
not
to
reueale
,
what
is
confessed
sacramentally
,
the
precept
therof
being
of
diuine
right
:
and
whereas
it
includes
a
negation
after
the
manner
of
meer
negatiue
precepts
,
for
example
,
Thou
shalt
not
commit
adultery
,
thou
shalt
not
tell
a
lie
,
which
be
binding
without
exception
the
seale
of
sacramentall
confession
ought
not
to
be
broke
in
any
case
whatsoeuer
:
again
as
confession
in
secret
,
in
order
to
the
Sacrament
of
penance
hath
it's
institution
,
and
command
from
Christ
:
and
as
the
seale
of
sacramentall
confession
hath
institution
,
and
command
from
Christ
also
:
[
(e)
](A48358-e36370-b)
(e)
The
necessity
of
whole
and
entire
confession
euidently
appeares
by
sundry
generall
Councils
.
Namely
Latera
.
cap.
omnis
v.
riusque
sexus
.
Flor.
in
Decreto
Eugenij
,
&
Trident.
fess.
14.
cap.
5.
so
integrity
,
as
to
confessing
of
sins
committed
after
baptism
hath
it's
institution
,
and
command
from
Christ
,
in
order
to
a
Christian
,
that
will
confess
vnto
full
remission
therof
:
in
so
much
,
that
sacramentall
confession
of
necessity
must
be
perfect
,
entire
,
and
vndiuided
in
order
to
all
mortall
sins
,
which
occurre
to
a
Penitent's
memory
after
sufficient
examination
of
his
conscience
:
for
that
thing
is
a
necessary
requisite
to
sacramentall
confession
,
which
if
it
were
omitted
,
the
Priests
absolution
would
be
in
vaine
,
and
of
no
effect
,
or
purpose
:
and
a
Priest's
absolution
is
of
no
value
without
integrity
of
confession
in
order
to
all
mortall
sins
,
which
occur
to
a
Penitents
memory
after
a
serious
examination
of
his
conscience
,
not
confessed
afore
,
because
one
mortall
sin
confessed
apart
,
from
another
mortall
alike
,
cannot
be
pardoned
.
Wherefore
it
is
not
enough
.
as
to
the
integrity
of
sacramentall
confession
to
confess
(
wittingly
)
one
mortall
sin
vnconfessed
afore
sacramentally
,
to
one
Priest
,
and
another
mortall
alike
to
another
Priest
:
but
all
mortall
sins
,
ioynt
,
and
seperate
ought
to
be
confessed
to
one
,
and
the
same
Priest
,
together
with
the
[
*
](A48358-e36380-b)
*
Trident.
sess.
14.
docet
eas
.
circumstantias
in
confessione
explicandas
esse
,
quae
speciem
peccati
mutant
,
quibus
verbis
damnat
nōnullos
haereticos
asserentes
circumstantias
peccatorum
fuisse
ab
otiosis
hominibus
excogitatas
.
circumstances
that
bring
with
them
a
new
mortall
malice
to
the
making
of
a
distinct
sin
;
for
example
,
it
is
not
enough
for
a
man
,
that
hath
robbed
a
Church
to
confess
,
that
he
hath
committed
theft
;
because
that
circumstance
import's
a
new
,
and
distinct
sin
,
integrity
of
sacramentall
confession
being
inconsistent
with
voluntary
omission
of
any
one
mortall
sinne
.
And
for
as
much
as
a
penitent
cannot
procure
integrity
of
confession
without
[
*
](A48358-e36400-b)
*
Eccles.
18.
ante
indiciū
interroga
to
ipsum
,
&
in
conspectu
,
Domini
inuenies
propitiationem
.
a
due
inspection
ouer
his
conscience
,
[
(f)
](A48358-e36420-b)
(f)
S.
Athanas
.
(
in
illud
Euangelij
,
profecti
in-Pagum
)
writeth
thus
1.
letus
examine
our selues
whether
our
fetters
be
loos'd
,
whereby
he
requires
inspection
into
our
consciences
before
we
come
to
confession
.
2.
in
case
,
saith
he
,
the
cord's
of
sin
,
that
tye
vs
fast
be
not
loos'd
already
,
we
must
deliuer
our selues
vp
to
the
Disciples
of
JESUS
(
that
is
,
we
must
confess
our
sinnes
to
a
Priest
)
for
they
are
those
,
that
can
loose
our
cords
by
the
power
which
they
haue
receiu'd
from
our
sauiour
IESUS
,
who
said
.
Whatsoeuer
yee
shall
binde
on
Earth
,
shall
be
bound
in
Heaven
,
and
vvhatsoeuer
yee
shall
loose
on
Earth
,
shall
be
loos'd
in
Heauen
;
in
consequence
of
which
Priests
haue
power
to
absolue
iuridically
,
as
true
Iudges
in
the
Sacrament
of
penance
.
it
is
expedient
for
him
to
call
to
his
remembrance
the
howers
of
his
life
,
that
are
passed
,
especially
since
his
last
confession
,
what
businesses
he
hath
managed
,
what
persons
he
hath
haunted
,
and
what
sins
he
is
inclined
to
most
.
As
a
prudent
Physician
,
that
vndertak's
the
cure
of
a
diseased
body
,
giues
preparatiues
to
the
loosening
,
or
stirring
vp
of
ill
humours
,
that
are
cause
of
the
disease
,
before
he
applies
soueraign
physick
to
the
purging
of
them
away
,
wherby
the
cure
is
done
:
so
a
discreet
penitent
in
the
cure
of
a
sick
soul
prepares
his
conscience
by
examination
,
vnto
the
remouall
of
malignant
humours
of
sins
,
which
are
the
cause
of
it's
sickness
,
before
he
applies
the
remedy
[
*
](A48358-e36440-b)
*
Aug.
de
poenitent
.
confessio
est
salus
animarum
,
dissipatrix
vitiorum
,
expugnatrix
daemonum
:
quid
plura
?
obstruit
os
inferni
,
&
paradiso
portas
aperi●
.
of
sacramentall
confession
to
purge
out
the
leauen
therof
,
wherby
he
is
cured
.
For
as
a
wounded
body
,
cannot
be
healed
,
while
the
arrow
,
that
gaue
the
wound
,
continues
therin
:
so
neither
a
wounded
soul
can
be
cured
,
whiles
sin
remaines
,
that
wounded
it
.
Wherfore
as
an
impostume
,
that
breaks
not
outwardly
causeth
corporall
death
:
so
sin's
that
stay
within
the
soul
[
*
](A48358-e36450-b)
*
S.
Aug
qui
inconfessus
lates
,
inconfessus
condemnaberis
.
vnconfessed
,
cause
eternall
death
.
Wherby
euidently
appears
,
the
greatness
of
the
hazard
,
that
sinners
run
which
[
(g)
](A48358-e36460-b)
(g)
S.
Cyprian
l.
de
lapsis
writeth
thus
.
Let
euery
man
confess
his
sinnes
,
while
he
is
aliue
,
while
his
confession
may
be
accepted
,
while
his
satisfaction
,
and
remission
giuen
by
a
Priest
is
gratefull
in
the
sight
of
God
.
defer
confession
of
their
sins
,
till
great
sickness
sieze
on
them
:
and
such
be
like
vnto
malefactors
,
that
confesse
their
wickednes
at
the
gallowes
,
when
they
can
sin
no
more
,
being
depriued
of
further
opportunity
to
sinne
,
so
that
their
sins
do
rather
leaue
them
,
then
they
their
sins
.
Besides
this
kinde
of
slow-negligent
penitents
seldome
confesse
vnto
iustification
of
life
retaining
for
the
most
part
an
affection
to
their
former
transgressious
;
in
consequence
of
which
,
they
die
in
their
wickednesse
:
for
loue
to
,
and
remission
of
sin
,
are
inconsistent
together
.
Furthermore
,
as
a
man
,
that
is
afflicted
with
many
grieuous
wounds
cannot
performe
any
hard
work
;
so
a
penitent
oppressed
with
many
deadly
sins
,
togegether
with
violent
sickness
,
cannot
[
*
](A48358-e36470-b)
*
Psalm
.
14.
dereliquit
me
virtus
mea
.
stand
against
the
difficult
assaultes
of
the
deuill
.
CHAR.
XIIJ.
OF
SATISFACTION
THE
CONTENTS
.
The
integrity
of
sacramentall
penance
requireth
sacramentall
satisfaction
;
the
propriety
wherof
is
to
discharge
the
debt
of
temporall
punishments
,
which
euen
after
the
pardoning
of
sin
,
as
to
the
guilt
thereof
,
oft
remaines
behind
vnsatisfyed
:
satisfaction
hath
nothing
of
weight
with
it
,
vnlesse
the
penitent
,
that
satisfyes
be
in
state
of
grace
:
God
scourgeth
euery
son
,
whom
he
receiueth
:
neither
holy
scriptures
,
nor
ancient
Fathers
exhorte
sinners
to
turne
to
God
with
inward
penance
only
:
outward
penance
is
required
,
namely
fasting
,
praying
,
Almes
deeds
,
and
other
painfull
afflictions
:
outward
penance
doth
not
preiudice
the
satisfaction
of
Christ
,
from
the
merits
whereof
proceed's
whatsoeuer
it
hath
,
as
conducing
to
heauenly
blessedness
.
SAtisfaction
is
a
painfull
,
and
laborious
exercise
of
some
one
,
or
more
outward
good
works
,
namely
fasting
,
praying
or
giuing
of
Almes
&c.
which
a
Penitent
[
(a)
](A48358-e36560-b)
(a)
Satisfaction
consistes
in
the
exercise
of
painfull
works
appointed
,
and
enjoyned
by
a
Ghostly-Father
in
manner
of
commande
:
and
indeed
,
if
such
works
were
required
by
way
of
counsell
onely
,
the
Penitent
might
choose
whether
he
would
receiue
the
whole
entire
Sacrament
of
Penance
,
or
not
,
being
satisfaction
pertaines
to
the
integrity
fhereof
.
by
command
of
his
Ghostly-father
[
*
](A48358-e36580-b)
*
Satisfactio
debet
esse
actus
voluntarius
,
nam
qui
inuitus
poenanae
sustinct
dicitur
potius
satispati
,
quam
satisfacere
.
voluntarily
embraceth
,
for
the
remitting
of
temporall
paine
due
to
his
sins
,
as
offences
against
God
,
together
with
full
purpose
to
sin
no
more
.
The
prime
propriety
of
satisfaction
,
is
to
discharge
the
debt
of
temporall
punishment
,
which
after
pardon
of
sin
,
in
order
to
it
's
mortall
malice
,
and
eternall
paine
,
if
the
sin
be
mortall
,
often
times
[
(b)
](A48358-e36600-b)
(b)
The
Council
of
Trent
.
fess.
6.
cap.
14.
declar's
,
that
satisfaction
is
one
part
of
sacramentall
penance
enjoyn'd
to
the
remitting
of
temporall
paine
,
which
according
to
holy
scriptures
is
not
all
waies
taken
away
wholy
together
with
the
guilt
of
sin
:
and
the
Council
of
Trent
fess.
14.
cap.
8.
expresly
teacheth
,
and
cap.
12.
defineth
Sub
Anathemate
,
that
often
tymes
God
remitteth
the
guilt
of
sin
,
vvithout
foregiuing
the
temporall
pain
due
thereto
:
and
vponthis
catholick
assertion
is
grounded
christian
faith
in
order
to
Indulgences
,
and
Purgatory
,
the
fire
whereof
purgeth
away
temporall
pains
due
to
sinnes
afore
remitted
.
remaines
behind
vnpaid
.
Although
a
penitent
sinner
by
a
perfect
act
of
contrition
,
or
reall
receiuing
of
the
Sacrament
of
Penance
finde
grace
again
in
the
sight
of
his
Creatour
:
Neuertheless
he
is
not
alwaise
deliuered
from
temporall
afflictions
.
For
example
God
as
soon
,
as
he
saw
Dauid's
contrition
,
and
detestation
of
the
adultery
,
which
he
had
committed
with
Bersebe
,
and
the
Murther
,
that
the
had
exercised
on
Vrias
her
husband
,
remitted
the
guilt
of
those
sins
,
and
receiued
him
into
fauour
again
:
yet
notwithstanding
his
happy
reconciliation
,
he
was
left
to
endure
many
temporall
calamities
euen
in
order
to
the
offences
pardoned
afore
:
For
afterward
God
raised
euill
against
him
in
a
great
measure
.
The
child
that
was
borne
vnto
him
,
died
:
the
sword
neuer
departed
from
his
own
house
:
sundry
of
his
seed
were
violently
slain
,
and
his
people
rebelled
against
him
.
In
like
manner
although
Moyses
,
and
Aaron
long
before
their
death
's
got
remission
of
the
guilt
of
their
incredulity
contracted
[
*
](A48358-e36620-b)
*
Num.
20.
Moyses
&
Aaron
Deo
contradicebant
non
loquentes
ad
Petram
in
conspectu
filiorum
Israel
,
quod
tamen
Deus
praeceperat
illis
.
at
the
waters
of
contradiction
Num.
20.
belieuing
not
God
to
sanctify
them
in
the
presence
of
the
children
of
Israël
:
[
(c)
](A48358-e36650-b)
(c)
According
to
S.
Anstin
(
l.
16.
con
.
Faus
.
Manich.
c.
16.
)
Moses
,
and
Aarons
sin
of
incredulity
was
remitted
them
long
afore
their
death
.
yet
in
punishment
of
that
very
fault
committed
afore
,
they
were
not
suffered
to
conduct
his
people
into
the
land
of
promise
,
which
was
the
thing
they
passionately
coueted
.
Again
[
(d)
](A48358-e36660-b)
(d)
S.
Chrysostom
hom.
80.
ad
popul
.
Antich
.
discoursing
vpon
those
words
Math.
12.
The
men
of
Niniue
did
penance
at
the
preaching
of
Ionas
,
writes
thus
.
Euery
where
sack-cloath
,
euery
where
Ashes
,
euery
where
Teares
;
and
the
king
of
Niniue
himselfe
left
his
Throne
,
laid
aside
his
Royall
Robes
,
put
on
a
hair
shirt
,
and
powdered
his
head
with
ashes
,
whereby
the
Town
was
deliuered
from
destruction
.
the
people
of
Nineue
at
the
preaching
of
Ionas
the
Prophet
belieued
in
God
Ionas
3.
and
turned
vnto
him
in
tribulation
of
soul
,
wherby
doubtless
they
procured
pardon
of
their
transgressions
in
order
to
the
guilt
therof
:
Neuertheless
they
voluntarily
afterward
exercised
works
of
satisfaction
:
for
they
proclaimed
a
fast
of
three
dayes
:
put
on
sack
cloath
,
euen
from
the
greatest
to
the
least
of
them
,
and
turned
from
their
euill
wayes
in
bitternesse
of
sorrow
.
Besid's
.
S.
Iohn
Baptist
Mat.
3.
after
he
had
seuerly
reproached
the
Iewes
,
to
whom
he
preached
saluation
for
their
grieuous
sinnes
,
and
exhorted
them
to
penance
he
inferred
vpon
it
thus
:
do
therfore
fruits
[
*
](A48358-e36700-b)
*
S.
Hier●●
nymus
in
2.
Joells
per
fructus
dignos
poenitentiae
intellig
in
ieiunium
,
orationes
,
eleemosynas
,
&
id
ganus
alia
.
worthy
penance
,
thereby
distinguishing
penance
,
that
is
to
say
,
inward
contrition
,
and
detestation
of
sins
comitted
,
from
outward
good
works
thence
proceeding
,
as
obserueth
S.
Gregory
hom.
20.
in
Euangelia
.
And
indeed
a
sinner
,
that
is
really
penitent
detesteth
,
and
abhorreth
his
sinnes
,
and
turneth
to
the
exercise
of
good
works
opposite
therto
:
namely
fasting
,
praying
,
Alms
deeds
&c.
S.
Iohn
did
not
require
of
the
sinfull
Iewes
inward
detestation
of
their
transgressions
only
:
but
exacted
likewise
the
exercise
of
painfull
works
outwardly
as
to
compensation
,
or
satisfaction
thereof
:
wherefore
,
as
fruit's
do
suppose
the
Tree
,
that
produceth
them
:
so
good
work
's
,
which
be
fruites
of
penance
,
suppose
sinnes
pardoned
afore
through
penance
taken
in
the
sense
mentioned
:
in
consequence
whereof
they
suppose
somthing
of
temporall
paine
due
therunto
:
otherwise
they
ought
not
to
be
called
fruit's
worthy
of
penance
,
since
after
the
remission
of
sinn
's
in
order
to
the
guilt
thereof
,
nothing
remaineth
,
that
requireth
fruit's
worthy
of
penance
,
if
temporall
pain
be
laid
aside
:
for
the
malice
of
sin
,
which
is
it's
mortall
guilt
,
cannot
be
taken
away
in
part
,
to
wit
:
partly
by
contrition
,
and
partly
by
painfull
works
outwardly
exercised
,
being
indiuisible
,
and
without
parts
,
so
that
to
exclude
temporall
punishments
as
due
to
sins
remitted
afore
,
is
to
ascribe
nothing
to
outward
works
,
of
satisfaction
in
reference
to
penance
,
which
is
contrary
to
the
word
's
vttered
by
S.
Iohn
:
Do
fruites
worthy
of
penance
:
And
hereby
is
required
besid's
meer
works
of
penance
,
proportion
between
the
works
,
and
the
sin
's
committed
,
as
plainly
shew's
the
word
(
worthy
.
)
[
*
](A48358-e36760-b)
*
S.
Grego
.
hom.
20.
non
debet
,
inquit
,
esse
par
fructus
boni
operis
,
eius
,
qui
minus
,
&
eius
,
qui
amplius
peccauit
.
For
example
,
one
,
that
sinneth
little
,
is
liable
to
less
satisfaction
,
then
another
that
sinneth
much
,
Caeteris
paribus
:
and
although
sacramentall
satisfaction
be
proper
only
to
the
new
law
established
by
Christ
:
yet
taken
in
the
generall
sense
in
order
to
temporall
paine
,
that
remain's
after
the
guilt
of
sin
is
blotted
out
,
was
in
all
times
a
necessary
requisite
for
the
obtaining
eternall
life
,
as
doe
clearly
euidence
the
scripture-testimonies
sett
down
.
Howeuer
,
no
satisfaction
is
worthy
,
vnless
the
Penitent
,
that
satisfyes
be
in
the
state
of
grace
,
and
therby
incorporated
into
Christ
:
for
satisfaction
is
made
worthy
only
through
the
merits
of
his
death
,
and
passion
:
the
application
wherof
is
an
effect
of
his
supernaturall
friendship
,
which
is
not
between
him
,
and
a
sinner
continuing
in
the
state
of
mortall
sin
:
in
consequence
of
which
,
outward
works
worthy
penance
do
suppose
sanctifying
grace
in
him
,
that
worketh
worthily
vnto
remission
of
temporall
paine
.
Furthermore
this
catholick
doctrine
is
euen
agreable
to
the
dictates
of
naturall
reason
:
for
as
much
as
amongst
men
,
it
is
not
enough
,
that
he
who
wound
's
the
honour
of
his
neigh
hour
conceiue
inward
griefe
of
that
offence
only
:
but
he
ought
also
to
exercise
an
outward
action
to
the
restoring
of
the
honour
taken
away
,
which
hath
something
of
satisfaction
in
order
to
the
party
offended
,
and
something
of
pain
,
in
order
to
him
that
offendeth
:
so
[
(e)
](A48358-e36810-b)
(e)
According
to
S.
Leo.
ser.
7.
de
Epiph.
Domini
.
No
man
is
so
clens'd
from
sin
,
as
that
neither
iustice
can
findein
him
what
to
condemne
,
nor
mercy
what
to
pardon
.
it
is
expedient
for
him
,
that
is
a
penitent
besids
an
act
of
inward
detestation
of
his
sins
,
to
endure
something
to
the
satisfying
of
God
,
as
to
the
dishonour
done
him
therby
:
and
as
by
sinning
he
hath
vsed
ill
the
creatures
of
God
taking
inordinate
delight
therin
:
so
he
ought
to
suffer
from
creatures
something
of
affliction
,
to
the
repairing
of
the
injury
,
that
God
suffereth
on
that
score
,
the
diuine
iustice
exacting
that
satisfaction
of
penitent
sinners
,
whom
he
chasteneth
after
their
admittance
into
his
fauour
.
God
scourgeth
euery
son
Hebrae
.
12.
whom
be
receiueth
for
his
better
correction
and
amendment
.
Again
since
euery
sin
how
great
,
and
malicious
soeuer
,
is
remitted
,
as
to
the
guilt
therof
by
[
(f)
](A48358-e36840-b)
(f)
Contrition
necessary
to
iustification
requires
not
any
certain
degree
of
intensness
,
or
certain
endurance
of
tyme
:
for
contrition
how
remiss
soeuer
it
be
,
and
how
litle
soeuer
it
endures
,
is
either
formally
,
and
indeed
,
an
act
of
perfect
charity
,
or
importes
as
much
,
in
consequence
of
which
the
least
measure
,
or
degree
of
true
contrition
,
that
includes
the
loue
of
God
aboue
all
things
,
is
inconsistent
with
deadly-sin
.
euery
contrition
how
litle-soeuer
contained
within
the
bound
of
true
contrition
:
and
since
most
sin's
haue
an
[
*
](A48358-e36850-b)
*
Haecinaequalitatis
ratio
deprōpta
est
ex
Concil
Trid.
quod
sic
ait
,
qui
non
peccarunt
per
ignorantiā
.
quique
semel
a
peccari
,
&
daemonis
seruitute
liberati
accepto
Spiritus
sancti
dono
sciētes
Templum
Dei
violare
,
&
Spiritum
sanctum
cōtristare
non
formidarūt
,
minori
venia
,
&
indulgentia
digni
sunt
.
vnequiall
,
and
different
malice
,
one
being
greater
,
then
an
other
,
reason
requires
in
conformity
to
diuine
equity
,
and
iustice
,
that
a
sinner
,
who
through
lesser
contrition
is
reconciled
to
God
,
and
becom's
Heire
of
blessedness
,
doth
so
receiue
remission
of
sins
,
that
neuertheless
he
suffer
withall
something
of
affliction
to
compense
the
remissnes
of
his
contrition
.
In
respect
of
this
painfull
satisfaction
endured
after
the
remission
of
the
guilt
of
sins
,
the
Sacrament
of
penance
is
called
by
holy
Father
's
a
Laborious
baptism
,
whereby
it
is
distinguished
from
the
Sacrament
of
baptism
,
which
washeth
away
at
once
both
the
pain
,
and
guilt
of
sinns
,
as
often
,
as
it
is
worthily
receiued
:
and
the
reason
of
difference
in
order
to
their
effects
respectiuely
,
beside
the
will
of
God
,
that
hath
invested
these
two
Sacrament's
with
an
vnequall
power
of
working
,
is
,
because
such
as
after
the
receiuing
of
sanctifying
grace
through
baptism
,
whereby
they
be
deliuered
out
of
the
seruitude
of
sin
,
and
the
diuell
,
doe
knowingly
,
and
by
a
voluntary
act
of
their
own
will
,
sinne
again
,
pollute
the
Temple
of
God
,
which
is
their
soul
,
and
grieue
the
Holy
Ghost
,
as
far
as
lyeth
in
their
reach
,
deserue
less
pardon
,
and
indulgence
:
in
consequence
whereof
the
application
of
Christ's
merits
made
in
the
Sacrament
of
penance
ought
to
be
less
perfect
in
order
to
remission
,
then
the
application
of
the
same
merits
made
in
the
Sacrament
of
haptism
:
yet
it
would
not
be
less
,
as
to
perfection
if
meer
contrition
,
or
the
meer
Sacrament
of
penance
should
at
all
tymes
procure
full
remission
in
order
to
the
guilt
,
eternall
,
and
temporall
paine
of
sins
committed
after
baptism
.
[
(g)
](A48358-e36870-b)
(g)
S.
Chrysos
.
hom.
5.
in
Epis.
ad
Hebrae
.
makes
this
difference
between
the
wicked
,
that
receiue
from
God
in
this
life
riches
,
dignities
&c.
and
the
good
,
which
endure
miseries
,
and
afflictions
,
to
wit
.
God
so
carries
himself
toward
's
the
wicked
that
albeit
he
let
's
them
haue
full
enjoyment
of
worldly
fortunes
,
neuertheless
will
punish
them
in
the
next
life
.
But
during
the
present
life
God
is
wont
to
punish
the
good
,
that
deliuer'd
thereby
from
the
vncleaness
of
sin
,
they
may
depart
out
of
the
world
without
reproach
.
Wherefore
the
Sacrament
of
penance
doth
not
so
remit
sins
,
but
that
in
remitting
the
eternall
pain
corresponding
to
the
malice
of
them
;
it
changeth
eternall
into
temporall
paine
,
that
remaines
behinde
as
a
iust
debt
liable
to
satisfaction
.
Neither
doth
this
preiudice
Christ's
satisfaction
:
for
though
in
order
to
it
's
own
value
,
and
efficacy
,
it
is
more
then
abundantly
sufficient
to
ransome
all
sins
whatsoeuer
ioynt
,
and
seperate
:
neuertheless
it
causeth
remission
only
according
to
the
disposition
of
the
subject
,
to
which
it
is
applyed
,
after
the
similitude
of
naturall
causes
,
which
how
potent
,
and
actiue
soeuer
they
are
themselues
:
yet
the
subjects
on
which
they
worke
,
put
bound's
to
their
actiuity
,
and
efficacy
in
working
:
wherfore
,
as
it
doth
not
argue
insufficiency
in
naturall
causes
,
though
they
doe
not
produce
effect's
proportionable
to
their
efficacy
through
the
indisposition
of
the
subjects
:
so
neither
doth
it
argue
imperfection
in
Christ's
satisfaction
to
the
preiudice
therof
,
although
sin's
are
remitted
thereby
,
as
to
their
malice
,
and
eternall
paine
,
the
temporall
paine
remaining
vnremitted
through
remissnes
of
a
penitent's
contrition
.
By
the
premises
euidently
appeares
the
extream
weakness
of
modern
sectaries
,
that
acknowledg
inward
penance
only
,
which
is
a
detestation
of
sin
,
together
with
a
purpose
of
amendment
,
[
(b)
](A48358-e36880-b)
(b)
S.
Cyprian
l.
de
lapsis
treating
of
Confession
in
order
to
secret
sinnes
,
mentions
expresly
satisfaction
as
a
part
of
true
penance
:
Et
confiteantur
,
ait
,
singuli
delictum
suum
,
dum
adhuc
qui
delinquit
in
saeculo
est
,
dum
admitti
confessio
eius
potest
,
dum
satisfactio
,
&
remissio
per
Sacerdotem
grata
est
apud
Dominum
:
and
a
litle
after
exhort's
sinners
to
turne
to
God
with
their
whole
heart
,
and
to
appease
his
wrath
through
fasting
,
praying
,
weeping
and
wailing
,
and
according
to
S.
Ambrose
trac
.
ad
Virginem
lapsam
cap.
8
,
if
a
sinner
shall
not
be
indulgent
to
himselfe
,
God
will
shew
him
indulgence
:
that
is
,
if
he
shall
punish
himselfe
,
God
will
not
punish
him
.
and
reiect
outward
penance
,
which
is
called
satisfaction
,
belicuing
that
God
[
*
](A48358-e36900-b)
*
Concil.
Trid.
sess.
6.
can.
30.
si
quis
post
acceptam
iustificationis
gratiā
cuilibet
peccatori
poenitenti
ita
culpam
remitti
,
&
reatum
aternae
poenadeleri
dixerit
,
vt
nullus
remaneat
reatus
poenae
temporalis
exoluenda
vel
in
hoc
saeculo
,
vel
in
futuro
in
purgatorio
,
antequā
ad
regna
caelorū
aditus
patere
possit
,
anathema
sit
.
doth
neuer
inflict
temporall
punishment's
for
sin's
whose
mortall
malice
,
and
eternall
paine
due
thereto
,
is
pardoned
afore
:
for
the
scripture-testimonies
alledged
doe
plainly
demonstrate
the
contrary
.
Besides
although
the
malice
,
or
deformity
of
sin
be
the
sole
cause
of
temporall
paine
:
neuertheless
it
is
no
formall
,
or
materiall
cause
,
it
is
but
the
efficient
morall
cause
only
,
which
is
not
allwaies
in
being
together
with
it's
effect
,
as
clear
experience
teacheth
in
things
physicall
,
and
morall
:
and
therfore
no
man
ought
to
infer
from
the
remission
of
the
malice
of
sin
the
remission
of
all
paine
corresponding
thereto
.
Again
albeit
that
remission
of
eternall
paine
be
a
greater
thing
,
and
far
more
difficult
,
then
is
the
remission
of
temporall
paine
:
neuertheless
that
doth
not
of
necessity
infer
this
:
for
an
outward
Court
of
Iustice
often
times
doth
spare
a
malefactours
life
,
that
deserueth
death
enioyning
him
a
penalty
,
that
is
a
lesser
thing
.
To
forgiue
a
greater
punishment
is
not
to
forgiue
a
lesser
,
that
hath
noessentiall
connection
with
the
greater
:
and
indeed
though
eternall
pain
be
inconsistent
with
the
remission
of
the
deformity
,
and
malice
of
mortall
sin
,
in
as
much
as
sanctifying
grace
,
wherby
such
remission
is
purchased
doth
constitute
a
sinner
a
child
of
God
,
Heir
of
Heauen
,
and
coheir
of
Christ
;
howeuer
sanctity
,
and
temporall
paine
are
not
incompatible
together
.
God
tooke
to
mercy
again
the
children
of
Israel
,
that
had
made
them
God's
of
gold
,
which
they
adored
,
being
pacified
by
the
prayer
of
Moyses
for
their
Idolatry
Exod.
32
[
(i)
](A48358-e36940-b)
(i)
Exod.
32.
Our
lord
therfore
plagu'd
the
people
for
the
fault
in
order
to
the
calfe
that
Aaron
had
made
.
Where
the
particles
(
Therfore
for
the
fault
)
giue
euidence
,
that
the
sole
reason
,
which
mou'd
God
to
punish
them
again
(
that
is
after
the
prayer
of
Moses
had
appeas'd
him
)
was
the
sin
of
Idolatry
afore
pardoned
,
as
to
the
guilt
thereof
,
neither
does
Caluin
deny
(
in
his
Comment.
on
the
same
Chap.
of
Exod.
)
but
that
the
fault
was
remitted
afore
.
yet
afterward
he
did
visit
that
very
sin
vpon
them
with
temporall
punishment's
,
as
doth
euidence
the
same
Chapter
.
To
conclude
all
primitiue
Fathers
of
the
new
lawe
doe
not
exhorte
Christians
only
to
turne
vnto
God
with
inward
contrition
of
heart
[
*
](A48358-e36970-b)
*
S.
Cypria
.
ser.
5.
de
lapsi●
.
Oportet
,
inquit
,
orare
impensius
,
&
rogare
,
diemluctu
transigere
,
vigil●●s
,
&
fletibus
noctes
ducere
,
&
tempus
omne
lacrymosis
lamentationibus
óccupare
.
but
also
with
praying
,
fasting
,
mourning
,
weeping
,
Almes-deed's
,
and
other
painfull
afflictions
.
Wherfore
it
is
meer
foolishness
to
belieue
,
that
God
is
pacified
by
inward
penance
,
which
is
detestation
of
sin
,
and
not
by
outward
penance
,
which
is
satisfaction
for
temporall
paine
due
thereto
together
with
reparation
of
the
injury
,
which
God
suffereth
by
sin
.
Neither
doth
the
saying
of
S.
Paul
.
(
Ephes.
5.
viz.
No
man
euer
ye
hateth
his
own
flesh
,
but
nourisheth
,
and
cherisheth
it
)
infirme
,
this
christian
doctrine
for
the
same
Apostle
1.
Cor.
9.
confesseth
that
himself
punished
his
flesh
:
saying
,
I
beat
down
my
body
,
and
bring
it
into
subiection
.
Though
no
man
can
hate
his
flesh
out
of
hatred
to
his
flesh
precisely
yet
he
may
punish
his
flesh
out
of
hatred
to
the
many
miseries
the
rebellion
therof
brings
to
the
soul
and
indeed
God
[
*
](A48358-e37030-b)
*
Apo.
3.
ego
quos
amo
,
arguo
&
castigo
.
chasteneth
the
flesh
of
as
many
as
he
loueth
.
CHAR.
XIV
.
OF
INDVLGENCES
THE
CONTENTS
.
The
Church
of
God
inheriteth
the
aboundant
satisfactions
of
Christ
,
and
his
Saincts
vnto
remitting
of
temporall
paines
due
to
sinnes
pardoned
afore
(
as
to
the
guilt
thereof
)
which
is
the
consistency
of
the
Churches
Indulgences
,
or
pardons
,
the
dispensing
whereof
is
proper
to
the
Church-gouernours
which
vse
less
,
or
more
moderation
in
the
releasing
of
temporall
punishment's
according
to
tymes
,
places
,
and
persons
?
greater-penances
,
and
fewer
pardons
agreed
with
primitiue
christians
,
that
carryed
about
the
dying
mortifications
of
their
crucified
Lord
:
there
is
nothing
of
substantiall
difference
between
ancient
,
and
modern
Indulgences
,
as
those
,
so
these
import
remission
of
temporall
pains
not
onely
in
the
Ecclesiasticall
before
men
,
but
likewise
in
the
diuine
Court
of
Iustice
in
the
sight
of
God
:
sundry
kinds
of
Indulgences
set
down
:
The
state
of
grace
necessarily
required
vnto
the
gaining
of
them
.
INdulgences
are
remission
of
temporall
pain
due
to
sins
(
pardoned
afore
)
through
the
application
of
the
[
(a)
](A48358-e37120-b)
(a)
Pope
Clement
the
sixt
Extra
.
vnigenitus
.
Tit.
de
poenit
.
calleth
the
prize
of
Christ
,
and
the
Saincts
satisfaction
2
Treasure
taken
in
spirituall
signification
after
the
similitude
of
a
corporall
Treasure
laid
vp
,
and
conseru'd
for
the
common
vses
of
a
community
,
or
common
wealth
without
being
propriated
to
any
particular
person
.
aboundant
satisfactions
of
the
blessed
Saintes
,
and
Christ's
specially
:
the
value
,
and
worth
wherof
,
is
the
spirituall
treasure
laid
vp
in
the
Churches
spirituall
Treasurie
,
and
by
her
supream
Pastour
dispensed
.
The
end
for
which
God
ordained
the
mistery
of
the
Incarnation
,
was
not
to
remit
sin
only
:
but
the
pain
of
it
also
;
wherfore
Christ
did
not
giue
the
great
price
of
his
suffering's
for
sin
alone
:
but
likewise
for
the
paine
corresponding
thereunto
,
in
consequence
of
which
t'
is
necessary
,
that
,
[
(b)
](A48358-e37140-b)
(b)
According
to
the
definition
of
Pope
Leo
the
tenth
,
that
condemned
,
Luther
;
the
Church
of
God
possesses
a
spirituall
Treasure
of
Indulgences
consisting
of
the
aboundant
satisfactions
of
Christ
,
and
the
blessed
Saincts
:
and
this
catholick
assertion
is
set
down
in
the
Councils
of
Constance
ses
.
8.
and
of
Trent
.
ses
,
21.
c.
9.
where
Indulgence
are
named
Celestiall
Treasure
:
likewise
this
latter
Council
declares
,
that
Christ
hath
giuen
to
his
Church
Indulgences
,
and
power
to
grant
them
.
when
the
price
,
or
satisfaction
is
abundant
,
and
exceedeth
the
greatness
of
the
debt
contracted
,
something
of
it
remaine
vnexhausted
,
and
vnapplyed
:
but
the
satisfaction
of
Christ
was
so
aboundant
,
that
in
respect
of
the
infinite
dignity
thereof
it
was
sufficient
enough
to
redeeme
the
sins
of
all
men
joynt
,
and
seperate
,
if
it
had
been
applyed
,
[
*
](A48358-e37160-b)
*
1.
Cor.
5.
Christus
mortuus
pro
omnibus
.
1.
Jo.
2.
ipse
(
Christus
)
est
propitiatio
pro
peccatis
nostris
&c.
for
Christ
died
for
all
1.
Cor.
5.
and
was
a
full
propitiation
for
our
sins
:
and
not
for
our
sins
only
,
but
also
for
the
sins
of
the
whole
world
1.
Io.
2.
Wherfore
something
of
Christ's
satisfaction
still
remain's
to
shew
in
Ages
to
come
the
exceeding
riches
of
his
suffering's
,
which
are
the
spirituall
Treasure
reserued
in
the
Treasury
of
his
holy
spouse
the
Church
to
the
benefit
of
her
,
and
her
children
:
and
truly
the
aboundant
goods
,
that
a
louing
Husband
,
purchaseth
,
he
leaues
to
the
vse
of
his
wife
,
and
children
,
in
consequence
whereof
Christ
bath
left
all
his
aboundant
,
and
vndisposed
riches
of
his
aboundant
satisfaction
to
the
Church
[
*
](A48358-e37250-b)
*
Legatione
pro
Christo
fungimur
,
inquit
,
Apostolus
Paulus
.
and
the
dispensation
thereof
to
the
supream
Minister
for
him
on
earth
.
Although
all
Christ's
sufferings
considered
,
as
merits
precisely
[
*
](A48358-e37280-b)
*
Luc.
4.
Nonne
bac
oportuit
Christū
pati
,
&
sic
intrare
in
regnum
suum
.
Et
Philip.
2.
humiliauit
semetipsum
vsque
ad
mertē
,
mortem
autem
Crucis
:
propter
quod
&
Deus
exaltauit
illum
,
&
de●it
ill●
〈◊〉
quod
est
super
●mne
nomen
.
were
rewarded
in
the
glory
of
his
body
,
[
(c)
](A48358-e37310-b)
(c)
According
to
the
holy
scripture
Philip.
2.
Christ
humbled
himselfe
,
and
became
obedient
vnto
death
,
euen
the
death
of
the
cross
:
wherfore
God
exalted
him
,
and
gaue
him
a
name
aboue
euery
name
.
and
the
exaltation
of
his
holy
name
:
neuertheless
they
did
not
receiue
a
full
reward
therby
:
for
as
concerning
the
body's
glory
,
of
necessity
it
doth
accompany
the
blessedness
of
the
soul
,
which
by
naturall
consequence
is
deriued
into
it
,
if
no
hindrance
interuene
:
wherfore
since
Christ
did
not
merit
the
glory
of
his
soul
,
that
had
full
enjoyment
of
the
beatificall
vision
in
the
first
moment
of
it's
assumption
,
the
glory
of
his
body
cannot
be
the
reward
of
his
merits
:
neither
could
the
exaltation
of
his
name
exhaust
all
his
merit's
,
since
one
action
of
Christ
alone
was
sufficient
to
deserue
both
the
exaltation
,
and
the
glory
of
his
body
:
wherby
is
plainly
euident
,
that
many
meritorious
actions
exercised
by
Christ
are
laid
vp
in
the
spirituall
Treasury
of
the
Church
.
Howeuer
though
it
were
granted
,
that
the
glory
of
Christ's
body
,
and
the
exaltation
of
his
name
did
equall
all
his
actions
joynt
,
and
seperate
(
considered
,
as
meritorious
)
to
a
full
reward
:
yet
it
cannot
be
said
,
shat
his
satisfactory
actions
are
exhausted
therby
.
For
satisfaction
is
only
ordained
to
remit
temporall
paine
due
vnto
sin
,
which
was
inconsistent
with
Christ's
impeccability
:
and
sithence
all
the
sins
of
the
world
were
not
sufficient
enough
to
exhaust
his
satisfactions
,
they
containing
an
intrinsecall
infinity
of
worth
,
and
dignity
,
for
as
much
,
as
they
were
the
products
[
(d)
](A48358-e37320-b)
(d)
The
infinit
prize
of
Christ
satisfaction
proceeded
from
the
infinite
dignity
of
his
diuine
person
,
that
was
intrinsecally
annex'd
vnto
it
:
for
as
S.
Thomas
teacheth
,
actiones
sunt
suppositorum
:
But
if
there
were
an
infinite
vnworthines
,
or
deformity
in
the
sinnes
of
all
men
ioynt
,
and
seperat
t
is
extrinsicall
onely
,
because
it
comes
meerly
of
the
object
,
which
is
extrinsicall
,
namely
God
,
whom
a
sinner
offendes
:
in
consequence
whereof
the
infinite
valour
,
or
worthiness
of
Christ's
satisfaction
far
exceeds
the
vnworthiness
of
sin
taken
in
it's
whole
possible
latitude
.
of
his
diuine
person
,
doubtlesse
some
part
of
these
satisfactions
doe
remain
still
in
the
Churches
Treasury
to
be
dispensed
for
the
benefit
of
the
faithfull
vnto
remission
of
temporall
paines
due
to
their
sins
,
which
was
the
sole
end
,
and
motiue
of
all
his
actions
considered
,
as
satisfactory
:
because
it
is
proper
to
satisfaction
,
only
to
remit
temporall
punishment's
due
to
sins
.
Neither
is
it
inconuenient
that
one
,
and
the
same
action
exercised
by
Christ
should
haue
somthing
of
merit
,
and
somthing
of
satisfaction
,
for
by
his
bitter
passion
he
merited
the
exaltation
of
his
name
and
the
glory
of
his
body
Luk
24.
Philip
2.
yet
other
scripture-testimonies
plainly
declare
,
that
he
suffered
for
us
,
and
satisfyed
for
our
sins
2.
Cor.
4
and
indeed
euident
experience
sheweth
different
effects
to
proceede
from
one
,
and
the
same
indiuiduall
cause
:
for
doubtless
he
,
that
charitably
prayeth
for
his
enemies
,
by
one
,
and
the
same
prayer
may
obtaine
somthing
of
aduantage
in
order
to
them
,
and
something
of
reward
in
order
to
himselfe
,
as
appeareth
by
the
promises
,
which
God
hath
made
to
such
,
as
loue
their
enemies
:
and
wheras
the
sufferings
of
the
blessed
Saints
[
(e)
](A48358-e37370-b)
(e)
A
good
worke
,
is
counted
meritorious
for
as
much
,
as
it
proceed's
from
a
man
inuested
with
sanctifying
grace
,
which
is
the
ground
of
merit
,
howeuer
a
meritorious
work
is
satisfactory
also
,
when
it
is
perform'd
with
pain
,
and
labour
.
had
something
of
merit
,
and
something
of
satisfaction
(
for
they
were
meritorious
in
as
much
,
as
they
proceeded
from
them
through
sanctifying
grace
,
which
is
the
root
,
and
prime
cause
of
good
merits
:
and
in
as
much
,
as
the
exercise
therof
was
laborious
,
and
painefnll
they
were
satisfactory
)
it
followeth
clearly
,
that
though
God
hath
rewarded
them
with
blessedness
[
*
](A48358-e37380-b)
*
Deus
praemiat
vltra
dignitatem
,
euen
beyond
what
they
did
merit
,
and
consequently
,
all
their
merits
are
fully
exhausted
:
yet
because
remission
of
temporall
pain
due
to
sin
is
the
reward
of
satisfaction
,
painfull
suffering
,
as
satisfactory
had
no
full
reward
in
the
persons
,
of
sundry
blessed
Saint's
,
and
therfore
remained
vnrewarded
,
and
vnexhausted
in
order
to
them
.
For
[
(f)
](A48358-e37390-b)
(f)
The
Council
of
Trent
defineth
,
that
the
Virgin
Mary
neuer
committed
mortall
,
or
veniall
sin
.
example
the
Mother
of
God
had
not
the
least
guilt
of
sinne
:
yet
[
*
](A48358-e37400-b)
*
Et
tuam
ipsius
,
inquit
,
S.
Lucas
,
portransibit
gladius
.
she
endured
grieuous
afflictions
,
and
painefull
sorrows
:
S.
Iohn
Baptist
who
exceeded
in
sanctity
all
others
of
his
sex
by
Christ's
owne
testimony
did
practice
extream
penance
:
and
the
calamities
,
that
holy
Iob
suffered
were
greater
then
his
sin
's
required
,
as
himself
witnesseth
in
the
sixt
Chapter
of
his
book
,
saying
:
Oh
that
my
sins
were
weighed
,
wherby
I
haue
desernad
wrath
,
and
my
miseries
together
in
the
ballance
:
as
the
sand
of
the
sea
this
would
appeare
heauier
:
in
like
manner
it
may
be
turly
said
of
the
passions
endured
by
other
blessed
Saint's
:
wherfore
since
the
supream
prouidence
doth
reward
euery
good
work
beyond
what
it
deserueth
,
vndoubtedly
he
hath
assigned
reward
's
suitable
thereto
,
that
is
both
in
order
to
merit
,
and
satisfaction
,
according
to
that
of
S.
Luke
cap.
21.
There
shall
not
an
hair
of
your
heads
perish
:
Wherby
Christ
promiseth
a
recompence
to
each
good
work
how
litle
soeuer
it
be
:
But
if
the
works
of
blessed
Saint's
,
as
meritorious
only
,
and
not
as
satisfactory
should
receiue
reward
,
many
baires
of
their
head
's
would
perish
;
that
is
,
many
of
their
good
works
,
as
they
are
satisfactory
should
not
be
recompenced
,
which
is
contrary
to
Christ's
promise
.
Sithence
the
cōdition
of
satisfaction
is
such
,
that
it
is
applyable
by
him
,
that
satisfyes
for
others
distinct
from
himselfe
,
as
appears
by
S.
Paul
that
wished
to
be
Anathema
for
his
bretheren
,
and
by
Moses
,
that
beseeched
God
to
blot
him
out
of
the
book
of
life
for
the
conseruation
of
the
Israëlites
,
it
is
conformable
to
reason
,
and
diuine
iustice
,
which
hath
a
reward
for
euery
good
work
,
that
the
aboundant
,
and
exceeding
satisfactions
of
blessed
Saints
,
that
remaine
vprecompenced
,
be
laid
vp
in
the
Treasury
of
the
Church
vnto
the
remission
of
temporall
paine
due
to
sin
,
which
is
the
reward
,
that
good
works
,
as
satisfaction
specially
challenge
:
and
vndoubtedly
[
*
](A48358-e37460-b)
*
2.
Cor.
12.
Ego
autem
libentissimè
impendam
,
&
super
impendam
ego
ipse
pro
ani●●bus
vestris
.
Et
S.
Timoth.
2.
omnia
sustineo
propter
electos
.
the
saints
themselues
now
departed
in
as
much
,
as
they
were
inuested
with
the
grace
of
charity
,
when
they
did
exercise
their
voluntary
satisfactions
,
and
endured
their
violent
passions
,
had
at
least
a
virtuall
intention
to
assist
,
and
profit
therby
the
rest
of
the
faithfull
,
the
law
of
charity
requiring
that
[
*
](A48358-e37500-b)
*
Vnum
,
inquit
,
Paulus
,
corpus
in
Christo
sumus
.
Et
Gal.
6.
alter
alterius
onera
portate
.
all
members
of
the
holy
catholick
Church
concurre
mutually
to
the
perfecting
of
the
whole
body
,
one
bearing
anothers
burthen
,
and
one
satisfying
for
an
other
applying
a
meer
price
for
temporall
paine
due
to
sinne
,
[
*
](A48358-e37530-b)
*
In
Bulla
Pij
5.
damnatur
propositio
Michaelis
Baij
dicētis
per
passiones
sanctorum
cōmunicatas
Jndulgentijs
non
propriè
redimi
debita
.
which
is
the
consistency
of
Communio
Sanctorum
,
that
christians
profess
in
the
Nicene
Creed
,
and
the
Apostle
practiced
,
saying
Now
reioyce
I
in
my
suffering's
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
Christs
in
my
flesh
for
his
bodies
sake
,
which
is
the
Church
.
Neither
hence
ought
any
man
to
infer
the
saint's
to
be
our
Redeemers
:
because
their
satisfactions
for
others
in
order
to
remission
of
temporall
punishment's
,
if
Christ's
satisfactions
were
to
be
laid
aside
,
would
signifie
nothing
,
being
founded
therin
:
[
(g)
](A48358-e37570-b)
(g)
Though
the
blood
of
Christ
be
sufficient
enough
to
olenst
a
soul
from
both
the
guilt
,
and
the
pain
of
sin
:
neuertheless
it
does
not
procure
that
deliuerance
vnless
it
be
applyed
by
the
Churches
Sacraments
,
or
by
acts
of
faith
and
contrition
:
and
indeed
euen
sectaries
assert
a
necessity
of
saith
,
and
contrition
vnto
remission
of
sinnes
.
In
consequence
wherof
,
wheras
Christ
is
said
Hebra
.
10.
with
one
oblation
to
haue
consummated
foreuer
them
,
that
are
sanctifyed
,
it
is
meant
,
as
to
sufficiency
,
being
that
one
oblation
without
the
application
thereof
doth
not
sanctify
indeed
,
and
effectually
.
and
he
alone
is
properly
our
Redeemer
in
,
and
by
whose
proper
merit
's
through
the
effusion
of
his
blood
was
purchased
our
redemption
vnto
forgiueness
of
sinnes
.
Collos.
1.
And
that
was
Christ
only
,
One
mediator
of
God
and
man
:
and
as
no
man
ought
to
be
said
his
own
Redeemer
according
to
the
form
of
proper
speech
,
for
as
much
,
as
through
good
works
of
painfull
satisfaction
he
payeth
a
ransome
for
temporall
punishment's
corresponding
to
his
sins
,
or
for
as
much
,
as
he
exerciseth
an
act
of
perfect
contrition
,
whereby
his
sin
's
are
remitted
:
so
the
blessed
saint's
ought
not
to
be
called
the
Redeemers
of
such
,
as
receiue
remission
of
temporall
paines
due
to
sinn
's
through
the
application
of
their
satisfactions
.
Neither
hereby
are
Christ's
satisfaction
's
preiudiced
:
For
as
the
prayer
,
that
one
belieuer
on
earth
maketh
for
another
doth
nothing
at
all
diminish
the
dignity
of
Christ's
dayly
praying
for
vs
at
the
right
hand
of
his
diuine
Father
[
*
](A48358-e37600-b)
*
Rom.
8.
quotidie
interpellat
pro
nobis
.
Rom.
S.
since
the
efficacy
of
it
is
founded
in
the
merit
's
of
his
death
,
and
passion
:
so
the
satisfactions
of
the
blessed
saint's
applyed
for
the
remission
of
paine
due
to
sin
doe
dot
lessen
the
infinite
valour
of
Christ's
satisfactions
,
being
they
receiue
from
them
all
their
worthiness
,
and
efficacy
.
And
doubtless
Christ's
own
will
was
to
haue
it
so
,
to
the
end
,
that
his
faithfull
on
earth
might
exercise
reciprocall
works
of
charity
towards
one
an
other
,
and
exhibit
honour
to
such
;
as
he
had
translated
to
his
kingdom
of
eternall
blessedness
,
being
the
honour
done
to
a
seruant
doth
redound
to
his
lord
,
and
Master
.
Power
to
dispence
this
spirituall
Treasure
of
Indulgences
,
or
pardons
is
committed
to
the
Catholick
Church
,
as
appeareth
euidently
by
Christ's
own
word's
Mat.
16.
saying
:
And
I
will
giue
vnto
thee
the
key
's
of
the
kingdome
of
Heauen
,
and
whatsoeuer
thou
shalt
binde
vpon
earth
shall
be
bound
also
in
Heauen
,
and
whatsoeuer
thou
shalt
[
*
](A48358-e37640-b)
*
Quoad
verba
Christi
:
quodcūque
solueris
;
nomine
solutionis
non
intelligitur
sola
absolutio
iudiciaria
,
sed
etiam
omnis
dispēsatio
,
imo
&
omnis
fauor
,
&
gratia
ex
vi
illius
potestatis
facta
,
&
proinde
Indulgentia
concessa
pro
&
extensa
ad
defunctum
à
summo
Pontifice
(
eius
enim
solius
est
dare
Indulgentias
per
defunctis
)
infallibiliter
prodest
defuncto
per
modum
suffragij
,
id
est
pro
modum
auxilij
,
&
adiutorij
Ecclesiastici
eidem
defuncto
applicata
si
caetera
sint
paria
:
puta
si
Jndulgentia
fiat
ex
rationabili
causa
,
sique
defunctus
existat
in
gratia
&c.
his
suppositis
,
Indulgentia
applicata
defuncto
alicui
semper
est
valida
&
rata
apud
Deum
;
luxta
tamen
Ca●etanum
&
Henricum
Indulgentia
non
babes
infallibilem
effectu●
respectu
animae
defuncti
,
sed
liberum
est
Deo
eam
acceptare
,
vel
non
acceptare
.
loose
an
earth
shall
be
loosed
also
in
Heauen
:
wherby
Christ
promiseth
to
S.
Peter
,
and
his
successors
in
Church-gouernment
authority
,
and
power
for
the
remouing
of
all
impediment's
inconsistent
with
the
enioyment
of
heauenly
blessedness
:
wherfore
since
not
sinn's
alone
,
but
pain
's
due
thereunto
obstruct
the
passage
to
the
kingdome
of
Heauen
according
to
Christ's
own
preaching
Mat.
5.
Verily
1
say
vnto
thee
thou
shalt
not
come
out
thence
till
thou
hast
paid
the
vtmost
farthing
;
it
is
euident
,
that
the
power
of
the
Church
doth
not
only
extend
vnto
the
remitting
of
sinn's
:
but
likewise
to
the
releasing
of
temporell
punishment's
due
thereunto
:
this
catholick
Truth
is
clearly
euidenced
by
S.
Paules
proceeding
with
the
incestuous
Corinthian
,
whom
he
had
commanded
afore
to
be
deliuered
vp
to
Satan
,
as
to
destruction
of
the
flesh
,
that
his
spirit
might
be
saued
.
1.
Cor.
5.
For
when
the
Apostle
heard
that
the
incestuous
adulterer
had
exercised
great
penance
for
his
sin
,
least
he
should
be
swallowed
vp
with
ouer
much
sorow
,
at
the
earnest
request
of
the
Corinthians
he
for
gaue
the
rest
,
or
surplus
of
the
pain
,
he
had
inflicted
on
him
,
writing
to
them
thus
.
Whom
ye
forgiue
any
thing
,
I
forgiue
also
:
for
if
I
forgiue
any
thing
,
to
whom
I
forgiue
it
for
your
sakes
,
forgiue
I
it
,
in
the
person
of
Christ
2.
Cor.
2.
by
these
words
plainly
appeares
,
that
the
Apostle
forgaue
something
,
and
since
what
he
forgaue
could
not
be
sin
in
order
to
the
guilt
therof
(
for
by
the
Epistle
it
is
clear
,
that
the
adulterer
had
exercised
great
contrition
in
consequence
of
which
he
had
receiued
remission
of
his
grieuous
offence
,
as
to
it's
malice
,
or
guilt
)
It
followeth
of
necessity
that
the
thing
forgiuen
was
part
of
the
temporall
punishment
which
the
greatness
of
the
sin
had
deserued
:
and
indeed
in
order
to
that
alone
the
Corinthians
presented
their
request
.
Hereby
further
appeares
the
authority
,
wherwith
Church-gouernours
are
inuested
for
the
remission
of
temporall
pain
's
remaining
after
sin's
are
forgiuen
,
which
is
the
power
of
granting
Indulgences
,
proper
to
the
Vicars
of
Christ
in
whose
room
they
exercise
it
:
And
the
word
's
sett
down
beare
euidently
this
sense
viꝪt:
In
the
person
of
Christ
.
As
the
Apostle
did
deliuer
vnto
Satan
the
adulterer
in
the
name
,
and
by
the
power
of
our
lord
IESVS
CHRIST
1.
Cor.
5.
so
2.
Cor.
2.
[
*
](A48358-e37760-b)
*
In
1.
Cor.
5.
Patianus
Epis.
contra
Nouatianū
.
Vide
,
inquit
,
Apostoli
Jndulgentiam
,
proprias
etiam
sententias
temperantis
.
he
did
moderate
his
sentence
by
remitting
part
of
his
temporall
affliction
[
*
](A48358-e37800-b)
*
S.
Ambros
.
l.
1.
de
poeniten
.
c.
6.
agens
con.
Nouatianos
,
ait
ex
eo
quod
Apostolus
dicit
se
condonare
in
persona
Christi
,
ipsū
vendicasse
ius
à
Domino
acceptum
&
non
indebitum
vsurpasse
.
challenging
to
that
effect
authority
receiued
of
Christ
,
whose
person
he
represented
in
the
dispensation
of
that
pardon
,
or
Indulgence
.
Neither
is
this
doctrine
infirmed
at
all
,
because
of
the
Apostles
request
directed
,
to
the
rest
of
the
Corinthians
,
wherby
he
,
(
hearing
of
the
said
adulterers
exceeding
griefe
for
his
sin
)
exhorteth
them
to
pardon
,
and
comfort
him
saying
:
It
is
sufficient
vnto
the
same
man
,
that
he
was
rebuked
of
many
:
so
that
now
contrary
wise
ye
ought
rather
to
forgiue
,
and
comfort
him
,
lest
exceeding
heauiness
should
swallow
him
vp
:
Cor.
2.
For
though
it
was
not
said
to
all
the
faithfull
of
the
Church
ioynt
,
and
seperate
,
Whatsoeuer
ye
shall
loose
on
earth
shall
be
loosed
in
Heauen
:
But
to
the
Apostles
,
and
their
successours
in
Priestly
function
,
such
only
being
Christ's
ministers
,
and
Vicegerents
,
to
whom
the
power
of
loosing
is
cōmitted
properly
,
as
to
the
iuridicall
exercise
of
it
:
[
(b)
](A48358-e37850-b)
(b)
A
belieuiug
Christian
,
that
hath
nothing
of
iurisdiction
can
by
way
of
request
,
or
prayer
obtaine
for
an
other
remission
of
the
pain
due
to
his
sin
:
for
example
a
man
,
that
is
bound
to
suffer
pain
,
or
punishment
,
may
notwithstanding
transfer
,
and
apply
the
prize
of
that
satisfaction
to
the
aduantage
of
his
freind
:
for
as
the
Apostle
saith
Charitas
patiens
est
.
Charity
is
patient
,
wherfore
a
charitable
man
is
inclinable
to
suffer
affliction
vnto
profiting
his
Neighbour
,
whereof
the
Apostle
Collos.
1.
giues
euidence
euough
saying
,
Novv
rejoyce
I
in
my
sufferings
for
you
,
and
to
fulfill
those
things
,
that
vvant
of
the
passions
of
Christ
in
my
flesh
for
his
bodies
sake
,
vvhich
is
the
Church
?
though
Christs
Passions
were
wanting
in
nothing
as
to
sufficiency
:
for
he
was
made
vnto
vs
iustice
,
sanctification
,
and
redemption
1.
Cor.
1.
that
is
according
to
the
same
Apostle
1.
Cor.
6.
he
was
made
the
Author
,
giuer
,
and
meritorious
cause
of
our
iustice
,
sanctity
,
and
redemption
:
neuertheless
as
to
efficacy
there
was
something
wanting
,
viz.
the
application
of
Christs
merits
,
which
is
made
by
the
Sacraments
of
the
Church
vnto
remitting
both
the
guilt
,
and
pain
of
sin
,
and
by
our
own
afflictions
charitable
offered
in
order
to
our
Neighbour
vnto
remitting
of
temporall
punishment
due
to
sin
remitted
afore
:
But
no
man
can
satisfye
for
the
sin
of
an
other
,
as
to
the
guilt
therof
:
for
he
diuine
Iustice
will
remit
no
man
his
sin
,
that
shall
not
be
sorry
for
,
and
dereste
it
himselfe
according
to
the
holy
scripture
Luc.
13.
Except
yee
do
penance
(
that
is
except
ye
haue
in
ward
sorrow
,
and
detestation
of
your
sinnes
)
yee
shall
all
perish
:
Besides
neither
the
guilt
of
a
mortall
sin
nor
eternall
pain
due
thereto
is
forgiuen
,
and
taken
away
without
the
infusion
of
sanctifying
grace
according
to
the
Council
of
Trent
.
sess.
6.
c.
7.
nay
veniall
sin
according
to
the
common
opinion
of
Catholick
Doctours
is
not
purged
out
of
a
soul
,
vnless
grace
be
infused
into
it
:
howeuer
neither
of
both
is
remitted
to
those
,
which
are
come
to
full
yeares
of
discretion
without
an
act
of
detestation
,
and
sorrow
.
Wherfore
when
the
Popes
Bull
's
,
whereby
Indulgences
are
granted
mention
remission
of
sinnes
,
they
mean
remission
of
the
temporall
pains
due
vnto
them
.
And
indeed
the
Popes
declare
in
their
Bull
's
that
they
grant
their
Indulgences
to
such
,
as
are
contrite
,
and
truly
penitent
.
Again
accordiug
to
holy
scriptures
sin
is
taken
sometymes
for
the
paine
due
thereto
,
namely
Machabae
.
2.
neuertheless
all
the
faithfull
together
with
their
Pastours
forgiue
,
and
loose
by
consent
,
desire
,
[
(i)
](A48358-e37920-b)
(i)
The
Apostle
2.
Cor.
8.
in
saying
,
Let
your
aboundance
supply
their
vvant
,
that
also
their
aboundance
may
supply
your
vvant
,
gaue
hopes
to
the
Corinthians
(
whom
he
exhorted
to
furnish
Titus
,
and
Luke
with
corporall
necessary's
)
that
the
spirituall
aboundance
of
the
same
Titus
,
and
Luke
,
might
supply
,
and
enrich
their
spirituall
want
through
their
good
work
's
,
prayers
,
and
corporall
satisfactions
.
And
truly
this
sacred
Text
shew's
euidently
,
that
not
only
worldly
goods
,
as
Almes
,
may
be
rewarded
through
spirtuall
riches
,
namely
prayers
,
and
other
holy
works
,
but
that
the
Saincts
,
or
godly
persons
may
as
well
applye
their
aboundant
satisfactions
vnto
supplying
the
spirtuall
want's
of
others
,
as
those
which
abound
with
worldly
riches
,
may
supply
with
their
superfluities
the
corporall
necessities
of
their
Neighbours
.
commiseration
,
outward
ward
good
works
,
and
holy
prayers
offered
to
God
for
a
sinfull
Brother
:
and
truly
this
kinde
of
forgiuing
,
and
loosing
is
common
alike
to
all
such
,
as
deuoutly
,
and
charitably
recite
that
petition
of
our
Lord's
prayer
:
Forgiue
us
our
trespasses
,
as
we
forgiue
the
trespasses
against
vs
,
as
witnesseth
S.
Augus.
trac
.
58.
vpon
S.
Iohn
:
and
doubtless
by
the
mentioned
word
's
of
the
Apostle
viꝪt.
Ye
ought
rather
to
forgiue
,
and
comfort
him
,
and
whome
yee
forgiue
any
thing
,
&c.
is
meant
of
this
generall
manner
of
forgiuing
,
and
loosing
,
which
is
common
alike
to
all
the
faithfull
of
the
Church
:
but
to
demonstrate
,
that
he
himself
laid
claime
to
a
higher
,
and
better
kinde
of
forgiuing
,
and
loosing
,
he
professeth
,
that
he
exercised
his
forgiueness
,
and
power
of
loosing
in
the
person
,
or
room
of
Christ
.
Wherby
again
appear's
,
that
the
Apostle
did
not
forgiue
this
adulterer
the
rest
of
the
paine
enioyned
him
in
order
to
the
rigour
of
Church-discipline
only
:
that
is
,
to
the
intent
only
,
that
it
should
aduantage
him
in
the
ecclesiasticall
Court
:
but
also
in
order
to
the
diuine
Court
of
Iustice
,
that
it
might
benefit
him
before
God
:
and
this
is
so
manifest
a
truth
,
that
no
sectary
can
say
the
contrary
without
contradicting
the
Apostles
own
words
,
viꝪt:
I
forgaue
it
in
the
person
of
Christ
,
that
is
in
the
room
of
Christ
,
and
as
his
Minister
,
to
whom
Christ
had
committed
his
power
of
loosing
,
and
binding
vpon
earth
:
and
indeed
S.
Paul
should
haue
extreamly
preiudiced
the
said
miserable
adulterer
(
which
were
great
impiety
to
think
)
if
his
forgiuenesse
should
haue
had
no
weight
[
*
](A48358-e38030-b)
*
S.
Cypria
.
Epis.
14.
agens
de
relaxatione
poenarum
impositarum
peccatoribus
,
ait
illam
fieri
per
intercessionem
martyrum
vel
aliorum
fidelium
,
quorum
satisfactionibus
,
&
suffragijs
adiuuantur
in
delictis
apud
Dominum
,
id
est
in
foro
Dei
.
with
the
diuine
Court
,
and
been
of
no
value
before
God
:
for
according
to
that
supposall
he
should
haue
pardoned
a
pain
of
this
life
,
in
respect
wherof
the
adulterer
should
haue
suffered
a
far
greater
in
the
next
:
because
the
punishment
a
man
endureth
vpon
earth
is
a
thousand
times
lesser
,
then
the
torment
's
of
Purgatory
:
and
therby
S.
Paul
would
haue
brought
his
penitent
Corinthian
out
of
the
frying
pan
into
the
fyer
.
That
is
out
of
the
prison
of
the
ecclesiasticall
Court
into
the
prison
of
the
diuine
Court
.
Conformably
vnto
this
catholick
doctrine
,
Bishops
in
the
primitiue
Church
enjoyned
sinners
penances
to
satisfye
God
,
and
to
compence
the
iniury
done
to
him
through
their
sin
's
:
[
(k)
](A48358-e38060-b)
(k)
According
to
Tertullian
.
l.
ad
martyres
and
S.
Cyprian
Epis.
10.11.12.13.14
.
sundry
Christians
,
that
through
frailty
fell
from
the
Church
in
tyme
of
grieuous
persecution
were
wont
to
recur
vnto
the
Martyrs
,
and
Confessours
,
that
their
penances
might
be
remitted
vnto
them
:
and
these
ancient
Fathers
did
not
mean
penances
,
or
pains
enioynd
,
and
due
only
in
the
Churches
Court
,
but
due
also
in
the
Court
of
God
:
wherfore
S.
Cyprian
Epis.
14.
faith
expresly
,
that
they
receiued
help
,
and
deliuerance
from
their
pains
apud
Dominum
,
that
is
in
the
diuine
Court
:
in
consequence
whereof
Indulgences
remit
penances
,
or
pains
at
the
Tribunall
of
God
,
as
due
there
,
and
not
as
due
onely
in
order
to
the
Churches
Canons
(
as
wanton
schollars
of
these
dayes
vnaduisedly
teach
)
for
otherwise
according
to
S.
Thomas
q.
25.
a.
1.
Indulgences
would
be
more
vnprofitable
,
then
profitable
reseruing
the
penitent
to
more
grieuous
pains
in
Purgatory
.
Besides
according
to
the
holy
scriptures
whatsoeuer
priest
's
shall
binde
on
earth
shall
be
bound
in
Heauen
,
and
whatsoeuer
they
shall
loose
on
earth
shall
be
loosed
in
heauen
:
in
consequence
of
which
God
has
a
Court
in
Heauen
,
that
remits
the
guilt
,
and
paine
of
sinne
accordingly
as
they
be
remitted
in
the
Churches
Court
:
and
indeed
if
there
were
no
remitting
of
pains
in
the
Court
of
Heauen
there
would
be
no
need
at
all
of
the
Churches
spirituall
Treasure
consisting
of
the
aboundant
satisfactions
of
Christ
,
and
the
blessed
Saincts
(
and
yet
that
there
is
this
spirituall
Treasure
is
an
article
of
Christian
faith
)
for
as
such
a
Treasure
could
not
be
necessary
vnto
remission
of
pains
in
a
ciuil
Court
,
so
it
could
not
be
necessary
vnto
remission
in
an
ecclesiasticall
Court
.
The
ground
on
which
the
Digbean
diuines
build
their
opinion
,
is
a
damned
heresy
,
namely
,
that
God
does
not
forgiue
us
our
sinnes
as
to
the
guilt
thereof
except
her
pardon
the
pain
also
,
as
is
plainely
clear
according
to
the
definition
of
the
Council
of
Trent
sess.
6.
can.
30.
and
this
practice
was
,
both
in
order
to
such
,
as
had
publickly
sinned
(
in
reference
to
which
canonicall
pain
's
were
instituted
only
)
as
also
in
order
to
such
,
as
had
sinned
in
secret
,
as
doe
demonstrate
Burchard
in
the
13th
.
book
of
decretalls
,
and
sundry
others
,
which
haue
made
a
full
collection
of
the
canonicall
pains
.
Furthermore
no
man
can
say
without
running
into
manifest
errour
,
that
the
Apostles
forgiuenesse
,
or
indulgence
in
order
to
the
penitent
Corinthian
was
but
an
absolution
of
excommunication
,
or
of
his
sinne
giuen
in
the
Sacrament
of
penance
:
for
first
a
deliuerance
from
an
ecclesiasticall
censure
of
excommunication
is
neuer
named
by
scriptures
,
or
Fathers
a
condonation
,
forgiueness
,
or
indulgence
.
Again
by
the
Apostles
words
appeareth
,
that
he
forgaue
part
only
of
the
punishment
enioyned
,
which
cannot
be
meant
of
an
absolution
either
from
excommunication
,
or
sin
's
in
the
Sacrament
of
penance
,
where
there
is
no
sharing
out
by
partes
.
Yet
notwithstanding
all
this
,
the
vsage
of
indulgences
was
not
neer
so
frequent
in
the
primitiue
times
,
as
in
the
subsequent
ages
,
because
primary
Christians
carrying
the
fresh
memory
of
their
crucifyed
Redeemer
,
and
thereby
much
enflamed
with
loue
towards
his
sufferings
,
allwayes
bore
about
his
dying
mortification
,
that
his
life
also
might
be
made
manifest
in
their
mortall
flesh
2.
Cor.
4.
so
that
then
there
was
strict
discipline
,
and
great
penances
enioyned
sinners
.
For
example
rigorous
fasting
,
much
praying
,
and
other
painfull
afflictions
,
[
*
](A48358-e38090-b)
*
In
1.
Concil.
Nicae
cui
intersuerunt
318.
Patres
,
indicitur
poena
vndecim
annorum
.
Item
in
Concil.
Ancyrano
iniungitur
poena
septenij
ijs
qui
bis
vel
ter
Idolis
sacrificauerant
.
Porro
vulgatum
est
vnicuique
peccato
mort
ali
poenitentiam
septem
annorum
iniungendam
esse
iuxta
Canones
pro
quo
tam
en
nullus
Textus
reperiri
potest
.
Et
contrarium
tenet
S.
Tho.
in
4.
l.
sent.
dis.
20.
&
sanè
Gratianus
,
qui
allegatur
pro
contraria
sententia
non
dicit
Ecclesiam
septemnem
poenitentiam
in
singula
peccata
statuisse
,
sed
tantum
pro
grauissimis
iniungi
solitam
fuisse
deinde
dicit
illam
poenit
entiam
non
taxatam
fuisse
pro
foro
interiori
,
sed
exteriori
,
&
constat
illos
Canones
ad
forum
exteriùs
pertinere
.
as
by
the
ancientest
Councils
appeareth
:
Neuerthelesse
such
was
their
feruour
of
spirit
,
and
extream
zeale
in
complyance
to
Christ's
sufferings
,
that
they
fullfilled
them
willingly
,
and
chearfully
:
few
sought
after
pardons
vnto
remissions
of
their
punishments
;
But
now
in
the
declination
of
charity
,
and
fall
of
deuotion
christians
commonly
haue
an
abhorrence
from
much
sufferings
,
notwithstanding
that
their
sinnes
are
far
greater
,
then
euer
afore
,
in
respect
wherof
our
holy
Mother
the
Chnrch
not
ignorant
of
Satans
crafty
enterprizes
,
lest
in
these
delicate
times
[
*
](A48358-e38140-b)
*
2.
Cor.
2.
vt
non
circumueniamur
à
Satana
.
he
might
circumuent
,
and
bring
them
either
to
despair
,
or
to
forsake
Christ
,
and
his
Religion
,
hath
moderated
the
Church
discipline
,
condescending
to
the
great
weakness
of
her
children
:
and
truly
Christ
did
not
put
in
the
power
of
his
Ministers
dispensations
of
such
discipline
only
,
but
also
[
*
](A48358-e38170-b)
*
Cū
Christus
sit
supremus
Dominus
&
Judex
potest
tum
per
se
,
tum
per
ministros
misericorditer
relaxarepoenas
debitas
quoad
suū
Tribnnal
.
vt
costat
ex
cap.
21.
Ioan.
inuested
them
with
authority
to
proceede
with
sinners
more
,
or
less
rigorously
,
and
to
inflict
longer
,
or
shorter
punishments
,
as
in
their
wisdome
they
should
thinke
fitting
in
regard
of
places
,
times
,
persons
,
and
circumstances
;
Neither
does
this
great
moderation
cause
any
substantiall
differences
between
the
ancient
,
and
modern
Indulgences
:
as
these
,
so
those
importe
remission
of
temporall
paines
not
only
in
the
ecclesiasticall
,
but
also
in
the
diuine
Court
of
Iustice
before
God
,
[
(l)
](A48358-e38190-b)
(l)
An
Indulgence
taken
in
the
formall
sense
in
a
meer
releasing
of
temporall
paine
due
vnto
sin
,
wherfore
it
supposeth
remission
of
the
guilt
,
which
it
cannot
take
away
.
In
consequence
whereof
the
state
of
grace
is
of
necessity
required
vnto
obtaining
the
fruit
,
or
benefit
of
Indulgences
.
which
is
the
essentiall
consistency
of
Indulgences
,
that
neuer
doe
remit
eternall
paine
due
to
mortall
offence
,
because
this
is
allwayes
forgiuen
together
with
the
guilt
thereof
through
the
infusion
of
sanctifying
grace
,
which
is
a
necessary
supposall
to
remission
of
temporall
paine
.
Wherfore
when
Church-gouernours
grant
their
letters
of
Indulgences
,
they
say
expresly
that
they
doe
grant
them
to
such
[
*
](A48358-e38200-b)
*
Clemens
6.
extra
.
vnige
.
de
peccat
.
&
remis
.
ait
eos
,
qui
vsi
sunt
hoc
Ecclesiae
thesauro
fuisse
in
amicitia
Dei
,
quae
supponit
remissionem
culpae
,
quam
Indulgentia
non
remittit
,
ideoque
status
gratiae
praesupponitur
ad
fructū
Indulgentiae
percipiendū
.
as
are
contrite
,
and
confessed
,
which
supposeth
the
state
of
grace
,
as
an
essentiall
requisite
for
the
receiuing
fruit
therby
.
neither
doth
it
lie
in
the
power
of
the
supream
Pastour
to
forgiue
a
sinner
the
temporall
paines
corresponding
to
his
sinnes
,
vnless
the
guilt
of
these
be
forgiuen
afore
:
for
he
is
only
the
dispenser
of
Christ's
treasure
,
in
consequence
whereof
he
hath
not
absolute
dominion
ouer
it
:
and
it
is
not
probable
,
as
to
reason
,
that
Christ's
will
is
,
that
his
Minister
should
confer
the
gracious
benefit's
,
which
proceed
meerly
from
his
bounteous
liberallity
to
such
,
as
be
his
enemies
,
and
perseuer
in
ingratitude
towards
him
.
In
regard
,
that
Indulgences
doe
release
temporall
paines
,
wherunto
a
penitent
sinner
is
liable
euen
in
order
to
the
diuine
Court
of
Iustice
,
that
is
to
say
before
God
,
when
dayes
,
Months
,
and
yeares
of
temporall
paines
are
remitted
in
vertue
of
them
the
pains
of
Purgatory
are
remitted
withall
according
to
a
meet
proportion
corresponding
to
that
space
of
tyme
:
for
by
the
Church
—
practice
appeareth
,
that
the
supreame
Pastour
granteth
sometimes
many
more
years
of
pardon
,
then
perhaps
any
soul
shall
remain
in
purgatory
:
wherfore
the
said
years
of
Indulgence
are
to
be
vnderstood
,
and
explicated
in
reference
to
those
yeares
,
which
great
sinners
,
[
*
](A48358-e38230-b)
*
Iob.
15.
perditissimi
peccatores
bibunt
iniquitatem
,
sicut
aquam
that
drink
in
this
life
iniquity
as
water
,
ought
to
endure
vnto
full
satisfaction
for
their
sinn
's
in
order
[
(m)
](A48358-e38250-b)
(m)
It
was
the
custome
of
the
primitiue
Church
to
remit
penances
enioyned
by
the
Churches
Canons
,
as
appeares
euidently
by
the
ancient
Council's
namely
Nicae
.
can
.
10.
&
11.
Ancyra
.
can
.
5.
Lardisae
.
can
.
5.
Carthag.
4.
can
.
75.
&
76.
and
indeed
the
concessions
of
Popes
which
giue
faculty
to
grant
many
dayes
,
and
many
year's
Indulgences
to
those
Priests
,
which
shall
say
Mass
for
peace
amongst
christian
Princes
,
exaltatiō
of
the
Church
&c.
as
likewise
to
such
,
as
shall
assist
in
the
same
Mass
,
of
necessity
are
meant
in
order
to
the
penance
inflicted
by
the
Churches
Canons
in
primitiue
tymes
;
for
they
cannot
be
vnderstood
of
common
penances
,
few
whereof
continue
for
many
years
,
or
many
dayes
.
to
the
penitentiall
Canons
,
if
they
should
continue
aliue
for
so
long
a
series
of
yeares
:
for
example
:
in
ertue
of
a
thousand
year's
Indulgence
,
such
a
quantity
of
the
pains
in
purgatory
is
remitted
,
as
doth
correspond
to
the
paine
prescribed
in
the
penitentiall
Canons
:
yet
no
man
can
know
precisely
what
portion
of
time
in
purgatory
doth
correspond
to
the
space
of
one
,
or
more
yeares
of
temporall
pain
's
inflicted
by
the
said
ancient
Canons
:
because
laying
aside
diuine
reuelations
,
no
man
can
haue
a
true
knowledg
of
the
proportion
,
that
is
between
the
paines
of
purgatory
,
and
the
afflictions
of
this
life
:
Howeuer
it
is
an
vndoubted
truth
that
by
a
much
shorter
paine
of
this
life
may
be
released
the
longest
paines
of
purgatory
,
supposing
parity
in
all
circumstances
.
For
a
man
while
be
liueth
vpon
earth
is
in
a
capacity
of
obtaining
greater
measures
of
grace
,
and
mercy
then
in
the
next
life
,
where
there
is
no
meritorious
working
of
blessedness
.
The
supposall
of
parity
is
added
in
respect
of
the
extreme
intensnesse
of
purgatory
paines
,
wherby
they
be
sufficient
enough
in
a
short
space
of
time
to
equall
a
long
continuance
of
this
lifes
afflictions
.
As
concerning
the
sundry
additionall
particles
,
or
names
frequently
expressed
in
the
concessions
of
Indulgences
for
example
plenary
,
more
plenary
,
most
plenary
,
and
also
Iubily
:
this
variety
of
words
doth
not
cause
any
reall
,
or
substantiall
difference
in
order
to
the
prime
effect
of
an
Indulgence
,
which
is
remission
of
temporall
paine
due
to
sin
:
for
he
that
forgiueth
all
,
excludeth
nothing
;
wherfore
since
a
plenary
Indulgence
remitteth
all
the
paine
a
sinner
stands
liable
vnto
,
there
remaineth
nothing
of
it
pardonable
by
a
more
plenary
,
or
most
plenary
Indulgence
,
yea
or
by
a
Iubily
.
Howeuer
these
additions
are
prudently
expressed
for
to
take
away
scruple●
therby
,
or
to
explicate
more
clearly
what
is
granted
,
and
the
weightiness
of
the
motiues
on
which
a
plenary
Indulgence
is
grounded
:
yet
they
may
be
distinguished
in
respect
of
certaine
priuiledges
,
which
are
annexed
to
one
Indulgence
,
and
not
to
an
other
.
But
this
is
accidentall
to
an
Indulgence
,
which
taken
in
the
proper
formall
sense
is
remission
only
of
temporall
paine
due
to
sin
.
The
Priuiledges
are
power
to
absolue
from
censures
,
and
reserued
Cases
:
liberty
to
make
choyce
of
any
ghostly
Father
approued
,
and
faculty
to
change
vowes
,
which
priuiledges
are
not
granted
in
vertue
of
each
plenary
Indulgence
,
being
proper
to
the
Indulgence
called
a
[
(n)
](A48358-e38290-b)
(n)
The
Name
of
Iubily
comes
of
the
Hebrew
word
Jobel
which
according
to
Saint
Hierome
and
Saint
Ifidore
signifies
remission
,
or
fulnes
of
rest
.
Iubilie
,
which
word
Church-gouernours
haue
translated
from
the
Hebrews
to
signifie
full
remission
.
For
in
the
times
of
the
ancient
Hebrews
euery
fifty
yeare
was
named
the
yeare
of
Iubilie
,
and
holy
vnto
them
,
for
as
much
,
as
each
man
did
returne
to
his
possession
Gratis
;
seruants
were
deliuered
out
of
bondage
,
and
all
inhabitants
left
their
land
vnlaboured
enjoying
full
rest
.
After
the
like
manner
in
vertue
of
a
christian
Iubilie
those
temporall
aduantages
are
supplyed
by
spirituall
benefits
namely
rest
from
worldly
delights
,
employments
,
and
also
deliuerance
out
of
sin
both
in
order
to
it's
guilt
,
and
temporall
pain
corresponding
therto
;
for
though
the
Iu●ilie
it self
be
a
releasing
only
of
temporall
paine
,
yet
through
[
(o)
](A48358-e38320-b)
(o)
According
to
the
Popes
intention
the
benefit
of
a
Iubily
cannot
be
obtain'd
except
confession
of
our
sinnes
goe
afore
:
and
truly
confession
is
required
as
a
worke
enjoynd
,
and
communion
also
according
to
the
common
opinion
of
catholick
writers
.
confession
,
and
contrition
,
which
ought
to
accompany
it
,
euen
the
guilt
of
sin
is
remitted
,
in
so
much
,
that
a
sinner
,
which
confesseth
,
and
detesteth
his
wickedness
in
compliance
to
the
Iubily
returneth
to
his
possession
of
sanctifying
grace
lost
afore
.
The
vsage
of
christian
Iubilies
was
anciently
practised
,
though
Pope
Boniface
the
eight
of
that
name
about
the
year
after
Christ's
Incarnation
1300.
by
an
express
written
ordinance
did
institute
,
that
they
should
be
celebrated
in
euery
hundred
yeare
,
as
appeareth
by
[
*
](A48358-e38340-b)
*
In
Extra
.
de
poenit
.
&
remiss
.
(
quae
condita
Juit
anno
1630.
iuxta
Nauar
.
notab.
7.
)
dicitur
Antiquorum
babet
fida
relatio
,
quod
accedentibus
ad
bonorabilem
Basilicam
principis
Apostolorum
in
vrbe
concessae
fuerint
magnae
remissiones
,
&
Indulgentiae
peccatorum
.
the
Extra
:
Antiquorum
de
poenitentijs
,
&
remissionibus
:
neuertheless
they
lay
claim
to
a
higher
antiquity
,
as
doth
plainly
euidence
the
same
extrauagant
made
in
the
yeare
1300.
Wherefore
it
is
an
extream
weakness
in
such
,
as
assert
Iubilies
to
be
new
inuentions
:
yet
the
Popes
,
that
succeeded
in
Church-gouernment
afterward
,
altered
the
institution
of
Boniface
:
Clement
the
sixth
reduced
Iubilies
to
euery
fifty
yeare
:
Vrban
the
second
to
euery
thirty
three
yeare
in
memory
,
honour
,
and
reuerence
of
the
yeares
Christ
liued
on
earth
;
again
Paul
the
second
,
and
Sixtus
the
fourth
contracted
them
to
euery
twenty
fiue
years
,
and
so
they
haue
continued
euer
since
.
CHAR.
XV.
OF
PVRGATORY
THE
CONTENTS
.
The
soul
's
of
belieuing
christians
,
that
remoue
out
of
their
bodyes
in
the
state
of
grace
,
and
be
not
fully
clensed
from
the
dregs
of
sin
endure
punishment's
in
the
lower
part
's
of
the
earth
,
till
they
become
fit
for
the
enjoyment
of
their
heauenly
heritage
,
which
is
inconsistent
with
vncleanes
:
though
some
soul
's
as
soon
,
as
they
depart
out
of
their
earthly
Tabernacle●
receiue
the
reward
of
faith
,
and
good
works
,
yet
others
are
sent
to
prison
(
Purgatory
)
whence
there
is
no
deliuerance
till
the
last
sardin
be
paid
:
God
oft
forgiues
sin
,
as
to
the
mortall
guilt
thereof
without
remitting
the
veniall
defects
,
or
temporall
pains
:
such
soul
's
onely
goe
to
Purgatory
,
as
are
liable
to
veniall
fault
's
,
or
temporall
satisfactions
,
from
which
there
is
deliuerance
before
the
generall
Resurrection
through
the
sacrifices
,
suffrages
,
fastings
,
alms-deeds
,
which
the
faithfull
aliue
offer
to
God
to
that
intent
,
and
purpose
:
The
fire
that
by
diuine
dispensation
tormentes
good
soul's
in
Purgatory
,
is
not
imaginary
,
or
metaphoricall
,
but
true
reall
,
and
corporall
fire
.
PVrgatory
is
a
receptacle
of
soul
's
deuested
of
their
bodies
,
which
stand
in
need
of
the
holy
Churches
suffrages
,
and
sacrifices
for
their
deliuerance
out
of
satisfactory
pain
's
due
to
the
sinnes
they
committed
when
they
were
inuested
with
their
bodyes
.
Besides
the
receptacle
of
blessed
souls
,
which
is
the
[
*
](A48358-e38450-b)
*
Coelū
empyrcum
est
locus
beatorum
aterna
vita
fruentium
.
highest
Heauen
,
[
(a)
](A48358-e38460-b)
(a)
S.
Austin
in
Psal.
85.
and
Epis.
99.
calleth
the
receptacle
of
damned
souls
the
Hell
of
Hell
,
and
according
to
the
common
opinion
of
diuin's
Purgatory
is
not
situated
far
from
thence
,
towards
the
Center
of
the
earth
.
Wherefore
the
holy
Church
sing's
in
the
office
of
the
Dead
.
Deliuer
o
lord
,
the
souls
of
the
faithfull
departed
from
the
pains
of
Hell
.
that
is
from
the
pains
of
Purgatory
.
So
that
,
S.
Austin
Epis.
99.
ad
Euod
.
expound's
the
scripture
Act.
2.
(
vvhom
God
rais'd
vp
loosing
the
sorrovves
of
Hell
)
of
Christ's
discent
into
Hell
,
that
is
into
the
lower
parts
of
the
earth
,
which
doubtless
were
not
the
Receptacle
of
damned
souls
;
whereby
appears
,
that
the
Hell
of
the
damned
was
not
the
sole
Receptacle
of
souls
remou'd
out
of
their
bodyes
;
and
indeed
holy
scripture
giues
euidence
enough
of
this
catholick
truth
:
for
Ecclesiasticus
c.
24.
personating
Christ
,
saith
thus
.
J
vvill
penetrate
all
the
lovver
part
's
of
the
earth
,
and
vvill
beholde
all
that
sleepe
,
and
vvill
enlighten
all
that
hope
in
our
lord
.
From
whence
,
is
plainly
infer'd
a
Receptacle
vnder
earth
different
from
the
Hell
of
the
damned
,
in
which
soul's
hope
not
in
,
but
blaspheme
our
lord
.
As
to
Christ's
descending
into
the
lower
parts
of
the
earth
,
it
is
an
article
of
christian
faith
,
and
so
euident
a
truth
,
that
S.
Austin
Epis.
99.
ad
Euod
.
expresly
saith
,
Who
but
an
Jnfidel
vvill
deny
that
Christ
descended
into
Hell
,
and
with
intent
according
to
the
ancient
Fathers
to
deliuer
the
Patriarchs
,
and
iust
men
which
were
detain'd
there
as
Prisoners
till
his
death
,
and
Resurrection
.
and
the
receptacle
of
damned
soul's
,
which
is
the
lowest
Hell
;
There
is
a
third
receptacle
vnder
earth
of
souls
suffering
vnto
blessednes
,
called
Purgatory
:
because
the
fire
therof
,
which
is
an
instrument
of
the
diuine
Iustice
purgeth
out
the
leauen
of
veniall
sinnes
,
and
weareth
away
temporall
pains
,
which
euen
iust
men
sometimes
die
liable
vnto
.
Though
small
faults
,
and
gentle
debt's
doe
not
vndoe
the
knott
of
reciprocall
friendship
,
that
is
once
tyed
between
God
,
and
a
sinner
in
vertue
of
perfect
contrition
,
or
attrition
with
the
helpe
of
sacramentall
penance
:
neuertheless
they
obstruct
his
passage
to
the
kingdom
of
Heauen
,
till
they
be
fully
compensed
,
and
satisfied
for
,
either
in
this
life
through
voluntary
act
's
of
sorrow
,
and
corporall
afflictions
,
or
in
the
next
through
purgatiue
fire
,
wherby
is
meant
Purgatory
,
which
is
the
[
(b)
](A48358-e38570-b)
(b)
By
the
prison
mention'd
Mat.
4.
the
ancient
Fathers
vnderstand
Purgatory
:
for
example
S.
Cyprian
Epis.
52.
ad
Antonia
.
teacheth
that
some
soul
's
suddenly
after
their
remouing
out
of
their
bodyes
receiue
the
reward
of
faith
,
and
good
works
,
and
a
crown
from
our
lord
:
but
others
are
sent
to
prison
from
which
is
no
deliuerance
till
the
last
farthing
be
paid
.
prison
out
of
which
there
is
no
deliuerance
till
the
vtmost
farthing
be
paid
.
Math.
5.
for
eternall
life
hath
nothing
of
imperfection
,
and
consequently
is
inconsistent
with
all
sort's
of
defects
.
Wherefore
since
the
soul
's
euen
of
iust
men
after
the
quitting
of
their
bodyes
sometymes
be
lyable
to
satisfactory
punishments
,
[
(c)
](A48358-e38590-b)
(c)
S.
Austin
l.
de
bono
coningij
cap.
6.
names
mortall
sin
.
deadly
crime
,
and
Epis.
89.
and
in
sundry
other
places
he
calleth
offences
which
are
not
deadly
(
and
therfore
commonly
nam'd
veniall
sinnes
)
litle
fault
's
,
of
which
the
Apostle
S.
Iames
,
cap.
2.
in
many
things
vve
sinne
all
.
And
S.
Mathew
cap.
6.
foregiue
us
our
treipasses
&c.
and
of
veniall
sinnes
the
Mileuitan
synode
interpretes
these
scriptures
,
so
that
the
iustest
man
,
that
liues
is
liable
to
veniall
sinnes
.
and
veniall
defects
,
and
therefore
counted
imperfect
,
they
continue
depriued
of
blessedness
,
till
all
imperfection
be
purged
away
.
As
a
Iudg
doth
not
punish
all
offences
with
death
:
and
as
one
man
after
that
he
is
reconciled
to
another
,
that
hath
iniured
him
,
demandeth
some
satisfaction
for
the
iniury
done
:
for
Dauid
though
he
pardoned
Absolon
his
offence
:
Yet
he
did
not
suffer
him
[
*
](A48358-e38660-b)
*
Reg.
14.
Dauid
condonauit
filio
suo
Absoloni
peccatum
,
sic
tamen
ci
placatus
,
addit
:
reuertatur
in
domum
suam
,
&
faciem
meam
non
videat
.
to
abide
in
his
sight
,
or
in
his
house
:
so
God
,
though
he
doth
not
punish
all
sinnes
with
eternall
death
(
some
hauing
nothin
g
of
mortall
malice
)
and
though
he
receiueth
a
grieuous
sinner
into
grace
,
that
casteth
away
all
his
mortall
transgressions
,
and
turneth
vnto
him
with
a
new
heart
:
neuertheless
he
doth
not
admit
him
to
his
glorious
presence
,
till
he
hath
made
full
satisfaction
,
as
to
the
reparation
of
he
injury
done
him
:
wherby
it
is
clear
that
God
neither
in
this
life
,
nor
in
the
next
[
*
](A48358-e38680-b)
*
Prouerb
.
23.
Tu
virga
percuties
eum
,
&
animam
eius
de
inferno
liberabis
.
Item
Tob.
13.
Tu
flagellas
,
&
saluas
,
deducis
ad
inferos
,
&
reducis
.
chasteneth
sinners
,
that
haue
turned
away
from
their
iniquity
,
as
his
enemies
to
destroy
them
:
but
as
his
children
to
make
them
fit
,
and
proper
for
the
enjoyment
of
their
heauenly
inheritance
.
This
catholick
truth
all
antiquity
acknowledgeth
,
Councils
define
,
the
approued
vniuersall
practice
of
christian
Churches
teacheth
,
and
authority
of
scriptures
warranteth
.
The
second
booke
of
the
Machabees
prayseth
the
noble
Iudas
[
(d)
](A48358-e38720-b)
(d)
Judas
Machabae
us
piously
conceiu'd
all
,
or
at
least
many
of
his
souldiers
to
haue
dyed
godly
,
that
is
in
the
state
of
grace
and
though
they
might
haue
coueted
,
and
detain'd
some
part
of
the
siluer
,
and
gold
,
that
was
on
the
Idols
,
contrary
to
the
commandement
of
God
Deut.
7.
Neuertheless
we
ought
not
to
infer
from
thence
,
that
the
same
souldiers
did
not
repent
of
that
sin
before
their
death
,
or
that
by
doing
so
they
committed
a
deadly
sin
,
being
they
might
want
sufficient
instruction
,
and
recogni
zance
in
order
to
that
law
.
Howeuer
t'
is
certain
,
that
Iudas
Machabaeus
appointed
a
sacrifice
to
be
offer'd
for
those
only
,
which
dyed
godly
.
As
to
the
books
of
the
Machabies
S.
Austin
l.
18.
de
ciuit
.
cap.
3.
attests
,
that
though
they
be
not
contained
in
the
Iew
's
Canon
,
or
Catalogue
,
neuertheless
the
catholick
Church
counteth
them
for
canonicall
.
Besides
the
third
Council
of
Carthage
whereof
S.
Austin
was
a
member
placeth
he
Machabies
in
the
number
of
diuine
scriptures
.
who
iudged
,
that
it
was
a
holy
,
and
good
thought
to
pray
for
the
dead
,
that
they
might
be
deliuered
from
sin
,
and
therfore
sent
three
thousand
drachmes
to
Iesusalem
for
the
offering
of
a
sin-sacrifice
in
regard
of
his
souldiers
,
that
were
ssaine
in
the
holy
warr
,
belieuing
that
there
was
great
fauour
laid
vp
for
those
,
that
died
godly
:
that
is
,
in
the
state
of
grace
;
and
since
this
action
of
religious
piety
cannot
be
meant
in
order
to
blessed
soul's
,
these
hauing
ful
enioyment
of
blessedness
,
nor
in
order
to
damned
souls
,
these
being
sentenced
to
eternall
fire
:
it
is
plainly
euident
,
that
the
meaning
thereof
is
in
reference
to
good
souls
,
which
are
neither
in
Heauen
,
nor
in
Hell
,
but
in
a
third
place
suffering
vnto
heauenly
blessedness
:
this
doctrine
the
Apostle
teacheth
[
*
](A48358-e38750-b)
*
Ex
scriptura
1.
Cor.
3.
Patres
Latini
in
Conlio
Florent
.
Purgatariū
dari
definiunt
.
Et
quod
ibi
Apostolus
intelligat
ignē
Purgatoriū
testantur
Orig
.
hom.
25.
in
Exod.
Jtem
Aug.
in
Enchyrd
.
c.
68.
&
l.
21.
de
ciuit
c.
2.
&
26.
1.
Cor.
3.
where
he
affirmeth
,
that
after
this
life
some
souls
are
saued
by
fire
,
saying
;
If
any
man's
work
's
burne
be
shall
suffer
preiudice
,
but
he
shall
be
saued
himselfe
:
"
yet
so
,
as
it
were
by
fire
.
In
which
scripture
he
distinguisheth
two
kind's
of
work
's
,
that
a
catholick
christian
constituted
in
the
state
of
grace
,
exerciseth
,
whereof
some
are
meritorious
,
and
in
as
much
,
as
they
containe
nothing
of
vncleaness
,
or
imperfection
the
Apostle
compareth
them
vnto
gold
,
siluer
,
and
precious
stones
,
which
can
receiue
no
detriment
through
fire
:
therby
signifying
,
that
such
souls
,
as
build
on
the
foundation
,
that
is
Christ
,
and
his
grace
,
works
of
gold
,
siluer
,
and
pretious
stones
:
which
is
to
say
pure
,
and
holy
actions
without
mixture
of
vncleaness
,
[
(e)
](A48358-e38840-b)
(e)
According
to
holy
scripture
fire
shall
trye
all
works
;
yet
not
so
,
as
that
all
works
,
and
all
the
workers
shall
haue
their
tryall
in
burning
flam's
:
but
because
fire
,
that
is
ordain'd
to
purge
out
of
our
works
the
dregs
of
corruption
,
is
said
to
trye
works
,
which
haue
nothing
of
vncleanes
,
because
the
fire
does
not
touch
them
in
regard
of
their
purenes
.
Which
is
s.
Ambroses
explication
in
Psal.
118.
and
after
the
same
manner
wild
beasts
,
are
said
to
haue
tryed
many
martyrs
,
though
they
touch'd
not
their
sacred
bodyes
.
will
suffer
no
preiudice
by
fire
in
the
day
of
particular
,
or
vniuersall
Iudgment
;
but
there
be
other
workes
built
vpon
Christ
,
as
the
foundation
,
which
include
small
defects
,
and
imperfections
.
to
wit
,
veniall
sinnes
only
,
which
the
Apostle
nameth
Wood
,
bay
,
or
stubble
,
that
do
consume
in
the
fire
;
wherfore
such
soul
's
,
as
be
charged
with
this
kinde
of
vncleane
works
,
doe
suffer
detriment
in
the
day
of
particular
Iudgment
remaining
afflicted
by
fire
,
till
all
vncleaness
be
purged
away
:
and
this
to
be
the
true
meaning
of
the
Apostle
,
his
own
words
,
explicated
aright
do
clearly
euidence
.
For
first
,
that
by
gold
;
siluer
,
and
pretious
stones
be
vnderstood
good
work
's
,
pure
without
thou
t
staine
,
orthodox
writers
vnanimously
grant
.
Secondly
that
by
wood
,
hay
,
or
stuble
are
meant
veniall
sinnes
,
it
is
manifest
enough
:
because
the
Apostle
expresly
doth
assert
,
that
the
works
signified
by
those
word
's
are
to
be
burnt
by
the
fire
,
and
neuertheless
such
,
as
haue
exercised
them
,
are
to
be
saued
,
which
cannot
be
vnderstood
of
mortall
offences
,
the
guilt
wherof
vndoubtedly
damneth
euery
one
that
dyeth
charged
with
it
:
neither
can
the
said
word
's
carry
the
sense
of
works
,
that
haue
nothing
of
vncleaness
because
fire
cannot
preiudice
those
,
they
being
as
gold
,
siluer
,
and
pretious
stones
vnc●mbustible
;
wherefore
of
necessity
wood
,
hay
,
or
stuble
doe
signifie
small
faults
,
which
being
once
purged
out
by
fire
,
the
soul
,
that
committed
them
is
saued
:
that
is
to
say
translated
to
eternall
life
:
and
indeed
since
the
Apostle
speaketh
of
sauing
after
death
,
it
is
clear
that
he
meaneth
eternall
saluation
therby
.
Thirdly
that
by
the
words
The
day
of
the
lord
shall
declare
it
,
is
vnderstood
the
day
of
each
souls
particular
judgment
,
is
manifest
likewise
,
according
to
that
saying
Math.
24.
Watch
therfore
for
ye
know
not
what
howre
the
son
of
man
will
come
:
that
is
to
say
,
what
hower
ye
shall
die
,
and
be
iudged
.
Again
the
same
Apostle
2.
Timoth.
4.
sayth
that
there
was
laid
vp
for
him
a
crown
of
Iustice
,
which
At
that
day
our
lord
would
giue
him
,
a
iust
Iudg.
Yet
doubtless
he
obtained
that
reward
instantly
after
his
death
as
to
essentiall
blessedness
.
Lastly
,
that
by
the
word
[
(f)
](A48358-e38900-b)
(f)
According
to
S
Austin
l.
de
fide
&
operibus
the
fire
of
hell
is
euerlasting
against
the
errour
of
Origin
.
and
the
Latin
Father
's
in
the
Council's
of
Florence
assert
true
fire
in
Purgatory
,
and
speake
after
the
same
manner
of
it
,
as
of
Hell
fire
,
and
the
Current
of
catholick
Doctours
teach
,
that
the
fire
of
Hell
is
true
corporall
fire
.
fire
,
true
,
and
reall
fire
is
meant
,
appear's
by
the
Apostles
saying
,
That
if
any
mans
work
burneth
,
for
to
burne
is
proper
to
true
fire
:
and
as
concerning
the
particles
[
*
](A48358-e38930-b)
*
Jo.
1.
vidimus
gloriam
eius
,
quast
gloriam
vnigeniti
à
Patre
,
vbi
quasi
,
non
est
particula
diminuens
,
aut
faciens
comparationem
inter
veram
&
metaphoricam
gloriam
,
sed
potius
explicat
veritatem
,
vt
notant
S.
Patres
,
sic
loquendo
de
Rege
,
dicimus
incedit
quasi
Rex
,
id
est
,
vt
Regem
decet
:
&
de
v●ro
iusto
:
venit
vt
vir
iustus
,
id
est
,
vt
decet
virum
iustum
.
(
as
it
were
)
they
doe
rather
affirme
then
infirme
the
reality
of
fire
:
for
when
S.
Iohn
sayeth
of
Christ
cap.
1.
we
saw
the
glory
of
him
,
as
it
were
of
the
only
begotten
of
the
Father
:
the
particles
(
as
it
were
)
doe
not
deny
Christ
to
be
the
true
,
and
naturall
son
of
God
the
Father
:
but
rather
affirme
,
that
vndoubted
truth
,
as
all
catholick
writers
doe
obserue
in
their
Commentaries
vpon
that
scripture
.
Hereby
it
is
cleare
[
(g)
](A48358-e38980-b)
(g)
S.
Cyprian
Epis.
52.
ad
Antonia
.
writes
thus
.
T'
is
not
the
same
thing
to
be
sent
to
prison
,
and
there
to
remain
till
the
last
farthing
be
pay'd
;
t'
is
not
the
same
thing
to
receiue
suddenly
the
reward
of
faith
,
and
vertue
,
and
to
be
clens'd
,
and
purg'd
by
fire
after
long
suffering
of
grieuous
sorrovves
for
sinnes
committed
afore
.
that
the
Apostle
held
purgation
of
some
soules
after
they
were
deuested
of
their
bodies
,
and
before
their
translation
vnto
eternall
life
:
and
this
the
catholick
Church
calleth
Purgatory
,
which
name
,
though
it
be
no
:
vsed
in
holy
scripture
no
more
then
the
words
Trinity
,
person
,
and
sundry
others
,
which
are
receiued
,
and
allowed
of
by
all
writers
in
order
to
a
clearer
explicating
some
misteries
of
christian
Religion
:
howeuer
the
name
Purgatory
taken
in
the
sense
afore
mentioned
layeth
claime
to
a
large
series
of
Antiquity
.
But
seeing
that
scriptures
,
and
[
*
](A48358-e39030-b)
*
S.
Cyprian
.
Epis.
tota
.
52.
ad
Anton.
Orig.
hom.
6.
in
Exod.
cum
.
inquit
,
venitur
,
si
quis
multa
opera
bona
,
&
parum
aliquid
iniquitatis
attulerit
,
illud
parum
tanquā
plūbum
resoluitur
,
&
purgatur
,
&
totum
remanet
aurum
purum
....
Hilar.
in
illud
Psal.
118.
(
concupiuit
anima
mea
)
purgatorium
vocat
indefessum
ignem
,
in
quo
grania
sustinentur
supplicia
,
per
quae
animae
à
peccatis
expiantur
.
Aug.
l.
2.
1.
de
ciuit
.
c.
24.
ait
constare
quod
spiritus
aliquorum
fidelium
poenas
aliquas
temporales
post
mortem
patiantur
.
primitiue
Fathers
doe
assert
the
thing
signifyed
by
the
name
of
Purgatory
vꝪt:
purgation
of
some
souls
by
suffering
of
temporall
paines
in
the
next
life
[
*
](A48358-e39130-b)
*
Aug.
quando
de
re
constat
de
nomine
non
est
contēndendum
.
no
man
can
contend
about
that
name
without
incurring
a
censure
of
manifest
weakness
;
yet
in
regard
of
two
states
only
to
which
God
promiseth
eternall
life
,
or
eternall
death
,
that
is
:
beatitude
,
or
damnation
(
for
Purgatory
shall
cease
after
the
day
of
generall
Iudgment
is
past
)
both
the
scripture
,
and
the
Fathers
sometimes
doe
mention
only
after
death
the
Paradise
of
the
blessed
,
and
the
Hell
of
the
damned
,
[
*
](A48358-e39140-b)
*
De
locis
,
seu
statibus
perpetuis
intelliguntur
hae
scripturae
:
Eccles.
11.
si
ceciderit
lignum
ad
Austrum
aut
Aquilonem
,
in
quocunque
loco
inciderit
,
sbi
erit
.
Item
Mat.
25
Jte
maledicti
in
ignem
aternū
,
&
venite
benedicti
possidere
Regnū
.
which
be
the
two
euerlasting
states
of
soules
:
but
hence
no
man
can
argue
an
absolute
negation
of
a
third
place
,
or
state
in
reference
to
temporall
afflictions
after
death
without
preiudicing
both
scriptur's
,
and
Fathers
,
as
is
sufficiently
enough
proued
:
and
though
S.
Austin
Ser.
14.
de
verbis
Domini
&
lib.
10.
de
peccatorum
meritis
,
&
remissione
cap.
20.
doth
expresly
affirme
,
that
the
catholick
faith
acknowledgeth
two
places
only
vat
:
an
eternall
kingdome
(
of
Heauen
)
or
Hell
eternall
neuertheless
by
his
other
writings
appeareth
plainly
,
that
he
held
the
Purgatory
of
some
faithfull
soul
's
after
death
,
and
in
the
cited
writing's
he
denyeth
only
,
that
the
Catholick
Church
does
acknowledge
such
a
third
place
,
as
Pelagius
contended
for
,
who
taught
,
that
children
dying
without
baptism
should
be
saued
,
though
they
were
not
admitted
into
the
kingdome
of
Heauen
:
which
errour
S.
Austin
confuteth
.
By
the
premises
is
euident
that
such
souls
only
goe
to
Purgatory
,
as
are
liable
either
to
veniall
sins
,
or
temporall
satisfactions
corresponding
to
their
sins
pardoned
in
this
life
,
as
to
the
guilt
thereof
,
both
of
them
importing
defects
,
that
are
inconsistent
with
the
perfection
of
heauenly
blessdeness
:
yet
these
suffering
souls
,
while
they
endure
their
painfull
afflictions
haue
something
of
comfort
,
and
refreshment
:
[
(b)
](A48358-e39200-b)
(b)
Pope
Leo
the
tenth
in
his
condemnation
of
Luther's
26.
article
hath
defined
that
soul
's
in
Purgatory
are
assured
of
their
saluation
.
for
they
know
,
that
there
is
fauour
laid
vp
for
them
,
they
are
certaine
of
their
saluation
,
they
loue
God
with
all
their
power
conforming
themselues
in
the
bitterness
of
their
afflictions
to
his
diuine
will
of
Iustice
,
they
haue
confidence
in
the
suffrages
,
and
sacrifices
of
the
faithfull
vpon
earth
in
order
to
their
deliuerance
,
and
are
visited
by
their
good
Angells
,
that
cheare
them
vp
.
Neither
doth
it
hence
follow
,
that
their
paines
are
less
grieuous
:
for
the
intensest
sorrow
is
not
incompatible
with
the
said
refreshments
,
as
appeareth
by
Christ
,
whose
grief
abounded
,
and
exceeded
others
in
intensness
,
notwithstanding
the
assurance
of
glory
,
the
comfort
flowing
from
his
God-head
,
the
conformity
to
the
will
of
his
diuine
Father
,
and
the
extream
willingness
to
suffer
his
death
,
and
passion
for
the
Redemption
of
the
world
:
and
indeed
it
is
a
certaine
truth
,
that
the
anguish
,
and
tribulation
which
a
soul
endureth
in
Purgatory
[
*
](A48358-e39210-b)
*
Docent
S.
Aug.
l
de
euva
pro
mortuis
agenda
c.
16.
&
S.
Ansel
.
in
cap.
3.
1.
Cor.
poenam
quam
patiuntur
animae
Purgatorij
esse
grauiorem
omni
poena
huius
vita
.
is
more
grieuous
,
then
all
the
sufferings
of
this
life
:
for
therein
is
the
place
,
and
time
of
executing
the
diuine
Iustice
,
the
instrument
wherof
is
true
,
and
reall
fire
,
that
is
applyed
[
*
](A48358-e39240-b)
*
Aug
l.
2.
de
ciuit
.
c.
10.
docet
spiritū
posse
pati
ab
igne
corporeo
per
omnipotentiam
Dei
.
for
the
tormenting
of
such
souls
(
truly
and
really
)
according
to
the
proportion
of
the
guilt
of
petty-treasons
,
and
debt's
,
they
stand
charged
with
;
yet
in
as
much
,
as
they
being
departed
in
faith
,
hope
,
and
charity
,
which
be
the
spirituall
chaines
of
vnion
,
in
order
to
all
the
good
members
of
Christ's
mysticall
body
,
and
in
as
much
,
as
it
is
proper
,
and
naturall
to
the
[
(i)
](A48358-e39270-b)
(i)
According
to
the
Apostle
1.
Cor.
12.
members
of
one
,
and
the
same
body
can
mutuall
helpe
one
,
another
:
and
it
is
an
Article
of
Catholick
faith
,
that
the
soul
's
in
Purgatory
are
members
of
one
,
and
the
same
Church
,
and
can
be
help'd
through
her
prayers
,
and
suffrages
.
And
as
to
this
poynt
of
doctrine
there
was
ful
agreement
between
the
Latin
,
and
Greek
Fathers
in
the
Council
of
Florence
,
as
clearly
appear's
by
the
letters
'
of
vnion
.
Besides
Aerius
was
counted
an
Here●ick
by
S.
Epipha
.
haer.
75.
and
S.
Austin
haer.
because
he
denyed
that
the
dead
might
receiue
reliefe
through
the
suffrages
of
the
liuing
.
Moreouer
this
Catholick
truth
is
asserted
by
the
ancientest
Fathers
,
namely
S
Deny's
l.
de
caeles
.
Hierar
.
c.
7.
S.
Cyprian
Epis
66.
and
S.
Austin
l
de
curae
pro
mortuis
agenda
&
ser.
22.
de
verbis
Apos
.
expresly
teacheth
that
the
doctrine
,
which
assert's
,
that
the
faithfull
departed
receiue
help
by
prayers
sacrifices
,
and
Almes-deeds
&c.
is
approu'd
by
the
vniuersall
Church
.
members
of
one
,
and
the
same
body
,
to
comfort
,
and
help
one
an
other
,
doubtless
the
souls
of
Purgatory
can
be
comforted
,
and
helped
by
the
prayers
,
and
suffrages
of
the
liuing
,
as
plainly
appeares
by
the
testimonies
,
and
Liturgies
of
primitiue
Fathers
,
authorities
of
Councils
,
and
the
vniuersall
practice
of
the
catholick
church
,
that
offereth
dayly
,
and
howerly
prayers
,
and
suffrages
for
the
faithfull
souls
of
such
,
as
die
in
grace
,
that
they
may
be
comforted
,
and
deliuered
out
of
the
grieuous
paines
,
which
they
endure
in
Purgatory
.
Besides
for
as
much
,
as
they
are
not
[
(k)
](A48358-e39340-b)
(k)
According
to
S.
Austin
l.
20.
de
Ciuit.
c.
9.
the
souls
of
the
faithfull
departed
are
not
seperated
from
the
Church
,
which
euen
now
is
the
kingdom
of
God
:
and
indeed
the
good
soul
's
of
Purgatory
are
vnited
vnto
us
in
charity
,
in
regard
at
their
departure
out
of
this
world
they
were
in
the
state
of
grace
:
again
they
are
vnited
vnto
vs
in
faith
,
and
hope
,
because
these
two
vertues
are
not
euacuated
before
the
soul's
admittance
into
Heauen
.
seperated
from
the
Church
,
they
be
in
a
capacity
to
receiue
benefit
euen
by
Indulgences
,
it
being
in
the
Churches
power
to
apply
those
spirituall
treasures
for
the
aduantage
of
all
such
children
,
as
abide
in
vnion
with
her
through
faith
,
Hope
,
and
charity
.
And
though
prayers
,
Church-suffrages
,
Indulgences
&c.
doe
not
remit
sinnes
in
the
next
life
these
requiring
necessarily
[
*
](A48358-e39350-b)
*
Trid
sess.
6.
cap.
7.
docet
peccatū
mortale
non
remit
ti
sine
infusione
gratiae
,
at
sola
Sacramenta
in
re
,
vel
in
voto
suscepta
in
fundūt
gratiam
ex
eodē
Concil.
sess.
6.
cap.
4.
sed
Indulgentia
nō
est
Sacramentum
,
&
culpa
venialis
nunquam
tollitur
sine
aliqua
displicentia
de
tali
peccato
veniali
.
infusion
of
grace
if
mortall
,
or
a
detestation
therof
,
if
veniall
:
no
man
can
say
,
but
that
souls
be
deliuered
thereby
out
of
their
pames
,
and
translated
to
the
kingdome
of
heauen
,
without
contradicting
the
authority
of
ancient
Fathers
,
the
definition
of
a
generall
Councill
,
the
Ordinances
of
sundry
Popes
,
and
the
vniuersall
practice
of
the
catholick
Church
.
For
example
S.
Austin
placeth
souls
after
their
purgation
in
the
next
life
,
in
heauen
,
to
expect
their
bodies
lib.
15.
de
Trinitate
cap.
25.
Again
S.
Austin
puts
no
longer
bounds
to
tyme
in
Purgatory
,
then
the
matter
,
as
to
satisfaction
,
for
each
sinne
,
requireth
.
The
Council
of
Florence
defineth
the
transplanting
of
suffering
soul's
out
of
Purgatory
,
into
Heauen
before
the
generall
Resurrection
:
Pope
Benedict
the
12.
decreto
Benedictus
Deus
in
donis
suis
rancketh
such
,
as
hold
with
pertinacy
the
contrary
doctrine
in
the
number
of
Hereticks
.
Pope
Gregory
the
first
,
and
Pope
Siluester
afore
granted
[
(l)
](A48358-e39430-b)
(l)
Although
an
Indulgence
be
an
act
of
iurisdiction
,
and
although
the
Church
militant
hath
nothing
of
iurisdiction
ouer
the
souls
suffering
in
Purgatory
:
neuertheless
she
hath
power
ouer
her
spirituall
Treasure
.
In
consequence
of
which
Indulgences
are
not
granted
in
order
to
the
dead
after
the
manner
of
a
Iudges
absolution
,
but
in
nature
of
a
suffrage
vnto
helping
of
such
onely
,
as
remoue
out
of
their
bodyes
in
communion
with
Christ's
body
,
and
blood
:
wherfore
when
the
Church-gouernours
grant
Indulgences
for
the
dead
,
they
insert
the
particles
per
modum
suffragij
:
after
the
manner
of
suffrages
,
wherby
is
signifyed
,
that
they
doe
not
giue
Indulgences
in
order
to
the
dead
,
as
if
the
dead
were
continued
vnder
their
iurisdiction
,
but
they
grant
them
only
,
as
competent
recompences
,
or
conuenient
satisfactions
for
as
much
,
as
the
faithfull
aliue
offer
them
as
satisfactory
works
vnto
satisfying
the
pains
due
to
the
sinnes
which
the
dead
had
committed
before
they
were
remou'd
out
of
their
bodyes
.
Aud
doubtless
euery
particular
belieuer
,
that
is
in
the
slate
of
grace
may
offer
to
God
their
fasting
.
praying
,
and
giuing
of
almes
,
as
worthy
satisfactions
vnto
compensing
of
the
torment
's
which
good
soul
's
endure
in
Purgatory
.
Indulgences
to
such
Priests
,
as
offered
the
sacrifice
of
Christ's
body
,
and
blood
in
a
Chappel
dedicated
to
the
blessed
Virgin
Mary
called
by
the
name
of
Mariae
Liberatricis
that
they
might
free
one
soul
out
of
Purgatory
as
doth
appeare
by
the
ancient
Records
of
the
said
Chappell
,
and
Pope
Pascall
the
first
gaue
deliuerance
of
one
soul
out
of
Purgatory
to
Priests
celebrating
fiue
Masses
in
a
Church
consecrated
to
S.
Praxes
,
which
Indulgence
eleuen
succeeding
Popes
confirmed
whereunto
may
be
added
the
Indulgence
of
Pope
Iohn
the
eight
,
that
administred
supream
Church-gouernment
in
the
yeare
878.
granted
to
souldiers
,
that
should
loose
their
lifes
in
the
holy
warr
for
the
defēce
of
the
Church
;
and
this
practice
was
neuer
yet
reproued
by
any
Council
,
Pope
,
or
catholick
writer
,
wherfore
it
seemeth
a
strange
thing
,
that
Mr.
Thomas
White
a
priuate
man
,
and
in
outward
profession
a
catholick
christian
should
assume
so
vnauthorized
a
liberty
,
and
vnparalelled
boldnesse
,
as
to
publish
a
writing
in
the
yeare
1653.
entitled
(
An
Account
of
his
husbanding
the
midle
state
of
soul's
)
in
contradiction
of
the
[
(m)
](A48358-e39470-b)
(m)
According
to
S.
Austin
Tom.
Epis.
118.
ad
Ianua
.
it
is
a
manifest
madnes
to
call
in
question
,
what
the
vniuersall
Church
practiseth
.
constant
,
and
vniuersall
practice
,
that
agreeth
with
so
warrantable
,
and
euident
testimonies
,
as
are
set
down
.
Howeuer
he
produces
but
weake
,
and
incōsequent
proof's
for
the
establishing
of
his
nouell
doctrine
:
for
example
from
these
words
Maccab.
For
if
he
had
not
hoped
that
they
,
which
were
slaine
would
rise
again
,
it
had
been
superfluous
and
vain
,
to
pray
for
the
dead
)
he
doth
infer
that
the
soul
's
in
Purgatory
are
not
freed
of
their
sufferings
till
the
generall
Resurrection
,
and
this
inference
he
proueth
only
saying
:
For
if
soul
's
were
released
out
of
their
pains
through
the
prayers
of
the
liuing
before
the
Resurrection
,
it
would
be
extreame
profit
able
to
pray
for
the
dead
,
though
no
Resurrection
should
follow
.
But
where
is
the
connection
between
the
Scripture-Text
,
and
Mr.
Whites
inference
?
shall
it
follow
,
that
good
soul's
must
be
imprisoned
till
the
generall
Resurrection
,
because
the
noble
,
and
godly
Iudas
according
to
the
profession
of
his
Religion
did
belieue
in
the
immortality
of
soul's
,
and
the
Resurrection
of
their
bodyes
?
and
indeed
the
true
meaning
of
this
scripture
afore
alledged
according
to
all
Orthodox
writers
,
is
this
,
viꝪt:
if
Iudas
Maccabaeus
had
belieued
soul
's
to
be
mortall
,
and
to
die
with
their
bodyes
,
which
consequently
should
neuer
rise
again
,
it
had
been
superfluous
,
and
vain
to
pray
for
them
:
and
therfore
religiously
thinking
of
the
Resurrection
,
and
fearing
,
that
the
souls
of
his
souldiers
,
that
were
slaine
in
battell
might
be
punished
in
the
next
life
,
in
respect
of
some
sinnes
they
had
committed
vpon
earth
,
he
commanded
,
that
prayers
,
and
sacrifice
should
be
offered
for
their
deliuerance
from
sin
,
that
is
to
say
from
temporall
punishment
due
to
their
sinnes
:
whence
doubtlesse
no
wise
,
and
indicious
man
can
infer
the
imprisonment
of
soul
's
in
Purgatory
till
the
generall
Resurrection
,
which
would
neuer
haue
happened
if
souls
had
been
mortall
,
and
died
together
with
their
bodies
.
After
the
same
manner
he
abuseth
the
new
Testament
.
Let
the
new
iustrument
,
saith
he
,
keepe
time
and
harmony
with
the
old
:
let
S.
Paul
be
heard
preaching
to
the
same
effect
1.
Cor.
15.
what
shall
they
doe
,
which
are
[
(n)
](A48358-e39600-b)
(n)
by
baptism
for
he
dead
the
Apostle
may
mean
water
of
tribulation
,
and
persecution
,
wherewith
primitiue
Christians
seem'd
,
as
it
were
baptised
:
again
may
vnderstand
voluntary
afflictions
:
for
example
praying
,
fasting
,
giuing
of
Almes
&c.
which
the
liuing
offer
to
God
for
the
comfort
and
benefit
of
the
dead
,
moreouer
the
Apostle
may
mean
the
baptising
of
such
,
as
defer'd
their
baptism
till
the
hower
of
death
,
which
Custome
was
vsuall
in
the
primitiue
Church
,
and
the
Apostles
sense
is
then
,
if
souls
be
mortall
,
and
in
consequence
therof
no
resurrection
of
the
dead
,
those
which
are
baptised
dying
,
that
is
at
the
hower
of
their
death
reapo
nothing
of
aduantage
by
their
baptism
.
baptised
for
the
dead
if
the
dead
doe
not
rise
at
all
.
From
this
holy
text
he
inferreth
,
that
no
benefit
is
obtained
by
baptism
for
the
dead
before
the
Resurrection
,
not
by
so
doing
can
soul
's
till
then
be
released
.
But
in
earnest
,
this
is
a
pitifull
deduction
,
like
vnto
this
:
God
is
in
Heauen
,
therfore
Mr.
Thomas
White
is
at
Roterdam
:
for
indeed
there
is
nothing
of
connection
between
the
antecedent
,
and
consequence
,
and
Mr.
Whit's
inference
,
for
it
does
not
follow
,
that
soul's
obtain
nothing
of
profit
before
the
Resurrection
,
because
S.
Paul
saith
:
What
shall
they
doe
,
which
are
baptised
for
the
dead
,
(
meaning
thereby
to
what
purpose
shall
Christians
pray
,
fast
,
giue
Almes
,
or
suffer
tribulation
for
Christ's
sake
)
if
the
dead
rise
not
again
.
Besides
if
Mr.
Whit's
inference
were
warrantable
,
and
vnquestionable
the
Apostle
himself
is
not
as
yet
in
a
capacity
to
obtaine
that
eminent
benefit
of
being
deliuered
before
the
Resurrection
.
For
in
the
same
Chapter
he
addeth
to
the
word
's
set
down
,
Why
are
we
(
Apostles
)
in
icopardy
euery
hower
(
if
the
dead
rise
not
at
all
?
)
what
aduantageth
it
me
(
to
haue
prayed
,
fasted
,
endnred
great
persecution
)
if
the
dead
be
not
raised
vp
:
let
us
eat
,
and
drink
for
to
morrow
wee
shall
die
;
that
is
,
if
there
be
no
Resurrection
after
death
why
doe
wee
giue
our selues
to
any
thing
el's
,
saue
to
eating
,
and
drinking
.
Wherfore
S.
Paul
himself
according
to
Mr.
White
is
but
in
the
way
to
his
blessed
crowne
,
for
if
his
soul
were
already
translated
into
Heauen
,
his
sufferings
would
haue
aduantaged
euen
though
no
Resurrection
should
follow
.
But
it
seemeth
a
strange
thing
,
that
Mr.
White
should
presume
to
gather
from
the
words
set
downe
,
that
good
souls
shall
not
be
released
of
the
paines
,
which
they
sufferin
Purgatory
before
the
generall
Resurrection
,
the
said
words
not
carrying
the
least
sound
that
way
:
for
they
neither
speake
of
pain
's
in
order
to
the
next
life
,
nor
of
releasing
souls
out
of
Purgatory
:
and
indeed
the
Apostles
sole
intent
in
the
Chapter
alledged
,
is
to
proue
the
Resurrection
of
the
dead
,
and
to
that
purpose
brings
sundry
argument's
.
The
first
whereof
is
that
Christ
our
head
is
raised
vp
,
and
therfore
we
his
members
shall
rise
again
in
regard
of
the
fast
connection
,
that
is
between
the
head
,
and
the
members
thereof
.
And
what
Mr.
White
alledgeth
for
the
imprisonment
of
souls
to
the
day
of
Iudgment
is
a
secondary
argument
,
which
S.
Paul
vseth
only
as
a
confirmation
of
his
first
argument
to
demonstrate
the
Resurrection
of
bodyes
,
signifying
therby
,
that
he
himselfe
together
with
the
rest
of
the
Apostles
,
and
primitiue
Christians
of
those
day
's
had
suffered
in
vain
afflictions
,
and
tribulations
if
sou'ls
had
been
mortall
,
and
consequently
neuer
to
rise
again
:
for
t'
is
clear
by
the
very
forme
of
the
Apostles
speech
,
that
he
supposed
the
false
opinion
,
that
teacheth
souls
to
be
mortall
,
whence
of
necessity
would
follow
,
that
there
should
be
no
Resurrection
at
all
:
and
truly
if
the
Apostle
had
not
made
that
supposall
,
he
would
haue
concluded
nothing
;
for
supposing
souls
to
be
immortall
,
good
works
of
this
life
would
haue
much
aduantaged
him
for
the
obtaining
of
Heauenly
blessedness
,
though
no
Resurrection
at
all
had
followed
.
And
the
same
supposall
is
made
by
the
holy
writer
of
the
Macchabies
,
signisying
therby
if
the
dead
were
not
to
rise
again
,
it
would
follow
;
that
soul
's
were
mortall
in
consequence
of
which
all
prayers
offered
for
them
would
be
in
vain
;
where
is
obseruable
,
that
the
Iewish
sectaryes
,
to
wit
,
Sadducies
held
,
that
the
soul
's
were
mortall
,
and
consequently
denied
the
Resurrection
of
Bodies
:
other
Iewes
which
belieued
aright
,
professed
immortality
together
with
the
Resurrection
,
there
being
in
each
soul
an
innate
desire
to
resume
the
body
wherof
it
was
the
true
form
once
,
and
as
to
reason
it
is
most
consonant
,
that
God
,
who
createth
nothing
in
vain
,
will
not
frustrate
that
desire
:
hence
it
was
,
that
the
ancient
Iew
's
spoak
of
the
immortality
of
souls
,
and
the
Resurrection
of
bodyes
alike
:
and
our
Sauiour
Christ
Math.
22.
to
proue
to
the
Sadducies
the
Resurrection
of
bodies
infer's
it
from
the
immortality
of
the
soul
,
vsing
that
scripture-testimony
:
I
am
God
of
Abraham
,
God
of
Isaack
,
God
of
Iacob
,
and
subsumeth
thus
:
there
is
no
God
of
the
dead
,
but
of
the
liuing
,
arguing
therby
,
that
the
dead
rise
again
,
since
their
souls
doe
not
die
with
their
bodyes
.
Besides
it
is
obseruable
,
[
(o)
](A48358-e39720-b)
(o)
Oachinus
an
Apostata
Capucin
cutteth
an
argument
out
of
the
cited
Chap.
Macchabae
.
2.
against
Purgatory
arguing
thus
.
If
there
were
a
Purgatory
,
though
there
were
no
Resurrection
of
the
dead
:
neuertheless
prayers
offered
for
the
dead
might
not
be
in
vaiue
,
because
the
souls
thereby
might
obtain
deliuerance
from
their
pain
's
.
that
Ochinus
an
Apostat
Capucin
fryer
abused
the
fore
mentioned
scripture-testimony
2.
Macchab.
12.
to
destroy
Purgatory
:
and
after
the
very
same
way
of
arguing
Mr.
White
abuseth
it
to
ouerthrow
a
catholick
assertion
,
that
teacheth
the
deliuerance
of
souls
out
of
Purgatory
in
vertue
of
holy
Churches
suffrages
.
Likewise
sundry
hereticks
haue
made
vse
of
the
same
Text
to
weaken
the
authority
of
the
books
of
Machabies
pretending
,
that
the
words
(
If
those
that
were
shain
should
not
rise
again
)
containe
a
manifest
errour
,
namely
,
that
soul's
die
with
their
bodies
,
and
rise
again
:
wherby
is
plainly
euident
,
that
it
is
no
difficult
business
for
a
man
,
that
is
wantonly
ambitious
to
be
singular
in
teaching
,
to
cut
out
of
scripture
abortiue
interpretations
,
and
to
fit
them
to
his
vain
vnquiet
fancy
,
by
which
he
is
biassed
.
But
how
happens
it
,
that
Mr.
White
alledgeth
scripture-authority
vnto
the
deteyning
of
good
souls
in
Purgatory
till
the
generall
Resurrection
,
[
*
](A48358-e39770-b)
*
Mr.
White
in
Dimenso
2.
affirmamus
itaque
nos
,
euideter
conuinci
ex
hoc
testimonio
non
solus
poenis
Purgatorij
animas
ante
Resurrectionem
.
and
to
lay
claime
to
euidence
in
his
deduction
from
thence
.
It
is
not
his
custome
to
fly
to
that
sanctuary
for
protection
of
his
Nouelties
,
nor
to
acknowledg
euidence
enough
in
the
scriptures
themselues
to
determine
any
controuersy
:
for
he
expresly
writeth
,
that
It
were
as
ridiculous
to
seeke
the
decision
of
controuersyes
out
of
the
Bible
,
as
to
cut
with
a
Beatle
,
or
knock
with
a
straw
:
howeuer
it
seemes
,
he
hath
a
good
minde
to
cloath
his
doctrines
in
the
scripture
colour's
,
when
that
holy
liuery
(
how
vnhandsomly
soeuer
put
on
)
may
serue
him
for
a
disguise
.
From
the
premises
is
euidenced
how
little
reason
Mr.
White
hath
to
boast
of
the
two
mentioned
scripture-Testimonies
viz.
2
Machab.
12.
1.
Cor.
15.
vauntingly
saying
:
These
two
texts
therfore
remaine
inviolable
,
as
first
not
to
be
resisted
without
manifest
violence
,
secondly
,
pointing
at
the
very
knot
of
the
controuersy
,
that
souls
once
engaged
are
not
capable
of
that
eminent
good
of
being
deliuered
from
their
pain
's
before
the
Resurrection
.
And
from
these
pitifull
inferences
he
passeth
vnto
other
scripture-Testimonies
,
wherby
he
endeauour's
to
proue
,
that
euen
blessed
souls
haue
need
of
prayers
:
but
of
his
vnnaturall
,
and
irrationall
arguments
,
as
to
this
point
,
the
Character
of
the
Church
triumphant
shall
giue
euidence
enough
.
CHAR.
XVI
.
OF
HOLY
ORDER
THE
CONTENTS
.
As
God
in
the
old
law
constituted
superiour
,
and
inferiour
Ministers
to
serue
in
the
Temple
,
so
in
the
new
law
he
hath
appointed
Bishops
,
Priests
,
Deacons
,
Sub-Deacons
&c.
one
more
eminent
,
then
an
other
to
dispense
diuine
misteries
in
the
Church
of
Christ
:
Though
euery
Bishop
is
a
Priest
,
neuertheless
enery
Priest
is
not
a
Bishop
:
to
confer
the
Sacraments
of
holy
Order
,
and
Confirmation
is
proper
to
Episcopall
authority
onely
:
there
be
seuen
Ecclesiasticall
Orders
taken
in
the
proper
sense
corresponding
to
as
many
distinct
functions
exercised
in
relation
to
the
celebrating
of
the
holy
Euchariste
:
clericall
tonsure
can
make
noe
good
claim
to
an
Ecclesiasticall
Order
taken
in
the
proper
sense
:
Episcopacy
in
an
holy
Order
,
the
noblest
part
of
the
Churches
Hierarchy
,
a
proper
Sacrament
,
and
imprint's
a
speciall
character
in
the
soul
of
him
,
that
is
ordain'd
a
true
Bishop
:
Bishops
,
and
Priests
down
from
the
Apostles
till
these
tymes
embraced
a
single
life
:
answeres
to
sundry
Arguments
made
in
fauour
of
Priest's
Marriages
.
HOly
Order
(
taken
in
the
restrained
Ecclesiasticall
sense
)
[
(a)
](A48358-e39890-b)
(a)
1.
Timoth.
4.
Neglect
not
the
grace
(
S.
Paul
saith
)
that
is
in
thee
,
vvhich
vvas
giuen
thee
by
prophesy
,
and
imposition
of
hand
's
of
Priesthood
.
S.
Chrysostom
hom.
13.
commenting
vpon
this
sacred
Text
affirmes
.
that
the
Apostle
meant
by
imposition
of
hand
's
the
Sacrament
of
holy
Order
,
which
Timothy
receiu'd
of
him
:
after
the
same
manner
Theodoret
interprets
the
sacred
Text
2.
Timot.
1.
Stirr
vp
the
grace
of
god
,
vvhich
is
in
thee
by
the
imposition
of
mine
hands
.
That
is
by
my
ordaining
thee
,
who
am
a
Bishop
,
and
S.
Ambrose
writing
vpon
the
same
Text
implyes
in
the
imposition
of
hands
all
the
outward
actions
,
and
words
,
which
were
done
,
and
said
ouer
himselfe
,
when
he
was
ordain'd
a
Priest
:
Besides
in
the
primitiue
Church
when
a
Bishop
confer'd
the
holy
Order
of
Priesthood
,
he
vsed
to
bless
the
party
ordain'd
,
lye
his
hands
on
his
head
,
and
giue
him
power
to
offer
sacrifice
for
the
liuing
,
and
the
dead
in
the
name
of
our
lord
,
that
is
in
the
room
of
Christ
.
In
consequence
of
the
premises
,
since
in
the
ordination
of
Priests
grace
is
giuen
by
an
outward
sensible
sign
,
holy
Order
is
a
Sacrament
of
the
new
law
,
and
so
is
desin'd
by
the
Council's
of
Florence
In
the
Decree
of
Pope
Eugenius
.
And
Trent
sess.
23.
can.
4.
is
a
proper
Sacrament
of
the
new
law
,
whereby
a
reasonable
creature
of
the
male
sex
,
[
*
](A48358-e39970-b)
*
Baptismus
requiritur
in
eo
qui
ordinatur
,
quia
baptismus
in
re
suscept
us
est
Janua
aliorū
Sacramentorum
,
cuius
proinde
characterem
,
character
Ordinis
supponit
,
vt
patet
ex
cap.
si
quis
presbyter
.
and
baptised
,
is
ordained
,
and
enabled
to
perform
the
ministery
of
the
Euchariste
,
or
in
the
celebration
therof
to
serue
after
a
speciall
manner
[
(b)
](A48358-e39990-b)
(b)
Diaconesses
mentioned
Epis
ad
Timoth.
could
make
no
more
claim
to
an
Ecclesiasticall
Order
taken
in
the
proper
sense
,
then
the
Religions
men
,
and
women
of
those
dayes
being
they
had
no
power
,
or
iurisdiction
,
as
to
the
accomplishing
or
administring
of
a
Sacrament
.
And
although
Deanship
,
Arch-Deaconship
,
Priorship
,
and
Abbat-ship
lay
claim
to
something
of
Ecclesiasticall
iurisdiction
:
neuertheless
by
vertue
of
their
institution
,
and
consecration
they
receiue
no
power
to
administer
a
Sacrament
,
or
to
serue
specially
in
the
administration
therof
,
and
t'
is
the
same
,
as
to
Arch
Bishops
and
Patriarchs
considered
precisely
in
order
to
the
dignity
they
haue
ouer
,
and
aboue
the
Order
of
Bishops
.
in
vertue
of
his
ordination
.
[
*
](A48358-e40020-b)
*
Hieron
.
Epis.
57.
quae
est
ad
Euagrium
,
vt
sciamus
,
inquit
,
traditiones
Apostolicas
sumptas
de
veteri
Ecclesia
(
puta
ex
Vaticinio
Jsaiae
cap.
6.
Assumam
exijs
in
Sacerdotes
&
Leuitas
)
quod
Aaron
,
&
filij
eius
,
&
Leuita
in
Templo
fuerunt
,
hoc
sibi
Epistopi
,
Presbyteri
&
Diaconi
vendicant
in
Ecclesia
:
&
S.
Hieron
,
locum
Isaiae
intelligit
ad
literam
,
de
Apostolis
,
&
successoribus
corum
in
officio
sacerdotali
.
As
God
in
the
old
law
took
of
his
people
to
be
Priests
and
Leuits
:
that
is
constituted
superiour
,
and
inferiour
Ministers
for
the
administring
of
diuine
things
in
the
Temple
:
so
in
the
new
law
he
hath
ordained
diuers
degrees
,
or
states
of
Ministers
,
one
more
eminent
,
then
an
other
:
for
example
Bishops
,
Priests
,
Deacons
,
and
other
Clergy
men
to
[
(c)
](A48358-e40060-b)
(c)
The
Apostle
saith
Rom.
4.
Let
a
man
think
of
us
,
as
of
the
Ministers
of
Christ
,
and
the
Dispensers
of
the
Misteries
of
God
,
that
is
of
the
Sacraments
.
From
whence
the
Council
of
Trent
infers
,
that
it
is
in
the
Churches
power
to
dispose
,
appoint
ordaine
in
the
dispensing
of
Sacrament's
,
what
she
shall
think
expedient
for
the
benefit
of
those
which
receiue
them
,
and
the
greater
reuerence
of
the
same
Sacraments
,
so
that
no
alteration
be
made
as
to
the
substance
thereof
.
dispense
diuine
Mysteries
:
that
is
to
say
,
the
Sacraments
in
the
Church
of
Christ
:
as
concerning
Bishops
the
scripture
maketh
mention
of
them
,
as
diuinely
instituted
Act.
20
rake
heed
vnto
your selues
,
and
of
all
the
flock
wherof
the
holy
Ghost
hath
made
you
Bishops
to
rule
the
Church
of
God
:
and
the
name
Bishop
according
to
the
consenting
testimonies
of
all
Interpreters
,
and
Fathers
signifys
an
Ecclesiasticall
person
,
that
by
common
vsage
of
speech
is
called
a
Bishop
,
[
(d)
](A48358-e40100-b)
(d)
According
to
the
Apostles
doctrine
set
down
Act.
20
,
Bishops
receiue
their
power
of
gouernment
in
Order
to
the
Church
from
the
holy
Ghost
,
wherfore
they
be
Pastores
Ecclesiae
,
Pastors
taken
in
the
proper
sense
,
seing
that
Church-gouernment
is
proper
to
them
.
Again
according
to
the
same
Apostle
1.
Timot.
3.
2
Bishop
is
cloth'd
with
power
of
iurisdiction
aboue
a
meer
Priest
.
So
that
according
to
diuine
right
a
Bishop
is
aboue
a
meer
Priest
as
appears
by
the
Council
of
Trent
sess.
21.
c.
1.
and
indeed
a
Bisphop
by
vertue
of
his
ordination
,
and
character
hath
power
to
confer
the
Sacraments
of
holy
Order
,
and
Confirmation
validly
:
in
consequence
of
which
,
he
is
by
diuine
dispensation
aboue
a
meer
Priest
,
because
both
his
ordination
and
character
haue
institution
from
Christ
:
nor
matters
it
,
that
a
meer
Priest
by
speciall
priuiledge
may
be
enabled
to
confer
the
Sacrament
of
Confirmation
,
being
his
ordination
,
and
character
gine
him
no
such
power
.
which
is
a
Church-gouernour
invested
with
superiority
ouer
meer
Priest's
in
respect
both
of
ordination
,
and
iurisdiction
.
Again
the
scripture
nameth
Priests
,
as
distinct
from
Bishops
1.
Timoth.
5.
against
Priests
:
receiue
none
accusation
but
vnder
two
,
or
three
witnesses
:
where
doubtless
the
Apostle
meaneth
Priest's
as
wanting
Episcopall
dignity
,
and
ordination
,
both
because
Timothy
exercised
authority
ouer
them
,
as
also
in
regard
,
that
in
the
same
Chapter
he
gaue
a
command
to
Timothy
,
whom
he
had
ordained
a
Bishop
afore
to
cherish
,
and
feed
those
Priests
,
for
as
much
,
as
they
were
vnder
his
charge
,
and
as
substitutes
administred
the
Sacraments
vnto
the
faithfull
of
the
Church
vnder
him
:
which
command
cannot
be
meant
in
order
to
Bishops
,
since
these
are
not
[
(e)
](A48358-e40180-b)
(e)
Aerius
made
no
difference
between
a
Bishop
,
and
a
Priest
,
which
errour
wickless
the
first
English
Heretick
espoused
,
and
after
him
Luther
,
and
is
now
an
assertion
generally
taught
by
sectaries
of
these
dayes
:
near
vnto
this
heresy
is
the
opinion
of
certain
singular
schollars
,
who
teach
that
the
ordination
of
a
Bishop
and
a
Priest
is
the
same
:
and
although
S.
Hierom
assert's
,
that
the
primitiue
Churches
were
gouerned
by
common
Counsell
of
Priests
:
neuertheless
he
neuer
assert's
parity
between
a
Bishop
,
and
a
meer
Priest
,
as
to
the
power
of
iurisdictiou
,
which
is
the
matter
in
debate
between
catholick's
.
and
sectaries
:
howeuer
catholick
Bishops
confer
with
meer
Priests
,
and
embrace
their
Counsels
in
the
gouernment
of
their
seuerall
Churches
respectiuely
,
but
from
thence
no
man
ought
to
infer
equality
between
Bishops
,
and
meer
Priests
,
as
to
unrisdiction
:
for
a
meer
Priest
cannot
ordaine
a
Priest
,
or
confer
the
Sacrament
of
confirmation
.
as
meer
Priests
subject
to
the
iurisdiction
,
and
committed
to
the
care
of
an
other
Bishop
.
Furthermore
the
scripture
mentioneth
Deacons
1.
Timoth.
3.
Deacons
must
be
chast
hauing
the
mistery
of
saith
in
pure
conscience
,
and
the
condition
of
their
office
doth
euidence
plainly
enough
their
inferiority
,
and
subordination
not
only
to
Bishops
,
but
also
to
meer
Priests
,
and
the
Apostle
.
Act.
6.
declares
also
as
much
.
Likewise
this
catholick
assertion
doth
appeare
by
the
ecclesiasticall
Hierarchy
instituted
by
diuine
ordination
[
*
](A48358-e40220-b)
*
Trid
sess.
23.
can.
6.
definit
esse
in
Ecclesia
catholica
Hie●●rchiā
ordinatione
diuina
institutam
,
quae
constas
ex
Episcopis
,
Prasbyteris
,
&
ministris
.
Et
can.
2.
eiusdem
sess.
dicit
anathema
negantibus
esse
in
Ecclesia
catholica
prater
Sacerdotium
,
alios
ordines
&
majores
&
minores
,
per
quos
veluti
per
gradus
tendatur
in
Sacerdotium
.
to
consist
of
Bishops
,
Priests
,
and
Ministers
Trid.
sess.
23.
can.
6.
which
manifest's
a
reall
difference
in
the
offices
of
each
of
them
:
Howeuer
the
scripture
sometimes
doth
call
Bishops
[
*
](A48358-e40280-b)
*
Per
impositionē
manuum
Presbyterij
S.
Timoth.
4.
Apostolus
nō
intelligit
nomine
presbyterij
,
Officium
dignitatē
siue
authoritatem
presbyteri
vel
Sacerdotis
,
sed
catum
vel
collegium
presbyterorū
sic
tamen
,
vt
nomine
presbyterorū
etiam
Episcopos
includat
,
quod
est
iuxta
consuetudinem
scriptura
,
&
liquet
Apostolum
ibi
locutum
fuisse
de
Episcopis
,
de
illis
enim
presbyteris
loquitur
.
quorum
ille
erat
vnus
.
Nam
cap.
2.
Epis.
1.
loquens
de
eadem
ordinations
Timothei
,
ait
per
impositionem
manuum
mearum
,
&
proinde
ipse
Paulus
erat
vnus
ex
Episcopis
qui
ordinauerunt
Timotheum
.
Deinde
iuxta
vetorem
Ecclesia
morem
,
non
simplices
presbyteri
sedsoli
Episcopi
manus
imponebant
Episcopo
ordipando
,
vt
notut
.
S.
Chrysost.
&
1.
Concil.
Nicanum
lege
Lata
sanciuit
,
vt
Episcopus
non
nisi
à
tribus
Episcopis
consecraretur
,
&
ideo
in
ordinations
Episcopi
plures
Episcopi
manus
imponunt
,
ordinando
vero
presbytero
vnus
sufficit
Episcopus
.
by
the
name
of
Priests
promiscuously
:
for
example
in
the
Epistle
to
Titus
the
Apostle
sayes
.
I
left
Titus
in
Creet
,
that
be
should
ordaine
Priests
in
euery
Citty
:
that
is
Bishops
:
for
so
the
Apostle
in
the
same
Chapter
doth
interpret
his
meaning
,
adding
after
that
appointment
,
these
words
:
For
a
Bishop
must
be
without
fault
vnreprouable
:
where
the
particle
(
for
)
doth
import
a
coniunction
causatiue
,
which
doth
euidence
.
that
the
Apostle
vnderstood
by
Priests
Bishops
.
But
hence
no
man
ought
to
infer
full
parity
,
or
equallity
between
a
Bishop
,
and
a
Priest
,
since
the
distinction
of
Bishops
from
,
and
the
preeminence
aboue
Priests
,
is
by
continuall
vsage
receiued
,
and
preserued
in
the
catholick
Church
down
from
the
Apostles
to
the
present
times
.
And
though
euery
Bishop
is
a
Priest
:
neuertheless
euery
Priest
is
not
a
Bishop
:
as
euery
Cherubin
,
and
Seraphin
in
the
celestiall
Hierarchy
is
an
Angell
(
this
name
being
common
to
all
alike
)
but
euery
Angell
is
not
a
Cherubin
,
or
Seraphin
,
that
being
a
peculiar
Order
of
Angells
distinct
from
the
rest
.
And
albeit
that
S.
Hierom
(
and
but
he
alone
among
all
the
ancient
ecclesiasticall
writers
)
doth
assert
in
his
Epistle
85.
to
Euagrius
,
that
in
the
primitiue
times
a
Bishop
,
and
a
Priest
were
one
,
and
the
same
thing
:
also
that
Bishops
got
superiority
ouer
meer
Priests
rather
in
respect
of
ecclesiasticall
constitution
,
then
diuine
institution
:
yet
no
man
must
argue
thence
,
that
S.
Hierom
did
deny
a
Bishop
taken
in
the
ordinary
ecclesiasticall
sense
to
be
distinct
from
a
meer
Priest
without
hauing
him
contradict
what
himselfe
hath
written
in
sundry
other
places
,
which
were
to
play
the
part
of
an
vniust
Iudg.
Besides
it
is
not
consonant
at
all
,
as
to
reason
,
that
so
great
a
learned
Prelate
,
as
S.
Hierom
,
should
be
ignorant
of
bishops
superiority
ouer
meer
Priests
in
regard
of
iurisdiction
,
and
order
,
as
to
diuine
right
:
since
Timothy
,
whom
all
interpreters
,
and
Fathers
call
Bishop
,
was
inuested
with
iudicatory
authority
ouer
meer
Priests
,
as
doth
plainly
appeare
by
the
Apostles
own
words
1.
Timoth.
3.
Against
Priests
receiue
none
accusation
but
vnder
two
or
three
witnesses
:
Moreouer
S.
Hierom
doth
not
deny
in
the
epistle
afore
alleadged
the
superiority
of
Bishops
ouer
meer
Priest's
to
be
grounded
in
the
truth
of
our
lord's
disposall
:
for
he
doth
assert
only
,
that
maiority
to
proceede
rather
,
or
more
from
ecclesiasticall
custome
,
then
from
a
true
ordinance
of
Christ
,
for
as
much
as
ecclesiasticall
constitutions
haue
rendred
the
dignity
of
Bishop's
more
eminent
,
then
it
was
in
primary
times
adding
thereunto
preeminence
of
places
in
the
Church
,
peculiar
ornaments
,
and
priuiledges
to
consecrate
diuerse
thing
's
which
meer
Priest's
cannot
doe
:
Howeuer
S.
Hierom
doth
assert
expresly
ordination
,
that
is
power
to
ordain
Priests
,
proper
to
Episcopall
function
only
,
in
his
said
Epistle
to
Euagrius
,
and
likewise
power
to
confer
the
Sacrament
of
Confirmation
in
a
Dialogue
writen
against
Luciferus
.
But
it
is
conceiued
by
coniecturall
deductions
from
the
writings
of
S.
Hierom
,
that
in
his
Epistle
85.
to
Euagrius
[
*
](A48358-e40370-b)
*
Credibile
etiam
est
S.
Hieron
.
prae
oculis
habuisse
Ioannem
Ierosolymae
Episcopum
,
qui
iniustè
afflixerat
eum
,
&
fratrem
ipsius
,
&
voluit
deprimere
fastum
eius
.
Legatur
Epis.
61.
ipsius
Hieron
.
he
playd
the
Oratour
,
vsing
the
figure
hyperbole
,
being
heartily
angry
with
certain
Deacons
,
that
ambitiously
preferred
themselues
before
Priests
,
or
at
least
suffered
themselues
to
be
preferred
:
wherfore
to
suppress
their
inordinate
ambition
,
and
extream
insolence
he
made
a
parity
between
Bishops
,
and
meer
Priest's
:
which
doubtless
he
meant
only
in
respect
of
the
great
,
and
maine
function
in
order
to
the
celebration
of
the
holy
Eucharist
,
that
is
equall
,
and
common
alike
to
both
of
them
.
[
*
](A48358-e40400-b)
*
Est
propositio
de
fide
quod
sint
.
7.
ordines
communiter
dicti
,
presbyte
ratus
,
Diaconatus
&c.
vt
patet
ex
Concilijs
Roma
.
sub
Syluestro
can
.
7.
Carthag.
4.
cui
interfuit
S.
Aug.
&
Trid.
sess.
32.
&
catechismus
Trid.
cap.
de
ordine
recenset
omnes
7.
ordines
sigillatim
.
As
touching
the
number
of
ecclesiasticall
Orders
,
it
is
a
constant
Tenet
of
catholick
faith
,
that
there
be
seuen
,
orders
taken
in
the
proper
sense
,
viz
,
of
Priests
,
Deacons
,
sub-Deacons
,
Acolists
,
Lectours
,
Exorcists
,
and
doorekeepers
corresponding
to
as
many
sundry
functions
,
which
are
exercised
in
reference
to
the
celebrating
of
the
Eucharist
.
The
first
is
the
consecration
therof
proper
to
Priest's
alone
:
the
second
administration
of
the
Sacrament
,
which
belongeth
to
Deacons
.
The
third
is
the
preparing
of
the
sacramentall
matter
,
wherunto
Sub-Deacons
are
ordained
:
the
fourth
is
the
presenting
of
the
matter
at
the
Altar
,
and
vnto
this
function
doth
relate
the
order
of
Acolits
.
But
the
other
three
orders
regarde
the
disposition
of
such
,
as
be
attendants
only
at
the
time
of
celebrating
the
Eucharist
among
which
some
are
vnbelieuers
:
and
doore-Keepers
are
ordained
to
debarre
,
and
keeper
of
such
Persons
;
others
haue
a
desire
to
belieue
aright
,
but
are
not
sufficiently
enough
instructed
:
for
the
perfecting
of
these
Lectours
are
ordained
.
Others
though
they
are
true
belieuers
,
and
want
no
instructions
:
yet
in
as
much
,
as
they
,
be
possessed
with
deuills
,
or
otherwise
vexed
by
them
,
Exorcists
are
ordained
for
their
meet
help
[
(f)
](A48358-e40460-b)
(f)
According
to
Pope
Innocent
the
third
,
and
other
Orthodox
.
writers
before
him
,
namely
Steph.
Eduensis
In
opus
.
de
Sacra
.
Altaris
pr.
6.
all
the
functions
proper
to
the
seuen
orders
were
represented
in
the
outward
actions
of
Christ
.
And
S.
Austin
,
and
other
ancient
Fathers
affirme
,
that
Christ
represented
the
Sacrament
of
penance
in
the
raising
of
Lazarus
,
for
as
much
as
he
commanded
the
Apostles
to
vntye
the
cords
,
that
bound
him
.
Again
S.
Austin
Comment.
In
Ioan.
c.
9.
says
that
the
washing
of
the
mans
eyes
,
that
was
blind
from
his
birth
,
in
the
water
of
Siloe
was
a
figure
of
christian
baptism
.
And
all
these
seuen
ecclesiasticall
orders
are
figured
,
and
represented
by
sundry
actions
,
which
Christ
exercised
on
earth
.
For
example
Christ
Io.
3.
made
a
scourge
of
small
cordes
,
and
droue
out
of
the
Temple
of
Ierusalem
those
,
that
sold
oxen
,
sheep
,
Doues
,
and
changer's
of
money
,
wherby
are
figured
Door-keepers
,
whose
office
is
after
Christ's
example
to
shut
the
Church
doores
againsT
the
vnworthy
,
and
open
them
to
the
worthy
.
Christ
Luc.
4.
read
the
Prophesie
of
Isaias
,
wherin
the
Order
of
Lectours
is
signified
,
their
office
being
to
read
the
holy
Prophesies
.
Christ
.
Mark
.
8.
cast
out
Deuills
,
wherby
Exorcists
are
represented
.
Christ
.
Io.
8.
sayes
I
am
the
light
of
the
world
.
Wherunto
doe
relate
Acolites
,
the
carrying
of
burning
candles
to
enlighten
being
their
function
.
Christ
Io.
13.
preparing
to
celebrate
the
Eucharist
tooke
a
Towell
,
girded
himselfe
,
and
powered
water
into
a
bason
to
wash
his
disciples
feet
,
in
which
action
Sub-Deacons
be
expressed
:
for
one
office
of
these
Ecclesiasticall
Ministers
is
to
prepare
water
for
celebrating
of
the
Eucharist
,
and
to
wash
the
Corporalls
as
is
prescribed
in
the
Roman
Pontificall
.
Christ
Mat.
26.
at
his
last
supper
distributed
to
his
Apostles
the
Sacrament
of
the
Euchariste
,
and
afterward
Io.
13.
preached
vnto
them
:
in
these
two
actions
are
shadowed
deacons
whose
office
is
to
preach
,
and
sometimes
to
distribute
the
Sacrament
of
the
Euchariste
,
as
doth
appeare
plainly
by
the
hystory
of
S.
Steuen
,
and
S.
Lawrence
,
which
as
Deacons
exercised
the
said
actions
.
Again
Christ
at
his
last
supper
did
offer
the
sacrifice
of
the
Euchariste
,
that
is
of
his
body
,
and
blood
which
is
proper
to
Priestly
function
.
[
*
](A48358-e40550-b)
*
S
PP
.
Aug.
Gregor.
&
al●●
testātur
Christum
actione
illa
,
qua
suscitauit
Lazarū
,
iussitque
eum
vinculis
quibus
erat
ligatus
,
ab
Apostolis
dissolui
,
adumbrasse
nostrā
poenitētiam
,
&
potestatē
traditā
Ecclesiae
pro
remittēdis
peccatis
.
Et
Aug.
comment
.
in
Euang.
Ioan.
dicit
ablutionem
oculorum
caeci
naii
ad
natatoria
Siloe
tepraesontasse
ablutionem
nostri
Baptismi
.
In
like
manner
Christs
actions
expressed
in
raysing
vp
of
Lazarus
,
and
in
commanding
the
Apostles
to
loose
the
cordes
,
wherwith
he
was
tyed
doe
represent
Christian
penance
,
and
the
power
,
that
Christ
gaue
the
Church
to
loose
,
and
remit
sins
,
as
doe
euidence
the
testimonies
of
ancient
Fathers
,
who
also
doe
expresly
assert
Christ
by
his
actions
to
haue
prefigured
the
mysteries
of
christian
religion
:
Howeuer
no
man
can
deny
without
running
into
manifest
errour
,
but
that
the
seuen
afore
named
ecclesiasticall
order
haue
had
their
begining
from
Christ's
own
institution
,
and
it
matters
not
that
euery
Church
in
the
primitiue
times
was
not
serued
with
so
many
:
for
then
in
regard
of
the
scarcity
of
belieuers
,
and
want
of
members
to
promote
to
the
ministery
there
could
not
be
so
many
ordained
,
in
so
much
,
that
for
the
most
part
one
Church
was
gouerned
by
one
Priest
only
,
or
by
one
Bishop
,
and
a
Deacon
:
yet
after
a
happy
encrease
of
belieuers
,
and
persons
proper
to
exercise
ecclesiasticall
functions
euery
Church
was
supplied
with
all
the
seuen
orders
of
ministers
and
serued
according
to
their
distinct
offices
.
As
touching
[
*
](A48358-e40560-b)
*
Catechismus
.
Trid.
cap.
de
ordine
parag.
13.
ait
Parochū
debere
docere
primam
Tōsuram
esse
praeparat
ionem
quandā
ad
sacros
ordines
suscipiendos
,
sicut
sunt
Exorcismi
ad
Baptismum
&
sponsalia
ad
matrimoniū
:
docēt
autem
Beda
.
l.
4.
His.
Aug.
&
Baronius
Tom.
1.
Annal.
an
.
Christi
58.
antiquitatem
,
vsum
,
&
significationem
clericalis
Tōsurae
.
clericall
Tonsure
it
is
no
ecclesiasticall
order
taken
in
the
proper
sense
being
only
a
disposition
,
or
preparation
vnto
ordination
,
as
exorcisme
is
to
Baptisme
,
or
spousalls
vnto
Matrimony
,
that
is
to
say
,
it
is
the
first
step
only
to
ecclesiasticall
promotion
:
howeuer
the
vsage
thereof
is
ancient
,
as
is
also
the
clipping
of
the
haire
in
the
crowne
of
his
head
,
that
receiues
it
;
wherby
literally
is
signifyed
the
crowne
of
royall
Priesthood
,
wherunto
a
Clergy-man
is
disposed
,
and
deputed
by
Clericall
tonsure
:
or
the
crowne
of
glory
,
which
he
expecteth
in
vertue
of
Christs
death
,
and
passion
:
or
mystically
is
represented
therby
worldly
employments
,
and
superfluous
cares
,
and
entertainement's
which
a
Clergy-man
ought
to
cast
from
him
,
as
he
doth
the
haire
of
his
head
in
the
receiuing
of
Tonsure
.
But
Episcopacy
,
as
a
function
distinct
from
Priesthood
,
hath
a
good
title
to
ecclesiasticall
order
taken
in
the
proper
sense
.
for
the
consecration
of
Bishops
is
called
ordination
,
and
the
Hierarchy
of
the
Church
,
which
is
a
subordination
of
ecclesiasticall
ministers
(
in
respect
whereof
,
some
are
more
eminent
then
others
in
the
administration
of
diuine
things
)
doth
consist
of
Bishops
,
Priests
,
and
other
inferiour
ministers
:
wherefore
Episcopacy
is
essentially
required
thereunto
,
as
the
noblest
Hierarchicall
member
:
and
indeed
that
,
which
the
Apostle
gaue
to
Timothy
by
laying
on
of
his
hands
,
was
Episcopall
dignity
,
or
Episcopacy
according
to
the
interpretation
of
S.
Chrysostome
Hom.
13.
in
1.
Epis.
ad
Timoth.
Theophilactus
.
S.
Anselm
,
and
others
.
Besides
the
ancientest
Fathers
doe
call
Episcopacy
an
holy
Order
.
Anacletus
Ep.
3.
cap.
1.
Caius
Pope
in
the
numbring
of
orders
acknowledgeth
two
orders
of
Priests
,
the
one
of
Maior
Priests
,
that
is
Bishops
,
and
the
other
of
Minor
Priest's
,
that
is
meer
Priests
.
Likewise
.
S.
Epiphan.
Haeres
.
75.
Yet
the
degrees
,
and
states
of
Primates
,
and
Patriarchs
,
as
distinct
offices
from
Episcopacy
lay
no
claim
to
the
Churches
Hierarchy
being
in
respect
of
Episcopall
function
one
,
and
the
same
order
:
and
the
maiority
,
that
these
can
challenge
aboue
meer
Bishops
proceedes
from
human
constitution
only
.
As
the
ordination
of
Priests
,
Deacons
,
and
Sub-Deacons
&c.
is
a
Sacrament
taken
in
the
proper
sense
:
so
is
[
(g)
](A48358-e40710-b)
(g)
According
to
the
Current
of
catholick
writers
since
the
Council
of
Trent
,
Episcopacy
is
a
Sacrament
taken
in
the
proper
sense
,
and
the
contrary
opinion
counted
erroneous
.
And
truly
S
Austin
con
.
Parmeni
.
and
other
ancient
Fathers
while
they
call
holy
Order
a
Sacrament
,
they
instance
in
Episcopacy
,
which
has
diuine
institution
Act.
20.
the
holy
Ghost
appointed
Bishops
to
gouerne
the
Church
,
and
though
according
to
the
2.
Toletan
Council
meer
Priest's
laid
their
hands
together
with
the
Bishop
in
the
heads
of
those
,
which
were
ordain'd
,
which
was
the
custome
of
some
Churches
of
those
dayes
:
neuertheless
,
that
imposition
of
hands
,
as
to
meer
Priest's
,
had
nothing
of
the
proper
matter
,
and
at
the
most
was
a
condition
only
,
requir'd
to
the
validity
of
the
Sacrament
of
holy
Order
,
as
now
the
personall
presence
of
the
Parish
Priest
,
or
some
other
by
him
substituted
,
is
an
essentiall
requisit
to
the
validity
of
Marriage
.
ordination
of
bishops
hauing
all
necessary
requisits
therunto
viz.
outward
sensible
Rites
,
Grace
conferred
therby
,
and
Christs
[
(b)
](A48358-e40770-b)
(b)
The
Sacrament
of
holy
Order
,
as
to
Episcopacy
Christ
instituted
Io.
20.
when
he
said
to
his
Apostles
.
As
my
Father
sent
me
,
so
send
I
you
,
receiue
the
holy
Ghost
.
And
indeed
as
to
reason
t'
is
not
probable
,
that
Episcopall
.
Order
was
instituted
afore
,
for
then
doubtless
Christ
had
instituted
it
at
his
last
supper
by
the
word
's
hoc
facite
,
do
this
.
But
these
particles
according
to
the
Council
of
Trent
sess.
21.
can.
2.
were
meant
of
power
giuen
vnto
Priest's
in
order
to
the
celebrating
of
the
Euchariste
.
own
institution
which
do
plainly
appeare
by
the
words
of
the
Apostle
2.
Tim.
1.
stir
vp
the
grace
of
God
,
which
is
in
thee
by
the
putting
on
of
mine
hands
:
that
is
by
ordaining
thee
a
Bishop
,
according
to
the
interpretation
of
the
ancient
Fathers
.
Again
diuine
institution
of
Episcopacy
is
deducible
sufficiently
enough
from
the
Hierarchy
of
the
Church
instituted
by
diuine
ordination
:
Episcopacy
being
the
noblest
member
therof
:
for
the
Hierarchy
[
(i)
](A48358-e40850-b)
(i)
According
to
S.
Epiphanius
.
haer.
57.
or
77.
Orders
of
Church-ministers
were
perfected
by
litle
,
and
litle
onely
:
and
he
obserueth
that
the
Apostle
Epis.
ad
Timot.
ad
Tit.
mention's
a
Bishop
,
and
a
Deacon
onely
,
because
those
primitiue
Churches
had
onely
those
two
orders
of
Ministers
in
regard
there
was
then
exceeding
great
scarcity
of
persons
fit
to
be
ordain'd
,
and
the
Council
of
Trent
doth
not
exact
the
whole
number
of
Ministers
but
in
such
Churches
as
can
conueniently
be
furnisht
with
all
the
Orders
.
doth
consist
of
Bishops
,
Priests
,
and
[
(k)
](A48358-e40870-b)
(k)
The
principall
Church
Ministers
after
the
Priest's
are
Deacons
according
to
S.
Denys
l.
de
Eccles.
Hierar
.
c.
23.
and
5.
the
function
proper
to
them
is
to
serue
in
order
to
the
holy
Euchariste
.
Also
according
to
S.
Ignat.
Epis.
ad
Trullo
.
Deacons
were
not
dispensers
of
meat
,
and
drink
,
but
of
christian
Sacraments
.
Besides
according
to
S.
Justin
in
fine
Apologet.
Deacons
were
wont
to
minister
the
Enchariste
to
those
,
which
were
present
and
to
carry
it
to
such
,
as
were
absent
.
Again
this
catholick
doctrine
appear's
evidently
by
the
History
of
S.
Lawrence
which
S.
Ambrose
set's
down
l.
1.
offic.
c.
41.
and
doubtless
to
haue
care
of
the
poore
was
the
secundary
,
and
not
the
primary
office
of
Deacons
.
ministers
.
Hereby
it
is
cleare
that
Episcopacy
doth
imprint
a
spirituall
character
in
him
.
that
is
ordained
a
Bishop
,
which
is
the
Tenet
of
all
catholick
writers
that
assert
Episcopacy
to
deriue
it's
institution
from
Christ
,
and
to
be
an
ecclesiasticall
order
taken
in
the
proper
sense
:
for
the
Council
of
Tent
sess.
23.
c.
4.
can.
4.
doth
define
the
Sacrament
of
Order
to
imprint
a
character
,
which
definition
being
absolute
without
restriction
,
or
distinction
between
one
order
,
and
an
other
,
it
doth
euidently
follow
,
that
all
orders
,
doe
imprint
a
character
,
which
is
a
spirituall
signe
deriued
into
the
soul
,
wherby
a
man
is
muested
with
power
to
exercise
certain
ecclesiasticall
functions
in
order
to
the
ministery
of
the
Eucharist
:
and
it
matters
not
that
the
priestly
is
more
worthy
,
and
excellent
,
then
the
Episcopall
character
,
as
distinct
from
it
:
for
the
impression
of
a
new
,
and
distinct
character
is
not
grounded
in
the
more
,
or
less
perfection
,
and
excellency
of
a
precedent
character
:
but
in
the
distinction
of
powers
,
and
abilities
in
reference
to
exercising
the
ministery
of
the
Euchariste
;
neither
Matters
it
,
that
Fathers
,
and
Councils
when
they
number
the
Sacraments
of
the
new
law
do
acknowledg
seuen
only
,
comprehending
holy
order
for
one
,
for
in
so
numbring
of
them
they
consider
holy
Order
in
[
(l)
](A48358-e40940-b)
(l)
According
to
the
Ancient
Fathers
ordination
of
a
Bishop
and
a
Priest
is
said
to
be
one
and
the
same
,
that
is
taken
in
the
generall
sense
,
and
holy
order
so
taken
is
but
one
Sacrament
onely
:
but
a
Bishop
taken
in
the
proper
sense
euen
according
to
S.
Hierom.
Dial.
con
.
Lucif.
hath
in
the
Church
the
preeminence
which
Aaron
had
in
law
of
Moses
,
and
to
meer
Priests
he
giues
that
Degree
of
preeminence
onely
into
which
the
sons
of
Aaron
were
inuested
.
Besides
s.
Epiphan.
l.
de
Sacerdot
.
dignit
.
c.
6.
calleth
Episcopacy
a
Deified
Order
,
and
cap.
7.
assert's
difference
between
a
Bishop
,
and
a
meer
Priest
,
being
God
exact's
not
the
same
thing
's
from
a
Priest
,
as
from
a
Bishop
,
that
has
preeminence
aboue
him
.
a
genericall
signification
,
as
it
containeth
all
it's
sundry
species
,
or
kinds
.
Wherfore
in
as
much
,
as
according
to
the
rules
of
Logick
,
what
can
be
rightly
affirmed
of
a
thing
taken
in
the
generall
sense
,
may
be
also
affirmed
of
all
the
sundry
species
contained
therin
,
it
doth
plainly
follow
that
,
since
ecclesiasticall
order
taken
in
its
genericall
signification
is
a
Sacrament
,
and
doth
imprint
a
Character
euery
true
species
therof
is
a
Sacrament
,
and
imprinteth
a
Character
:
In
like
manner
Fathers
,
and
Councils
reckoning
seuen
Orders
they
do
cōprehend
Episcopacy
vnder
Priesthood
.
And
for
as
much
as
Christ
had
but
one
spouse
which
is
the
Church
,
a
Bishop
,
and
a
Priest
,
that
supplieth
his
room
,
and
representeth
his
Person
in
the
ministery
ought
to
be
married
to
the
Church
only
[
*
](A48358-e40970-b)
*
S.
Hieron
.
in
sua
Apolog.
con.
Jouin
.
Apostoli
,
inquit
,
vel
virgines
,
vel
post
nuptias
continētes
fuerunt
,
id
est
,
absquo
vxorum
consortio
.
wherfore
the
Apostles
after
they
were
ordained
Bishops
,
and
Priests
led
their
lifes
in
all
godliness
,
purity
,
and
chastity
:
and
this
apostolicall
practice
Bishops
,
and
Priests
down
from
them
to
these
times
haue
religiously
obserued
.
S.
Hierom
L.
in
vigilantium
exclaimeth
against
some
Modern
Hereticks
of
those
times
for
taking
such
of
the
people
only
to
be
Priest's
as
had
[
(m)
](A48358-e41000-b)
(m)
According
to
the
second
Council
of
Carthage
continency
was
enioyned
to
Bishops
,
and
Priests
,
the
ancient
Fathers
there
assembled
declaring
with
one
accord
,
that
they
ought
to
obserue
it
being
the
Apostles
taught
it
,
and
antiquity
kept
it
.
Besides
the
first
Council
of
Nice
put
forth
an
ordinance
,
that
Bishops
.
Priest's
and
Deacons
should
entertaine
no
woman
in
their
families
except
Mothers
,
Grand-mothers
,
sisters
,
and
Aunts
making
no
mention
of
wifes
.
From
whence
S.
Basil
Epis.
17
,
infer's
that
to
take
wifes
after
the
receiuing
of
holy
Order
was
not
permitted
:
And
indeed
Clergy-men
of
those
dayes
had
so
great
a
reuerence
to
chastity
,
that
euen
the
Arian
Bishop's
ordain'd
no
man
that
was
marryed
,
as
witnesseth
S.
Epiphan.
her
.
37.
moreouer
it
was
neuer
permitted
in
the
Church
of
Christ
that
a
Bishop
,
or
Priest
might
marry
as
appear's
by
the
Testimonies
of
ancient
Fathers
of
the
Greek
Church
,
though
now
this
Church
faln
into
schism
differs
from
the
Latins
in
opinion
,
and
practice
,
as
to
such
as
had
wifes
before
their
ordination
.
wiues
contrary
to
the
custome
of
both
the
Eastern
,
and
western
Churches
,
that
allwaies
promoted
to
the
Maior-orders
,
Virginia
,
or
such
,
as
were
esteemed
chast
,
and
pure
from
all
carnall
vncleaness
,
and
though
in
the
primitiue
times
when
there
was
great
scarcity
of
single
persons
,
as
proper
,
and
fit
to
be
ordained
Bishops
,
Priest's
,
Deacons
,
and
Sub-Deacons
,
the
Church-gouernours
tooke
of
married
men
for
the
exercising
those
functions
:
neuertheless
these
did
not
accompany
with
their
wiues
after
their
ordination
,
but
led
their
liues
in
all
purity
,
and
chastity
as
did
their
wiues
also
,
according
to
a
mutuall
promise
of
continency
:
and
since
the
Priests
of
the
old
law
(
to
whom
marriage
was
permitted
,
as
it
were
of
necessity
,
to
multiply
the
people
of
God
,
and
who
did
s●adow
only
in
their
ministery
what
the
Priests
of
the
new
law
do
really
offer
in
their
sacrifices
:
viz.
the
true
,
and
reall
body
,
and
blood
of
Christ
in
memory
of
his
death
,
and
passion
)
did
abstain
,
not
only
from
the
carnall
embracement's
of
their
wiues
:
but
also
from
the
houses
,
wherin
they
resided
before
they
were
to
enter
into
the
Temple
for
the
performance
of
their
spirituall
functions
respectruely
,
it
is
most
consonant
,
as
to
reason
,
that
Priest's
of
the
new
law
doe
obserue
continency
together
with
purity
and
holyness
.
Besides
,
the
vnmarried
careth
for
the
things
of
our
lord
how
he
may
please
him
;
but
he
that
is
married
careth
for
the
things
of
the
world
how
he
may
please
his
wife
1.
Cor.
7.
Wherfore
such
,
as
leaue
the
world
to
be
ordained
Bishops
,
Priest's
,
Deacons
,
and
Sub
Deacons
ought
to
leade
a
single
life
without
wifes
,
and
truly
in
regard
therof
there
is
less
danger
of
dissipating
ecclesiasticall
goods
and
conuerting
them
to
the
making
vp
of
inheritance
for
Clergy-mens
children
.
Furthermore
Priests
vnmarried
are
in
a
better
condition
to
reproue
the
vices
of
lay-people
,
then
if
they
were
married
:
and
for
as
much
,
as
they
are
single
men
they
be
less
vnquiet
,
contentious
,
and
troublesome
to
their
flock
not
seeking
to
enrich
children
,
which
they
haue
not
.
Iouinianus
and
Vigilātius
were
the
first
sectaries
,
that
stood
vp
in
defence
of
Priests
marriages
,
and
Luther
,
and
Caluin
raysed
vp
againe
that
heresy
after
that
it
had
been
dead
,
and
buried
for
many
ages
,
teaching
,
that
it
is
not
only
lawfull
for
Peiests
to
marry
before
,
but
euen
after
their
ordination
.
These
are
followd
by
all
the
sectaries
of
the
present
times
.
And
knowing
well
,
that
the
opinion
contradicteth
all
antiquity
they
labour
to
make
it
agree
with
the
holy
scriptures
,
whence
they
cut
out
weak
interpretations
,
and
form
coniecturall
deductions
only
abusing
sundry
text's
for
Example
God
says
Gen.
1.
bring
forth
fruit
,
and
multiply
,
whence
they
very
weakly
argue
a
precept
obliging
all
to
marry
.
For
those
words
cannot
carry
a
command
since
they
were
vttered
to
men
,
and
beast
alike
,
which
are
not
capable
of
a
precept
:
howeuer
if
God
therby
had
commanded
marriage
it
cannot
be
meant
in
order
to
all
men
joynt
,
and
seperate
:
for
thence
it
plainly
followeth
,
that
Abel
[
(n)
](A48358-e41040-b)
(n)
In
the
law
of
Moses
Iosue
,
Elias
,
Elisaeus
and
Ieremy
renown'd
for
sanctity
of
life
were
neuer
marryed
according
to
S.
Hierom
,
and
S.
Ambrose
.
Besides
2.
Machabae
.
express
mention
is
made
of
reclus'd
Virgin
's
in
the
Temple
.
And
it
matters
not
,
that
the
sacred
Text.
Deut.
7.
saith
,
that
there
shall
be
neither
male
,
nor
female
barren
among
you
.
For
neither
the
one
nor
th
other
was
counted
barren
,
because
of
being
vnmarried
,
but
in
regard
in
marriage
they
wanted
children
,
which
kind
of
barreness
was
counted
in
those
dayes
,
as
a
reproach
,
or
malediction
:
because
God
had
promised
plenty
of
children
to
married
people
,
that
obseru'd
his
commandement's
.
Iosue
,
Daniel
;
S.
Iohn
Baptist
,
S.
Iohn
Euangelist
and
sundry
others
,
which
led
their
lifes
in
all
chastity
did
transgress
a
diuine
law
and
consequently
sinned
mortally
,
which
were
a
blasphemy
to
say
of
such
godly
Persons
Again
from
the
words
of
the
Apostle
1.
Cor.
7.
for
to
auoide
fornication
let
euery
man
haue
his
wife
and
let
euery
woman
haue
her
own
husband
they
as
weakly
infer
marriage
to
be
enioyned
euery
man
and
euery
woman
:
for
the
Text
is
meant
of
such
as
are
married
already
,
and
so
the
Apostle
doth
interpret
his
meaning
,
saying
,
in
the
same
Chapter
:
Art
thou
bonnd
to
a
wife
?
seeke
not
to
be
loosed
.
Art
thou
loosed
from
a
wife
?
seeke
not
a
wise
:
be
that
giueth
his
Virgin
to
marriage
doth
well
,
and
be
that
giueth
her
not
to
marriage
doth
better
:
wherfore
the
alleadged
words
be
vttered
in
respect
of
the
marryed
,
the
Apostle
signifying
therby
,
that
although
it
were
good
for
a
man
not
to
touch
a
woman
,
or
for
a
woman
not
to
touch
a
man
,
but
to
abide
euen
as
he
did
a
chast
Virgin
:
neuerthelesse
he
asserteth
it
lawfull
for
euery
married
man
to
vse
his
wife
,
and
for
euery
married
woman
to
vse
her
husband
that
therby
fornications
,
and
other
vncleanesses
may
be
auoided
.
In
like
manner
they
abuse
the
scripture
1.
Timoth.
3.
and
Titus
3.
that
say
a
Bishop
must
be
a
husband
of
one
wife
arguing
thence
an
Apostolicall
precept
obliging
a
Bishop
to
take
a
wife
,
for
it
plainly
appeares
by
the
Apostles
own
practice
,
and
sundry
Council's
,
and
the
ancientest
Fathers-testimonies
,
that
S.
Paul
did
not
mean
,
that
a
Bishop
after
his
ordination
might
marry
:
or
if
married
afore
might
lawfully
perform
the
act
of
Matrimony
:
because
there
is
not
one
example
in
all
antiquity
,
that
shews
permission
giuen
[
(o)
](A48358-e41120-b)
(o)
According
to
the
custom
of
the
primitiue
Church
no
married
man
could
be
ordain'd
,
vnless
he
had
promised
afore
his
ordination
continency
with
his
wifes
consent
,
as
seuerall
Councils
haue
declar'd
,
and
Iouinian
the
Heretick
ingenuously
confesseth
this
truth
according
to
S.
Hierom.
l.
1.
adversus
Iouinia
.
Thou
confesseth
(
saith
this
great
Doctour
,
to
Jouinian
)
that
he
cannot
be
à
Bishop
,
that
beget's
children
in
his
Diocese
,
othervvise
if
he
be
perceiu'd
he
shall
not
be
counted
,
as
a
Husband
,
but
he
condenm'd
as
an
adulterer
.
to
the
married
to
be
ordained
Bishops
,
or
Priests
vnless
first
they
had
made
a
promise
of
continency
together
with
their
wiues
consent
thereto
,
and
their
promise
to
liue
in
all
continency
likewise
:
wherfore
the
true
meaning
of
the
Apostles
words
is
,
that
a
man
,
which
hath
been
married
more
then
once
ought
not
to
be
ordained
a
Bishop
:
and
so
of
necessity
he
meant
,
both
in
regard
the
place
cannot
be
vnderstood
in
reference
to
Polygamie
which
signifies
marriage
of
one
single
man
with
many
women
together
,
polygamy
being
inconsistent
with
Christian
religion
as
also
because
the
[
(p)
](A48358-e41160-b)
(p)
According
to
the
ancient
Fathers
namely
S.
Hilary
in
Psal.
117.
Epiphan.
haer.
5.
8.
S.
Hierom
l.
1.
con
.
Iouian
.
S.
Austin
l.
de
gra
.
&
lib.
arb.
cap.
4.
S.
Paul
was
neuer
married
.
Howeuer
Clement
Alexandri
.
(
and
onely
he
)
asserted
a
contrary
opinion
conceiuing
,
that
he
was
able
to
proue
from
holy
scripture
that
S.
Paul
had
been
married
:
but
Theodoret
,
Oecumenius
count's
it
folly
to
in●er
from
holy
scripture
S.
Pauls
marriage
.
Apostle
,
Timothy
,
and
Titus
were
Bishops
vnmarried
,
as
doth
witness
all
antiquity
:
but
S.
Paul
with
great
reason
permitted
such
as
were
but
once
married
to
be
ordained
Bishops
,
because
among
the
people
of
Creet
where
he
was
the
chief
Church-gouernour
,
it
was
a
difficult
business
to
finde
Virgins
,
the
[
*
](A48358-e41170-b)
*
Secundum
Baronium
in
Annal
Eccles.
ad
an
.
Christi
58.
leges
Cretensium
cogebant
,
vt
quilibet
à
puero
vxorem
duceret
.
lawes
of
that
Country
commanding
euery
man
and
woman
to
marry
,
as
note
h
Baronius
in
his
Ecclesiasticall
Annals
.
Moreouer
in
fauour
of
Priest's
marriage
they
doe
alledge
S.
Paul's
word's
,
that
say
Thess.
13.
Marriage
is
honourable
in
all
,
and
the
bed
vnpolluted
:
inferring
from
thence
an
obligation
vpon
euery
man
to
marry
,
which
inference
doth
carry
a
manifest
weakness
;
for
it
is
certaine
,
that
the
marriage
of
adulterers
,
and
adulteresses
is
dishonourable
,
and
infamous
;
besides
marriage
contracted
between
Brother
,
and
sister
is
not
honourable
:
wherfore
the
true
meaning
of
the
Apostle
is
,
that
marriage
ought
to
be
honourable
among
ass
:
that
is
to
say
,
the
married
ought
so
to
haue
marriage
in
honour
,
as
to
know
how
to
possess
his
vessel
in
honour
,
and
holinesse
,
and
not
in
the
iust
of
concupiscence
,
as
the
Gentils
,
which
knew
not
God
1.
Thessal.
4.
and
though
marriage
in
it self
be
honourable
,
and
a
great
Sacrament
:
neuertheless
that
doth
not
hinder
the
Church
to
constitute
a
law
obliging
the
ordained
to
refrain
from
marriage
,
since
she
forceth
none
to
receiue
ordination
,
and
to
prohibit
marriage
in
order
to
ecclesia
●icks
is
not
to
condemne
it
altogether
,
as
vnlawfull
,
and
diabolicall
,
as
did
Simon
Magus
,
Saturnius
,
and
those
other
Marcionist's
,
which
are
meant
by
the
Prophecy
of
S.
Paul
1.
Timoth.
4.
In
the
latter
times
some
shall
depart
from
the
faith
forbidding
to
marry
.
Furthermore
the
afore
mentioned
sectaries
to
proue
the
lawfullnesse
of
their
own
Priests
marriages
doe
produce
S.
Paul
himself
for
a
President
saying
,
that
this
great
Apostle
was
married
,
and
led
about
his
wife
by
the
name
of
sister
1.
Cor.
9.
haue
we
not
power
to
leade
about
a
woman
a
sister
:
and
by
the
name
of
a
faithfull
companion
.
Philip
.
vltimo
.
I
beseech
thee
my
faithfull
companion
;
wherby
doth
appeare
their
extream
peruersness
,
or
blindness
contradicting
the
consenting
testimonies
of
the
ancientest
Fathers
,
which
assert
this
Apostles
virginity
,
as
he
himself
doth
also
1.
Cor.
7.
therfore
I
say
vnto
the
vnmarried
,
and
vnto
the
widdowes
,
it
is
good
for
them
if
they
abide
euen
as
I
doe
:
wherfore
doubtless
1.
Cor.
9.
he
doth
not
mean
by
a
woman
a
sister
,
a
wife
,
but
some
other
deuout
Christian
woman
,
that
after
the
manner
of
Iewry
did
furnish
him
with
necessaries
whilst
he
pursued
the
exercise
of
his
Apostolicall
Ministery
,
of
which
sort
many
followed
Christ
,
and
sustained
him
,
and
his
,
of
their
substances
Luc.
8.
and
the
Apostle
calleth
that
woman
a
sister
after
the
imitation
of
the
Iewes
,
that
named
the
men
among
them
Brethren
,
and
the
women
sisters
.
Hereby
it
is
euident
,
that
the
Apostle
by
the
words
faithfull
,
or
sincere
companion
,
could
not
vnderstand
a
wife
:
and
indeed
the
chiefest
sectaries
do
reject
the
Commentaries
of
such
,
as
do
argue
from
that
scripture
against
the
single
life
of
S.
Paul
since
his
own
word
's
afore
alleaged
1.
Cor.
7.
doe
speake
him
vnmarried
:
[
(q)
](A48358-e41330-b)
(q)
The
Euangelist's
S.
Luke
cap.
8.
and
S.
Mathew
cap.
7
signify
,
that
certain
women
accompanied
Christ
,
and
ministred
vnto
him
of
their
substance
:
in
imitation
whereof
the
Apostles
carried
about
women
,
that
furnish'd
them
with
necessary
sustenance
,
to
the
intent
,
that
themselues
might
enioy
greater
liberty
,
and
better
conueniency
to
preach
the
Gospell
,
and
doubtless
women
are
more
proper
then
men
,
as
to
prouiding
of
necessary
sustenance
.
wherfore
it
must
be
some
other
,
that
was
his
coadiutor
,
and
fellow-labourer
in
propagating
the
Ghospell
of
Christ
,
which
is
the
interpretation
of
the
ancientest
Fathers
:
and
truly
it
had
not
been
hand
some
for
the
Apostle
to
haue
made
such
an
Apostrophe
to
his
own
wife
in
an
Epistle
written
to
the
Philippians
,
and
to
haue
left
her
with
them
to
help
those
women
which
laboured
with
him
in
promoting
of
the
Gospell
together
with
clement
and
other
his
fellow-labourers
,
as
is
set
down
in
the
same
Chapter
.
CHAR.
XVIJ.
OF
MATRIMONY
THE
CONTENTS
.
The
first
instituting
,
and
celebrating
of
Marriage
was
in
paradise
:
carnall
copulation
is
not
a
requisit
essentiall
thereto
:
The
B.
Virgin
Mary
,
and
S.
Ioseph
were
marryed
,
marriage
taken
in
the
proper
sense
:
Polygamy
in
the
law
of
nature
by
diuine
dispensation
was
lawfull
:
Christ
in
his
new
law
annulled
Polygamy
,
and
confirm'd
Monogamy
,
as
agreeing
with
the
first
institution
of
Marriage
:
Though
Marriages
amongst
Persons
vnbaptized
haue
nothing
of
a
Sacrament
;
neuertheless
they
be
lawfull
.
Marriages
contracted
by
christians
euen
of
contrary
professions
challenge
the
essence
of
the
Sacrament
:
It
lyeth
not
in
the
Churches
power
to
vntye
the
knot
of
christian
Marriage
after
consurnmation
hath
tyed
it
:
a
Parish
Priest
must
assiste
at
Marriages
,
though
he
be
no
efficient
cause
thereof
.
MAtrimony
(
taken
in
the
precise
formall
sense
)
is
[
*
](A48358-e41420-b)
*
Definitio
contractus
à
Iuriscōsultis
tradita
,
est
vltro
,
citreque
obligatio
.
a
ciuill
contract
expressed
in
words
,
or
signs
,
wherby
a
man
,
and
a
woman
by
mutuall
consent
,
giue
,
and
receiue
power
of
each
others
body
reciprocally
:
[
(a)
](A48358-e41430-b)
(a)
According
to
the
Council
of
Trent
,
God
inspir'd
Adam
to
speake
the
words
set
down
Gen.
2.
(
This
novv
is
bone
of
my
bones
&c.
)
and
therby
to
take
Eue
for
his
wedded
wife
.
The
first
Marriage
was
celebrated
in
the
terrestiall
Paradise
,
when
Adam
said
of
the
woman
;
that
God
had
made
out
of
one
of
his
ribs
,
and
brought
vnto
him
:
This
now
is
bone
of
my
bones
,
and
flesh
of
my
flesh
:
and
doubtlesse
euen
then
Adam
tooke
Eue
to
his
wife
:
for
so
he
named
her
immediatly
after
,
adding
to
what
he
had
vttered
afore
:
Therfore
shall
man
leaue
his
Father
,
and
Mother
,
and
shall
cleaue
to
his
wife
:
hereby
it
is
conuincingly
euident
,
that
Eue
likewise
tooke
Adam
to
her
husband
,
since
she
could
not
haue
been
his
wife
without
her
own
voluntary
consent
therunto
,
Marriage
essentially
requiring
mutuall
acceptance
.
And
as
Marriage
was
first
celebrated
in
paradise
:
so
was
it
there
[
(b)
](A48358-e41480-b)
(b)
Gen.
1.
God
created
them
male
,
and
female
:
that
is
according
to
S.
Cyprian
l.
de
bono
pudicit
.
God
instituted
that
diuersity
of
sex
,
that
they
might
marry
together
,
in
consequence
of
which
the
creation
of
Adam
,
and
Eue
is
rightly
cal'd
the
institution
of
marriage
.
instituted
:
for
God
then
made
the
first
man
,
and
first
woman
Gen.
2.
in
consequence
wherof
he
designed
,
and
determinated
them
to
contract
matrimony
;
that
is
,
instituted
matrimony
by
creating
them
a
man
,
and
a
woman
.
[
*
](A48358-e41490-b)
*
Constat
ex
2.
Gen.
Adā
non
babuisse
copulä
carnalem
cum
Eua
in
Paradiso
Yet
Adam
,
and
Eue
did
not
perform
the
act
of
generation
in
compliance
with
the
duty
of
nature
,
till
they
were
e●ected
thence
,
through
their
own
voluntary
act
of
disobedience●
which
clearly
manifest's
that
the
[
*
](A48358-e41510-b)
*
Julianus
asserebat
copulam
carnalem
esse
de
essentia
matrimonij
,
cōtra
quem
Aug.
hanc
infert
absurditatem
,
scilicet
fore
,
vt
matrimoniū
inter
senes
coniuges
statim
,
at
quo
nequenut
copulam
carnalem
exercere
deficeret
:
item
fore
vt
adulterium
esset
propriè
matrimonium
.
carnall
exercise
of
the
lust
of
concupiscence
is
no
essentiall
requisit
to
Marriage
;
and
it
matter
's
not
,
that
carnall
copulation
is
one
end
of
it
,
for
an
end
laying
claime
only
to
extrinsecall
causality
,
as
do
teach
all
Philosophers
,
can
be
no
essentiall
part
of
the
thing
,
in
respect
wherof
it
is
the
end
;
besides
if
the
essentiall
consistency
of
Marriage
should
depend
of
carnall
copulation
,
of
necessity
it
would
cease
,
as
to
each
married
couple
,
which
is
respect
of
old
age
were
disenabled
to
company
together
in
the
act
of
generation
:
nay
it
would
plainly
follow
,
that
fornications
,
and
adulteries
ought
to
be
counted
Marriages
,
taken
in
the
proper
sense
:
wherfore
the
[
(c)
](A48358-e41520-b)
(c)
S.
Austin
l.
3.
con
.
Faustum
Manichae
c.
8.
&
l.
de
nup.
&
concup
.
treating
of
the
Marriage
between
the
B.
Virgin
,
and
S.
Ioseph
denyes
,
that
comming
together
of
both
sexes
in
the
act
of
generation
mak's
a
Marriage
,
which
other
ancient
Fathers
deny
likewise
,
and
call
S.
Ioseph
the
Husband
of
the
Virgin
Mary
.
Virgin
Mary
,
and
S.
Ioseph
might
truly
,
and
really
contract
marriage
,
though
they
did
not
come
together
:
and
doubtless
they
were
married
,
marriage
taken
in
the
proper
sense
.
For
the
Virgin
Mary
was
betrothed
,
and
affianced
to
Ioseph
Mat.
1.
and
consequently
both
of
them
were
engaged
in
a
mutuall
promise
of
marriage
:
so
that
if
they
were
not
truly
married
,
they
must
haue
violated
their
faith
,
or
by
consent
released
each
other
of
the
reciprocall
engagement
:
neither
wherof
is
agreable
to
the
exceeding
sanctity
of
Persons
confirmed
in
grace
,
and
godliness
,
as
were
the
Virgin
Mary
,
and
Ioseph
,
for
to
violate
faith
once
pawned
by
promise
,
is
a
manifest
argument
of
leuity
and
inconstancy
?
Besides
both
scripture
,
and
Fathers
do
call
Ioseph
the
husband
of
the
Virgin
Mary
:
neither
did
her
[
*
](A48358-e41540-b)
*
B
:
Virginē
virginitate
Deo
dicasse
,
id
est
,
voto
firmasse
,
testantur
omnes
Patres
Graecae
Ecclesiae
&
hanc
doctrinam
Augustinus
in
Africa
,
&
Ambrosius
in
Jtalia
defenderunt
.
vow
of
Virginity
expressed
in
her
answer
to
the
Angell
Gabriel
viz:
How
shall
this
be
?
I
know
not
man
Luc.
Ye
put
an
impediment
therunto
:
for
a
vow
of
chastity
together
with
a
full
purpose
neuer
to
performe
the
act
of
generation
doth
not
preiudice
the
essentiall
requisit's
to
marriage
:
wherfore
[
(d)
](A48358-e41560-b)
(d)
According
to
the
Council
of
Trent
sess.
24.
cap.
1.
marriage
is
a
holy
thing
,
and
ought
to
be
obseru'd
and
perform'd
in
holines
:
which
doctrine
is
conform
to
the
Apostles
instructions
1.
Cor.
7.
He
that
giueth
his
Virgin
in
marriage
doth
vvell
.
And
Hebrae
.
13.
Marriage
honorable
in
all
,
that
is
in
all
those
,
which
are
indeed
lawfully
married
.
In
consequence
of
which
the
act
of
generation
in
persons
married
aright
is
both
lawfull
,
and
honorable
:
but
in
such
as
are
not
lawfully
marryed
together
,
it
is
damnable
1.
Timoth.
5.
For
example
in
Brothers
,
and
sister's
,
and
in
Virgins
,
that
haue
vow'd
to
God
perpetual
chastity
.
consummation
of
marriage
through
carnall
copulation
though
it
be
lawfull
,
honest
,
and
laudable
hauing
a
lawfull
honest
,
and
laudable
end
,
which
is
the
generation
,
and
education
of
children
for
the
propagation
,
and
conseruation
of
mankinde
:
neuertheless
it
addeth
no
essentiall
perfection
vnto
marriage
being
extrinsecall
therunto
only
:
Howeuer
God
in
the
begining
made
and
determinated
but
[
(e)
](A48358-e41640-b)
(e)
T'
is
set
down
Gen.
1.
God
created
them
male
,
and
female
in
the
singular
number
,
and
Gen.
2.
they
shall
be
two
in
one
flesh
,
wherfore
S.
Innocent
.
cap.
Gaudemus
dediuortijs
faith
,
that
one
rib
onely
was
converted
into
one
,
and
not
into
many
women
.
one
man
and
one
woman
to
contract
marriage
(
as
t'
is
said
afore
)
forming
of
one
rib
one
woman
only
,
wherby
t'
is
plain
,
that
Polygamy
which
is
a
plurality
of
wiues
in
order
to
one
man
can
challenge
no
institution
from
the
begining
:
and
indeed
such
plurality
,
setting
aside
extraordinary
means
for
supplying
of
naturall
imperfections
,
is
destructiue
at
least
of
the
secondary
end
of
marriage
(
which
is
a
sweet
sociable
liuing
together
of
man
,
and
wife
)
as
appeareth
by
the
example
of
Sara
,
and
Agar
Gen.
16.
of
Anna
,
and
Phenenna
1.
Reg.
Again
it
is
not
consonant
,
as
to
the
law
of
nature
,
that
a
man
hauing
once
giuen
the
power
of
his
body
to
one
woman
by
marriage
should
afterward
giue
it
to
an
other
:
yet
in
as
much
as
Polygamy
in
order
to
many
wiues
is
not
absolutely
prohibited
by
any
naturall
ordinance
,
and
is
consistent
with
the
principall
end
of
marriage
,
which
is
procreation
,
and
education
of
children
,
God
can
,
and
hath
de
facto
dispensed
in
it
;
for
both
Sara
,
and
Agar
were
rightfull
wiues
of
Abraham
the
Patriarch
,
as
likewise
Anna
,
and
Phenenna
of
Alcana
,
and
Lia
and
Rachel
of
Iacob
being
the
scripture
praiseth
these
men
,
for
their
great
sanctity
of
life
without
reproaching
vnto
them
plurality
of
wiues
.
[
(f)
](A48358-e41690-b)
(f)
Doubtless
persons
renown'd
for
sanctity
of
life
would
neuer
haue
married
many
wiues
vnless
God
had
inspir'd
them
,
and
the
ancient
Fathers
S.
Hierom.
Ep.
83.
ad
Ocia
:
and
S.
Austin
l.
22.
con
.
Faus
.
affirme
,
that
God
dispensed
with
the
Patriarchs
,
and
Iews
in
the
plurality
of
wiues
.
But
this
Indulgence
began
onely
in
the
dayes
of
Noe
,
who
taught
it
his
posterity
,
for
neither
Adam
nor
any
other
married
many
wiues
before
the
generall
deluge
except
Lameth
Gen.
4.
who
therfore
was
counted
an
adulterer
,
and
is
reproch'd
for
that
same
act
by
Pope
Nicholas
in
an
Epistle
written
to
king
Lotherius
.
And
albeit
according
to
holy
scripture
all
the
wiues
of
one
singleman
except
the
first
be
sometymes
nam'd
Concubins
,
neuerthelesse
,
t'
is
not
meant
therby
,
that
the
others
were
not
true
,
and
lawfull
,
but
that
they
were
secundary
wiues
,
which
were
also
true
and
lawfull
wiues
.
And
doubtless
God
inspired
these
holy
men
to
doe
so
,
that
therby
mākinde
might
be
sooner
propagated
,
and
the
diuine
blessings
promised
to
the
children
of
Israel
fullfilled
,
wherof
one
was
increase
,
and
multiplication
of
children
.
As
God
after
the
generall
deluge
appointed
the
flesh
of
beasts
to
be
meate
for
Noah
,
and
his
posterity
without
any
restriction
at
all
Gen.
5.
and
afterward
restrained
that
appointment
,
or
concession
,
limitting
it
in
order
to
the
flesh
of
such
beasts
,
as
by
the
law
of
Moyses
were
counted
clean
,
and
vnpolluted
,
and
lastly
,
●nulling
that
restriction
reduced
the
eating
of
flesh
to
the
first
concession
:
so
in
the
begining
God
instituted
Monogamy
,
that
is
to
say
,
marriage
between
one
man
,
and
one
woman
only
:
afterward
he
granted
Polygamy
,
that
is
,
power
to
take
many
wiues
,
and
lastly
reuoked
the
concession
of
many
wiues
,
and
reduced
marriage
[
*
](A48358-e41770-b)
*
Matth.
15.
ab
initio
non
fuit
sic
,
id
est
,
ab
initio
non
fuit
Poligamia
.
to
it's
first
institution
,
as
also
raised
it
(
which
afore
was
a
ciuil
contract
only
)
to
the
dignity
of
a
Sacrament
;
[
(g)
](A48358-e41790-b)
(g)
The
Council
of
Constance
sess.
15.
declar's
marriage
between
persons
baptiz'd
and
fit
to
contract
a
Sacrament
of
the
new
law
,
taken
in
the
proper
sense
.
Likewise
the
Council
of
Florence
In
the
Decree
of
Pope
Eugenius
,
and
Trent
.
sess.
24.
cap.
vnico
.
&
can
.
1.
Besid's
the
Apostle
Eph.
5.
nameth
marriage
a
great
Sacrament
,
that
is
,
the
marriage
of
those
which
are
baptiz'd
,
for
of
such
only
he
speak's
in
the
Chapter
set
down
,
saying
For
yee
were
once
darknes
,
but
novv
light
in
our
lord
,
that
is
through
baptism
:
for
according
to
holy
scriptures
,
and
ancient
Fathers
,
baptiz'd
,
and
lightned
,
importe
the
same
thing
.
for
now
marriage
contracted
by
persons
that
are
baptised
,
and
enabled
to
contract
is
a
[
*
](A48358-e41850-b)
*
Sentiunt
communiter
Theologi
quodlibet
matrimoniū
validè
contractum
inter
duas
personas
baptizatas
esse
propriè
Sacramentum
,
nec
duae
personae
baptizatae
validè
contrahentes
possunt
facere
,
vt
illud
non
sit
validum
,
vbi
obserua
quod
pecunia
,
quae
datur
in
matrimonio
,
non
datur
pro
matrimonio
,
sed
pro
eius
oneribus
,
nempe
pro
nutritione
familiae
,
educations
filiorum
,
&
id
genus
alijs
.
Jdeoque
inde
non
committitur
simonia
.
Sacrament
of
the
new
law
taken
in
the
proper
sense
,
being
cloathed
with
all
requisits
necessary
ther
to
;
for
first
it
is
an
outward
sensible
ceremony
in
as
much
as
it
is
a
contract
expressed
in
outward
words
,
or
other
sensible
signs
,
secondly
it
doth
effectually
sanctifie
such
,
as
receiue
it
aright
through
a
speciall
grace
,
that
is
conferred
on
the
married
to
loue
each
other
mutuall
after
the
imitation
of
that
reciprocall
loue
,
and
charity
,
which
is
between
Christ
,
and
his
Church
,
in
respect
wherof
the
Apostle
Eph.
5.
calleth
the
marriage
of
the
faithfull
baptised
Magnum
Sacramentum
:
a
great
Sacrament
:
but
I
speake
(
sayes
he
)
in
order
to
Christ
,
and
the
Church
,
exhorting
withall
husband's
to
loue
their
wiues
,
euen
as
Christ
loued
the
church
,
which
is
his
wife
,
that
was
taken
,
and
formed
out
of
his
own
side
hanging
vpon
the
cross
(
a
mystery
S.
Aug.
often
inculcates
)
as
Eue
,
Adams
wife
was
made
of
his
rib
,
and
consequently
bone
of
his
bone
,
and
flesh
of
his
flesh
wherby
is
plainly
manifest
that
the
marriage
of
Christians
lies
iust
claime
to
diuine
institution
also
,
since
there
is
no
outward
sensible
signe
,
or
ceremony
that
effectually
produceth
sanctifying
grace
in
the
new
law
,
which
is
not
instituted
by
Christ
according
to
that
of
S.
Iohn
cap.
1.
Grace
,
and
truth
came
by
Iesus-Christ
.
by
the
premises
appeares
,
that
the
marriages
of
vnbaptised
persons
[
(b)
](A48358-e41890-b)
(b)
According
to
S.
Austin
l.
de
bono
coniug
.
c.
24.
euery
marriage
is
in
order
to
generation
;
but
christian
marriage
onely
,
is
inuested
with
the
dignity
of
a
Sacrament
.
haue
nothing
of
a
Sacrament
taken
in
the
proper
sense
viz:
for
an
outward
practicall
sign
of
sanctifying
grace
,
that
is
,
for
a
sensible
ceremony
,
that
in
vertue
of
it's
institution
can
effectually
sanctify
,
which
is
an
effect
proper
only
to
the
Sacrament's
of
the
new
law
,
wherof
Baptism
is
the
doore
:
howeuer
they
be
ciuill
contracts
conformable
to
the
law
of
nature
,
and
by
no
diuine
law
forbidden
,
and
therfore
lawfull
:
[
*
](A48358-e41910-b)
*
2.
Cor.
6.
Nolite
ducere
iugum
cū
infidelibus
.
yet
the
marriage
of
a
christian
belieuer
with
an
infidell
of
what
kinde
soeuer
,
when
there
appeareth
danger
of
subuersion
therby
,
is
against
the
dictates
of
nature
,
which
oblige
euery
one
to
auoide
whatsoeuer
tendes
to
his
ruine
:
in
consequence
whereof
such
marriages
be
vnlawfull
:
in
respect
wherof
the
Apostle
2.
Cor.
6.
forbiddeth
the
Corinthians
conuerted
to
the
faith
of
Christ
to
beare
the
yoake
with
Infidells
,
which
is
meant
in
regard
of
the
danger
,
as
to
subuersion
:
and
indeed
no
diuine
ordinance
making
such
marriages
vnlawfull
appeares
either
by
the
old
,
or
new
Testament
:
for
Salomon
euen
at
that
time
,
when
the
old
scripture
reported
him
to
be
loued
of
God
,
and
to
walk
in
all
the
commandements
of
his
Father
Dauid
,
married
the
daughter
of
Pharao
,
and
though
God
Exod.
34.
prohibited
Moses
to
make
any
compact
with
the
Amorites
,
and
the
Cananites
,
which
adored
false
Gods
,
or
to
take
wiues
of
their
daughters
for
his
sons
:
[
(i)
](A48358-e41960-b)
(i)
S.
Austin
l.
de
fide
&
operibus
c.
19.
treating
of
marriages
between
Catholick's
,
and
Hereticks
affirm's
,
that
in
his
dayes
they
were
not
counted
,
as
sinnes
,
because
in
the
new
Testament
nothing
is
commanded
in
Order
to
such
marriages
.
neuerthelesse
that
diuine
prohibition
according
to
the
precise
form
of
speech
was
in
reference
only
to
the
danger
of
subuersion
(
which
by
the
law
of
nature
euery
man
is
obliged
to
auoide
)
for
God
maketh
the
eminent
danger
of
their
ruine
to
be
the
ground
of
his
prohibition
,
adding
these
words
:
Lest
their
daughters
goe
a
fornicating
after
their
Gods
,
and
make
thy
sons
goe
a
fornicating
after
their
Gods
:
neither
doth
the
new
Testament
expresse
any
speciall
law
,
that
prohibiteth
christians
to
marry
with
Infidells
.
Besides
in
the
primitiue
times
[
(k)
](A48358-e41990-b)
(k)
Clodoueus
king
of
France
was
conuerted
to
the
faith
of
Christ
by
the
means
of
his
Queen
,
that
was
a
christian
.
Again
S.
Monica
,
S.
Austins
Mother
preuail'd
with
her
husband
,
and
S.
Cicily
with
her
spouse
Valerianus
,
to
embrace
the
christian
Religion
,
which
verifies
what
the
Apostle
saith
1.
Cor.
7.
The
vnbelieuing
husband
is
sanctifyed
by
a
belieuing
wife
.
sundry
gallant
women
for
vertue
,
and
sanctity
were
yoked
with
vnbelieuing
husbands
,
and
the
supream
prouidence
blessed
their
marriages
with
happy
success
.
vsing
them
as
a
means
to
bring
their
said
husbands
to
the
marueilous
light
of
christian
faith
.
Notwithstanding
the
catholick
Church
wisely
considering
,
that
many
spirituall
subuersions
and
other
great
inconueniences
arose
from
such
marriages
hath
euen
anciently
prohibited
,
and
annulled
them
:
that
is
,
hath
disenabled
christians
to
beare
the
yoke
with
Infidells
;
wherby
is
euident
,
that
the
marriage
of
a
Catholick
with
an
Heretick
is
vnlawfull
in
respect
of
an
ecclesiasticall
constitution
only
,
[
*
](A48358-e42010-b)
*
Ex
cap.
ex
literis
extra
.
de
consuetudine
:
talis
cōsuetudo
quae
est
in
Polonia
aequipollet
legi
,
sed
lex
posterior
potest
abrogare
priorē
.
which
in
Poland
,
and
germany
seemeth
to
be
abrogated
by
a
contrary
custome
introduced
with
the
tacite
consent
at
least
of
the
Churches
chief
Pastor
(
the
Churches
consent
express
,
or
tacite
being
a
necessary
requisite
to
the
introducing
of
a
Custome
vnto
the
abrogating
of
an
ecclesiasticall
law
)
in
regard
of
Catholicks
,
and
hereticks
promiscuous
liuing
together
,
and
the
toleration
of
them
both
,
[
(l)
](A48358-e42020-b)
(l)
As
to
the
marriages
of
Catholicks
with
Hereticks
,
that
matter
of
controuersy
was
at
sundry
tymes
disputed
before
Pope
Clement
the
8.
by
many
learned
Cardinalls
,
and
other
famous
diuin's
which
with
one
accord
declar'd
,
that
his
Holines
might
lawfully
grant
leaue
vnto
a
Catholick
to
marry
with
an
Heretick
.
or
Infidel
,
and
in
Poland
,
and
Germany
where
there
is
toleration
of
one
,
and
the
other
profession
,
and
where
Catholicks
,
and
Hereticks
liue
promiscuously
together
such
marriages
are
vsuall
,
and
common
,
either
in
regard
in
those
countryes
,
it
is
a
Custome
introduced
through
a
tacite
consent
of
the
sea
Apostolick
,
which
hath
abrogated
the
ecclesiasticall
law
,
that
forbiddeth
such
marriages
(
and
they
be
forbidden
in
the
Councils
Laodis
sub
Syluestro
,
Carthag
3.
and
others
)
or
because
in
those
Countries
which
giue
freedom
in
the
exercise
of
euery
Christian
profession
there
is
no
morall
apparent
danger
of
subuersion
,
as
to
to
Catholicks
.
And
it
matters
not
that
when
a
catholick
(
man
,
or
woman
)
marrying
with
an
Heretick
,
knowes
,
that
the
party
he
,
or
she
that
marryes
,
will
minister
,
and
receiue
the
Sacrament
vnworthily
,
for
the
marriage
thereby
no
more
ceases
to
be
a
Sacrament
,
then
Baptism
ceaseth
to
be
a
Sacrament
vnworthily
receiu'd
;
neither
doth
the
Catholick
sinne
therby
,
because
Vtitur
iure
suo
duntaxat
.
For
example
a
man
,
that
through
necessity
borrow's
money
of
an
vsurer
,
whom
he
knows
morally
will
exact
vnlawfull
lucre
,
doth
not
offend
,
because
he
vseth
but
his
own
right
,
and
the
vsurer
if
he
would
,
might
cōmit
no
sin
,
being
in
his
power
to
pleasure
his
neighbour
in
an
vrgent
necessity
without
exacting
,
or
expecting
gain
for
the
loan
of
his
money
.
which
probably
taketh
away
eminent
dāgerof
subuersion
in
order
to
a
Catholick
man
,
or
woman
so
marrying
,
and
his
,
or
her
children
;
howeuer
it
doth
not
lie
in
the
Churches
power
to
loose
the
knot
of
christian
marriage
after
consummation
hath
tied
it
vpon
any
occasion
whatsoeuer
,
either
for
adultery
,
or
any
other
enormous
crime
,
so
as
to
giue
leaue
to
the
innocent
party
to
marry
again
,
whiles
the
other
liueth
:
for
no
humane
authority
can
put
a
sunder
that
,
which
God
coupled
together
:
wherfore
the
Apostle
saies
1.
Cor.
7.
And
to
the
married
I
command
,
not
I
:
but
our
lord
:
let
not
the
wife
depart
from
her
husband
,
where
he
expresseth
a
double
departure
:
the
one
vniust
forbidden
by
the
words
set
downe
:
the
other
iust
in
respect
of
a
lawfull
cause
,
namely
fornication
,
which
he
alloweth
vpon
condition
only
,
adding
,
But
if
she
depart
let
her
remain
vnmarried
,
or
he
reconciled
vnto
her
husband
,
signifying
therby
the
bond
of
marriage
to
be
vndissoluble
.
Again
Christ
Math.
5
reuoking
the
bill
of
diuorcement
,
that
God
had
granted
to
the
Iews
during
the
old
law
,
because
of
the
hardness
of
their
hearts
,
and
reducing
marriage
to
the
institution
,
it
had
in
the
begining
of
creation
,
said
to
the
Pharisies
,
Whosoeuer
shall
put
away
his
wife
except
for
[
*
](A48358-e42110-b)
*
Nomine
adulterij
siue
formeationis
intelligitur
omnis
copula
illicita
violans
sidem
matrimonij
per
diuisionē
carnis
,
cōtra
illud
.
&
erūt
duo
in
carne
vna
.
fornication
,
causeth
her
to
commit
adultery
,
and
whosoeuer
shall
mary
her
,
that
is
diuorced
doth
commit
adultery
:
and
it
matters
not
,
that
Christ
insertes
that
exception
:
except
for
fornication
;
for
it
hath
reference
only
to
the
first
part
of
the
sentence
viz.
Whosoeuer
shall
put
away
his
wife
,
Christ
signifying
therby
,
that
it
is
lawfull
for
an
husband
[
(m)
](A48358-e42130-b)
(m)
S.
Austin
con
.
Adamant
.
cap.
3.
and
Theophilac
expounding
that
Chapter
of
S.
Matthew
,
teach
that
whosoeuer
putteth
his
wife
away
otherwise
if
afterwards
she
comit
adultery
he
is
the
cause
of
it
:
and
doubtless
Christ
in
the
Chapter
set
down
speak's
of
a
Husband
,
that
shall
put
his
wife
away
,
as
to
dwelling
,
and
bedding
with
him
which
kinde
of
diuorce
according
to
the
Council
of
Trent
sess.
24.
can.
8
;
may
be
done
lawfully
when
a
iust
cause
interuem's
,
for
example
fornication
,
eminent
danger
of
some
great
euill
,
whether
spirituall
,
or
temporall
,
or
enormious
crime
&c.
and
indeed
Christ
in
that
Chapter
speaks
not
at
all
of
dissoluing
the
bond
of
marriage
,
for
that
kind
of
putting
away
,
is
a
deuorce
giuing
power
toeach
of
both
to
marry
again
without
waiting
till
the
one
,
or
the
other
chance
to
dye
.
to
depart
from
an
adulteres
wife
,
or
for
a
wife
to
depart
from
an
husband
,
that
is
an
adulterer
,
which
is
,
it
is
lawfull
for
an
innocent
husband
not
to
bed
,
or
liue
together
with
a
wife
that
committes
adultery
:
and
doubtless
Christ
intent
was
not
to
inuolue
the
said
exception
in
the
latter
part
of
the
sentence
:
for
so
Christ's
meaning
should
be
this
,
viz:
whosoeuer
shall
marry
her
,
that
is
diuorced
,
except
for
fornication
,
committed
adultery
,
and
consequently
should
signify
thereby
fornication
to
be
a
sufficient
lawfull
ground
to
dissolue
the
very
bond
of
marriage
vnto
giuing
leaue
to
a
wife
put
away
for
adultery
,
to
marry
again
;
which
sense
carryeth
an
extream
absurdity
;
for
so
the
condition
of
an
adulteress
wife
were
better
,
then
that
of
an
innocent
wife
,
the
adulteress
being
made
free
in
regard
of
her
adultery
to
take
a
new
husband
,
in
consequence
of
which
if
that
were
the
true
sense
of
Christ's
words
,
euery
married
woman
,
that
is
weary
of
her
husband
might
easily
commit
adultery
to
get
liberty
to
marry
an
other
,
if
adultery
could
dissolue
the
bond
of
marriage
.
Besides
S.
Mark
cap.
1.
and
S.
Luke
cap.
16.
relating
this
forementioned
passage
,
and
the
sentence
Christ
pronounced
Math.
5.
d●e
clearly
,
and
absolutly
assert
(
putting
no
exception
at
all
)
that
whosoeuer
shall
marry
her
,
that
is
diuorced
,
committeth
adultery
:
wherfore
though
after
consummation
of
marriage
a
wife
may
lawfully
depart
from
her
husband
that
committeth
adultery
,
and
a
husband
may
lawfully
depart
from
his
wife
,
that
committeth
dultery
,
as
to
bedding
,
and
liuing
together
:
neuerthelesse
neither
of
them
is
at
liberty
to
mary
again
,
as
long
,
as
both
doe
liue
.
As
to
administring
the
Sacrament
of
christian
marriage
albeit
,
that
the
Councill
of
Trent
requireth
the
presence
of
the
parish
Priest
vnto
the
celebration
therof
in
all
places
,
and
Countries
,
wherin
their
ordinance
is
promulgated
:
yet
he
is
no
Minister
of
the
Sacrament
,
that
is
,
[
(n)
](A48358-e42190-b)
(n)
According
to
the
Council
of
Florence
the
efficient
cause
of
marriage
is
the
mutuall
consent
of
the
parties
,
that
marry
expres'd
in
words
of
the
present
Tense
.
For
example
:
the
man
faith
,
I
Thomas
,
take
thee
Anna
,
for
my
vvedded
vvife
;
and
again
,
I
Anne
take
thee
Thomas
for
my
vvedded
Husband
.
no
efficient
cause
of
it
,
since
in
order
to
such
as
marry
together
he
applyeth
neither
matter
,
nor
form
in
the
administration
thereof
,
these
consisting
in
a
reciprocall
deliuering
vp
,
and
a
reciprocall
accepting
of
bodies
by
mutuall
codescention
expressed
in
words
of
the
present
sense
,
which
is
the
true
efficient
cause
of
marriage
:
in
consequence
of
which
those
,
that
contract
are
the
proper
ministers
of
the
Sacrament
,
they
yeelding
their
bodyes
to
each
other
with
an
vnanimous
consent
reciprocally
,
in
so
much
,
that
it
is
not
absolutly
[
(o)
](A48358-e42210-b)
(o)
According
to
the
holy
congregations
of
Cardinals
(
that
expounded
that
first
Chapter
of
the
24.
session
in
the
Councill
of
Trent
,
which
requires
to
the
validity
of
marriage
the
presence
of
the
parish
Priest
)
it
is
not
necessary
that
the
parish
.
Priest
assisting
at
a
marriage
vtter
any
words
,
his
presence
,
and
his
knowledge
of
the
transaction
,
is
sufficient
,
though
he
should
forbid
and
dissent
from
it
.
necessary
,
that
a
Parish
Priest
assisting
at
a
marriage
vtter
any
words
at
all
,
his
presence
together
with
his
notice
of
what
is
done
there
,
being
sufficient
enough
:
and
though
he
should
dissent
from
the
doing
of
it
,
the
validity
of
the
Sacrament
would
receiue
no
preiudice
therby
:
for
Christ
instituting
marriage
a
Sacrament
changed
nothing
of
the
ciuill
contract
,
which
necessarily
it
includeth
,
but
only
eleuated
the
said
contract
in
as
much
,
as
it
is
performed
by
persons
baptised
,
vnto
the
dignity
of
a
Sacrament
.
Wherfore
seeing
,
that
in
all
other
ciuill
contracts
the
parties
,
that
doe
contract
are
the
efficient
causes
therof
,
it
plainly
follows
,
that
a
Christian
man
,
and
a
christian
woman
marrying
together
are
efficient
causes
,
or
ministers
of
the
Sacrament
of
marriage
.
Neither
is
the
validity
of
the
Sacrament
preiudiced
,
though
both
parties
while
they
administer
,
stand
liable
to
mortall
sin
:
for
the
vnworthiness
of
the
minister
doth
not
destroy
the
essence
of
a
Sacrament
:
Baptism
administred
by
a
Pagan
,
that
applyeth
the
true
matter
,
and
form
with
an
intention
conform
to
Christ's
intention
,
is
a
Sacrament
taken
in
the
proper
sense
,
howeuer
no
man
can
participate
the
fruits
of
any
Sacrament
,
that
ieceiues
it
vnworthily
.
CHAR.
XVIIJ
.
OF
EXTREM-VNCTION
.
THE
CONTENTS
.
Holy
vnction
which
Christ
instituted
after
his
resurrection
,
and
S.
James
the
Apostle
promulgated
,
ought
to
be
ministred
to
the
faithfull
in
extremity
of
sicknes
onely
,
and
thence
is
called
Extrom-vnction
:
The
Sacrament
of
holy
vnction
is
made
,
and
perfected
in
as
much
as
a
Priest
anointeth
the
sick
(
in
the
room
of
Christ
)
with
oyle
of
Oliue
blessed
,
and
consecrated
by
a
Bishop
,
and
prayeth
ouer
him
:
The
guirt
of
healing
by
anoynting
,
or
laying
on
of
hands
practiced
in
the
primitiue
Church
,
was
not
the
holy
vnction
,
that
S.
Iames
prescribeth
in
his
catholick
Epistle
,
saying
,
If
any
be
sick
among
you
,
let
him
bring
in
the
Priest's
of
the
church
.
and
let
them
pray
ouer
him
anointing
him
vvith
oyle
in
the
name
of
our
lord
:
Priest's
in
the
administring
of
sacramentall
vnction
anointe
the
Organs
of
the
siue
senses
vsing
the
form
of
words
prescribed
by
the
Roman
Church
,
which
doubtless
is
the
best
.
EXtrem-vnction
is
a
[
(a)
](A48358-e42310-b)
(a)
According
to
the
Councils
of
Floren
in
the
Decree
of
Eugenius
,
and
of
Trent
.
sess.
14.
Extrem-vnction
is
a
Sacrament
of
the
new
law
,
and
the
greek
Church
euen
after
their
fall
into
deadly
shism
fell
not
from
the
definition
of
the
Councils
set
down
,
as
to
Extrem-vnction
,
for
their
Patriarch
Ieremy
reckoneth
it
amongst
the
Sacraments
of
the
new
law
.
proper
Sacrament
of
the
new
law
wherby
a
christian
belieuer
constituted
in
eminent
[
*
](A48358-e42330-b)
*
Habetur
in
Concilio
Floren
.
quod
Sacrameutū
sacrae
vnctionis
dari
non
debeat
nisi
infirmo
de
cuius
morte
timetur
.
&
ideo
Patres
Trident.
vocant
sacram
vnctionem
exeuntium
Sacrameutū
.
danger
of
death
in
respect
of
extream
sickness
,
or
other
inward
infirmity
is
strengthned
through
holy
vnction
against
the
assaults
of
deuills
,
and
purged
of
veniall
sin
's
together
with
mortall
offences
vnwittingly
forgotten
afore
:
and
therfore
named
Extrem-vnction
,
being
administred
only
in
extremity
of
sickness
.
Albeit
that
the
common
enemy
seeketh
occasion
at
all
times
to
deuour
our
souls
:
yet
then
especially
he
employeth
his
greatest
subtilities
,
and
craftiest
dealings
to
bring
vs
into
despaire
of
Gods
sauing
mercy
,
when
he
seeth
vs
at
the
point
of
drawing
our
last
breath
of
life
.
Christ
after
his
Resurrection
instituted
,
and
S.
Iames
his
Apostle
promulgated
this
Sacrament
to
the
catholick
Church
in
the
fist
Chapter
of
his
catholick
epistle
,
saying
;
If
any
be
sick
among
you
,
let
him
bring
in
the
Priests
of
the
Church
,
and
let
them
pray
ouer
him
anointing
him
with
[
*
](A48358-e42360-b)
*
Nomine
olei
absolusè
&
simpliciter
positi
sēper
intelli
gitut
oleum
oliuarum
,
id
est
liquor
ex
baccis
oliuarum
expressus
,
alij
autam
humores
pingues
,
vt
nucum
,
&
id
genus
alij
,
nō
nisi
eum
addito
dicūtur
osea
.
oile
in
the
name
of
our
lord
,
and
the
prayer
of
faith
shall
saue
the
sick
,
and
our
lord
shall
raise
him
vp
,
and
if
he
hath
committed
sinnes
,
they
shall
be
forgiuen
him
;
wherby
he
expresseth
the
necessary
requisit's
to
a
Sacrament
of
the
new
law
.
First
the
outward
sign
,
or
ceremony
is
signified
by
the
words
,
anointing
with
oile
,
which
declare
the
proper
sensible
matter
of
Extrem-vnction
.
viz:
oile
made
of
Oliues
:
for
that
only
challengeth
the
name
of
oile
taken
in
the
proper
sense
,
as
wine
of
the
vine
,
the
name
of
wine
.
Secondly
the
sensible
sacramentall
form
[
(b)
](A48358-e42400-b)
(b)
According
to
S.
Austin
the
making
vp
of
a
Sacrament
is
the
putting
together
of
the
sacramentall
word
,
and
the
sacramentall
element
,
or
matter
.
Accedit
(
saith
he
)
Verbum
ad
clementum
&
fit
Sacramentum
.
And
the
sacramentall
word
trac
.
8.
in
Joan.
he
calleth
the
word
of
faith
.
vttered
together
with
vnction
is
expressed
by
the
words
:
Let
them
pray
ouer
him
anointing
him
with
oile
:
which
in
as
much
,
as
they
be
ioyned
together
with
the
matter
do
make
the
Sacrament
.
Thirdly
,
diuine
institution
is
plainly
declared
by
the
particles
in
the
name
of
our
lord
:
for
the
true
meaning
of
these
words
:
let
them
pray
ouer
him
anointing
him
with
oile
in
the
name
of
our
lord
,
is
this
:
let
them
pronounce
ouer
him
the
form
of
this
Sacrament
,
which
is
after
the
manner
of
a
prayer
,
and
anoint
him
with
oile
[
(c)
](A48358-e42480-b)
(c)
A
Priest
in
dispensing
the
Sacraments
supplies
the
room
of
Christ
.
The
Sacrament
of
Extrem-vnction
is
dispensable
onely
in
order
to
the
faithfull
of
Christ
;
wherefore
the
Apostle
vseth
the
particles
:
(
if
any
be
sick
amongst
you
)
that
is
,
among
you
faithfull
baptised
,
for
he
direct's
his
Epistle
to
the
faithfull
onely
,
in
regard
wherof
t'
is
called
the
Catholick
Epistle
of
S.
Iames.
in
the
room
of
Christ
,
that
is
,
in
vertue
of
the
power
,
and
authority
deriued
vnto
them
from
Christ
,
which
import's
diuine
institution
:
and
doubtlesse
the
Apostle
meant
,
that
the
whole
entire
action
,
to
wit
,
vnction
together
with
prayer
of
faith
,
ought
to
be
performed
by
a
Priest
,
as
the
rightfull
Minister
of
Christ
.
For
in
that
sense
he
vsed
the
said
particles
,
In
the
name
of
our
lord
,
in
the
same
Chapter
speaking
of
the
Prophets
,
who
haue
spoken
(
say's
he
)
in
the
name
of
our
lord
:
that
is
,
which
were
inuested
with
power
,
and
authority
to
speake
in
the
room
of
our
lord
,
and
indeed
the
holy
Prophets
were
our
lord's
Minister's
prophecying
in
vertue
of
his
speciall
inspiration
,
and
commission
.
In
the
same
sense
the
Apostle
.
S.
Paul
1.
Cor.
5.
vseth
the
particles
,
in
the
name
of
our
lord
,
to
signify
,
that
he
excommunicated
the
incestuous
Corinthian
in
the
person
of
our
lord
,
Iesus-Christ
:
saying
I
haue
iudged
him
,
in
the
name
of
our
lord
Iesus-Christ
,
to
be
deliuered
vnto
Satan
for
the
destruction
of
the
flesh
&c.
Fourthly
the
effect
of
this
Sacrament
,
viz:
sanctifying
grace
,
these
words
do
clearly
express
,
And
our
lord
shall
raise
him
vp
,
and
if
he
hath
committed
sins
they
shall
be
forgiuen
him
:
for
sins
are
not
remitted
but
by
the
infusion
of
sanctifying
grace
,
wherby
also
the
diuine
institution
of
this
Sacrament
is
euident
enough
,
because
Christ
only
in
the
new
law
by
his
speciall
institution
hath
cloathed
outward
sensible
rites
,
or
ceremonies
with
power
to
produce
grace
,
and
remission
of
sins
effectually
:
And
it
matters
not
that
the
Apostle
addeth
to
vnction
the
particles
,
and
the
prayer
of
faith
shall
saue
the
sick
:
for
he
doth
not
ascribe
the
effect
of
that
ceremony
to
the
prayer
,
as
if
it
alone
were
sufficient
enough
to
cause
it
:
for
therby
it
would
euidently
follow
,
that
he
mentioneth
,
and
requireth
vnction
in
vaine
,
and
to
no
purpose
at
all
:
besid's
he
maketh
vse
of
no
particle
,
that
excludeth
vnction
,
but
plainly
signifie's
(
by
saying
)
let
them
praey
ouer
him
(
the
sick
)
anointing
him
with
oyle
,
that
he
attribute's
grace
,
and
remission
of
sins
to
the
whole
entire
action
,
as
it
consisteth
of
vnction
,
and
orall
prayer
proceeding
from
,
and
relying
on
the
faith
,
if
not
of
the
Minister
himself
(
which
is
not
necessary
to
the
effect
of
the
Sacrament
)
at
least
of
the
Church
,
whose
person
the
minister
supplyeth
in
the
administration
therof
:
and
truly
in
the
Sacraments
of
the
new
law
the
verball
form
doth
more
plainly
,
and
determinatly
express
the
sacramentall
effect
,
then
doth
the
sacramentall
matter
,
and
therfore
the
Apostle
by
adding
,
and
the
prayer
of
faith
&c.
will
signify
only
,
that
the
sacramentall
form
of
this
Sacrament
lies
claim
to
the
best
,
and
noblest
part
of
causality
in
the
production
of
sanctifying
grace
,
but
not
to
all
the
parts
therof
.
Fiftly
by
these
words
let
him
bring
in
the
[
(d)
](A48358-e42610-b)
(d)
S.
Iames
in
the
Chapter
set
down
vseth
the
name
(
Presbyter
.
)
S.
Luke
Act.
15.
S.
Peter
cap.
5.
and
S.
Iohn
Epis.
1.2.3
.
vse
the
name
(
Senior
)
but
both
the
names
carry
the
same
meaning
;
they
signify
those
,
which
by
holy
ordination
are
inuested
with
priestly
dignity
,
and
authority
vnto
dispensing
the
mysteries
of
God
:
for
as
S.
Hierom
assert's
Epis.
85.
and
Euag.
in
the
scripture-Text's
set
down
those
are
meant
,
which
are
Priests
as
to
office
,
dignity
,
and
function
.
Besid's
the
Fathers
in
the
Council
of
Trent
,
and
all
catholick
writers
vnderstand
per
presbyteros
Ecclesiae
,
such
onely
as
are
Priests
rightly
ordain'd
,
whether
they
be
Bishops
,
or
meer
Priests
:
and
according
to
the
scripture
custome
in
the
name
(
Presbyteri
)
Bishops
are
comprehended
.
Priests
,
the
ministers
of
the
Sacrament
are
declared
,
and
determinated
,
namely
such
only
as
are
actually
promoted
,
in
vertue
of
holy
ordination
,
vnto
Episcopall
,
or
Priestly
function
:
and
truly
the
new
Testament
when
(
speaking
of
Church
Ministers
)
vseth
the
word
Presbyter
,
or
Senior
meaneth
therby
one
inuested
with
Priestly
dignity
:
besides
the
Apostle
could
not
mean
by
Priests
of
the
Church
lay
.
Elders
,
because
they
are
not
Church-ministers
taken
in
the
proper
sense
:
neither
is
it
their
office
to
pray
ouer
the
sick
,
and
to
administer
holy
vnction
vnto
remission
of
sins
:
and
it
matters
not
,
that
the
Apostle
sayes
,
let
them
bring
in
Priests
,
wheras
the
practice
of
the
catholick
Church
,
is
to
employ
one
sole
Priest
in
the
administration
of
Extrem-vnction
:
for
the
true
meaning
therof
is
,
let
him
bring
in
some
one
of
the
Priests
:
the
Apostle
vseth
the
signre
,
which
Gramarians
call
Enallogy
,
putting
the
plurall
,
for
the
singular
number
.
After
the
same
manner
Mat.
1.
the
Angell
of
our
lord
appearing
to
Ioseph
says
,
Take
the
Babe
,
and
his
Mother
,
and
goe
into
the
land
of
Israel
:
for
they
are
dead
,
that
sought
the
Babes
life
;
notwithstanding
he
mentioneth
only
Herod
,
saying
,
when
Herod
was
dead
&c.
Lastly
in
as
much
,
as
the
Apostle
asserteth
absolutly
,
putting
no
limitation
of
time
,
If
any
be
sick
among
you
:
he
plainly
sheweth
Extrem-vnction
[
(e)
](A48358-e42720-b)
(e)
Since
all
the
other
precepts
S.
Iames
inioyn's
in
his
catholick
Epistle
concerne
christians
in
all
ages
,
t'
is
not
as
to
reason
probable
,
that
the
sole
precept
of
anointing
the
sick
should
be
giuen
for
a
short
tyme
onely
,
and
according
to
Caluin
scarcely
for
the
space
of
one
age
:
but
this
his
interpretation
the
Council
of
Trent
has
condemn'd
sess.
14.
doct.
de
Sacram.
Extr.
vnct
.
and
can.
2.
to
be
of
perpetuall
vse
in
the
catholick
Church
to
the
worlds
end
,
which
is
essentiall
to
a
Sacrament
of
the
new
law
:
wherfore
sundry
ancient
Fathers
,
that
liued
in
the
subsequent
ages
,
when
they
speake
of
christian
belieuers
reduced
through
sicknesse
to
eminent
danger
of
death
,
recommend
to
them
holy
vnction
,
as
a
Sacrament
of
the
new
law
,
and
alledge
for
it
,
the
authority
of
S.
Iames
set
down
:
[
*
](A48358-e42730-b)
*
Hieron
.
Epis.
65.
ad
Pamach
.
&
oceanum
de
erroribus
Originis
in
simili
re
ad
fidem
spectūte
,
de
qua
tamen
prima
concilia
nihil
definierant
,
sic
scribit
.
Confessi
sunt
quod
negabatur
;
tacuerunt
de
quo
nemo
quarebat
.
and
though
the
first
generall
Councill's
make
no
mention
of
Extrem-vnction
,
neuertheless
no
man
ought
to
infer
from
that
negatiue
authority
an
argument
to
the
preiudice
of
so
warrantable
a
doctrine
;
for
they
declared
,
and
defined
such
point's
of
christian
faith
as
were
questioned
,
and
impugned
by
the
Hereticks
of
those
times
respectiuely
:
but
then
no
controuersy
arose
concerning
Extrem-vnction
.
By
the
premises
is
plainly
euidenced
,
that
the
guift
of
healing
through
vnction
,
or
laying
on
of
hands
[
(f)
](A48358-e42760-b)
(f)
S.
Marke
mentioneth
sick
persons
,
whom
the
anoynting
with
oyle
cured
.
And
in
the
last
Chapter
of
S.
Marke
t'
is
promised
that
the
imposition
of
hands
shall
heale
the
sick
.
mentioned
by
S.
Mark
,
and
practiced
in
the
primitiue
times
,
was
not
this
holy
vnction
,
that
s.
Iames
prescribeth
in
the
forenamed
catholick
Epistle
;
for
that
was
a
miraculous
end
owment
,
and
no
gifts
of
doing
miracles
did
confer
sanctifying
grace
vnto
remission
of
sins
,
which
is
proper
to
a
Sacrament
of
the
new
law
,
and
truly
that
particular
guift
,
[
(g)
](A48358-e42770-b)
(g)
Often
tymes
such
as
were
not
Priests
heald
the
sick
by
anoynting
them
,
namely
,
according
to
S.
Hierom
,
S.
Hilarion
,
that
had
not
receiu'd
the
Sacrament
of
holy
Order
and
according
to
Tertull.
ad
scap
c.
4.
A
certain
lay-christian
named
Proculus
anoynted
with
oyle
Seuerus
the
Emperour
,
and
recouered
him
thereby
.
called
the
gift
of
healing
,
was
extended
only
to
corporall
infirmities
,
it
could
cure
the
body
,
but
not
the
soul
.
Besides
one
and
the
same
spirit
distributed
that
,
and
all
other
guifts
of
doing
miracles
seuerally
according
to
his
own
free
will
,
1.
Cor.
12
wherfore
neither
such
only
,
as
by
ordination
were
promoted
to
Priestly
ordination
,
nor
all
those
had
the
guift
of
healing
;
but
to
the
administring
of
Extrem-vnction
is
necessary
Priestly
ordination
:
for
the
Apostle
sayth
expresly
,
If
any
be
sick
among
you
,
let
him
bring
in
Priests
of
the
Church
.
Also
our
Extrem-vnction
requireth
oyle
of
Oliues
blessed
[
(h)
](A48358-e42800-b)
(h)
The
Councils
of
Flor.
in
the
Decree
of
Eugenius
and
of
Trent
sess.
14.
cap.
1.
declare
that
the
oyle
,
that
is
applyed
in
,
and
is
proper
to
the
Sacrament
of
Extream-vnction
ought
to
be
blessed
,
and
consecrated
by
a
Bishop
,
which
vsage
is
conform
to
the
generall
practice
of
the
catholick
Church
.
and
consecrated
by
a
Bishop
;
neither
is
it
applyed
to
euery
sick
person
,
but
to
such
only
,
as
be
incorporated
into
Christ
by
faith
,
hope
,
and
charity
,
nor
to
euery
part
of
the
sick
body
,
but
to
the
Organs
of
the
fiue
senses
,
which
be
the
windows
,
that
let
in
sin
into
the
howse
of
the
soul
;
and
although
our
Extrem-vnction
be
endowed
with
vertue
,
euen
as
to
the
healing
corporall
infirmities
,
when
the
supreme
prouidence
thinketh
it
expedient
for
the
sick
:
yet
the
cure
of
these
,
is
the
secundary
effect
thereof
only
,
being
instituted
specially
to
heale
the
soul
.
Furthermore
to
the
forementioned
healing
vnction
,
no
determinat
form
of
prayer
was
annexed
,
as
is
to
our
Extrem-vnction
;
for
example
the
Roman
Church
vseth
this
form
(
[
*
](A48358-e42810-b)
*
Concil.
Trid.
expressè
docet
ritum
,
&
vsū
Extremaevnctionis
,
quem
obseruat
Romana
Ecclesia
,
esse
optimum
,
idque
patet
ex
decreto
Eugenij
ad
calcem
Concilij
Florentini
.
which
doubtlesse
is
the
best
)
our
Lord
in
vertue
of
that
holy
vnction
,
and
his
most
benigne
mercy
grant
vnto
thee
Indulgence
of
all
thy
offences
committed
by
seeing
,
hearing
smelling
tasting
and
touching
;
and
indeed
the
Priest
,
that
ministreth
Extrem-vnction
[
(i)
](A48358-e42830-b)
(i)
The
necessity
of
the
precept
requires
,
that
the
form
of
sacramentall
vnction
(
which
consistes
of
these
word's
)
Per
istam
sanctam
vnctionem
,
&
pijssimam
suam
misericordiam
indulgeat
tibi
Dominus
quicquid
deliquisti
per
visum
,
auditum
&c.
ought
to
be
repeated
fiue
seuerall
tymes
in
fiue
seuerall
anoyntings
of
the
fiue
senses
;
I
say
the
precept
of
necessity
requires
this
ceremony
:
though
perhaps
neither
a
fiue
fold
repeating
of
the
formall
words
,
nor
a
siue
fold
anoynting
of
the
sick
,
can
lay
claim
to
the
essence
of
the
Sacrament
.
is
bound
to
anointe
the
Organs
of
euery
sense
,
and
express
the
name
of
each
one
particularly
together
with
a
repetition
of
the
said
form
,
vnless
he
shall
obserue
,
that
the
sick
person
is
seiz'd
with
pangs
of
present
death
:
for
then
one
sole
vnction
,
and
the
naming
of
all
the
outward
senses
respectiuely
,
is
sufficient
enough
,
as
to
the
essence
of
the
Sacrament
,
and
vnto
obtaining
the
fruites
therof
;
for
example
it
sufficeth
,
if
anointing
one
Organ
only
,
the
Priest
say
,
our
Lord
through
that
holy
vnction
,
and
his
most
benigne
mercy
grant
vnto
thee
Indulgence
of
all
thy
offences
committed
by
seeing
,
hearing
,
smelling
,
tasting
,
and
touching
;
As
to
the
anointing
reins
,
breasts
,
and
feet
,
though
these
vnctions
haue
nothing
of
the
essentiall
matter
,
yet
as
to
them
,
a
Priest
ought
to
obserue
the
custome
of
that
particular
Church
,
wherunto
he
is
subiect
:
howeuer
decency
requireth
,
that
he
omit
to
anointe
the
reins
,
and
breasts
of
sick
women
.
CHAR.
XIX
.
OF
THE
CHVRCH
MILITANT
THE
CONTENTS
.
God
hath
giuen
to
his
Church
on
earth
the
keeping
of
all
truth
,
that
we
may
not
be
as
children
wauering
,
carryed
about
with
euery
wind
of
doctrine
:
by
diuine
institution
pastorall
functiōs
are
of
necessary
,
and
perpetuall
vse
in
the
Church
vnto
teaching
christian
faith
,
and
deciding
controuersies
pertaining
thereto
without
being
liable
to
errour
:
God
hath
inuested
Church-Gouernours
with
autority
to
make
laws
,
and
ordinances
,
and
exacte
obediēce
vnto
them
:
the
Church
cannot
lie
hid
:
priuat
spirits
haue
nothing
of
power
to
interprete
scriptures
,
or
to
judge
matters
in
debate
concerning
faith
,
and
religion
:
the
outward
testimony
,
of
the
Church
is
the
ordinary
expedient
necessary
to
the
receiuing
of
christian
faith
:
answeres
to
sundry
obiections
vrged
by
sectaries
in
fauour
of
a
priuat
reuealing
spirit
:
holy
scriptures
were
neither
primarily
intended
,
nor
primaryly
deliuered
as
supream
Judges
of
controuersies
in
order
to
christian
faith
,
and
religion
:
profoundnes
'
of
mysteries
,
plenteousnes
,
and
shortnes
of
sentences
render
the
scriptures
obscure
,
and
intricate
;
to
infer
the
Churches
infallibility
from
the
autority
of
scriptures
,
and
scriptutes
infallible
autority
from
the
infallible
testimony
of
the
Church
implies
no
circle
of
errour
:
faith
as
to
the
assent
thereof
,
is
resolued
into
the
Church
,
and
not
into
the
scriptures
:
the
four
principall
marks
of
the
true
Church
taken
joyntly
,
agree
with
the
Roman
Church
onely
,
which
is
the
one
,
holy
,
catholick
,
and
Apostolick
Church
,
that
neuer
deuiated
from
truth
.
THe
Church
militant
is
the
grownd
,
and
piller
of
truth
1.
Tim.
3.
as
the
foundation
of
an
house
supporteth
,
and
hindereth
it
from
falling
.
So
the
Church
of
God
sustaineth
,
and
preserueth
truth
,
that
is
the
doctrine
of
christian
faith
from
perishing
;
wherefore
whosoeuer
desireth
to
find
out
truth
vnto
saluation
must
seek
it
in
the
Church
,
which
is
the
certaine
keeper
,
and
faithfull
Guardian
thereof
,
the
supream
prouidence
hauing
put
therein
Some
Apostles
,
and
some
Prophets
;
and
some
Euangelists
,
and
some
Pastours
,
and
Teachers
for
the
consummation
of
the
Saints
,
for
the
worke
of
the
ministery
,
and
for
the
edification
of
the
body
of
Christ
vntill
we
all
meet
together
in
the
vnity
of
faith
,
and
the
knowledg
of
the
son
of
God
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulness
of
Christ
,
that
we
henceforth
be
no
more
children
wauering
,
and
carryed
about
with
euery
wind
of
doctrine
by
the
wickednesse
of
men
,
and
crastines
of
Satan
,
whereby
they
lie
in
waite
to
bring
vs
into
errour
.
Ephes.
4.
where
the
Apostle
plainly
asserteth
pastorall
function
together
with
the
office
of
teaching
christian
faith
to
be
of
necessary
,
and
perpetuall
vse
in
the
Church
for
the
administring
of
Sacraments
,
auoiding
of
errours
,
and
the
confirming
of
such
,
as
shall
wauer
in
religion
:
and
truly
it
cannot
be
conceiued
,
as
to
reason
probable
,
that
Christ
coming
into
the
world
to
be
Gouernour
of
souls
,
and
to
make
vnto
himselfe
a
glorious
Church
without
spot
,
or
wrinckle
Ephes.
5.
should
not
,
departing
out
of
the
world
leaue
necessary
helps
to
preserue
it
in
holynes
.
[
(a)
](A48358-e42960-b)
(a)
god
instituted
in
the
old
law
(
Deut.
17.
)
à
supream
Tribunall
consisting
of
Priests
for
the
deciding
of
matters
in
debate
in
order
to
his
people
,
to
the
end
,
that
if
inferiour
Iudges
should
differ
in
iudgment
or
deuiate
from
the
truth
,
they
might
recur
to
the
Council
of
Priests
where
one
chief
Iudge
,
that
is
the
high
Priest
,
was
appointed
to
prouounce
sentence
,
and
all
others
bound
to
giue
obedience
therto
,
the
law
condemning
those
of
pride
,
which
resisted
,
or
refused
the
high
Priests
decision
,
in
matters
of
controuersie
;
again
God
so
specially
assisted
the
said
Council
with
his
spirit
of
truth
,
that
the
high
Priests
sentence
was
infallible
,
though
himselfe
might
erre
as
a
priuat
person
.
Wherefore
Christ
Mat.
23.
commanded
the
people
to
doe
what
the
Scribs
,
and
Pharisies
said
in
regard
they
sate
in
the
Chair
of
Moyses
And
S.
Iohn
cap.
11.
ascribes
not
the
truth
of
Caiphas
prophesing
,
that
Christ
ought
to
die
,
for
the
safety
of
that
nation
vnto
his
speaking
,
as
of
himselfe
,
but
to
his
speaking
,
as
high
Priest
of
that
same
yeare
,
which
rendered
him
infallible
in
speaking
:
in
consequence
of
which
seeing
,
that
God
so
directed
the
high
Priest
in
the
old
law
,
that
he
could
not
speake
an
vntruth
from
the
Chair
of
Moyses
,
it
follows
of
necessity
,
that
Christ
in
his
own
new
law
of
grace
so
specially
assistes
the
high
Priest
his
grand
Vicar
,
and
supream
head
of
the
Church
(
which
he
built
on
his
beloued
Apostle
S.
Peter
,
that
he
cannot
tell
a
lye
from
the
Chair
of
the
same
S.
Peter
)
the
first
high
Priest
of
the
new
law
after
Christ
.
Wherefore
the
Churches
supream
Gouernour
that
succeds
in
that
Chair
cannot
erre
in
his
decrees
,
that
concerne
matters
of
faith
,
or
generall
manners
,
notwithstanding
that
he
were
as
wicked
as
Caiphas
.
From
hence
plainly
appear's
the
manifest
weaknes
of
sundry
sectaries
,
which
will
haue
the
supream
Priests
sentence
no
longer
to
bind
,
then
,
hee
pronounces
sentence
in
conformity
to
the
word
of
God
:
for
there
is
no
warrantable
authority
saue
that
of
the
supream
Pastours
Tribunall
,
which
can
assure
vs
of
the
diuine
word
:
for
the
scripture
would
not
be
belieued
,
if
it
were
not
warranted
from
the
infallible
Chair
of
S.
Peter
.
Moreouer
sundry
sectaries
say
vnaduisedly
,
that
in
the
old
law
the
sentence
of
the
high
Priests
concerned
only
ciuill
matters
in
debate
,
and
not
controuersies
pertaning
to
faith
and
religion
,
for
as
to
this
point
both
the
second
book
of
paralipomenon
,
and
the
24.
Chapter
of
Exodus
giue
clear
euidence
against
them
.
Besides
God
hath
not
vsed
lese
care
in
instituting
the
christrian
Church
established
in
a
law
of
grace
,
then
in
forming
the
Synagogue
of
the
Iewes
established
in
a
law
of
bondage
:
wherefore
[
*
](A48358-e42970-b)
*
Deus
cum
primum
instituit
Cathedrā
Moysis
in
Deutro.
promisit
omnes
,
&
singulas
eius
definitiones
fore
veritatis
infallibilis
:
ideo
Aug.
l.
4.
de
doct.
chris
.
ait
Pharisaeos
,
&
scribas
,
id
est
Pōtisices
Mosaicos
iudicantes
ex
Cathedra
Moysis
non
pot
uisse
malè
definire
quamuis
mali
essent
,
quia
ad
bene
definiendum
cogebantur
à
Deo
.
since
this
had
diuine
authority
,
and
assistance
to
interpret
,
and
teach
the
old
law
of
Moyses
,
as
likewise
to
decide
all
controuersies
concerning
the
Iewish
religion
,
Deut.
17.
doubtless
he
hath
not
prouided
in
a
lesser
measure
for
the
Church
of
Christ
,
in
order
to
teaching
,
and
interpreting
the
new
law
,
and
determining
all
matters
,
that
might
be
in
debate
about
christian
religion
.
Again
Christ
being
about
to
leaue
this
Church
in
order
to
his
visible
presence
,
for
as
many
ages
,
as
the
world
shall
endure
,
was
as
prouident
,
and
carefull
to
preserue
it
pure
from
schism
,
and
heresy
,
as
was
Moyses
to
preserue
his
,
when
he
was
to
absent
himselfe
from
it
for
a
shorter
time
:
but
Moyses
being
to
goe
vp
vnto
Mount
Sinai
,
and
there
to
abide
forty
dayes
,
and
forty
nights
onely
,
constituted
[
*
](A48358-e43000-b)
*
Exod.
24.
exspectate
hic
,
inquit
,
Moyses
,
donec
reuertamur
ad
vos
:
habetis
Aaron
,
&
Hurvobiscum
,
si
quid
natum
fuerit
quaestionis
referetis
ad
eos
.
Aaron
,
and
Hur
Iudges
for
the
deciding
all
differences
which
might
arise
in
the
congregation
during
his
absence
Exod.
24
wherefore
Christ
infallibly
hath
ordained
,
and
appointed
spirituall
Gouernors
of
necessary
and
perpetuall
vse
in
his
Church
for
the
deciding
all
controuersies
of
faith
,
and
religion
,
and
for
the
preseruing
of
it
in
holiness
to
the
world's
end
;
this
doctrine
is
plainly
euidenced
by
sundry
most
cleare
prophesies
vttered
by
Christ
himselfe
,
viz.
Math.
16.
the
gates
of
hell
shall
neuer
preuaile
against
it
.
Math.
18.
if
he
refuse
to
heare
the
Church
let
him
be
vnto
thee
,
as
an
heathen
man
,
and
a
publican
,
and
Ioa.
16.
the
holy
Ghost
shall
teach
you
all
truth
.
Whereby
clearly
appear's
,
that
the
very
office
of
supream
Iudge
in
order
to
deciding
matters
concerning
faith
,
and
religion
is
proper
to
the
Church
:
and
truly
the
Church
,
and
no
other
thing
distinct
from
it
can
rightfully
challenge
the
full
essentiall
proprietys
,
or
conditions
here
vnto
required
.
For
example
,
[
*
](A48358-e43080-b)
*
In
supremo
iudice
cōtrouersiarū
requiri
veritatem
infallibilem
in
definiendo
,
non
tantum
catholici
,
sed
&
illorū
aduersarij
fatentur
;
v.
g.
vvhittakerus
contro
.
10
de
scrip
.
quas
.
5.
can.
8.
in
3.
suo
argumento
,
&
alij
quādo
de
hac
re
agunt
.
Vnd.
Ang.
l.
1.
de
moribus
Ecclesiae
catholicae
,
ait
,
illam
esse
magistram
totius
sapientiae
christianorum
&
magistram
castissimam
.
not
to
be
liable
to
errour
at
all
in
defining
controuersies
of
faith
,
and
religion
,
is
one
essentiall
propertie
,
in
fallible
verity
being
of
necessitie
ioyned
to
the
authority
of
a
supream
Iudg
,
that
declareth
sentence
of
iudgment
in
matters
relating
to
faith
,
which
is
inconsistent
with
errour
,
and
falshood
.
God
by
a
speciall
,
and
supernaturall
prouidence
hath
constituted
this
Iudg
in
his
place
,
and
appointed
him
,
as
his
immediate
Ambassadour
to
propound
to
all
christians
the
verity
of
faith
,
least
they
be
carryed
about
with
euery
wind
of
doctrine
by
the
craftiness
of
Satan
:
which
office
,
or
employment
he
could
not
execute
,
if
he
were
fallible
in
the
execution
thereof
:
neither
should
christians
acquiess
in
his
proposalls
,
and
definitiue
sentences
vnless
they
knew
,
or
supposed
him
infallible
,
that
is
,
not
liable
to
errour
,
matters
of
faith
depending
of
diuine
reuelation
,
which
is
not
seen
.
An
other
necessary
propriety
required
in
the
supream
Iudg
,
is
authority
to
exact
obedience
vnto
his
ordinances
:
which
essentiall
propriety
Christ
declared
,
when
speaking
of
the
scribes
,
and
Pharisies
sitting
in
Moyses
chaire
.
Math.
23.
he
said
,
all
therfore
whatsoeuer
they
bid
you
obserue
,
that
obserue
,
and
doe
:
where
the
particles
whatsoeuer
they
bid
you
obserue
,
importe
power
,
and
authority
to
propound
vnto
the
Iews
,
what
they
were
to
belieue
:
and
the
particles
:
that
obserue
,
and
doe
:
import
an
obligation
to
admit
,
and
receiue
their
ordinances
:
and
indeed
euery
common-wealth
hath
a
supream
Iudg
,
or
magistrate
,
that
propoundeth
laws
,
and
ordinances
vnto
subiects
,
and
commandeth
their
compliance
thereunto
.
A
third
necessary
propriety
,
or
condition
required
in
this
supream
Iudg
is
to
be
visible
,
and
a
cleare
speaker
.
Moyses
visible
,
and
liuing
said
of
himselfe
,
as
supream
Iudg
of
the
faithfull
in
those
times
Exod.
18.
When
they
haue
a
matter
of
controuersy
they
come
vnto
mee
,
and
I
iudg
between
one
,
and
another
,
and
declare
the
ordinances
of
God
,
and
the
laws
;
also
this
necessary
condition
appeareth
by
the
command
giuen
to
the
people
of
Israel
Deut.
17.
thou
shalt
come
vnto
the
Priests
of
the
Leuites
;
and
to
the
Iudg
,
that
shall
be
in
those
daies
,
and
aske
and
they
shall
shew
thee
the
sentence
of
iudgment
:
besides
Christs
own
words
Math.
23.
whatsoeuer
they
bid
you
,
obserue
,
doe
sufficiently
manifest
,
that
the
head
Priests
,
which
sate
in
Moyses
seate
were
visible
liuing
Iudges
:
and
indeed
there
is
no
ciuill
nation
,
that
hath
not
a
visible
,
liuing
,
and
speaking
law
,
that
is
to
say
,
a
supream
Iudg
,
or
magistrate
visible
liuing
,
and
speaking
:
for
an
vnliud
,
and
mute
Iudg
:
namely
a
meer
written
law
cannot
Iudg
between
one
,
and
another
,
pronounce
sentence
of
iudgment
to
the
punishing
of
peruerse
offenders
,
or
to
declare
ordinances
to
the
suppressing
of
controuersies
.
That
the
proprieties
of
this
supream
Iudg
thus
explaned
be
proper
to
the
[
(b)
](A48358-e43270-b)
(b)
By
the
Church
is
meant
the
high
tribunall
of
faithfull
Priests
wherof
the
Chief
visible
head
is
the
Bishop
of
Rome
seated
in
the
Chair
of
S.
Peter
;
and
as
he
is
the
Chief
and
supream
head
so
he
is
supream
Iudge
,
in
consequence
of
which
whosoeuer
is
affraid
to
be
circumuented
by
the
hardness
of
a
question
he
ought
to
recur
to
him
.
Church
of
Christ
taken
in
the
proper
sense
(
for
a
congregation
of
belieuing
Christians
including
the
supream
visible
Pastour
)
it
is
plainly
demonstrable
,
for
example
:
that
this
Church
is
not
liable
at
all
to
errour
,
which
is
the
first
propriety
appeares
by
Christs
testimony
alledged
before
Math.
16.
the
gates
of
hell
shall
not
preuaile
against
it
:
which
importeth
an
absolute
infallibility
in
defining
,
propounding
,
and
teaching
matters
of
faith
,
for
if
the
power
of
Satan
,
that
consisteth
in
crafty
dealings
to
draw
men
into
errour
,
could
ouercome
the
Church
,
by
making
it
teach
any
one
false
doctrine
,
it
would
follow
euidently
,
that
the
gates
of
hell
might
preuaile
against
it
,
in
consequence
of
which
Christ
should
not
be
faithfull
in
his
promises
.
Besids
Christ
saying
Ioan.
19.
the
holy
Ghost
shall
teach
you
all
truth
;
meant
,
that
the
Church
should
teach
nothing
of
errour
to
the
worlds
end
;
and
indeed
that
promise
was
made
to
the
Apostles
,
and
their
successours
in
the
ministery
,
and
Gouernmēt
of
the
Church
:
because
Christ
before
Ioa.
14.
had
said
expresly
that
the
spirit
of
truth
should
abide
with
them
for
euer
;
wherfore
[
*
](A48358-e43330-b)
*
Aug.
l.
de
mor.
Ecclesia
catholica
,
ait
,
si
quis
metuit
falli
difficultate
alicuius
quaestionis
ad
Ecclesiā
esse
recurrendū
.
Jtem
ait
Christū
habere
Ecclesiā
loco
Synagogae
.
Et
Tom.
6.
con
.
Epis.
Manichaeorū
.
Non
crederem
,
inquit
,
Euangelio
,
nisi
Ecclesiae
catholicae
authoritas
me
cōmoueret
.
whosoeuer
is
affraid
least
he
may
be
deceiued
through
the
difficulty
of
a
hard
question
he
ought
to
recur
to
the
Church
established
in
the
room
of
the
Synagogue
,
for
as
the
Pharisies
,
and
Scribes
teaching
in
the
Chaire
of
Moyses
could
not
deuiate
from
the
truth
:
so
neither
can
the
pastours
of
our
Christian
Church
sitting
in
the
Chaire
of
S.
Peter
.
Secondly
that
the
Church
is
inuested
with
power
,
and
authority
to
exacte
from
the
faithfull
,
obedience
to
her
ordinances
(
which
is
the
second
propriety
of
this
supream
Iudg
)
Christ
Math.
18.
plainly
declareth
,
saying
,
if
he
refuse
to
heare
the
Church
,
let
him
be
vnto
thee
,
as
a
heathen
man
,
and
a
publican
,
that
is
,
let
him
be
excommunicated
,
as
appeareth
by
Christs
words
immediatly
following
;
[
*
](A48358-e43380-b)
*
Verba
illa
Christi
quaecunque
alligaueritis
super
terram
,
intelligenda
sunt
de
censuris
ecclesiasticis
;
id
etiam
fatetur
Cal.
l.
4.
insti
.
Whatsoeuer
re
shall
hind
vppon
earth
shall
be
bound
in
Heauen
,
which
is
meant
of
ecclesiasticall
Censures
,
the
greatest
of
which
is
excommunication
.
Again
Act.
15.
when
the
new
christians
,
referred
their
controuersie
concerning
circumcision
,
and
other
ceremonies
of
the
law
of
Moyses
to
the
Apostles
at
Ierusalem
,
sentence
of
iudgment
was
declared
by
one
accord
thus
,
It
seemed
good
to
the
holy
Ghost
,
and
to
vs
,
to
lay
no
more
burthen
vpon
you
,
then
these
necessary
things
&c.
Wherby
it
is
cleare
,
that
the
Apostles
(
then
the
representatiue
Church
)
were
inuested
with
authority
to
make
ordinances
,
[
(c)
](A48358-e43430-b)
(c)
It
appeares
plainly
by
the
sacred
text
Act.
Jt
seems
good
to
the
holy
Ghost
,
and
to
vs
to
lay
no
more
burden
vpon
you
then
these
,
that
the
Apostles
had
authority
to
commande
,
and
exact
obedience
to
their
ordinances
:
For
the
particles
it
seems
good
to
vs
to
lay
no
more
burden
.
Shew
euidently
that
they
were
superiours
inuested
with
authority
to
commande
and
exact
obedience
from
the
people
who
were
bound
to
obey
them
.
But
here
is
obseruable
that
as
to
the
matter
in
debate
mentioned
in
the
Chapter
set
down
(
viz.
whether
the
conuerted
Gentils
were
obliged
to
obserue
the
law
of
Moyses
.
)
S.
Peter
in
that
Council
cald
to
determine
it
,
was
supream
Iudge
,
for
t'
is
written
,
that
after
much
dispute
Peter
rose
vp
,
and
as
head
of
all
spoke
first
,
and
decided
the
controuersy
in
fauour
of
the
said
conuerted
Gentils
deliuering
them
from
the
bondage
of
the
old
law
,
and
all
the
multitude
,
saith
S.
Hierom
Tom.
2.
Epis
89.
Augus.
cap.
2.
kept
silence
,
and
into
Peters
sentence
or
definition
the
Apostles
S.
Iames
,
and
all
the
Priests
past
with
one
accorde
and
euer
since
the
Popes
of
Rome
as
S.
Peters
lawfull
successors
haue
had
precedence
,
and
the
deciding
suffrage
in
all
Councils
,
which
are
of
credit
,
and
authoritie
in
the
Church
of
God
.
and
to
oblige
the
faithfull
in
the
obseruation
of
them
:
for
the
words
;
It
seemed
good
to
vs
,
to
lay
no
more
burden
vpon
you
,
doe
signify
the
authority
of
superiours
to
commande
inferiours
,
and
the
obligation
of
inferiours
to
obey
their
superiours
.
Thirdly
that
the
Church
is
liuing
,
visible
,
and
speaking
(
which
is
the
third
propriety
of
this
Iudg
)
is
clearly
expressed
Act.
20.
take
heed
to
your selues
,
and
the
flock
,
wherof
the
holy
Ghost
hath
made
you
Bishops
to
rule
the
Church
of
god
,
which
he
hath
purchased
with
his
own
blood
;
and
Again
Math.
5.
[
(d)
](A48358-e43520-b)
(d)
According
to
S.
Aug.
trac
.
in
1.
epis
.
Ioan.
those
are
blind
which
cannot
fee
so
great
a
mountaine
,
and
shut
their
eyes
against
the
clear
light
put
on
a
candlestick
which
is
the
Church
of
God
.
the
Church
is
stiled
a
Citty
,
that
is
set
on
a
mountaine
which
cannot
be
bid
:
but
no
man
can
conceiue
how
Bishops
can
gouerne
a
Church
which
they
see
not
,
or
how
a
Citty
set
on
a
high
mountaine
can
lie
hid
:
Besids
all
the
Church
offices
ioynt
,
and
seperate
do
declare
it
visible
,
liuing
,
ad
speaking
:
neither
matters
it
,
that
the
Church
is
known
by
faith
,
which
is
of
things
not
seen
:
for
the
Apostles
,
when
they
conuersed
with
Christ
vpon
earth
they
both
saw
,
and
belieued
him
to
be
Christ
.
As
the
Apostles
saw
Christ
to
be
aman
,
and
belieued
him
to
be
God
:
soe
wee
doe
see
the
Church
to
be
a
congregation
of
men
outwardly
professing
the
faith
of
Christ
,
and
doe
belieue
,
that
it
is
directed
by
the
infallible
assistance
of
the
holy
Ghost
;
and
as
it
cannot
be
euinced
,
that
a
man
is
inuisible
because
an
inuisible
soul
gouerneth
him
:
soe
neither
can
it
be
euinced
,
that
the
Church
is
inuisible
because
the
supernaturall
gifts
of
the
holy
Ghost
,
namly
,
faith
,
hope
,
and
charitie
(
wherby
the
Church
is
gouerned
,
and
men
made
children
therof
)
be
inuisible
.
From
the
premises
is
euidently
deducible
,
[
(e)
](A48358-e43550-b)
(e)
S.
Austin
li.
10.
de
doct.
christ
.
disputing
against
such
as
pretended
to
the
knowledge
of
holy
scriptures
by
speciall
reuelations
dissuades
euery
man
from
so
proud
,
and
dangerous
a
tentation
,
as
to
presume
that
he
is
taught
of
God
and
not
of
men
,
and
this
caueat
he
vrgeth
by
many
examples
.
that
the
priuate
spirit
,
which
is
to
say
,
the
particular
reuealing
spirit
(
wherby
,
as
many
sectaries
conceiue
,
euery
priuate
belieuer
is
enabled
to
interpret
scriptures
,
and
iudge
all
matters
concerning
faith
,
and
religion
)
hath
no
good
claime
to
the
office
of
this
suprem
Iudge
beeing
neither
seen
,
nor
heard
to
speak
clearly
,
nor
known
certainly
to
be
infallible
in
what
it
reuealeth
to
each
particular
belieuer
in
priuat
;
for
it
may
prudently
be
doubted
whether
it
be
a
good
spirit
,
or
not
,
since
false
ministers
can
transforme
themselues
into
Apostles
of
Christ
,
and
Satan
himselfe
into
an
Angel
of
light
2.
Cor.
11.
in
consequence
of
which
no
wise
,
and
iudicious
man
can
rely
his
eternity
on
such
a
priuat
reuealing
spirit
.
Again
God
according
to
his
ordinary
way
doth
not
immediatly
himselfe
reueale
verities
of
faith
to
euery
one
in
particular
,
or
iudge
himselfe
between
party
,
and
party
:
from
the
begining
of
the
creation
down
to
these
times
his
prouidence
hath
ordained
men
to
declare
his
ordinances
vnto
men
,
appointed
men
to
teach
men
,
and
constituted
men
suprem
Iudges
of
men
for
the
determining
of
all
hard
matters
in
debate
concerning
faith
and
religion
.
In
the
law
of
nature
Abraham
was
made
Teacher
of
men
:
I
know
(
speaking
of
Abraham
)
that
he
will
command
his
son
,
and
family
after
him
,
that
they
keepe
the
way
of
our
lord
:
Gen.
18.
In
the
written
law
Moyses
was
constituted
to
teach
the
people
of
God
the
diuine
ordinances
,
and
to
shew
vnto
them
the
way
wherein
they
were
to
walke
,
and
the
worke
they
were
to
doe
.
Exod.
18.
and
Deut.
17.
the
Priests
of
the
Leuits
were
deputed
supreme
Iudges
of
controuersies
,
which
might
rise
about
religion
:
also
Malac.
2.
it
is
written
,
the
Priests
lips
shall
preserue
knowledg
,
and
they
shall
seek
the
law
from
his
mouth
.
In
our
new
law
of
grace
the
Apostles
were
sent
into
diuers
parts
of
the
world
to
preach
christian
religion
.
Mar.
vltime
.
Act.
8.
God
appointed
Saint
Philip
to
teach
the
Eunuch
of
Ethiopia
.
Act.
9.
Christ
sent
Saul
to
be
instructed
of
Ananias
:
and
Act.
10.
Cornelius
the
Centurion
was
admonished
by
an
Angel
to
repaire
vnto
Saint
Peter
,
that
he
might
learn
of
him
matters
of
c●ristian
faith
:
wherfore
Saint
Paul
says
Rom.
10.
Faith
is
by
heating
,
and
hearing
by
the
word
of
God
and
how
shall
they
heare
without
a
preacher
:
because
ordinarily
God
teacheth
men
by
men
the
verities
of
faith
:
and
Gal.
1.
the
same
Apostle
doubted
not
to
prefer
the
doctrine
he
preached
before
the
doctrine
of
an
Angel
from
Heauen
,
that
should
preach
otherwise
:
and
truly
if
it
were
lawfull
for
euery
man
to
follow
,
and
adhere
to
his
own
priuate
spirit
,
there
would
rise
almost
as
many
contrary
religions
,
as
there
are
men
liuing
vpon
the
earth
;
and
consequently
in
room
of
that
peace
,
that
Christ
hath
promised
to
the
Church
,
nothing
but
disorder
,
and
confusion
would
happen
:
wherfore
both
in
the
old
,
and
new
law
this
prinat
spirit
is
condemned
,
for
example
,
in
the
old
law
,
Numb
.
12.
God
was
angry
with
Mary
,
Moyses
Sister
,
and
Aaron
because
they
had
detracted
from
Moyses
,
she
saying
;
hath
our
lord
spoken
only
by
Moyses
?
hath
be
not
spoken
also
by
vs
?
and
Ierem.
23.
Heare
not
the
words
[
*
](A48358-e43650-b)
*
S.
Hieron
.
ait
falsos
illos
prophetas
referre
baereticos
qui
sequuntur
spiritū
suū
,
quia
nequaquam
,
inquit
,
diuino
instinctu
sed
proprio
corde
vaticinantur
.
of
the
Prophets
,
that
prophesie
vnto
you
,
and
deceiue
you
:
they
speak
the
visions
of
their
own
hearts
,
and
not
out
of
the
mouth
of
our
lord
:
and
Ezech.
13.
God
saith
thus
:
woe
vnto
the
foolish
prophets
that
follow
their
own
spirit
:
yet
say
the
lord
saith
it
,
albeit
I
haue
not
spoken
:
likewise
in
the
new
law
this
priuat
spirit
is
condemned
:
for
in
the
primary
age
of
the
Church
,
[
(f)
](A48358-e43690-b)
(f)
Eusebius
l.
3.
hist.
Eccles.
cap.
12.
attests
that
Cherintus
,
besides
his
other
prophane
nouelties
fained
subtil
delusions
as
reuealed
vnto
him
by
the
ministery
of
Angels
:
and
according
to
the
same
Eusebius
l.
5.
cap.
15.
Montanus
and
Maximilla
were
carried
away
with
delusions
of
the
like
nature
;
for
among
the
reasons
why
they
were
cut
of
from
the
Church
of
God
one
was
,
because
they
pretended
vnto
speciall
reuelations
,
and
the
Church
declared
,
that
it
was
a
thing
contrary
to
the
custom
,
and
practice
down
from
the
Apostles
till
those
times
,
that
any
particular
person
should
presume
to
haue
a
priuat
spirit
reuealing
vnto
him
matters
pertaning
to
christian
faith
.
Cherintus
was
counted
an
Heretick
for
pretending
vnto
priuat
reuelations
in
the
spreading
of
sundry
absurd
doctrines
:
and
in
as
much
as
he
asserted
that
Iesus-Christ
was
not
come
in
the
flesh
:
Saint
Ioan.
Apostle
Epis.
1.
cap.
4.
writeth
to
the
faithfull
against
him
thus
:
Dearly
beloued
belieue
not
euery
spirit
but
trie
the
spirits
whether
they
are
of
God
:
for
many
false
prophets
are
gon
out
into
this
world
:
hereby
you
shall
know
the
spirit
of
God
;
euery
spirit
which
confesseth
that
Iesus-Christ
is
come
in
the
flesh
is
of
God
,
and
euery
spirit
,
that
confesseth
not
,
that
Iesus-Christ
is
come
in
the
flesh
is
not
of
God
.
Yet
althought
the
Apostle
vsed
that
analogie
in
order
to
this
true
article
of
faith
(
Iesus-Christ
is
come
in
the
flesh
)
as
a
certain
signe
to
shew
the
falshood
of
Cherintus
assertion
:
neuertheless
he
did
not
mean
to
establish
it
for
a
generall
rule
to
distinguish
euery
good
,
from
euery
ill
spirit
,
or
euery
true
,
from
euery
false
doctrine
;
for
the
Pelagians
,
and
sundry
ancient
sectaries
are
counted
Hereticks
both
by
Lutherans
,
and
Caluinists
,
albeit
they
acknowleged
the
mistery
of
the
Incarnation
.
But
the
generall
rule
for
the
trying
of
spirits
Saint
Iohn
clearly
expresseth
a
very
little
after
in
his
same
Epistle
;
saying
Wee
(
Apostles
)
are
of
God
;
he
that
knoweth
God
,
heareth
vs
,
he
that
is
not
of
god
heareth
vs
not
:
hereby
know
we
the
spirit
of
truth
and
the
spirit
of
errour
.
In
regard
his
first
particular
rule
was
not
sufficient
enough
to
discerne
between
euery
true
,
and
false
doctrine
;
that
is
to
say
between
all
true
and
false
Teachers
,
therfore
he
addeth
this
generall
rule
,
viz.
To
heare
,
or
not
to
heare
vs
Apostles
Gouernours
of
the
Church
,
alluding
to
Christs
own
words
set
down
I
uc
.
10.
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
despiseth
me
,
Saint
Iohn
spoke
in
the
person
of
all
the
Apostles
,
and
their
successors
in
Church
Gouerment
with
whom
is
deposited
christian
doctrine
receiued
from
the
mouth
of
Christ
:
and
truly
it
is
very
probable
,
that
no
one
of
the
other
Apostles
,
was
aliue
,
when
Saint
Iohn
writ
his
Epistle
:
yet
what
Christ
promised
Mat.
28.
behold
I
am
with
you
alwayes
untill
the
end
of
the
world
,
remained
then
in
him
,
and
euen
now
in
the
Prelats
of
the
Church
that
succeed
the
Apostles
in
the
administration
therof
:
wherby
it
is
cleare
that
the
office
of
supream
Iudge
of
cōtrouersies
in
debate
concerning
faith
,
and
religion
,
is
proper
to
ecclesiasticall
authoritie
only
:
howeuer
in
as
much
,
as
no
man
can
come
vnto
Christ
except
the
Father
,
which
hath
sent
him
draw
him
Ioa.
6.
inward
grace
of
the
holy
Ghost
is
necessarily
required
to
belieue
in
,
and
loue
God
aright
vnto
the
obseruation
of
his
ordinances
,
and
law
,
of
which
is
meant
the
prophesies
Ierem.
31.
I
will
put
my
law
,
saith
our
lord
,
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
,
Isa.
50.
and
all
thy
children
shall
be
taught
of
our
lord
,
to
witt
:
by
inward
grace
,
which
excludeth
not
outward
Teachers
for
faith
is
by
heareing
,
and
hearing
importeth
outward
Teachers
.
Moyses
,
and
the
Prophets
of
those
daies
taught
the
people
in
as
much
as
they
declared
vnto
them
outwardly
the
lawes
of
God
affording
nothing
of
inward
help
to
the
seeking
of
them
:
but
Christ
truly
God
cloathed
with
human
flesh
taught
by
himselfe
in
our
new
law
both
outwardly
preaching
the
doctrine
of
faith
,
and
inwardly
instilling
into
the
hearts
of
his
people
inward
grace
for
the
embracing
of
it
:
and
afterward
before
his
ascention
into
heauen
appointed
outward
visible
Teachers
,
and
promised
withall
his
own
inward
inuisible
concurrence
with
them
to
the
end
of
the
world
.
Wherfore
doubtless
the
alledged
scripturs
will
show
only
the
maiority
of
Christ
,
compared
to
Moyses
,
and
the
Prophets
in
order
to
teaching
matters
of
faith
and
religion
together
[
(g)
](A48358-e43830-b)
(g)
According
to
holy
scripture
Io.
1.
the
law
was
giuen
by
Moyses
,
but
grace
,
and
truth
came
by
Iesus-Christ
.
The
old
law
pointed
at
sin
onely
,
and
made
it
known
:
but
the
new
law
furnishes
grace
to
fulfill
it
,
and
purge
out
of
our
souls
the
leauen
of
sin
.
with
the
plenteous
measure
of
grace
especially
annexed
to
the
new
law
in
respect
wherof
,
it
is
stiled
the
law
of
grace
,
neither
is
this
necessity
of
outward
Teachers
excluded
by
the
saying
of
Saint
Paul
1.
Cor.
2.
he
that
is
spirituall
discerneth
all
things
,
and
he
himselfe
is
iudged
of
noe
man
.
Ioa.
1.
Eps
.
cap.
2.
ye
need
not
that
any
man
teach
you
:
but
as
his
vnction
teacheth
you
all
things
,
and
it
is
true
,
and
is
notlying
:
and
Saint
Ioa.
1.
Eps
.
cap.
5.
he
that
belieueth
in
the
son
of
God
hath
the
testimony
of
God
in
himselfe
;
for
as
to
the
first
text
.
Saint
Paul
spoke
of
the
spirituall
man
only
,
that
is
to
say
,
of
such
beliuers
,
as
were
perfect
,
and
knowing
of
christian
doctrine
and
therby
apt
to
discern
false
opinions
,
and
conceiue
the
high
mysteries
of
faith
declared
by
word
of
mouth
,
or
writing
,
which
is
not
to
exclude
outward
Teachers
:
and
that
this
is
the
true
meaning
appeareth
by
the
Apostle
himselfe
:
because
he
says
in
the
very
same
Chapter
set
down
,
We
speak
wisdom
among
them
that
are
perfect
,
and
we
speake
wisdom
in
a
mystery
,
wherby
he
se●teth
the
spirituall
mā
against
the
naturall
man
,
that
is
versed
only
in
the
wisdom
of
the
world
,
or
in
the
knowledge
of
naturall
things
;
and
in
the
third
Chapter
of
the
same
Epistle
he
saith
thus
:
And
I
would
not
speake
vnto
you
Brethren
as
vnto
spirituall
mem
but
as
vnto
carnall
men
,
euen
as
to
Babes
in
Christ
I
giue
you
milke
to
drinke
,
and
not
meat
,
for
you
were
not
yet
able
to
beare
it
:
where
he
layeth
the
spirituall
man
against
the
carnall
man
,
that
in
regard
of
carnall
affection
perceiueth
not
the
things
of
the
spirit
of
God
,
wherfore
it
seemeth
a
strang
thing
,
that
Sectaries
should
infer
from
this
text
of
scripture
that
euery
belieuer
hath
a
priuat
[
(b)
](A48358-e43920-b)
(b)
S.
Irenaeus
l.
3.
cap.
2.
con
.
haer.
sharpely
rebuks
Valentinus
for
leauing
tradition
,
and
following
the
priuat
spirit
thereby
constituting
himselfe
sole
iudge
,
and
rule
of
faith
.
reuealing
spirit
of
truth
;
wherby
he
is
enabled
with
authority
to
discern
matters
of
faith
,
and
iudge
all
controuersies
,
and
to
be
iudged
of
no
man
himselfe
vnto
the
excluding
of
all
outward
Teachers
.
As
to
the
second
Text
,
the
true
meaning
of
it
,
is
not
that
his
vnction
only
doth
teach
,
but
that
the
doctrines
of
christian
religion
,
which
men
teach
outwardly
by
speaking
[
*
](A48358-e43930-b)
*
Aug.
trac
.
3.
in
Epis.
Joan.
magisteria
,
inquit
,
forensecus
adiutoria
quaedam
sunt
&
admonitiones
,
cathedram
autem
in
caelo
habet
qui
corda
dotet
.
his
vnction
teacheth
inwardly
by
inspiring
grace
,
wherby
men
are
made
apt
to
harken
to
what
the
Church
ministers
teach
:
and
indeed
this
docility
,
or
aptness
to
harken
to
the
word
of
God
is
a
speciall
prerogatiue
giuen
by
the
spirit
of
grace
vnto
the
children
of
the
new
law
,
and
prophesied
of
in
the
old
law
by
Ieremy
,
and
Isaias
.
As
concerning
the
third
Text
set
down
,
the
true
sense
is
this
,
that
whosoeuer
beliueth
in
the
son
of
God
aright
hath
in
himselfe
inward
faith
,
which
is
a
diuine
gift
,
and
therfore
called
the
testimony
of
God
,
in
as
much
as
it
witnesseth
that
no
man
can
[
*
](A48358-e43960-b)
*
Mat.
tues
Christus
Filius
Dei
viui
:
caro
&
sanguis
non
reuelauit
tibi
,
sed
pater
meus
.
come
vnto
the
son
Iesus-Christ
except
it
be
giuen
vnto
him
by
the
Father
:
and
albeit
that
the
inward
testimony
of
God
hath
been
the
Iole
cause
to
draw
some
men
vnto
the
maruelous
light
of
faith
;
for
example
,
Saint
Peter
beliued
the
mistery
of
the
incarnation
in
vertue
of
an
inward
inspiration
proceeding
from
God
immediatly
:
neuertheless
the
outward
testimony
of
the
Church
is
the
ordinary
necessary
requisit
to
the
conceiuing
of
christian
faith
according
to
the
ordinance
of
Christ
that
hath
constituted
outward
Teachers
to
be
of
necessary
and
perpetuall
vse
in
his
Church
to
the
worlds
end
,
that
we
be
not
carryed
about
with
euery
wind
of
doctrine
,
which
hath
been
extreme
needlesse
if
he
had
thought
it
expedient
to
supply
euery
particular
belieuer
with
a
priuat
reuealing
spirit
.
Furthermore
from
the
premises
is
clearly
deducible
,
that
the
holy
scripture
cannot
lay
clame
to
the
dignitie
of
a
supream
Iudge
:
because
the
office
therof
(
which
is
a
primary
end
intended
of
necessity
[
*
](A48358-e43970-b)
*
Plato
in
libris
quos
de
repub
.
scripsit
,
&
Aristoteles
in
policicis
docent
in
constitutione
&
formatione
alicuius
reipub
.
vnum
ex
ijs
quae
debent
1.
&
per
se
intentendi
,
esse
ipsum
Iudicē
pro
dirimendis
litibus
ciuium
ad
pacem
in
rep.
seruandam
.
in
the
forming
of
euery
common
wealth
)
is
to
declare
laws
punish
peruerse
offenders
,
and
pronounce
sentence
of
iudgment
for
the
determining
all
matter
in
debate
,
that
therby
vnity
,
and
peace
may
be
preserued
:
but
the
scripturs
can
chaleng
nothing
of
iuridicall
power
in
order
to
iudging
,
defining
,
and
deciding
controuersies
of
faith
,
these
actions
importing
life
,
hearing
,
and
speaking
,
which
the
scripturs
cannot
exercise
,
being
vnliud
things
,
that
neither
heare
,
nor
speak
clearly
,
and
consequently
vnfit
to
Iudg
matters
in
debate
between
one
,
and
another
;
besids
these
were
not
intended
in
●he
forming
of
the
Church
,
as
requisits
absolutly
necessary
to
the
Gouerment
of
it
,
for
Christ
during
the
time
he
conuersed
on
earth
,
writ
nothing
himselfe
nor
commaunded
his
Apostles
,
or
disciples
to
writ
:
and
indeed
of
themselues
they
were
not
much
[
(i)
](A48358-e43990-b)
(i)
According
to
Eusebius
l.
3.
hist.
Eccles.
cap.
18.
the
Apoles
,
and
disciples
of
Christ
were
not
greatly
solicitous
to
put
down
in
writing
the
misteries
of
christian
faith
,
being
the
employment
inioyned
them
,
was
to
preach
the
Gospel
,
in
so
much
,
that
according
to
the
same
Eusebius
it
was
a
tradition
of
those
days
,
that
they
were
after
a
manner
necessitated
to
write
and
according
to
S.
Hierom
de
viris
illus
.
S.
Iohn
writ
his
Gospel
in
regard
of
Cherintus
,
and
Ebion
,
which
denyed
the
diuinity
of
Christ
.
And
indeed
t
is
euident
,
that
the
Apostles
did
not
write
down
the
principles
of
christian
religion
,
hauing
receiued
command
,
ad
commission
from
Christ
to
preach
,
without
any
commission
to
write
.
set
vpon
writing
,
because
of
their
ingagement
in
an
higher
imployment
;
namely
preaching
of
the
Gospell
:
and
it
seems
,
that
those
few
,
which
haue
written
were
vrged
,
or
necessitated
therunto
,
as
was
Saint
Iohn
,
that
writ
his
Gospell
to
confute
the
hereticks
Cherintus
,
and
Ebion
,
who
denied
the
diuinity
of
Christ
.
Again
among
the
twelue
Apostles
Saint
Matthew
,
and
Saint
Iohn
only
,
and
among
the
62.
Disciples
Saint
Luke
only
only
,
writ
the
Gospell
euen
diuers
years
after
Christs
Ascention
into
Heauen
,
insomuch
,
that
the
christiā
Church
had
institutiō
,
exercised
iuridicall
authority
,
made
lawes
,
exacted
obedience
vnto
them
along
while
before
the
new
scripturs
were
in
being
,
and
contrary
to
the
old
scripture
,
pronounced
sentence
of
iudgment
to
the
anulling
of
Circumcision
,
which
was
a
controuersy
of
faith
.
Wherfore
doubtless
scripturs
were
neither
primarly
intended
,
nor
primarly
giuen
as
suprem
iudges
of
all
matters
in
debate
concerning
faith
,
and
religion
:
moreouer
Saint
Irenaeus
who
florished
in
the
yeare
of
our
lord
160.
expresly
[
(k)
](A48358-e44000-b)
(k)
Irenaeus
l.
3.
con
.
haer.
cap.
4.
denyes
expresly
that
christian
faith
had
perished
if
the
Apostles
had
not
left
vs
the
scriptures
.
asserteth
,
that
the
people
of
sundry
countries
without
the
help
of
paper
,
or
inck
had
preserued
christian
faith
down
from
the
Apostles
to
his
time
,
the
vnwritten
supplying
the
room
of
the
written
word
:
for
this
ancient
Father
writeth
,
and
ascribeth
that
preseruation
vnto
apostolicall
tradition
obserued
by
the
ancient
Churches
together
with
the
help
of
inward
grace
proceeding
from
the
holy
Ghost
.
Wherfore
as
those
primatiue
Churches
did
perseruer
in
the
profession
of
the
christian
faith
for
the
space
of
many
years
without
scripturs
:
so
the
present
Church
assisted
with
the
like
meanes
might
continue
pure
without
spot
,
or
wrinckle
,
although
it
had
nothing
of
written
doctrine
,
and
consequently
the
primary
end
for
which
scripturs
were
intended
was
not
to
doe
the
office
of
suprem
Iudg
:
howeuer
all
things
which
were
written
were
written
for
our
learning
,
that
wee
through
patience
,
[
*
](A48358-e44010-b)
*
L.
1.
Machabae
.
cap.
11
Ionathas
summus
Sacerdos
scribens
spartiatis
dicit
se
,
&
suos
in
rebus
aduersis
pro
solatio
habere
libros
sacros
quod
ostendit
vsum
in
quem
datae
sunt
nobis
scripturae
.
and
comfort
of
the
scripturs
may
haue
hope
.
Rom.
15.
although
they
doe
not
define
,
and
iudge
all
matters
of
faith
,
and
religion
:
yet
they
[
(l)
](A48358-e44050-b)
(l)
The
Apostle
2.
Timot.
3.
Saith
that
all
scripture
is
giuen
by
inspiration
from
God
and
is
profitable
to
teach
,
argue
,
correct
,
and
instruct
in
iustice
.
That
is
according
to
the
ancient
Fathers
,
to
resiste
,
conuince
,
and
condemne
false
doctrines
.
Wherfore
according
to
the
same
Apostle
ad
Tit.
l.
a
Bishop
must
be
vnreproueable
embracing
the
faithfull
word
,
and
sound
doctrine
,
that
he
may
be
able
to
exhort
,
and
conuince
those
,
which
say
against
it
.
conduce
mainly
therunto
tending
specially
to
christian
instruction
,
and
erudition
:
besides
they
stir
vs
vp
to
ioyne
vertue
with
faith
,
and
with
vertue
knowledg
,
and
with
knowledg
temperance
,
and
with
temperance
patience
,
and
with
patience
godliness
,
and
with
godliness
loue
2.
Epis
2.
Pet.
which
is
the
consistency
,
and
plenitude
of
the
law
.
Scripturs
are
liud
[
*
](A48358-e44100-b)
*
S.
Ambros
.
Epis.
19.
vocat
sacras
scripturas
fontes
viuos
,
qui
saliunt
in
vitam
aeternam
.
fountains
springing
vp
vnto
euerlasting
life
:
but
the
keeping
and
dressing
of
them
is
cōmitted
only
to
the
Church
of
Christ
that
was
the
rock
,
whence
they
sprāg
:
it
is
the
christian
catholick
Church
taught
of
the
holy
Ghost
,
that
cōprehēdeth
the
bredth
,
lenght
,
depth
,
and
hight
of
these
heauenly
fountaines
:
which
is
to
say
,
it
is
a
speciall
prerogatiue
giuen
to
the
Church
of
Christ
to
interpret
infallibly
,
and
iuridically
the
holy
scripturs
[
(m)
](A48358-e44120-b)
(m)
According
to
S.
Hierom
Epis.
ad
Paulum
.
S
Chrys.
hom.
40.
in
Ioa.
S.
Austin
l.
4.
de
doct.
christ
.
cap.
3.
the
hardness
of
holy
scrpitures
proceeds
from
the
profoundnes
,
copiousnes
,
compendiousnes
,
therof
:
in
consequence
of
which
a
right
vnderstanding
of
sundry
passages
of
necessary
depends
of
tradition
,
as
well
obserues
S.
Austiu
l.
de
fide
&
oper.
and
S.
Hierom
in
his
scripture
prologue
ingeniously
confesseth
;
that
he
could
not
vnderstandand
the
holy
Prophets
Isaias
,
Ieremy
,
and
Daniel
,
again
S.
Irenaeus
l.
3.
cap.
7.
Orig.
in
explic
.
Epis.
ad
Rom.
and
S.
Austin
l.
de
fide
&
oper.
cap.
14.
confess
with
one
accorde
that
S.
Paul
is
hard
to
be
vnderstood
,
and
especially
in
regard
he
vseth
frequent
hyperboles
,
which
proceeded
from
the
vehemency
of
the
spirit
that
guided
his
pen.
which
profoundness
of
misteries
,
plenteousness
of
senses
,
shortness
of
sentences
haue
rendred
obscure
,
hard
,
and
intricate
;
as
plainly
appeareth
by
the
holy
writers
of
the
old
law
namely
Isay
,
Ieremy
,
Ezechiel
,
Daniel
,
and
of
the
new
law
Saint
Paul
especially
according
to
the
testimony
of
Saint
Peter
,
2.
Pet.
3.
wherein
he
speaketh
of
his
writings
thus
,
[
*
](A48358-e44150-b)
*
S.
Irenaue
l.
3.
cap.
7.
scribens
de
Haereticis
testatur
Paulū
hyperbolis
vti
frequenter
propter
impetu
spiritus
qui
in
ipso
fuit
.
Idē
sentiūt
Origines
explicat
.
Epistolae
ad
Rō.
&
Aug.
de
fide
&
operibus
cap.
14.
15.
our
Brother
Paul
in
all
his
Epis
mentioneth
things
in
which
(
Epistles
)
some
things
are
hard
to
be
vnderstood
,
which
they
,
that
are
vnlearned
,
and
vnstable
wrest
,
as
they
doe
also
others
scripturs
vnto
their
own
perdition
:
for
further
proofe
of
this
catholick
assertion
may
be
alledged
the
perpetuall
contention
between
one
sectary
,
and
an
other
concerning
the
interpretation
of
scripture
Texts
in
reference
to
controuersies
of
faith
:
for
example
from
the
words
This
is
my
body
Luc.
22.
Lutherans
doe
argue
the
true
,
and
real
presence
of
Christs
body
in
the
Sacrament
together
with
the
substance
of
bread
:
contrariwise
Caluinists
infer
a
meer
figure
of
Christs
body
;
Anabaptists
deduce
out
of
the
commission
Christ
gaue
vnto
his
Apostles
Math.
18.
goe
,
and
teach
all
nations
baptizing
them
in
the
name
of
the
Father
&c.
That
baptism
ought
not
to
be
administrated
,
but
to
such
,
as
are
de
facto
apt
to
receiue
instruction
.
And
the
Arians
misinterpreting
that
saying
of
Christ
Io.
[
*
](A48358-e44240-b)
*
Apud
S.
Joan.
dicit
Christus
Pater
maior
me
est
:
&
alibi
ego
&
Pater
vnum
sumus
.
Posterior
textus
explicatur
ab
Arianis
de
vnitate
consensus
,
&
conformitate
voluntatū
.
My
Father
is
greater
then
I
:
denied
his
Godhead
:
the
holy
scriptures
are
a
great
light
of
christian
doctrine
:
for
they
are
the
dictates
of
the
holy
Ghost
:
yet
not
sufficient
enough
to
let
vs
see
the
way
to
euerlasting
life
vnless
they
be
set
on
the
cādlestick
of
the
[
*
](A48358-e44260-b)
*
Vt
luceat
omnibus
qui
in
domo
sūt
.
Mat.
5.
Church
;
it
is
not
the
same
thing
to
be
a
light
,
and
to
enlighten
:
a
light
vnder
a
bushell
is
a
light
,
and
shineth
there
:
howeuer
it
doth
not
giue
light
to
all
that
are
in
the
house
,
but
when
it
is
put
on
the
candlestick
.
Math.
5.
euen
so
the
scripturs
light
put
vnder
a
bushell
,
that
is
,
vnder
the
interpretation
of
priuate
wits
continueth
a
shining
light
in
it selfe
;
neuertheless
doth
not
enlighten
,
vnto
euerlasting
life
,
but
when
it
is
put
on
the
candlestick
of
infallible
authority
proper
to
the
Church
of
Christ
.
Again
the
scripture
is
a
booke
written
within
,
and
on
the
backside
Apoc.
5.
the
outward
writing
is
the
letter
,
that
killeth
:
the
inward
,
the
spirit
,
that
giueth
life
.
2.
Cor.
3.
as
the
soul
quickneth
the
body
,
[
(n)
](A48358-e44310-b)
(n)
S.
Austin
ser.
70.
de
tempore
expounding
the
sacred
Text
Epis.
ad
Cor.
the
letter
killeth
the
spirit
quikneth
.
If
,
saith
he
,
thou
follow
the
true
sense
of
scripture
,
which
is
the
spirit
,
that
giues
life
to
the
soule
,
it
will
bring
thee
vnto
saluation
,
but
if
thou
shalt
neglect
the
true
sense
adhering
to
the
outward
letter
,
presuming
the
true
sense
to
be
therein
,
it
will
often
tymes
lead
thee
into
errour
.
And
according
to
Tertul.
l.
de
resur
.
carnis
.
Heresies
spring
vp
in
regard
the
scriptures
are
misinterpreted
.
And
he
speaking
of
S.
Pauls
Epistles
affirms
,
that
it
ought
not
to
seem
a
hard
thing
,
or
any
way
strang
,
that
from
thence
errours
should
arise
,
since
heresies
must
be
1.
Cor.
11.
which
notwithstanding
would
not
be
,
if
the
scriptures
were
interpreted
aright
.
Heresies
must
be
;
not
becaus
God
hath
appointed
,
that
they
should
be
,
but
because
he
permitted
that
they
might
be
,
and
mans
free
will
together
with
pride
and
malice
makes
them
to
be
against
Gods
positiue
will
:
howeuer
the
supream
prouidence
from
euil
heresies
draws
good
things
.
soe
the
spirit
,
or
sense
of
the
scriptures
quickneth
the
letter
;
but
to
come
vnto
the
spirit
,
of
necessity
there
is
required
the
opening
of
the
booke
,
which
the
Church
onely
can
doe
,
trusted
with
the
key
of
authority
,
that
openeth
it
;
wherfore
in
as
much
,
as
many
men
down
from
the
begining
of
christianity
to
these
times
haue
adhered
rather
to
the
letter
,
then
to
the
sense
of
scripture
,
and
thence
cut
out
vnauthorized
interpretations
of
their
own
,
many
heresies
haue
sprung
vp
to
the
distruction
of
infinit
souls
,
wherof
Christ
prophesying
said
:
heresies
must
be
.
He
fore
saw
,
that
euen
of
such
as
were
incorporated
into
his
Church
would
men
rise
[
*
](A48358-e44350-b)
*
S.
Cypri
.
Epis.
55.
ad
Cornelium
.
Nec
aliunde
,
inquit
,
haereses
obortae
sunt
,
aut
nata
sūt
schismata
quam
quod
Sacerdoti
Dei
non
obtemperatur
,
nec
vnus
in
Ecclesia
ad
tē
pus
Sacerdos
&
Iudex
vice
Christi
cogitatur
.
teaching
peruerse
things
to
draw
disciples
after
them
;
wherby
is
euidenced
that
no
priuat
man
is
an
infallible
interpreter
of
holy
scriptures
,
neither
can
know
certainly
,
that
scriptures
are
the
word
of
God
laying
aside
the
Churches
authority
.
For
example
credence
is
not
giuen
to
the
canon
,
or
caralogue
of
scriptures
,
because
of
scripture
testimony
,
which
no where
attestes
that
catalogue
:
in
so
much
,
that
Luther
,
and
Caluin
down
from
the
begining
of
their
defection
,
to
the
departure
out
of
the
world
contended
about
the
number
of
canonicall
scriptures
,
and
their
adherents
of
these
dayes
respectiuely
continue
in
the
pursuance
of
the
same
dispute
.
Moreouer
there
is
greater
reason
,
that
the
christian
faith
should
rely
rather
on
the
Church
,
which
[
*
](A48358-e44380-b)
*
S.
Cypri
.
in
trac
.
de
vnitate
Ecclesiae
,
adulterari
,
inquit
,
nō
potest
sponsae
Christi
,
incorrupta
est
,
&
pudicae
.
is
an
infallible
ground
and
piller
of
truth
,
then
of
sole
scriptures
,
which
are
liable
to
mutations
,
corruptions
,
and
false
interpretations
:
howeuer
scriptures
cōsidered
in
themselues
precisely
do
chaleng
equall
authority
with
the
Church
,
the
same
diuine
spirit
,
that
directeth
the
tongues
of
the
supream
pastours
in
speaking
[
(o)
](A48358-e44400-b)
(o)
God
by
his
absolute
,
and
extrrordinary
power
can
himselfe
alone
,
or
by
an
Angel
instruct
men
,
and
reueale
matters
of
faith
,
and
christian
religion
without
the
ministery
of
the
Church
.
And
doubtless
the
Apostles
had
noe
other
master
but
God
himselfe
,
as
to
sundry
mysteries
of
christian
faith
;
and
Christ
himselfe
confesseth
that
S.
Peter
came
to
the
knowledge
of
his
diuine
nature
by
reuelation
from
God
the
Father
.
Caro
&
Sanguic
non
reuelauit
tibi
sed
Pater
meus
.
guided
the
pennes
of
the
Apostles
,
and
Euangelists
in
writing
:
and
as
the
Church
beareth
witnesse
of
the
scriptures
infallible
doctrine
:
so
the
scriptures
do
witness
the
Churches
infalible
authority
:
yet
so
,
as
that
faith
in
order
to
its
acte
of
assent
,
is
resolued
into
the
Church
,
and
not
into
the
scriptures
:
for
noe
man
can
prudently
belieue
any
scripture
to
be
the
word
of
God
,
if
the
Church
,
that
is
the
ground
,
and
piller
of
truth
should
not
declare
it
for
such
:
howeuer
Catholicks
who
doe
infer
the
Churches
infallibility
from
the
testimony
of
scripture
,
and
the
authority
of
scripture
from
the
testimony
of
the
Church
,
are
noe
more
guilty
of
committing
,
[
(p)
](A48358-e44420-b)
(p)
According
to
Euclide
a
mathematicall
circle
taken
in
the
proper
sense
is
the
passing
of
one
,
and
the
same
line
from
,
and
the
repassing
vnto
the
same
point
,
and
by
the
same
way
.
a
circle
of
errour
,
then
are
Philosophers
,
that
assert
mutuall
causalities
,
or
doe
argue
from
a
cause
its
proper
effect
,
and
from
an
effect
its
proper
cause
:
for
example
from
the
rising
of
the
sun
is
proued
the
existence
of
the
day
,
and
againe
the
existence
of
the
day
proueth
the
risiing
of
the
sun
,
wherin
there
is
noe
circle
of
errour
,
which
properly
consisteth
in
the
coming
again
of
the
same
thing
vnto
the
same
thing
,
from
whence
it
came
,
and
by
the
same
way
it
came
:
but
the
way
of
one
cause
is
not
the
way
of
an
other
cause
:
nor
the
way
of
an
effect
is
the
way
of
the
cause
,
wherof
it
is
the
effect
:
in
like
manner
the
way
of
the
Church
,
which
is
a
cleare
speaking
Iudge
,
is
not
the
way
of
the
scriptures
,
which
consiste
in
mute
elements
of
characters
:
and
although
we
belieue
,
that
the
Church
is
an
infallible
proposer
of
all
matters
pertaining
to
faith
because
of
the
scripture
testimony
,
neuertheless
,
if
the
scriptures
had
borne
noe
witness
therof
;
there
is
euidence
of
credibility
enough
to
induce
vs
prudently
to
belieue
the
Churches
infallibility
,
which
euen
before
the
writing
of
scriptures
was
beliued
:
neither
do
we
recur
to
scriptures
to
proue
it
,
[
(q)
](A48358-e44430-b)
(q)
In
disputs
,
or
conferences
with
such
,
as
deny
holy
scriptures
,
motiues
of
credibility
haue
weight
with
them
:
and
that
one
which
S.
Austin
vseth
l.
con
.
Epis.
Faus
.
cap.
4.
seems
of
greattest
moment
;
Many
things
,
saith
he
,
keepe
me
fast
in
the
bosom
of
the
Catholick
Church
,
for
example
the
vnanimous
accord
of
people
,
and
nations
,
authority
confirmed
by
miracles
....
by
antiquity
strengthned
,
and
the
succession
of
Bishops
dovvn
from
S.
Peter
the
Apostle
(
to
vvhom
our
lord
committed
the
feeding
of
his
sheepe
)
vnto
the
present
Episcopacy
.
but
when
we
haue
to
doe
with
such
as
admit
them
,
and
euen
then
we
doe
not
alledge
scriptures
as
the
formall
cause
the
Churches
infallibility
is
known
by
:
for
that
is
diuine
reuelation
,
but
as
witness
of
it
only
;
for
we
doe
not
belieue
precisely
,
that
the
Church
is
infallible
because
the
scripturs
do
say
it
:
but
in
regard
of
many
other
motiues
which
do
moue
vs
to
giue
our
assent
thereto
:
neither
was
the
church
intended
for
the
vse
of
the
scriptures
;
but
scriptures
for
the
vse
of
the
Church
:
besides
no
man
without
manifesting
extream
weakness
can
except
against
the
mutuall
testimony
,
that
Christ
,
and
S.
Iohn
Baptist
gaue
of
one
another
,
or
against
the
disciples
of
both
,
who
belieued
their
masters
to
be
such
,
as
their
masters
reciprocally
had
declared
theselues
to
bee
.
The
principall
marks
,
or
tokens
of
the
true
Church
[
*
](A48358-e44460-b)
*
Quatuor
illa
signa
dilucide
constant
ex
sacra
scriptura
,
&
ex
symbolis
Apostolorum
Nicae
.
&
S.
Athanasij
&
expressè
habentur
in
sym
.
Constātinop
.
cuius
Patres
voce
apostolicam
diuinitus
addiderunt
.
are
foure
,
set
douwn
in
that
Article
of
christian
faith
viz
;
I
belieue
one
,
holy
catholick
,
and
apostolick
Church
.
Albeit
;
that
the
true
Church
consisteth
of
many
members
yet
it
is
but
one
body
(
1.
Cor.
12.
)
of
Christ
in
vnity
of
faith
,
and
baptism
:
One
lord
,
one
faith
,
one
baptism
Ep.
4.
nor
can
Christ
be
an
author
of
diuision
,
that
is
a
God
of
vnion
.
Likwise
it
is
holy
for
as
much
,
as
it
is
the
body
of
Christ
,
that
is
the
fountain
of
all
holyness
,
and
enioyes
a
sacrifice
,
and
Sacraments
which
confer
sanctity
:
neither
matters
it
that
sundry
members
of
his
body
are
guilty
of
mortall
transgressions
.
For
as
such
,
as
profess
any
art
are
counted
artificers
,
though
they
doe
not
act
according
to
the
principalls
,
or
rules
there-of
:
so
the
said
members
in
regard
they
put
on
Christ
[
(r)
](A48358-e44500-b)
(r)
According
to
S.
Austin
in
psal.
85.
if
all
christians
,
and
true
belieuers
are
baptized
in
Christ
,
they
haue
put
on
Christ
,
as
the
Apostle
reacheth
Gal.
3.
and
if
they
be
made
members
of
his
body
,
and
say
they
are
not
holy
,
they
do
an
iniury
to
the
head
,
whose
members
are
holy
.
by
Baptism
,
and
become
the
chosen
people
of
God
by
faith
,
are
called
holy
although
they
doe
not
obserue
the
ordinances
,
and
lawes
of
either
.
For
example
1.
Cor.
1.
the
Corinthians
are
said
to
be
sanctified
in
Christ
IESVS
and
holy
:
neuertheless
there
were
among
them
both
the
naturall
,
and
carnall
men
.
The
true
Church
militant
is
,
[
(s)
](A48358-e44530-b)
(s)
According
to
the
Euangelist
S.
Mat.
cap.
24.
the
Church
of
God
bears
the
name
of
the
kingdom
of
Heauen
.
And
S.
Hierom
stileth
the
Church
the
arke
of
Noe
,
that
contained
Leopards
,
kids
,
wolfes
and
lambs
:
that
is
to
say
,
both
good
,
and
wicked
men
dwel
in
the
Church
of
God
;
and
though
she
is
faid
Eph.
4.
to
haue
no
spot
,
or
wrinckle
,
yet
that
is
meant
in
relation
to
faith
,
and
doctrine
,
which
are
holy
,
and
without
blame
.
Howeuer
S.
Austin
l.
de
perfec
.
iustorum
expounds
the
sacred
Text
set
down
also
in
order
to
the
Church
triumphant
,
which
is
without
spot
,
or
wrinckle
.
the
great
house
of
God
,
wherin
are
not
only
vessells
of
gold
,
and
siluer
:
but
also
of
wood
,
and
of
earth
,
and
some
for
honour
,
and
some
for
dishonour
2.
Tim.
2.
howeuer
no
man
is
so
irreuocably
a
vessell
vnto
dishonour
,
but
that
he
may
be
translated
into
a
vessell
vnto
honour
,
sanctified
,
and
meet
for
our
lord
IESVS
,
if
he
will
cast
from
him
all
his
transgressions
(
committed
after
baptism
wherby
he
was
incorporated
into
this
great
house
)
which
made
him
a
vessell
vnto
dishonour
.
The
Church
is
called
catholick
that
is
,
vniuersall
,
in
as
much
,
as
it
sendeth
forth
the
marueilous
light
of
christian
faith
from
the
rising
of
the
sun
vnto
the
goeing
douwn
therof
.
For
Christ
,
that
redeemed
vs
to
God
by
his
bloud
,
out
of
euery
kindred
,
and
tongue
,
and
people
,
and
nation
Apoc.
5.
hath
not
confined
the
knowledg
of
his
faith
[
*
](A48358-e44570-b)
*
Aug.
ser.
13.
Ecclesia
,
inquit
,
à
solis
ortu
vsque
ad
occasum
vnius
fidei
splendore
enititur
.
within
the
bounds
of
one
kingdome
.
Moreouer
the
Church
is
rightly
named
catholick
,
or
vniuersall
in
respect
of
time
,
that
is
to
say
:
of
perpetuall
succession
of
pastours
,
and
Teachers
:
for
the
prouidence
of
God
towards
man
of
necessity
preserueth
the
Church
from
perishing
,
himselfe
hauing
prouidently
instituted
it
as
the
common
ordinary
way
to
lead
man
vnto
his
kingdom
.
Again
its
vniuersall
,
because
of
the
obligation
euery
man
hath
to
embrace
it
,
that
will
aspire
to
eternall
life
.
As
out
of
the
arke
of
Noe
there
was
no
deliuerance
from
the
generall
deluge
,
[
(t)
](A48358-e44600-b)
(t)
According
to
S.
Cyprian
trac
.
de
vnit
.
Eccle.
whosoeuer
hath
not
the
Church
for
his
Mother
,
shall
not
haue
God
for
his
Father
,
And
according
to
S.
Fulgentius
(
who
was
contemporary
with
S.
Austin
)
l.
de
fide
.
Such
,
as
are
not
incorporated
into
the
Church
,
how
charitable
soeuer
they
be
,
cannot
be
saued
:
and
this
Catholick
assertion
S.
Austin
professes
likwise
li.
4.
de
baptismo
:
besids
according
to
the
holy
scriptures
no
man
,
that
is
not
within
the
Churches
bosome
,
can
obtaine
heauenly
benediction
,
in
consequence
of
which
to
rebell
against
,
or
fall
from
her
,
is
execrable
,
and
damnable
.
so
out
of
the
true
Church
there
is
no
saluation
:
and
indeed
the
Church
is
the
sole
Mother
,
that
conceiueth
,
bringeth
forth
,
and
nourisheth
children
vnto
heauenly
blessednes
.
Lastly
the
true
Church
is
called
apostolicall
,
because
it
hath
,
doth
,
and
shall
preach
in
all
times
to
the
end
of
the
world
;
christian
religion
planted
by
the
Apostles
,
vpon
whom
as
the
foundation
it
was
built
Eph.
2.
By
the
forementioned
marks
,
or
tokens
ioyntly
the
Church
of
Christ
is
shewed
,
and
distinguished
from
euery
false
congregation
.
The
Synagogue
of
Iews
,
and
Mahometans
cannot
challeng
Apostolicall
foundation
(
where
of
Christ
himselfe
is
the
Chief
corner
stone
)
nor
catholick
propagation
from
the
rising
of
the
sun
to
the
goeing
down
therof
:
for
their
religion
is
neither
christian
,
nor
spread
in
all
parts
of
the
world
:
and
the
false
Churches
of
sectaries
,
though
they
carry
the
name
of
christian
:
neuertheless
they
haue
nothing
of
vnity
;
as
to
the
faith
of
Christ
,
nor
of
perpetuall
succession
,
as
to
pastours
,
and
Teachers
down
from
the
Apostles
to
these
present
times
:
for
they
set
vp
a
new
mysticall
body
of
Christ
composed
of
reformed
members
,
saying
that
Christ
in
regard
of
sundry
great
scandalls
,
and
errours
hath
elected
the
old
mysticall
body
wherof
he
was
head
afore
:
that
is
the
Roman
Church
,
which
seemeth
a
strang
thing
,
because
that
Church
according
to
their
own
confession
was
once
in
possession
of
the
true
faith
,
and
true
religion
[
*
](A48358-e44620-b)
*
Ad
Rom.
5.
gratias
ago
Domino
Deo
quod
fides
vestra
(
Romana
)
annunciata
.
Est
in
vniuerso
mundo
.
and
the
Apostle
witnesseth
,
as
much
writing
to
the
Romans
,
I
thank
my
God
through
Iesus-Christ
for
you
all
,
because
your
faith
(
Roman
)
is
published
through
out
the
whole
world
,
and
no
one
expresse
scripture
testimony
can
be
alledged
to
shew
that
the
Roman
Church
hath
deuiated
from
that
true
faith
,
in
consequence
of
which
sectaries
,
that
will
belieue
nothing
without
express
scripture
ought
not
to
belieue
,
that
the
Roman
Church
is
deuested
of
the
true
faith
,
which
it
was
once
in
possession
of
,
and
therby
deserted
:
and
truly
it
is
not
to
reason
credible
,
that
Christ
after
being
marryed
to
the
Roman
Church
for
sundry
ages
should
repudiate
her
,
especially
hauing
promised
by
the
mouth
of
his
holy
Prophet
that
[
*
](A48358-e44640-b)
*
Sponsabo
te
mihi
in
aeternum
.
he
will
neuer
chang
the
spouse
of
the
new
law
,
saying
I
will
espouse
thee
for
euer
:
it
is
not
as
to
reason
credible
,
that
Christ
,
that
cast
out
the
bill
of
deuorce
practized
in
the
old
law
should
be
the
first
to
bring
it
again
into
practice
:
nor
is
it
as
to
reason
credible
that
the
spouse
,
which
Christ
chose
without
sport
,
or
wrinckle
,
and
put
vnder
the
conduct
of
the
holy
Ghost
should
cast
away
her
spousall
innocence
,
integrity
,
and
fidelity
,
and
turne
to
vncleaness
,
fornication
,
and
idolatry
.
Wherfore
it
is
plainly
euident
,
that
the
Roman
Church
is
not
repudiated
,
or
deserted
;
wherefore
she
,
and
no
other
,
is
the
true
Church
of
Christ
,
that
since
the
first
age
for
1660.
yeares
hath
not
deuiated
from
one
,
holy
catholick
,
and
Apostolick
faith
;
neither
is
[
*
](A48358-e44660-b)
*
Apostolus
scribens
ad
Rom.
dicit
fidem
vestram
&
meam
sed
fides
S.
Pau.
erat
vniuersalis
&
catholica
.
Roman
Church
,
and
catholick
or
vniuersall
Church
less
consistent
together
,
then
christian
Church
,
and
catholick
Church
,
or
apostolicall
,
and
catholick
Church
:
for
Christ
was
a
singular
person
whence
the
word
Christian
is
deriued
,
and
the
Apostles
were
particular
men
,
whence
the
word
Apostolicall
comes
:
and
as
the
catholick
Church
is
named
christian
,
because
of
Christ
,
that
is
the
supream
inuisible
head
therof
:
and
as
the
catholick
Church
is
called
apostolicall
in
respect
of
the
Apostles
which
were
the
foundation
of
it
:
so
the
Catholick
Church
is
called
Roman
from
the
Bishop
of
Rome
,
that
is
the
visible
head
therof
;
subordinate
to
Christ
:
[
*
](A48358-e44670-b)
*
Concil.
Alexand.
loquens
de
Roma
Eccl.
sacer
,
inquit
,
vertex
,
inquo
omnis
Ecclesia
vertitur
.
and
indeed
the
Roman
Church
taken
properly
doth
not
signifie
precisely
,
and
only
that
Church
,
which
is
at
Rome
but
cōprehendeth
euery
Church
through
out
the
whole
world
that
professeth
the
same
faith
with
it
,
and
acknowledgeth
obedience
to
the
same
,
[
(u)
](A48358-e44690-b)
(u)
According
to
S.
Anaclete
S.
Anaclete
S.
Peters
disciple
,
and
his
third
successor
in
the
Pontificate
,
can
.
sacro-sancta
the
Apostolicall
sea
did
not
receiue
supremacy
,
and
preeminence
from
the
Apostles
,
but
from
our
Sauiour
himselfe
:
and
indeed
Christ
founded
and
built
his
Church
vpon
S.
Peter
Mat.
16.
Thou
art
Peter
,
and
on
this
rock
I
vvill
build
my
Church
....
and
J
vvill
giue
vnto
the
the
keys
of
the
kingdome
of
heauen
.
Again
Christ
praid
especially
for
S.
Peter
,
and
after
his
resurrection
,
appointed
him
to
feed
all
his
sheepe
,
and
lambs
.
Moreouer
S.
Peter
as
head
,
and
Prince
of
the
other
Apostles
called
the
first
Councill
,
which
was
celebrated
between
the
Ascention
,
and
Pentecost
.
And
in
the
second
Council
mentioned
act.
15.
spoke
first
,
and
decided
the
matter
in
debate
.
Bishop
of
Rome
,
as
lawfull
successour
of
S.
Peter
in
suprem
authority
:
and
there
is
not
any
except
the
Roman
Church
,
that
hath
published
,
and
planted
the
one
holy
apostolicall
faith
from
the
rising
of
the
sun
to
the
goeing
down
therof
,
which
denoteth
its
vniuersality
an
order
to
place
:
there
is
not
any
except
the
Roman
Church
that
can
rockon
pastours
,
and
Teachers
in
a
continuall
line
of
succession
down
from
S.
Peter
to
the
present
times
,
which
sheweth
its
vniuersality
in
order
to
time
:
there
is
not
any
Church-Gouernour
,
saue
the
Bishop
of
Rome
to
whose
definitiue
sentence
of
iudgment
,
[
(x)
](A48358-e44710-b)
(x)
S.
Anaclete
Epis.
1.
commanded
that
euery
hard
question
should
be
referd
to
the
sea
Apostolick
,
because
saith
he
the
Apostles
so
appointed
by
speciall
command
from
Christ
.
Wherefore
Tertullian
calleth
the
Pope
king
of
the
world
,
and
stiles
Rome
the
Chief
and
Apostolicall
seat
,
whether
,
saith
he
,
wee
ought
to
recur
in
all
doubtfull
matters
relating
to
faith
.
Besids
S.
Austin
that
was
a
member
of
the
African
Church
Epis.
9.
addressing
himselfe
to
Pope
Innocent
in
order
to
the
Pelagians
whom
he
impugned
writeth
thus
...
that
errour
,
and
impiety
(
of
the
Pelagians
)
the
authority
of
the
sea
apostolick
must
anathematize
.
Again
the
Council
of
Alexandria
cals
Pope
Felix
prophanarum
haresium
depositor
:
the
deposer
of
prophan
heresies
.
hard
controuersies
of
faith
haue
been
referred
in
all
ages
.
Furthermore
it
is
essentiall
to
the
true
Church
to
begett
children
in
Iesus-Christ
through
the
Gospell
1.
Cor.
4
that
is
to
say
,
to
bring
whole
countries
out
of
darkness
of
infidelity
into
the
maruelous
light
of
Christian
faith
,
which
not
any
except
the
Roman
Church
hath
performed
,
Sectaries
like
partriges
haue
gathered
children
,
[
*
](A48358-e44760-b)
*
Ieremiae
cap.
17.
perdix
fouet
seu
congregat
quae
non
peperit
.
Vnde
S.
Aug.
assimilat
haereticos
perdici
.
which
they
haue
not
brought
forth
:
but
the
Roman
Church
hath
begotten
vnto
Christ
a
world
of
children
both
in
the
primatiue
times
for
the
first
500.
yeares
and
since
.
For
Germans
,
Bauarians
,
Vandals
,
Polans
,
Sweds
,
Danes
,
Noruegians
,
Hungarians
,
Normans
,
English
,
and
sundry
other
Countryes
since
the
yeare
600.
were
begotten
in
Iesus-Christ
through
the
Gospell
by
Priests
,
and
Bishops
of
the
Roman
Church
,
as
plainly
appears
by
the
ancient
,
and
modern
histories
written
of
each
people
respectiuely
.
And
as
touching
our
country
of
Englād
that
embraced
the
catholick
faith
through
the
preaching
of
S.
Austin
a
Priest
,
and
Bishop
of
the
Roman
Church
,
after
its
conuersion
,
which
happened
in
the
reign
of
S.
Ethelbert
for
near
a
thousand
yeares
continued
obedient
to
the
Bishop
of
Rome
,
and
constant
in
the
profession
of
the
catholick
religion
,
as
do
euidence
our
ancient
Cronicles
,
laws
,
common
laws
,
ordinances
Records
foundations
of
Bishopricks
,
Cathedrall
Churches
vniuersities
colleges
and
hospitalls
which
remain
monuments
of
these
dayes
to
beare
clear
witnes
of
catholick
religion
:
wherfore
it
is
a
wonder
how
English
Magistrats
come
to
look
with
so
enuious
an
eye
vpon
their
catholick
subiects
as
to
persecute
them
for
conforming
their
conscience
to
the
full
,
and
constant
profession
of
all
their
christian
progenitours
.
CHAR.
XX.
OF
TRADITIONS
THE
CONTENTS
.
Down
from
the
Apostles
to
these
times
the
true
Church
of
God
hath
been
directed
and
gouernd
by
the
written
,
and
vnwritten
word
,
as
by
laws
,
and
customs
:
doctrines
necessary
to
saluation
,
which
the
Apostles
receiued
either
from
the
mouth
of
Christ
,
or
from
the
holy
Ghost
by
inspiration
were
deliuered
to
the
faithfull
of
those
dayes
partly
in
written
,
and
partly
in
vnritten
traditions
:
if
the
Churches
authority
,
and
vnwritten
traditions
were
laid
a
side
,
scriptures
would
haue
nothing
of
waight
with
them
vnto
euincing
christian
religion
:
Answeres
vnto
seuerall
obiections
propounded
against
the
Churches
traditions
.
TRaditions
are
vnwrtten
doctrines
deliuered
by
the
mouth
of
Christ
,
or
his
Apostles
,
and
committed
vnto
the
keeping
of
the
Church
[
(a)
](A48358-e44850-b)
(a)
1.
Cor.
11.
as
I
haue
deliuered
vnto
you
,
saith
S.
Paul
,
keep
my
precepts
.
From
this
sacred
Text
Theophilact
infers
,
that
both
S.
Paul
and
the
other
Apostles
deliuered
many
things
(
which
they
did
not
set
down
in
writing
)
called
traditions
,
not
because
they
are
not
at
all
written
,
but
in
regard
there
is
no
express
mention
thereof
in
the
holy
scriptures
:
for
t
is
certaine
that
the
traditions
receiued
from
the
Apostles
,
and
deliuered
as
it
were
from
hand
,
to
hand
for
sundry
ages
,
are
now
written
.
as
precepts
of
faith
and
generall
manners
necessary
vnto
saluation
.
Though
the
whole
scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
to
conuince
,
to
correct
,
and
to
instruct
in
iustice
.
2.
Tim.
3.
Yet
it
is
not
the
same
thing
to
be
a
profitable
guide
in
the
way
of
iustce
,
and
saluation
,
and
to
be
the
sole
expedient
necessary
therunto
;
for
a
head
is
both
profitable
,
and
necessary
to
preserue
a
man
aliue
:
neuertheless
it
alone
without
the
society
,
and
ministery
of
the
body
,
is
not
sufficient
enough
to
continue
him
aliue
:
likewise
the
Sacrament
of
Eucharist
conduceth
to
the
purchase
of
eternall
blessedness
:
yet
cannot
effect
it
without
the
help
of
baptism
,
and
faith
:
and
the
Chapter
set
down
expresly
asserteth
,
that
euen
the
old
scriptures
instruct
to
saluation
;
and
notwithstanding
the
Apostle
requireth
of
Timothy
perseuerance
in
the
doctrines
which
he
had
heard
of
him
,
besides
what
he
had
learned
from
them
,
wherin
he
had
been
versed
from
[
(b)
](A48358-e44910-b)
(b)
By
the
particles
from
his
infancy
euidently
appeares
,
that
the
Apostle
spoke
of
these
scriptures
,
which
Timothy
had
learned
in
his
youth
,
that
is
he
meant
the
old
testament
,
being
the
new
scriptures
were
not
written
,
when
Timothy
was
a
youth
.
Wherefore
when
the
Apostle
writ
vnto
him
that
all
scripture
is
profitable
&c.
he
could
not
vnderstand
the
whole
body
thereof
as
some
sectaries
vnaduisedly
interprete
him
translating
whole
for
all
.
And
indeed
when
the
Apostle
writ
that
Epistle
to
Timothy
,
the
whole
body
of
scripture
was
not
composed
.
S.
Iohn
had
not
then
put
forth
his
Gosple
,
and
his
Apocallps
he
writ
after
the
death
of
S.
Paul
.
him
infancy
;
again
albeit
the
scriptures
be
a
great
light
,
neuertheless
they
doe
not
giue
light
to
all
a
en
within
the
house
of
God
,
whose
written
doctrines
they
are
,
vnless
they
be
put
vpon
the
candlestick
of
the
Churches
definitions
,
and
vnwritten
traditions
:
for
setting
these
aside
scriptures
are
but
a
light
shining
in
a
dark
place
2.
Pet.
10.
in
order
to
many
diuine
ordinances
,
in
regard
they
doe
not
shew
plainly
,
clearly
,
and
euidently
all
the
mysterious
precepts
of
Christian
faith
,
that
require
necessary
obseruance
:
wherefore
it
is
an
extream
weakness
to
infer
from
the
light
of
the
written
,
a
negation
of
light
in
the
vnwritten
word
of
God
,
as
to
instruction
in
iustice
,
and
saluation
:
and
indeed
down
from
the
begining
of
the
Church
,
christian
religion
hath
in
all
times
[
*
](A48358-e44930-b)
*
Trid
sess.
4.
cap.
1.
declarat
veritatem
,
&
disciplinä
Ecclesiae
contineri
in
libris
scriptis
,
&
sine
scripto
traditionibus
qua
ex
ipsius
Christi
ore
ab
Apostolic
acceptae
aut
ab
ipsis
Apostolis
Spiritu
sancto
dictāte
quasi
per
manus
traditae
ad
nos
vsque
peruenerūt
,
&
huiusmodi
traditionū
contemptoros
anathemati
subiecit
.
Sectarij
vero
communiter
reijciuns
eruditiones
apostolicas
affirmantes
omnia
qua
sine
dispendio
sulutis
possunt
ignorari
,
apertè
contineri
in
scripturis
.
been
directed
,
and
gouerned
by
both
of
the
said
lights
,
that
is
by
the
written
,
and
vnwritten
word
,
as
by
laws
and
customs
,
which
kind
of
gouerment
is
common
alike
to
euery
common
wealth
instituted
aright
.
That
this
double
light
[
(c)
](A48358-e44960-b)
(c)
According
to
S.
Irenaens
p.
3.
con
.
haer.
c.
3.
&
4.
Tertull.
l.
de
coro
.
militum
.
cap.
3.
S.
Basil
.
l.
ad
Amphilochium
de
Spiritu
sancto
cap.
29.
S.
Austin
Epis.
ad
Janua
.
there
is
full
parity
between
traditions
,
ad
scriptures
,
warrantable
authority
being
common
alike
to
the
one
,
and
the
other
.
Wherefore
S.
Chrys.
hom.
4.
in
2.
ad
Thess.
saith
,
Est
traditio
nihil
quaras
amplius
.
T'
is
tradition
seeke
no
further
.
of
written
,
and
vnwritten
Traditions
is
of
necessary
,
and
perpetuall
vse
in
the
Church
appeareth
by
the
second
Epistie
to
the
Thesalonians
,
where
S.
Paul
enioyneth
the
keeping
of
both
:
saying
stand
fast
,
&
keepe
the
Traditions
which
you
haue
been
taught
either
by
word
,
or
our
Epistle
.
All
the
doctrines
necessary
to
saluation
,
which
the
Apostles
receiued
either
from
the
mouth
of
Iesus-Christ
,
or
by
inspiration
of
the
holy
Ghost
,
they
deliuered
to
the
faithfull
of
those
dayes
partly
in
written
,
and
partly
in
vnwritten
traditions
,
which
down
from
the
primatiue
Church
to
the
present
times
haue
passed
,
as
from
hand
to
hand
in
a
continuall
line
of
priestly
succession
.
Moreouer
it
appeareth
clearly
by
the
second
Chapter
of
S.
Iohns
canonicall
Epistle
,
that
the
Apostles
thought
it
not
expedient
to
set
forth
in
writing
all
matters
of
christian
religion
necessary
to
saluation
:
for
he
expresly
saith
although
I
had
many
things
to
write
vnto
you
,
yet
would
I
not
write
with
paper
,
and
inck
:
for
I
trust
to
come
vnto
you
,
and
speak
mouth
to
mouth
,
that
your
ioy
may
bee
full
,
which
he
repeateth
in
the
end
of
his
third
canonicall
Epistle
,
saying
:
I
haue
many
things
to
write
,
but
I
will
not
with
ynck
,
and
pen
write
vnto
thee
:
and
doubtless
as
Christ
when
he
said
to
his
Disciples
Io.
16.
I
haue
yet
many
things
to
say
vnto
you
,
but
ye
cannot
beare
them
now
,
meant
of
many
mysteries
of
faith
distinct
from
those
he
had
already
taught
them
:
so
S.
Iohns
meaning
was
,
that
he
had
other
doctrines
of
christian
faith
,
or
manners
to
deliuer
by
word
of
mouth
,
then
those
he
had
written
with
ynck
,
and
pen
:
and
truly
the
particles
:
That
your
ioy
may
be
full
,
doe
import
as
much
,
being
meant
of
spirituall
ioy
,
such
as
faithfull
christians
commonly
receiue
when
they
are
instructed
in
things
pertaining
to
iustice
,
and
saluation
:
and
it
is
not
in
reason
probable
,
that
S.
Iohn
should
vnderstand
temperall
ioy
in
order
to
wordly
aduantages
the
intent
of
his
Epistle
being
to
stir
vp
a
Mother
,
and
her
son
vnto
a
vertuous
life
in
Iesus-Christ
;
neither
is
it
,
as
to
reason
,
credible
,
that
so
many
things
which
S.
Iohn
purposely
omitted
to
write
were
set
down
in
writing
either
by
himself
afterward
,
or
by
the
other
Apostles
afore
,
there
being
no
scripture
testimony
wheron
to
ground
those
coniectures
inuented
meerly
by
the
aduersaries
of
vnwritten
traditions
:
Besids
it
is
plainly
euident
that
sundry
vnwritten
doctrines
of
christian
religion
,
which
are
not
contained
expresly
in
any
part
of
the
new
,
or
old
Testament
are
of
necessary
credence
.
For
example
we
must
belieue
with
diuine
faith
the
receiued
catalogue
,
or
canon
of
both
Testaments
to
be
the
true
,
and
vncorrupted
word
of
God
.
For
otherwise
those
holy
writings
would
haue
nothing
of
weight
with
vs
,
as
theron
to
relie
our
saluation
:
notwithstanding
not
any
part
of
either
Testament
expresseth
the
receiued
catalogue
;
or
canon
:
for
example
we
must
belieue
that
the
true
sense
of
the
written
letter
is
a
necessary
,
and
essentiall
requisit
to
faith
,
because
in
the
sense
,
that
giueth
life
,
and
not
in
the
letter
,
that
bringeth
death
,
the
true
word
of
God
consists
:
but
the
true
sense
of
the
written
letter
that
is
to
say
how
[
(d)
](A48358-e45020-b)
(d)
The
Caluinists
in
a
publick
disputation
with
the
Antytrinitarians
in
the
presence
of
Iohn
the
second
elected
king
of
Hungary
engag'd
to
proue
by
scripture
the
mystery
of
the
B.
Trinity
,
but
failing
in
their
engagement
the
king
of
a
Caluinist
became
an
Anti-trinitarian
.
the
written
letter
ought
to
be
taken
whether
in
a
proper
,
or
figuratiue
signification
,
is
not
known
but
by
the
interpretation
,
and
tradition
of
the
Church
.
Again
we
must
belieue
,
that
in
one
God
there
is
a
Trinity
of
diuine
persons
,
which
be
really
distinct
one
from
an
other
,
and
no
more
:
yet
not
any
writing
of
the
Apostles
or
Euangelists
,
[
(e)
](A48358-e45030-b)
(e)
According
to
S.
Chrys.
hom.
4.
operum
imperf.
as
in
Heauen
so
in
scripture
God
lies
hid
vnseen
.
Wherefore
as
all
men
behold
this
corporall
Heauen
,
and
not
God
that
dwels
within
it
:
so
though
many
read
the
holy
scriptures
:
neuertheless
they
perceiue
not
the
God
of
truth
,
that
lies
hid
in
the
inward
seuse
thereof
.
expresly
assertes
a
reall
distinction
,
or
excludeth
expresly
a
quaternity
of
persons
:
and
truly
though
S.
Iohn
saith
in
his
canonicall
Epistle
cap.
4.
that
there
be
three
,
which
beare
testimony
in
Heauen
,
the
Father
,
the
word
,
and
the
holy
Ghost
,
neuertheless
he
doth
not
say
expresly
[
*
](A48358-e45040-b)
*
Simplex
affirmatio
ternarij
in
aliquo
non
excludit
,
vel
negat
ibi
esse
aliquod
quartum
cū
in
quaternario
includatur
ternarium
,
&
qui
asserit
esse
tres
,
vbi
sun●
quatuor
non
falsum
dicit
.
three
only
,
or
that
these
three
are
really
distinct
one
from
an
other
;
for
he
addeth
these
three
are
one
:
in
so
much
,
that
the
great
Sabellian
heretick
Praxeas
taught
that
God
was
but
one
sole
person
,
that
carried
three
distinct
names
in
order
to
three
seuerall
effects
,
naming
him
Father
in
as
much
,
as
he
createth
all
things
:
son
because
be
was
borne
of
the
Virgin
Mary
,
inuested
with
human
nature
,
and
holy
Ghost
in
regard
he
sanctifieth
all
creatures
:
Wherfore
if
the
Apostles
had
not
deliuer'd
to
the
faithfull
of
those
days
by
word
of
mouth
a
reall
distinction
in
God
as
to
personality
,
and
a
reall
identity
,
as
to
nature
,
and
substance
,
and
the
Church
likwise
defined
that
vnwritten
Tradition
,
the
faithfull
of
these
dayes
might
haue
been
[
*
](A48358-e45050-b)
*
S.
Basil
.
dicit
Sabellianismum
esse
quēdam
Iudaismum
.
Sabellius
voro
qui
omnibus
hareticis
impietate
antecelluit
eirca
annum
260.
haresim
Trinitatis
propagauit
,
quod
Pr●xeas
omniū
primus
humo
Romanae
inuexit
&
proximè
accessit
ad
errorem
Iudaeorum
.
Sabellians
,
or
Iewes
,
as
for
any
clear
speaking
scripture
to
hinder
them
.
Again
we
belieue
,
that
the
holy
Ghost
is
not
the
son
of
God
,
nor
that
his
procession
is
generation
taken
in
the
proper
sense
:
notwithstanding
without
tradition
,
and
interpretation
of
the
holy
Church
it
cannot
be
proued
sufficiently
,
that
is
to
say
,
by
express
scripture-testimony
:
nor
matters
it
,
that
the
Euangelists
doe
name
the
second
person
of
the
blessed
Trinity
,
the
only
begotten
son
,
for
hence
it
follows
not
by
necessary
consequence
,
that
the
holy
Ghost
is
no
son
:
for
Salomon
is
styled
the
only
begotten
son
Prouerb
.
4.
Howeuer
it
plainly
appeareth
by
the
first
booke
of
Paralipomenon
,
or
cronicles
,
that
he
had
many
brothers
,
yet
he
was
named
the
only
begotten
son
in
regard
he
was
beloued
,
as
if
he
had
been
the
only
begotten
.
We
must
belieue
that
such
,
[
(f)
](A48358-e45080-b)
(f)
The
Council
of
Nice
hath
defined
,
that
such
as
are
baptized
by
hereticks
must
not
be
rebaptized
.
And
in
regard
the
Donatists
impugned
this
assertion
,
which
is
grounded
vpon
tradition
and
the
Churches
definition
they
were
counted
hereticks
and
S.
Aust.
I.
de
vtilitate
credendi
cap.
22.
expresly
affirms
,
that
the
said
assertion
is
not
contained
in
any
express
scripture
,
and
indeed
practice
and
tradition
of
the
Church
only
was
obiected
against
S.
Cypri
.
that
asserted
rebaptizing
of
such
,
as
were
baptized
by
hereticks
as
appeares
by
his
own
Epistle
ad
Iubaian
74.
ad
Pompeium
,
he
conceiuing
that
he
had
scripture
authority
on
his
side
,
left
the
Churches
tradition
and
practice
:
yet
S.
Austin
in
sundry
places
of
his
writings
excuseth
him
from
heresie
,
because
he
was
not
obstinate
in
defending
of
his
opinion
neither
did
he
break
vnion
with
the
Church
:
Besid
,
that
controuersy
rose
before
any
generall
Council
defined
validity
of
baptism
conferred
by
Hereticks
.
as
are
baptized
by
hereticks
ought
not
to
be
baptized
again
:
wee
must
belieue
that
we
are
bound
to
keepe
holy
our
lords
day
which
is
sunday
,
and
we
must
belieue
,
that
there
is
a
necessary
obligation
to
receiue
the
Apostles
Creed
:
yet
for
as
much
as
none
of
all
these
doctrines
be
contained
expresly
in
,
or
can
be
deduced
out
of
the
holy
scriptures
by
immodiate
necessary
,
and
euident
consequences
they
would
haue
nothing
of
weight
with
vs
in
the
conuincing
of
our
vnderstanding
,
if
the
tradition
,
and
definition
of
the
Church
were
laid
a
side
.
Moreouer
the
Lutherans
,
and
Caluinists
in
regard
they
reject
Church
tradition
adhering
to
the
meer
letter
of
scripture
,
and
their
own
interpretations
thereof
cannot
as
yet
after
frequent
disputes
euince
against
the
Anabaptists
,
that
the
Sacramēt
of
Baptism
ought
to
be
administred
vnto
infants
;
where
they
alledge
the
words
of
Christ
set
down
Math.
19.
suffer
little
children
,
and
forbid
them
not
to
come
to
me
,
for
of
such
is
the
kingdom
of
Heauen
:
as
also
the
practice
of
the
Apostles
,
that
baptized
whole
housholds
,
Act.
19.
it
is
plainly
euident
that
from
neither
of
these
testimonies
they
can
as
much
,
as
deduce
by
any
necessary
consequence
what
they
assert
as
a
doctrine
of
their
faith
,
namely
that
baptism
ought
to
be
applied
to
young
children
,
that
want
the
vse
of
reason
,
especially
supposing
[
(g)
](A48358-e45110-b)
(g)
Caluin
l.
4.
insti
.
c.
16.
and
the
whole
sect
of
Lutherans
though
they
denyed
baptism
to
be
a
requisit
necessary
to
the
saluation
of
children
neuertheless
in
their
conferences
with
Anabaptists
ingeniously
confessed
,
that
baptism
might
lawfully
,
and
indeed
ought
to
be
ministred
vnto
children
.
what
Lutherans
,
and
Caluinists
hold
as
an
other
article
of
their
reformed
religion
viz.
that
baptism
is
not
absolutly
necessary
to
saluation
,
for
as
to
the
first
testimony
though
by
litle
children
Christ
meant
not
such
only
,
as
can
goe
,
and
speake
:
but
also
infants
sucking
their
Mothers
breasts
:
neuertheless
the
words
of
Christ
declare
them
only
capable
of
blessedness
without
mentioning
baptism
at
all
.
Since
then
Lutherans
,
and
Caluinists
doe
teach
,
that
baptism
is
not
an
expedient
absolutly
necessary
to
blessedness
they
can
infer
nothing
of
moment
,
and
efficacy
from
these
words
of
Christ
to
conuince
the
Anabaptists
:
because
the
blessedness
that
is
to
say
,
the
kingdom
of
Heauen
whereof
Infants
are
declared
capable
may
be
obtained
without
baptisin
according
to
Lutherans
,
Caluinists
and
Anabaptists
:
yet
for
as
much
,
as
catholick
faith
teacheth
absolute
necessity
of
baptism
out
of
S.
Iohn
Cap.
3.
that
except
a
man
be
borne
againe
of
water
he
cannot
enter
into
the
kingdom
of
Heauen
,
Catholicks
can
by
a
clear
inference
from
the
said
words
of
Christ
proue
,
that
Baptism
ought
euen
of
necessity
to
be
administred
to
children
:
because
Christs
words
declare
thē
capable
of
the
kingdom
of
Heauen
,
and
consequently
of
baptism
,
that
being
an
expedient
absolutly
necessary
vnto
the
obtaining
of
it
;
whosoeuer
is
capable
of
any
end
,
is
likwise
capable
of
the
expedient
,
or
medium
which
is
of
absolute
necessity
in
order
to
the
purchasing
of
it
.
As
touching
the
latter
scripture
testimony
though
it
containes
a
most
pregnant
coniecture
,
or
presumption
,
that
the
Apostles
,
when
they
baptized
whole
families
baptised
children
with
all
:
neuertheless
it
is
not
sufficient
enough
to
the
grounding
of
an
euident
,
and
necessary
consequence
vnto
prouing
,
that
de
facto
they
did
so
,
because
experience
sheweth
,
that
many
whole
housholds
haue
no
children
at
all
.
Wherefore
it
is
cleare
,
that
neither
of
the
scripture
testimonyes
do
proue
effectually
the
baptism
of
Infants
,
laying
aside
the
tradition
,
and
definition
of
the
Church
.
And
truly
Lutherans
,
and
Caluinists
haue
only
meer
coniectures
,
and
remote
inferences
drawn
from
the
interpretation
of
their
own
priuat
spirits
(
which
is
the
Mother
of
heresies
)
to
euince
the
foundamentall
,
and
essentiall
doctrines
of
their
reformed
religion
,
namly
,
that
faith
alone
iustifieth
,
that
there
are
but
two
Sacraments
:
that
no
addresses
of
intercession
ought
to
be
made
vnto
Saints
,
or
prayers
offered
for
the
benefit
of
soules
departed
&c.
and
it
is
a
foundamentall
article
of
Caluinism
,
that
the
Sacrament
of
the
Eucharist
signifieth
only
the
body
of
Christ
,
being
a
meer
figure
thereof
:
contrary
wise
it
is
a
foundamentall
article
of
Lutherans
,
that
the
body
of
Christ
is
really
contained
in
the
Sacrament
together
with
the
substance
of
bread
:
and
though
both
Caluinists
,
and
Lutherans
teach
,
that
the
scriptures
speake
,
and
propounde
clearly
doctrines
of
faith
;
howeuer
they
haue
not
as
yet
reconciled
that
controuersy
,
which
,
notwithstanding
the
many
conferences
,
and
disputes
held
about
it
,
continueth
in
debate
:
Caluinists
impute
to
the
Lutherans
an
heresie
,
or
errour
in
faith
for
admitting
,
and
the
Lutherans
ascribe
heresie
vnto
the
Caluinists
for
denying
the
reall
presence
of
Christs
body
,
and
bloud
in
the
Eucharist
:
whereby
appeareth
plainly
the
necessity
of
Church
tradition
,
and
interpretation
for
the
deciding
all
hard
controuersies
in
debate
,
for
as
much
as
they
relate
to
faith
.
Furthermore
God
,
who
is
not
an
accepter
of
persons
.
Rom.
15.
who
is
not
God
of
men
only
,
but
of
women
also
,
and
who
desireth
to
saue
all
of
each
sex
,
doubtless
instituted
a
remedy
against
originall
sin
in
fauour
of
men
,
and
women
,
for
as
much
,
as
the
expiation
thereof
is
absolutely
necessary
vnto
saluation
;
wherfore
in
regard
circumcision
was
the
remedy
proper
to
men
,
and
could
not
be
applied
to
women
,
some
other
expedient
was
ordained
for
their
cure
,
and
although
no
express
mention
thereof
be
made
in
any
part
of
the
old
Testament
;
neuertheless
that
God
instituted
a
remedy
for
the
deliuerance
of
women
[
*
](A48358-e45150-b)
*
Quod
,
qualeue
fuerit
illud
remedium
à
Deo
institutum
ad
subueniēdum
faeminis
quae
nascebantur
in
peccato
originali
nullibi
explicatur
in
sacris
litteris
nec
porest
deduci
ex
illis
.
from
the
guilt
of
originall
sin
the
Iews
belieued
,
as
an
article
of
faith
necessary
to
saluation
:
and
indeed
so
it
was
,
as
appeareth
from
the
necessity
of
it
,
and
from
the
prouidence
God
hath
ouer
both
men
and
women
:
and
truly
to
auerre
,
that
God
was
defectiue
then
in
necessary
requisits
to
the
saluation
of
women
is
a
manifest
blasphemy
:
wherby
it
is
clear
,
that
euen
the
Iews
in
the
old
law
held
vnwritten
,
besides
written
tradition
as
necessary
vnto
saluation
:
neither
is
the
said
unwritten
tradition
preiudiced
by
the
reply
of
some
sectaries
,
saying
that
the
oblation
of
women
in
the
Temple
according
to
the
law
of
Moyses
did
free
them
of
originall
sin
.
For
that
legall
offring
was
common
alike
to
women
,
and
men
,
and
Christ
was
both
circumcised
,
and
offered
in
the
Temple
:
nor
by
recurring
for
this
deliuerance
vnto
the
circumcision
of
Parents
,
there
being
not
any
passage
in
the
whole
Testament
of
the
old
law
,
that
carrieth
the
least
sound
that
way
,
or
that
hath
relation
to
the
deliuerance
of
women
from
originall
sin
in
vertu
of
their
parents
circumcision
:
besides
S.
Austin
,
and
other
ancient
Fathers
expresly
teach
,
that
baptism
is
to
Christians
,
as
circumcision
was
to
the
Iewes
:
but
no
Christian
sectary
will
say
that
women
are
sanctified
,
and
consecrated
to
God
through
their
parents
baptism
;
for
if
it
were
enough
for
the
purging
out
of
originall
sin
to
baptise
the
male
,
there
would
be
no
need
at
all
to
baptise
the
female
sex
;
hereby
it
is
clear
again
that
the
Iews
of
the
old
law
allowed
,
and
professed
vnwritten
,
besides
written
traditions
,
as
necessary
to
saluation
.
From
the
premises
appeareth
,
that
the
word
of
God
taken
precisely
comprehendeth
both
vnwritten
,
and
written
traditions
:
in
consequence
of
which
vnwritten
traditions
are
not
additions
to
the
word
of
God
,
they
being
a
part
therof
.
Wherfore
neither
Moyses
Deut.
4.
saying
to
the
people
of
Israel
:
Ye
shall
adde
nothing
to
the
word
,
which
I
speake
to
you
,
neither
shall
ye
take
ought
from
it
.
Nor
S.
Paul
Gal.
1.
saying
to
the
Galatians
though
,
that
we
,
or
an
Angel
from
Heauen
preach
vnto
you
[
(h)
](A48358-e45200-b)
(h)
According
to
S.
Austin
tom.
7.
con
.
liter
.
petiliani
l.
3.
cap.
6.
and
tom.
9.
trac
.
98.
in
Io.
the
particle
praeterquam
,
besids
,
in
the
cited
Text
,
imports
the
particle
contra
,
against
,
or
contrary
;
so
that
,
the
meaning
is
,
that
nothing
must
be
preached
against
,
or
contrary
to
the
holy
scripture
.
And
truly
this
explication
appears
euidently
by
the
Apostles
arguing
against
those
,
that
asserted
Iudaism
to
be
consistent
with
christianism
,
which
assertion
because
it
was
contrary
to
the
law
of
Christ
the
Apostle
added
the
curse
set
down
in
the
same
sentence
of
the
Text.
Moreouer
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Latin
Interpreter
translateth
praeterquam
,
is
vsed
by
the
Apostle
for
contra
not
only
in
the
Epistle
alledged
ad
Gal.
but
also
Rom.
4.
besids
what
we
haue
preached
vnto
you
,
let
him
be
accursed
:
condemne
vnwritten
traditions
,
as
sectaries
do
calumniate
the
Catholick
Church
:
besides
sectaries
very
vnhandsomly
,
and
weakly
do
infer
from
these
two
scripture
testimonies
,
that
no
doctrines
of
faith
ought
to
be
receiued
,
saue
such
,
as
be
contained
expresly
in
,
or
by
euident
consequence
deduced
from
the
written
word
of
God
:
for
neither
of
both
doe
mention
the
written
word
of
God
.
The
word
,
says
Moyses
,
which
I
speake
vnto
you
,
and
that
we
haue
preached
vnto
you
,
says
the
Apostle
:
but
if
it
were
granted
vnto
them
what
they
cannot
proue
viz:
that
Moyses
then
spoke
what
he
had
written
afore
,
notwithstanding
they
could
not
ouerthrow
therby
vnwritten
traditions
,
vnless
they
could
proue
(
which
they
can
neuer
doe
)
that
they
be
additions
destructiue
of
,
or
contrary
to
the
written
word
of
God
:
for
such
additions
only
he
meant
,
and
excluded
by
the
cited
scriptures
:
and
indeed
if
S.
Paul
had
meant
otherwise
,
he
should
haue
cursed
S.
Iohn
the
Euangelist
,
that
many
yeares
after
his
martyrdome
writ
reuelations
,
which
S.
Paul
had
not
preached
to
the
Galatians
;
likwise
the
Anathema
had
touched
S.
Paul
himselfe
,
that
deliuered
sundry
passages
in
the
acts
of
the
Apostles
,
which
happened
after
his
preaching
to
the
Galatians
.
Howeuer
catholicks
doe
not
deny
,
but
that
traditions
,
which
are
the
vnwritten
word
be
contained
implicitly
in
the
written
word
of
God
:
that
is
to
say
,
as
in
a
generall
principle
from
whence
they
are
deducible
:
and
the
whole
word
of
God
is
contained
in
scriptutes
,
yea
in
this
sole
Article
of
the
Apostles
Creed
I
belieue
in
the
holy
Catholick
Church
:
in
as
much
as
all
the
matters
pertaining
to
faith
and
generall
manners
,
and
not
clearly
expressed
in
holy
scriptures
are
contained
expresly
in
the
doctrine
of
the
Church
,
which
the
scriptures
,
commend
vnto
vs
as
infallible
;
and
indeed
the
whole
word
of
God
is
expounded
vnto
vs
in
Christs
command
Math.
18.
If
he
refuse
to
heare
the
Church
let
him
be
vnto
thee
as
an
heathen
man
,
and
publican
:
in
regard
wherof
ancient
Fathers
do
auerre
all
doctrines
of
faith
to
be
contained
in
scriptures
;
that
is
as
in
a
generall
principle
,
from
whence
they
can
be
deduced
.
CHAR.
XXJ.
OF
THE
CHVRCH
TRIVMPHANT
THE
CONTENTS
.
Souls
,
that
remoue
out
of
their
earthly
habitations
cleansd
from
all
vncleanes
are
instantly
translated
into
Heauen
:
the
clear
sight
of
God
,
wherein
consisteth
heauenly
beatitude
is
not
deferd
till
the
generall
Resurrection
:
though
the
office
of
mediation
,
aduocation
,
and
intercession
is
proper
to
Christ
alone
,
as
to
the
noblest
manner
therof
;
neuertheless
according
to
the
Catholick
Church
all
the
Saints
mediate
,
and
intercede
in
the
sight
of
God
for
the
faithfull
on
earth
in
subordination
to
Christ
:
the
Church
of
god
does
not
,
nor
neuer
did
teach
,
that
the
faithfull
on
earth
ought
to
mediate
,
and
intercede
for
the
blessed
in
Heauen
:
S.
Paul
did
not
mediate
,
or
intercede
for
Onesiphorus
,
that
he
might
obtaine
mercy
after
his
soule
was
beatifyed
:
the
ancient
Liturgies
of
the
Church
approue
not
of
prayers
vnto
helping
of
the
blessed
.
THe
Church
triumphant
is
a
holy
Congregation
of
blessed
Saints
reigning
with
Iesus-Christ
;
innocēt
souls
not
liable
to
any
guilt
of
sin
,
as
soon
,
[
(a)
](A48358-e45390-b)
(a)
2.
Cor.
5.
we
know
faith
The
Apostle
that
if
our
earthly
house
of
this
habitation
be
destroyed
vve
haue
a
building
giuen
of
God
...
eternall
in
heauen
.
From
this
sacred
Text
S.
Anselme
infers
,
that
good
souls
,
as
soon
as
they
are
deuested
of
their
bodyes
haue
full
enjoyment
of
heauenly
blessednes
;
and
according
to
Saint
Austin
l.
2.
de
ciuit
.
cap.
15.
martyrs
as
soon
,
as
they
be
deliuered
from
their
earthly
tabernacles
reigne
in
Heauen
with
Christ
.
And
Christ
himselfe
according
to
the
Apostle
Ephes.
4.
led
captiuity
captiue
in
the
day
of
his
glorious
ascention
,
that
is
,
then
the
iust
souls
,
that
were
detained
,
as
captiues
in
the
lower
parts
of
the
earth
(
namely
lymbus
,
called
Abrahams
bosom
)
were
translated
into
Heauen
.
And
S.
Hierom
Epis.
de
obitu
letae
.
Novv
she
for
a
smal
labour
hath
the
enioyment
of
eternall
blessedness
.
as
the
earthly
house
of
their
habitation
is
destroyed
are
translated
into
an
other
building
giuen
of
God
their
Creator
,
that
is
,
an
house
not
made
with
hands
,
but
eternall
in
Heauen
:
and
as
now
euery
creature
is
a
dark
glass
,
whereby
God
is
seen
in
part
,
so
in
the
next
life
[
*
](A48358-e45450-b)
*
Verbum
diuinum
propter
repraesentandi
perfectionē
vocatur
speculum
fine
macula
.
God
himselfe
is
a
clear
glass
wherin
creatures
see
him
fully
,
as
he
is
,
that
is
,
perfectly
,
if
nothing
of
sin
interuene
to
obstruct
their
passage
to
Heauen
.
Now
saith
the
Apostle
[
*
](A48358-e45460-b)
*
2.
Cor.
5.
mūc
videmus
per
speculum
in
anigmate
,
sed
tūc
videbimus
facie
ad
faciem
Aug.
in
illud
Aposto
.
Philip.
1.
sic
scribit
,
inde
incipit
requies
,
quae
non
interrumpitur
resurrectione
,
sed
clarificatur
,
quae
nunt
fide
retinetur
.
wee
see
through
a
glass
darkely
but
then
shall
wee
see
face
to
face
.
[
(b)
](A48358-e45500-b)
(b)
2.
Cor.
5.
the
Apostle
teacheth
,
that
while
we
are
in
the
body
we
are
absent
from
our
lord
,
for
we
walk
by
faith
,
and
not
by
sight
.
Wherefore
he
coueteth
to
remoue
out
of
the
body
,
and
dwell
with
Christ
:
in
consequence
of
which
good
souls
enioy
the
clear
vision
of
God
before
the
generall
resurrection
:
for
otherwise
the
Apostles
earnest
desire
to
remoue
out
of
his
body
,
and
dwell
with
Christ
had
been
vain
and
impertinent
,
since
he
might
not
enioy
thereby
blessednes
(
which
consists
in
the
clear
vision
of
God
)
before
the
generall
resurrection
;
besids
according
to
S.
Aus
.
l.
14.
de
Trinit.
cap.
2.
to
be
present
,
and
dwell
with
Christ
includs
sight
,
and
excludes
faith
.
2.
Cor.
5.
which
words
plainly
shew
,
that
then
*
begineth
the
eternall
,
when
the
transitory
life
endeth
:
in
consequence
of
which
pure
souls
without
offence
,
after
they
be
deliuered
from
their
earthly
tabernacles
,
do
not
expect
the
generall
resurrection
to
put
them
in
possession
of
the
clear
vision
of
God
;
and
truly
the
desire
of
S.
Paul
expressed
Philip.
1.
and
Ephes.
5.
to
be
remoued
out
of
the
body
,
and
to
be
present
with
Christ
,
had
been
very
vnprofitable
,
and
impertinent
,
if
the
clear
sight
of
God
wherein
consisteth
the
souls
blessedness
were
to
be
differred
for
soe
long
a
series
of
yeares
:
and
it
matters
not
,
that
to
be
present
with
Christ
doth
not
include
of
necessity
a
clear
sight
of
his
diuinity
:
for
it
appeareth
by
the
words
of
the
Text
,
that
the
Apostle
desired
a
full
clear
sight
of
Christ
vnto
blessedness
,
in
regard
he
speaketh
of
that
presence
with
him
,
which
excludeth
faith
,
saying
We
know
while
wee
are
at
home
in
the
body
,
that
we
are
absent
from
Christ
:
for
we
walke
by
faith
,
and
not
by
sight
,
signifying
thereby
,
that
when
we
are
remoued
out
of
the
body
we
walke
by
sight
,
and
not
by
faith
:
but
it
is
the
clear
sight
of
God
that
abolisheth
faith
according
to
the
doctrine
of
all
ancient
Fathers
:
besids
't
is
in
reason
conuincing
,
that
Christ
hath
not
appointed
prisons
to
keepe
the
Saints
of
the
new
Testament
out
of
Heauen
,
hauing
in
his
ascention
trāslated
thither
the
Saints
of
the
old
Testament
,
which
were
detained
afore
,
as
prisoners
in
the
lowest
parts
of
the
earth
.
Again
God
is
far
more
inclined
to
reward
the
iust
then
to
punish
the
wicked
:
for
his
mercyes
[
*
](A48358-e45560-b)
*
Psal.
144.
miserationes
eius
super
omnia
opera
eius
.
exceed
all
his
other
works
:
but
his
diuine
Iustice
[
(c)
](A48358-e45580-b)
(c)
According
to
the
Councill
of
Florence
God
punisheth
wicked
souls
with
eternall
sensible
paines
as
soon
,
as
they
remoue
out
of
their
bodys
.
inflicteth
eternall
sensible
paine
vpon
wicked
men
sudainly
after
their
remouall
out
of
their
bodyes
:
wherefore
doubtless
iust
men
doe
quickly
after
their
death
receiue
their
blessed
rewards
,
nothing
of
offence
interuening
to
obstruct
their
passage
to
Heauen
;
moreouer
God
is
more
iust
in
giuing
labourers
their
hire
,
then
any
man
whosoeuer
:
but
a
iust
man
doth
not
suffer
the
workemans
hire
to
abide
with
him
till
morning
Leuit.
19.
Wherefore
.
Since
eternall
blessedness
,
that
consisteth
in
the
clear
vision
of
God
,
is
the
hire
of
good
labourers
in
the
diuine
vineyard
[
(d)
](A48358-e45600-b)
(d)
According
to
the
Councill
of
Florence
in
the
decree
of
Eugenius
,
and
of
Treat
sess.
25.
in
decret.
de
inuocatione
sanct.
the
souls
of
the
faithfull
,
that
remoue
out
of
their
bodyes
cleansed
from
all
sin
,
and
vncleanes
see
immediately
the
essence
of
God
.
And
S.
Gregorie
Nyss
.
ora
.
funebri
in
pulcheriam
writeth
thus
.
The
plant
(
pulcheria
)
is
pluckt
from
vs
,
but
transplanted
in
paradice
:
she
is
translated
out
of
one
kingdom
into
an
other
:
She
hath
put
of
her
purple
robe
,
and
put
on
the
clothing
of
Heauens
kingdom
.
And
all
the
ancient
Fathers
assert
this
Catholick
truth
,
namly
S.
Austin
trac
.
128.
in
Ioan.
S.
Cyp.
li.
de
exhort
.
ad
martyres
cap.
vltimo
.
payment
of
it
is
made
quickly
after
the
finishing
of
their
worke
;
that
is
,
suddenly
after
their
death
,
wherewith
endeth
all
meritorious
working
:
but
there
be
two
kinds
of
blessedness
the
one
complete
,
and
full
,
in
order
to
both
body
,
and
soul
:
the
other
,
which
is
the
principall
,
and
essentiall
blessedness
is
not
perfect
,
as
to
the
whole
man
:
but
in
respect
of
the
soul
only
.
Now
when
the
holy
scriptures
declare
,
that
blessedness
,
or
reward
for
good
works
is
to
be
giuen
after
the
generall
resurrection
they
mean
only
of
the
consummation
thereof
,
which
is
full
blessedness
,
named
the
double
stole
of
felicity
in
order
to
both
body
,
and
soul
:
and
indeed
Christ
in
the
generall
iudgment
,
as
appeareth
by
the
25.
Chapter
of
S.
Mathew
,
will
say
after
the
same
manner
,
to
the
blessed
.
Come
ye
blessed
of
my
Father
take
the
inheritance
of
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
:
as
he
will
say
to
the
damned
depart
from
me
ye
cursed
into
euerlasting
fire
which
is
prepared
for
the
deuill
,
and
his
Angels
:
but
Christ
by
this
latter
saying
meaneth
,
that
after
sentence
of
vniuersall
iudgment
is
pronounced
the
damned
whose
souls
were
punished
afore
shall
suffer
euerlasting
torments
of
fire
in
order
both
to
the
body
,
and
soul
for
the
cōsummating
of
their
misery
;
wherefore
by
the
other
saying
addressed
to
the
blessed
is
meant
,
that
in
the
generall
resurrection
,
those
,
whose
souls
likwise
must
be
allowed
to
haue
essētiall
blessednes
afore
,
shall
receiue
full
blessedness
:
that
is
,
shall
be
inuested
with
a
double
stole
of
glory
whereof
one
regardeth
the
body
,
and
the
other
the
soul
.
Of
this
consummate
,
and
perfect
felicity
speaketh
S.
Mat.
cap.
20.
and
the
Apostle
2.
ad
Tit.
4.
whereby
the
hire
,
or
reward
there
mentioned
is
signified
full
blessedness
giuen
to
all
the
good
labourers
together
,
when
the
euening
was
come
,
that
is
to
say
,
to
all
the
Saints
at
the
day
of
the
generall
resurrection
:
for
though
all
of
them
were
approued
by
the
testimony
of
faith
,
and
translated
into
the
kingdome
of
Heauen
,
as
to
their
souls
;
neuertheless
as
the
same
Apostle
teacheth
Heb.
11.
they
receiued
not
the
promiss
;
God
prouiding
,
that
they
without
vs
shall
not
be
consummate
that
is
[
(e)
](A48358-e45670-b)
(e)
S.
Aug.
ser.
4.
de
festo
Innocent
.
nameth
the
full
reward
of
the
blessed
,
which
imports
the
glorification
of
soul
,
and
body
,
the
felicity
of
the
generall
resurrection
.
And
Epis.
66.
he
calleth
it
the
whole
mans
compleat
immortality
,
and
Epis.
99.
he
expounds
the
sacred
Text
Heb
11.
of
consummate
blessedness
,
and
the
particles
,
When
euening
vvas
come
Mat.
20.
of
the
generall
iudgment
.
shall
not
haue
the
enioyment
of
full
,
and
perfect
felicity
till
the
generall
resurrection
:
and
indeed
S.
Paul
doth
not
say
,
that
they
should
not
be
crowned
without
vs
;
but
that
they
should
not
be
consummate
without
vs
,
that
is
,
should
not
receiue
the
whole
promised
reward
consisting
in
the
blessedness
of
the
soul
,
togeather
with
the
glory
of
the
body
,
which
is
S.
Chris
.
obseruation
expressed
in
his
28.
hom.
vpon
the
Epistle
to
the
Hebrews
:
and
noe
man
can
say
that
there
the
Apostle
meaneth
by
promise
,
blessedness
,
as
to
the
soul
only
,
without
hauing
him
contradict
himselfe
;
for
he
says
in
the
same
Chapter
that
Dauid
,
Samuel
,
and
the
other
Prophets
had
obtained
promises
,
or
promised
blessedness
without
vs
,
which
is
meant
of
the
souls
blessedness
obtained
at
Christs
Ascention
into
Heauen
:
and
truly
seeing
,
that
a
pure
soul
remoued
out
of
the
body
is
capable
of
beatificall
vision
,
as
the
reward
of
its
merits
,
in
reason
it
is
fitting
,
that
it
should
be
beatified
before
the
resurrection
of
the
body
:
whereof
Christ
is
our
example
,
whose
soule
was
blessed
before
his
resurrection
:
and
it
matters
not
that
S.
Iohn
saith
Apoc.
6.
that
he
saw
the
souls
of
martyrs
vnder
the
Altar
:
for
by
the
word
Altar
he
cannot
meane
an
[
*
](A48358-e45730-b)
*
Lutherus
in
gen
.
ex
Staphilo
2.
p.
de
tripartita
eius
Theologia
,
Et
Cal.
li.
3.
Insti
.
cap.
25.
docent
sanctos
homines
tātum
esse
in
Atrio
paradisi
,
ibique
exspectare
diem
vniuersalis
iudicij
outward
Court
,
or
porch
of
Heauen
,
where
some
sectaries
will
needs
haue
all
the
Saints
to
abide
without
knowing
god
vnto
blessedness
till
the
generall
resurrection
:
because
the
Apostle
saith
immediatly
after
in
the
same
Chapter
,
that
white
stoles
were
giuen
to
euery
one
,
which
signifies
the
clear
vision
of
God
.
Besids
in
the
following
Chapter
he
expresly
affirmeth
,
that
they
were
in
the
presence
of
the
throne
of
God
,
and
serued
him
day
,
and
night
:
in
consequence
of
which
it
is
plain
,
that
souls
are
not
banished
Heauen
,
and
depriued
of
the
crowne
of
iustice
,
which
is
the
clear
sight
of
God
till
the
day
of
generall
resurrection
.
Wherefore
of
necessity
the
Apostle
S.
Iohn
meant
by
the
word
Altar
so
ne
secret
intellectuall
room
vnknown
to
vs
(
and
in
the
house
of
God
are
many
lodgings
Io.
14.
)
where
those
blessed
souls
offer
continually
sweet
in
cense
of
prayses
to
their
Creatour
:
notwithstanding
all
this
,
the
holy
Church
had
not
declar'd
this
catholick
doctrine
,
as
an
express
article
of
faith
before
the
time
of
Pope
Bennet
the
twelth
,
who
was
the
first
that
defined
it
:
which
is
noe
strang
thing
:
for
though
the
present
Church
laies
no
claime
to
new
reuelations
,
neuertheless
all
reuealed
doctrines
were
not
at
once
propounded
:
if
the
Church
had
defined
the
validity
of
baptism
administrated
by
Hereticks
before
,
or
in
that
age
S.
Cyprian
liued
,
he
would
neuer
haue
asserted
an
opinion
contrary
there
to
,
as
witnesseth
S.
Aus
.
who
often
excuseth
him
in
regard
that
controuersie
arose
before
the
definition
of
a
generall
Council
,
and
the
same
may
be
said
of
sundry
other
controuersies
pertaining
to
faith
,
or
generall
manners
,
which
the
authority
of
the
Church
guided
by
the
holy
Ghost
hath
determined
according
to
the
occurring
exigence
thereof
in
all
times
respectiuely
:
in
consequence
of
the
premises
such
ancient
Fathers
(
if
any
such
were
)
as
denyed
the
enioyment
of
the
clear
sight
of
God
before
the
generall
resurrection
in
any
age
preceding
the
definition
of
the
Catholick
Church
in
reference
thervnto
,
are
excusable
:
yet
it
is
certaine
that
euen
all
Fathers
generally
doe
declare
in
their
writings
the
doctrine
,
which
the
Church
now
propoundeth
in
her
definitions
in
order
to
the
said
controuersy
,
as
doe
plainly
proue
Coxius
,
Egid.
,
Bellar.
&c.
and
the
common
vnanimous
consent
of
Fathers
ought
to
be
preferred
before
the
priuate
opinion
of
a
few
only
;
howeuer
truly
,
no
man
can
say
,
that
euen
S.
Irenaeus
,
and
S.
Bernard
(
which
seem
to
speake
darkly
,
and
as
it
were
doubtfully
in
relation
to
the
said
catholick
assertion
)
S.
Irenaeus
li.
5.
aduersus
haereses
cap.
31.
S.
Bern.
ser.
4.
de
omnibus
sanctis
,
did
exclude
Saints
from
the
clear
sight
of
God
,
or
did
confine
them
to
an
outward
Court
,
or
porch
of
Heauen
till
the
generall
resurrection
without
haueing
them
[
(f)
](A48358-e45820-b)
(f)
Albeit
S.
Irenaeus
in
some
parte
of
his
writings
may
seem
to
exclud
from
heauenly
blessedness
good
souls
till
the
day
of
generall
resurrection
:
neuertheless
.
l.
1.
con
.
Haer.
cap.
29.
&
l.
2.
cap.
63.
and
in
sundry
other
places
he
asserts
the
enioyment
of
beatificall
vision
in
order
to
iust
souls
clensed
from
all
vncleanes
before
the
reassumption
of
their
bodyes
the
same
teacheth
S.
Bernard
Epis.
ad
Fratres
de
Hyber
.
ser.
de
obitu
Humberti
Monachi
&
Epis.
229.
notwithstanding
that
in
some
places
of
his
writings
he
may
seem
to
incline
to
the
contrary
opinion
.
Wherefore
Sixtus
Senensis
l.
6.
Biblio
.
sanct.
annota
.
348.
piously
aduiseth
euery
man
to
expound
the
sayings
of
these
Fathers
in
order
to
the
fulnes
of
glory
,
that
blessed
souls
receiue
in
the
generall
resurrection
,
when
their
resumed
bodyes
are
glorified
.
contradict
themselues
in
other
places
of
their
writings
,
and
as
to
Pope
Iohn
22.
if
it
was
his
priuate
opinion
,
that
the
Saints
doe
not
see
God
face
to
face
till
the
generall
resurrection
:
yet
he
proceeded
not
to
a
definition
in
reference
thereto
[
*
](A48358-e45860-b)
*
Benedictus
12.
in
extra
.
quae
incipit
benedictus
Deus
ait
Ioannem
22.
morte
praeuentum
nil
potuisse
definire
circa
illam
difficultatem
.
as
witnesseth
Pope
Bennet
12.
his
successour
in
the
Pope
dome
,
Besides
[
*
](A48358-e45890-b)
*
Ocamus
2.
par.
sui
dialogi
cap.
8.
Ocham
that
was
a
profess'd
enemy
of
Iohn
22.
writeth
,
that
in
a
consistory
of
Cardinalls
this
Pope
declared
,
that
as
to
that
matter
of
controuersy
no
definition
was
past
,
and
that
vpon
notice
of
any
he
should
be
most
ready
to
embrace
the
sense
,
and
defend
the
sentence
of
the
Church
:
which
testimony
giueth
euidence
enough
to
belieue
,
that
Pope
Iohn
neuer
defined
the
said
controuersy
.
As
the
Catholick
Church
guided
by
the
holy
Ghost
asserteth
the
Saints
reigning
with
Christ
to
haue
actuall
enioyment
of
blessedness
:
so
likwise
declareth
them
to
be
our
Aduocats
,
mediatours
,
and
intercessours
in
the
sight
of
God
.
Although
the
office
of
aduocation
,
mediation
,
and
intercession
[
(g)
](A48358-e45930-b)
(g)
Although
Rom.
S.
Christ
is
said
to
make
intercession
for
vs
:
neuertheless
the
Churches
custom
is
not
to
say
,
Christ
pray
for
vs
:
but
Christ
haue
mercy
of
vs
.
Thereby
preferring
his
diuine
before
his
human
nature
,
that
is
we
pray
vnto
him
,
as
God
,
and
not
as
man
,
and
this
Church
practice
taketh
away
the
occasion
of
erring
with
the
Arians
,
which
denyed
the
diuinity
of
our
Sauiour
Christ
.
is
proper
to
Christ
alone
,
as
to
the
most
excellent
manner
thereof
:
for
as
much
as
he
only
without
the
helpe
of
man
,
or
of
any
Angel
through
the
proper
merits
of
his
own
passion
,
and
death
on
the
crosle
payed
the
full
ransom
,
or
price
of
all
sins
,
whereby
he
reconciled
vs
to
God
in
respect
of
which
the
Apostle
calleth
him
the
[
*
](A48358-e45960-b)
*
Est
vnicus
mediator
Christus
,
ratione
scilicet
ac
medio
redemptionis
,
qui
proprio
sanguine
in
cruce
effuso
nos
ab
inferno
,
à
diabolo
,
&
ira
Dei
Patris
redemit
,
&
eidem
nos
reconciliauit●●●
est
aut●
〈◊〉
,
&
solus
mediator
ratioue
,
&
medio
intercessionis
&
precum
.
onely
mediatour
between
God
,
and
man
.
1.
Cor.
2.
that
is
the
sole
singular
mediatour
taken
in
the
singular
sence
of
redemption
,
after
which
sort
also
he
is
our
sole
Aduocate
,
and
Patron
,
that
by
himselfe
alone
procured
for
vs
mercy
in
the
sight
of
his
diuine
Father
:
and
truly
noe
Christian
asketh
,
or
obtaineth
grace
in
this
life
or
glory
in
the
next
,
but
in
vertue
of
his
merits
:
neuertheless
the
Apostles
,
and
Saints
in
Heauen
,
and
the
faithfull
on
earth
,
that
deale
with
God
by
intercession
,
and
mediate
with
Christ
by
prayer
also
vnto
procuring
for
vs
saluation
,
lay
clame
rightly
to
the
office
of
an
Aduocate
,
and
mediatour
taken
in
a
more
large
sense
according
to
the
common
vsage
of
speech
,
and
the
scriptures
euidence
as
much
,
which
attribute
the
name
of
mediatour
to
Moyses
,
Ieremy
,
the
Apostles
,
and
others
,
as
clearly
proueth
S.
Cytill
.
l.
12.
Thom.
cap.
10.
also
they
giue
the
name
of
Sauiour
,
and
redemer
to
meer
creatures
.
Iud.
3.92
.
[
(h)
](A48358-e45980-b)
(h)
S.
Bernard
ser.
that
begins
Signum
magnum
apparuit
.
Teacheth
,
that
there
is
need
of
a
mediatour
to
the
mediatour
Christ
neither
is
there
any
better
,
or
more
profitable
,
then
the
Virgin
Mary
,
The
obedient
Virgin
Mary
(
saith
he
)
is
made
the
aduocate
of
the
inobedient
Virgin
Eue
;
wherefore
the
holy
Church
calleth
the
Virgin
Mary
our
Aduocate
:
besids
S.
Greg.
Nazian.
ora
.
ad
Grego
.
Nysse
asserts
,
that
Martyrs
are
mediatours
between
vs
,
and
God
,
and
so
teacheth
also
.
S.
Chrysostome
in
psal.
50.
and
S.
Hierom
Epis.
ad
Vigilant
.
cap.
3.
if
the
Apostles
,
saith
this
great
Doctour
of
the
Church
,
and
Martyrs
inuested
with
their
bodyes
did
pray
for
others
when
they
ought
to
haue
been
solicitous
for
themselues
,
they
pray
rather
for
vs
now
being
deliuered
from
their
bodyes
after
their
victories
,
crownes
,
and
triumphs
.
Again
S.
Austin
Epis.
ad
Paulinum
calleth
Bishops
the
peoples
Aduocates
in
as
much
,
as
they
giue
them
their
benediction
.
Esdras
.
9.27
Act.
7.35
.
Wherefore
Christ
is
our
Aduocate
after
a
far
nobler
manner
,
then
the
Saints
are
.
Christ
maketh
intercession
for
vs
,
in
as
much
,
as
he
representeth
to
his
diuine
Father
his
own
merits
in
our
fauour
.
The
Saints
in
as
much
,
as
they
offer
for
vs
their
prayers
through
the
merits
of
Christ
.
Christ
exhibiteth
for
vs
what
is
his
own
:
Saints
offer
for
vs
what
is
Christs
:
and
therfore
are
but
inferiour
,
and
secundary
intercessours
which
neuer
ask
,
or
obtaine
any
grace
for
vs
but
through
Christ
our
lord
,
which
is
the
close
of
all
Church
prayers
addressed
to
the
blessed
Saints
:
in
consequence
of
which
the
greatness
of
Christs
glory
suffereth
nothing
of
preiudice
,
but
rather
is
illustrated
thereby
,
since
through
the
immensity
of
his
merits
he
did
not
procure
only
,
that
his
own
prayers
should
be
graciously
heard
,
and
accepted
in
the
sight
of
his
diuine
Father
,
but
likwise
the
prayers
of
euery
one
offered
in
his
name
aright
,
in
regard
wherof
the
Apostles
,
Martyrs
,
and
other
Saints
,
that
reigne
in
Heauen
(
hauing
here
on
earth
[
*
](A48358-e46030-b)
*
S.
Cypria
.
magnus
charorū
numerus
nos
in
coelo
exspectant
....
de
sua
salute
securi
,
pro
nostra
soliciti
.
espoused
the
generall
interests
of
their
neighbours
,
and
after
the
imitation
of
Christ
their
head
promote
by
intercession
the
spirituall
aduantages
of
all
,
notwithstanding
,
that
their
own
concernments
,
might
haue
exacted
of
them
their
whole
employment
in
the
behalfe
of
themselues
,
being
not
then
certain
of
heauenly
blessedness
)
doubtles
whereas
now
they
enioy
a
full
assurance
of
the
crownes
of
iustice
,
which
their
victories
haue
merited
,
their
desires
to
aduance
the
spirituall
interests
of
their
friends
on
earth
abound
more
,
and
their
charity
soliciteth
more
for
our
admittance
into
Heauen
to
be
partakers
of
their
inheritance
in
the
light
of
glory
Coloss.
1.
[
*
](A48358-e46040-b)
*
Tom.
1.
Conciliorum
Epis.
1.
S.
Clemens
in
initio
.
S.
Clement
in
his
Epistle
to
S.
Iames
(
called
the
brother
of
our
lord
,
)
auerreth
,
that
S.
Peter
encouraging
him
to
accept
after
his
death
the
gouerment
of
the
Church
,
promised
,
that
after
his
departure
he
would
not
cease
to
make
intercession
for
him
,
and
his
flock
,
therby
to
ease
him
of
his
pastorall
charge
.
Likwise
[
*
](A48358-e46070-b)
*
Ser.
3.
in
anniuersario
die
assumptionis
.
S.
Leo
the
great
,
that
succeeded
in
the
Church-gouerment
ascribeth
the
good
administration
therof
to
the
prayers
of
S.
Peter
,
to
whom
Christ
said
before
his
passion
:
and
thou
being
conuerted
,
confirme
thy
brethren
,
and
after
his
resurrection
,
feed
my
sheepe
,
my
lambs
.
And
indeed
S.
Peter
himselfe
saith
in
the
first
Chap.
of
his
second
Epistle
,
that
he
would
endeauour
after
his
decease
,
that
the
Christians
of
those
dayes
might
haue
frequent
remembrance
of
the
things
,
which
he
had
taught
them
,
wherby
it
is
euident
enough
,
that
the
Saints
departed
,
haue
[
*
](A48358-e46110-b)
*
S.
Grego
l.
4.
dial
.
ca.
33.
quid
est
quod
ibi
nesciunt
,
vbi
scientem
omnia
sciunt
.
Loquitur
de
sanctis
in
caelo
Deum
clarè
intuentibus
.
vnderstanding
,
and
memory
:
and
in
earnest
otherwise
the
comparison
Christ
made
Math.
22.
to
wit
,
the
Saints
are
,
as
the
angels
in
Heauen
,
had
been
very
impertinent
:
for
[
*
](A48358-e46150-b)
*
Euseb.
l.
6.
cap.
4.
refert
Potamiena
cum
iret
ad
maatyrium
promisisse
se
post
mortem
suam
impetraturam
à
Deo
misericordiam
pro
Basilide
,
qui
fuit
vnus
ex
militibus
qui
ducebant
illā
ad
locū
supplicij
the
heauenly
Angels
[
(i)
](A48358-e46180-b)
(i)
It
appears
euidently
by
Christs
owne
words
Luc.
15.
how
carefully
heauenly
Angels
endeauour
to
bring
mortalls
vnto
eternall
blessedness
:
being
they
reioyce
in
the
repentance
of
a
sinner
.
Wherefore
Orig.
hom.
1.
in
Ezech.
prayeth
his
Angel
to
receiue
him
conuerted
from
his
former
errour
.
reioyce
at
the
conuersion
of
a
sinner
Luc.
15.
Besids
according
to
the
common
vsage
of
the
primatiue
Church
one
beleeuing
christian
bargained
with
an
other
,
that
he
,
who
went
first
to
Heauen
should
pray
for
him
,
that
abided
on
earth
.
Let
vs
(
saith
S.
Cyprian
Epis.
57.
)
pray
mutually
,
one
for
an
other
,
and
whether
of
vs
two
shall
through
the
diuine
mercy
be
first
called
for
,
let
his
loue
continue
,
and
his
prayers
not
cease
for
his
brethren
,
and
sisters
in
the
world
.
In
like
manner
S.
Hierome
spoke
to
Heliodorus
Epis.
1.
cap.
2.
saying
,
that
when
he
is
once
in
Heauen
he
will
pray
for
him
,
that
exhorted
and
encouraged
him
to
embrace
a
monasticall
state
of
life
.
Moreouer
in
the
law
of
nature
Abraham
made
intercession
to
an
Angel
for
his
sons
,
Ioseph
,
Ephraim
,
and
Manasse
,
Gen.
48.
the
Angel
,
which
hath
deliuered
me
from
all
euill
bless
these
children
.
And
albeit
it
cannot
be
proued
,
that
in
any
time
during
the
old
Testament
the
people
of
God
prayed
directly
to
the
holy
Patriarkes
,
and
Prophets
after
their
decease
,
in
regard
then
the
Saints
departed
were
not
translated
into
Heauen
,
and
inuested
with
whi●e
cloathes
of
glory
,
their
habitation
being
vnder
the
earth
,
as
in
a
prison
.
1.
Petri
2.
neuertheless
they
made
intercession
to
God
,
humbly
asking
of
him
mercy
and
grace
through
the
merits
of
the
said
Patriarches
and
Prophets
.
[
*
](A48358-e46230-b)
*
Psal.
131.
memēto
Domini
Dauid
,
&
omnis
mansuetudinis
eius
:
propter
Dauid
seruum
tuū
non
auertas
faciem
Christi
tui
.
Salomon
asked
of
God
meet
helpe
in
regard
of
his
Father
Dauids
great
merits
[
*
](A48358-e46250-b)
*
Exod.
recordare
Domine
Abraham
,
Isaac
,
&
Jacob
scruorū
tuum
.
and
Moyses
in
respect
of
the
good
workes
of
Abraham
,
Isack
,
and
Israel
the
faithfull
seruants
of
God
.
Likewise
the
ancient
Iews
made
intercession
to
God
through
the
prayers
of
their
progenitors
departed
;
And
the
holy
Prophet
Ieremy
[
(k)
](A48358-e46260-b)
(k)
Baruch
cap.
3.
prayeth
thus
.
O
lord
omnipotent
God
of
Jsra
.
Heare
the
prayer
of
the
dead
of
Israel
:
and
though
some
sectaries
count
Baruch
,
as
apocryphall
:
neuertheless
the
ancient
Fathers
,
and
Councills
haue
ranked
that
book
with
diuine
scripture
both
vnder
the
name
of
Ieremy
Baruchs
vncle
,
and
vnder
the
inscription
of
Baruch
,
which
is
more
proper
.
Again
the
Councill
of
Laodicea
in
the
last
canon
mentioneth
Baruchs
lamentations
,
and
Ieremyes
Epistles
.
Moreouer
the
Councils
of
Florence
,
and
Trent
haue
defined
this
catholick
truth
.
after
his
death
praid
much
for
the
people
of
Israel
.
2.
Mach.
75.
Neither
doth
the
Prophet
Isaias
preiudice
this
catholike
truth
,
saying
cap.
63.
Abraham
knew
vs
not
,
and
Israel
was
ignorant
of
vs
:
for
he
meant
only
,
that
Abraham
,
and
Iacob
did
not
acknowledge
the
Iews
of
those
days
for
their
children
,
because
of
their
greiuous
sinns
,
and
iniquities
,
as
the
ancient
Fathers
interpret
that
scripture
.
Nor
Ecclesiastes
,
when
hee
saith
,
the
dead
know
noe
more
,
and
haue
reward
noe
more
.
For
his
meaning
is
not
to
take
all
vnderstanding
,
and
knowledge
from
soules
remoued
out
of
their
bodyes
:
but
to
inculcate
vnto
vs
,
that
it
is
impossible
after
our
departure
out
of
this
world
to
merit
a
reward
,
the
time
of
this
life
being
a
necessarie
requisite
there
to
,
according
to
Christs
own
testimony
Io.
9.
the
night
cometh
when
noe
man
can
worke
.
But
now
the
ingagement
mentioned
in
the
character
of
Purgatory
calleth
for
an
answere
vnto
the
Digbean
White
;
that
hath
studied
diuinity
40.
yeares
;
who
as
to
the
contents
of
this
character
mainly
resisteth
the
constant
[
(l)
](A48358-e46350-b)
(l)
Mr.
White
in
the
third
account
of
the
midle
state
of
souls
boldly
asserts
,
that
though
to
pray
for
the
blessed
be
against
the
common
practice
of
the
Church
:
neuertheless
he
is
not
of
so
vveake
a
stomack
,
as
not
to
digest
that
morsell
;
so
that
he
maks
not
only
the
Church
liable
to
errour
,
as
to
manners
and
doctrines
vniuersally
receiued
,
approued
,
and
practiced
,
which
is
a
manifest
heresy
;
but
himselfe
the
Churches
Reformer
.
and
vniuersall
practice
of
the
Catholick
Church
agreeing
with
so
large
,
and
euident
testimony
of
scriptures
,
Councills
,
and
Fathers
,
as
are
set
down
;
for
example
in
the
third
accompt
of
his
midle
state
of
souls
,
to
proue
,
that
the
ancient
practice
of
the
Church
was
to
pray
for
the
dead
euen
after
their
souls
were
beatified
.
He
alledged
the
2.
Epis.
and
1.
cap.
to
Timothie
,
where
the
Apostle
thus
prays
for
Onesiphorus
:
Our
lord
grant
him
(
Onesiphorus
)
to
find
mercy
from
our
lord
in
that
day
:
by
which
words
this
knowing
Master
,
that
hath
studyed
40.
years
to
build
a
Theology
on
Digbean
peripateticks
,
will
of
necessity
proue
,
that
S.
Paul
prayed
,
that
Onefiphorus
might
find
mercy
after
he
was
beatified
.
Shall
I
deny
(
saith
he
)
the
Apostle
prayed
,
that
Onesiphorus
might
find
mercy
euen
after
his
soule
was
beatified
?
the
Text
on
all
sides
confessed
for
bids
me
:
what
then
?
will
our
aduersaries
say
this
was
not
to
pray
for
the
blessed
?
common
sense
permit's
them
not
.
S.
Paul
did
it
.
But
doubtless
no
knowing
man
in
Theology
,
or
ecclesiasticall
historie
(
that
is
,
vnpartiall
)
dare
say
for
his
credits
sake
,
that
Mr.
White
doth
clearly
proue
against
the
whole
practice
of
the
Church
,
that
the
faithfull
on
earth
must
pray
for
the
blessed
,
because
the
Apostle
prayed
for
Onesiphorus
saying
Our
lord
grant
vnto
him
,
that
he
may
find
mercy
of
our
lord
in
illo
die
in
that
day
:
for
Onesiphorus
was
not
dead
when
S.
Paul
prayed
,
that
he
might
find
mercy
of
our
lord
in
illo
die
.
In
consequence
of
which
Mr.
Whites
inference
from
the
words
alledged
carries
no
weight
with
it
at
all
,
being
grounded
vpon
a
very
false
supposall
:
Howeuer
the
good
prayer
of
the
Apostle
was
not
in
vain
for
according
to
the
martyrologes
both
Latine
,
and
Greek
Onesiphorus
was
honored
afterward
with
a
crown
of
martyrdom
in
Hellespont
;
in
consequence
wherof
doubtless
he
found
mercy
of
our
lord
in
that
day
,
that
is
,
in
the
day
of
particular
iudgment
after
his
death
,
for
it
is
the
constant
Tenet
of
the
Catholick
Church
[
*
](A48358-e46490-b)
*
Apoc.
14.
Beati
mortui
qui
in
Domino
moriuntur
à
modo
iam
dicit
spiritus
vt
requiescant
à
laboribus
suis
.
Hic
sacer
textus
ostēdit
beatos
morientes
,
id
est
,
martyres
,
aliosque
fideles
decedentes
perfectè
iustos
sine
omni
macula
&
reatu
poenae
,
id
est
obligatione
ad
poenam
nō
expectaturos
vniuersale
iudicium
,
vt
accipiāt
beatitudinem
,
ita
explicat
S.
Aug.
l.
20.
de
ciuit
.
cap.
9.
that
martyrs
by
their
death
suffered
for
the
confessing
of
Christs
faith
be
perfectly
purged
of
sin
both
in
order
to
the
guilt
and
paines
therof
,
and
immediatly
possess
their
glorious
crowns
which
is
the
beatificall
vision
,
as
S.
Austin
lib.
de
peccatorum
meritis
.
expresly
teacheth
,
saying
,
he
that
prayeth
for
a
martyr
doth
an
iniury
to
a
martyr
.
The
same
doctrine
the
Councill
of
Trent
ses
.
5.
asserteth
touching
children
,
that
die
immediatly
after
baptism
;
notwithstanding
they
will
receiue
aduantages
in
order
to
their
bodies
in
the
day
of
generall
resurrection
.
But
as
to
Onesiphorus
Mr.
White
perhaps
will
answer
that
the
Apostle
supposeth
him
dead
,
because
in
the
same
Chapter
t
is
said
Our
lord
giue
mercy
to
the
house
of
Onesiphorus
.
Yet
that
form
of
speech
doth
not
make
him
dead
:
for
the
Apostle
sayeth
Rom.
10.
salute
them
,
which
are
of
Aristobulus
his
house
:
and
Mr.
White
cannot
make
it
appeare
by
any
orthodox
writer
,
that
then
Aristobulus
was
dead
;
again
the
same
Apostle
1.
Cor.
10.
writeth
thus
,
now
brethren
I
beseech
you
,
ye
know
the
house
of
Stephanus
,
and
Fortunatus
:
be
you
obedient
vnto
such
,
and
yet
it
is
certaine
,
that
Stephanus
,
and
Fortunatus
were
liuing
at
that
time
:
for
the
Apostle
saith
in
the
same
Chapter
.
I
am
glad
of
the
coming
,
or
presence
of
Stephanus
and
Fortunatus
.
Howeuer
the
Latine
,
and
Greek
Martyrologes
ought
to
carrie
more
weight
with
wise
,
and
iudicious
men
then
Mr.
Whites
meer
asserting
the
contrary
.
But
let
his
supposall
be
admitted
gratis
:
what
doth
he
infer
thence
.
Mary
that
the
soul
of
Onesiphorus
bath
not
already
found
,
that
mercy
the
Apōstle
prayed
our
lord
might
grant
vnto
him
,
because
the
Apostle
praid
that
Onesiphorus
might
find
it
,
in
illo
die
:
in
that
day
.
In
earnest
a
manifest
weake
inference
,
in
regard
it
relies
on
a
false
supposall
,
as
the
former
did
,
viz.
that
of
necessity
by
illo
die
:
thay
day
,
is
meant
the
day
of
generall
iudgment
:
neither
doth
Mr.
White
produce
any
proofe
besids
his
own
bare
assertion
to
shew
,
that
to
be
the
Apostles
meaning
;
nor
indeed
can
he
produce
any
;
for
both
the
words
,
that
day
,
as
likwise
euen
the
words
the
day
of
our
lord
doe
commonly
signifie
in
scripture
,
and
namly
1.
Cor.
5.
2.
Cor.
1.
Philip.
1.
1.
Thes.
2.
as
doe
[
*
](A48358-e46710-b)
*
Doctores
Rhemenses
in
Annot
a.
super
cap.
3.
Epis.
1.
ad
Cor.
obserue
Catholicke
writers
either
the
particular
,
or
generall
iudgment
.
And
doubtless
the
mentioned
Text
of
the
Apostle
is
truly
very
fied
in
respect
of
particular
judgment
,
where
vnto
euery
man
is
liable
immediatly
after
his
death
:
because
euery
one
shall
be
iudged
in
the
generall
iudgment
,
according
to
the
account
he
giues
after
his
death
at
the
particular
tribunall
of
diuine
Iustice
:
and
not
only
the
fauour
,
that
a
soul
findeth
in
the
generall
iudgment
,
but
also
the
fauour
,
that
it
finds
at
the
particular
iudgment
is
called
in
the
scripture
mercy
;
both
the
one
and
the
other
being
shown
vpon
the
score
of
good
works
,
which
proceed
from
the
mercyfull
grace
of
God
through
the
merits
of
our
lord
Iesus-Christ
.
Hereby
plainly
appeareth
the
vnquietness
of
Mr.
Whits
hawty
spirite
for
as
much
,
as
through
a
sacrilegious
ambition
he
endeauours
to
wrest
the
Apostles
words
to
ouerthrow
the
common
practice
of
the
whole
Church
of
God
.
Moreouer
in
persuance
of
his
vnquiet
ambition
he
passeth
from
this
scripture-text
vnto
Church
Lyturgies
bearing
himselfe
confident
to
euidence
thereby
,
that
the
vnanimous
consent
of
antiquitie
witnes
plainly
on
his
side
.
Let
S.
Iames
be
our
first
witness
(
saith
he
)
in
his
lyturgy
of
the
Hierosolymitan
Church
;
be
mindfull
lord
God
of
the
spirits
and
their
bodyes
whom
we
haue
commemorated
,
or
not
commemorated
,
who
were
orthodox
from
the
iust
Abell
to
this
present
day
.
Thou
grant
them
there
to
rest
in
the
region
of
the
liuing
in
thy
kingdom
,
in
the
delights
of
paradise
.
And
to
assure
the
reader
that
the
Hierosolymitan
Church
(
which
by
origine
is
the
Cheif
)
in
as
much
as
she
begun
from
the
iust
Abell
,
could
not
exclude
any
,
he
produceth
S.
Cyrills
testimony
(
for
which
he
citeth
his
first
catechesis
)
next
,
faith
S.
Cyril
;
for
the
holy
Fathers
,
and
Bishops
departed
,
and
of
all
vniuersally
,
who
are
dead
from
amongst
vs
.
The
second
witness
S.
Basils
Mass
,
or
lyturgy
,
Bee
mindfull
also
of
all
who
haue
slept
in
hope
of
resurrection
vnto
life
euerlasting
.
The
third
witnes
S.
Chrys.
Mass
,
or
lyturgy
.
For
the
memory
,
and
remission
of
their
sins
,
who
were
the
founders
of
this
habitation
worthy
of
eternall
memory
,
and
all
who
haue
slept
in
thy
communion
in
the
hope
of
resurrection
,
and
life
eternall
,
our
orthodox
Fathers
,
and
brethren
.
The
fourth
witness
.
S.
Marks
Mass
,
or
lyturgy
.
Giue
rest
our
lord
,
our
God
to
the
souls
of
our
Fathers
,
and
brethren
who
haue
slept
in
the
faith
of
Christ
,
mindfull
of
our
Ancestours
from
the
begining
of
the
world
,
Fathers
,
Patriarks
,
Prophets
,
Apostles
Martyrs
Confessors
,
Bishops
,
Saints
,
and
iust
men
,
all
the
souls
of
Those
who
departed
in
the
faith
of
Christ
,
and
moreouer
of
those
whose
memory
this
day
we
celebrate
,
and
our
holy
Father
Marke
the
Euangelist
:
to
the
souls
of
all
these
giue
rest
our
supream
lord
and
God
in
thy
holy
Tabernacle
&c.
and
he
concludes
(
saith
Mr.
White
)
to
their
souls
grant
rest
,
and
admit
them
to
the
kingdom
of
Heauen
.
The
fift
witnes
S.
Greg.
the
great
his
lyturgy
.
Remember
also
o
lord
thy
seruants
,
who
haue
gone
before
vs
with
the
sign
of
faith
,
and
now
rest
in
the
sleep
of
peace
.
To
them
our
lord
,
and
all
that
rest
in
Christ
wee
beseech
the
grant
a
place
of
ease
,
and
light
,
and
peace
.
From
the
witnesses
set
down
Mr.
White
argueth
thus
.
So
many
Patriarchall
Churches
continually
in
their
publick
lyturgyes
beseech
God
in
generall
tearmes
to
giue
saluation
to
all
the
faithfull
departed
assigning
them
a
place
of
ease
,
light
,
and
peace
:
and
where
none
is
excepted
all
are
included
:
and
in
our
case
eminent
Saints
particularly
named
:
we
cannot
therefore
doubt
,
but
that
prayer
was
anciently
offered
for
the
blessed
;
that
is
to
say
,
we
cannot
doubt
,
but
that
the
ancient
Churches
offered
prayers
for
such
as
departed
in
the
faith
of
Christ
,
that
they
might
find
mercy
,
saluation
,
place
of
ease
,
light
,
and
peace
euen
after
their
souls
were
beatified
;
these
aduantages
according
to
Mr.
White
being
the
motiues
on
which
ancient
Churches
grounded
their
prayers
,
suffrages
,
and
sacrifices
,
which
they
offered
for
such
,
as
were
already
blessed
,
that
they
might
find
mercy
,
place
of
ease
,
light
,
and
peace
,
which
implies
manifest
weakness
:
for
he
contradicts
himselfe
,
since
blessedness
is
a
clear
sight
of
God
importing
of
necessity
saluation
mercy
,
place
of
ease
,
light
,
and
peace
.
Wherfore
it
seems
a
strang
thing
,
that
vpon
such
premises
he
should
conclude
with
soe
much
confidence
,
as
if
the
point
were
euidently
clear
,
that
the
anciēt
lyturgyes
acknowleged
prayers
for
the
blessed
,
as
to
procuring
them
mercy
,
saluation
,
place
of
ease
,
light
,
and
peace
:
besides
it
s
not
as
to
reason
consonant
,
that
the
said
lyturgyes
should
require
the
prayers
,
and
sacrifices
of
the
faithfull
on
earth
for
the
aduantages
of
the
blessed
in
Heauen
,
since
these
,
[
(m)
](A48358-e46930-b)
(m)
As
to
the
Churches
lyturgyes
it
is
obseruable
1.
That
in
Saint
Iames
lyturgy
these
words
are
set
down
.
Let
vs
celebrate
the
memory
of
the
most
holy
immaculate
,
most
glorious
Mother
of
God
and
euer
Virgin
Mary
,
and
of
all
the
Saints
that
through
their
prayers
vve
may
obtaine
mercy
.
Whereby
it
is
euident
that
the
Apostle
did
not
conceiue
that
our
prayers
might
benefit
the
Saints
vnto
the
obtaining
of
mercy
,
or
an
encrease
of
glory
,
but
that
wee
might
be
saued
,
and
glorified
through
their
prayers
.
2.
S.
Basil
in
his
lyturgy
prayeth
thus
.
O
lord
let
none
of
vs
receiue
the
holy
body
,
and
blood
of
thy
Christ
vnto
iudgment
,
or
condemnation
but
vnto
finding
of
mercy
,
and
grace
in
the
society
of
all
the
Saints
,
vvhich
haue
been
pleasing
in
thy
sight
,
Patriarcks
,
Prophets
,
Apostles
,
Euangelists
,
Martyrs
,
Confessors
....
specially
the
holy
Immaculate
Virgin
blessed
lady
Mother
of
God
,
through
vvhose
intercession
visit
vs
,
o
God
.
After
the
same
manner
S.
Chrys.
prayeth
in
his
lyturgy
:
but
Mr.
White
conceals
these
parts
of
the
lyturgyes
,
as
all
moderne
sectaries
haue
done
afore
,
altering
the
lyturgyes
,
as
he
doth
,
to
proue
,
that
souls
departed
are
not
translated
into
Heauen
before
the
generall
resurrection
.
Nicolaus
Cabasalas
a
Greek
Author
,
who
about
300.
yeares
agoe
set
forth
an
exposition
of
the
Greek
lyturgy
affirms
,
cap.
33.
that
to
offer
sacrifice
for
the
Saints
is
to
giue
God
thanks
for
them
:
For
the
Saints
(
saith
he
)
the
Church
offereth
this
rationall
vvorship
,
and
honour
as
a
thanks
giuing
to
God
,
and
especially
for
the
blessed
Mother
of
God
,
vvho
exceeds
all
others
in
sanctity
,
from
whence
he
infers
that
a
Preist
prays
not
for
the
Saints
,
but
prayeth
them
,
that
he
may
be
assisted
by
them
in
his
prayers
.
And
cap.
49.
saith
expresly
,
that
if
a
Preist
should
properly
pray
in
the
Mass
for
the
Saints
it
would
follow
,
that
he
should
pray
for
the
blessed
Virgin
,
who
is
aboue
all
intercession
,
and
more
holy
by
many
degrees
,
then
the
Apostles
themselues
.
Besids
in
the
whole
Chapter
49.
he
impugnes
those
who
taught
that
a
Preist
prayeth
in
the
Mass
for
Saints
,
and
shews
clearly
that
the
Latin
praeposition
pro.
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
English
for
.
is
not
alwaies
a
token
of
intercession
,
but
sometymes
of
thanksgiuing
,
which
he
proues
euidently
enough
from
the
words
of
the
lyturgy
.
Again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometymes
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
in
the
room
of
an
other
,
so
that
to
offer
sacrifice
for
the
Saints
,
may
signifie
to
giue
thanks
to
God
in
the
name
,
or
room
of
the
Saints
in
order
to
the
many
graces
,
and
benefits
,
which
his
diuine
goodness
hath
confer'd
vpon
them
.
And
though
this
Author
was
a
schismatick
:
neuertheless
he
deliuered
plainly
the
sense
of
the
Greek
Church
,
and
his
authority
is
warrantable
being
put
with
the
ancient
Fathers
.
lyturgies
giue
clear
euidence
of
prayers
,
and
intercessions
made
to
the
blessed
Saints
for
the
releife
of
all
the
faithfull
(
both
liueing
,
and
dead
)
that
stand
charged
with
any
guilt
,
or
defiled
with
any
vncleanes
.
Again
to
shew
the
extreame
wantonnes
of
Mr.
Whites
witt
in
order
to
singularitie
;
t
is
certaine
,
that
down
from
the
first
age
of
the
Church
to
these
times
he
cannot
produce
one
amongst
all
the
ancient
,
and
moderne
orthodox
writers
,
that
interprets
the
said
Masses
,
or
liturgyes
in
his
sense
to
wit
of
prayers
,
and
sacrifices
offered
for
the
aduantage
of
the
blessed
,
these
hauing
noe
need
,
in
regard
they
are
satiated
with
the
plenty
of
the
house
of
God
,
satisfyed
with
the
fountaine
of
life
,
conforted
with
the
son
of
light
,
and
inebriated
with
euerlasting
pleasurs
Psal.
35.
wherby
t
is
euidently
manifest
,
that
although
blessed
Saints
be
commemorated
in
the
lyturgyes
of
the
Church
,
and
the
August
sacrifice
of
Christs
precious
body
,
and
blood
is
said
to
be
offered
for
them
.
Neuertheless
it
is
neuer
said
,
or
meant
,
that
such
commemorations
,
and
offerings
were
done
to
benefit
them
;
and
indeed
to
offer
the
Churches
sacrifices
for
the
ancient
Fathers
Patriarcks
,
Prophets
.
Apostles
,
Euangelists
,
Martyrs
according
to
the
approued
interpretation
of
all
orthodox
writers
,
is
thereby
to
celebrate
their
memory
vnto
honoring
,
and
reuerencing
them
,
and
to
beseech
God
,
that
through
their
prayers
,
and
intercessions
he
will
heare
our
prayers
,
and
supplications
.
We
all
,
saith
S.
Cyrill
Hierosoll
.
(
catechesi
5.
mystigogica
,
where
he
explaines
the
words
of
the
Greeke
lyturgy
)
beseech
thee
and
offer
vnto
thee
this
sacrifice
in
commemoration
,
euen
of
those
who
are
dead
from
amongst
vs
.
First
of
the
Patriarcks
,
Apostles
Martyrs
,
that
God
,
through
their
intercessions
,
may
receiue
our
prayers
.
After
the
same
manner
speaks
S.
Austin
in
his
17.
Sermon
vpon
the
words
of
the
Apostle
.
'T
is
saith
he
,
the
practice
,
and
custome
of
the
Church
,
which
the
faithfull
know
,
that
when
martyrs
are
commemorated
at
the
Altar
of
God
,
we
pray
not
for
them
,
but
for
the
rest
commemorated
,
which
are
dead
from
amongst
vs
,
wee
doe
pray
:
because
it
is
an
iniurie
to
pray
for
a
Martyr
,
to
whose
prayers
we
ought
to
be
recommended
.
Hereby
is
further
euidenced
,
that
albeit
the
lyturgyes
especially
some
of
those
,
which
Mr.
White
alledges
on
his
side
seem
to
direct
the
suffrages
of
the
Church
(
wherof
the
sacrifice
of
the
Altar
is
Cheife
)
euen
to
the
helping
of
such
,
as
be
departed
in
the
faith
of
Christ
,
rest
in
peace
,
and
are
counted
for
eminent
Saints
already
:
Howeuer
that
seeming
apparence
ought
to
be
ascribed
to
the
intricacy
of
the
lyturgyes
(
wherin
words
,
and
sentences
are
obscurly
set
down
)
and
the
meaning
of
the
Church
thereby
is
to
be
vnderstood
in
order
only
to
such
faithfull
departed
,
as
haue
need
of
helpe
.
Wherfore
S.
Tho.
supp
.
q.
71.
art.
8.
teacheth
,
that
the
blessed
Saints
in
regard
they
haue
full
enioyment
of
all
things
in
as
much
,
as
they
are
satisfied
with
the
fatnes
of
the
house
of
God
,
haue
noe
need
of
the
Churches
suffrages
:
and
S.
Cyrill
Cateches
.
afore
mentioned
,
where
he
explicats
the
words
of
the
Greek
lyturgy
,
writeth
thus
:
We
pray
to
God
for
the
common
peace
of
the
Church
,
for
the
tranquility
of
the
whole
world
,
for
kings
,
for
souldiers
for
the
sick
,
for
the
afflicted
:
in
sum
for
all
,
which
haue
need
of
help
.
Which
shows
euidently
enough
that
the
ancient
Churches
neuer
offered
their
suffrages
for
the
helping
of
the
blessed
Saints
,
that
suffer
nothing
of
want
.
But
lord
God
what
crafty
dealings
Mr.
White
vseth
to
bring
the
stream
of
Church
lyturgyes
to
run
on
his
side
,
some
words
he
cuts
of
,
others
cites
amiss
,
and
especially
omits
what
concernes
the
B.
Mother
of
God
;
as
likwise
the
ad
dresses
the
Church
maks
to
the
Saints
of
God
for
helpe
through
their
supplications
,
and
intercessions
:
besides
to
proue
more
particularly
that
S.
Iames
lyturgy
of
the
Hierosolomitan
Church
allows
of
prayer
for
the
benefit
of
the
dead
vniuersally
,
in
as
much
,
as
it
saith
be
mindfull
,
lord
God
,
of
the
spirits
,
and
their
bodyes
,
whom
we
haue
commemorated
,
or
not
commemorated
,
who
were
orthodox
from
the
iust
Abell
to
this
present
day
.
Mr.
White
addeth
these
words
.
But
let
vs
consider
more
particularly
(
the
point
of
praying
for
the
blessed
)
the
Hierosolymitan
Church
is
by
origine
the
Chief
;
the
begining
from
the
iust
Abell
,
cannot
certainely
be
supposed
to
exclude
any
;
and
S.
Cyril
.
the
Heire
of
S.
Iames
in
his
first
Catechesis
will
assure
vs
she
did
not
:
adding
next
(
Cyrillus
)
for
the
holy
Fathers
,
and
Bishops
departed
,
and
of
all
vniuersally
which
are
dead
from
amongst
vs
.
Where
is
obseruable
Mr.
Whites
crafty
dealing
,
for
in
the
fift
catechesis
of
S.
Cyril
.
the
words
set
down
by
him
appeare
not
,
that
catechesis
containing
only
an
explication
of
faith
in
order
to
its
definition
,
which
is
substance
of
things
hoped
for
,
and
a
conuiction
of
things
vnseen
:
Howeuer
the
said
words
cited
by
him
are
extant
in
the
first
mystigogicall
catechesis
of
S.
Cyril
.
who
before
he
coms
at
those
words
set
down
by
Mr.
White
to
proue
,
that
the
Hierosolymitan
Church
prayed
for
the
blessed
writeth
thus
,
when
we
offer
this
sacrifice
,
afterward
we
make
commemoration
of
those
also
,
who
are
dead
afore
;
first
of
the
Patriarkes
Prophetes
,
Apostles
,
Martyres
,
that
God
by
their
prayers
,
and
intercessions
may
receiue
our
prayers
.
But
Mr.
White
leaueth
out
these
words
,
which
sheweth
his
crafty
,
and
subtill
dealing
.
Again
the
words
of
S.
Cyril
.
that
[
*
](A48358-e47210-b)
*
Uerba
subsequētia
hac
sunt
:
maximū
est
animarum
iuuamen
pro
quibus
offertur
obsecratio
sancti
illius
&
tremendi
,
quod
in
altari
positum
est
sacrificii
,
quod
exemplo
demonstrare
volumus
;
scio
enim
multos
dicere
quid
iuuat
animam
in
peccatis
ex
hoc
mundo
decedentem
etiamsi
in
hoc
sacrificio
mentio
fiat
illius
?
Ansi
rex
aliquis
eos
à
quibus
offensus
est
in
exilium
pepulerit
postea
vero
illorum
propinqui
coronam
aliquam
conficientes
pro
his
,
qui
in
supplicio
sunt
,
exulibus
eidem
(
regi
)
offerrent
,
nonne
condonationem
aliquam
suppliciorum
dederit
?
ad
eūdem
medū
&
nos
pro
defunctis
precationes
adhibemus
.
follow
the
words
set
down
by
Mr.
White
doe
preiudice
his
doctrine
of
the
midle
state
of
soules
;
and
therefore
on
purpose
he
omits
those
likwise
.
The
same
crafty
dealing
he
employes
about
S.
Marks
lyturgy
,
that
is
of
Alexandria
for
there
he
omits
mentioning
the
precedent
,
of
which
the
subsequent
words
depend
,
and
ioynes
words
together
,
which
haue
nothing
of
connexion
.
For
example
:
the
words
,
Of
our
Fathers
and
bretheren
,
who
haue
slept
in
the
saith
of
Christ
,
down
to
the
words
,
and
moreouer
of
those
whose
memory
this
day
we
celebrate
,
and
our
holy
Father
Marke
who
taught
vs
the
way
of
saluation
,
doe
not
containe
a
prayer
for
the
Saints
,
because
the
Euangelist
saith
expresly
grant
vnto
them
rest
,
mindfull
of
the
Saints
,
that
is
mindfull
of
them
;
through
the
intercession
of
the
Saints
;
but
truly
the
subsequent
words
to
wit
,
To
thesoules
of
all
those
giue
rest
haue
no
relation
to
the
precedent
commemoration
.
Neither
doe
the
particles
of
all
those
giue
rest
comprehend
the
Saints
commemorated
afore
in
regard
,
that
both
afore
,
and
after
those
words
is
recited
the
angelicall
salutation
Aue
Maria
,
and
after
this
is
expressed
in
the
lyturgy
,
that
the
Deacon
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
the
holy
tables
containing
a
Catalogue
of
all
the
faithfull
departed
:
afterward
(
saith
the
lyturgy
)
the
Priest
decently
bows
his
body
and
prayeth
,
vttering
the
words
set
downe
,
viz
,
To
the
souls
of
all
those
giue
rest
,
our
supream
lord
,
that
is
,
to
the
souls
of
all
those
,
which
be
contained
in
the
said
Catalogue
,
the
names
whereof
the
Deacon
had
read
:
and
whereas
S.
Marke
concluds
saying
To
their
soules
,
I
say
,
grant
rest
,
and
admit
them
to
the
kingdom
of
Heauen
,
that
conclusion
is
only
a
repetition
of
the
precedent
prayer
To
the
soules
of
all
these
giue
rest
our
supream
lord
,
and
God
,
and
consequently
did
not
relate
vnto
the
blessed
Saints
,
that
had
no
need
of
such
a
prayer
,
but
to
those
named
in
the
Deacons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
receiued
help
.
After
the
like
manner
Mr.
White
dealeth
in
citing
the
Roman
,
or
S.
Gregorie
the
greats
lyturgy
,
which
is
thus
.
Remember
alsoe
,
O
lord
thy
seruants
N.N.
that
is
,
such
as
I
name
,
or
intend
to
pray
for
,
who
haue
gone
before
vs
with
the
signe
of
faith
,
and
now
rest
in
the
sleep
of
peace
.
After
which
words
the
Preist
according
to
the
rubricke
there
set
down
ioynes
his
hands
together
and
prayes
during
a
little
while
for
the
said
.
N.N.
which
he
nameth
,
or
intendeth
to
pray
for
[
*
](A48358-e47360-b)
*
Innocentius
&
Alexaner
Sūmi
Pontifices
item
Gabriel
&
Albertus
disertè
docēt
post
verba
illa
dormiunt
in
somno
pacis
,
debere
fieri
memoriam
specialē
(
non
vniuersalem
vt
perperam
dicit
Albius
)
defunctorum
parētum
,
&
corū
quibus
missam
specialster
applicare
voluerit
sacerdos
:
his
potius
credendum
est
,
quā
Albio
.
and
afterward
only
it
followeth
To
them
O
lord
,
and
all
the
rest
in
Christ
we
beseech
thee
grant
a
place
of
ease
,
and
light
,
and
peace
;
whereby
t
is
manifest
that
Mr.
White
weakly
,
if
not
craftily
goes
about
to
proue
from
those
words
,
that
S.
Gregorie
prayed
for
all
,
who
were
baptized
,
and
departed
in
the
communion
of
the
Church
.
And
indeed
soe
it
should
follow
that
he
prayed
for
the
most
blessed
Virgin
,
that
is
aboue
intercession
,
exceeding
all
the
Angels
in
sanctity
.
But
t
is
great
pity
,
that
the
extream
wantoness
of
Mr.
Whits
witt
should
so
carry
him
away
,
and
soe
harden
his
mouth
,
and
fortifie
his
stomack
as
to
disgest
a
morsell
of
doctrine
,
that
by
his
own
confession
contradicts
the
generall
practice
of
the
whole
Church
.
Furthermore
to
cleare
more
amply
all
these
,
and
other
obiections
which
sectaries
commonly
draw
from
vncertainties
,
and
intricacies
of
Church
lyturgyes
to
preiudice
Catholick
verities
,
there
is
nothing
of
absurdity
,
or
inconueniency
if
we
answere
them
,
that
the
holy
church
represents
therin
the
departure
of
Saints
out
of
the
world
,
that
is
the
exact
time
,
when
their
souls
were
remouing
out
of
their
bodyes
:
for
example
in
the
Mass
for
the
dead
,
when
t'
is
celebrated
for
such
as
died
some
hundred
yeares
afore
,
the
Church
in
that
prayer
of
the
offertory
(
Our
lord
Iesus
Christ
deliuer
the
souls
of
all
the
faithfull
departed
from
the
paines
of
hell
,
from
the
deep
lake
,
from
the
lions
mouth
:
let
not
bell
swallow
them
vp
)
represēts
those
souls
vnto
Christ
,
as
if
euen
then
they
were
departing
,
and
considers
them
as
if
euen
then
they
were
in
the
agonie
of
death
,
and
therby
noe
lye
is
committed
:
for
a
Priest
celebrating
the
Mass
of
the
fourth
sunday
in
Aduent
does
truly
say
without
lying
(
Drop
down
yee
Heauens
from
aboue
,
and
let
the
clouds
raine
the
iust
.
Send
downe
the
lambe
,
the
ruler
of
the
earth
.
)
Because
the
Church
therby
only
represents
the
humble
supplications
of
the
ancient
Patriarks
and
Prophets
for
the
accelerating
of
Christs
preordained
coming
into
the
world
,
as
if
they
were
present
in
that
moment
of
time
,
when
those
holy
Fathers
soe
prayed
.
And
truly
that
glorious
Emperour
Charles
the
first
by
the
aduice
of
his
Ghostly
Father
commanded
,
that
his
funerall
should
be
celebrated
,
and
the
office
,
and
the
Mass
likewise
of
the
dead
sung
for
him
,
as
if
he
had
been
dead
indeed
,
when
he
was
aliue
.
The
premisses
euidence
enough
the
true
sense
and
meaning
of
the
Churches
lyturgyes
against
all
hereticall
interpretations
.
Howeuer
an
answer
shall
of
Mr.
Whits
proofes
.
To
wit
:
nor
is
it
,
saith
he
,
infrequent
among
the
pious
when
they
name
a
Saint
,
or
Martyr
to
adde
;
whose
glory
God
increase
.
Hereby
Mr.
white
either
means
essentiall
,
or
accidentall
glory
,
if
he
vnderstand
an
increase
of
essentiall
glory
in
order
to
the
intensnes
therof
,
he
teacheth
an
heresy
for
the
Church
of
God
ascribes
such
an
increase
of
blessednes
[
*
](A48358-e47470-b)
*
Concil.
Flor.
in
dee
.
vnionis
desinit
animas
beatorū
videre
clarè
Deum
sicut●
est
sed
alian●
alia
perfectius
pro
diuersitate
meritorum
.
Et
definitum
est
sess.
6.
can.
32.
iustificatum
bonis
operibus
augmētum
gratiae
mereri
,
&
ita
profit
entur
veteres
Patres
.
Et
ratio
distributiua
iustitiae
exigit
,
vt
plus
merenti
maior
reddatur
morces
.
to
the
Saints
own
merits
and
not
to
the
prayers
of
their
friends
according
to
that
saying
of
the
Apostle
2.
Cor.
9.
He
that
soweth
sparingly
,
reapes
alsoe
sparingly
:
and
he
that
soweth
liberally
shall
reap
also
liberally
:
and
indeed
it
is
the
proprietie
of
distributiue
iustice
to
better
the
reward
in
order
to
such
as
deserue
better
:
and
God
compenseth
the
merits
of
his
faithfull
according
to
destributiue
iustice
;
but
if
Mr.
White
vnderstand
an
increase
of
accidentall
glory
either
in
order
to
speciall
reuelations
of
mysteries
whereof
the
Saints
were
ignorant
afore
,
or
in
order
to
a
greater
measure
of
honour
,
and
reuerence
from
the
faithfull
aliue
,
that
makes
nothing
to
his
purpose
,
and
in
that
sense
may
be
meant
that
saying
:
[
(n)
](A48358-e47530-b)
(n)
According
to
the
Roman
Catholick
Church
a
Priest
preparing
himselfe
to
say
Mass
prayeth
thus
:
I
vill
say
Muss
,
and
offer
in
saecrifice
the
body
,
and
blood
of
our
lord
Iesus
Christ
to
the
prayse
of
God
,
and
the
vvhole
triumphant
Court
.
Now
if
by
praying
soe
he
prayeth
for
the
blessed
,
he
prayeth
for
God
also
,
being
he
promiseth
therby
to
offer
sacrifice
to
the
praise
of
both
:
in
cosequence
of
which
S.
Paul
likwise
1.
Tim.
1.
prayed
for
God
,
when
he
said
vnto
the
king
of
vvorlds
,
immortall
,
inuisible
sole
God
,
be
bonour
,
and
glory
for
euer
and
euer
amen
.
But
were
it
not
an
extream
madness
to
think
,
that
S.
Paul
by
praying
so
,
conceiued
that
he
might
bring
vnto
God
an
encrease
of
glorie
.
Howeuer
Mr.
White
will
needs
haue
the
words
of
the
prayers
set
down
in
the
Roman
lyturgie
after
the
offertorie
.
Receiue
vvhat
vve
offer
to
the
honour
of
thy
Saints
&c.
to
proue
it
lawfull
to
pray
for
Saints
,
that
thereby
they
may
find
mercy
,
and
encrease
of
glory
.
But
S.
Thomas
3.
p.
q.
71.
art.
8.
in
resp
.
ad
1.
obiec
.
saith
,
that
when
we
celebrate
the
feasts
of
Saints
their
glory
is
not
augmented
by
that
solemnity
,
but
we
receiue
greate
benefit
thereby
:
and
euen
so
saith
he
,
when
we
giue
praise
to
God
,
we
,
and
not
God
receiue
benefit
thereby
:
from
the
premises
clearly
appeares
how
vnaduisedly
Mr.
White
in
the
3.
account
of
the
midle
state
of
souls
alleageth
S.
Greg.
to
proue
,
that
the
blessed
receiue
encrease
of
glory
through
the
prayers
of
the
faithfull
liuing
.
Sed
mira
sunt
,
qua
docet
.
Albius
,
noua
sunt
,
mira
stupemus
,
noua
cauemus
.
Aug.
l.
3.
con
.
Iulia.
Whose
glory
God
encrease
:
and
after
that
sense
Christians
pray
.
Glory
be
to
the
Father
to
the
son
and
to
the
holy
Ghost
.
Amen
.
CHAR.
XXIJ.
OF
FOVNDAMENTALL
,
AND
NOT
foundamentall
Articles
of
faith
.
T'
Is
a
moderne
distinction
,
that
was
ingeniously
contriu'd
by
[
(a)
](A48358-e47640-b)
(a)
Marke
Anthony
de
Dominis
Arch-Bishop
of
Spalatto
became
an
Apostate
,
fled
out
of
Italy
into
England
in
the
Reign
of
king
Iames
of
happy
memory
and
taught
that
a
Christian
might
be
saued
in
any
sect
professing
the
foundamentall
Articles
of
Christian
faith
:
as
for
example
(
said
he
)
euery
one
may
attaine
vnto
saluation
either
by
adhering
to
S.
Thomas
doctrine
,
or
the
doctrine
of
Scotus
.
Marke
Anthony
de
Dominis
Arsh-Bishop
of
Spalatto
,
and
brought
into
the
Protestant
Church
in
order
to
the
said
Churches
claim
vnto
,
as
to
foundamentall
,
and
disclaim
from
the
Roman
Church
,
as
to
not
foundamentall
Articles
of
faith
,
that
is
,
as
to
errours
in
order
to
such
Articles
of
faith
,
as
may
be
denyed
without
hurt
of
faith
,
and
loss
of
saluation
,
though
sufficiently
propounded
,
in
regard
whereof
they
beare
the
name
of
not
foundamentall
,
[
*
](A48358-e47650-b)
*
Protestātes
communiter
constituunt
hocdiscrimen
inter
fundamentales
,
&
non
fundamentales
,
(
quod
scilicet
damnabile
sit
ab
illis
dissentire
,
cū
sufficienter
proponūtur
,
non
item
dissentire
à
nō
fundamentalibus
,
dum
sufficienter
proponūtur
)
vt
vniuersalitatem
,
&
amplitudinē
suae
Ecclesiae
estendant
.
as
disinct
frō
foundamētals
,
which
cā
not
be
reiected
without
incurring
both
loss
of
faith
,
and
saluation
:
in
consequence
wherof
Protestans
of
theses
dayes
commonly
represent
the
Roman
Church
,
as
a
naturall
body
,
that
is
partly
sound
,
and
partly
vnsound
,
infected
with
sundry
soares
and
vlcers
which
is
to
say
,
that
although
the
Roman
Church
hath
continued
alwaies
sound
at
heart
hauing
neuer
deuiated
from
the
true
doctrin
of
Christ
,
as
to
foundamentall
requisits
vnto
saluation
:
neuertheless
she
still
retaines
sundry
errours
in
order
to
not
foundamentall
requisits
,
which
they
pretend
to
haue
purged
away
,
and
therby
make
their
Church
to
be
the
same
with
the
Roman
Church
,
as
to
the
sound
part
therof
.
Marke
Antony
de
Dominis
saw
a
necessity
of
inuesting
the
Protestant
Church
with
visible
existence
,
least
it
might
appeare
to
haue
perished
afore
,
and
with
perpetuall
succession
of
Pastors
,
and
Teachers
,
these
being
of
necessary
vse
in
the
gouernment
therof
,
for
as
much
as
they
be
essentially
required
to
the
professing
of
faith
,
preaching
the
diuine
word
,
instructing
the
illiterat
,
and
administring
the
Sacraments
,
which
functions
could
neuer
haue
been
performed
,
if
the
Church
of
God
,
(
wherof
these
be
necessary
markes
)
had
been
inuisible
,
and
therby
destitute
of
Pastors
for
the
work
of
the
ministery
:
wherfore
to
fit
vnto
the
Protestant
Church
visible
existence
,
and
a
series
of
Pastors
,
and
Teachers
,
in
a
continuall
line
of
succession
down
from
the
Apostls
,
he
aduiced
such
as
carried
on
the
Protestant
Reformation
not
to
quitte
all
claim
to
the
Roman
Church
,
without
which
,
visible
existence
,
and
perpetuall
succession
of
their
Church
had
been
impossible
,
since
no
one
society
of
Christian
belieuers
appeared
vpon
earth
(
when
the
Protestant
Reformation
begun
)
that
was
seperated
from
the
Church
of
Rome
.
Again
he
saw
,
that
by
asserting
the
Romā
Church
to
haue
in
all
times
reserued
necessary
requisits
vnto
saluation
,
that
is
,
foundamentall
Articles
of
faith
,
it
might
seem
,
as
to
reason
consonant
,
that
the
Protestants
departure
from
it
,
had
been
without
cause
,
and
thereby
they
,
as
to
reason
might
be
counted
guilty
[
*
](A48358-e47670-b)
*
Secundum
Aug.
l.
1.
con
.
Epis.
Parm.
cap.
4.
schisma
omnia
scelera
supergreditur
.
of
deadly
schism
for
going
out
from
,
and
breaking
vnity
,
and
communion
with
a
Church
,
wherin
,
if
they
had
continued
,
they
might
haue
attained
vnto
saluation
;
therfore
to
escape
this
rock
,
he
aduiced
again
that
Protestants
should
represent
the
Roman
Church
,
as
infected
with
errours
crept
into
it
,
in
order
to
not
foundamentall
Articles
of
faith
and
to
assert
the
quitting
of
these
,
and
not
the
Roman
Church
,
as
to
the
sound
part
therof
;
in
consequence
of
which
Protestants
infer
the
now
Roman
Catholicks
who
perseuer
in
,
not
themselues
that
rooted
out
the
errours
,
that
were
crept
into
the
Roman
Church
,
to
bear
the
infamous
brād
of
schism
;
thus
the
distinction
of
foundamentall
and
not
foundamentall
Articles
of
faith
serues
the
Protestant
Reformation
,
and
might
haue
weight
with
it
,
if
any
exāple
could
be
produced
from
any
Christian
Church
preceding
the
Protestant
Reformation
,
that
so
distinguished
between
foundamentall
,
and
not
foundamentall
Articles
of
faith
,
making
it
damnable
to
dissent
from
those
,
and
not
damnable
to
dissent
from
these
,
sufficiently
proposed
:
and
indeed
the
going
of
the
Children
of
Israel
on
drie
ground
thorow
the
mids
of
the
sea
,
the
raising
of
Lazarus
vnto
life
by
Christ
,
and
sundry
other
Articles
of
faith
,
which
according
to
Protestās
are
not
foundamentall
,
neuertheless
cannot
be
denyed
without
hurt
of
faith
,
and
loss
of
saluation
.
Wherefore
the
primitiue
Church
taught
,
that
all
Articles
of
faith
sufficiently
propounded
ought
of
necessity
to
be
belieued
;
for
the
first
Council
of
Nice
condemned
seuerall
Hereticks
euen
for
asserting
errours
,
which
were
not
against
foundamentall
Articles
of
faith
,
namely
the
Quartadecimani
for
celebrating
the
solemnity
of
Easter
at
an
vndue
tyme
,
and
Can.
8
made
an
ordinance
forbidding
the
receiuing
of
certain
hereticks
called
Cathari
,
into
communion
with
the
Catholick
Church
,
vnless
first
they
promised
in
writing
,
that
they
would
embrace
,
and
keep
all
the
doctrines
therof
without
making
any
exception
,
as
to
foundamentall
,
and
not
foundamentall
Articles
of
faith
.
[
*
](A48358-e47730-b)
*
Aug.
l.
de
haeresibus
vbi
enumerasset
multas
haereses
,
quarum
plures
non
erant
cōtra
Articulos
fundamentales
,
in
fine
tamen
,
vniuersaliter
de
omnibus
ait
,
christianus
Catholicus
ista
non
debet
credere
.
Besides
not
one
scripture
testimony
,
or
one
authority
of
ancient
Father
;
can
be
alledged
to
proue
,
that
diuine
faith
is
consistent
,
with
one
sole
errour
,
that
is
against
any
[
*
](A48358-e47740-b)
*
S.
Chrysos
.
in
Gal.
1.
ad
illud
&
volunt
subuertere
.
Quemadmodum
,
inquit
,
in
moneta
Regia
qui
parum
aliquid
amputauerit
de
impressa
imagine
totum
nunisma
reddit
adulterinū
:
ita
quisquis
sacrae
fid
ei
vel
minimā
particulam
suhuerterit
,
in
totū
corrumpisur
;
idem
docet
Theodor.
l.
4.
his
.
cap.
16.
&
5.
Prosper
Epis.
ad
Virginem
Demetr.
alienus
,
inquit
,
est
à
numero
fidelium
&
à
sorte
sanctorum
,
qui
in
aliquo
à
Catholica
veritate
dissentit
.
one
Article
therof
.
For
indeed
euery
errour
against
an
Article
of
faith
is
an
errour
against
faith
:
in
cōsequence
of
which
one
act
of
hereticall
infidelity
expelleth
faith
as
darknes
dissipateth
light
,
and
as
one
sole
mortall
sin
driueth
away
christiā
charity
:
and
although
naturall
habits
,
as
they
are
got
leasurly
by
frequēt
acts
of
the
same
liknes
,
ād
so
lost
at
leasure
by
sundry
acts
of
contrary
likenes
;
neuertheless
faith
,
that
is
a
diuine
habit
supernaturally
infused
,
is
wholly
lost
[
*
](A48358-e47810-b)
*
Io.
2.
qui
offendit
in
vno
factus
est
omniumreus
,
prasertion
quoad
incturam
totius
habitus
gratiae
&
charitatis
,
qui
habitus
tam
facilè
vno
peccato
mortali
,
quam
pluribus
deperditur
.
1.
Cor.
6.
&
Rom.
6.
stipendium
peccati
mors
,
vbl
dicitur
peccati
,
in
numere
Tingulaeri
.
by
any
one
act
of
errour
,
that
importes
a
voluntary
dissent
from
any
whatsoeuer
Article
of
faith
sufficiently
propounded
;
and
the
reason
hereof
is
manifest
,
because
whosoeuer
so
dissenteth
reiecteth
diuine
reuelation
together
with
the
veracity
of
God
,
which
is
the
indiuisible
object
,
and
consistency
of
diuine
faith
,
and
regardeth
all
the
Articles
therof
alike
:
wherby
is
plainly
euident
,
that
t
is
vnaduisedly
,
and
in
vain
conceiued
that
the
Roman
Church
is
one
indiuiduall
body
,
partly
sound
,
and
partly
exulcerated
,
or
one
indiuiduall
field
,
that
in
part
is
filled
with
thistles
and
netles
,
and
in
part
purged
of
all
euil
hearbs
by
the
industry
of
a
carefull
husband
man
,
seeing
that
the
true
Church
of
God
is
inconsistent
with
errours
against
Articles
of
faith
,
as
appeareth
by
the
reasons
alledged
;
and
indeed
the
true
Church
is
the
spouse
of
Christ
without
spot
,
or
wrinckle
,
and
so
shall
continue
to
the
end
of
the
world
vnder
the
the
infallible
conduct
of
the
holy
Ghost
,
who
will
neuer
suffer
the
gates
of
hell
to
preuail
against
her
:
Mat.
18.
in
consequence
of
which
she
shall
neuer
lose
her
spousall
innocency
,
integrity
,
and
fide
lity
;
wherfore
if
we
will
auerre
that
the
Roman
Church
was
once
the
true
Church
of
God
of
necessity
she
ought
to
continue
so
,
and
if
we
will
cōfess
,
that
the
present
Church
of
Rome
containes
all
foundamentals
,
that
is
,
all
necessary
requisits
vnto
saluation
,
of
necessity
the
opinion
of
errours
crept
in
,
in
order
to
not
foundamentall
Articles
of
faith
,
ought
to
be
laid
aside
.
But
to
whom
shall
it
belong
to
distinguish
the
foundamentall
Articles
from
not
foundamentall
,
and
meer
arbitrary
?
not
to
the
Pope
surely
and
such
Christiās
as
yeeld
obediēce
to
his
Holines
because
these
acknowledge
for
foundamentall
Articles
,
what
the
Council
of
Trent
hath
defined
:
nor
to
the
ancient
Church
,
in
regard
,
that
frō
tyme
to
tyme
,
she
hath
condemned
,
and
excommunicated
those
,
which
dissented
from
any
poynt
of
the
generall
faith
,
or
from
generall
Councils
:
for
though
the
Pelagians
,
Donatists
,
and
other
sectaries
confessed
the
misteries
of
the
Trinity
,
and
Incarnanation
,
and
other
foundamentall
Articles
of
Christian
faith
:
neuertheless
they
were
not
tolerated
,
but
anathematised
by
the
ancient
Church
,
and
by
the
Fathers
execrated
,
as
Heretiks
.
Yet
perhaps
it
will
be
answered
that
the
determination
belong's
to
the
vnanimous
accorde
of
all
those
which
in
any
manner
confess
,
and
worship
Christ
.
But
if
the
vniuersall
consent
of
these
were
required
for
the
making
,
or
appointing
foundamentall
Articles
necessary
to
the
obtaining
of
saluation
,
this
should
be
none
,
viz:
The
Diuinity
of
the
son
of
God
.
Because
the
Arians
denyed
it
:
nor
The
Diuinity
of
the
holy
Ghost
.
Being
the
Macedonians
denyed
it
,
nor
The
blessed
Trinity
because
the
Sabellians
denyed
it
.
Nor
the
vnion
between
the
diuine
,
and
human
nature
in
one
diuine
Person
,
for
Nestorius
denyed
that
vnion
:
wherby
euidently
appears
that
t
is
not
possible
for
Protestāts
to
determinate
which
Articles
of
faith
be
foūdamētall
,
and
which
be
not
foūdamētall
.
That
is
,
to
set
down
precisely
such
Articles
of
faith
as
can
not
be
denyed
without
loss
of
saluation
,
and
such
again
as
to
deny
,
is
not
damnable
.
Howeuer
it
is
euident
enough
,
that
Protestants
,
(
haueing
neither
vnion
,
as
to
diuine
faith
,
nor
communion
as
to
the
ministery
of
Sacraments
with
the
Roman
Church
)
cannot
make
a
good
claim
to
a
visible
existence
,
and
perpetuall
succession
of
Pastors
,
as
deriued
from
her
.
Again
their
going
out
from
that
Church
,
which
they
confess
to
haue
been
once
the
true
Church
of
God
,
and
still
to
retaine
requisits
necessary
vnto
saluation
,
argueth
them
guilty
of
deadly
schism
,
caused
by
themselues
,
that
departed
from
,
and
not
by
Catholicks
,
that
abided
in
her
.
In
euery
ciuill
state
such
as
dissobey
,
not
such
as
obey
authority
,
such
as
abrogate
,
not
such
,
as
conserue
the
ancient
lawes
,
and
ordinances
,
such
as
reject
,
not
such
as
keep
the
setled
customes
therof
,
bear
the
infimous
brand
to
all
posterity
,
of
being
the
men
,
that
rent
,
and
diuided
the
common
wealth
:
but
Protestants
haue
dissobeyed
,
not
obeyed
,
abrogated
,
not
preserued
:
reiected
,
not
obserued
the
authority
,
lawes
,
and
Customes
of
the
Roman
Church
,
hauing
by
their
own
power
only
,
vnder
a
specious
colour
of
reformation
introduced
nouell
doctrines
,
lawes
,
and
rites
,
contrary
to
the
vsage
,
and
practice
therof
:
wherfore
they
of
necessity
bear
the
guilt
of
deadly
schism
,
and
not
Catholicks
,
that
haue
altered
nothing
.
Besides
Protestants
went
out
of
the
Roman
Church
without
cause
,
for
at
the
time
of
their
departure
,
the
Roman
Church
retained
all
requisits
necessary
vnto
saluation
for
then
was
there
no
Christian
Church
vpon
earth
.
Seperated
from
her
,
so
that
,
when
the
Protestants
reformation
begun
,
the
Roman
Church
or
none
was
the
true
Church
of
God
,
in
consequence
of
which
their
departure
was
without
cause
.
[
*
](A48358-e47920-b)
*
Aug.
l.
3.
de
baptis
.
con.
Donat.
c.
2.
in
fine
,
ait
,
si
Ecclesia
Romanae
sit
verae
Dei
Ecclesia
in
qua
salus
haberi
potest
,
non
habent
(
Donatista
)
sua
pracisionis
aliquam
defonsionem
,
sed
exeundo
,
&
communionem
Ecclesiae
relinqu●●do
in
quae
poterāt
saluari
,
irrucrunt
in
sacrilegium
schismatis
.
For
whosoeuer
goeth
out
from
a
Church
,
wherin
he
might
attaine
to
saluation
goes
out
without
cause
,
and
commits
sacriledge
of
damnable
schism
,
as
the
great
Doctour
S.
Austin
teacheth
in
his
third
book
of
baptism
against
the
Donatists
.
Moreouer
this
asserted
truth
appeares
euidently
by
the
foundamentall
doctrines
of
Protestant
Religion
which
are
as
opposite
to
the
faith
of
the
Roman
Church
,
as
the
ends
of
a
Diameter
are
ouerwhart
,
and
cross
.
For
example
Protestants
commonly
teach
that
good
works
proceeding
from
diuine
grace
can
neither
iustify
,
nor
merit
saluation
,
these
being
prerogatiues
of
faith
only
,
in
regard
wherof
it
beares
the
name
of
iustifying
faith
:
but
all
ancient
and
modern
Pastors
and
Doctours
of
the
Roman
Church
assert
that
good
workes
exercised
in
,
and
by
diuine
grace
doe
bring
vnto
iustification
of
life
,
and
that
they
are
in
order
to
merit
,
causes
of
euerlasting
saluation
,
as
wicked
workes
in
order
to
demerit
,
are
causes
of
perpetuall
damnation
:
Protestants
commonly
teach
,
that
the
sacrifice
of
Mass
wherin
Catholick
Priests
offer
the
body
,
and
blood
of
Christ
for
the
liuing
,
and
dead
;
is
a
blasphemous
tale
,
and
a
dāgerous
deuise
.
Protestants
cōmonly
teach
,
that
confirmation
,
Penance
,
Order
,
Extream-vnction
,
and
Matrimony
want
requisits
necessary
to
an
Euangelicall
Sacrament
.
Protestants
commonly
teach
that
the
doctrines
of
Purgatory
,
Indulgences
,
religious
veneration
of
holy
Reliks
pertaining
vnto
,
and
inuocation
of
Saints
are
idle
fancies
,
and
trifles
,
crept
into
the
Church
without
warrantable
authority
of
scripture
testimony
.
Protestants
commonly
teach
sundry
other
doctrines
as
foundamentall
requisits
to
their
religion
clean
contrary
to
the
faith
of
the
Roman
Church
,
as
is
manifestly
demonstrated
in
the
Characters
concerning
the
outward
Sacrifice
of
Masse
,
Confirmation
,
Penance
,
Order
,
Extrem-vnction
,
Matrimony
,
Purgatory
,
Indulgences
,
and
Adoration
.
From
the
premises
is
inferred
,
that
the
Protestant
.
Reformation
cannot
borrow
of
the
Roman
Church
visible
existence
together
with
continuall
succession
of
Pastors
vnto
perpetuating
that
Church
in
foundamentall
Articles
of
faith
vnto
excusing
from
schism
.
Howeuer
it
cannot
be
denyed
but
that
Protestants
can
shew
clearly
,
that
the
whole
body
of
doctrines
foundamentall
to
Protestanism
hath
been
asserted
by
sundry
learned
men
,
that
liu'd
in
sundry
ages
respectiuely
long
before
their
reformation
began
:
namly
Simon
Magus
taught
,
that
faith
alone
was
an
expedient
,
sufficient
vnto
saluation
,
as
witnesseth
S.
Irenaeus
,
and
rejected
good
works
,
as
vnnecessary
therto
,
as
doth
attest
Clemens
Romanus
:
Manichaeus
despised
the
Sacrifice
of
Masse
,
spoiling
Christs
Church
of
all
outward
sacrifice
,
as
witnesses
S.
Austin
:
Nouatus
impugned
the
Sacraments
of
Confirmation
,
Eucharist
Extrem-vnction
,
and
Matrimony
,
as
S.
Cyprian
affirmeth
:
Vigilantius
detested
the
inuocation
of
Saints
,
and
the
veneration
of
their
Reliques
,
and
likewise
single
life
of
Priests
,
as
S.
Hierom
relateth
:
Iulian
the
Apostat
had
in
detestation
the
cross
of
Christ
,
and
demolished
his
statue
,
as
Eusebius
writeth
:
Aerius
condemned
prayers
and
sacrifices
offered
for
the
souls
departed
,
as
S.
Austin
,
and
S.
Epiphanius
auerre
.
But
that
which
is
exacted
of
the
Protestants
,
is
to
shew
from
the
first
age
for
1500.
yeares
a
setled
company
of
Christians
,
and
the
place
,
country
,
town
,
or
village
where
they
liued
,
that
taught
and
preached
the
whole
body
of
their
foundamentall
doctrines
;
it
is
not
enough
to
produce
the
example
of
such
,
as
at
different
tymes
,
and
in
different
places
agreed
with
them
in
two
,
or
three
of
their
Articles
,
for
that
is
not
sufficient
vnto
constituting
a
society
of
true
belieuers
,
because
so
Turkes
,
and
Iewes
might
be
lifted
for
Protestants
,
these
agreeing
with
them
,
as
to
sundry
Articles
,
namely
they
deny
the
Popes
supremacy
,
transubstantiation
,
inuocation
of
Saints
,
and
the
sacrifice
of
the
Masse
.
Again
the
fore
named
sectaries
themselues
were
destitute
of
visible
existence
and
perpetuall
succession
,
and
consequently
could
not
deriue
either
of
both
vnto
the
Protestant
Church
.
Besides
Simon
Magus
,
Manichaeus
,
Nouatus
,
Vigilantius
&c.
bear
the
infamous
brand
of
being
condemned
Hereticks
before
the
Protestāts
reformation
begun
.
Howeuer
some
Protestants
there
be
that
endeuour
to
proue
their
visible
existēce
in
a
long
line
of
succession
from
the
Albigenses
but
vnaduisedly
,
first
because
this
seed
of
sectaries
knowes
not
to
deriue
the
Genealogy
of
their
own
Religion
down
from
the
Apostles
,
which
is
the
question
in
debate
wherin
satisfaction
is
expected
:
secondly
the
Albigenses
are
condemned
Hereticks
,
that
taught
doctrine
impious
,
and
blasphemous
,
for
example
,
they
asserted
a
good
,
and
an
euill
God
,
denyed
originall
sin
,
reiected
baptism
,
and
impugned
the
resurrection
of
bodyes
.
By
the
premises
plainly
appeareth
that
Mark
Antony
de
Dominis
Bishop
of
Spalatto
his
distinction
between
foundamentall
,
and
not
foundamentall
Articles
of
faith
carrieth
nothing
of
weight
with
it
;
t'
is
like
a
specious
building
,
that
wantes
a
good
foundation
to
support
it
.
And
truly
it
is
as
impossible
an
enterprise
to
proue
the
visible
existence
,
and
perpetuall
succession
of
Protestant
Pastours
,
from
the
Roman
Church
,
as
it
is
for
Caluinists
to
shew
that
the
true
Church
of
God
laid
hid
for
sundry
ages
inuisible
without
perishing
;
which
is
impossible
also
:
for
the
markes
of
a
liu'd
Church
are
professing
of
faith
,
preaching
of
the
diuine
word
,
instructing
of
the
illiterate
,
and
administring
of
the
Sacraments
,
which
functions
can
noe
more
be
executed
in
a
Church
,
that
is
inuisible
,
then
in
a
Church
that
is
perished
.