Chapter 4 of 6

3Serving. There can be no external worship of God nor association of men in religion, either true or false, without the use of corporal things or elements. The Heathen so used the creatures of elements that they served them as their gods. The Jews, of whom the Apostle here speaketh, served not the creatures themselves which they occupied in their ceremonies, but they served the only true God under the elements: that is to say, being servilely clogged, yoked, kept occupied and in awe, with innumerable fleshly, gross, and cumbersome offices about creatures. The Christians neither serve elements, as the one, nor be kept in servile thraldom thereby, as the other: but occupy only a few exceeding easy, sweet, seemly, and significant, for an agreeable exercise both of body and mind. Whereof St. Augustine saith thus, li. 3. c. 9. de doct. Christ. Some servitude for many, most easy to be done, most honorable for signification, and most clean and pure for to be informed and kept, hath our Lord himself and the Apostolical discipline delivered. And li. de ver. relig. c. 17. Of the wisdom of God itself man's nature being taken, whereby we were called into liberty, a few Sacraments most wholesome were appointed and instituted, which might contain the society of Christian people, that is, of the free multitude under one God. And again, cont. Faust. li. 19. c. 13. The Sacraments are changed, they are made easier, fewer, wholesomer, happier. the same he hath in the 118 epistle c. 1. and many other places besides. By which you may see, it is not all one to use elements, visible Sacraments or ceremonies, and to serve them as the Pagans do, or to serve under them as the Jews did wherewith the Heretics calumniously charge the Christians. And as touching the small number, facility, efficacy, and signification, wherein the said holy father putteth the special difference, who seeth not that for so many busy sacrifices, we have but one: for Sacraments were near infinite, but seven: all so easy, so full of grace, so significant, as can be possible, as of every one in their several places is proved? Here, let the good Reader take heed of a double deceit used by the Adversaries about St. Augustine's places alleged. first, in that they say he made but two Sacraments, which is untrue. for although treating of the difference between the Jewish Sacraments and ours, he namely giveth example in Baptism and the Eucharist (as some times also for example he nameth but one,) he hath no word nor sign at all that there should be no more. but contrariwise in the foresaid epistle 118 he insinuateth, that besides those two, there be other of the same sort in the Scripture. Yea, with water and bread, which be the elements of the two foresaid Sacraments, he expressly nameth oil also (li. 2 cont. lit. Petil. c. 104.) the element or matter of the Sacrament of Confirmation: Which in the same place he maketh to be a Sacrament as Baptism is. So doth he affirm of the Sacrament of Orders li. 1 de bapt. c. 1. and also of Matrimony li. de bono coniug. c. 24. of Penance likewise, he speaketh as of Baptism, Which he calleth Reconciliation, li. 1 de adult. coniug. c. 22. Lastly, by the book de visitatione infirmorum in St. Augustine, li. 2 c. 4. by Prosper de praedictionibus p. 2. c. 29. St. Innocentius ad Eugubinum to. 1. Conc. ep. ad Eugub. c. 8. St. Cyril li. 2 in Leviticum, and St. Chrysostom li. 3 de Sacerdotio, Extreme unction is proved to be a Sacrament. It is false then that the Heretics affirm of St. Augustine, by whose doctrine it is plain, that though the elements or Sacraments of the new law be but few and very few in comparison of those in the old law, yet there be no fewer than seven specified by him. Which number of seven the holy Council of Florence and Trent do expressly define to have been instituted by Christ, against these Sacramentary Heretics. See more of these Sacraments in their places. Acts 8. 1 Tim. 4. Jn. 20. Jas. 5. Eph. 5. The other forgery of the Adversaries concerning the elements or ceremonies, is, that St. Augustine (ep. 119. c. 19.) should affirm, that the Church and Christian people in his days (whereupon they infer that it is so much more now) were so laden with observation of unprofitable ceremonies, that they were in as great servility and subjection to such things as the Jews. He saith so indeed of some particular presumptions, inventions, and usages of certain persons, as the same made it a heinous matter to touch the ground with their bare feet within their own octaves, and such like vanities, Whereby some simple folks might be infected, which this holy Doctor specially misliked, and wisheth such things (as they may, without scandal) to be taken away. But that he wrote or meant so of any ceremony that the Church useth, either appointed by Scripture, or Council, or custom of the Catholic Church, himself denieth it in express terms in the same place, and in sundry other: where he alloweth all the holy ceremonies done in the ministration of the Sacraments and elsewhere. Whereby it is clear, that the Church's most commendable orders and significant rites pertain not to the yoke of the old law, much less to the superstitious yoke of Gentility, as Heretics affirm: but to the sweet yoke of Christ and light burden of his law, to order, decency, and instruction of the faithful, in all liberty, love, faith, grace, and spirit.Seruing. There can be no external worship of God nor association of men in religió, either true or false, without the vse of corporal things or elements. The Heathen so vsed the creatures of elements that they serued them as their goddes. The Iewes, of whom the Apostle here speaketh, serued not the creatures them selues which they occupied in their ceremonies, but they serued the only true God vnder the elements: that is to say, being seruilely clogged, yoked, kept occupied and in awe, with innumerable fleshly, grosse, and combersom offices about creatures. The Christians neither serue elements, as the one, nor be kept in seruile thraldom thereby, as the other: but occupie only a few exceeding easie, swete, seemely, and significant, for an agreable exercise both of body and minde. Whereof S. Augustine saith thus, li. 3. c. 9. de doct. Christ. Some seruitude for many, most easie to be done, most honorable for signification, and most cleane and pure for to be informed and kept, hath our Lord him self and the Apostolical discipline deliuered. And li. de ver. relig. c. 17. Of the visdom of God it self mans nature being taken, whereby we were called into libertie, a few Sacraments most holsom were appointed and instituted, which might conteine the societie of Christian people, that is, of the free multitude vnder one God. And againe, cont. Faust. li. 19. c. 13. The Sacraments are changed, they are made easier, fewer, holsommer, happier. the same he hath in the 118 epistle c. 1. and many other places besides. By which you may see, it is not al one to vse elements, visible Sacraments or ceremonies, and to serue them as the Pagans do, or to serue vnder them as the Iewes did wherewith the Heretikes calumniously charge the Christians. And as touching the small number, facilitie, efficacie, and signification, wherein the said holy father putteth the special difference, who seeth not that for so many busie sacrifices, we haue but one: for Sacraments were nere infinite, but seuen: al so easie, so ful of grace, so significant, as can be possible, as of euery one in their seueral places is proued? Here, let the good Reader take heede of a double deceite vsed by the Aduersaries about S. Augustines places alleaged. first, in that they say he made but two Sacraments, which is vntrue. for although treating of the difference betwene the Iewish Sacraments and ours, he namely giueth example in Baptisme and the Eucharist (as some times also for example he nameth but one,) he hath no word nor signe at al that there should be no moe. but contrariwise in the foresaid epistle 118 he insinuateth, that besides those two, there be other of the same sort in the Scripture. Yea, with water and bread, which be the elements of the two foresaid Sacraments, he expresly nameth oile also (li. 2 cont. lit. Petil. c. 104.) the element or matter of the Sacrament of Confirmation: Which in the same place he maketh to be a Sacrament as Baptisme is. So doth he affirme of the Sacrament of Orders li. 1 de bapt. c. 1. and also of Matrimonie li. de bono coniug. c. 24. of Penance likewise, he speaketh as of Baptisme, Which he calleth Reconciliation, li. 1 de adult. coniug. c. 22. Lastly, by the booke de visitatione infirmorum in S. Augustine, li. 2 c. 4. by Prosper de praedictionibus p. 2. c. 29. S. Innocentius ad Eugubinum to. 1. Conc. ep. ad Eugub. c. 8. S. Cyril li. 2 in Leuiticum, and S. Chrysostom li. 3 de Sacerdotio, Extreme vnction is proued to be a Sacrament. It is false then that the Heretikes affirme of S. Augustine, by whose doctrine it is plaine, that though the elements or Sacraments of the new law be but few and very few in comparison of those in the old law, yet there be no fewer then seuen specified by him. Which number of seuen the holy Councel of Florence and Trent do expresly define to haue been instituted by Christ, against these Sacramentaries Heretikes. See more of these Sacraments in their places. Act. 8. 1 Tim. 4. Io. 20. Ia. 5. Ephes. 5. The other forgerie of the Aduersaries concerning the elements or ceremonies, is, that S. Augustine (ep. 119. c. 19.) should affirme, that the Church and Christian people in his daies (wherevpon they inferre that it is so much more now) were so loden with obseruation of vnprofitable ceremonies, that they were in as great seruilitie and subiection to such things as the Iewes. He saith so in deede of some particular presumptions, inuentions, and vsages of certaine persons, as the same made it a heinous matter to touch the groud with their bare feete within their owne octaues, and such like vanities, Whereby some simple folkes might be infected, which this holy Doctor specially misliked, and wisheth such things (as they may, without scandal) to be taken away. But that he wrote or meant so of any ceremonie that the Church vseth, either appointed by Scripture, or Councel, or custom of the Catholike Church, him self denieth it in expresse termes in the same place, and in sundrie other: where he alloweth al the holy ceremonies done in the ministration of the Sacraments and els where. Whereby it is clere, that the Churches most commendable orders and significant rites pertaine not to the yoke of the old law, much lesse to the superstitious yoke of Gentilitie, as Heretikes affirme: but to the sweete yoke of Christ and light burden of his law, to order, decencie, and instruction of the faithful, in al libertie, loue, faith, grace, and spirit.

9Weak and poor. Whether he mean of the creatures which the Gentiles served (as it may seem by the words before of serving strange gods) so the elements were most base and beggarly: or of the Judaical ceremonies and sacraments (as most expound) so also their elements were weak and poor in themselves, not giving life, salvation, and remission of sins, nor being instruments or vessels of grace, as the 7 Sacraments of the new law be.Weake and poore. Whether he meane of the creatures which the Gentils serued (as it may seeme by the wordes before of seruing strange gods) so the elements were most base and beggerly: or of the Iudaical ceremonies and sacraments (as most expound) so also their elements were weake and poore in them selues, not giuing life, saluation, and remission of sinnes, nor being instruments or vessels of grace, as the 7 Sacraments of the new law be.

10You observe days. That which St. Paul speaketh against the Idolatrical observation of months, and times, dedicated by the Heathen to their false gods, and to wicked men or things, as to Jupiter, Mercury, Janus, Juno, Diana, and such like, or against the superstitious divination of days, fatal, fortunate, or dismal, and other observations of times for good luck or man's actions, gathered either by particular fancy, or popular observation, or curious and vain arts, or (lastly) of the Judaical festivities that were then ended and abrogated, unto which notwithstanding certain Christian Jews would have reduced the Galatians against the Apostle's doctrine: all that (I say) do the Heretics of our time falsely and deceitfully interpret against the Christian holidays, and the sanctification and necessary keeping of the same. Which is contrary to the Fathers' exposition, but against the very Scriptures, and the practice of the whole Church. Aug. cont. Adimant. c. 16. Ep. 118. c. 7. Jerome in hunc locum. In the Apostle there is plain mention of the Sunday, that is, our Lord's day (Dominicus dies) unto which the Jews' Sabbath was altered, their Pasch into our Easter, their Pentecost into our Whitsuntide which were ordained and observed of the Apostles themselves. And the antiquity of Christ's Nativity, Epiphany, and Ascension is such, that they can be referred to no other original then the Apostles' institution: who (as St. Clement testifieth li. 8. const. Apost. c. 39.) gave order for celebrating their fellow Apostles, St. Stephen's, and other Martyrs' days after their death: and there is no doubt but they gave order for Christ's festivities. According to which, the Church not only his, but St. Stephen's and the B. Innocents, even on the same days they be now kept, and his B. mother's, and other Saints, (as the Adversaries themselves confess) above years, as appeareth in the barbarous combats between Westphalus the Lutheran, and Calvin, the writings betwixt the Puritans and Protestants. To which purpose, see also how old the holiday of St. Polycarp is in Eusebius li. 4. c. 14: of the Nativity of our Lady and her dormition in St. Athanasius, St. Augustine, St. Jerome. St. Damasc. and that feast and of her Nativity in St. Bernard, who professeth he received them of the Church, and ought to be most solemnly kept. ep. 174. Wherein we cannot but wonder at the new zeal of England, that (though against the pure Calvinists' will and doctrine) keep other Saints' days of their death, and yet have abolished this special feast of our Lady's departure, which they might keep, though they believed not her Assumption in body (whereof yet St. Denis so great testimony) being assured she is departed at the least: except they either hate her, or think her worthy of less remembrance than any other Saint, herself prophesying the contrary, and all Catholic generations, that they should bless her. And indeed the Assumption is the day, as also the feast of her Nativity: the feast of the Purification and the Annunciation, they keep in England, being not so peculiar to her, but belonging rather to Christ's Presentation in the Temple, and his Conception. To conclude, we may see in St. Cyprian ep. 34. Origen hom. ser. Tertullian de cor. mil. St. Gregory Nazianzen de amore pauperum. the Council of Gangra and in the council of Nice itself giving order for Easter and the same celebrating that Christian Festivities be holy, ancient, and to be observed on prescript days and times, this is not Judaical observation of days, as Aërius taught, for which he was condemned of Heresy, as St. Epiphanius witnesseth. But of holidays St. Augustine giveth both the reason and his liking, in these memorable words. First for the feasts of our Lord, thus: We dedicate and consecrate the memory of God's benefits with solemnities, and certain appointed days, lest by tract of times there might creep in ingrateful and undevotion. Of the festivities of Martyrs thus: Christian people celebrate the memories of Martyrs with religious solemnity, both to move themselves to imitation of them, and that they may be partakers of their merits, and be holpen with their prayers. Cont. Faust. li. 20. c. 21. And of all Saints' days, thus: Keep ye and celebrate with sobriety the Nativities of Saints, that we may imitate them which gone before us, and they may rejoice of us which pray for us. In ps. 88. Conc. 2. in fine. And as is said of prescript days of feasts, so the like is to be said of fasts, which else we have showed to be of the Apostles' ordinance. And so also of the Ecclesiastical of the year into Advent, Septuagesima, etc. the week into so many Feries, the Hours of prayers, as the Prime, the Third, the Sixth, the None etc. Whereof St. Cyprian, who deriveth these things by the Scriptures from the Apostles also, and these things which the wicked Heretics reprove, to be full of mystery. Like also is it, that the holy Scriptures were so disposed of, and divided, that certain parts (as is always observed and practised until this day) should be read at one time, others at other times and seasons, throughout the year, according to the diversity of men's actions and benefits, or the Saints' stories then recorded. Which the Puritans themselves also condemn of superstition, desiring to bring in hellish horror and all confusion. See conc. Carthag. 3. c. 47. and pag. 288 of this book.You obserue daies. That which S. Paul speaketh against the Idolatrical obseruation of moneths, and times, dedicated by the Heathen to their false goddes, and to wicked men or things, as to Iupiter, Mercurie, Ianus, Iuno, Diana, and such like, or against the superstitious diuination of daies, fatall, fortunate, or dismal, and other obseruations of times for good lucke or mans actions, gathered either by particular fansie, or popular obseruation, or curious and vaine artes, or (lastly) of the Iudaical festiuities that were then ended and abrogated, vnto which notwithstanding certaine Christian Iewes would haue reduced the Galatians against the Apostles doctrine: al that (I say) do the Heretikes of our time falsely and deceitfully interprete against the Christian holidaies, and the sanctification and necessarie keeping of the same. Which is contrarie to the Fathers exposition, but against the very Scriptures, and the practise of the whole Church. Aug. cont. Adimát. c. 16. Ep. 118. c. 7. Hiero. in hunc locum. In the Apostle there is plaine mention of the Sunday, that is, our Lordes day (Dominicus dies) vnto which the Iewes Sabboth was altered, their Pasche into our Easter, their Pentecost into our Whitsuntide which were ordained & obserued of the Apostles them selues. And the antiquitie of Christes Natiuitie, Epiphanie, & Ascension is such, that they can be referred to no other original then the Apostles institution: who (as S. Clement testifieth li. 8. const. Apost. c. 39.) gaue order for celebrating their fellow Apostles, S. Steuens, and other Martyrs daies after their death: and there is no doubt but they giue order for Christes festiuities. According to which, the Church not only his, but S. Steuens and the B. Innocents, euen on the same daies they be now kept, & his B. mothers, and other Saincts, (as the Aduersaries them selues confesse) aboue yeres, as appeareth in the barbarous combattes betwene Vvestphalus the Lutheran, & Caluin, the writings betwixt the Puritans and Protestants. To which purpose, see also how old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14: of the Natiuitie of our Ladie and her dormition in S. Athanasius, S. Augustine, S. Hierom. S. Damasc. & that feast and of her Natiuitie in S. Bernard, who professeth he receiued them of the Church, & ought to be most solemnely kept. ep. 174. Wherein we can not but wonder at the new zeal of England, that (though against the pure Caluinistes wil and doctrine) keepe other Saincts daies of their death, and yet haue abolished this special feast of our Ladies departure, which they might keepe, though they beleeued not her Assumption in body (whereof yet S. Denis so great testimonie) being assured she is departed at the least: except they either hate her, or thinke her worthy of lesse remembrance than any other Sainct, her self prophecying the contrary, & al Catholike generations, that they should blesse her. And in deede the Assumption is the day, as also the feast of her Natiuitie: the feast of the Purification and the Annunciation, they keepe in England, being not so peculiar to her, but belonging rather to Christes Presentation in the Temple, and his Conception. To conclude, we may see in S. Cyprian ep. 34. Origen hom. ser. Tertullian de cor. mil. S. Gregorie Nazianzene de amore pauperum. the Councel of Gangra and in the councel of Nice it self giuing order for Easter and the same celebrating that Christian Festiuities be holy, ancient, and to be obserued on prescript daies and times, this is not Iudaical obseruation of daies, as Aërius taught, for which he was condemned of Heresie, as S. Epiphanius witnesseth. But of holidaies S. Augustine giueth both the reason and his liking, in these memorable wordes. First for the feastes of our Lord, thus: We dedicate and consecrate the memorie of Gods benefites with solemnities, and certaine appointed daies, lest by tract of times there might creepe in ingrateful and vndeuotion. Of the festiuities of Martyrs thus: Christian people celebrate the memories of Martyrs with religious solemnitie, both to moue them selues to imitation of them, and that they may be partakers of their merites, and be holpen with their praiers. Cont. Faust. li. 20. c. 21. And of al Saincts daies, thus: Keepe ye and celebrate with sobrietie the Natiuities of Saincts, that we may imitate them which gone before vs, and they may reioyce of vs which pray for vs. In ps. 88. Conc. 2. in fine. And as is said of prescript daies of feastes, so the like is to be said of fastes, which els we haue shewed to be of the Apostles ordinance. And so also of the Ecclesiastical of the yere into Aduent, Septuagesme, &c. the weeke into so many Feries, the Houres of praiers, as the Prime, the Third, the Sixth, the None &c. Whereof S. Cyprian, who deriueth these things by the Scriptures from the Apostles also, and these things which the wicked Heretikes reproue, to be ful of mysterie. Like also is it, that the holy Scriptures were so disposed of, and deuided, that certaine partes (as is alwaies obserued and practised vntil this day) should be read at one time, others at other times and seasons, throughout the yere, according to the diuersitie of mens actions and benefites, or the Saincts stories then recorded. Which the Puritans them selues also condemne of superstition, desiring to bring in hellish horrour and al confusion. See conc. Carthag. 3. c. 47. & pag. 288 of this booke.

24By an allegory. Here we learn that the holy Scriptures have beside the literal sense, a deeper spiritual and more principal meaning: which is not only to be taken of the holy words, but of the very facts and persons reported: both the speeches and actions being significative over and above the letter. Which pregnance of manifold senses if St. Paul had not signified himself in certain places, the Heretics had been less wicked and presumptuous in condemning the holy fathers' allegorical expositions almost wholly: who now show themselves to be mere brutish and carnal men, having no sense nor feeling of the profundity of the Scriptures, which our holy fathers the Doctors of God's Church saw.By an allegorie. Here we learne that the holy Scriptures haue beside the litteral sense, a deeper spiritual and more principal meaning: which is not only to be taken of the holy wordes, but of the very factes and persons reported: both the speeches and actions being significatiue ouer and aboue the letter. Which pregnance of manifold senses if S. Paul had not signified him self in certaine places, the Heretikes had bene lesse wicked and presumptuous in condemning the holy fathers allegorical expositions almost wholy: who now shew them selues to be mere brutish and carnal men, hauing no sense nor feeling of the profunditie of the Scriptures, which our holy fathers the Doctors of Gods Church saw.

31Freedom. He meaneth the liberty and discharge from the old ceremonies, sacraments, and the whole bondage of the Law, and from the servitude of sin, and the Devil, to such as obey him: but not liberty to do what every man list, or to be under no obedience of spiritual or temporal laws and governors: not a licence never to pray, fast, keep holiday, or workday, but when and how it seemeth best to every man's fantasy. Such a dissolute licentious state is far from the true liberty which Christ purchased for us.Freedom. He meaneth the libertie and discharge from the old ceremonies, sacraments, and the whole bondage of the Law, and from the seruitude of sinne, and the Diuel, to such as obey him: but not libertie to do what euery man list, or to be vnder no obedience of spiritual or temporal lawes and gouerners: not a licence neuer to pray, fast, keepe holyday, or workday, but when and how it seemeth best to euery mans phantasie. Such a dissolute licentious state is farre from the true libertie which Christ purchased for vs.