because they can under the ambiguousness of it shelter themselves from truth obedience and salvation 15. Now whereas I. P. in his ninth Paragraph professes that having considered the inconsiderableness of Mr. Cressy's answers and indeed whole discourse he changed his resolution to answer it as judging it not to deserve an answer I have nothing to say but this that truly I neither did nor can commend the Book to him as a writing considerable or that might deserve his labour to consure it but yet if I thought there were no other imperfections to make it inconsiderable besides those that he hath taken notice of in his Preface I fear I should be tempted to think well of it However this I can say confidently that notwithstanding any objections as yet made by him against it he may if he please resume his resolution to answer it without apprehending any guilt but onely the choosing so weak an Adversary But yet insteed of that I would rather advise and beseech him to read such a Fundamental Controversie as this concerning the Churches Infallibility with other eyes and heart then he has done mine that is with a minde dis-interessed and willing to finde the truth by whomsoever proposed It is impossible but that education must needs have given a great Biâ—s one way therefore when he reads any thing upon the truth or falsehood whereof his souls depends he should rather strain himself to give a weight to objections made against any of his settled preconceived opinions then catch at circumstantial advantages to elude them if there be any reasons weakly urged by me he ought to exercise his own wit to press them more efficatiously against himself but above all things he ought to pray to God as God willing I shall not fail to do both for him and all his and my friends that he would increase in his heart a diffidence of his own judgement and an humble pliableness to submit to truth and authority 16. Lastly Where he concludes with his testimony of the invincibleness of my Lord Falkland's Discourses especially the Reply I have no more to say then what I said in the beginning excepting this that for the Reply he to whom is was made is concerned in it and as for the Discouse of Infallibility if the noble Authour were alive I would have presumed to have had his leave to have answered it CHAP. VI. The Fundamental ground of my Lord Falkland's Discourse Examined 1. HAving said thus much to the preface of I. P. if these additional papers had not been hastily called for to the Press I had perhaps finished a begun Discourse in opposition to my most dear lord Falkland's Theses concerning Infallibility to each of which I had determined to have adjoyned an Antithesis But so much leasure not being permitted me I will content my self at present to single out the eleaventh Paragraph according to a former Edition An. D. 1646. and to oppose a brief Answer and by so doing I shall give a vertual satisfaction to the whole Discourse Because in that one Paragraph and in scarce any one besides is clearly contained the state of the main Controversie viz. The ground upon which is demonstrated the necessity of an infallible authority in Gods Church and the onely seeming rational and possible way to avoid and defeat that authority 2. The words of the Paragraph are these The chiefest reason why Catholicks disallow of the Scripture for a Judge is because when differences arise about the interpretation there is no way to end them And that it will not stand with the goodness of God to damn men for not following his will if he had assigned no infallible way how to finde it This is the Allegation of Catholicks in which mention likewise might have been made of the writing of the Fathers and any thing but the testimony of the present Church because reason and experience shews that differences will arise about the interpretation of them likewise and no possible way to end them neither but by a present infallible Authority To this Allegation of Catholicks his lordships answer followes in these words I confess this to be wonderful true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. for I am not such a wretch as to speak otherwise then I think and let them â—â—cuse themselves that think otherwise Yet this will be no argument against him who beleeves that to all who follow their reason in the interpretation of the Scriptures and search for Tradition God will either give his Grace for assistance to finde the Truth or his pardon if they miss it and then this supposed necessity of an infallibly Guide with this supposed damnation for want of it fall together to the ground 3. The fundamental ground upon which Catholicks build the necessity of an infallible Authority is that Article of the Creed Credo unâ—m Sanctam Catholicam Apostolicam Ecclesiam 1. I beleeve one Holy Catholick and Apostolick Church I beleeve the Church to be one one Body consisting of many members subordinately joyned and united under one Head which Unity is especially in regard of one faith professed by all and one Charity chaining all hearts together Now one Church there cannot be without one Faith and one Faith cannot be where differences are impossible to be reconciled and no possible way to reconcile differences but by Authority and no Authority sufficiently efficacious to this end but an infallible one 4. I confess this to be wonderful true says his lordship for I am not such a wretch c. what is it that his lordship confesses That the Church is one Body professing one faith No alas That was no Article in his Creed What then did he so ingenionsly confess That it was necessary that differences and controversies should be decided No nor that neither The thing that he confesseth with an unexampled ingenuity is That if it be necessary that differences should be decided and ended and that errors should be abolished God is obliged by his infinite goodness to make his truth known some infallible way by some infallible Guide So that by his lordships acknowledgment and by the evidence of reason if the Church must have one faith it must have one infallible Guide It is therefore this Unity of the Church that his lordship denies to be necessary yet he would not have denied the necessity of such an Unity if he could have found an infallible Guide without which he knew there could be no unity but missing of that and despising to think of such a blinde and lame Guide as a Church of England or Geneva c. none of which could ever end one controversie He concludes that there is no necessity that controversies should be concluded Nor damnation for not following the will of God since he left no infallible Guide to lead us to the knowledge of it A doctrine so horrid that it is much more derogatory to the honour of Christ then Arianism it self which though it robs him
Exomologesis OR A Faithfull Narration OF The Occasion and Motives of the Conversion unto Catholike Vnity OF HUGH-PAULIN DE CRESSY Lately Deane of Laghlin c. in Ireland and Prebend of Windsore in England Now a second time printed With Additions and Explications by the same Author who now calls himself B. Serenus Cressy Religious Priest of the holy Order of S. Benedict in the Convent of S. Gregory in Doway Luc. cap. 22. vers 32. Tu aliquando conversus confirma fratres A PARIS Chez Jean Billaine Rue S. Jacques à l'Ensigne S. Augustin MDCLIII To the Honourable Walter Montagu Esquire Sir IN this happy retrayt of a voluntary banishment from the world which by Gods goodnesse I have made choice of one principall designe of my thoughts is not to think of the world yet this cannot justifie nor excuse me if I should endeavour or be willing to forget such a Person as you and one to whom I have so great obligations Indeed I should not comply with this my Vocation if I did not oftentimes remember you To think of you to write to you or converse with you are not worldly businesses they may become and cannot but be advantagious even in matter of spirit to the most abstracted persons for what will such an object represent to them but a true esteem of heaven gracefully set off by an heroicall contempt of earth and this exemplified to the best advantage by one who in the middest of the greatest affluence of all worldly contentments in the strength of his age and vigor of capacity when he was most disposed and inabled to tast whatever was gustfull in them yet had the succesfull courage to despise and renounce them And which is more admirable one that still maintains a fearlesnesse of their skill to recall his liking of them since out of pure charity to God and his distressed servants he dares yet live in sight of them a stranger to them one that with himself consecrates all his own riches to God and onely interesses himself in the wealth of others to the end that he may procure supplies for those that want and to inrich those who by supplying such wants can be perswaded to purchase eternall treasures To you SIR therfore I addresse my self willing to take any even this poor occasion by a very mean Present to testifie to the world my cordial affectionate esteem of you my thankfull acknowledgment of your great goodnesse and charity towards me expressed by a considerable pension without any intercession of friends voluntarily offered and out of your own prison and straitnesse freely sent me immediately after my Conversion though a meer stranger to you yet sufficiently recommended by relinquishing of Friends Estate and Country for that Religion's sake which before had made the same conquest over you And since expressed by many testimonies of your friendly benignity and confidence I take leave therefore to present unto you this Book as it is now a second time published The subject of it is the story of my uncertainties and wandrings and in conclusion my fix'd establishment in the same solid foundation of Truth with you which gained â—e first the happinesse of your affection And I pretend in this second publication to a further entrance into the same affection not for any worth of the Treatise but onely for the testimony that I of mine own accord give publikely of my declining to consider mine own fame or esteem with men in a matter that respects though only the circumstances of divine Truth Since the ground why I renew the impression is to signifie that I detest to maintain with a perverse constancy even the smallest phrases or words which I could suspect might be obnoxious to offence or misconstruction I cannot call it a Book of Controversies though the essentiall points of Catholike Religion be asserted in it or if of Controversies it is principally against those that unnecessarily multiply them Whatsoever it is a poor Present it is God knowes and yet even in that respect lesse unacceptable to you who despise riches and more becoming me whose profession is poverty I pretend to no reward or if any I am content that your pardon should be my reward Yet I must recall my words I do indeed humbly expect and beg a great reward no lesse then the richest kind of Almes Prayers and the best of that best sort of Almes your prayers mine for you have been alwayes due since I knew you and God willing shall be most faithfully paid at Gods holy Altar for I am in truth of heart Paris 21. Octob. 1652. SIR Your Servant in our Lord most affectionately devoted B. SERENUS CRESSY To the Right Reverend Fathers the Fathers DD. Religious of the Holy Order of the Carthusians in the English Convent at Newport in Flanders Right R. R. Fathers SInce it was the eminent sanctity of your Order in vaine endeavoured with greater care by you to be hid from the observation of the world then by others their hypocrisie which contributed much to put me in a condition of writing a discourse of this nature And since it was by the command and for the satisfaction of certain Superiours of your Order likewise that contrary to my Resolution I adventured upon this work and lastly since it was by the advice and encouragement of certain of your Fathers Religious that I took the confidence to publish it being written therefore in strict justice it ought to return and addresse it self thither from whence in so many respects it took its originall But whereas the language made it uncapable either of the censure or apology of those persons who had the greatest and immediate influence upon it and besides though it had been Translated it would not have procured that effect which I infinitely desire Therefore it may seem that meer necessity hath cast upon you this trouble and charity Though the truth is seeing the almost only argument of this Book is to maintain Catholike Unity against the sacriledge of Schisme there could scarce be chosen fitter Patrons for it ' then such persons who are the true successors of those Innocent Martyrs with the effusion of whose blood both Catholike Unity expired in England and that Sacrilegious Tyrant K. Henry 8. dedicated his accursed Idol of Schisme an act which alone may be able to rectifie the judgments of the seducing seduced World for can any man think otherwise but that Catholike Unity is a daughter of heaven whose Victimes have been the lives of persons so only heavenly in their conversationâ— and how could that infernall monster of Schisme prove her â—rigâ—nall better then by being the designe of that Prince â—â— abandoned to all impiety as that he made choice to establish this his darling by sacriledge and murder Saeriledge most palpably against his conscience since in that regard be always continued a Catholique and murder of a most studied beyonâ—sness being committed upoÌ„ persons so innocentâ— that they
and alluring qualities especially being of such a disposition that is one that above all things in the world abhorred quarrelling one who though he durst not betray necessary truths by professing the contrary yet in many cases would willingly have purchased peace with silence lastly one that alwaies suspected his owne reason and that was desirous to find out authority which might deserve to have his reason submit it selfe to it 5. Yet notwithstanding all these invitations so prepossessed was I with the invinciblenesse of Mr. Chillingworth's arguments against the infallibility of the Church joyn'd with an opinion that it was an essentiall requisite to Communion with the Roman Church to acknowledge infallibility in the notion that I apprehended it that it was not without much violence to my selfe that I could obteine from mine owne reason permission to make a serious enquiry into the grounds of it But at last because I would not accuse my self afterward of want of ingenuity and fidelity in denying that to the Roman Church alone which I had performed in respect of all other Churches besides even to the Socinians Nestorians and Eutychians and besides the affaires of England growing every day in the greater decadency I found that I was likely to be forced to a reall necessity of resolving that that Question which at first I reflected on onely upon an imagined supposition namely Supposing the Church of England should come to faile to the Communion of what Church I should then adjoyne my selfe 6. A Question this is which I am confident never any one person of any one Sect of Christians before was effectively forced to determine For never before was there any Religion so wholly appropriated to any Kingdome or Government as that such a Government decaying the whole frame of that Church sunk the professors thereof not being able to find in the whole world any Church into which without renouncing their maine distinctive principles they could enter Since the time that it was Gods good pleasure to rejoyne mee to the Rock from whence I was hewn leading me into the unity of his Church I have conceived that I might attribute this decay and now almost vanishing of the English Church to a double intention of almighty God the first To shew that when Religion in substantiall doctrines especially is framed according to interests of State it does thereby as it were renounce and exempt it selfe from Gods Protection and by consequence not deserving his care is not likely to be long-liv'd the second to the end to shew the curse that lies upon Schisme in generall it may seeme to have been Gods pleasure that that Church which had more shew of excuse than any other whatsoever and that better represented a form of the Ancient and most glorious Church than any other Sect should be the first that should be undermined to the end that others seeing what has been done to a tre◠which had some greennesse in it might thereby prophecy what shall become of their rotten and drye ones CHAP. XVIII Preparations to the examining of the grounds of the Roman Churches authority 1. VVEll at last lifting up my heart in dayly and almost hourely fervent prayers unto almighty God for the direction of his Holy spirit a practise which God knowes I never discontinued from the beginning of my search but now a more urging necessity sharpned the intention and fervour of my heart and striving all I could to cleanse the scals wherein I was to weigh this so important a merchandise from all externall prejudices or allurements or any thing that might hinder my enquiry from being perfectly ingenuous and unpartiall and almost vowing that if God would be pleased to set me on a rock higher than my selfe giving repose unto my minde that onely knew quid fugeret but not quò fugeret I would consecrate the remainder of my life to blesse and serve him in the best and strictest manner I could finde and lastly resolving to purchase truth at the dearest rate possible though with the losse of fortunes hopes friends or Countrey I applyed my minde earnestly and diligiently to the examination of the authority and so much disputed infallibility of the Roman Church to Catholiques a rock of foundation upon which all Religion relyed but to me hitherto a rock of offence and the maine considerable prejudice which drove me back whensoever I endeavoured to make any appoaches toward that Church 2. My next preparation and provision for this businesse was to informe my selfe not so much from particular Catholique Doctors as from the Church it selfe in the decisions of her Councels what was her doctrine in this point and in what manner and termes expressed my designe being to learne onely what was so necessary to be believed in this Article as that without it a man could not call himselfe a Catholique and with subscription to which alone a man might sufficiently justifie himself against all exception to deserve that title For this purpose I applyed my selfe to the Study of the ancient received Councels I perused diligently the Codex Canonum Ecclesiae Universae Burchardus Wormatiensis Caranza's summe of the Councels but especially the Councell of Trent and the Bull of Pope Pius quartus desiring further information from severall learned Catholiques If I perused any particular Controvertists it was with intention to take notice of such unquestioned and unsuspected Authors as had most retrenched from this controversie all particular opinions and had expressed their understanding of the Churches meaning with the greatest condescendence and qualification 3. Having made extraits pertinent to my purpose out of the forementioned Councells and Authors and having digested them I deduced corrollaries out of them importing what authority the Church assumed to her selfe whence derived and how limitted And distrusting mine owne Collections to confirme my selfe further and to assay whether those deductions would be allowable by Catholiques sufficiently informed of the true sense of the Churches doctrine I gathered out of my extraits certaine Conclusions which I digested into a forme of Questions These I sent to a worthy and learned friend a Doctor of the faculty of Paris desiring his resolution whether such senses as I had given of the points mentioned would be receivable among Catholiques or no. His kindnesse and Charity moved him not onely to take the trouble upon him of answering my Questions but likewise voluntary to publish in print the Questions with his answers to the end satisfaction might be given that he had said nothing therein that any Catholique would question Which resolutions of his I thought fit to annex to this treatise 3. Besides all this for my further information and because even during my education in Protestancy I had been advised and was consequently resolved to embrace those doctrines which were most conformable to the profession of the Ancient Church I conceived it necessary to study diligently such Fathers writings especially as had been forced to maintaine the Churches
same Author l. 5. c. 19. taught his Disciples many Traditions not written Again S. Dyony Arcop Hier. Eccl. c. 1. at least even by acknowledgment of the most learned Protestants an Author of the second or third age Those prime Captains and heads of our Hierarchy thought it necessary to deliver unto us those sublime and supersubstantiall Mysteries both in written unwritten instructions Again S. Fab. Pope â—â— Martyr Ep. 1. ad Episc. Orientis speaking of holy Chrisme to be renewed every yeare of which no mention is in Scripture addes These things we received from the Holy Apostles and their successors which we require you to observe Againe Tertullian de Cor. Mil. cap. 4. discoursing as he often does of severall rites and practises not mentioned in Scripture concludes in one place thus Of all these and other disciplines of the like nature if thou shalt require a law out of Scripture thou shalt finde none Tradition shall be alledged to thee for the Author Custome the confirmer and Faith the observer Againe S. Irenaeus Cont. Haer. lib. 3. c. 4. What if the Apostles had not left us Scriptures ought we not to have followed the Order of Tradition which they delivered to those to whom they committed the Churches to which ordination give proofe many nations of those Barbarous people who beleeve in Christ having salvation written in their hearts by the Spirit without characters or inke and diligently observing the ancient Tradition Againe the Fathers assembled in that ancient Councell of Gangres Can. 21. We desire that all those things which have been delivered in divine Scriptures and by Tradition of the Apostles should be observed in the Church Againe S. Basil de Spir. Sanc. to cap. 27. 29. of the dogmes and instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved in the Church some we have by written institutions others we have delivered by the secret Tradition of the Apostles Both which sorts have the same authority for as much as concernes piety and there is no man will contradict this that is never so little experienc'd in the law of the Church The same Father in the same Chapter The day would faile me if I should produce all the Mysteries which the Church observes without writing And a little after I account in an Apostolique thing to persist constantly in observing Traditions not written Againe Eusebius Caesariensis de dem Evang. lib. 1. who having said that Christ did not as Moses leave his Law written in Tables or Paper but in the hearts of his Apostles who likewise following the example and intention of their Master Have consign'd their doctrines some indeed in writing and others they have delivered to be observed by lawes unwritten Againe S. Chrysostome 2 Thes. cap. 2. From hence it appeares that the Apostles have not delivered all things by Epistles but likewise many things without writing now both those and these deserve to be equally believed Againe S. Epiphanius haer 61. We must likewise make use of Tradition for all things cannot be taken out of Scripture And therefore the Holy Apostles have given us some things in writing and others by Tradition Againe S. Augustin de Bap. cont Don. lib. 5. cap. 23. speaking against those that maintained that Haeretiques ought to be rebaptised The Apostles sayth he have prescribed nothing concerning this thing But this custome which was opposite to S. Cyprian ought to be believed to have taken its originall from their Tradition as there are many things which the uniuersall Church observe â—â—h and for that reason are rightly beleeved â—â— have been commanded by the Apostles although they are not found in their writings These quotations seemed sufficient to me to shew the generall Opinion of the Fathers to be consonant to the Conclusion before mentioned CHAP. II. The Roman Church agreeing with Fathers in the same Rule of Faith All Sects of Protestants disagree with the Fathers 1. NOw to the end to confront with Antiquity the present Roman and Protestant Churches that it may appeare which of them are the true legitimate children of those Fathers Wee will begin with the Roman Church whose mind we finde clearly expressed in the Decree of the Councell of Trent Sess. 4. concerning Canonicall Scriptures in these words Sacrosanâ—â—a c. Tridentina Synodus c. Perspiciens hanc veritatem c. that is The most holy c. Synod of Trent c. Clearly perceiving that this truth and discipline namely the Doctrine of Christ and his Apostles is contained in bookes written and unwritten Traditions which were received from Christs Mouth or delivered as it were from hand to hand from the Apostles to whom the Holy Ghost dictated it hath arrived even to us Following the Oxthodox examples of the Fathers receives and venerates with an equall affection of duty and reverence all bookes as well of the Old as New Testament since one God is the authour of both as likewise the Traditions themselves whether perteining to Faith or Manners as dictated either by Christs own Mouth or by the Holy Ghost and by a continued succession preserved in the Catholique Church Thus far the Councell of Trent 2. Whether the Roman Church has indeed made good this her profession viz. That in this decree shee followes the Orthodox examples of the Fathers besides so many formall proofes before alledged the confession of many learned Protestants will justifie her As Cartwright Cartw. Witgift Def p. 103. speaking of the forementioned or like quotations out of S. Augustin saith To approve this speech of Augustin is to bring in Popery c. So likewise Whittaker Fulk Kemnitius c. Whit. de Laec. Ser. p. 678. 681. 690 c. Fulkâ— con Purg. p. 362. 397. Kemnit Exam. part 1. p. 87 c. for such like assertions of the Fathers condemne then generally and by name Clemens Alexandrinus Origen Epiphanius Tertullian Augustin Ambrose Hierome Chrysostome Eusebius Baesile Leo Maximus Theophilus Damascene c. 3. In opposition to this decreed Doctrine of the Roman Church and by consequence to the Orthodox examples of the Fathers aâ—â— manner of Sects that have separated from the Church or from one another since Luthers â—â—me agree almost in no other point unanimously except in this That the Scripture conteins in it expresly all things both concerning beliefe and practise which are necessary or but requisite to salvation And by consequence that no man is or ought to be obliged to submit to any Doctrine or precept any further then as it can be proved manifestly to him to be conteined in the written word of God 4. The Church of England Art 6. of English Church in particular makes this one of her peculiar Articles That the Holy Scripture conteineth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or to be thought requisite necessary to salvation
they could settle themselves according to the frame of the Apostolicall Churches with the same orders Liturgies customes c. as apparently were in the Ancient times universally while some writers lived who might have seene the Apostles themselves If not as it is most evident that not I aske whether those Churches were so setled by the free liberty and fancy of the Apostles so as it had been no great matter though they had ordered them any other way or whether by the expresse command of Christ either immediately or by the intervention of his Holy Spirit By the latter way no doubt and by consequence some thing necessary for the frame of the Church because commanded by Christ is not conteined in the Evangelists neither severally nor together no nor in union with all the other Evangelicall writings 5. Againe our Saviour in his life-naturall among them told his Disciples that he had many things to tell them but he would not tell them then because as yet they were not able to beare them But when the Paraclete the Spirit of truth came they should then be fully instructed Now will any man say that all these many things were unnecessary no certainly on the contrary they were of such extraordinary great moment that the Apostles themselves could not then beare them Or were these so weighty things written in the Gospells where our Saviour sayes he would not discover them If not there can it appeare that S. Luke had a designe to set them all downe in the booke of the Acts where his principall designe was to write some passages especially of S. Pauls Travells onely and that during the time that himselfe was a witnesse Lastly for as for the Revelation that being nothing but obscure Allegory or Prophecy needs not therefore to be enquired of about this matter is it likely that a few Haeretiques broaching certaine errours which caused the writing of almost all the Epistles should light so fortunately for us as to give the Apostles occasion in consuting them to publish all those many things which our Saviour would not tell them in his life time Credat Iudaeus CHAP. XIV Answer to the Texts produced by Mr. Chillingworth out of the Gospells of S. John and S. Luke 1. AS for those passages produced by Mr. Chillingworth out of the Gospells and as he thought fully to his purpose and first to that taken out of the conclusion of S. Iohns Gospell where it is said these things were written that ye might believe in the Sonne of God and that believing ye might have life Besides the former demonstrations that S. Iohn writ onely of our Saviours life and death and even therein omitted many things of extreame moment which are mentioned by the other Evangelists and all things revealed after Christs Ascension by the Comforter which were far from being unnecessary And besides the so necessary distinction of things necessary in respect of the object and subject so oft apply'd before I answer particularly to the phrase of this quotation that it does not prove that these things alone are sufficient for such an effect but onely that these are some of the principall ones necessary For it is ordinary in Scripture to ascribe the effect of a concatenation of causes to some more especiall ones alone either thereby to shew the extraordinary vertue and necessity of them above the rest or to imply that such vertues cannot be at least in perfection alone but are alwaies accompanyed with the rest So our Saviour Mat. cap 5. promises Beatitude to each single Christian vertue which indeed is the effect of them all meeting together And so that speech of S. Paul Rom. 10. is to be understood If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thy heart that God raised him from the dead thou shalt be saved And againe Whosoever shall call on the name of the Lord shall be saved Indeed nothing is more ordinary in Scripture then such Phrases I will therefore absteine from an unnecessary multiplication of such passages concluding this with two like expressions of the same Evangelist the first in the same Gospell This is eternall life that they may know thee the onely true God and Iesus Christ whom thou hast sent The other out of his first Epistle which may with as good reason prove it self alone even without the Gospell to be sufficient instruction to salvation These things we write unto you that your joy may be full 2. To the double quotation of S. Luke in the Prefaces to his Gospell and the History of the Acts of the Apostles both in effect saying the same thing namely that in his Gospell he he had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things that Jesus did or taught it is already answered And besides that this speech is hyperbolicall appeares not onely from S. Iohns Gospell which relating both the facts and speeches of our Saviour speakes notwithstanding but very briefly and of a very few things mentioned by S. Luke or any other Evangelist but likewise from another passage of the same S. Luke immediately following the quotation out of the Acts where he sayes that during the forty dayes that our Saviour remained on earth from his Resurrection to his Ascension he appeared to them and instructed them in the things concerning the Kingdome of God very few of which instructions are mentioned by S. Luke CHAP. XV. An answer to twelve Questions of Mr. Chillingworth in pursuance of the former Quotations 1. AS concerning the twelve Questions which I said before cap. 26. that Mr. Chillingworth adjoyned to these Quotations to the end to presse the force of them more efficaciously as thinking them unanswerable which notwithstanding I found nothing at all difficult I will according to my promise set them downe in order and adjoyne to each an answer 2. To the 1. Question therefore viz. Whether S. Luke did not undertake the very same thing which he sayes many had taken in hand I answer Yes To the 2. Whether this were not to set forth in order a declaration of those things which are most surely believed among Christians I answer likewise Yes But then I must adde not all those things but the principall and the principall onely among those which concerned our Saviour in Person while he lived on earth till his Ascension as all the Evangelists expresly say for a further proof whereof I adde this It will not surely be denyed but that among the Mysteries of Christianity that of Pentecost holdes a principall place at which time was the Sealing as it were of the Apostles Commission by the Holy Ghost visibly descending and enabling them to performe that for which our Saviour was borne preached prayed wrought miracles dyed rose againe and was glorified that is the promulgation and propagation of the Evangelicall law as the Jewish Pentecost was appointed to commemorate the Promulgation of the Mosaicall law Surely then this Mystery is a principall one
XIX Passages out of Fathers concerning the Churches Authority 1. BUt I will no longer defer the testimonies which Antiquity affords to the third Proposition conteined in the second Conclusion forementioned viz. of the Churches authority to intepret Scriptures and define Controversies I confesse I might have contented my selfe considering the superabundance to omit single passages when so many Fathers have written whole books to witnesse it as Tertullian S. Cyprian S. Augustine S. Hierome S. Vercentius Lirinensis c. mentioned before and whereas all Councells in whatsoever they have determined have virtually determined this otherwise their determinations were to be esteemed any thing else but determinations Notwithstanding I will not refuse the trouble of selecting a few passages more expresly declaring what at large most of the bookes wherein they are found endeavour generally to prove whether Logically and rationally or no let the world judge I am sure they proved it so effectually that they have thereby utterly destroyed the Heresies that opposed them Let the first witnesse therefore be S. Irenaeus lib. 3. c. 4. Where the Church is there is the Spirit of God and where the Spirit of God is there is the Church and all grace The same Father againe lib. 4. c. 43. We must obey those Priests that are in the Church those that have succession from the Apostles who together with Episcopall power have according to the good pleasure of the Father received the certain gift of Truth And all the rest who depart from the originall succession wheresoever they be assembled to have suspected either as Haeretiques or Schismatiques or Hypocrites and all these do fall from the truth Againe lib 4. c. 62. The spirituall man shall judge them that be out of the Church Which Church shall be under no mans judgement For to the Church all things are known in which is perfect faith of the Father and of the dispensation of Christ and firme knowledge of the Holy Ghost teacheth al truth Again l. 5. c. 4. What if the Apostles had not left Scriptures ought we not to have followed the Order of Tradition which they delivered to those to whom they committed the Churches To which order many yeild assent who believe in Christ having salvation written in their hearts by the Spirit of God without letters or ink and diligently keeping ancient Tradition It is easy to receive the truth from God's Church seeing the Apostles have most fully deposited in her as in a rich Store-house all thinges belonging to truth For what if there should arise any contention of some small questions ought we not to have recourse to the most ancient Churches and from them to receive what is certaine and cleare concerning the present question 3. Witness Tert. de Preser Therefore we must not appeale to Scriptures neither is the controversy to be settled upon them in the which there will be either no victory at all or very uncertaine c. Againe Order did require that that should be proposed in the first place which ought now to be onely debated viz. Which of the parties is possessed of that faith to which the Scriptures agree from whom and by whom and when and to whom that discipline was delivered by which men are named Christians For wheresoever it shall appeare that the truth of the Christian discipline or Faith is there will also be found the truth of Scriptures and expositions and all Christian Traditions Witnesse Origen Since there be many who thinke they believe the things which are of Christ and some are of different opinion from those who went before them let the doctrine of the Church be kept which is delivered from the Apostles by order of succession and remaines in the Church to this very day That onely is to be believed for truth which in nothing disagrees from the Tradition of the Church And again in our understanding of Scriptures we must not depart from the first Ecclesiasticall Tradition nor believe otherwise then as the Church of God hath by succession delivered to us 4. Witnesse S. Cyprian de unit Eccl. There is one head one Source one Mother by the Issue of her fruitfulnesse copious by her encrease we are born we are nourished with her milk with her Spirit we are quickned The Spouse of Christ cannot be defiled with adultery Shee is pure and chast Shee knoweth one house and with chast bashfulness keepeth the sanctity of one bed This preserveth us in God This advanceth to the Kingdome the Children that shee hath brought forth Whosoever divideth from the Church and cleaveth to the adultresse hee is separated from the promises of the Church He cannot have God to his Father that hath not the Church to his Mother Witnesse Lactantius l. 4. c. ult It is onely the Catholique Church that hath the true worship and service of God this is the wel-spring of truth the dwelling-place of Faith the temple of God into which whosever entreth not and from which whosoever departeth is without all hope of life and eternall salvation Witnesse S. Basile and S. Gregory Naz. who as Ruffinus Hist. Eccl. l. 2. c. 29. relateth took the interpretation of Scripture not of their own sense but from the Tradition of the Fathers Witness S. Cyril of Jerusalem lat 18. The Church is called Catholique because it is spread over the universall world from one end to the other and because it teacheth Catholiquely and entirely all doctrine which are to be known Witnesse S. Ambrose Faith is the foundation of the Church for it was not spoken of the flesh of Peter but of his faith That the gates of Hell should not prevaile His Confession overcame Hell and this Confession excludes many Haeresies for seeing the Church like a good Ship is beat upon by many waves the Foundation of the Church must prevail against all Haeresies L. de incarn dâ—â— 5. Witnesse Dom. in Psalm 37. In the Church the truth resids Whosoever is seperated from it it is necessary that he speak false things Againe Ep. 54. The heighth of all authority all the light of reason for the reparation and reformation of mankinde consists only in the saving name of Christ and in his only Church Again Ep. 56 The supream Emperour of our Faith hath fortified his Church with the cittadell of authority and by meanes of a few persons piously learned hath armed it with copious provisions of unconquerable reason That therefore to him is the most right discipline that especially the weak should retire into this cittadell of Faith to the end that for their defence being placed most securely others should combat with most strong reasons Again de util Cred. c. 16 if the Providence of God doth not precide over humane affairs no care is to be had concerning Religion But if the severall variety of creatures which ought be believed to have flowed from some fountain of most perfect beauty and by certain inward instinct doth exhort both publiquely and privately those