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 * 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) 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 * 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 * 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 * 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 * 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) 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) 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 * 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) 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) 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.
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 * Chrys hom 24. in illud Jo. 3. nisi quis renatus fuerit Docet quod quemadmodum terra accepit à Deâ— virtutem producendi fructus ita aqua in institutione baptismi accepit virtutem faciendi regenerationem spiritualâ—â—â— 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 * Si Sacramenta à Christo instituta essent 7. duntaxat symbola quaedam externa quibus salus per ChristuÌ„ accepta velut sigillis obsignetur coÌ„firmetur noÌ„ dixisset Christus Io. 3 â—isi quis renatus fuerit ex aqua Spiritâ— sancto Nâ—c Apostolus dixisset muÌ„dans cum lauacro aquae in verbo vita Eph. 5. naÌ„ istae particulae non nudâ—m sonaÌ„t 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 womaÌ„ 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) 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
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) 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 * 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 vâ—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) 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 * 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 tanquaÌ„ pluÌ„bum 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 vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum 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 * 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 aternuÌ„ venite benedicti possidere RegnuÌ„ 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) 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 * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
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) 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 * 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 * Exod. 24. exspectate hic inquit Moyses donec reuertamur ad vos
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 * 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) 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) 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) 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 * 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) 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) According to the Euangelist
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 * 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 relinquâ—â—do in quae poteraÌ„t 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 daÌ„gerous deuise Protestants coÌ„monly 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 ProtestaÌ„ts reformation begun Howeuer some Protestants there be that endeuour to proue their visible existeÌ„ce 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 FINIS Laus Deo eiusque Matri Sanctissimae omnibus Sanctis Omnia Sanctae Romanae Ecclesiae subiecta sunt
Epis 55. affirm's That infidelity or false faith is inconsistent with the Church of Rome S. Austin Epis 66. auer's that our lord hath plac'd the doctrine of truth in the office and Chaire of the Roman Church and S. Bernard Epis 190. to Pope Innocentius against Abailardus writeth thus We must refer to your Apostle-ship all the scandalls and dangers which may happen in matters of faith for there defects in order to faith ought to be remedied where faith cannot faile for to what Other see was it euer said I haue pray'd for thee Peter that thy faith faile not Although Bishops of Rome that succeed in the Chaire of S. Peter may personally err as priuate Doctours neuertheless none euer did or shall err iudicially or definitiuely that is none of S. Peters successors haue or shall deuiat from the truth in their consistories Courts Councils consultations held concerning matters of faith Religion and generall manners because Christ's prayer I haue pray'd for thee Peter that thy faith faile not protects them Wherfore the ancient Fathers recur'd to Rome and applyed themselues to the Chaire of S. Peter in all matters of controuersy pertaining to Religion and faith namely S. Austin and the Bishops of Affricke vnto Innocentius the first and vnto Celestinus Epis 90 95. S. Chrysostome had recourse to the same Innocentius Epis 1. 2. S. Basil to the Pope in his tyme Epis 52. S. Hierom to Damasus Epis 5. 7 58. and S. Cyprian Epis ad Cornelium expresly affirm's that the cause of all schisms and heresies proceeds from want of obedience to the supream Pastour Nec aliunde saith he haereses obortae sunt aut nata sunt schismata quam inde quod vni Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos ad tempus Iudex vice Christi cogitatur From disobeying of lawfull Pastours began the notorious schism of Core Dathan and Abyron who rose vp against Moyses and Aaron whome God had appoynted Chief Rulers ouer them and the rest of the Children of Israël puft vp with proud thoughts of their own abilities and conceipted worthiness they were troubled and grieu'd at the establishing of priesthood in the family of Aaron onely and therefore arrogated to themselues priestly function against the ordinance of God and to the vpholding of their schism coind a new Theology teaching that Moyses and Aaron tooke too much vpon them lifting themselues aboue the people of our lord saying all were alike holy and our lord with euery one of them alike after the same manner all schisms and heresies down from our Sauiour Christ till these dayes haue sprung vp against God's ordinance in euery age some one or other wanton schollar hath drawn Disciples and gathered Accomplices together against the supream Pastour that is the Bishop of Rome and our true Aaron as S. Bernard calleth him l. 2. de consid c. 8. pretending that he tak's too much authority vpon him lifting his own chaire aboue all others seeing that the spirit of God is with euery one of them to teach preach and administer the Sacraments without dependence of him Their intent and aime in rising thus against the supream Pastour of the Church is to persuade the vnlearned that the speciall priuiledges of Pasce oues meas confirma fratres tuos which Christ cōfer'd on S. Peter doe not descend on his successors alone in consequence of which they conceiue it needless to seek to the Bishop of Rome for Confirmation of their new opinions or to value any condemnation in order thereto that proceeds from that Apostolicall Chaire and as all wanton schollars which coyne new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreame Pastour of the Church so they speake contemptuously of the schooles of orthodox Doctours in regard these be the supream Pastours chiefest consistery and the Churches sanctuary that keeps the Originall Cycli and weights of all Christian doctrine where with they weigh all coyns of new Theologies and such as are found too light are laid aside for the high Priest to condemne and anathematise lest the vnlearned learned be deluded thereby And indeed since the first erecting of scholes Cōnexae sunt saith the learned Canus scholae contemptio haeresum pestes contempt of scholes and heresies are inseperably connected together For example Luther afraid of the originall weights kept in the scholes of Orthodox Doctours sharpned his tongue against all the Vniuersities of those dayes which he called Lupanaria Antichristi the stews or Brodel houses of Antichrist and t' is common alike to all such as coyne or follow new opinions to haue an extream abhorrence from the scholes of Orthodox Doctours But woe to all such wanton schollars as goe out from the rest into seuerall sects for they perish in the contradiction of Core They are clouds without water carried about of winds Trees of Autumne without fruit raging waues of the sea foming out their owne shame and confusion wandring starres to whom is reseru'd the storm of darknes for euer Ep. Cath. Judae because they despise the scholes of Orthodox Doctours rise against the authority of their supream Pastour and cut out of their own braines vnauthorized Models of new sects and Religions As the Prince of darknes by diuine permission transforms himselfe into an Angel of light so he guideth the pencils of Ambitious schollars vnto setting forth false resemblances of true faith The extream wantonness of heady and high mynded Teachers by the crafty dealings of Satan has euen in our dayes turn'd Christianism into great disorder and confusion As the People of Rome through the delusions of Simon Magus were diuided in order to the true Selene some conceiuing her to appeare from one window some from an other and some from as many windowes as darted seeming resemblances of her so very many Christian people especially these of our own nation fince they haue let goe their hold of S. Peters Chaire that is since their falling away from the obedience due to the Church of Rome that first conuerted them to Christianism are of different iudgements as to the true faith deluded by the subtill sleights of new Teachers which according to the seuerall lustes of their high mynds haue diuided them into seuerall sects some be Lutherans some Caluinists some Protestants some Anabaptists some Independēts some fift-Monarke men some Quakers some Deists and some Atheists There are now as many faiths as wills whiles either faith is represented as new Teachers will or as they will so is interpreted and whereas according to one God one Lord and one baptism there is also but one faith men of these dayes are faln away from that which is the onely faith and begin to belieue that there is none at all confounded with the great variety of seeming faiths The ground wherof as t is afore intimated is in regard Non vnus in Ecclesia ad tempus Sacerdos ad
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 * 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 * Sap. 10. descendit eiâ— illo Joseph in foueam in vinculis non deroliquit eâ—m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiaÌ„ 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 * 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 * Dan. 6. Deus meus misit Angelum suum conciuâ—â— 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 * 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) 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 * Ephes 2. Dei enim donuÌ„ est nempe fides It is the diuine gift that brings into * 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 * 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) 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) S. lames 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) 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 * 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 * 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 * 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 * 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) 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 * 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 * 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) 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 * 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) 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
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) 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 * 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) 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 * 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) 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) 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) 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
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 * 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) 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 * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate 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 * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
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) 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 * 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 * 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 * 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 IudiceÌ„ 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 â—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) 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 christiaÌ„ Church had institutioÌ„ 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) 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 * 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
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 * 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) 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) 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) 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 * 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 * S. Basil dicit Sabellianismum esse queÌ„dam Iudaismum Sabellius voro qui omnibus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagauit quod Prâ—xeas omniuÌ„ 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) 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 SacrameÌ„t 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) 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 theÌ„ 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