sacrifice vnder the forms of bread and wine wherin consist's the similitude of Melchisedechs sacrifice Again to deny that Christ instituted and appointed Priest's as his substitutes to offer euen to the end of the world the sacrifice that himselfe celebrated at his last supper were to deny Christ to be a Priest for euer there being no other meanes to establish his eternall Priesthood then by the sacrifice of Priest's instituted by and substituted vnder him Priesthood being but a power or faculty * Hebrae 5. omnis Sacerdos Pontisex est institutus vt offerat dona sacrificia to offer sacrifice which Christ sitting at the right hand of his diuine Father cannot do in his own person sacrifice taken in the proper sense for an outward visible act of supream worship as of necessity it must be taken wherby plainly followeth that whosoeuer does take away Christ his power to sacrifice does destroy his Priesthood also or render it vnprofitable and vseless and to allow Christ improper spirituall and metaphoricall sacrifice only is not enough to make good his Priesthood as to the order of Melchisedech who offered outward sensible sacrifice of bread and wine Neither can Christ in respect of spirituall sacrifice only be counted more a Priest then euery faithfull man or woman that offereth to God contrition of a penitent heart which is an insensible spirituall sacrifice Psalmo 50. Furthermore Melchisedech in meeting Abraham as he returned from the victory ouer the kings and blessing him is a mysterious representation of Christ who meeteth and blesseth his faithfull seruants returning to their Country of Paradise whence their first parent Adam was eiected with the spoiles of the deuill that eiected him lastly Melchisedeck in taking (e) Abraham payd Tithes to Melchisedech as a duty or homage and not for his own person onely but euen for Leui then vnborn and consequently for the whole Priesthood of Leui's stock acknowledging thereby Melchisedech to be Priest and his superior and of all the leuiticall order payment of tithes is a naturall duty which is done to Priests that thereby they may receiue both honour and liuelihood Iacob vowed to pay tithes Gen 28. Moses appointed them Leuit. 27. num 18. and the ancient Fathers proue them to be due to the Church Pastours Namely S. Cyprian Epis 66. S. Hierom. Epis 1 7. S. Austin ser 1 â—â— de Tempore tithe of Abraham is a type of Christ also who can in equity exact as tithe seruice and obedience of all reasonable creatures whom he hath deliuered out of captiuity by the merit of his death and passion CHAR. IV. OF SACRAMENTS THE CONTENTS The Sacraments of the new law by diuine institution are enabled to produce inward grace vnto iustification of life ex opere operato that is through their own outward sensible working They be soueraign remedies against all kinds of spirituall infirmities the Catholick Church the shop that keepeth the medicinall Sacraments Christ the diuine Apoâ—â—ecary no sinner ought to despaire of sâ—luation while he abideth in a shop of sauing remedies which is the catholick Church SAcraments taken in a large generall sense be outward visible ceremonies employed in corporall creatures or elements wherby men as birds of one feather flock together and * Aug. l. 9. Con. FaustuÌ„ cap 11. in nulla inquit religione homines colligantur inter se sine consortio SacramentoruÌ„ id est sine aliquibus caerâ—monijs sensibilibus Et S. Chrysos hom 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus quia constamus anima corpore si vero essemus incorporei incorporea etâ—am dedisset dona id est Sacramenta vnite in the profession of some one Religion true or false the worship of a thing that is indeed or counted a God depending necessarily therof Pagans worshipped the sensible elements (a) Through human weaknes and the crafty dealing of the Deuil certaine people haue been brought to that height of madnes as to think and worship for Gods and godesses the four elements namely fire aire water and earth as likewise other parts of the vniuers especially such as conduced to the generation of any thing From hence the vitall spirit was called the God Iupiter fire the God Vulcan aire the godess Pallas and the earth the godess Ceres of their ceremonies ascribing a diuinity euen to the meanest creatures Iews worshipped the true God vnder corporall creatures wherin they vsed their ceremonies but the multitude therof being numerous difficult and greiuous made their Religion a yoke of bondage The society of christian people are deliuered from the Pagans Idolatry and the Iew 's seruitude being called vnto the liberty wherwith Christ hath made them free to serue and worship one true God vnder * Aug. l. 38. c. 9. ae doc Chris l. 19. con Faus cap. 13. Sacramenta inquit mutata sunt facta sunt faciliora pauciora salubriorae a few ceremonies most proper for an agreable exercise both of body and soul being sensible things most cleane in reference to the body and most precious in order to the soul to wit seuen Sacraments (b) The decree of Pope Eugenius set down in the end of the Councill of Florence asserteth seuen Sacraments which catholick assertion the Council of Trent hath defin'd sess 7. can 10. and Caluin l. 4. instit c. 19. confesseth that the opinion of seuen Sacraments is grounded in antiquity and was vniuersally approu'd mysteriously figured in the seuen pillars wisdome hewed out in the building of her howse Prouerb 1. that is which Christ the eternall wisdome hewed (c) According to S. John the Euangelist cap. 19. When the souldiers savv that Jesus vvas dead one of them vvith a speare pearced his side and fortvvith came there out blood and vvater wherby are signifyed mystically all the Sacraments though two especially namely Baptism which openeth the door vnto and the Euchariste which is the end of all the other Sacraments wherfore S. Austin c. 120. in Ioan. infer's that the Sacraments of the new law came from the side of Christ out of his side in the erecting of his Church Also mysteriously represented in Naamans washing himselfe seuen times in Iordan and in the fiue breads and two fishes wherwith Christ fed and satisfyed many Thousands and taken in the strict proper sense they be outward visible signes or rites of inward invisible sanctity and (d) The Council of Trent cast's an Anathema vpon those which shall assert that the Sacraments of the new law do not containe the grace which they signifie or that they be not effectuall instruments Ex opere operato through their own working of the same grace This Catholick assertion is conform to the doctrine of the ancient Fathers in the first Council of Nice which speaking of Baptism say Aquam vides considera viâ—tiâ—tem Dei in aqua absconditam Thou beholdest water consider the virtue of God that lie's hid
the Cross they carry their right hand to their head naming the Father and because the second person son to God the Father became incarnat in the wombe of the Virgin Mary they carry the same right hand down to their stomack or belly naming the said diuine son likewise in regard the holy Ghost * S. Aug. vocat Spirisum saÌ„ctum charitatem vinculum reciproci amoris qui eÌ„utercedit eÌ„nter PatreÌ„ Filium is the Charity vnity or vnion that vnites Father and son together as the midle link in three linkes of a chaine in naming this diuine person they carry the same hand from the left to the right shoulder thereby vniting as it were the other two diuine persons the holy Ghost being the reciprocall diuine loue that vnites the Father and son together Furthermore Christians in making the sign of the Crosson their foreheads or otherwise saying In the name of the Father c. implore diuine assistance as to their necessities in vertue of the three diuine persoÌ„s acknowledging thereby all gifts naturall and supernaturall to come from them joyntly for as the same singular nature subsisting in each singular person doth not suffer one person to be separated from the other (d) S. Austin trac 22. in Iohn affirmes that the Catholick faith establis'hd by the holy Ghost against the pertinacy of all hereticks teacheth that the works of the Father and son are inseparable and Epis 102. expresly auerres that all created things subsiste by the Creation of the B. Trinity Likewise other ancient Fathers assert that god who is three as to diuine persons and one as to nature or essence is one sole cause of the whole vniuers in regard all the three persons haue one and the some power of working outwardly So likwise it doth not let one diuine person to act or worke without the others in the communication of graces out of themselues the originall power of working consisting in that singular diuine nature Insomuch that euen the generall redemption of mankind is owing to the three diuine persons for though the second diuine person only was made man was borne of the Virgin Mary and was crucified the mystery of the Incarnation being in and by him only executed personally neuertheless all the actions as reall created actions that did accompany the said mystery proceeded from all the three diuine persons equally For the closing of this Character only shall be added the vision (e) Apoco 7. I savv saith S. Iohn an other Angell come from the East vvhich had theseale of the liuing God and he cryed vvith a loud voice .... hurt yee not .... till vve haue sealed the seruants of God in their fore heads where according to the interpretation of S. Austin tract 43. in Joan. the Euangelist alludes to the sign of the Cross which true belieuers make on their forheads in testimony that they are not asham'd of Christ of S. Iohn the Euangelist wherin he saw four destroying Angells and one sauing Angell that had the mark or sign of the liuing God to marke or sign his seruants in their foreheads that they might not be inuolued in the generall execution of just reuenge vpon the wicked In this vision by the marke or sign of the liuing God is meant the Cross of the son of God that is our lord Iesus-Christ crucified the sign wherof is his royall mark or signature that mark 's and sign 's all his seruants in their foreheades to the end that being formed and fashioned into the similitude of his death they may be transformed and translated into the similitude of his life and deliuered from destroying Angells CHAR. IX OF ADORING THE CROSS THE CONTENTS Sundry kinds of adorations or worships God Christ God and man the true and representatiue Cross of Christ the blessed in Heauen Images and holy Reliques and ciuill Magistrats Chalenge adoration according to their seuerall excellencies respectiuely ADoration of the Cross is a Religiout honour or worship according to Christian Religion exhibited to the true or representatiue Cross of Christ in respect of supernaturall excellency or dignity This is the present Character in brief which to illustrate and make plainly clear it is obseruable First that by the law of God and nature honour and worship are due to excellency in consequence wherof there are as many diuerse branches of honour and worship as there be differing kinds of excellency Secondly Christian Religion is a vertue that by inward and outward acts procureth due adoration or worship to be exhibited vnto the Creator in respect of his proper increated excellency and withall to creatures in respect of created excellency participated and deriued from the Creator who is the fountaine of all good things and cause of all graces and as between excellency and excellency so between adoration and adoration there is essentiall difference excellency being the formall motiue or cause of adoration Thirdly adoration or worship includes of necessity two inward acts one as to the vnderstanding which is knowledg of the excellency in respect wherof adoration or worship is rendred the other as to the will is an affection or willingnes in him that adereth or worshipeth to submitt and humble himselfe to the thing ador'd honour'd or worship'd Besides these inward actions are requisite also in men composed of an intellectuall and sensible nature outward sensible actions for example prostrating on the ground bowing the body head or knee c. And in asmuch as these outward doe correspond to the inward acts they bear the name of outward adoration or worship Fourthly adoration or worship is of two kinds one ciuill human or naturall the other Religious and sacred Ciuill or naturall adoration doth correspond to Ciuill excellency dignity or worthines wherfore that kind of adoration or worship is due euen to Ciuill Magistrats in regard of their charges and offices wherwith they are inuested aboue and ouer others Iudith bowed her selfe and adored Holofernes Iacob Pharao Bethsabee Dauid on the score of Ciuill excellency belonging to the said persons adored And euery soul for conscience sake * Rom. 13. omnis anima subdita sit porestatibus 〈◊〉 bâ—â— owes obedience submission and subiection vnto the higher powers being there is no power but of God and deriued from him Religious and sacred adoration or worship doth correspond vnto supernaturall excellency or dignity of which there being two kinds namely increated and infinit created and finit excellency it followeth necessarily that there be two kinds also of Religious adoration or worship one wherof in respect of increated excellency named by appropriation of a Greek word (a) S. Austin l. 10. de Civit. Dei saith that Latria according to the form of speach vsed by those which haue deliuered vnto us the diuine Oracles signifies alwaies or for the most part that kind of seruice or worship which pertaines to God only And wheras Mat. 4. his said the lord thy God shalt thou adore and
a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests
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
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