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
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
immortality of the soul vsing that scripture-testimony I am God of Abraham God of Isaack God of Iacob and subsumeth thus there is no God of the dead but of the liuing arguing therby that the dead rise again since their souls doe not die with their bodyes Besides it is obseruable (o) Oachinus an Apostata Capucin cutteth an argument out of the cited Chap. Macchabae 2. against Purgatory arguing thus If there were a Purgatory though there were no Resurrection of the dead neuertheless prayers offered for the dead might not be in vaiue because the souls thereby might obtain deliuerance from their pain 's that Ochinus an Apostat Capucin fryer abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory and after the very same way of arguing Mr. White abuseth it to ouerthrow a catholick assertion that teacheth the deliuerance of souls out of Purgatory in vertue of holy Churches suffrages Likewise sundry hereticks haue made vse of the same Text to weaken the authority of the books of Machabies pretending that the words If those that were shain should not rise again containe a manifest errour namely that soul's die with their bodies and rise again wherby is plainly euident that it is no difficult business for a man that is wantonly ambitious to be singular in teaching to cut out of scripture abortiue interpretations and to fit them to his vain vnquiet fancy by which he is biassed But how happens it that Mr. White alledgeth scripture-authority vnto the deteyning of good souls in Purgatory till the generall Resurrection * Mr. White in Dimenso 2. affirmamus itaque nos euideter conuinci ex hoc testimonio non solus poenis Purgatorij animas ante Resurrectionem and to lay claime to euidence in his deduction from thence It is not his custome to fly to that sanctuary for protection of his Nouelties nor to acknowledg euidence enough in the scriptures themselues to determine any controuersy for he expresly writeth that It were as ridiculous to seeke the decision of controuersyes out of the Bible as to cut with a Beatle or knock with a straw howeuer it seemes he hath a good minde to cloath his doctrines in the scripture colour's when that holy liuery how vnhandsomly soeuer put on may serue him for a disguise From the premises is euidenced how little reason Mr. White hath to boast of the two mentioned scripture-Testimonies viz. 2 Machab 12. 1. Cor. 15. vauntingly saying These two texts therfore remaine inviolable as first not to be resisted without manifest violence secondly pointing at the very knot of the controuersy that souls once engaged are not capable of that eminent good of being deliuered from their pain 's before the Resurrection And from these pitifull inferences he passeth vnto other scripture-Testimonies wherby he endeauour's to proue that euen blessed souls haue need of prayers but of his vnnaturall and irrationall arguments as to this point the Character of the Church triumphant shall giue euidence enough CHAR. XVI OF HOLY ORDER THE CONTENTS As God in the old law constituted superiour and inferiour Ministers to serue in the Temple so in the new law he hath appointed Bishops Priests Deacons Sub-Deacons c. one more eminent then an other to dispense diuine misteries in the Church of Christ Though euery Bishop is a Priest neuertheless enery Priest is not a Bishop to confer the Sacraments of holy Order and Confirmation is proper to Episcopall authority onely there be seuen Ecclesiasticall Orders taken in the proper sense corresponding to as many distinct functions exercised in relation to the celebrating of the holy Euchariste clericall tonsure can make noe good claim to an Ecclesiasticall Order taken in the proper sense Episcopacy in an holy Order the noblest part of the Churches Hierarchy a proper Sacrament and imprint's a speciall character in the soul of him that is ordain'd a true Bishop Bishops and Priests down from the Apostles till these tymes embraced a single life answeres to sundry Arguments made in fauour of Priest's Marriages HOly Order taken in the restrained Ecclesiasticall sense (a) 1. Timoth. 4. Neglect not the grace S. Paul saith that is in thee vvhich vvas giuen thee by prophesy and imposition of hand 's of Priesthood S. Chrysostom hom 13. commenting vpon this sacred Text affirmes that the Apostle meant by imposition of hand 's the Sacrament of holy Order which Timothy receiu'd of him after the same manner Theodoret interprets the sacred Text 2. Timot. 1. Stirr vp the grace of god vvhich is in thee by the imposition of mine hands That is by my ordaining thee who am a Bishop and S. Ambrose writing vpon the same Text implyes in the imposition of hands all the outward actions and words which were done and said ouer himselfe when he was ordain'd a Priest Besides in the primitiue Church when a Bishop confer'd the holy Order of Priesthood he vsed to bless the party ordain'd lye his hands on his head and giue him power to offer sacrifice for the liuing and the dead in the name of our lord that is in the room of Christ In consequence of the premises since in the ordination of Priests grace is giuen by an outward sensible sign holy Order is a Sacrament of the new law and so is desin'd by the Council's of Florence In the Decree of Pope Eugenius And Trent sess 23. can 4. is a proper Sacrament of the new law whereby a reasonable creature of the male sex * Baptismus requiritur in eo qui ordinatur quia baptismus in re suscept us est Janua aliorū Sacramentorum cuius proinde characterem character Ordinis supponit vt patet ex cap. si quis presbyter and baptised is ordained and enabled to perform the ministery of the Euchariste or in the celebration therof to serue after a speciall manner (b) Diaconesses mentioned Epis ad Timoth. could make no more claim to an Ecclesiasticall Order taken in the proper sense then the Religions men and women of those dayes being they had no power or iurisdiction as to the accomplishing or administring of a Sacrament And although Deanship Arch-Deaconship Priorship and Abbat-ship lay claim to something of Ecclesiasticall iurisdiction neuertheless by vertue of their institution and consecration they receiue no power to administer a Sacrament or to serue specially in the administration therof and t' is the same as to Arch Bishops and Patriarchs considered precisely in order to the dignity they haue ouer and aboue the Order of Bishops in vertue of his ordination * Hieron Epis 57. quae est ad Euagrium vt sciamus inquit traditiones Apostolicas sumptas de veteri Ecclesia puta ex Vaticinio Jsaiae cap. 6. Assumam exijs in Sacerdotes Leuitas quod Aaron filij eius Leuita in Templo fuerunt hoc sibi Epistopi Presbyteri Diaconi vendicant in Ecclesia S. Hieron locum Isaiae intelligit ad literam de Apostolis
mercy Whereby it is euident that the Apostle did not conceiue that our prayers might benefit the Saints vnto the obtaining of mercy or an encrease of glory but that wee might be saued and glorified through their prayers 2. S. Basil in his lyturgy prayeth thus O lord let none of vs receiue the holy body and blood of thy Christ vnto iudgment or condemnation but vnto finding of mercy and grace in the society of all the Saints vvhich haue been pleasing in thy sight Patriarcks Prophets Apostles Euangelists Martyrs Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God through vvhose intercession visit vs o God After the same manner S. Chrys prayeth in his lyturgy but Mr. White conceals these parts of the lyturgyes as all moderne sectaries haue done afore altering the lyturgyes as he doth to proue that souls departed are not translated into Heauen before the generall resurrection Nicolaus Cabasalas a Greek Author who about 300. yeares agoe set forth an exposition of the Greek lyturgy affirms cap. 33. that to offer sacrifice for the Saints is to giue God thanks for them For the Saints saith he the Church offereth this rationall vvorship and honour as a thanks giuing to God and especially for the blessed Mother of God vvho exceeds all others in sanctity from whence he infers that a Preist prays not for the Saints but prayeth them that he may be assisted by them in his prayers And cap. 49. saith expresly that if a Preist should properly pray in the Mass for the Saints it would follow that he should pray for the blessed Virgin who is aboue all intercession and more holy by many degrees then the Apostles themselues Besids in the whole Chapter 49. he impugnes those who taught that a Preist prayeth in the Mass for Saints and shews clearly that the Latin praeposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English for is not alwaies a token of intercession but sometymes of thanksgiuing which he proues euidently enough from the words of the lyturgy Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometymes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other so that to offer sacrifice for the Saints may signifie to giue thanks to God in the name or room of the Saints in order to the many graces and benefits which his diuine goodness hath confer'd vpon them And though this Author was a schismatick neuertheless he deliuered plainly the sense of the Greek Church and his authority is warrantable being put with the ancient Fathers lyturgies giue clear euidence of prayers and intercessions made to the blessed Saints for the releife of all the faithfull both liueing and dead that stand charged with any guilt or defiled with any vncleanes Again to shew the extreame wantonnes of Mr. Whites witt in order to singularitie t is certaine that down from the first age of the Church to these times he cannot produce one amongst all the ancient and moderne orthodox writers that interprets the said Masses or liturgyes in his sense to wit of prayers and sacrifices offered for the aduantage of the blessed these hauing noe need in regard they are satiated with the plenty of the house of God satisfyed with the fountaine of life conforted with the son of light and inebriated with euerlasting pleasurs Psal 35. wherby t is euidently manifest that although blessed Saints be commemorated in the lyturgyes of the Church and the August sacrifice of Christs precious body and blood is said to be offered for them Neuertheless it is neuer said or meant that such commemorations and offerings were done to benefit them and indeed to offer the Churches sacrifices for the ancient Fathers Patriarcks Prophets Apostles Euangelists Martyrs according to the approued interpretation of all orthodox writers is thereby to celebrate their memory vnto honoring and reuerencing them and to beseech God that through their prayers and intercessions he will heare our prayers and supplications We all saith S. Cyrill Hierosoll catechesi 5. mystigogica where he explaines the words of the Greeke lyturgy beseech thee and offer vnto thee this sacrifice in commemoration euen of those who are dead from amongst vs. First of the Patriarcks Apostles Martyrs that God through their intercessions may receiue our prayers After the same manner speaks S. Austin in his 17. Sermon vpon the words of the Apostle 'T is saith he the practice and custome of the Church which the faithfull know that when martyrs are commemorated at the Altar of God we pray not for them but for the rest commemorated which are dead from amongst vs wee doe pray because it is an iniurie to pray for a Martyr to whose prayers we ought to be recommended Hereby is further euidenced that albeit the lyturgyes especially some of those which Mr. White alledges on his side seem to direct the suffrages of the Church wherof the sacrifice of the Altar is Cheife euen to the helping of such as be departed in the faith of Christ rest in peace and are counted for eminent Saints already Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes wherin words and sentences are obscurly set down and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed as haue need of helpe Wherfore S. Tho. supp q. 71. art 8. teacheth that the blessed Saints in regard they haue full enioyment of all things in as much as they are satisfied with the fatnes of the house of God haue noe need of the Churches suffrages and S. Cyrill Cateches afore mentioned where he explicats the words of the Greek lyturgy writeth thus We pray to God for the common peace of the Church for the tranquility of the whole world for kings for souldiers for the sick for the afflicted in sum for all which haue need of help Which shows euidently enough that the ancient Churches neuer offered their suffrages for the helping of the blessed Saints that suffer nothing of want But lord God what crafty dealings Mr. White vseth to bring the stream of Church lyturgyes to run on his side some words he cuts of others cites amiss and especially omits what concernes the B. Mother of God as likwise the ad dresses the Church maks to the Saints of God for helpe through their supplications and intercessions besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally in as much as it saith be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Mr. White addeth these words But let vs consider more particularly the point of praying for the blessed the Hierosolymitan Church is by origine the Chief the begining from the iust Abell cannot certainely be supposed to exclude any and S. Cyril the Heire of S. lames in his first Catechesis will assure vs she
HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian
her exemption from the guilt of Originall sin according to Pope Alexander the seuenth who hath declared in a speciall Bull put forth 1661. that by the feast which the Church celebrates of the Immaculate Conception is meant the blessed Virgins preseruation from Originall sin This feast of the Immaculate Conception was as to the western Church first celebrated in England and afterwards in France by the canons of lyons and though S. Bernard reprehended the practice there of as to the same canons neuertheless he was not against the feast it selfe being offended only because the said canons had introduced it by their own priuate auctority But in the Greek Church the feast of the Conception was celebrated before the year 1000. as attestes Gailatinus l. 1. c. 4. Besides since God in the creation of our first Adam prepared for his entertainment a terrestiall paradise beautified with all manner of pleasant trees bearing fruit and flowers breathing sweet smells (e) S. Austin l. de nat gra c. 36. giues euidence enough of the blessed Virgins preseruation euen from the guilt of originall sin for prouing there against the Pelagians that young children are not without sin which of necessity is meant of originall young babes not being capable of actuall offence refuseth to bring in question the Virgin Mary Now if S. Austin had impugned the Pelagians as to actuall sin he ought not to except the Blessed Virgin only but likewise all young children these hauing nothing of actuall or personall transgression whereby plainly appeares that S. Austin did not thinke that the Virgin Mary was guilty of originall sin doubtles in the incarnation of our second Adam he made his spirituall paradise to wit the Virgin Mary fan beyond the other as to beauty goodnes and splendour * S. Ansel l. de Concept Virginali c. 18. decens inquit crat vt ea puritate qua maior sub Deo nequit intelligi Virgo illa Deipara niteret In her he planted spirituall trees of all vertues and flowers of all the graces that euer had been distributed to any human or Angelicall creature And as God in the temporall generation of his onely son thought fit waueing other feisable waies of his mercy to make the Virgin Mary an Instrument of vniuersall redemption so with reference to the merits of the said son he constituted her a meanes of particular saluation he in fused into her soul the plenitude of celestiall gifts wherby it plainly appeares that all necessary requisits to the purchase of eternall life proceed from God by the Virgin Mary through the merits of her son IESUS and therefore both primitiue and modern times haue stiled her (f) S. Athanas ser in Euan. prayeth thus to the mother of God we together with the Angell Gabriel extoll thee saying Hail Mary full of grace our lord is vvith thee pray for us ô Mistris ô Lady ô Queen ô mother of God queen of mercy that opens the bowels of Gods charity and compassion to whom she will (g) S. Ephrem in quadam Orat. de Deipara makes his prayer to the blessed Virgin thus Virgin before and after trauell by tsiee we are reconciled to Christ our God thy son thou art the helper of sinners the Heauen of such as are lost with tempests the worlds comfort the deliuerer of the imprisonned and the Redeemer of Captiues S. Austin de fide symbolo de agone Christiano saith that as Adam and Eue procured our fall so both sexes conduced to our saluation insomuch that the most grieuous sinner cannot perish injoying the support of her protection As Christs saying to S. Peter feed my lambs feed my sheep was directed to one and intended to many lawfully succeeding him that gouernment being of necessary and continuall vse in the Church soe his saying to S. Iohn behold thy mother was addressed to one and meant to all * Aug. ser 18. de sanctis Tom. 10. vel vt alij sentiunt S. Fulgentius habet haec verba sancta Maria succurre miseris inua pusillanimes refoue fiebries ora pro populo ... intercede pro deuoto femineo sexu that none at all might want a powerfull and tender mother of loue and mercy to fly vnto for protection in their necessity Hence is euidenced * S. Ansel apud S. Antonium 4. p. tit 15. cap. 14. item S. Bernardus sic alloquitur Deiparam quemadmodum ô beatissima omnis à te auersus à te despectus necesse est vt intereat ita omnis ad te conuersus à te respectus impossibile est vt pereat that as it is necessary for such as are auerse from the Virgin Mary and by her despised to perish so it is impossible for such as are conuerted to her and by her respected not to be saued CHAR. V. OF THE SON OF THE VIRGIN MARY THE CONTENTS The promised Messias mediator of God and men his aboundant loue shewn in the pursuance of his mediatiou and the blessed effects thereof THe son of the Virgin Mary is Iesus-Christ (a) According to S. Austin ser 3. de Ascens to assert Christ to be man only is to deny the glory of the maker and to say that he was God only is to deny the mercy of the Redeemer for neither God alone could haue suffered nor man alone ouercome death perfect God and perfect man God the second person in the blessed Trinity made * Aug. ser Nat. Domiui Deus filius inquit se hominec fecit vt homo fieret Deus himselfe man to make man God not by the conuersion of his diuinity into mans flesh but by the assumption of human nature to his diuine person so that in this mistery of Hypostaticall vnion God and man are not two but one Christ containing three substances the diuine of his person the spirituall of his soul and the materiall of his body (b) The Prophet Daniel cap. 3. and sundry other texts of the old Scripture giue clear evidence of Christs comming into the world his destroying of sin and his redeeming of mankind By the vertue of his Incarnation he finished preuarication put an end to sin abolished iniquity brought euerlasting grace and accomplished the visions and predictions of the holy Prophets who is the anointed holy of holyes the promised Messias that came into the world a * Timor 2. vnus Deus vnus mediator Dei hominū mediator of God and men for peace and in fauour of these so charitably mediated that he gaue his body in a sacrifice for the effecting of it (c) S. Iohn the Euangelist cap. 3. calleth Iesus-Christ the lamb of God that taketh away the sinns of the world he wash't away their sinns the sole ground of Gods heauy displeasure in his own blood * Jsai 53. tanquam ouis ad occisionem ductus as an innocent lamb caried to the slaughter-house he emptied his veines superabundantly bleeding euen to the
Hebrew Greek and Latine tongue as to the publick seruice of the Church these being no strange languages inspired by miracle but the known tongues of the Christian world and the most proper and significant to expresse the diuine mysteries because of the elegancy emphasy of their words and sentences and also of their grammar rules wherby they are contained within certain bounds and limits to the clearing of vncertaintyes and intricacies vnto which other languages are subject in regard of the great similitude of cases numbers and tenses that occasion inextricable doubts for this respect all the Scriptures of the old and new Testament were written and set forth in Hebrew Greek and Latine And S. Paul himself composed his Epistles in Greek which he directed to the Romans whose vulgar toÌ„gue was latine Furthermore it is euident that the Corinthians had their publick seruice in Greek when the Apostle writ vnto them wherby manifestly appeareth that he meant not of the Church seruice which in no place of the world was celebrated but in Hebrew Greek or Latin And though S. Paul saies in the aforenamed Chapter If I pray in a strang tongue my spirit prayeth but my vnderstanding is without fruit Neuertheless he does not (n) The Apostle 1. Cor. 14. reprehendes certain Corinthians endued with the guift of tongues because they vttered prayers and Hymns in the priuat meetings of the faithfull of those dayes which neither themselues nor others there present vnderstood and puft vp with a vain opinion preferred the gift of tongues before all other miraculous gifts and this is what S. Paul condemneth in the Chapter set down meane of priuate prayers which the faithfull of all fexes euen in this age doe deuoutly vse vpon their latin Primers especially for the priuate prayers he speaketh of were psalmes hymnes sonnets reuelations inspired by miracle and vttered in a strang tongue giuen extraordinarily by miracle also howeuer without doubt the Apostles intention in the words aboue mentioned was not to forbid euen strang languages since he expresly sayes in the same Chapter Wherfore brethren couet to prophesie and forbid not languages but the true meaning of the aforesaid words is that if any one shall vse a strang tongue in praying and want the knowledg therof though his spirit heart and affection prayeth well neuertheless he is without fruit as to the vnderstanding for as much as the vnderstanding doth not penetrate the things or misteries that the words signify and this is incident euen in this age to such as pray in the latine tongue wherin they are not versed yea to such also as be knowing in the grammaticall signification of latin words especially if in praying they vse the Psalmes of Dauid because of the tropes and figures contained therin For example how many euen of the learned reciting the words of the Psalme 59 Moab the pot of my hope Into Edom I will stretch out my thooe or of the Psalm 67. If yee sleepe among the midst of the lotts the wings of a doue couered with siluer rebuke the wild heasts of the reede The congregation of bulls in the kine of the people doe comprehend the sense and meaning therof notwithstanding all this neither priuate prayers which are said and not vnderstood nor publick prayers which are heard and not vnderstood likewise ought to be contemned or counted as vnprofitable for whosoeuer sayeth or heareth prayers so if he prayeth and heareth deuoutly enjoyes the fruit and comfort of a minde * S. Damas ait oratio est mentis eleuatio in Deum Suppoint autem hac orationis definitio vel includit rerum deceÌ„tium petitionem eleuated to and fixed in God wherin lies the consistency of praying and hearing aright albeit that his vnderstanding wanteth it 's proper fruit which is to feed of the sense signified by the words and indeed it happeneâ—h often times that many good catholick men and women praying in a language vnknown to themselues doe merit and obtaine more spirituall advantages of God then others that haue the vnderstanding of what they vtter in praying especially if they pray with greater humility pietie feruour and reuerence towards the prayers for as much as they be set forth and approued as holy profitable and acceptable to the diuine Majesty by the generall practice and warrantable authority of the holy catholick Church (o) Aug. Epis 118. cap. 5. any thing that the whole Church practices and obserues through out the world to dispute thereof as though it were not to be done is most insolent madnes that cannot erre in it's ordinances Besid's there is more respect and deuotion had towards a thing that is not known by the vnderstanding nor perceiued by the senses if credence be giuen to the profitablenes therof then towards any other thing that is familiar to the vnderstanding and obuious to the senses for example all true Christians doe most religiously honour the Mistery of the Incarnation and most deuoutly reuerence the Sacraments for as much as they belieue the Incarnation to be the principall and the Sacraments the instrumentall cause of iustification vnto eternall life God does not so much looke after the * Aug. Epis 102. ad Euodium non enim quantum intelligas sed quaÌ„tum credas credendo ames quaerit Deus nam saepe fit vt qui intelligunt contemnant qui non intelligunt afficiantur accuratnes of knowledg as to the vnderstanding of the words of holy prayers Hymnes c. priuatly or publickly said as he does after the credence giuen therunto wherby a belieuer is excited to loue him for often times it happeneth that such as vnderstand doe contemne when such as are * Dixit quidam sanctus Pater Jlliterati rapiunt Coelum nos vbi cuÌ„ scientia nostra vnlearned and know litle or nothing are carryed on the wings of a feruent deuotion and zeale to the inward veile of the diuine Tabernacle that is to say to the Thron of God For this reason which is taken out of S. Augustine it may be probably coniectured that in the primitiue Church the holy Ghost did giue sundry Christians guifts to speake in strange tongues which they vnderstood not therby to shew to posterity that no man ought to condemne as vnprofitable the prayers of such as say them in an vnknown language especially they relying on the church-Church-authority for the profitablenes therof as also vseing attention * S. Tho. ponit tres intentiones orationis vnam ad verba qua oraÌ„s profert alteram ad sensum tertiam ad finam qui est Deus Et prima secuÌ„da aliquando nocent in quaÌ„tum impediunt deuotionem as to the end of prayer which is God only though they should not haue attention as to the words vttered in praying or as to the sense therof the two last attentions being neither the best nor necessarily required to the consistency of prayer and some times do obstruct and hinder
his Church to determine how the Euchariste should be ordered and indeed the Church-goucrnours are the proper ministers of Christ and the dispensers of the mysteries of God 1. Cor. 4. in consequence of which the Church has authority to constitute and appoint in order to dispensing the Sacraments what she shall judge expedient according to tyme place and persons but with that prouiso that she alter nothing pertaining to the nature or essence of them muesting his Church with authority and power to dispense and order therein so the integrity and substance of the Sacrament be not prejudiced as in prudence she might thinke fit in regard of places tymes persons and circumstances (b) Communion vnder the form of bread onely was practiced in the primitiue Church according to the best antiquity prouing the lawfullness thereof out of the 2. and 20. chapter of the Acts. For example S. Austin Epis 6. ad Casulanum S. Bede in 20. Act. and indeed many of the first Christians were Nazarits who were bound by their vow not to drink any licour of grapes pum 4. wherfore since the legall ceremonies of the old law were in force as appears by the fame chapter of the Act. doubtless those new Christians receiu'd the Sacrament of the Euchariste vnder one kinde onely Besides S. Cyprian that liu'd in the first 300. yeares l. de lapsis set's down two examples of communion vnder one kinde Again S. Hierom in epitap Paul ad Eustach e. 23. S. Austin l. 3. de consensu Euang. c. 23. affirme that Christ gaue the Sacrament of the Euchariste vnder the form of bread onely vnto the Disciples going to Emmaous Moreouer Tertull. l. 2. ad vxor l. de Orat. attest's that it was a practice or custome to take Christs body forthwith or to carrie it home and defer the taking to an other tyme. Lay-communion vnder one kind only was practised in the primitiue Ages as plainly doe euidence scripture and Father-Testimonies preseruing of the Eucharist vnder one sole kinde as spirituall prouision for sick persons which though they were Priests did nor communicate in sickness but vnder one kinde de onely namely bread (c) The custome of communicating Infants continued in Some Churches till the dayes of Hugo de S. Victor who liu'd about the yeare 1130. for l. 1. c. 2. de caeremon he affirmes that the Priest with his finger dipt afore in consecrated wine ministred the Sacramen of the Euchariste vnder the form of wine vnto Babes newly born they being able to suck Besides in the ancient Roman office cap. de Sabbato parents are admonished not to suffer their children to suck milk vntill they had communicated But now the Church for good and iust reasons hath wholy abolished that custome and a principall motiue there of was to resist the heresy which euen in those days the Bohemian Hussits had spread teaching that Infants could not be sau'd without receiuing the Euchariste and an other reason of taking away that practice was the eminent danger of prophaning so holy a Sacrament because of the great number of children and the distribution of the Sacrament vnto Infants in one sole kinde also Namely wine for albeit these could not eat the sacramentall bread yet they might suck the sacramentall wine from the Priest's finger which truly they did according to the custome of some Churches Again lay-communion * ConueniÅt omnes Doctores Caetbolici communionem sub vtraque specie fuisse in vsu in quibusdam Ecclesijs eiusque meminerunt S. Dionys cap. 3. de Eccles Hierarch S. Iustinus Martyr Apolog 2. S. Gregor l. 3. Dial. cap. 36 alijque Patres vnder both kindes was anciently practised at some tymes in seuerall precincts of particular christian Churches as doe plainly shew the writings of primitiue Fathers And S. Leo the first being supream Pastor in Church-gouernment vnder Christ by a speciall ordinance commanded publick lay-communion at Easter vnder both kindes the chiefe intent whereof was to discouer the manichean heriticks who to conceale their heresy these sectaries did foolishly belieue that there was a good and euill God and as foolishly held wine to be created by the euill God and therfore had an abhorrence of it were obserued to receiue the sacramentall bread at Easter which sole kinde was then in practice with Catholicks promiscuously Again lay-communion vnder both kind's was abrogated absolutely and vniuersally because of certain Bohemian sectaries named Hussit's that condemned lay-communion vnder one kinde only teaching both kind's as necessarily required to all Christians vnto saluation In detestation of this heresie as also for other good reasons the generall Councell of Constance obliged all lay-Catholick's to communicate in one kinde and indeed the Church of God ought to exercise her authority to the crushing of all heresies in the bud Yet the Greek-Church continued lay-communion in both kind's though it did not esteem both the species of the Sacrament necessary to saluation For in the generall Councill of Florence which was called with design chiefly to setle concord and vnion between that and the latine Church neither the greek or latine Fathers did except against lay-communion as to the practise thereof vnder one sole or both kinds whereby it is euidently manifest that Christ hat left it in the Churches liberty to determine and appoint the distribution of the communion vnto meer lay-people in one only or both kind's as it shall think fit according to the various condition of tymes places persons and circumstances so that though in this present age lay-communion be giuen in sacramentall bread alone through all the precincts of the easterne Church neuertheless it is in the power of the supreme Pastour to change that into another vsage of both kind's if he shall see as good reasons to moue him thereunto as he seeth cause to continue it vnder one sole kinde viêªt videlicet in opposition and detestation of moderne heresies First in regard of many Lutherans who beleiue that Christs body only is contained with the bread and his blood only with the wine and not all Christ entirely which is a manifest ignorance for wheresoeuer Christ's body is truly really and substantially from the day of his Resurrection there it is truly * Rom. non amplius moritur Christus aliue being impossible for Christ to die again and since the life of the flesh * Leuit. 17. anima omnis carnis in sanguine is in the blood Leuit. 17. it followeth euidently that wheresoeuer Christs body is there his blood is also and since Christ hath deuested himself of no reall thing that he once assumed and whatsoeuer he assumed was vnited hypostatically to his diuine person it is again plainly euident that wheresoeuer * S. Ambrosius vbi carpus Christi Christus est Christs body blood or soul is there is all Christ entire without separation of one part from another and albeit the words that consecrate Christs body according to their proper
Ansel in cap. 3. 1. Cor. poenam quam patiuntur animae Purgatorij esse grauiorem omni poena huius vita is more grieuous then all the sufferings of this life for therein is the place and time of executing the diuine Iustice the instrument wherof is true and reall fire that is applyed * Aug l. 2. de ciuit c. 10. docet spirituÌ„ posse pati ab igne corporeo per omnipotentiam Dei for the tormenting of such souls truly and really according to the proportion of the guilt of petty-treasons and debt's they stand charged with yet in as much as they being departed in faith hope and charity which be the spirituall chaines of vnion in order to all the good members of Christ's mysticall body and in as much as it is proper and naturall to the (i) According to the Apostle 1. Cor. 12. members of one and the same body can mutuall helpe one another and it is an Article of Catholick faith that the soul 's in Purgatory are members of one and the same Church and can be help'd through her prayers and suffrages And as to this poynt of doctrine there was ful agreement between the Latin and Greek Fathers in the Council of Florence as clearly appear's by the letters ' of vnion Besides Aerius was counted an Hereâ—ick by S. Epipha haer 75. and S. Austin haer because he denyed that the dead might receiue reliefe through the suffrages of the liuing Moreouer this Catholick truth is asserted by the ancientest Fathers namely S Deny's l. de caeles Hierar c. 7. S. Cyprian Epis 66. and S. Austin l de curae pro mortuis agenda ser 22. de verbis Apos expresly teacheth that the doctrine which assert's that the faithfull departed receiue help by prayers sacrifices and Almes-deeds c. is approu'd by the vniuersall Church members of one and the same body to comfort and help one an other doubtless the souls of Purgatory can be comforted and helped by the prayers and suffrages of the liuing as plainly appeares by the testimonies and Liturgies of primitiue Fathers authorities of Councils and the vniuersall practice of the catholick church that offereth dayly and howerly prayers and suffrages for the faithfull souls of such as die in grace that they may be comforted and deliuered out of the grieuous paines which they endure in Purgatory Besides for as much as they are not (k) According to S. Austin l. 20. de Ciuit. c. 9. the souls of the faithfull departed are not seperated from the Church which euen now is the kingdom of God and indeed the good soul 's of Purgatory are vnited vnto us in charity in regard at their departure out of this world they were in the state of grace again they are vnited vnto vs in faith and hope because these two vertues are not euacuated before the soul's admittance into Heauen seperated from the Church they be in a capacity to receiue benefit euen by Indulgences it being in the Churches power to apply those spirituall treasures for the aduantage of all such children as abide in vnion with her through faith Hope and charity And though prayers Church-suffrages Indulgences c. doe not remit sinnes in the next life these requiring necessarily * Trid sess 6. cap. 7. docet peccatuÌ„ mortale non remit ti sine infusione gratiae at sola Sacramenta in re vel in voto suscepta in funduÌ„t gratiam ex eodeÌ„ Concil sess 6. cap. 4. sed Indulgentia noÌ„ est Sacramentum culpa venialis nunquam tollitur sine aliqua displicentia de tali peccato veniali infusion of grace if mortall or a detestation therof if veniall no man can say but that souls be deliuered thereby out of their pames and translated to the kingdome of heauen without contradicting the authority of ancient Fathers the definition of a generall Councill the Ordinances of sundry Popes and the vniuersall practice of the catholick Church For example S. Austin placeth souls after their purgation in the next life in heauen to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to tyme in Purgatory then the matter as to satisfaction for each sinne requireth The Council of Florence defineth the transplanting of suffering soul's out of Purgatory into Heauen before the generall Resurrection Pope Benedict the 12. decreto Benedictus Deus in donis suis rancketh such as hold with pertinacy the contrary doctrine in the number of Hereticks Pope Gregory the first and Pope Siluester afore granted (l) Although an Indulgence be an act of iurisdiction and although the Church militant hath nothing of iurisdiction ouer the souls suffering in Purgatory neuertheless she hath power ouer her spirituall Treasure In consequence of which Indulgences are not granted in order to the dead after the manner of a Iudges absolution but in nature of a suffrage vnto helping of such onely as remoue out of their bodyes in communion with Christ's body and blood wherfore when the Church-gouernours grant Indulgences for the dead they insert the particles per modum suffragij after the manner of suffrages wherby is signifyed that they doe not giue Indulgences in order to the dead as if the dead were continued vnder their iurisdiction but they grant them only as competent recompences or conuenient satisfactions for as much as the faithfull aliue offer them as satisfactory works vnto satisfying the pains due to the sinnes which the dead had committed before they were remou'd out of their bodyes Aud doubtless euery particular belieuer that is in the slate of grace may offer to God their fasting praying and giuing of almes as worthy satisfactions vnto compensing of the torment 's which good soul 's endure in Purgatory Indulgences to such Priests as offered the sacrifice of Christ's body and blood in a Chappel dedicated to the blessed Virgin Mary called by the name of Mariae Liberatricis that they might free one soul out of Purgatory as doth appeare by the ancient Records of the said Chappell and Pope Pascall the first gaue deliuerance of one soul out of Purgatory to Priests celebrating fiue Masses in a Church consecrated to S. Praxes which Indulgence eleuen succeeding Popes confirmed whereunto may be added the Indulgence of Pope Iohn the eight that administred supream Church-gouernment in the yeare 878. granted to souldiers that should loose their life 's in the holy warr for the defeÌ„ce of the Church and this practice was neuer yet reproued by any Council Pope or catholick writer wherfore it seen eth a strange thing that Mr. Thomas White a priuate man and in outward profession a catholick christian should assume so vnauthorized a liberty and vnparalelled boldnesse as to publish a writing in the yeare 1653. entitled An Account of his husbanding the midle state of soul's in contradiction of the (m) According to S. Austin Tom. Epis 118. ad Ianua it is a manifest madnes to call in question
According to S. Austin l. de bono coniug c. 24. euery marriage is in order to generation but christian marriage onely is inuested with the dignity of a Sacrament haue nothing of a Sacrament taken in the proper sense viz for an outward practicall sign of sanctifying grace that is for a sensible ceremony that in vertue of it's institution can effectually sanctify which is an effect proper only to the Sacrament's of the new law wherof Baptism is the doore howeuer they be ciuill contracts conformable to the law of nature and by no diuine law forbidden and therfore lawfull * 2. Cor. 6. Nolite ducere iugum cū infidelibus yet the marriage of a christian belieuer with an infidell of what kinde soeuer when there appeareth danger of subuersion therby is against the dictates of nature which oblige euery one to auoide whatsoeuer tendes to his ruine in consequence whereof such marriages be vnlawfull in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells which is meant in regard of the danger as to subuersion and indeed no diuine ordinance making such marriages vnlawfull appeares either by the old or new Testament for Salomon euen at that time when the old scripture reported him to be loued of God and to walk in all the commandements of his Father Dauid married the daughter of Pharao and though God Exod. 34. prohibited Moses to make any compact with the Amorites and the Cananites which adored false Gods or to take wiues of their daughters for his sons (i) S. Austin l. de fide operibus c. 19. treating of marriages between Catholick's and Hereticks affirm's that in his dayes they were not counted as sinnes because in the new Testament nothing is commanded in Order to such marriages neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion which by the law of nature euery man is obliged to auoide for God maketh the eminent danger of their ruine to be the ground of his prohibition adding these words Lest their daughters goe a fornicating after their Gods and make thy sons goe a fornicating after their Gods neither doth the new Testament expresse any speciall law that prohibiteth christians to marry with Infidells Besides in the primitiue times (k) Clodoueus king of France was conuerted to the faith of Christ by the means of his Queen that was a christian Again S. Monica S. Austins Mother preuail'd with her husband and S. Cicily with her spouse Valerianus to embrace the christian Religion which verifies what the Apostle saith 1. Cor. 7. The vnbelieuing husband is sanctifyed by a belieuing wife sundry gallant women for vertue and sanctity were yoked with vnbelieuing husbands and the supream prouidence blessed their marriages with happy success vsing them as a means to bring their said husbands to the marueilous light of christian faith Notwithstanding the catholick Church wisely considering that many spirituall subuersions and other great inconueniences arose from such marriages hath euen anciently prohibited and annulled them that is hath disenabled christians to beare the yoke with Infidells wherby is euident that the marriage of a Catholick with an Heretick is vnlawfull in respect of an ecclesiasticall constitution only * Ex cap. ex literis extra de consuetudine talis cōsuetudo quae est in Polonia aequipollet legi sed lex posterior potest abrogare priorē which in Poland and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor the Churches consent express or tacite being a necessary requisite to the introducing of a Custome vnto the abrogating of an ecclesiasticall law in regard of Catholicks and hereticks promiscuous liuing together and the toleration of them both (l) As to the marriages of Catholicks with Hereticks that matter of controuersy was at sundry tymes disputed before Pope Clement the 8. by many learned Cardinalls and other famous diuin's which with one accord declar'd that his Holines might lawfully grant leaue vnto a Catholick to marry with an Heretick or Infidel and in Poland and Germany where there is toleration of one and the other profession and where Catholicks and Hereticks liue promiscuously together such marriages are vsuall and common either in regard in those countryes it is a Custome introduced through a tacite consent of the sea Apostolick which hath abrogated the ecclesiasticall law that forbiddeth such marriages and they be forbidden in the Councils Laodis sub Syluestro Carthag 3. and others or because in those Countries which giue freedom in the exercise of euery Christian profession there is no morall apparent danger of subuersion as to to Catholicks And it matters not that when a catholick man or woman marrying with an Heretick knowes that the party he or she that marryes will minister and receiue the Sacrament vnworthily for the marriage thereby no more ceases to be a Sacrament then Baptism ceaseth to be a Sacrament vnworthily receiu'd neither doth the Catholick sinne therby because Vtitur iure suo duntaxat For example a man that through necessity borrow's money of an vsurer whom he knows morally will exact vnlawfull lucre doth not offend because he vseth but his own right and the vsurer if he would might cōmit no sin being in his power to pleasure his neighbour in an vrgent necessity without exacting or expecting gain for the loan of his money which probably taketh away eminent dāgerof subuersion in order to a Catholick man or woman so marrying and his or her children howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatsoeuer either for adultery or any other enormous crime so as to giue leaue to the innocent party to marry again whiles the other liueth for no humane authority can put a sunder that which God coupled together wherfore the Apostle saies 1. Cor. 7. And to the married I command not I but our lord let not the wife depart from her husband where he expresseth a double departure the one vniust forbidden by the words set downe the other iust in respect of a lawfull cause namely fornication which he alloweth vpon condition only adding But if she depart let her remain vnmarried or he reconciled vnto her husband signifying therby the bond of marriage to be vndissoluble Again Christ Math. 5 reuoking the bill of diuorcement that God had granted to the Iews during the old law because of the hardness of their hearts and reducing marriage to the institution it had in the begining of creation said to the Pharisies Whosoeuer shall put away his wife except for * Nomine adulterij siue formeationis intelligitur omnis copula illicita violans sidem matrimonij per diuisionē carnis cōtra illud erūt duo in carne vna fornication
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
re shall hind vppon earth shall be bound in Heauen which is meant of ecclesiasticall Censures the greatest of which is excommunication Again Act. 15. when the new christians referred their controuersie concerning circumcision and other ceremonies of the law of Moyses to the Apostles at Ierusalem sentence of iudgment was declared by one accord thus It seemed good to the holy Ghost and to vs to lay no more burthen vpon you then these necessary things c. Wherby it is cleare that the Apostles then the representatiue Church were inuested with authority to make ordinances (c) It appeares plainly by the sacred text Act. Jt seems good to the holy Ghost and to vs to lay no more burden vpon you then these that the Apostles had authority to commande and exact obedience to their ordinances For the particles it seems good to vs to lay no more burden Shew euidently that they were superiours inuested with authority to commande and exact obedience from the people who were bound to obey them But here is obseruable that as to the matter in debate mentioned in the Chapter set down viz. whether the conuerted Gentils were obliged to obserue the law of Moyses S. Peter in that Council cald to determine it was supream Iudge for t' is written that after much dispute Peter rose vp and as head of all spoke first and decided the controuersy in fauour of the said conuerted Gentils deliuering them from the bondage of the old law and all the multitude saith S. Hierom Tom. 2. Epis 89. Augus cap. 2. kept silence and into Peters sentence or definition the Apostles S. Iames and all the Priests past with one accorde and euer since the Popes of Rome as S. Peters lawfull successors haue had precedence and the deciding suffrage in all Councils which are of credit and authoritie in the Church of God and to oblige the faithfull in the obseruation of them for the words It seemed good to vs to lay no more burden vpon you doe signify the authority of superiours to commande inferiours and the obligation of inferiours to obey their superiours Thirdly that the Church is liuing visible and speaking which is the third propriety of this Iudg is clearly expressed Act. 20. take heed to your selues and the flock wherof the holy Ghost hath made you Bishops to rule the Church of god which he hath purchased with his own blood and Again Math. 5. (d) According to S. Aug. trac in 1. epis Ioan. those are blind which cannot fee so great a mountaine and shut their eyes against the clear light put on a candlestick which is the Church of God the Church is stiled a Citty that is set on a mountaine which cannot be bid but no man can conceiue how Bishops can gouerne a Church which they see not or how a Citty set on a high mountaine can lie hid Besids all the Church offices ioynt and seperate do declare it visible liuing ad speaking neither matters it that the Church is known by faith which is of things not seen for the Apostles when they conuersed with Christ vpon earth they both saw and belieued him to be Christ As the Apostles saw Christ to be aman and belieued him to be God soe wee doe see the Church to be a congregation of men outwardly professing the faith of Christ and doe belieue that it is directed by the infallible assistance of the holy Ghost and as it cannot be euinced that a man is inuisible because an inuisible soul gouerneth him soe neither can it be euinced that the Church is inuisible because the supernaturall gifts of the holy Ghost namly faith hope and charitie wherby the Church is gouerned and men made children therof be inuisible From the premises is euidently deducible (e) S. Austin li. 10. de doct christ disputing against such as pretended to the knowledge of holy scriptures by speciall reuelations dissuades euery man from so proud and dangerous a tentation as to presume that he is taught of God and not of men and this caueat he vrgeth by many examples that the priuate spirit which is to say the particular reuealing spirit wherby as many sectaries conceiue euery priuate belieuer is enabled to interpret scriptures and iudge all matters concerning faith and religion hath no good claime to the office of this suprem Iudge beeing neither seen nor heard to speak clearly nor known certainly to be infallible in what it reuealeth to each particular belieuer in priuat for it may prudently be doubted whether it be a good spirit or not since false ministers can transforme themselues into Apostles of Christ and Satan himselfe into an Angel of light 2. Cor. 11. in consequence of which no wise and iudicious man can rely his eternity on such a priuat reuealing spirit Again God according to his ordinary way doth not immediatly himselfe reueale verities of faith to euery one in particular or iudge himselfe between party and party from the begining of the creation down to these times his prouidence hath ordained men to declare his ordinances vnto men appointed men to teach men and constituted men suprem Iudges of men for the determining of all hard matters in debate concerning faith and religion In the law of nature Abraham was made Teacher of men I know speaking of Abraham that he will command his son and family after him that they keepe the way of our lord Gen. 18. In the written law Moyses was constituted to teach the people of God the diuine ordinances and to shew vnto them the way wherein they were to walke and the worke they were to doe Exod. 18. and Deut. 17. the Priests of the Leuits were deputed supreme Iudges of controuersies which might rise about religion also Malac. 2. it is written the Priests lips shall preserue knowledg and they shall seek the law from his mouth In our new law of grace the Apostles were sent into diuers parts of the world to preach christian religion Mar. vltime Act. 8. God appointed Saint Philip to teach the Eunuch of Ethiopia Act. 9. Christ sent Saul to be instructed of Ananias and Act. 10. Cornelius the Centurion was admonished by an Angel to repaire vnto Saint Peter that he might learn of him matters of câ—ristian faith wherfore Saint Paul says Rom. 10. Faith is by heating and hearing by the word of God and how shall they heare without a preacher because ordinarily God teacheth men by men the verities of faith and Gal. 1. the same Apostle doubted not to prefer the doctrine he preached before the doctrine of an Angel from Heauen that should preach otherwise and truly if it were lawfull for euery man to follow and adhere to his own priuate spirit there would rise almost as many contrary religions as there are men liuing vpon the earth and consequently in room of that peace that Christ hath promised to the Church nothing but disorder and confusion would happen wherfore both in the old and new law this
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
he saith thus And I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men euen as to Babes in Christ I giue you milke to drinke and not meat for you were not yet able to beare it where he layeth the spirituall man against the carnall man that in regard of carnall affection perceiueth not the things of the spirit of God wherfore it seemeth a strang thing that Sectaries should infer from this text of scripture that euery belieuer hath a priuat (b) 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
scripturae and comfort of the scripturs may haue hope Rom. 15. although they doe not define and iudge all matters of faith and religion yet they (l) The Apostle 2. Timot. 3. Saith that all scripture is giuen by inspiration from God and is profitable to teach argue correct and instruct in iustice That is according to the ancient Fathers to resiste conuince and condemne false doctrines Wherfore according to the same Apostle ad Tit. l. a Bishop must be vnreproueable embracing the faithfull word and sound doctrine that he may be able to exhort and conuince those which say against it conduce mainly therunto tending specially to christian instruction and erudition besides they stir vs vp to ioyne vertue with faith and with vertue knowledg and with knowledg temperance and with temperance patience and with patience godliness and with godliness loue 2. Epis 2. Pet. which is the consistency and plenitude of the law Scripturs are liud * S. Ambros Epis 19. vocat sacras scripturas fontes viuos qui saliunt in vitam aeternam fountains springing vp vnto euerlasting life but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock whence they sprāg it is the christian catholick Church taught of the holy Ghost that cōprehēdeth the bredth lenght depth and hight of these heauenly fountaines which is to say it is a speciall prerogatiue giuen to the Church of Christ to interpret infallibly and iuridically the holy scripturs (m) According to S. Hierom Epis ad Paulum S Chrys hom 40. in Ioa. S. Austin l. 4. de doct christ cap. 3. the hardness of holy scrpitures proceeds from the profoundnes copiousnes compendiousnes therof in consequence of which a right vnderstanding of sundry passages of necessary depends of tradition as well obserues S. Austiu l. de fide oper and S. Hierom in his scripture prologue ingeniously confesseth that he could not vnderstandand the holy Prophets Isaias Ieremy and Daniel again S. Irenaeus l. 3. cap. 7. Orig. in explic Epis ad Rom. and S. Austin l. de fide oper cap. 14. confess with one accorde that S. Paul is hard to be vnderstood and especially in regard he vseth frequent hyperboles which proceeded from the vehemency of the spirit that guided his pen. which profoundness of misteries plenteousness of senses shortness of sentences haue rendred obscure hard and intricate as plainly appeareth by the holy writers of the old law namely Isay Ieremy Ezechiel Daniel and of the new law Saint Paul especially according to the testimony of Saint Peter 2. Pet. 3. wherein he speaketh of his writings thus * S. Irenaue l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis vti frequenter propter impetu spiritus qui in ipso fuit Idē sentiūt Origines explicat Epistolae ad Rō Aug. de fide operibus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which Epistles some things are hard to be vnderstood which they that are vnlearned and vnstable wrest as they doe also others scripturs vnto their own perdition for further proofe of this catholick assertion may be alledged the perpetuall contention between one sectary and an other concerning the interpretation of scripture Texts in reference to controuersies of faith for example from the words This is my body Luc. 22. Lutherans doe argue the true and real presence of Christs body in the Sacrament together with the substance of bread contrariwise Caluinists infer a meer figure of Christs body Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe and teach all nations baptizing them in the name of the Father c. That baptism ought not to be administrated but to such as are de facto apt to receiue instruction And the Arians misinterpreting that saying of Christ Io. * Apud S. Joan. dicit Christus Pater maior me est alibi ego Pater vnum sumus Posterior textus explicatur ab Arianis de vnitate consensus conformitate voluntatū My Father is greater then I denied his Godhead the holy scriptures are a great light of christian doctrine for they are the dictates of the holy Ghost yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of the * Vt luceat omnibus qui in domo sūt Mat. 5. Church it is not the same thing to be a light and to enlighten a light vnder a bushell is a light and shineth there howeuer it doth not giue light to all that are in the house but when it is put on the candlestick Math. 5. euen so the scripturs light put vnder a bushell that is vnder the interpretation of priuate wits continueth a shining light in it selfe neuertheless doth not enlighten vnto euerlasting life but when it is put on the candlestick of infallible authority proper to the Church of Christ Again the scripture is a booke written within and on the backside Apoc. 5. the outward writing is the letter that killeth the inward the spirit that giueth life 2. Cor. 3. as the soul quickneth the body (n) S. Austin ser 70. de tempore expounding the sacred Text Epis ad Cor. the letter killeth the spirit quikneth If saith he thou follow the true sense of scripture which is the spirit that giues life to the soule it will bring thee vnto saluation but if thou shalt neglect the true sense adhering to the outward letter presuming the true sense to be therein it will often tymes lead thee into errour And according to Tertul. l. de resur carnis Heresies spring vp in regard the scriptures are misinterpreted And he speaking of S. Pauls Epistles affirms that it ought not to seem a hard thing or any way strang that from thence errours should arise since heresies must be 1. Cor. 11. which notwithstanding would not be if the scriptures were interpreted aright Heresies must be not becaus God hath appointed that they should be but because he permitted that they might be and mans free will together with pride and malice makes them to be against Gods positiue will howeuer the supream prouidence from euil heresies draws good things soe the spirit or sense of the scriptures quickneth the letter but to come vnto the spirit of necessity there is required the opening of the booke which the Church onely can doe trusted with the key of authority that openeth it wherfore in as much as many men down from the begining of christianity to these times haue adhered rather to the letter then to the sense of scripture and thence cut out vnauthorized interpretations of their own many heresies haue sprung vp to the distruction of infinit souls wherof Christ prophesying said heresies must be He fore saw that euen of such as were incorporated into his Church would men rise * S. Cypri Epis 55. ad Cornelium Nec aliunde
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.
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
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
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
as infected with errours crept into it in order to not foundamentall Articles of faith and to assert the quitting of these and not the Roman Church as to the sound part therof in consequence of which Protestants infer the now Roman Catholicks who perseuer in not themselues that rooted out the errours that were crept into the Roman Church to bear the infamous brād of schism thus the distinction of foundamentall and not foundamentall Articles of faith serues the Protestant Reformation and might haue weight with it if any exāple could be produced from any Christian Church preceding the Protestant Reformation that so distinguished between foundamentall and not foundamentall Articles of faith making it damnable to dissent from those and not damnable to dissent from these sufficiently proposed and indeed the going of the Children of Israel on drie ground thorow the mids of the sea the raising of Lazarus vnto life by Christ and sundry other Articles of faith which according to Protestās are not foundamentall neuertheless cannot be denyed without hurt of faith and loss of saluation Wherefore the primitiue Church taught that all Articles of faith sufficiently propounded ought of necessity to be belieued for the first Council of Nice condemned seuerall Hereticks euen for asserting errours which were not against foundamentall Articles of faith namely the Quartadecimani for celebrating the solemnity of Easter at an vndue tyme and Can. 8 made an ordinance forbidding the receiuing of certain hereticks called Cathari into communion with the Catholick Church vnless first they promised in writing that they would embrace and keep all the doctrines therof without making any exception as to foundamentall and not foundamentall Articles of faith * Aug. l. de haeresibus vbi enumerasset multas haereses quarum plures non erant cōtra Articulos fundamentales in fine tamen vniuersaliter de omnibus ait christianus Catholicus ista non debet credere Besides not one scripture testimony or one authority of ancient Father can be alledged to proue that diuine faith is consistent with one sole errour that is against any * S. Chrysos in Gal. 1. ad illud volunt subuertere Quemadmodum inquit in moneta Regia qui parum aliquid amputauerit de impressa imagine totum nunisma reddit adulterinū ita quisquis sacrae fid ei vel minimā particulam suhuerterit in totū corrumpisur idem docet Theodor. l. 4. his cap. 16. 5. Prosper Epis ad Virginem Demetr alienus inquit est à numero fidelium à sorte sanctorum qui in aliquo à Catholica veritate dissentit one Article therof For indeed euery errour against an Article of faith is an errour against faith in cōsequence of which one act of hereticall infidelity expelleth faith as darknes dissipateth light and as one sole mortall sin driueth away christiā charity and although naturall habits as they are got leasurly by frequēt acts of the same liknes ād so lost at leasure by sundry acts of contrary likenes neuertheless faith that is a diuine habit supernaturally infused is wholly lost * Io. 2. qui offendit in vno factus est omniumreus prasertion quoad incturam totius habitus gratiae charitatis qui habitus tam facilè vno peccato mortali quam pluribus deperditur 1. Cor. 6. Rom. 6. stipendium peccati mors vbl dicitur peccati in numere Tingulaeri by any one act of errour that importes a voluntary dissent from any whatsoeuer Article of faith sufficiently propounded and the reason hereof is manifest because whosoeuer so dissenteth reiecteth diuine reuelation together with the veracity of God which is the indiuisible object and consistency of diuine faith and regardeth all the Articles therof alike wherby is plainly euident that t is vnaduisedly and in vain conceiued that the Roman Church is one indiuiduall body partly sound and partly exulcerated or one indiuiduall field that in part is filled with thistles and netles and in part purged of all euil hearbs by the industry of a carefull husband man seeing that the true Church of God is inconsistent with errours against Articles of faith as appeareth by the reasons alledged and indeed the true Church is the spouse of Christ without spot or wrinckle and so shall continue to the end of the world vnder the the infallible conduct of the holy Ghost who will neuer suffer the gates of hell to preuail against her Mat. 18. in consequence of which she shall neuer lose her spousall innocency integrity and fide lity wherfore if we will auerre that the Roman Church was once the true Church of God of necessity she ought to continue so and if we will cōfess that the present Church of Rome containes all foundamentals that is all necessary requisits vnto saluation of necessity the opinion of errours crept in in order to not foundamentall Articles of faith ought to be laid aside But to whom shall it belong to distinguish the foundamentall Articles from not foundamentall and meer arbitrary not to the Pope surely and such Christiās as yeeld obediēce to his Holines because these acknowledge for foundamentall Articles what the Council of Trent hath defined nor to the ancient Church in regard that frō tyme to tyme she hath condemned and excommunicated those which dissented from any poynt of the generall faith or from generall Councils for though the Pelagians Donatists and other sectaries confessed the misteries of the Trinity and Incarnanation and other foundamentall Articles of Christian faith neuertheless they were not tolerated but anathematised by the ancient Church and by the Fathers execrated as Heretiks Yet perhaps it will be answered that the determination belong's to the vnanimous accorde of all those which in any manner confess and worship Christ But if the vniuersall consent of these were required for the making or appointing foundamentall Articles necessary to the obtaining of saluation this should be none viz The Diuinity of the son of God Because the Arians denyed it nor The Diuinity of the holy Ghost Being the Macedonians denyed it nor The blessed Trinity because the Sabellians denyed it Nor the vnion between the diuine and human nature in one diuine Person for Nestorius denyed that vnion wherby euidently appears that t is not possible for Protestāts to determinate which Articles of faith be foūdamētall and which be not foūdamētall That is to set down precisely such Articles of faith as can not be denyed without loss of saluation and such again as to deny is not damnable Howeuer it is euident enough that Protestants haueing neither vnion as to diuine faith nor communion as to the ministery of Sacraments with the Roman Church cannot make a good claim to a visible existence and perpetuall succession of Pastors as deriued from her Again their going out from that Church which they confess to haue been once the true Church of God and still to retaine requisits necessary vnto saluation argueth them guilty of