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
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
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
S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heauen And S. Hierom stileth the Church the arke of Noe that contained Leopards kids wolfes and lambs that is to say both good and wicked men dwel in the Church of God and though she is faid Eph. 4. to haue no spot or wrinckle yet that is meant in relation to faith and doctrine which are holy and without blame Howeuer S. Austin l. de perfec iustorum expounds the sacred Text set down also in order to the Church triumphant which is without spot or wrinckle the great house of God wherin are not only vessells of gold and siluer but also of wood and of earth and some for honour and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour but that he may be translated into a vessell vnto honour sanctified and meet for our lord IESVS if he will cast from him all his transgressions committed after baptism wherby he was incorporated into this great house which made him a vessell vnto dishonour The Church is called catholick that is vniuersall in as much as it sendeth forth the marueilous light of christian faith from the rising of the sun vnto the goeing douwn therof For Christ that redeemed vs to God by his bloud out of euery kindred and tongue and people and nation Apoc. 5. hath not confined the knowledg of his faith * Aug. ser 13. Ecclesia inquit à solis ortu vsque ad occasum vnius fidei splendore enititur within the bounds of one kingdome Moreouer the Church is rightly named catholick or vniuersall in respect of time that is to say of perpetuall succession of pastours and Teachers for the prouidence of God towards man of necessity preserueth the Church from perishing himselfe hauing prouidently instituted it as the common ordinary way to lead man vnto his kingdom Again its vniuersall because of the obligation euery man hath to embrace it that will aspire to eternall life As out of the arke of Noe there was no deliuerance from the generall deluge (t) According to S. Cyprian trac de vnit Eccle. whosoeuer hath not the Church for his Mother shall not haue God for his Father And according to S. Fulgentius who was contemporary with S. Austin l. de fide Such as are not incorporated into the Church how charitable soeuer they be cannot be saued and this Catholick assertion S. Austin professes likwise li. 4. de baptismo besids according to the holy scriptures no man that is not within the Churches bosome can obtaine heauenly benediction in consequence of which to rebell against or fall from her is execrable and damnable so out of the true Church there is no saluation and indeed the Church is the sole Mother that conceiueth bringeth forth and nourisheth children vnto heauenly blessednes Lastly the true Church is called apostolicall because it hath doth and shall preach in all times to the end of the world christian religion planted by the Apostles vpon whom as the foundation it was built Eph. 2. By the forementioned marks or tokens ioyntly the Church of Christ is shewed and distinguished from euery false congregation The Synagogue of Iews and Mahometans cannot challeng Apostolicall foundation where of Christ himselfe is the Chief corner stone nor catholick propagation from the rising of the sun to the goeing down therof for their religion is neither christian nor spread in all parts of the world and the false Churches of sectaries though they carry the name of christian neuertheless they haue nothing of vnity as to the faith of Christ nor of perpetuall succession as to pastours and Teachers down from the Apostles to these present times for they set vp a new mysticall body of Christ composed of reformed members saying that Christ in regard of sundry great scandalls and errours hath elected the old mysticall body wherof he was head afore that is the Roman Church which seemeth a strang thing because that Church according to their own confession was once in possession of the true faith and true religion * Ad Rom. 5. gratias ago Domino Deo quod fides vestra Romana annunciata Est in vniuerso mundo and the Apostle witnesseth as much writing to the Romans I thank my God through Iesus-Christ for you all because your faith Roman is published through out the whole world and no one expresse scripture testimony can be alledged to shew that the Roman Church hath deuiated from that true faith in consequence of which sectaries that will belieue nothing without express scripture ought not to belieue that the Roman Church is deuested of the true faith which it was once in possession of and therby deserted and truly it is not to reason credible that Christ after being marryed to the Roman Church for sundry ages should repudiate her especially hauing promised by the mouth of his holy Prophet that * Sponsabo te mihi in aeternum he will neuer chang the spouse of the new law saying I will espouse thee for euer it is not as to reason credible that Christ that cast out the bill of deuorce practized in the old law should be the first to bring it again into practice nor is it as to reason credible that the spouse which Christ chose without sport or wrinckle and put vnder the conduct of the holy Ghost should cast away her spousall innocence integrity and fidelity and turne to vncleaness fornication and idolatry Wherfore it is plainly euident that the Roman Church is not repudiated or deserted wherefore she and no other is the true Church of Christ that since the first age for 1660. yeares hath not deuiated from one holy catholick and Apostolick faith neither is * Apostolus scribens ad Rom. dicit fidem vestram meam sed fides S. Pau. erat vniuersalis catholica Roman Church and catholick or vniuersall Church less consistent together then christian Church and catholick Church or apostolicall and catholick Church for Christ was a singular person whence the word Christian is deriued and the Apostles were particular men whence the word Apostolicall comes and as the catholick Church is named christian because of Christ that is the supream inuisible head therof and as the catholick Church is called apostolicall in respect of the Apostles which were the foundation of it so the Catholick Church is called Roman from the Bishop of Rome that is the visible head therof subordinate to Christ * Concil Alexand loquens de Roma Eccl. sacer inquit vertex inquo omnis Ecclesia vertitur and indeed the Roman Church taken properly doth not signifie precisely and only that Church which is at Rome but cōprehendeth euery Church through out the whole world that professeth the same faith with it and acknowledgeth obedience to the same (u) According to S. Anaclete S. Anaclete S. Peters disciple and his third successor in the Pontificate
controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know
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
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
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
no definition was past and that vpon notice of any he should be most ready to embrace the sense and defend the sentence of the Church which testimony giueth euidence enough to belieue that Pope Iohn neuer defined the said controuersy As the Catholick Church guided by the holy Ghost asserteth the Saints reigning with Christ to haue actuall enioyment of blessedness so likwise declareth them to be our Aduocats mediatours and intercessours in the sight of God Although the office of aduocation mediation and intercession (g) Although Rom. S. Christ is said to make intercession for vs neuertheless the Churches custom is not to say Christ pray for vs but Christ haue mercy of vs. Thereby preferring his diuine before his human nature that is we pray vnto him as God and not as man and this Church practice taketh away the occasion of erring with the Arians which denyed the diuinity of our Sauiour Christ is proper to Christ alone as to the most excellent manner thereof for as much as he only without the helpe of man or of any Angel through the proper merits of his own passion and death on the crosle payed the full ransom or price of all sins whereby he reconciled vs to God in respect of which the Apostle calleth him the * Est vnicus mediator Christus ratione scilicet ac medio redemptionis qui proprio sanguine in cruce effuso nos ab inferno à diabolo ira Dei Patris redemit eidem nos reconciliauitâ—â—â— est aut◠〈◊〉 solus mediator ratioue medio intercessionis precum onely mediatour between God and man 1. Cor. 2. that is the sole singular mediatour taken in the singular sence of redemption after which sort also he is our sole Aduocate and Patron that by himselfe alone procured for vs mercy in the sight of his diuine Father and truly noe Christian asketh or obtaineth grace in this life or glory in the next but in vertue of his merits neuertheless the Apostles and Saints in Heauen and the faithfull on earth that deale with God by intercession and mediate with Christ by prayer also vnto procuring for vs saluation lay clame rightly to the office of an Aduocate and mediatour taken in a more large sense according to the common vsage of speech and the scriptures euidence as much which attribute the name of mediatour to Moyses Ieremy the Apostles and others as clearly proueth S. Cytill l. 12. Thom. cap. 10. also they giue the name of Sauiour and redemer to meer creatures Iud. 3.92 (h) S. Bernard ser that begins Signum magnum apparuit Teacheth that there is need of a mediatour to the mediatour Christ neither is there any better or more profitable then the Virgin Mary The obedient Virgin Mary saith he is made the aduocate of the inobedient Virgin Eue wherefore the holy Church calleth the Virgin Mary our Aduocate besids S. Greg. Nazian ora ad Grego Nysse asserts that Martyrs are mediatours between vs and God and so teacheth also S. Chrysostome in psal 50. and S. Hierom Epis ad Vigilant cap. 3. if the Apostles saith this great Doctour of the Church and Martyrs inuested with their bodyes did pray for others when they ought to haue been solicitous for themselues they pray rather for vs now being deliuered from their bodyes after their victories crownes and triumphs Again S. Austin Epis ad Paulinum calleth Bishops the peoples Aduocates in as much as they giue them their benediction Esdras 9.27 Act. 7.35 Wherefore Christ is our Aduocate after a far nobler manner then the Saints are Christ maketh intercession for vs in as much as he representeth to his diuine Father his own merits in our fauour The Saints in as much as they offer for vs their prayers through the merits of Christ Christ exhibiteth for vs what is his own Saints offer for vs what is Christs and therfore are but inferiour and secundary intercessours which neuer ask or obtaine any grace for vs but through Christ our lord which is the close of all Church prayers addressed to the blessed Saints in consequence of which the greatness of Christs glory suffereth nothing of preiudice but rather is illustrated thereby since through the immensity of his merits he did not procure only that his own prayers should be graciously heard and accepted in the sight of his diuine Father but likwise the prayers of euery one offered in his name aright in regard wherof the Apostles Martyrs and other Saints that reigne in Heauen hauing here on earth * S. Cypria magnus charoruÌ„ numerus nos in coelo exspectant .... de sua salute securi pro nostra soliciti espoused the generall interests of their neighbours and after the imitation of Christ their head promote by intercession the spirituall aduantages of all notwithstanding that their own concernments might haue exacted of them their whole employment in the behalfe of themselues being not then certain of heauenly blessedness doubtles whereas now they enioy a full assurance of the crownes of iustice which their victories haue merited their desires to aduance the spirituall interests of their friends on earth abound more and their charity soliciteth more for our admittance into Heauen to be partakers of their inheritance in the light of glory Coloss 1. * Tom. 1. Conciliorum Epis 1. S. Clemens in initio S. Clement in his Epistle to S. Iames called the brother of our lord auerreth that S. Peter encouraging him to accept after his death the gouerment of the Church promised that after his departure he would not cease to make intercession for him and his flock therby to ease him of his pastorall charge Likwise * Ser. 3. in anniuersario die assumptionis S. Leo the great that succeeded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter to whom Christ said before his passion and thou being conuerted confirme thy brethren and after his resurrection feed my sheepe my lambs And indeed S. Peter himselfe saith in the first Chap. of his second Epistle that he would endeauour after his decease that the Christians of those dayes might haue frequent remembrance of the things which he had taught them wherby it is euident enough that the Saints departed haue * S. Grego l. 4. dial ca. 33. quid est quod ibi nesciunt vbi scientem omnia sciunt Loquitur de sanctis in caelo Deum clarè intuentibus vnderstanding and memory and in earnest otherwise the comparison Christ made Math. 22. to wit the Saints are as the angels in Heauen had been very impertinent for * Euseb l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide qui fuit vnus ex militibus qui ducebant illaÌ„ ad locuÌ„ supplicij the heauenly Angels (i) It appears euidently by Christs owne words Luc. 15. how