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
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
Epis 55. affirm's That infidelity or false faith is inconsistent with the Church of Rome S. Austin Epis 66. auer's that our lord hath plac'd the doctrine of truth in the office and Chaire of the Roman Church and S. Bernard Epis 190. to Pope Innocentius against Abailardus writeth thus We must refer to your Apostle-ship all the scandalls and dangers which may happen in matters of faith for there defects in order to faith ought to be remedied where faith cannot faile for to what Other see was it euer said I haue pray'd for thee Peter that thy faith faile not Although Bishops of Rome that succeed in the Chaire of S. Peter may personally err as priuate Doctours neuertheless none euer did or shall err iudicially or definitiuely that is none of S. Peters successors haue or shall deuiat from the truth in their consistories Courts Councils consultations held concerning matters of faith Religion and generall manners because Christ's prayer I haue pray'd for thee Peter that thy faith faile not protects them Wherfore the ancient Fathers recur'd to Rome and applyed themselues to the Chaire of S. Peter in all matters of controuersy pertaining to Religion and faith namely S. Austin and the Bishops of Affricke vnto Innocentius the first and vnto Celestinus Epis 90 95. S. Chrysostome had recourse to the same Innocentius Epis 1. 2. S. Basil to the Pope in his tyme Epis 52. S. Hierom to Damasus Epis 5. 7 58. and S. Cyprian Epis ad Cornelium expresly affirm's that the cause of all schisms and heresies proceeds from want of obedience to the supream Pastour Nec aliunde saith he haereses obortae sunt aut nata sunt schismata quam inde quod vni Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos ad tempus Iudex vice Christi cogitatur From disobeying of lawfull Pastours began the notorious schism of Core Dathan and Abyron who rose vp against Moyses and Aaron whome God had appoynted Chief Rulers ouer them and the rest of the Children of Israël puft vp with proud thoughts of their own abilities and conceipted worthiness they were troubled and grieu'd at the establishing of priesthood in the family of Aaron onely and therefore arrogated to themselues priestly function against the ordinance of God and to the vpholding of their schism coind a new Theology teaching that Moyses and Aaron tooke too much vpon them lifting themselues aboue the people of our lord saying all were alike holy and our lord with euery one of them alike after the same manner all schisms and heresies down from our Sauiour Christ till these dayes haue sprung vp against God's ordinance in euery age some one or other wanton schollar hath drawn Disciples and gathered Accomplices together against the supream Pastour that is the Bishop of Rome and our true Aaron as S. Bernard calleth him l. 2. de consid c. 8. pretending that he tak's too much authority vpon him lifting his own chaire aboue all others seeing that the spirit of God is with euery one of them to teach preach and administer the Sacraments without dependence of him Their intent and aime in rising thus against the supream Pastour of the Church is to persuade the vnlearned that the speciall priuiledges of Pasce oues meas confirma fratres tuos which Christ cōfer'd on S. Peter doe not descend on his successors alone in consequence of which they conceiue it needless to seek to the Bishop of Rome for Confirmation of their new opinions or to value any condemnation in order thereto that proceeds from that Apostolicall Chaire and as all wanton schollars which coyne new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreame Pastour of the Church so they speake contemptuously of the schooles of orthodox Doctours in regard these be the supream Pastours chiefest consistery and the Churches sanctuary that keeps the Originall Cycli and weights of all Christian doctrine where with they weigh all coyns of new Theologies and such as are found too light are laid aside for the high Priest to condemne and anathematise lest the vnlearned learned be deluded thereby And indeed since the first erecting of scholes Cōnexae sunt saith the learned Canus scholae contemptio haeresum pestes contempt of scholes and heresies are inseperably connected together For example Luther afraid of the originall weights kept in the scholes of Orthodox Doctours sharpned his tongue against all the Vniuersities of those dayes which he called Lupanaria Antichristi the stews or Brodel houses of Antichrist and t' is common alike to all such as coyne or follow new opinions to haue an extream abhorrence from the scholes of Orthodox Doctours But woe to all such wanton schollars as goe out from the rest into seuerall sects for they perish in the contradiction of Core They are clouds without water carried about of winds Trees of Autumne without fruit raging waues of the sea foming out their owne shame and confusion wandring starres to whom is reseru'd the storm of darknes for euer Ep. Cath. Judae because they despise the scholes of Orthodox Doctours rise against the authority of their supream Pastour and cut out of their own braines vnauthorized Models of new sects and Religions As the Prince of darknes by diuine permission transforms himselfe into an Angel of light so he guideth the pencils of Ambitious schollars vnto setting forth false resemblances of true faith The extream wantonness of heady and high mynded Teachers by the crafty dealings of Satan has euen in our dayes turn'd Christianism into great disorder and confusion As the People of Rome through the delusions of Simon Magus were diuided in order to the true Selene some conceiuing her to appeare from one window some from an other and some from as many windowes as darted seeming resemblances of her so very many Christian people especially these of our own nation fince they haue let goe their hold of S. Peters Chaire that is since their falling away from the obedience due to the Church of Rome that first conuerted them to Christianism are of different iudgements as to the true faith deluded by the subtill sleights of new Teachers which according to the seuerall lustes of their high mynds haue diuided them into seuerall sects some be Lutherans some Caluinists some Protestants some Anabaptists some Independēts some fift-Monarke men some Quakers some Deists and some Atheists There are now as many faiths as wills whiles either faith is represented as new Teachers will or as they will so is interpreted and whereas according to one God one Lord and one baptism there is also but one faith men of these dayes are faln away from that which is the onely faith and begin to belieue that there is none at all confounded with the great variety of seeming faiths The ground wherof as t is afore intimated is in regard Non vnus in Ecclesia ad tempus Sacerdos ad
for as seruants present vnto their lords a cup of drink so persecutours reach vnto those they persecute a chalice of affliction wherby they serue and help them to a purchase of heauenly blessednes A goldsmith serueth a king when he maketh for him a crown of Royalty persecutours serue good Christians when they afflict them in as much as they deuise and forme for them crowns of eternity and with ihe hammer of persecution fit them to their heads Wherfore though persecutours lorde it while they inflict torments neuertheless they are indeed but the seruants of the tormented and only aboue them as chaff is aboue the good grain not because they are more worthy but in regard they be more light and when the time of winowing with the fan of diuine justice shall come God will make clean his floore and gather his good grain into his garner but will burn vp the chaff with vnquencheable fire Mat. 30. Wherfore persecutours of justmen * Aug. in psal 53. florent inquit iniusti persecutores felicitatesaeculi pereunt in virtute Dei Non enim quomodo florent pereunt florent enim ad tempus pereunt in eternum florent falsis honis pereunt veris tormentis doe not perish as they florish they florish for a short time and perish for euer Furthermore good Christians vnder the blak rod of tribulation in as much as they suffer for God and doc not desert him in their sufferings God doth not desert them he is with them in their trouble and deliuereth and glorifieth them God went down * Sap. 10. descendit eiâ— illo Joseph in foueam in vinculis non deroliquit eâ—m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiaÌ„ eum glorificabo cum vnder his Feathers he is their sheild buckler and fortress he is near to all that call vpon him in truth Psal 104. He was not farre * Ion. 2. orauit Ionas ad Dominum Deum suum de ventre piscis c. from Ionas whom he mercifully heard euen praying out of the fishes belly while the waues of the sea compassed him about he foresook not Daniel in his den of affliction for Daniel prayed vnto him * Dan. 6. Deus meus misit Angelum suum conciuâ—â— ora leabum c. and he sent his Angell to shut the lyons mouthes that they might not hurt him his Angell likewise descended with Azarias and his fellowes into the hot fiery furnace quenched the flames of the fire and made the midds of the furnace as a wind of dew blowing * Misit Angelum suum eruit seruos suos qui crediderunt in eum and the fire had no power ouer their bodyes for not an hair of their head was burnt Daniel 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation as that wind did so mitigate and temper the hot fire of the furnace that it had no power ouer the bodies of the three Innocent children so doth the spirit of God mitigate and sweeten the afflictions which innocent Christians suffer for his sake that they may not be swallowed vp with ouermuch heauines Wherfore such as are vnder the black rod of persecution haue no cause to fear or apprehend prejudice therby hauing God ready to defend them and his spirit to comfort them which is all sweet and sends influences of diuine sweetnes to their hearts that stirs them vp to praise bless and glorify him with Azarias and his fellows in the midds of their affliction and to pray with S. Paul Blessed be God the Father of our lord Iesus-Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations 2. Cor. 10. CHAR. XIJ. OF CHRISTIAN FAITH THE CONTENTS Christian faith is a gift of God conuinceth the truth of things that are not seen and bringeth into captivity all vnderstanding to the obedience of Christ through faith poor fishermen subdued kings and Emperors vnto embracing Christian Religion deuils belieue and tremble yet haue nothing of diuine faith being they want obedience the greatest praise of a faithfull Christian is to confess with his toungue outwardly what he belieueth with his heart inwardly faith without good works proceeding from diuine grace through the merits of Christ is a body without life faith alone cannot iustify no man through faith is certain that his sinns are forgiuen him CHristian faith is the substance of things hoped for As substance giues existence to the thing which it is the substance of so Christian faith causeth the existence of the thing hoped for representing it as present that during this life is absent with greater certainty then if the hand toucht or the eye saw it It is (a) According to the Apostle Hebr. 13. faith is the substance of things hoped for the argument of things which are not feen but S. Austin l. 2. de pec merit remis cap. 30. defining diuine faith in room of argument vseth conuiction saying faith is the substance of things hoped and the conuiction of things which are not seen that is faith as a strong argument conuinceth the truth of things vnseen the conuiction of things not seen that is to say neither by sense conceiued nor by reason comprehended * Ephes 2. Dei enim donuÌ„ est nempe fides It is the diuine gift that brings into * 2. Cor. 10. in captiuitatem redigentes omnem intelictum in obsequium Christi captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled and propounded by the authority of the Catholick Church to be beleiued This captiuity is a supernaturall motion laid on the will which it inclineth effectually and vseth nothing of violence it proceeds * 1. Pet. 2. qui de tenebris vocauit eos in admirabile lumen suum from the marueilous light of saith that enlightens the mind among the dark mists of errour As the carbuncle hath a singuiar prerogatiue of brightnes beyond all other precious stones which is to shine in darknes and chase away night so faith hath a speciall excellency of light aboue all other vertues which is to dissipate the darknes (b) Vnless God had been the author of Christian faith and assisted the Apostles poor fishermen that preach'd it the conuersion of so many kings Emperors and other illustrious Princes to the faith of Christ had been impossible for abstracting from diuine assistance it had not been as to reason consonant that so great Monarchs might euer haue been perswaded to despice wordly pleasures riches and honours vnto embracing of humility pouerty and the ignominious Cross of Christ for a reward of happines
they saw not This sole motiue carrieth evident credibility and weight enough to perswade a rationall prudent man to embrace Christian faith Wherfore Picus Mirandula Epis 5. writeth thus T is an extream madnes not to belieue the gospell the truth vvherof blood of Martyrs proclames Apostolicall voices eccho forth vvonders and miracles proue reason confirmes mute elements speak deuills confess but t is a greater madnes adheth he if a Christian that doubts not of the truth of the gospell neuertheless shall liue as if he did question the truth thereof of infidelity Examples of this captiuity were the learned Pagan Philosophers namely S. Denys of Areopagus Aristides Iustin Magistrat's Princes Kings and Emperours of all nations who illuminated with the admirable splendour of faith through the preaching of poor fishermen forsooke their sacrilegious worship of many Gods to imbrace the religion of one crucifyed Christ that seemed to most Gentiles foolishnes and to most Iews the stumbling stone of offence and rock of scandall hauing respect only to a reward of an enduring happines vnseen Obedience an effect of the afore said captiuity and a necessary requisite to faith is an humble submission of the will to diuine truth which distinguisheth it from all human perswasion for an assent to naturall verities apprehended either by sense demonstration or experience requires nothing of obedience in consequence of which though deuills (c) S. lames cap. 2. saith that deuils belieue and tremble that is they beleiue vnwillingly forc'd there to by clear evidence of the miracles of Christ in consequence of which their faith is not diuine supernaturally infused The deuils were affraid in regard they were conuinc'd that Christ was the son of God who must come to judge both men and Angels wherefore deuils stand in awe of Christ and his office of judge is an vnexpressable terrour vnto them belieue neuertheless they haue not the vertue of diuine faith because they want the vertue of (d) Aug. do verbis Domini c. 9. saith that the faith of wicked men that want the vertue of obedience comes near to the faith of deuils and truly the saith of our witsectaries in these daies is extream like vnto the faith of deuils because they will not belieue the mysteries of Christian Religion in obedience to authority but in clear evidence of naturall reason obedience Examples of this obedience were millions of Christians Primitiue and modern who in obedience to Christ endured mockings scoffings imprisonments wheeles kniues swords and all manner of torments stedfast and valiant in maintaining the faith of Christ and what they * Rom. 10. corde creditur ad iustitiam ore fit confessio ad salutem beleiued with their hearts they confessed with their mouths with their hearts they beleiued to justice and with their tongues made confession to saluation in which consists the cheif praise of Christian faith It is not enough that a Christian Catholick hath faith within himselfe * Mat. 10. qui confitebitur me coram hominibus confitebor ego eū corā Patrè meo qui in coelis est vnless he express it outwardly if he will haue Christ to confess him before his heauenly Father he ought to confess Christ be fore men Nothing is more gratfull to Christ then an open confession of ones faith Saint Peters confession of Christs diuinity * S. Hilar. fides Petri de diuinitate Christi habet claues Regni caelorum got the keys of Heauen and that joyn'd to a full expression of loue to Christ merited the cheif place among the twelue Apostles But faith wanting charity is a lamp without oyle a candle without flame and a body without life faith in the absence of charity is * Jacob. 2. fides sine operibus mortua est dead hauing neither nourishment to burn or flame to enlighten or life to liue and as the body doth act by the influence of life so faith doth work by the support of charity (e) S. Bernard ser 38. teacheth that the want of merits is a pernicious pouerty and biddeth us take care to haue merits and know when we haue them that they are giuen us and indeed the Council of Trent sess 6. can 32. has defined that the good works of a just man be the gifts of God and the merits of the same just man for as much as they proceede from him by diuine grace and the merits of Iesus-Christ and other good works proceeding from diuine grace grounded in the merits of Christ which are not only signs or testimonies of faith's presence but they doe increase * Iacob 2. en operibus fides cōsummata est and perfect it in the work of iustification of which faith is the foundation only Wherby is plainly euidenced that the sole essentiall requisit to sanctifying justice is not faith * 1. Cor. 13. nunc autem manet Fides Spes Charitas tria haec maior autem horum est charitas Igitur cum charitas sit maior fide non debet dici quod sola fides iustificet saluet alone called by the name of speciall faith and counted a certain evident cognition infallibly assuring the beleiuer that his sins are forgiuen him in particular and that he is made an adopted child of God through Christ Neither is such a faith the substance of things hoped for which is the definition or description of Christian faith deliuered by the Apostle for hope that is seen is not hope nor a thing (f) Hieron l. 2. con Iouin writeth thus T vvere great injustice in God if the should punish sins that is vvicked vvorks and haue no regard to or revvard for good vvorks peculiarly assured is a thing hopd for Besides when S. Peter bid Simon Magus who after his baptism had retained wickednes in his heart to repent he did not assure him that his sins should be forgiuen him saying only vnto him Repent of this thy wickednes and pray God if perhaps the thought of thine heart may be forgiuen thee And S. Paul while he preached to others although he did not apprehend in himselfe any guilt of mortall wickednes yet he durst not pronounce himselfe justifyed being afraid of damnation he feared lest while he preached to others himselfe should become a reprobate * Aug. ser 19. de verbis Apostoliait Paulus suo timore nos terruit quid enim faciet agnus vbi aries tremuit But what shall the lamb doe when the Ram is afraid (g) Chrysostome in Comment super 10. Epis 1. ad Cor. writeth thus Let him that thinks he standeth take heed lest he fall for if Paul the Apostle saith he the strongest of all men vvas affraid vve haue greater reason to fear if S. Paul the most sted fast and valiant in the faith of Christ did tremble and fear in the working of his saluation what shall other Christians doe which be far inferior to him CHAR. XIIJ. OF A VVIT-BELIEVER THE CONTENTS
A wit-sectary set forth the greatest praise of faith is first to belieue and then to know an inordinate loue to Philosophy is the mother of Heresies A Wit-belieuer is an inuader of Christian faith inordinately attending to naturall reason and scientificall demonstrations in the search of supernaturall truths which faith only is entrusted with (a) S. Austin l. de vtili cred c. 1. arguing against the Manicheans which taught that Christians ought not to assent vnto the mysteries of faith vnless they knew them afore by the light of reason saith expresly That vve doe not knovv vnto belieuing but vee belieue vnto knovving and ambitious to know before he belieues he robs faith of its greatest praise which is first to * Aug. tract 79. in Joan. haec est inquit laws fidei si quod creditur non videtur vnde illud Isa si non credideritis non intelligetis belieue and then to know or to belieue what is not known Also he is an inuader of the true belieuers * Aug. de vtilitate credendi con Manichae sidelis Christianus non rationalis appellatur name which is Christian changing it into an nouell Title of rationall and accordingly stileth himselfe the rationall belieuer Besides blown vp with a conceited actiuity of his own witt he chooseth to teach amiss rather then to teach with the current of other belieuers and inuent (b) S. Paul 1. Tim. Counsels Timothy to auoide profane nouelties and oppositions of knowledge falsely so called which men of corrupt minds and puft vp with pride promising haue erred about faith vnauthoriz'd and vnparal lel'd modells of new doctrin rather then to be counted in the ranck of * Luc. 18. dixit superbus Pharisaeus nō sum sicut caeteri homines ergo sicut caeteri daemonū infert S. Bernardus Caeteri homines In the pursuance of his ambition he rips his brain and forcibly cuts out abortiue notions which goe rather in a rownd circle of fancy by which he is biased then in a right line of reason tending to the law (c) Rom. 12. The Apostle condemnes knowledge that is not according to sobriety that is which is not conform to the generall practice of the holy Church and such saith S. Iraeneus l. 5. c 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering how far more worthly a religious Idiote is then a blasphemous and impudent sophister of sobriety and charity which is the only center of religious consistency His fancied thoughts he puts forth in bold assertions dressed vp with obscure words and dark sentences to take the ears of the ignorant or such as being desirous to be esteemed witty doe abandon their judgment to an implicit faith of his new exotick notions In sum he is a wit-sectary that fancy vnder a specious colour of reason hath deboiched making him eat too * Prouerb 25. mel multum comedendo nocet aboundantly the hony of Philosophy and thereby create her the Mistress which is but the hand maid of Theology her office being only to call vnto the Tower of wisdome and not to rule therin Philosophy is the captiue woman that S. Hierome wisely aduiseth Pammachius to diuest of her alluring and bewitching haires and make her bald assuring him that by so dressing her she shall bring forth much captiue fruit and of a Moabit become an Israelite (d) S. Hier. ad Ctesiph con Pelag. c. 1. and Tertullian de praescrip con Marcio l. 5. call Philosophers the Patriarcks of Hereticks affirming that the ancient Heresies haue sprung from such as were too much addicted to prophane Philosophy And S. Ambros l. 1. de fide cap. 5. con Aria ascribes to Philosophy the Origen of all impieties and moreouer excludes Philosophicall arguments in the resolution of faith as vnnecessary For vve giue credence saith this great Doctor to fishermen and not to Philosophers Philosophy so long only is profitable to the Church of God as she is kept in awe of diuine faith and in obedience to the schooles of Christian Catholick Doctors If it were granted that * S. Tho. do Villa-noua ser de Epiph. pag. 33. experimento saepè didicimus vt qu◠nimium cupit esse Philosophus facilè desinat esse Christianus sicut magi dum quaerunt in Hierusalem humanum consilium amisere caeleste signum sic Christiani nimium quaerentes humanas rationes in diuinis mysterijs perdunt fidei lucom fulgorem Philosophy might furnish clear demonstrations as requisits to Christian faith it would follow of necessity that faith were not faith being faith and naturall euidence are inconsistent together according to the Apostle who excludeth sight from the walk of faith 2. Cor. 5. CHAR. XIV OF A SINGVLAR DOCTOR THE CONTENTS Singular Teachers compared to Erostratus and Pausanias from the singularity of one Doctor proceed's the curiosity of many hearers one singular Master planteth a sect which the curiosity of many schollars spreads singular Teachers appeare outwardly in sheeps cloathing while they are inwardly rauenous wolfes A Singular Doctor is a wanton schollar of new notions that blown vp with vanity and arrogancy ambitiously endeauoureth to get a name aboue other Teachers contempory with him (a) S. Bernard ser 65. in Cant. writeth that the intent and aim of all hereticks is to in hance and spread their name through singularity of doctrine And S. Gregor l. 24. mor. saith that t is naturall vnto hereticks to be puft vp with vaine pride of science and to scorne and laugh at the simplicity of other belieuers Also Theodoret. in praet in Polymor obserues that some men which haue done no gallant laudable actions worthy renown endeauour by wicked entreprises to celebrate their name Aug. in psal 9 saith that those which cannot be known by well doing striue by ill doing to abide for euer in the mouth of posterity desirous of an euill name rather then to haue none at all which is the sole ground of his singularity and rather then to haue none he laboureth for an ill one turning from wholsom learning * Martianus Imperator in Concil Calcedo qui post veritatem repertam inquit Doctorum vnitate stabilitā aliquid vlterius discutit mēdacium quaerit established in the vnity of Doctors to exoctick and vnauthorised Tenents which though he craftily diuulgeth for primitiue verities and vaunteth (b) S. Chrysostome in com oper imperf super Mat. hom 45. writeth thus When thou shalt hear any man extolling and beatifying the ancient Doctours obserue his carriage tovvard those vvhich are contemporary vvith him for if he shall approue and honour those doubtles he vvould haue respected the others if be had liued in their dayes but if he contemne the moderne he vvould likevvise haue contemned the ancient Teachers if he had been contemporary vvith them to haue left modern as troubled waters for ancient doctrins as clear springs neuertheless he carries
quickning spirit be not there also that by holy inspirations had tempered his free will became sensible of his own misery and humbly acknowledged his own imbecillity wherby he found the blessed effects of the diuine bountifullnes * Rom. 2. ignoras quoniam benignitas Dei ad poenitentiā te adducit that led him to repentance But Pharaoh through the flexibility of his free will resisted Gods mercifull will and continued in his pertinacy * Aug. l. quaes in Exod. q. 18. ascribit proprio Pharaonis vitio quod habuerit tale cor vt patientiâ Dei non moueretur ad pietatem sed potius ad impietatem and hardnes of heart whereby he experienced in punishments Gods power whose mercy in diuine Gifts he had contemned In like manner Esau for hauing contemned the diuine call to the light of truth became * Aug. l 1. ad simplicia noluit inquit Esau non cucurrit ..... spreta Dei vocatione reprobus faectus est a reprobat which God foreseeing long before to whome all future things are present and secrets of all hearts open and manifest pronounced his heauy displeasure against him saying I haue hated Esau yet God did not hate Esau for what he made him * Aug. trac 12. in Ioan. sub finē quod audis homo Deus fecit quod audis peccator ipse homo fecit dele quod fecisti vt Deus saluet quod fecit but for what Esau made him self God made him vnto saluation and he made himself vnto damnation dispising the diuine calling that might haue saued him (f) S. Austin trac 12. in Ioan. saith that if it were asked of him why the Iews could not belieue he should suddenly answere because they would not Which reply is conform to the sacred Text Act. 7. Hovv long yee stift neckt Jews vvill yee refist the holy ghost The blind and hard hearted Iews depriued themselues of the maruellous light of Christian faith for they might haue belieued in Christ if they had not resisted the holy Ghost that offered them holy inspirations to chase away their darknes to soften the hardnes of their hearts and to make pleasing what was displeasing vnto them namely the holy Prophesies cōuincingly shewing Christ to be the promised Messias (g) According to S. Austin in Euchir ad Laurent c. 95. tom 3. Deus non iniustè noluit saluos fieri habitantes sci Corozain Beth aide cum potuissent salui esse si voluissent That is the will of God in order to not sauing the inhabitants of Corozain and Bethsaida had nothing of iniustice since they might haue been sau'd if they would themselues wherefore Epis 105. ad Macedo be assertes that the neglect or resisting of diuine grace vvhich is giuen to make us good makes us euill And S. Chrysostom hom 28. in Mat. 26. and hom 46. in Ioan. 6. Teacheth that since many among those whom God calleth do perish by necessary consequence it followes that it lies within the power of their free will to perish or be saued It seemed expedient to set down the fore mentioned clear authorities out of S. Austin to shew against the new Teachers of our dayes that this chiefest Doctour of grace after S. Paul the Apostle did teach that God giues to euery man sufficient grace to saue his soul see the Annot. of the following character Again the inhabitants of Corozain and Bethsaida abused a measure of diuine grace to their perdition that would haue been sufficient to the inhabitants of Tyrus and Sidon vnto their conuersion and therefore woe was pronounced to the Citties of Corozain and Bethsaida for if the marueilous works which were done in them had been done in Tyrus and Sidon they had repented in sackcloth and ashes howeuer Gods Gifts neither outward * Per externa beneficia dumtaxat qualia sunt lex doctrina c. Dei benignitas non adducit ad poenitentiam sed insuper simul operatur in eo intrinsecus occulta inspinatione Audit inquit Aug. homo hominem vel Angelum dicentē vt autem cognoscat verum esse quod dicitur illo lumine mens intus spargitur quod aeteraum manet lucet in toncbris nor inward were wanting to these latter inhabitants for God is not desectiue in necessary expedients to the saluation of any one people whose mercifull will is to saue all CHAR. XIX OF GODS CHARITY IN LAYING HIS COMMANDEMENTS ON MAN THE CONTENTS If God had commanded man nothing man should haue had nothing whereby to know his own inferiority and his Creators superiority God imposed easy commandements giuing withall sufficient auxiliaries for the performance thereof to assert an impossibility to keepe the diuine laws and ordinances is to accuse God of impiety and iniustice GOds Charity in laying his commandements on man is the execution of his diuine will in remonstrance of his supream soueraignity vnto saluation to euery one that will keep his commandements Gods ordinances doe shew his superiority and mans inferiority and are the diuine compasses by which all such steer their course as tend vnto iustification of life Originall sin had so wounded the chief faculties of mans soul that in his vnderstanding little light was left to see euill and in the will less delight to doe good yet the mercifull wil of God compassionating this condition of human misery (a) S. Austin l. de sp lit c. 33. teacheth that God vseth two kind of perswasions to bring men vnto Christian faith one whereof is outward by Euangelicall exhortations wherby the precepts of the law worke something saith he for as much as they admonish us of our infirmities to the end we may recur to iustifying grace the other is an inward persuasion consisting in illuminations vnto clearing our vnderstanding and in pious affections vnto delighting our will which are inward actuall graces where of God is the sole cause for according to the same S. Austin it is not in the power of any man to hinder God from putting inward persuasions into his mynde though when they are put there he can cast them away being his will is free to assent or dissent there to gaue his commandements written with his own hand in two tables to * Rom. 7. peccatum nō cognoscebam nisi per legē point at sin and gaue together sufficient grace to take away what the tables of commandements only pointed at * Aug. l. 3. de lib. arb c. 28. rerum moderatori sūmo placuit iustissime vt in ortu hominis originaliter appareat iustitia punientis in prouectu misericordia liberantis though in mans natiuity appeares Gods vindicatiue iustice as vnto the said originall sin and the calamities annexed there to neuertheless in mans groth to the vsing of reason God manifesteth his deliuering mercy giuing to each man sufficient helps to ouercome the punishments or miscries which his natiuity meriteth And as * Aug. l. 3. de
sancti spiritus accipere gratiam Jtem S. Cyrillus Hierosol Cateche 3. vnguentum inquit confirmationis postquam est consecratum non est ampliùs vnguentum nudum commune sed Chrysma Christi quo corpus quidem vngitur anima autem sancto viuifico spiritu sanctificatur ancient Fathers nearest to the Apostles times do vnanimonsly interpret the meaning of the Scripture Act. 8. that saith then laid they their hands on them and they receiued the (c) By imposition of hands mentioned Act. 8. The ancient Fathers vnderstood the administing of sacramentall confirmation namely S. Cyprian Epis 73. S. Hierom. Dial. con Lucif ad S. Austin l. 15. de Trinit c. 26. affirmes that the Apostles Peter and Iohn pray'd that those might receiue the holy Ghost on whom they had laid their hands By the holy Ghost is meant the third person in the B. Trinity and he is said to be giuen when sanctifying grace is infused into or augmented in our souls and doubtless the imposition of hands afore mentioned Act. 8. through the vertue and efficacy of it's application was indeed an effectuall instrumentall cause of grace for t' is said in the same chapter set down that when Simon saw that through the imposition of the Apostles hands the holy Ghost was giuen he offered to buy it conceiuing he might obtaine that diuine gift with money Holy Ghost And albeit that signing and anointing with Chrism in the forehead be not mentioned therein yet it is clear that then S. Peter and S. Iohn did not administer confirmation without either of them they hauing been by continuall vsage receiued and practiced in the catholick Church down from the Apostles to the present times as the essentiall partes therof in so much that euen anciently confirmation is named the Sacramēt * Aug. l 2. con lite petit c. 104. vocat Sacramentum chrysmatis dicit esse Sacramentū sicut Baptimus c. Aug. alij Patres vocant illud signaculum in fronte of Chrism Sacrament or sign in the forehead Christ did think it fitting that the forehead should be signed because of the outward eminence therof aboue the other parts of mans body signifying thereby that a Christian ought not to be ashamed of the cross Besid's in the same chap. Act. 8. though S. Luke relateth only that the Eunuch before S. Philip baptised him said I belieue the son of God to be IESVS making no mention of the other diuine persons to wit Father and Holy Ghost nor of other necessary requisits to diuine faith notwithstanding according to S. Austin lib. de fide oper cap. 9. it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to christian faith howeuer it is a weak argument that hath the support of negatiues onely and a manifest weakness to question what the Church of God armed against all Heresyes through the constant infallible assistance of the holy Ghost doth practise vniuersally Moreouer Christ at his last supper when he instituted (d) Christ iustituted the Sacrament of confirmation at his last supper according to tradition set down in the 2. Epis c. 1. of Pope Fabianus who expresly assertes that Christ at his last supper appointed and determined Chrism for the proper matter of this Sacrament and taught his Apostles how to make it the Sacrament of confirmation taught his Apostles the mingling of oile and Balsom to the making of Chrism which is the necessary matter therof and instructed them as to the forme also which is this or some other equalling it for example * Catech. Trid. par 2. cap. 3. ait Christum tradidisse qua forma administretur hoc Sacramentum legitimā formam esse hanc vel aliam aequiualentem Consigno to signo Crucis c. I signe thee with the sign of the cross and confirm thee with Chrism of saluation in the name of the Father and of the son and of the holy Ghost Amen Which words or others equalling them are (e) The generall practice of the Church and the Decree of Pope Eugenius in the Council of Floreuce giue euidence of the from of sacramentall confirmation The particle Saluation is put vnto signifying the cheif product of this Sacrament which is sanctifying and strengthning grace again the particles vvith the sign of the cross are inserted in the form because the military marke that the party confirm'd receiues is the sign of the cross and indeed all christian signing is perform'd with the sign of the cross as plainly appear's by the generall practice of the primitiue Church the forme of this Sacrament The (f) According to S. Hierom Dial. con Lucif c. 4. Bishops giue the holy Ghost by laying on their hands on the baptis'd that is by the Sacrament of cofirmation the holy Ghost is giuen and Epis 150. ad Iubaian he calleth sacramentall confirmation grace of strengh vnto professing the faith of Christ before king's and Tyrants also obserues that euen the Apostles wanted courage and strengh before they were confirm'd through the comming of the holy Ghost at Pentecost but afterwards saith S. Hierome they spoke boldy to the Prince of the Iewes saying They vvere bound to obey rather God then men and rejoyc'd in the mids of their bitter sufferings speciall effect of confirmation is additionall sanctification and armour of grace or grace of strength as a pleadg of the spirit in the heart 2. Cor. 1. Whereby the person baptised is established in Christ and enabled to wrestle against spirituall wickedness and stand boldly against the sensible assaults of Tyrants that persecute the catholick religion The Apostles after they were confirmed with great confidence preach'd the word of God and with great power gaue testimony of the resurrection of Iesus Act. 4. S. Peter vnconfirmed was frighted at the voice of a poore Maide S. Peter confirmed made light of the imperiall sword of Nero. In as much as this Sacrament is vniterable deputing a christian to a speciall office in the seruice of Christ that is admitting him into Christs militia and withall arming him with the grace of courage and strengh to stand against Tyrants in defence of Christ and his faith of necessity imprinteth an (g) T is an Article of christian faith defined Trident. sess 7. de Sacram. in genere Floren in decreto Eugenij that the Sacrament of confirmation imprints an indelible Character which bear 's the name of a military sign or marke vndelible cbaracter which is a spirituall mark or quality that receiu's its existency in the soul of him that is confirmed through a reall impression thereof made in vertue of the Sacrament In like manner the Character of baptism is a reall physicall quality or entity imprinted in him that is baptised aright and can neuer be blotted out either by Apostacy or Heresy For as much as of necessity cofirmation presupposeth the Character of baptism it is of no effect if conferred on a person vnbaptised
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
Pet. 10. in order to many diuine ordinances in regard they doe not shew plainly clearly and euidently all the mysterious precepts of Christian faith that require necessary obseruance wherefore it is an extream weakness to infer from the light of the written a negation of light in the vnwritten word of God as to instruction in iustice and saluation and indeed down from the begining of the Church christian religion hath in all times * Trid sess 4. cap. 1. declarat veritatem disciplinä Ecclesiae contineri in libris scriptis sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictāte quasi per manus traditae ad nos vsque peruenerūt huiusmodi traditionū contemptoros anathemati subiecit Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari apertè contineri in scripturis been directed and gouerned by both of the said lights that is by the written and vnwritten word as by laws and customs which kind of gouerment is common alike to euery common wealth instituted aright That this double light (c) According to S. Irenaens p. 3. con haer c. 3. 4. Tertull. l. de coro militum cap. 3. S. Basil l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis ad Janua there is full parity between traditions ad scriptures warrantable authority being common alike to the one and the other Wherefore S. Chrys hom 4. in 2. ad Thess saith Est traditio nihil quaras amplius T' is tradition seeke no further of written and vnwritten Traditions is of necessary and perpetuall vse in the Church appeareth by the second Epistie to the Thesalonians where S. Paul enioyneth the keeping of both saying stand fast keepe the Traditions which you haue been taught either by word or our Epistle All the doctrines necessary to saluation which the Apostles receiued either from the mouth of Iesus-Christ or by inspiration of the holy Ghost they deliuered to the faithfull of those dayes partly in written and partly in vnwritten traditions which down from the primatiue Church to the present times haue passed as from hand to hand in a continuall line of priestly succession Moreouer it appeareth clearly by the second Chapter of S. Iohns canonicall Epistle that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation for he expresly saith although I had many things to write vnto you yet would I not write with paper and inck for I trust to come vnto you and speak mouth to mouth that your ioy may bee full which he repeateth in the end of his third canonicall Epistle saying I haue many things to write but I will not with ynck and pen write vnto thee and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you but ye cannot beare them now meant of many mysteries of faith distinct from those he had already taught them so S. Iohns meaning was that he had other doctrines of christian faith or manners to deliuer by word of mouth then those he had written with ynck and pen and truly the particles That your ioy may be full doe import as much being meant of spirituall ioy such as faithfull christians commonly receiue when they are instructed in things pertaining to iustice and saluation and it is not in reason probable that S. Iohn should vnderstand temperall ioy in order to wordly aduantages the intent of his Epistle being to stir vp a Mother and her son vnto a vertuous life in Iesus-Christ neither is it as to reason credible that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward or by the other Apostles afore there being no scripture testimony wheron to ground those coniectures inuented meerly by the aduersaries of vnwritten traditions Besids it is plainly euident that sundry vnwritten doctrines of christian religion which are not contained expresly in any part of the new or old Testament are of necessary credence For example we must belieue with diuine faith the receiued catalogue or canon of both Testaments to be the true and vncorrupted word of God For otherwise those holy writings would haue nothing of weight with vs as theron to relie our saluation notwithstanding not any part of either Testament expresseth the receiued catalogue or canon for example we must belieue that the true sense of the written letter is a necessary and essentiall requisit to faith because in the sense that giueth life and not in the letter that bringeth death the true word of God consists but the true sense of the written letter that is to say how (d) The Caluinists in a publick disputation with the Antytrinitarians in the presence of Iohn the second elected king of Hungary engag'd to proue by scripture the mystery of the B. Trinity but failing in their engagement the king of a Caluinist became an Anti-trinitarian the written letter ought to be taken whether in a proper or figuratiue signification is not known but by the interpretation and tradition of the Church Again we must belieue that in one God there is a Trinity of diuine persons which be really distinct one from an other and no more yet not any writing of the Apostles or Euangelists (e) According to S. Chrys hom 4. operum imperf as in Heauen so in scripture God lies hid vnseen Wherefore as all men behold this corporall Heauen and not God that dwels within it so though many read the holy scriptures neuertheless they perceiue not the God of truth that lies hid in the inward seuse thereof expresly assertes a reall distinction or excludeth expresly a quaternity of persons and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three which beare testimony in Heauen the Father the word and the holy Ghost neuertheless he doth not say expresly * Simplex affirmatio ternarij in aliquo non excludit vel negat ibi esse aliquod quartum cū in quaternario includatur ternarium qui asserit esse tres vbi sun◠quatuor non falsum dicit three only or that these three are really distinct one from an other for he addeth these three are one in so much that the great Sabellian heretick Praxeas taught that God was but one sole person that carried three distinct names in order to three seuerall effects naming him Father in as much as he createth all things son because be was borne of the Virgin Mary inuested with human nature and holy Ghost in regard he sanctifieth all creatures Wherfore if the Apostles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality and a reall identity as to nature and substance and the Church