not have beene the true and Catholicke Church but the Arrians should have been the Catholick Church for that they far exceeded in nuÌ„ber the rest which were the true Christians In this sence therefore wee deny the consequence The Antecedent also is not true because as before I sayde the Church of Rome doth not consent with the Church of the Apostles nor yet with the Church of the Fathers And therefore they haue not that vniuersality of multitude whereof they boast 5 If the Church of Rome bee not the true Church then for some ages together Christ had beene without a spouse but Christ never was without a spouse Therefore c. An 1. From a speciall to a generall arguments are drawen only affirmatively It is no good consequence therefore the church of Rome consisting of Popes Cardinalls Bishops Priests and others of the same ranke who withstood the heauenly truth were not the spouse of Christ therefore Christ had no spouse 2. I deny the maior or first propositioÌ„ For there were also other Churches as the Greeke Church which alwaies gainsayd the Bishop of Rome and wherein Christ might haue his spouse The argument therefore proceedes from an insufficient enumeration or reckoning vp of the parts to the whole 3 In the visible erronious Church of Rome there was the spouse of CHRIST hidden to the eye of the World all glorious within Psal 45 13 or the inuisible companie of belieuers Ans so Christ neuerthelesse had his Spouse On the contrarie side that we haue the Church of God with vs we proue Because to us agreeth the definition of the church therefore the church which is the thing defined agreeth to vs also 1. For in our Church the vncorupt ministerie of the word and Sacraments dooth flourish for witnesse whereof wee haue the holy scripture nay our Aduersaries theÌ„selues who hither to coulde neuer shewe out the Scripture that there is any thing in our Ministerie doctrine or administration of the Sacramentes contrarie to Christ or his Apostles Therefore wee are the true Church Because our Church in respect both of the Word and Sacraments is comformable to the Church described in the writings of the New testament vnder the Apostles Contrariwise our Aduersaries do reason thus 1 The Protestants belieue not all thinges which the Church of Rome dooth Therefore they are not the true Church Ans 1. There is more in the Conclusion than in the premises For no more followeth thence than that we do not agree with the Church of Rome in all things which who will deny But wee may not for that cause be thought not to be the true Church 2 It is a begging of the question For whether they which gaine-say the Churh of Rome do gaine-say the true Church that is the thing in controversie 2 The Protestants Church dooth not agree with the Church of the Fathers in all thinges Therfore they are not the true Church of Christ Ans 1. This argument is too common and agrees to both sides For by the same reason it may be proved that the Papists are not the Church because their Church which they cannot deny hath much fallen away from the Church of the Fathers 2 the church of the Fathers is not the sampler of Churches but the Church of the Apostles to which it is sufficient that our Church is like 3 The Prodestants doctrine is new It is but few yeares agoe since it first sawe the light Therefore their Church is not the true Church Answ 1. This is a begging of the question For that same is the matter in controversie 2. Our doctrine is not new but renued 3. There are therefore foure termes in the Argument For in the Maior proposition the worde Newe is taken for that which is simply and altogether new in the Minor for the refined and renued ministerie of the Word reformed according to the rule of the most ancieÌ„t doctrine of the Prophets Christ and the Apostles 4 The Church ought to have vnitie but so hath not the Church of the Protestants for it is rent and devided into parts and schismes Ans 1 Heere be foure termes For in the Maior proposition by the word Church are meant those which in truth and deede are the Church in the minor those which are in the outward company of the Church or those which have mingled themselves amongst our Church when as in truth they be not of our opinioÌ„ And these sever themselues from the true Church of them who maintaine the truth and stirre vp Schismes Of such sort of men Saint Iohn saith They went out from vs but they were not of vs for if they had been of vs they would have continued with vs 1 Iohn 2 19 2 It is a fallacie taking that for a cause which is not a cause Because the Church is not the cause of tumults and schismes but Schismatickes are the cause therof Otherwise the Church of Corinth had not beene the true church seeing Paul writeth There must be heresies among you 1 Corinth 11 19. Question 2 Whether we must grant that there is an inuisible Church The Papists acknowledge onely a visible Church which same they tye to the Pope Cardinalls Bishops c. rather than to the hearers But wee in this visible companie of them that heare the Word and vse the Sacraments doe believe that there is an other companie inuisible to the eies of men not in respect of the members persons themselues but in respect of the inteÌ„t of their hart and their fayth which is only known vnto God And that for these reasons Because wee believe the holy Catholicke Church but faith is the ground and evideÌ„ce of things which are not seene Heb 11 1. Because those which are in the visible Church may a great part of them be hypocrites betweene such and the true beleeuers God alone doth discerne vnto vs the hearts of men are not knowne and the Church doth iudge of secret â—gings 1. Christ knowes his sheepe Ioh 10. 14 27 2 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his Timo. 2. 19. Because we haue the thing it selfe the invisible Church deciphered by examples in the holy Scriptures 1 For a long time hath Israel beene without the true God and without priest to teach and without law but there Christ was not altogether deprived of his Spouse but though the ministerie were corrupted he had his invisible Church 2. Chron. 15. 3. 4. 2 I will leaue vnto me saith the Lord seven thousand men in Israel which haue not bowed the knee vnto Baal 1. Ki. 19. 18. But this company could not then be perceived with bodily eyes but was invisible and only knowne vnto God as is gathered out of verse 10 and 14. â— At the time of Christs comming into thâ— world when the publick Ministerie of the Word was corrupted God had his inuisible Church Marie Ioseph Zacharie Elizabeth the wise men that came froÌ„ the East Simeon
Anna c. He is not a Iewe which is one outward neither is that Circumcision which is outward in the flesh But he is a Iewe which is one within and the circumcision is of the hart whose praise is not of meÌ„ but of God Rom. 2 28 29. Now how God in the time of Poperie the publick Ministerie of the word being corrupted had his inuisible Church is thus declared There were a coÌ„pany of baptized Infants which were a great part of the Church but Note By this declaration it appeares tâ—at we doe not condemne our godly ancestours who liued in the time of Poperie the Church was neuer at any time without baptized children seeing that Baptisme euen vnder the raigne of Antichrist remained in the Church There were alwaies godly intelligeÌ„t meÌ„ which gaine-said the Pope sometimes openâ—y sometimes secretly See the booke intiâ—uled Catalâ—gus testium veritatis and those who gaine-said him had them which approâ—ed their iudgement although by reason of the tyrannie of the Bishops of Rome they durst not openly make profession thereof There were also many simple men whose harts were more pure thaÌ„ were the mouthes of their teachers The simpler sort had the chiefe fundamentall points of Christian Religion in the Lords praier the Creede and the ten Commaundements whereby they might bee instructed to a true faith a right inuocating of God and an holy life They heard the Passion of Christ read out of the stories of the Euangelists as also the rehearsing of the Gospels They might therfore out of the text neglecting the glosses of their Preachers learn those things which are necessarie to saluation They confirmed their faith by receauing the holy Supper of the Lord which though it was maimed of the one kinde the cup being quite taken froÌ„ them yet were not they in fault who were coÌ„strained to endure that tyrannie The Masse and other idolatrous seruice by the speciall prouidence of God were celebrated in the Latine tongue for which cause the Lay people were the lesse partakers of their idolatrie which vnderstoode not what was done They had Christ the foundation It is credible therefore that in their agonie the stubble that was built vpon the foundation was consumed but theÌ„selues saued as it were by the fire of tentation tribulation 1 Cor. 3. Contrariwise our Aduersaries reason 1 Yee are the light of the World a City that Note 〈◊〉 this 〈◊〉 our Aduersaries should proue that the church is onely visible but they proue nothing els but that the church is visible which is not questioned is set on an hill cannot be hid also no man lighteth a candle and putteth it vnder a bushell c. Mat. 5 14 15. therefore the Church is visible Ans 1. I graunt the whole reason if by the Church be meant the externall publick Ministerie 2 It is a fallacie from that which is spoken in some respect to the same taken absolutely for in that the Church is said to be visible that is true in some respect onely that is not in respect of the inward man but of the outward publick Ministerie 2 That the Church is visible and that the Church is inuisible be contradictories therefore if it be granted that the Church is visible the inuisible is ouerthrowne Ans Contradictions are not vnlesse they be spoken of the same things and in the same respect but that Church is called visible in one respect and inuisible in another for it is visible in respect of the externall companie of them that heare the Word and vse the Sacraments but it is inuisible in respect of the inward man and true faith which is knowne to God alone as before I said 3 Vnlesse the Church bee visible there will not bee an apparent and free accesse to the Church for any man which ought notwithstanding continually to be so Answer 1. There is an equiuocation in the worde Church First it is taken for the publick Ministerie of the Word and Sacraments and so I grant the whole reason Secondly it is taken for those which doe truly beleeue the Word and rightly vse the Sacraments and so the conclusion is to be denied 2 By that which hath beene saiâ— it appeareth that the Antecedent speaketh of the former the consequent of the later acceptioÌ„ of the Church and so there bee foure termes in the Syllogisme 4 Christ bids vs heare the Church Matthew 18. Which if it bee inuisible cannot bee found out Answer 1. I answere to this reason as to the former 2 Our Aduersaries haue more in the conclusion than in the premisses For thus much followeth that there is a certaine visible church or that in some meaning the church is visible but that there is onely a visible Church there is neuer a word in the place cited 5 The Fathers did oppose the authoritie of the visible Church against Heretikes therefore there must needes be a visible Church Ans 1. It is a fallacie supposing that for a cause which is not For they did not oppose the authority of the Church against the Heritikes for that it was either visible or inuisible but because at that time it preserued the sacred bookes and the sincere profession of the Doctrine 2 Neither did the Fathers seeke to represse the Heritikes by the onely authoritie of the Church but stroue against them with the authoritie of the Scripture Question 3. Whether the Church may erre Our Aduersaries denie it hoping that if it appeare as in truth it doth that the Church in ancient times was at Rome and if that the Church cannot erre that they shall easily without any adoe free themselues from all crime of falshoode by the bare name of the Church being free from all errour But we denie it for these reasons Because the promises of preseruing the purity of the Church are conditionall and not absolute as if yee continue in my word yee are verily my Disciples Ioh 8. 31. Because where the thing doth testifie the contrarie there no plea hath place But we haue examples ready at hand both in the olde and new Testament that the Church hath erred 1. The Church of the olde Testament aâ— concerning the publick Ministerie hath often erred as in the Wildernes when iâ— worshipped the Calfe in the time of the Iudges it oftentimes fell away from the true seruice of God The like happeneâ— vnder the gouernment of King Ahab iâ— the time of Ieremie and of Christs comming in the flesh 2. In the new Testament the Church erred 1 In the Church of Corinth many doubted of the Resurrection of the dead 2 The Galathians swarued from the Apostolick doctrine of Paul in the article of Iustification 3 The Church of Pergamus fauoured the Nicholaitans Reuelation 2 15. 3. At this day the Church of Rome doth erre in many things which hereafter shall be made to appeare as cleare as the noon day The particular members of the Church are not free from error as it is plaine that Peter
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
what is this to the purpose 5 Manie things are held and defended in the Church that is of Rome which are not in the Scriptures Answ For this verie cause they are forgeries deseruedly for the reasons before alleadged to be reiected 6 There are in the most auncient Councels which are approved and allowed on both parts constitutions which are not comprised in scripture but are receiued as being deâ—â—uered by the Church Ans 1 These constitutions belong to order and comelinesse and are not matters of faith Therfore this is nothing to the purpose 2 Neither are they proposed by the Councells as meritorious of eternall life but as things indifferent 3 And in Councells which wee approue of wee receiue those things onely which are not contrarie to the Word of God 7 Christ never commanded to abstaine from that which is strangled which notwithstanding the Apostles commanded Acts. 15 29. Nay they were abrogated and afterward brought vp by the Apostles Answ It is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respects For the Apostles did not require this as a thing necessarie to saluation but did ordaine in some respect according to the rule of charitie in favour of the weake ones who might bee offended at Christian libertie vsed vnseasonably But the Papists contend for such constitutions as they make necessarie It is therefore an argument from that which is necessarie by an accident and speciall occasion to that which is of it selfe absolutely necessarie QVESTION 3. The question is what kinde of workes those bee which our Aduersaries doe call workes of supererogation Our Aduersaries commende them highly as making men perfect but wee haue some things to except against them both in generall and in particular as That which they presuppose as a grounde is Error 1 false that is that we can performe more than is required of vs by the lawe When yee haue done all things which are commanded you say wee are vnprofitable seruants Luke 17 10. It is contrarie to the article of sanctification which dooth not grant to any man in this life a perfect plenarie fulfilling of the lawe much lesse anie workes of supererogation Whereof wee shall speake in the next Chapter following Contrariwise our Aduersaries doe reason thus 1 Christ sayth if thou shalt supererogate anie thing c. Luke 10 35. Therefore he had reference heere to workes of supererogation Ans 1 In controuersed points of Religion wee may not play with allegories which haue no ground in Scripture 2. Christ doth there extoll the charitie of the Samaritanâ— who before had giuen money to the hoste to make prouision for the wounded man and with all promised him that if heâ— spent more in prouiding for him hee would repaie it But what is this to workes of supererogation 2 I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Colos 1 24. Ans He speaketh nothing of the perfecte keeping of the lawe much lesse of workes of supererogation but of that parcell of the Crosse which God layeth vpon the shoulders of the Church and the members thereof to bee borne of them that they may bee made like to the image of his Sonne Romans 8 29 For the meaning of Paul is onely this since that certaine afflictions are allotted to the CHVRCH that himselfe beareth a great part of them that the measure of sufferings may bee fulfilled in the mysticall bodie of Christ And what is this to the works of supererogation They faine that Christ hath brought vs a Error 2 new and more perfect lawe by adioyning Euangelicall councells to the lawe which is very false Because manie of those things which they call councells are indeed commandements and the explication of the morall law wherof manie also are comprised in the Lawe of Moses where the tenne Commandements are explained Christ was not a Lawgiuer but a Mediatour 1 The Lawe was given by Moses but grace and truth by Iesus Christ Ioh 1 17. 2 And therefore that hee should not seeme a Law giuer Christ iudgeth no man Ioh 8 15. 3 Therefore the preaching of the Gospell not of the Lawe is called the preaching of Christ and the Ministerie of reconciliation 2 Corinthians 5 18 19 20. This false assertion of our Aduersaries savoureth of Mahometisme For Mahomet in his Alcoran saith that Moses gave not so perfect a law that Christ gaue a more perfect law for that no man could bee saued by the â—awe of Moses but that Mahomet hath giuen a most perfect and absolute law Change this last name of Mahomet into the name of S Francis Saint Dominicke c. and it wil be the verie same thing Our Aduersaries reckon Povertie amongst Euangelicall Councells and workes of supererogation 3 Pouerty but falsely Because it is not a councell but a commandement that when neede so requireth we Mat 8 19 20 c 10 37 38 c. Lu 18 29 c. should part with al the goods of this life nay life it selfe for Christs sake But the Moonkish pouertie is farre from this The Moonkish pouertie is but a mockerie For therein the sweate of the browes layed vpoÌ„ everie man in his calling is changed for yearely and most certaine renenews and pensions for terme of life Contrariwise our aduersaries doe reason 1 CHRIST sayd to the young man who asked a councell of perfection If thou wilt bee perfect goe and sell all c Matt 19 21. Marke 10 20. Ans The whole text doth make it plaine that Christ woulde represse and pull downe the proude yong Pharisee that swelled with perswasion of his owne perfection and that he meant nothing lesse than to teach that perfection did consist in povertie Neither would Christ by this answer prescribe a common rule of attaining to perfection But as God prooued Abrahams obedience when he commanded him to offer his sonn which yet he would not haue done so Christ by enioining the young man poverty would bring to light his disobedience and idolatrous worshipping of money That so it might appeare that hee loued riches more than God and that therefore he lyed in bragging that he had kept the lawe They ground the counsell of vowed chastitie 4 Chastitie vpon the words of Paul Concerning virgins I haue no commaundement of the Lord but I give counsell 1. Corint 7 25 and he thas is able to receaue this let him receaue it Matthew 19 â—2 Ans 1. Pauls counsell in this place was not concerning perfection or of obtaining of eternall life but his counsell was fitted to the present necessitie that is for feare of persecution it is not then to the purpose 2 Paul left this counsell free at their owne choise neither did he lay a snare on their coÌ„sciences Wherein there is no agreement with the moonkish vowed chastitie 3. Christ Matthew 19 handleth nothing of the perfection of man but onely teacheth that