9 10 11. ver I wrote vnto you in an Epistle not to companie with Fornicators The Corinthians had extended this precept too farre so farre as it was not possible for them exactly to obserue it And vpon this occasion it seemes they did as it vsually fals out in like cases vtterly neglect to practise it within its proper bounds or limits The Apostle therefore expresseth his meaning not to be that they should not keepe company with the Fornicators of this world or with the covetous or extortioners or with Idolaters for then must ye needs goe out of the world But now I haue written vnto you not to keepe company if any man that is called a brother be a fornicator or covetous or an Idolater or a railer or a Drunkard or an extortioner with such a one no not to eate For what haue I to doe to iudge them also that are without doe not yee iudge them that are within But them that are without God iudgeth 3 Thus it is true in blessings or priuiledges ecclesiasticall as well as ciuill Omnis commoditas sua fert incommoda secum Euery commodity or conveniēce is charged with some or other incommodious conditions Such of the Corinthians as were foris extra matriculam Ecclesiae visibilis out of the visible Church in Corinth were not subiect vnto this extraordinarie Iudicature or the inconveniences that did accompanie it Vnto all which euery visible member of the Chuch there planted was subiect But this subiection was like the seruice of God a great part of their perfect freedome and a chastisement not sweet for the present but grieuous yet yeelding the peaceable fruit of righteousnesse to them that were exercised by it All the Corinthians that were foris that is out of the visible Church there planted were more then lyable and more then obnoxious to a more dreadfull iudgement from God which one time or other must ineuitably fall vpon euery one that is not found in Christ or that is not a live-liue-member of the holy Catholike Church The onely meanes at least the ordinarie meanes then possible to be exempted from this fearefull iudgement was by associating themselues vnto the present visible Church and by submission of their soules to this peculiar Iudicature of Gods Apostles Christs Embassadours For this power as the Apostle elsewhere speakes was not giuen them for destruction but for edification The members of the Church that were thus iudged by them were chastened by the Lord that they should not bee condemned with the world 1 Cor. 11. vers 32. Every Apostle of Christ had the same authoritie which S. Paul here practised namely full authoritie to set downe orders for governing the Chruches planted by them and for excommunicating all such persons as either contemptuously violated their orders or did otherwise scandalously trespasse against the morall Law of God 4 Was it then lawfull for any visible member of the Church planted by Saint Paul at Corinth in case of controuersies which were to be arbitrated according to the tenor of his prescript before rehearsed to appeale from the sentence of Saint Paul or other domesticke arbitrators vnto S. Peter or vnto any forraine Church or See planted or gouerned by him Or contrariwise was it lawfull for the Churches planted by Saint Peter to appeale vnto S. Paul If thus to doe it were not lawfull then questionlesse the Churches visible of Saint Pauls planting were as truely distinct from the Chruches planted or governed by Saint Peter as one free State or Common weale is from another vnto which it is not in iurisdiction or matter of appeale subordinate Now it is not the vnitie or identitie of lawes or customes that makes a Common weale or Kingdome to be one and the same vnlesse the persons which are subiect vnto the same Lawes be likewise subiect to the same Supreame Tribunall For albeit aswell the temporall Lawes as the Ecclesiasticall constitutions of Sweden or Russia were as like to our English Lawes Ecclesiasticall or temporall as one apple is like to another yet could not Russia Sweden and England bee so properly termed one Kingdome and Common weale as England and Scotland are although the Lawes by which those Kingdomes are gouerned be much different 5 In like manner admitting the Lawes discipline of all the Churches planted by Saint Peter by Saint Paul and other Apostles had beene the selfe same yet could they not in this respect bee so truly and properly said one visible Church as the particular Churches planted by Saint Paul especially in one and the same prouince were one Church albeit their Lawes or ordinances had been more different It is probable then that there were as many seuerall distinct visible Churches as there were Apostles or other Ambassadors of Christ immediately indued with this extraordinary iudicature which is immediately deriued from Christ and independent vpon any earthly power or any power whatsoever on earth whether spirituall or temporall Their opinion is very probable who thinke that euery Apostle had his peculiar circuit allotted him by Christ and that they did disperse themselues into twelue seuerall parts of the world According to this tradition of the Ancients a learned Criticke of our times in matters sacred doth point and interpret the 25. v. of the first of the Acts after another manner then any known Interpreter to my remembrance doth And they prayed saying Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that he may take the roome of this ministration Apostleship frō which Iudas by transgression fell that he to wit Iudas might goe vnto his owne place Forso this place is ordinarily expounded but the Greek may bear another sense to wit that he that tooke part of the ministration and Apostleship from which Iudas had falne might bee sent that circuit which Iudas had he not falne should haue gone I It is then profession of the same faith participation of the Sacraments and subiection to the same Lawes and Ordinances ecclesiasticke which makes the visible Chruch to be one II It is the diuersitie of independent Iudicature or supreame tribunalls ecclesiasticke which makes pluralitie of visible Churches or distinguisheth one from the other III That which makes euery visible Church to be more or lesse the true Church of God is the greater or lesse efficacie or conformity of its publike doctrine and discipline for enapting or fashioning the visible members of it that they may become liue-members of the Holy Catholike Church or living stones of the new Ierusalem Euery true visible Church is as an inferiour Free-Schoole or Nurserie for trayning vp Scholars that they may be fit to be admitted into the celestiall Academie 6 There be two questions yet remaining of very good vse which if God permit shall bee more particularly discussed hereafter First Whether there be any Iudicature ecclesiasticke for independencie or otherwise altogether the same with that which the Apostles in
in whom alone they are exactly fulfilled not onely according to the mysticall but for the most part according to the most exquisite literall sense Not that either all or most passages of Scriptures which are first literally verified of some other and after exactly fulfilled in Christ haue as some great Diuines thinke two literall senses albeit this may sometimes happen though very seldome but that of one and the same litterall sense there may be and vsually are two or more obiects one more principall and proper the other either lesse principall or lesse proper Thus it alwaies not onely is but of necessitie must be wheresoeuer the tearmes wherein it pleaseth the Spirit of God to expresse himselfe containe in them a multiplicitie of significations or importances whether aequiuocal analogicall or ad vnum Now of all tearmes vsed in Scripture this word Church as was obserued before hath the greatest varietie of significations or importances And by consequence it must haue one principall obiect of which all the principall attributes or titles of the Church are punctually and accurately verified and other obiects lesse principall to which notwithstanding the same name or titles are in some measure often communicated 3 Hence it may to the obseruant Reader appeare that Bellarmines exception or argument against Caluine which being drawne into forme stands thus The word Church in Scripture doth alwaies import a visible companie of men Therfore it doth not belong to an inuisible Congregation is no better then this The holy ointment did bedeaw or besprinkle Aarons garments Ergo It was not powred vpon his head or it did not madifie or supple some other parts of his body whereas the truth is vnlesse the ointment had first beene plentifully poured vpon his head it could not haue run downe his necke vnto the skirts or rather the brimmes of his vesture Answerable to this representation we say that all the glorious prerogatiues titles or promises annexed to the Church in Scriptures are in th first place and principally meant of Christs liue-mysticall body But being in abundant measure bestowed on it they descend by analogie or participation vnto all and euery one that hath put on Christ by profession without respect of person place or dignitie All the difference in the measure of their participation or manner of their attribution ariseth from the diuers degrees of similitudes or proportion which they hold with the actuall live-members of Christs mysticall body in matter of faith or conuersation Such as haue the true modell or draught of that Catholique faith without which no man can be saued imprinted in their vnderstandings albeit not solidly ingrossed or transmitted into their hearts or affections are to bee reputed by vs who vnderstand their externall profession better then their inward disposition true Catholiques ttue members of Christs body and heires of promise Although in very deede and in his sight that knowes the secrets of mens hearts many of them be members of Christs body onely in such a sense as foetus conceptus non animatus As an humane body shaped or organized but yet not quickened with the spirit of life is tearmed a man 4 The conclusion touching this point which Bellarmine his followers are bound to proue if any thing they meane to proue to the purpose is this That vnder the name or titles of that Church wherunto the assistance of Gods spirit for its direction or other like prerogatiues are by Gods word assured the visible Church taken in that sense in which they alwaies take it is either literally and punctually meant or necessarily included The visible Church in their language is a Societie or Body Ecclesiastique notoriously knowne by the site or place of its residence or by their dignitie order and offices which are the perpetuall gouernours of it Ecclesia saith Bellarmine est tam visibilis quam est Regnum Galliae aut Respublica Venetorum And againe that Church whereof Christ is King is as visible in his absence by the presence of his Vicar generall as the Kingdome of Naples in the absence of the King is by the presence of his Viceroy Vnto the attributes or prerogatiues bestowed on the Church in the Apostles or Nicene Creede or vnto the promises annexed vnto it in the Scripture the visible Church as we say taken in the Romanists sense hath no claime or title saue onely in reuersion or by reflection that is The true mysticall body of Christ is onely instated in the blessings prerogatiues or promises made vnto the Church from this Body or rather from Christ which is the head of it the said blessings immediately and successiuely descend in different measure vnto the seuerall members of it or vnto such as are no solid members of Christ in practice or conuersation yet true Catholiques in opinion and loue vnfaigned vnto the Catholique faith And from indiuiduals thus habitually qualified the Church visible or representatiue deriues its right interest in the promises made vnto the Church generally or indefinitely taken Wheresoeuer two or three thus qualified are gathered together in Christs name that is not for any priuate ends or sinister respects but for meere loue of truth the presence of Christs spirit is by promise annexed vnto them Though a thousand Bishops Prelates or Clarkes not thus qualified be assembled for their own gaine or dignities or if their consultations be managed by superiour power or faction they haue no like interest in the former promise For any Church visible or representatiue whose indiuiduals are not thus farre qualified the greater part whereof for number or more principall for authority may be infideles aut haereti ci occulti that is Heretiques Infidels or Atheists in harts To vsurpe an absolute infallibilitie in iudgement of matters sacred is no better then blasphemie for any such Church to expect the extraordinary assistance of Gods spirit in their consultations is but the dregs and reliques of Simon Magus his sin But of the diuers acceptions of this word Church in what sense it is said visible or inuisible true or false wee are to speake hereafter Sect. 2. chap. 1. CHAP. VI. Containing the speciall points to be beleeued concerning this Article of the One Holy Catholique Church How euery one is so to moderate his assent or beliefe concerning it that he neither incline vnto presumption nor fall into despaire 1 THe speciall points which wee are in this article to beleeue are these First that as Christ whilest he liued on earth was a King albeit his Kingdome was not earthly nor of this world so he hath still a Kingdome or at least a great part of his Kingdome here on earth the members or Citizens of which Kingdome whilest liuing in this world are not of this world their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speakes is in heauen that is the Societie or Corporation whereof they are actuall and liue-members is translated from earth to heauen and their demeanour or conuersation here
yet did hee thereby cease to bee a visible member of the Holy Catholike Church For albeit Bellarmine would in part excuse him as if that which he did did not continere in se manifestum haeresin containe any manifest heresie yet Baronius and others and amongst the rest Binnius confesse that for yeelding to the Emperour the Catholikes did eschew communion with him Now these Catholikes that did eschew communion with Pope Liberius for communicating with the Arian faction were neither the Catholike Church nor the visible Church but at the best visible members of the Holy catholike Church And the Church as catholike includes as well vniuersalitie of succession and of time as extension of place or multitude of persons professing the catholike faith After this defection of the Romish church in the Bishop Liberius the whole Romane Empire was ouerspread with Arianisme If there were any visible Church of note which in those dayes remained catholike it was in the East without the precinct of the Romane Empire or in this our Iland The chiefe pillar or ground of truth which the Romane Empire in those times had was Gregory of Nazianzene as may appeare out of that ancient Author that writes his life Though Constantinople had been held the chiefe watch-tower of the oecumenicall church visible yet when Nazianzen was sent for thither to support the catholike cause against the Arians so much of the catholike church as was extant in that great citie was contracted within the narrow walls of the Temple of Anastasia for that church onely was permitted them to meete in as is thought in contempt that the littlenesse of it might vpbraid them with their paucitie it being a fit receptacle rather for a priuate conuenticle then for a iust and lawfull congregation Nazianzen then was the Luther of ancient times to reforme the visible church being ouerspred with Arianisme Luther was the Nazianzen of later times to dispell the mists of Poperie and Romish Idolatrie by the light of the Gospell and to reduce the visible church vnto conformitie with the ancient church 7 As many as in our Sauiours time here on earth at the instigation of the high Priest of the Scribes and Pharisees or of the then visible church representatiue or otherwise out of their priuate choice did persecute him and his Apostles as deceiuers or authors of new sects or heresies did thereby dissociate themselues from the ancient and Primitiue Church of God established in Iewrie and yet remained true and obedient members of the then visible or representatiue church On the contrary such as before our Sauiours death or passion did acknowledge him for their Messias although for so doing they were excommunicated and cast out of their Synagogues that is vtterly cut off from being any longer members of the then visible church did by this their known sufferings or martyrdome become illustrious and visible members of the true Primitiue and catholike Church whereof Abraham Dauid Samuel with all the rest of the holy Patriarkes and Prophets were principall parts The Iewes had agreed saith S. Iohn chap. 9. verse 22. that if any man did confesse that he was Christ hee should bee put out of the Synagogue For feare of this heauy censure the Parents of that blinde man which our Sauiour had restored to sight put off the Pharisees with this dilatorie answer We know that this is our Sonne and that he was borne blinde but by what meanes hee now seeth we know not or who hath opened his eyes wee know not he is of age aske him hee shall speake for himselfe The Sonne being asked boldly replies If this man were not of God he could doe nothing And for this answer hee is cast out of the Synagogue or visible church and yet remaines a more conspicuous and visible member of that holy church which Moses had planted in Israel then his Parents were which continued as they had beene actuall or vnseparated members of the present Synagogue or visible church CHAP. XVIII In what sense it may be granted that the visible Romish Church at the time of our forefathers separation from it was a true Church and yet withall the Synagogue of Sathan the seate of Antichrist and common sinke of heresies 1 BVt here it will bee demanded whether these visible members of the holy catholike church which were as liuing stones or fit materials for erecting reformed visible churches as hauing not their consciences indelibly branded with the character of the Beast were before Luther began his reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no that is whether they were the immediate sonnes of God begotten onely by his Spirit without the ministerie or trauaile of any visible church To affirme they were such sonnes of God we may not and if we say they were the sonnes and daughters of God and yet withall the sonnes and daughters of the visible church which was before Luthers time that visible church which by our positions can bee no other then the church of Rome was certainely a true church in that it brought forth sonnes and daughters vnto God All this may be granted that the Romish church before Luthers time was and at this day is a true church quoad hoc that it did and may bring forth sonnes and daughters vnto God that is there are these meanes of regeneration in it which are not in the Mahumetan or Iewish Synagogue In opposition to both which it may bee said a true church though in respect of the Primitiue catholike church or of reformed visible churches it may truely bee tearmed the Synagogue of Sathan or seate of Antichrist in many respects as much worse as it is in some respects better then the Iewish or Mahumetan Synagogue The Thesis was as discreetly proposed as learnedly prosecuted by Doctor Rainolds Romana Ecclesia nec est catholica Ecclesia nec sanum membrum Catholicae Ecclesiae The Roman Church neither is the Catholike Church nor any sound member of the Catholike Church In saying this hee did not deny it in some respects to be a true Church which is in expresse tearmes affirmed by Iunius in his book intituled Liber singularis de Ecclesia by Doctor Couell in his Apologie for Master Hooker and by Master Forbes vpon the 14. of the Reuelation whose testimonie is so much the more to bee esteemed because he expresly maintaines the papacie or representatiue Romish church to bee the Kingdome of the great Antichrist So that in the iudgement of these three which haue handled this point very discreetly as also in the iudgement of learned Doctor Rainolds the visible church of Rome might fitly bee compared vnto a Mother which brings forth sound and healthy children but when they come to sucke her milke she infects them with such loathsome diseases as accompany lewd and naughty Strumpets or if they chance to escape infection by the milke which they sucke from her in their infancie yet when she comes to feede them with stronger meats
if they be content to bee fed by her and seeke not their food from the ancient Primitiue and catholike Church like an abhominable nastie slut shee poysons all the food which is of her owne dressing Some there may be in this Church or as yet vnder her gouernement which are more cleanly Cookes and doe not so pollute the foode of life but that such as are continually fed by them as by ordinarie Pastors may escape the danger of their mothers infection and die members of the Holy catholike Church though not actually separated from the present visible Romish church nor externally vnited to any visible reformed Church 2 All this I take to be a true branch of the forecited Authors meaning but in what sense the visible Church of Rome before Luthers time might be said a true Church and yet withall the Synagogue of Sathan or in what manner their Cardinals Bishops and Priests may bee said to exercise the ministerie and seruice of Christ and yet they themselues bee bondslaues of Sathan Priests of Baal and natiue members of Antichrist may in my iudgement bee most punctually expressed by that excellent distinction of the ciuill Law Aliud est Magistratum esse aliud est in Magistratu esse It is one thing to be a true Magistrate another thing to bee in the Magistracie or to execute a Magistrates office From this distinction was gathered this generall ruled case or sentence That the Acts of him that was a false and vnlawfull Magistrate might be lawfull and iust This resolution or ruled case did grow vpon this occasion One Barbarius was by a common errour chosen Praetor and continued in the place wherof he was altogether vncapable as being a bond-man Some there were which did not onely consent to remoue him after the truth was knowne as hee was indeed by law remoued because he was neuer lawfull Praetor but withall did question whether the Acts that he had done whilest hee vniustly vsurped that office were of any validitie or rather voyd in Law It was determined according to the tenor of the former distinction that though hee was falsus Praetor a false Praetor yet he was in verapraetura in a true Praetorship and the Acts which he did did receiue their validitie from the Praetorship not from the Praetor One part of the Praetors office was to set men free which were bondslaues and in this respect it was requisite that none should be Praetor but hee which was a Free-man and that no bond-slaue though chosen Praetor by a common errour should euer prescribe by long continuance in the place but was instantly to bee amoued so soone as the truth was knowne and declared So that in respect of his person or of right vnto his place that Maxime of Law was still in force Quod non valuit ab initio non potest tempore valescere that which was of no value from its first beginning cannot acquire any validity by continuance of time yet in respect of the persons which were made free Denisons by him that other Maxime much oft times mistaken or misapplyed by some moderne Lawyers was true Communis error facit ius A common errour makes a Law In as much as he was chosen Praetor by a common and full consent of lawfull suffragants though so chosen by a common errour yet the Acts done by him till the errour was knowne and declared were iust and lawfull such as had beene set at libertie by him were as true Freemen as those that had beene set free by true and lawfull Praetors For their manumissions or enfranchisements tooke validity not from the condition or person of the Officer but from the vertue of his office into which he was an intruder In like manner though Richard the third were a Tyran no true King yet the Lawes made by him were true and good Lawes and the Earles or Barons created by him were true Earles and true Barons for though he were not legitimus Rex a lawfull King yet he was in legitimo regno constitutus he did manage a lawfull Kingdome Nor were they Traitors that did yeeld obedience to the Lawes made by him or submit themselues vnto the Magistrates of his appointmēt saue only in cases wherin the Lawes made by him might preiudice the fundamentall lawes of this Kingdome or cut off the right of Succession to the Crowne But in case the Magistrates Earles or Barons created by him should haue commanded their inferiours to take Armes against the knowne and lawfull heire to the Crowne to haue yeelded obedience vnto them in this case had beene treason as Richard himselfe during all the time of his Raigne was no better then a Traitor 3 Either from the Analogie of the former ruled case in matters ciuill or from the generall or fundamentall rule of equity whereof that was a branch did the Church ordaine that Baptisme administred by heretikes should not bee reiterated For though no heretike be a true member of the Church and therefore no true Priest yet so long as he is in sacerdotio in the Priests place the acts of his ministery or Priesthood be good Now though the Pope or Bishop of Rome be more then an hereticke euen the Antichrist or man of sin the supreame head though not of all Christs enemies for Iewes and Turkes are such yet of all Rebels or vsurpers of his throne on earth neuerthelesse seeing as the Apostle saith He sits in the Temple of God euen the acts of his ministration or Priesthood are good nor are the Bishops consecrated by him so polluted by communion with him in their consecration but that their Episcopall Acts as the ordination of Ministers the administration of Sacraments and the like be lawfull and good so long as they obserue the forme of ordination or administratiō of sacraments prescribed by Christ and his Apostles The word preached by them likewise hath the force and efficacie of begetting faith in their Hearers hearts so long as they teach nothing but what Christ hath taught the people or laity owe the like obedience vnto them that the people of the Iewes in our Sauiours time owed to the Scribes and Pharisees For though perhaps they haue in many points degenerated much further from S. Peters doctrine and manner of life then the Scribes and Pharisees had done from Moses yet so long as they sit in Peters or other catholike Bishops chaires that precept of our Sauiour Illos audite heare ye them binds them as much as it did the Iewes How farre it bound the Iewes I leaue it to the Expositors of the 23. of S. Mathew and amongst the rest to Maldonat 4 It is certaine the people were not by vertue of this precept bound to doe all that their high Priest with his confederates would ex cathedra command them to doe though intended by them in ordine ad Deum salutem Ecclesiae with reference to God and to the welfare of his Church For Caiaphas
can bee conceiued by the Church it selfe in what sense soever taken or by any member of it But this point likewise hath beene fully discussed throughout our second booke vpon the Creed Concerning this glorious title of not erring wherewith he seekes to invest the visible Church the case is easie and the issue short If the true Church which can neuer erre be the visible Church then that visible Church which often hath erred and doth still erre cannot be the true Church nor such a supreame Iudge of controversies as hee imagines the visible Romish Church to bee in his 6. chapter Now whether the visible church of Rome hath not of later yeeres grosly erred in many points most grieuously in this very opinion of their own absolute infallibilitie comes to bee disputed in the second book In which likewise it shall by Gods assistance appeare that this vanting Doctor hath really danced in that inextricable maze which hee termes but an Imaginarie circle cap. 7. 4. The speciall title or attribute which in this place requires larger discussion whether it belong meerly to the Holy Catholike Church so termed by Excellency or in some measure also vnto the visible Church is that Maxime vsuall amongst the Fathers Extra Ecclesiam non est salus that is as the forecited Author proposeth it cap. 8. that out of the true Church there can be no hope of salvation in any congregation or sect whatsoeuer As an additionall to this generall Testimonie they adde that of S. Hierom. tom 2. Ep. 57. ad Damas tom 4. l. 4. comment in cap. 11. Isa If any one were not in the Arke he was drowned in the time of the inundation If any one he not in the Church he perisheth in the day of destruction And againe Gaudentius a little more ancient then Hierom as this Author cites him It is manifest that all men of those times perished excepting onely such as deserued to bee found within the Arke bearing a type or figure of the Church For so in like manner they cannot be saved who are separated from the Apostolike faith and Catholike Church Guide of Faith cap. 8. 5 Pius Quartus affirmeth that that Creed which he hath patched vp out of the Nicene creed councel of Trent is the Faith extra quam non est salus out of which there is no saluation Vnto an empty discourse addressed to this purpose the said Author of the Antidote in his ninth chapter of the Guide of faith hath prefixed this swelling title No Sectarie so he termes vs can be saved by beleeuing generall heads The marke he aymes at is that we are bound vnder penaltie of damnation to beleeue whatsoeuer the visible Church commends vnto vs as a point of faith as firmely as we beleeue the generall articles of the Apostolike or Nicene Creed And to obtrude this conclusion vpon vs which would draw vs to a generall Apostasie hee hath shamelesly transferd that royall prerogatiue of Gods morall law auouched by S. Iames Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all c. 2.10 vnto all the mandates of the visible Church And lastly to accumulate impudency hauing once transgressed the bounds of Christian modestie hee further addes That it is not enough to beleeue all the mandates of the visible Church vnlesse wee doe communicate with it in practice But in what points we may communicate with the Romish church in what we may not shall bee in particular discussed hereafter For a generall answer to his blasphemous allegations we can conceiue none better none so good as that which S. Iames hath framed for vs He that said Thou shalt not steal Thou shalt do no murder Thou shalt not commit adultery nor beare false witnesse against thy neighbour said also in more precise and cautelous termes Thou shalt not make to thy selfe any graven Image nor the similitude of any thing that is in heauen aboue or in the earth beneath Thou shalt not bow downe to them nor worship them c. Now if we shall communicate with the present Romish church in worshipping the Images of the Almighty Creator of the persons in Trinity and of euery liuing creature in heauen or in adoring the similitudes of bread and wine or rather bread or wine it selfe wee should daily draw the guilt of transgressing the whole Law of God vpon vs. Werâ— not these kind of men further transported with their blind zeale vnto their owne Traditions and malice towards the Gospell of Christ then the Iewes were we might referre this point vnto the Romanists as the Apostles did the like vnto the Iudgement of the Iewes Whether it be better to obey God forbidding or the visible Church commanding the adoration of Images or the consecrated Hoast Iudge ye CHAP. X. In what cases Arguments of proportion may bee drawne from Allegories A full explication of the Allegorie vsed by S. Paul Gal. 4. and of the Argument or concludent proofe in the same Allegorie contained 1 VNto the argument drawne from Noahs Arke I could vse the common exceptioÌ„ Sensus allegoricus aut Symbolicus non est sensus argumeÌ„tativus That points of Doctrine are not to be grounded vpon the allegoricall or Symbolicall sense of scriptures But exceptions are then vsefull when they are needfull they are then only needfull when the Testimonies against vs are not only true but concludenr And some good writers to my apprehension haue not in any point giuen greater advantâ—ge to their aduersaries then by denying Orthodoxall or plausible antecedents when they should haue examined the Argument or trauersed the vulgar Iudgement concerning the consequence We will not therfore deny that the argument may be rightly drawn from Noahs Arke vnto Christ his Church which in Thesi is as much as to say that sensus allegoricus seu mysticus est aliquando argumentativus The allegoricall or mystical sense is somtimes argumentatiue yea it is alwaies so when the Allegorie is rightly grounded vpon the literall sense and when the termes are distinct and rightly suited For such an allegorie is an argument from proportion which is the most vsuall kinde of argument amongst sacred Writers I will instance in two arguments of S. Paul in the one of which I must be somewhat longer because it is more difficult Yet to recompence this inconuenience the matter of it rightly explicated is very Homogeneall or suteable to the matter now in hand and may serue as a leading case to others which we are hereafter to handle Galat. cap. 4. ver 21 22 23 24 25 26. Tell me ye that desire to be vnder the Law doe ye not heare the Law For it is written that Abraham had two sons the one by a boÌ„dmaid the other by a free woman but he who was of the bondwoman was borne after the flesh but he of the free-woman was by promise which things are an allegory As euery Analogie or proportion so euery Allegorie