A TREATISE OF THE HOLY CATHOLIKE FAITH and CHVRCH Diuided into three Bookes By THOMAS IACKSON Dr. in Diuinitie Chaplaine to his Maiestie in Ordinarie and Vicar of Saint Nicolas Church in the Towne of Newcastle vpon Tyne The first Booke LONDON Printed by M. F. for Iohn Clarke and are to be sold at his Shop vnder St. Peters Church in Cornehill 1627. TO THE RIGHT WORSHIPFVLL and truly worthy Knight Sir RICHARD ANDERSON of Pendley in Hartfordshire the blessings of this life and of that to come bee multiplied RIGHT WORTHIE SIR YOur vnfaigned Loue to Learning and true Religion well knowne by reall testimonies to all true Louers of them which haue the happines as my selfe for long time haue had to be acquainted with you drew this short Treatise vpon its first returne vnto mee to whom it hath beene from its first birth a stranger to take you for its Foster-Father Could it speake for it selfe it would I am perswaded complaine of wrong if I should direct it to seeke another Patron being not acquainted with any Family which beares a more liuely image of a well-ordered Church than your Family doth Nor is there any other to whom I more heartily wish all furtherance in good beginnings and proceedings then I doe to yours and to that Honorable Family vnto which you are happily vnited Of this my desire of my best respect vnto your selfe and to your Noble Lady I haue no better token for the present then this Treatise of the holy Catholike Faith and Church Thus commending both of you with all yours and it vnto the blessing of him who is the sole Fountaine of Faith and Head of the Holy Catholike Church I take my leaue and rest Yours euer in the surest bonds of sincere loue and obseruance THOMAS IACKSON From my Vicarage in Newcastle vpon Tine this first of Ianuary 1626. Courteous and Christian Reader THe summe of this Treatise was deliuered in Catechisme Lectures for the benefit of yonger Students in Pembrook Colledge in Oxon at the request of the Master of that Societie my Reuerend and Worthy Friend and of some other good friends to whose religious desires my hope was to haue giuen better satisfaction if my continuance in that ancient and sweet Nurserie of Learning had been longer or my studies there lesse interrupted with other occasions But God be praysed that Colledge hath beene furnished since with one of their owne body of whose learned and polite Labours I hope one day to be with others a partaker This Treatise as now it is hath beene for the most part since in the hands of others being committed by me to the perusall of that great light of the Northerne parts my then Reuerend and dearest Friend Doctor Birkhead from whose iudicious censure I hoped then this and other of my Labours should haue receiued some perfection and I much comfort from his company But it pleased the Lord whose good pleasure we must obey not question to call him from vs no doubt to his greater good though to the great losse and sorrow of euery true member of the English Church which knew him before it was my hap being then absent from these parts to heare from him or speake with him Since his death it hath past through many hands but all as it seemes good friends in that it returnes vnto me intire And from it as it is I hope no orthodoxall Reader shall receiue any discontent nor any Aduersaries of the truth much aduantage Wherein it is for the matter deficient or not so fully exprest I shall haue opportunitie whether by the aduise of Friends or exceptions of the Aduersarie to amend or inlarge in other Treatises of the same Argument which by Gods assistance shall shortly be communicated to thee And for this reason in part I haue beene the more willing to haue it published at this time Thine in Christ Iesus THOMAS IACKSON ⧠The Contents of the seuerall Chapters handled in this Treatise SECTION I. Containing the description definition and properties of the Holy Catholike Church taken in the prime and principall sense in the sixe first Chapters Chapters Folio 1. That it is easier to oppose than to answer a Romanist in this Argument of the Church The Authors method for meeting with wrangling Sophismes 3 2. The definition of the Church in generall gathered from the diuers sorts of vnion betweene bodies naturall artificiall or ciuill 5 3. Of the nature and properties of the Church taken in its principall sense How it is differenced from other Bodies ciuill Of the peculiar vnity which it hath 13 4. Of the preeminences which the Church hath of other Bodies or Corporations in respect of the Gouernour of it and the Lawes by which it is gouerned Of the two Attributes Holy and Catholike 21 5. Containing the friuolous exceptions of Cardinall Bellarmine and some other Romanists against the former or like description of the true Church or that Church which is principally meant in the Apostles Creed 29 6. Containing the speciall points to bee beleeued concerning this Article of the One Holy Catholike Church How euery one is so to moderate his assent or beliefe concerning it that hee neither incline vnto presumption nor fall into despaire 35 SECTION II. Of the visible Church in generall Of its principall Attributes or Priuiledges vnto the sixteenth Chapter 7. Of the Church Militant and Triumphant In what sense it is said that the true Church is inuisible 43 8. What is required to the constitution of a visible Church Whence the vnitie or pluralitie of visible Churches ariseth What vnity may bee had or expected betweene visible Churches independent one of another for Iurisdiction The diuers acceptions or degrees of the visible Church 52 9. That albeit the true Church be alwaies visible yet it is a grosse sophisme hence to inferre that the visible Church is alwayes the true Church or that one visible Church is more priuiledged from erring than another The strange blasphemy by which the Author of the Antidote seekes to support the infallibilitie of the visible Romish Church 66 10. In what cases Arguments of proportion may bee drawne from Allegories A full explication of the Allegory vsed by S. Paul Gal. 4. and of the Argument or concludent proofe in the same Allegorie contained 75 11 Of the consonancie betweene the promulgation of the old Testament and the New Of the opposition betweene the Law and the Gospell or betweene the old Testament and the New The explication of the Apostles argument Heb. 9. ver 13 14. 86 12. The Allegorie or Argument of proportion drawn from Noahs Arke explicated according to the former rules and retorted vpon the Romanist 92 13. How farre and in what cases that Maxime vsed by the Fathers Extra Ecclesiam non est salus Out of the Church there is no saluation is true of the visible Church or Churches visible 97 14. Declaring by one speciall instance the particular manner and opportunities by which the
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
Inhabitant of China or of Terra incognita can be saued is a great deale more safe then to thinke God hath no meanes vnknowne vnto vs by which he may and doth saue some euen in those countries wherin there is no visible Church or Christian Congregation or whose Inhabitants haue no commerce with any Christians Wee see by experience that God teacheth such as are borne deafe and dumb many things by the eye or other external suggestion which such as haue the vse benefit of eares tongue could not learn either by sight or other externall sense Now albeit the Apostles rule faith commeth by bearing be most vndoubtedly true and true likewise that without faith it is impossible to please God yet were it an hard censure hence to conclude that none such as are born deafe and dumbe can be saued The Apostles saying then that faith commeth by hearing must bee limited by its proper subiect that is men to whom God hath giuen the gift of hearing So must the Maxime now in question extra Ecclesiam non est salus out of the Church there is no saluation bee limited or restrained to its proper subiect Howbeit the exact limitation of it might best bee made or taken by such as haue occasion to dispute with the Iewes or Heathens It is onely or especially true in respect of such Iewes Turkes or heathens and their seuerall progenies as haue commerce with Christians The former Maxime with reference to such men is vniuersally true if we take the visible Church vniuersally or indefinitely vnlesse such men associate themselues to some visible Church or other they cannot be saued And in some cases it may be vndoubtedly true in respect of some particular visible Church but so true onely ex accidenti or hypothesi by accident or vpon supposition As if a Iew or Mahumetan by profession and birth should liue in this kingdome hauing no possible meanes of associating himselfe to any other congregation of Christians than such as conforme themselues to the doctrine and discipline of the Church of England it were both safe and orthodoxe to lay the former Law or Gospell as hard vnto him as the Papists doe vnto vs to tell him in plaine and peremptory tearmes that there were no meanes for him to escape the horrors of hell and miseries of the world to come vnlesse hee would become a member of Christs Church planted here amongst vs. Or in case he and other more such as he is were to leaue vs and to reside in some other State or Kingdome we were bound in conscience to apply the like medicine vnto him or them and to tell them there were no hope for them to escape the wrath of God but by becomming the sonnes of God no hope to become the sonnes of God but by becomming the children of some visible Church indued with power and authoritie to baptize them into Christs death and resurrection Of heathens then or infidels or of whosoeuer not as yet professing Christianitie yet hauing commerce with Christians and liuing within the call of the visible Church that of Cyprian is vniuersally true Hee that hath not the Church for his Mother cannot haue God for his Father Albeit by the Church in this saying we meane a visible Church 2 Of such as haue beene actuall members of some visible Church but haue either separated themselues from it or haue beene cast out of it by Ecclesiastike censure or coactiue power neither of the former Maximes extra Ecclesiam non est salus Et qui non habet Ecclesiam Matrem non habet Deum Patrem out of the Church there is no saluation And he that hath not the Church for his Mother hath not God for his Father is vniuersally true if we speake of the Church visible whether particular indefinite or vniuersall Both must be limited by the reasons or occasions which did moue the parties to forsake the Church wherein they were baptized or by the causes for which they were excluded or cast out of it It is here supposed that if the causes why they are excluded from one visible Church bee iust and good and the exclusion it selfe legall and formall the parties thus iustly excluded from one cannot lawfully be admitted into another visible Church 3 Swarez in his treatise to my remembrance de causa formali and in that question An dentur plures formae in vno composito whether there bee more formes than one in one body mentions a Synod which anathematizeth all such as dogmatically doe hold tres animas in vno viuente three soules in one liuing body And had the spirituall sword been put into Lactantius his hands it is very likely he would haue put all such Philosophers Geographers or Astronomers as had held the Antipodes to haue sought out a visible Church in that region At the least if his arme had beene so long as the Iesuits make the Popes hee would haue cut them off from all Communion with any visible Church or congregation of Christians within the Hemisphere wherein he liued And no question but euery visible Church hath such power and authority that it may so it will tyrannically abuse the power which God hath giuen it cut off euery inferiour member de facto But being cut off though from the vniuersall Church visible vpon no greater occasions or iuster causes then these late mentioned they do not thereby cease to be members of the Church which is to vs inuisible that is of the Church which is Holy and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no not to be visible members of the Holy Catholike Church taken in a secondary sense that is of the Catholike Church which is visible to vs. Of which and of the ground of this distinction betweene an actuall member of the present visible Church and a visible member of the Holy Catholike Church we shall speake hereafter But to hold tres animas in vno viuente three soules in one liuing bodie is not so great an error in Diuinity or so meritorious of excommunication as either to affirme that there be two persons or to deny that there be two natures in our Sauiour Christ He that should dogmatically hold the affirmatiue or negatiue specified deserueth to bee vtterly cut off from euery visible Church And one and the same stroke of the spirituall sword which cuts him off from being a member of the visible Church doth incontinently cut him off from being a member of the Holy Catholike Church in what sense soeuer taken or to speake more properly hee doth depriue himselfe ipso facto of all communion with Christ or his body the Church by denying the vnity of his person or by confounding his natures And hauing thus apparantly excommunicated himselfe from that holy Church which is only knowne vnto God to vs invisible the visible Church stands bound in dutie of conscience and allegiance to Christ to depriue him of all communion with her or any member of hers either in the
superstition and palpable darkenesse which had ouerspread the visible Romish Church there were within it though not of it many visible members of the Holy Catholike Church men by so much more true and liuely members of the Holy Catholike Church or Body of Christ by how much they were lesse true and actuall members of the visible Romish Church that is by how much their adherence vnto the Romish Church representatiue or to the authority of the Court of Rome was lesse firme or none as in a generall plague when euery city and towne throughout the whole Kingdome is infected they are most safe which haue solitarie dwellings in the country and haue least commerce with port townes or markets Such adherence to the visible or representatiue Church of Rome as the Iesuites and others now challenge doth as we haue often said induce a separation from the Holy Catholike Church and is more deadly to the soule then to be bed-fellow to one sicke of the pestilence is to the body CHAP. XVII That men may be visible members of the holy Catholike and Apostolike Church and yet no actuall members of any present visible Church 1 THe two principall points whereon we pitch may bee comprised in these two propositions the first A man may be a true liue-member of the holy Catholike Church albeit he hath no vnion or commerce with any member of the Churches visible And this proposition is cleere from that point formerly discussed how farre it was true of the visible Church extra ecclesiam non est salus Out of the Church there is no saluation The second A man may be a true and visible member of the Holy Catholike Church and yet be no actual member of any visible Church The truth of this later proposition may be proued by many instances of most ages since the Church whether vnder the Law or Gospell became visible For this present it shall suffice to explicate the meaning of it according to my former promise and to confirme the truth of it so explicated by one or two pregnant instances Albeit most of the termes in this proposition or distinction contained haue beene explicated before in two inquiries the one what was required to the constitution of the Holy Catholike Church The other what was required to the constitution of a visible Church To what was then said I will adde onely thus much That the Church may bee termed Catholike either in the prime sense or as we then sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in a secondary analogicall sense The Catholike Church in the prime sense consists only of such men as are actuall and indissoluble members of Christs mysticall body or of such as haue the Catholike Faith not onely sowne in their braines or vnderstanding but throughly rooted in their hearts In a secondary Analogicall sense Euery present visible Church which holdeth the Holy Catholike faith without which no man can bee saued pure and vndefiled with the traditions or inuentions of men may bee termed an Holy Catholike Church When we say a man may be a visible mēber of the holy Catholike Church and yet no actuall member of any present visible Church we take the catholike Church in the later or secondary sense that is for a Church wherein no point of faith or doctrine is maintained or allowed which is not consonant and homogeneall to the Catholike primitiue faith deliuered by Christ his Apostles Who are indissoluble members of Christs bodie is onely visible or known to him Many thousands are and haue been true mēbers of it which are haue been altogether inuisible to vs. But who they be which professe the vnity of that faith which the Apostles taught and without which no man can bee saued is visible and knowne to all such as either heare them professe it viua voce or can read and vnderstand their profession of it giuen in writing 2 The truth of the second proposition may easily be manifested hence in as much as the vnion betweene the members of any Church as visible consists in the vnity of discipline or iurisdictiō or of lawes iudiciall or ceremoniall whereas the vnion of the Church as holy and Catholike formally consists in the vnitie of faith or doctrine or of Lawes and Mysteries internally spirituall and morall It is cleare that the former vnion may be dissolued without the dissolution of the latter as the latter likewise in some cases may be dissolued without dissolution of the former As for example a man may be cut off by excōmunication or exile from all commerce with the present visible Church wherein hee was bred and borne and yet not thereby cut off from the Holy Catholike orthodoxall Church Againe a man by heresie or impious opinions whether voluntarily and secretly imbraced by him or thrust vpon him by the visible Church which hath authority of Iurisdiction ouer him may separate himselfe from the Holy Catholike Church and yet still remaine an actuall member a deare sonne of the visible Church in whose bosome he is willing to liue Euery visible Church whose Lawes are ratified by Soueraigne Authority and whose Gouernours are armed with power coactiue may cut off any particular member besides the head from which all power coactiue is deriued Suppose one or two or more be actually cut off by excommunication exile or the like censure not onely from publike communion in the Church but from all ciuill commerce with his neighbours yet if I know that hee was so cut off either vpon mis-information or mistake of his Iudges as if he had held some grieuous heresies which as appeares to mee hee did not or that the Church Gouernors out of ignorance spleene or faction or other sinister respects which I may not in particular examine did condemne these opinions held by him for hereticall or schismaticall which are in themselues and to my knowledge orthodoxall and truly Catholike hee is to mee and to others which know his meaning a visible member of the Holy Catholike Church though no more a member of the visible Church wherein he did and we yet remaine And albeit I haue no power to rescind the visible Churches decree or authoritatiuely to pronounce him a Catholike whom they to whom the cognizance of such causes belongs haue condemned for an hereticke and albeit I may not admit him to publike prayers or to communion at the Sacraments as being interdicted by authoritie yet I may and ought still to retaine that communion with him which in this Creed we beleeue to be betwixt all true members of Christs body or professors of the Holy Catholike faith that is the Communion of Saints such a Communion as is betwixt the members of the Church triumphant and the liuing members of Christs body militant or rather such as is betweene the orthodoxall professors of the English or other reformed Churches I am bound to pray for him and he for me that we may continue stedfast in the faith which we haue receiued
Church visible or representatiue did first incroach vpon the royall Attributes of the holy Catholike and Apostolike Church For what causes Christians may separate thewselues or suffer themselues to be separated from any visible Church whereof they were sometimes members 111 15. That our Forefathers separation from the Romish Church was most lawfull and iust both in respect of Prince and State and in respect of euery priuate person which feared God or sought to retaine the holy Catholike and Apostolike Faith 118 SECTION III. The visible Church of England retaines the holy Catholike faith which the Romish Church hath defiled 16. That our Chvrch was in the Romish Church before Luthers time and yet in it neither as a visible Church altogether distinct from it nor as any natiue member of it 139 17. That men may be visible members of the holy Catholike and Apostolike Church and yet no actuall members of any present visible Church 149 18. In what sense it may bee 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 160 19 Whether our Forefathers in separating themselues or suffering themselues to be separated from the Romish Church did any otherwise then Gods Prophets or our Sauiours Disciples had their case and opportunity beene the same would haue done 170 20. Whether the name Catholike can in good earnest bee pleaded or pretended for an vnseparable marke of the true visible Church 21. That the title of Catholike is proper and essentiall vnto the faith professed by the present visible Church of England but cannot truely be attributed to the Faith or Creede of the moderne visible Romish Church 180 22. Of the adinuentions or new Articles added to the Creede by the Romish Church by which shee hath defiled the Holy Catholike and Apostolike faith Of the difference betwixt the Church of Rome and the Church of England concerning the rule of faith What that ecclesiasticke tradition was which Vincentius Lirâ—nensis so much commendeth to what vse it serued in the ancient Councels 185 23. Of the agreement betweene the Enthusiast or some non-conformitants to the Church of England and the Romish Church concerning the manner how the Spirit of truth as they suppose doth lead men into all truth That the true sense of scripture is as determinable by light of reason and rules of art as the conclusions of any other sciences or faculties are A generall suruey of the depraued or more then hereticall or heathenish infidelity of the moderne Romish Church 195 Errata Page 80 lin penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A TREATISE of the Holy Catholique Faith and CHVRCH IN the Exposition of the Apostles Creed a worke vndertaken by me long agoe I did sequester foure points from the body of that intended worke now almost finished The first was the doctrine of the holy blessed Trinitie which I reserued for the last part of my labours to be set downe by way of prayer or Soliloquies as being an argument in my iudgement both then and now more fit for meditation then for controuersie or Scholasticke discourse The second point was the Article of the holy Catholike Church The Third the Communion of Saints The fourth the Forgiuenesse of sinnes Points which I knew not how to handle in that ranke and order as they are propounded vnto vs in the Creede without manifest interruption of my intended method which I indeauoured should be continuate each latter part immediately issuing out of the former Nor could I finde a commodious entrance into the Article of Christs comming to iudge as well the dead as the liuing before I had treated of the resurrection of the dead Nor could I finish what I had to say or what was to bee said concerning the last Iudgement it selfe without some explication of the sentence to be awarded and that is life euerlasting to all true beleeuers and euerlasting death to the disobedient and vnbeleeuers So then the articles of the holy Catholique Church of the Communion of Saints of the forgiuenesse of sinnes haue beene out of choice and intended method left altogether vntouched reserued for peculiar Treatises CHAP. I. That it is easier to oppose than to answer a Romanist in this Argument of the Church The Authors method for meeting with wrangling Sophismes FIrst then of the Holy Catholique Church An Argument fitting for these times being specially insisted vpon and inlarged by Priests and Iesuites to our preiudice they well perceiuing their intricate disputes and sophisticall discourses in this point to bee the only net which Peters pretended successors haue left them for catching silly vncatechized soules or for intangling men of deepe vnderstanding but of deeper discontent or dislike with their present Gouernours or Dispensers of preferment For vnto men either not misled by discontented passion or otherwise not vncapable of sound reason it might easily appear that there is no heresie at this day maintained in Christendome at least so generally which doth either so highly offend God and his Christ or so grieuousty disturb the publike peace of Christs Church or so desperately indaÌ„ger the soul of euery one that subscribes vnto it as this heresie concerning the transcendent Authoritie of the visible Romish Church Howbeit I must confesse it is a great deale easier to discouer their blasphemies refute their heresies to pittie the stupiditie of some or to deride the petulancie or rashnesse of others then to auoide the contrary errors into which some reformed Writers of good note haue fallen some through meere eagernesse of opposition others through weakenesse and want of Arts. And no maruell for there is nothing which sooner or faster leades Artists themselues into errour than identitie of names or words including in them diuersitie of significations or importances The diuers significations of one and the same word may be either equiuocall or analogicall or a medly of both Be the diuersitie of this or that kinde or of what kinde it may bee vntill the difference betwixt them be exactly notified or vnfolded by some commodious distinction or artificiall explication they are apt to bring forth seeds of such endlesse quarrels betwixt controuersie-writers as grounds and tenements not well bounded or suruaide alwaies breede betwixt greedy and wrangling neighbours As in the one case each man is prone to trespasse vpon his neighbours possession so in the other each seuerall signification or importance is alwaies incroaching vpon the attributes or prerogatiues which most properly appertaine to some other more prime and principall Now there is no word or terme vsed either in any scientificall morall or popular discourse which hath so many so much different significations or importances as the word Church hath whether we take it in the Greeke Latine or English For preuenting the inconueniences whereunto the multiplicity and diuersitie of its significations or
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
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
put in diuers places remaine the same without any alteration or diminution of their measure or number the legacy would stand good and the partie vnto whom it is bequeathed would sustaine no losse But if the indiuidualls should be successiuely taken away and others put in their places to make vp the same measure and the same heape for outward fashion and quantity which the Donor did bequeath the legacy were lost if this were done through his default to whom it was bequeathed for the heape is not the same vnlesse the individuals be the same because it hath no forme to giue it distinct being or vnion He that bequeaths a certain measure of corne though dispersed is presumed to haue bequeathed the same corne though afterwards it be made into one heape or è contra Hee that bequeathes an heape of corne is presumed to bequeath euery indiuiduall graine contained in the heape at the time of the bequest though they bee afterward dispersed or put into seueral places before the Donee can come to challenge them But it is not so in a house or ship for if a man should bequeath a ship by legacie which afterwards were dissolued albeit no materiall part were lost yet the legacie were lost because it is not the same body that was bequeathed as hauing lost the forme So the Lawyers say si navis legata dissoluta sit neque materiam neque navem refectam deberi If the ship which is bequeathed by legacie be taken in peeces neither the materialls nor the ship which is made of them is due to the legatee For the materialls were not bequeathed but as vnited into one forme and the forme being lost the indiuiduall bequeathed is lost Though the same materials were made vp againe into the like forme yet could it not be reputed the same ship but another like vnto it But this is to bee vnderstood in case the dissolution bee made simul semel all at once For if a ship bequeathed should before the Donee take possession of it bee successiuely repaired as Theseus his ship was albeit neuer a rib or plank or other materiall did remaine the same yet the form being not dissolued or abolished the ship should bee the same it was For the new materials although numerically or perhaps specifically distinct from the former yet being for vse the same as the former were and holding the same proportion with the whole whereunto they were fitted doe no way dissolue but rather continue the former vnitie or Identitie of forme The same case is cleerer in bodies naturall at least in vegetables As if a master should bequeath a yong tree not of ten yeers grouth vnto his seruant giuing him leaue to cut it downe or to let it stand as long as hee pleased though it should stand threescore yeeres before he cut it downe yet could no man except that it was not the same tree which was bequeathed albeit neuer a materiall part could bee thought to remaine the same it was when the tree was giuen For albeit euery materiall part should successiuely perish yet in as much as others come in their places altogether as capable of animation of nutriment of growth or augmentation as these were which haue perished the tree or vegetable is still the same And although many vegetables de facto retaine some of the same materiall parts which they had at their first plantation yet it is an vndoubted Maxime in true Philosophie that ad identitatem corporis vegetabilis non necessariò requiritur identitas materiae vnto the identitie of a bodie vegetable identitie of matter is not necessarily required But of this point by Gods assistance more at large in the Article of the Resurrection 7 Answerably to these degrees of vnion betweene materials or corporall substances of which some are vnited onely in place others by forme artificiall or truly Physicall there bee as many degrees of vnion betweene multitudes assemblies or companies of men Men assembled in a market place at some match of sport or merry meeting are one multitude not one bodie and for this reason being once dissolued remaine no more the same companie as hauing no other bond of vnitie besides vicinity of place or vnion meerely locall As no man would say the same companie that met at a horserace this or the last yeere shall meet the same againe the next yeere At least such companies cannot bee the same they were vnlesse the indiuidualls remaine the very same But Societies Corporations or Bodies civill herein resemble bodies naturall that albeit every particular or indiuidual person that met in their common Hall or place of assembly this day bee dead within 20. yeeres following yet the Companie or Corporation shal ramaine still the same it was In this sense it is said that although all men are mortall yet corporations consisting of mortall men are immortall because their lawes ordinances are perpetuall The vnitie of proportion or subordination to the same Lawes is sufficient to continue the vnitie or identitie of the Societie or Corporation albeit the parties subordinate doe alter change or perish Againe Bodies ciuill or societies corporate exceede not onely other assemblies of men which resemble heapes or congests but euen artificiall or naturall bodies in this that the vnion of Bodies ciuill is not dissolued by dissolution of vnion locall or of continuitie or contiguitie The Companie of Stationers for example after euery man hath repaired to his owne home remaines the same it was at their meeting in their common Hall because the vnion or bond of euery member to the same Lawes and ordinances still remaines the same or because there still remaines the same power or authoritie in their principall Gouernours to call them together againe And in this point they resemble those naturall bodies which being resolued into fume or vapour their fumes or vapours may be recollected againe into the same bodie without any lesse of substance or quantitie As an Alchymist would bate but little or nothing in selling the fume or vapour of Quicksiluer for Quicksiluer it selfe So then vnitie of Lawes and ordinances is the life the soule and spirit of euery corporation or body ciuill Oath or other obligements to the obseruation of the same Lawes or to the maintenance of priuiledges bestowed vpon the societie are as the nerues or arteries by which motion is conueyed from the head or principall members to euery inferiour or particular member of the same Societie Thus we haue found the genus proximum of a Church considered in generall CHAP. III. Of the nature and properties of the Church taken in its principall sense How it is differenced from other Bodies ciuill Of the peculiar vnitie which it hath EVery Church in what vsuall sense soeuer it be taken is a societie or body politique Euery societie or body politique is not a Church Euery member of the militant Church is ordinarily a member of the Christian Common-weale or Kingdome wherein he liues Et
è contra Yet sometime it may fall out by the interposition of ciuill iuridicall sentence that a man may bee no member of the Common-weale and yet remaine a member of the Church therein contained As a man condemned to dye is disinabled to doe any ciuill act yet not prohibited to receiue the Sacraments Others againe cut off from the Church as persons excommunicated in some sort are may bee members of the Common-weale That which differenceth the Church properly so called from a societie or bodie meerely ciuill is the diuersitie of Lawes and ordinances and the different manner of vnion betwixt the members of it Howbeit a Church a Common-weale or body ciuill are not as the Romanists often dreame or presuppose in their arguments brought for the prerogatiue of the Romish Church two bodies contra-distinct or opposite but rather one body endowed with seuerall powers or perfections When a Kingdome or common-weale becomes a Church it loseth nothing of what it had but rather acquires a new perfection or accomplishment The growth or progresse is but such as the Philosopher notes in men which fiâ—st liue anima plantae like meere vegetables then the life of sense and lastly the life of reason or vnderstanding But of this elsewhere To finde out the nature and properties of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the principall Analogatum and prime subiect of this our discourse the branches of method are but two The former is to finde out the qualification or condition of the parties or members vnited The latter is to finde out the nature and manner of their vnion With the Church as it consists of men Angels we are not to meddle It suffices vs to know that wee are called as our Apostle teacheth vs Heb. 12. verse 22. vnto the citie of the liuing God the heauenly Ierusalem and to an innumerable company of Angels What manner of vnion is betweene holy men and Angels let it be defined by Angels themselues or at least by men that are their consorts in the blissefull vision of God and of his Christ The subiect of our inquirie was and must be That Church which consists onely of men and of men considered in that estate which they now haue by God being made man Now albeit such men and Angels may bee in some respect truely said one Societie and though both may be comprehended vnder some generall notion whether vniuocall or Analogicall yet without all question they doe not vniuocally agree in those attributes by which the Church in its prime and principall sense is vsually set forth in Scriptures Wee cannot say that the Angels are of Christs flesh and of his bones as euery one is that is a liue member of his true Church Yea though Abraham Isaac Iacob Moses and the Prophets and all such as had perfect vnion with them in holinesse of doctrine life or discipline were after death as well as liuing liue members of the holy Catholique Church yet had they not whilest they liued on earth no not alwaies since they liued in blisse such perfect vnion for the manner at least with Christ as the S t s haue which haue liued since Christs Incarnation Passion and Resurrection since which time the Patriarches and Prophets vnion with Christ hath beene perfected For it is a point not of opinion but of beliefe that the Sonne of God did take our nature vpon him not onely to the end that he might lay it downe for our ransome or suffer for vs in the flesh but to the end withall that hauing suffered for vs according to his humanitie he might by it vnite vs vnto himselfe as hee is God in a more peculiar manner then our humane nature without such vnion to his humane nature was capable of As we become righteous by the righteousnesse which was and is in him as he is man so must we expect the accomplishment of our future blisse and glory by participation of the fulnesse of that blisse and glory whereof his humanitie is now possest By this it is apparent that euery actuall member of a Christian common-wealth or visible Church therein contained is not a true actuall member of that Church whose nature and definition wee now seeke and whereof euery one of vs desires and must endeauour to be such a member For hee that would make the Church thus Catholique or vniuersall as to comprehend euery member of a Christian Common-weale seekes to make it not to be holy Now wee must beleeue it to be as truely holy as it is Catholique Some there be who define this Church to be coetus praedestinatorum to be the societie or companie of the predestinate but this definition is vnperfect for though it be most true that euery liue member of the one truely holy and Catholique Church is predestinated to this life of grace which he now liues and to the life of glory which he hopes for yet euery one which is already predestinated to the one or to the other life or rather to both is not as yet a liue member of the one holy and Catholique Church Saul was a person predestinated from the wombe but yet no ciuill member of the militant or visible Church much lesse any true member of the one holy Catholique Church whilest he remained a persecutor of it and a zealous member or furious instrument of the malignant Sinagogue Others define it to be Coetus euocatorum the societie or company of such as God hath called out of the world but because many are called and few are chosen some others define it to be coetus electorum the societie or company of the elect Against which definition or description this exception may bee taken that the Authors and Maintainers of it haue intangled this article or point of Beliefe necessary to all that hope to be saued with intricate and vnnecessary questions concerning Predestination or Election with which I doe not meane to trouble the Reader in the explication of this Article It shall suffice vs for the present to consider that such as God hath predestinated or elected before the foundations of the world must bee wrought and squared by the powerfull hand of God and the effectuall working of his spirit before they can bee fit materials for that aedifice or structure which wee call the Church There must be an alteration in euery particular member before it obtaine perfect vnion with the whole body or aedifice from which it receiueth the sweet influence and nutriment of neuer-fading life Now what manner of alteration this is or wherin this qualification of materials fitting for this aedifice which we call the Church doth consist is a Quaere not so necessary in this place 4 The second generall thing proposed to wit the manner or vnion of the members or parts of that societie which is the truly holy Catholique Church will sufficiently determine the former question concerning the qualification of them The questions concerning the vnion are in generall
proposition is indefinite although it beare in front a goodly show of an vniuersall note But how large soeuer the note of vniuersality be vnlesse it do plene afficere medium terminum it leaues the proposition as indefinite as it found it Now the medius terminus in the former syllogisme is animal generosum And to make the former proposition vniuersall the note of vniuersality should haue beene added to animal generosum as thus Quicunque dicit Alexandrum fuisse animal quoduis generosum is verum dicit At qui dicit Alexandrum fuisse Bucephalum dicit Alexandrum fuisse animal quoddam generosum Here had beene dictum de omni quodvis animal de quodam animali the Syllogisme for its forme had been true but the major proposition had beene apparantly false for Alexander was not euery generous creature or a generous creature of euery kind The fallacie is the same though not so easily discerned in these two syllogismes following Whosoeuer mortifies the deedes of the body by the spirit is certaine of life But I mortifie the deeds of the body by the spirit Therefore I am an actuall and liue-member of the holy Catholike Church assured of salvation The vniuersall note whosoeuer doth not plene afficere medium terminum which is mortification which is in it selfe a terme indifinite and hath many degrees or parts To make the proposition vniuersall or concludent we should say thus Whosoeuer doth in any sort mortifie the deeds of the bodie is a liue member of the Catholike Church But I doe in some sort mortifie the deeds of the bodie Ergo I am a liue-member of the Catholike Church The forme of this syllogisme is true but now the Major is apparantly false otherwise hee that would admit of this proposition or conclusion in time of prosperitie or in speculations abstracted from cogitation of sins past or presēt the same party in consciousnes of actuall sin or grieuous temptations would yeeld to the premisses and conclusion following Whosoeuer liues after the flesh shall dye and is vtterly excluded from being a liue-member of the holy and Catholike Church But I haue liued and doe liue after the flesh Ergo I am but dead and lost I shall neuer be a liue-member of the holy and Catholike Church These two propositions Whosoeuer lines after the flesh shall dye whosoeuer doth mortifie the deedes of the body by the spirit shall liue if we resolue them rightly are in value thus much 1 There is a degree or measure of mortification whervnto whosoever doth attaine is forthwith translated from death to life and becomes a liue-member of the holy Catholike Church a perpetuall Citizen of the Ierusalem which is aboue without all danger of disinfranchisement 2 There is a degree or measure of fleshly or carnall liuing which who so doth in this life reach vnto doth thereby without Gods extraordinarie mercy exclude himselfe from the Communion of Saints or society of the holy Church So that both propositions are vniuersall in respect of the persons both indefinite in respect of the thing it selfe to wit mortification or carnall liuing This degree or measure of mortification may be accomplished in this life But who they bee that haue attained to this perfect mortification or when they attaine thereunto must bee left to the iudgement of God and information of their owne consciences The safest rule for rectification of our consciences in this point is that of Saint Peter Brethren giue diligence to make your calling and election sure 2 Pet. chap. 1. vers 10. The meanes to make our election sure are there at large prescribed by him The briefe or abstract of it is this to follow those practices which our conscience enlightned by the light of Gods Word shall approue For a good conscience is the mouth of the Spirit and will one time or other speake words of comfort to euery one that hath it and seekes to keepe it And one voluntarie testimonie of it grounded vpon experience or constancie of good thoughts good deeds or resolutions is worth a thousand testimonies or confessions rackt from the speculatiue vnderstanding by force of Syllogisme SECT 2. Of the visible Church in generall Of its principall Attributes or priuiledges CHAP. VII Of the Church militant and Triumphant In what sense it is said that the true Church is inuisible SEeing our purpose in the former treatise was onely to find out the formall difference by which the One Holy Catholike and Apostolike Church is essentially constituted and distinguished from all other Congregations or Corporations there was no difference at all to be obserued betweene the significations of the Latine Concio and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoeuer formall difference fits the one doth as properly fit the other If wee looke vpon them as they lye in predicamentall line they haue the selfe same aspect or situation Their formall significations are as Synonymall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke and Homo in Latine But being now to search out not the formall differences whereby the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principally so named is distinguished from all other Societies but the secondarie acceptions or seuerall branches of analogie contained vnder the word Church or Ecclesia We are in the first place to note that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a connotatiue signification or importance which the latine concio or English Church hath not It is as much in effect as euocata concio a societie selected or called out This evocation or selection is of diuers sorts and each sort admits diuers degrees The whole latitude aswell of the diuers sorts as of their degrees may best be taken partly by surueying the terminum à quo terminum ad quem that is the estate or condition of life whence men are called and the estate or condition of life vnto which such men are called as make the Church and partly from the nature qualitie or degrees of the evocation or motion it selfe Some are called from profession of Paganisme or from Infidelitie vnto the profession of Christianitie vocatione merâ externâ by externall vocation onely as by preaching of the word by exhibition of the Sacraments or other like visible or sensible invitations to become members of Christ And if they admit of the invitation profession of Christianity they become visible members of the Church indefinitely taken But proceeding no further the former calling through their owne default not in respect of Gods intention or purpose in calling them takes no reall effect We may say of them as our Sauiour saith in the parable Matth. 22. vers 8. The wedding is ready but they which were bidden were not worthy And men thus far called onely are meere grammaticall passiues and may be paralleld by the high way vpon which good seed was bestowed though not receiued 2 Others are called from Paganisme or Infidelitie vocatione internâ by internall touches or attractions which in some produceth no
the house of God That saying of the holy Spirit Act. 2. v. 47. was more peculiarly verified of those times and of that people then of any other times or people The Lord added to the Church daily such as should bee saued This saying includes thus much That all or most of those that professed themselues members of the then visible Church became liue-members of the holy Catholike Church And no wonder for the temptations or dangers which then hindred the Iewes or Gentiles but especially the Iewes from consociating themselues to the then visible Church were more and greater then such as hinder the members of later visible Churches from entring into the Kingdome of heauen or from resolute profession of that doctrine without which no member of any visible Church this day extant vpon earth can enter or be admitted into that one holy and Catholike Church Vntill Bellarmine Valentia Stapleton and some others did trouble the streame or current of Gods Word as much as we haue here said was cleerely represented to the aduersaries of our Church Witnesse that Enchiridion of Christian Institutions set forth by the prouinciall Councell of Colon vpon this Article of the Creede The Author of which Enchiridion were he one or more hauing diuided the Church into triumphant and militant ingenuously grants that the Church militant taken in its proper and strict sense is inuisible saue onely to God He grants withall that some members of the Church militant ita sunt in domo Dei vt ipsi sint Domus Dei they are so in the Church of God as they themselues are the Churches of God that is as we said before they are homogeneall and liue-members of the one holy Catholike and Apostolike Church or pillars and liuing stones so layed by the hand of God that they can neuer be remoued All hee had to say against Lutherans was verùm ad eum modum non oportet accipere Ecclesia vocabulum c. That when Christ commands vs to heare the Church or when the Fathers dispute about the authority of the Church we are not to take the Church militant so strictly as Luther Caluine and their followers somtimes doe to wit for the liue-members of Christs mysticall body All this may be granted we are not the men which they mistake vs for We neuer denied obedience to the visible Church which consists of good and bad which containes in it as well the reprobate as the elect All the difference betwixt vs is about the bounds or the limits of the obedience which wee owe vnto the visible Church Wee say first the present Romish visible Church doth exact greater and more absolute obedience then either Moses or such as sate in Moses chayre then either Christ or his Apostles did exact of their followers whilest hee liued here on earth Secondly wee say that we doe not owe the same measure of obedience to any visible Church now on earth as the primitiue professors and beleeuers did to our Sauiour Christ and his Apostles CHAP. VIII What is required to the constitution of a visible Church Whence the vnitie or pluralitie of visible Churches ariseth What vnitie may be had or expected betweene visible Churches independent one of another for Iurisdiction The diuers acceptions or degrees of the visible Church 1 TO the constitution of a visible Church there is required first externall profession of one and and the same faith Whether the parties making this profession be many or few it skils not Sometimes the father of the family with his sonnes and men-seruants were professors of the Christian faith taught by the Apostles whilest the mothers and the daughters with others of the same family remained in Paganisme and infidelity et é contra Now though the house so diuided were not the Church of God yet was there a visible Church of God or part of such a Church in that house A visible Church distinct from others in place of habitation onely not by diuersitie of faith or discipline For seuerall families of the faithfull were called Churches as being partes similares Homogeneall parts of some more intire or ample visible Church Secondly to the constitution of an intire visible Church there is required besides vnitie of profession or the vnitie of faith professed or of morall Lawes acknowledged an vnitie of Lawes or ordinances iudiciall or an vnity of discipline of astipulation or obligement vnto a peculiar kind of power or authority before vnusuall in other Societies or Corporations 2 Before the Pastors or gouernors of the Church had any commission or coactiue power deriued frō Princes States or Common weales to make Lawes for the Church or for punishing offenders euery member of the visible Church in what Realme or Kingdome soeuer seated did renounce or abiure all vse of such libertie as euery other member of the same Kingdome or common-weale which was no member of the Church did enioy It was not lawfull for one member of the visible Church to implead another in matter of controuersie or wrong before a forraigne Iudge And although this astipulation was not legall that is not authorised by any humane Law or custome yet did it bind them faster then any legall or ciuill bond Dare any of you saith S. Paul having a matter against another goe to Law before the vniust and not before the Saints Doe ye not know that the Saints shall iudge the world and if the world shall be iudged by you are ye vnworthy to iudge the smallest matters 1 Cor. cap. 6. vers 1 2. But if some member of this visible church had opposed this spirituall authority or reiected this discipline or astipulation what remedie had the Apostles against them In primitiue times euery one that was partaker of the Word of the Sacraments or of spirituall blessings did thereby subiect or oblige himselfe vnto a peculiar kinde of Iudicature or tribunall vnto which no other member of the Common weale or Kingdome which was no participant of the Word or Sacraments was either subiect or obliged And this was the sentence of Excommunication an extraordinarie and peculiar kind of Iudicature which the Apostles exercised by authoritie immediately deriued from Christ not by commission or warrant from Princes or Estates not by the positiue Lawes or ordinances of any Body ciuill or ecclesiasticke I verily as absent in body but present in spirit haue iudged alreadie as though I were present concerning him that hath so done this deed In the name of our Lord Iesus Christ when yee are gathered together and my spirit with the power of our Lord Iesus Christ To deliuer such a one vnto Sathan for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus 1 Cor. cap. 5. v. 3 4 5. That this Apostolicall Iudicature did extend onely to the visible church planted by him that it did extend to all and might be exercised vpon euery actuall member of the same Church is apparant from the
whosoeuer entred into the Arke were saued from the deluge This is so expresly and determinately set downe in the Scripture that no Atheist can question the meaning or extent of the propositions wherein it is set downe In the selfe same day saith the Scripture Gen. 7. verse 11. entred Noah and Sem and Ham and Iapheth the sonnes of Noah and Noahs wife and the three wiues of his sonnes with them into the Arke And in the 8. chap. and the 18. verse Noah went forth and his sonnes and his wife and his sonnes wiues with him So that eight soules came into the Arke and eight went forth 3 So then for conclusion Noahs Arke was a type of that Church into which whosoeuer enters shall be saued but such a Church is not the visible Romish Church in what sense soeuer it be taken First it is not true of the vniuersall Church consisting of the Layetie and Cleargie nor of the Church representatiue to wit their generall or prouinciall Councels For none will affirme that all and euery one of their Bishops or such as giue suffrage in their Councels shall haue the suffrage of Christ or their names written in the booke of life They will not astipulate that whosoeuer is graced with a red hat in Rome shall bee sure to weare a Saints or Martyrs crowne in heauen Euen the Pope himselfe whom they make their vertuall Church may bee a notorious vicious man and dye the death of the wicked and therefore neither liuing was the head nor at his death any member of that Church which was prefigured by Noahs Arke because hee can neither saue himself nor such as haue committed their soules to bee wafted ouer to the new Ierusalem by this presumed Pilot of Peters pretended ship So that either Peters ship was not such a type of Christs Church as Noahs Arke was or else the Pope is no Pilot of it 4 Doe wee speake this as men doth not the Scripture say the same doe wee make these collections as sectaries or hath not S. Peter made them vnto our hands For speaking of the Arke wherein few that is eight soules were saued by water he saith The like figure whereunto euen baptisme doth also now saue vs not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3. cap. verse 20 21. His meaning is that as Noahs Arke was the type of that Church extra quam nulla salus intra quam salus certissima out of which there is no saluation in which saluation abounds so the waters by which the Arke was consecrated or hallowed to be the receptacle of safetie to mankinde was a type or figure of that sacred Lauer by which the Church is consecrated or hallowed to bee as the wombe or breast of saluation to the faithfull Baptisme it selfe answereth in proportion to the doore or window of Noahs Arke But of what baptisme was the water by which such as entred into the Arke were saued a type A type of externall Baptisme No externall Baptisme and the waters of Noah were types of the same ranke both were types or shadowes of that internall Baptisme which is wrought by the Holy Ghost by which we are incorporated into the body of Christ and become more vndoubtedly safe from the euerlasting fire then such as entred into Noahs Arke were from the deluge of water 5 The Apostles argument Heb. 9. holds as truely of Christs Church as of his Sacrifice If the Arke which Noah built did saue all such from the deluge as entred into it how much more shall that holy and Catholike Church which Christ hath built and sanctified by his most precious blood giue life eternall to all such as in this world become liue-members of it Such members they are made not by externall Baptisme or by becomming members of the visible Church but by internall grace or sanctification But neuer did the Iew doat halfe so much on externall circumcision and legall sacrifices or the Aaronicall Priesthood as the moderne Romanist doth on the Sacraments of the Gospell and on his imaginarie Priesthood after the order of Melchisedeck or other like notes or sensible cognizances of the visible Church Now it were more then wonder if the excesse of this his blinde zeale vnto these externals did not draw him to much greater more direct diametrall opposition vnto Christ vnto an higher pitch of inueterate malice against the members of his Holy Catholike Church or Kingdome spirituall then the high Priest or Elders exercised against his person whilest he was present in the flesh Thus much for this time of the allegorie or argument of proportion drawne from Noahs Arke As for the generall Maxime extra Ecclesiam non est salus There is no saluation out of the Church although it be absolutely and punctually true onely of that one Holy Catholike Church which was exactly typified by Noahs Arke yet the same Maxime is literally applyable vnto and in certaine cases vndoubtedly true of some visible Church or other All true visible Churches haue some right or interest in it CHAP. XIII How farre and in what cases that Maxime vsed by the Fathers Extra Ecclesiam non est salus Out of the Church there is no saluation is true of the visible Church or Churches visible 1 THe persons that are extra Ecclesiam are of two sorts First such as neuer were members of any visible Church as all Infidels moderne Iewes and Mahumetans c. Secondly such as haue beene members of some visible Church but haue beene either cut off from it by Ecclesiasticall censure or haue separated themselues from the visible Church or Churches wherein they liued In respect of the first sort that is of all such as neuer were members of any visible Church the Maxime extra Ecclesiam non est salus there is no saluation out of the Church is not vniuersally true yea taken vniuersally it is vniuersally false in respect of time that is it could neuer be verified of all and euery one that was extra Ecclesiam visibilem out of the visible Church in any age There was a time wherin Gods visible Church was confined to one people or nation to the ofspring of Abraham Now it were an heresie to say that no sonnes of men besides the sonnes of Abraham or such as did associate themselues vnto the visible Church then resident onely in Abrahams family were saued during the time of the Law or before the Law was giuen righteous Iob was no sonne of Iacob yet the sonne of God And it were vncharitablenesse though no heresie to say that Iethro Rechah or Ionadab were all sonnes of perdition or were sonnes as our Sauiour said of the Iewes of their father the Deuill because they were not the sonnes of Abraham or had not the visible Church of Israel for their mother In respect of this present time to say Wee know no meanes by which any
may by necessary consequence bee deduced out of them for points of faith and this growth is still in eodem genere from the same root Other points of faith besides these our Church admitteth none but tyes euen her Prelates and Gouernours to obtrude no other doctrines as points of faith vpon their Auditors than such as are either expresly contained in Scriptures or may infallibly bee deduced from them And this is the fundamentall and radicall difference between our Church and the Romish Church which admitteth such an illimited increase or growth of faith as is in heapes or congests of Heterogenealls CHAP. 22. Of the adinuentions or new Articles added to the Creed by the Romish Church by which she hath defiled the Holy Catholike and Apostolike faith Of the difference betwixt the Church of Rome and the Church of England concerning the rule of faith What that ecclesiasticke tradition was which Vincentius Liâ—inensis so much commendeth to what vse it serued in the ancient Councels 1 THe paine-worthiest enquiry in this argument were first to make search what additions or adinuentions vnto the ancient or primitiue Canon of Catholike faith haue beene made receiued or authorized by the Romish Church since the Councel of Ephesus which was some 3. yeers before Vincentius Lirinensis wrote his admonitions concerning this point and in what age and vpon what occasions such additions haue beene made or receiued Secondly to make proofe or demonstration how farre and in what manner such additions do corrupt or contaminate the Holy Catholike faith and how farre each or all of them ioyntly or seuerally doe vndermine or overthrow the holy Catholike faith The first addition or adinuention of moment which comes into my memorie is the Inuocation of Saints and veneration of Images Both which points were added as articles of faith or parts of the creed which all were bound to beleeue and professe by Tharasius Patriarke of Constantinople and President of that illiterate parasiticall and factious Assembly which hath bin coÌ„monly enstyled the seuenth generall or second Nicene Councell In these the like abominable decrees the then Bishop of Rome was Tharasius his complice his instigator and abettor as may appeare from the speeches of his Legates in that Councell and by his owne Epistles although part of the Epistle may bee iustly suspected to haue beene framed since But by what spirit this Councell was managed or in whose name they met together I referre the Reader vnto that learned Treatise in the booke of Homilies whereunto wee haue all subscribed concerning the perill of Idolatry especially the third part What ingenuous minds of this Kingdome thought of that Councell before either the Author of these Homilies or Luther was borne may in part bee gathered from an ancient English Historiographer who saith the Church of God did hold this decree in execration 2 The selfe same points with a great many more of like or worse nature all whatsoeuer any Councell which the Romish Church accounteth generall or oecumenicall or any Canons which the same Church accounteth Catholike euen all the decrees whereto the Trent Councell hath affixt their Anathemaes haue beene annext by Pius Quartus to the Nicene Creed and are inserted as principall points of that oath which euery Roman Bishop at his consecration is to take one part of which oath or solemne vow it likewise is that euery Bishop shall exact the like confession of his inferiors to bee ratified by oath or solemne vow Caetera omnia à sacris oecumenicis concilijs ac praecipuè à sacrosancta Tridentina Synodo tradita definita declarata indubitanter recipio atque profiteor fimulque contraria omnia atque haereses quascunque ab ecclesia damnatas rejectas anathematizatas ego pariter damno reijcio anathematizo Hanc veram catholicam fidem extra quam nemo salvus esse potest quam in praesenti sponte profiteor veraciter teneo eandem integram inviolatam vsque ad extremum vitae spiritum constantissimè Deo adiuvante retinere confiteri atque à meis subditis vel illis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me erit curaturum Ego idem N. spondeo voveo ac iuro sic me Deus adiuuet haec sancta Dei Evangelia Onup de vita pont pag. 472. The particular decree concerning Inuocation of Saints and adoration of Images is much inlarged by the Trent Councell and by Pius Quartus But of the equivalency of Idolatry in Rome Heathen and Rome Christian elsewhere at large In this one point to omit others the present Romish Church farre exceeds the Easterne Church in the time of the second Nicene Councell in that it ratifies the worshipping of all such Saints as are canonized by the Pope 3 The second addition made by the Romane Church vnto the ancient canon of faith is a transcendent one and illimited and that is the making of Ecclesiasticall Tradition to be an integrall part of the canon of faith This doth not onely pollute but vndermine the whole fabricke of the holy primitiue and Catholike faith That there is a certaine rule or authentick canon of faith is a principle wherein the ancient primitiue Church the moderne Roman and all reformed Churches agree The first point of difference betwixt vs is about the extent of the written canon specially of the old Testament The maine points of difference are these First we affirme with antiquity and in particular with Vincentius Lirinensis that the canon of Scripture is a rule of faith perfect for quantity and sufficient for qualitie that is it containes all things in it that are necessary to saluation or requisite to be contained in any rule so containes them as they may be beleeued and vnderstood wthout relying on any other rule or authority equivalent to them in certainty or more authentick in respect of vs then the Scriptures are The moderne Romish Church denies the canon of Scripture to bee perfect and compleat in respect of its quantity or sufficient for its quality or efficacy To supply the defect of its quantity they adde Tradition as another part of the same rule homogeneall and equiualent to it for quality To supply the vnsufficiency aswell of canonicall Scriptures as of Tradition in respect of their quality or efficacy towards vs they adde the infallible authority of the present visible Church The former addition of vnwritten Traditions as part of the infallible rule doth vndermine this latter addition of the Churches infallible absolute authority aswell in determining the extent as in declaring the true sense and meaning of the whole rule vtterly puls downe the structure of faith yet when we reiect Ecclesiasticall Tradition from being any part of the rule of faith we doe not altogether deny the authority or vse of it Howbeit that Ecclesiasticall Tradition wherof there was such excellent vse in the Primitiue Church was not
in Vincentius his iudgement a Rule of faith neither vncompleate for its quantitie nor vnsufficient for its qualitie a Rule euery way competent for ending controuersies in religion without the assumption either of Tradition or decrees of Councell as any associates or homogeneall parts of the same rule 7 Vnto what vse then did Ecclesiastical tradition or generall Councels serue for quelling heresies Ecclesiastical traditions or vnanimous consent of particular Churches throughout seuerall Kingdomes or Prouinces in points of faith was in ancient times yet may be an excellent meanes by which the Spirit of God leads generall Councels into the truth And the Councels whose care and office it was to compare and examine Traditions exhibited were the soueraigne and principall meanes vnder the guidance of Gods Spirit by which as many as imbraced the loue of truth were led into all those truths which are at all times necessary to saluation but were much questioned and obscured by the iuglings and falsifications of former Heretikes Into the same truths which these Councels were then wee now are led not by relying vpon the sole authority of the Councels which the Spirit did lead but by tracing their footsteps and viewing the way by which the Spirit did lead them And this was by necessary deductions or consequences which reason inlightened by the Spirit and directed by the sweet disposion of diuine prouidence did teach them to make and doth inable vs to iudge that they were truely made by them CHAP. XXIII Of the agreement betweene the Enthusiast or some non-conformitants to the Church of England and the Romish Church concerning the manner how the Spirit of truth as they suppose doth lead men into all truth That the true sense of scriptures is as determinable by light of reason and rules of art as the conclusions of any other sciences or faculties are A generall suruey of the depraued or more then hereticall or heathenish infidelity of the moderne Romish Church 1 IGnorance or vnaduertence of the manner how the Spirit leads vs into the truth or true sense of the rule of faith hath beene the mother of two monstrous twinnes in latter ages of Enthusiasme and of Romish implicite or magicall faith The Enthusiast presumes hee hath the Spirit for his guide and knowes he hath it meerely by his breathing or afflâ—tion The Romanist obseruing the Enthusiâ—st to runne into grosse errours by relying vpon the immediate voyce the breathing or suggestion of his priuate Spirit thinkâ—s it safest to beleeue none but publike Spirits and that the publike spirit speakes nothing or iudgeth nothing for authentike saue onely in publike Assemblies as in generall Councels or in such publike place as is the Consistorie of the Pope and his Cardinals Neither of them consider as the truth is that either the connexion betweene principles of faith and the conclusions or inferences which follow vpon the admission of such principles as true or the non-coherence of inferences pretended from sacred principles expresly contained in the Scriptures may be as clearely demonstrated to reason though vnsanctified as the connexion or non-coherence betweene the principles and conclusions of any art or science whatsoeuer Betweene sciences properly so called and the facultie of diuinitie this is the onely difference The principles or Maximes of sciences properly so called may bee rightly conceiued and fully assented vnto by meere light of nature without such assistance or illumination of the Spirit as Christ hath promised to his Church and without which no principles of faith though expresly contained in Scripture can be rightly conceiued much lesse firmely beleeued So that the conclusions of arts and sciences may by light of nature be absolutely knowne whereas euen those conclusions of faith whose connexion with the principles of faith expresly contained in Scripture is as cleere and demonstratiuely euident to reason not inlightened by the Spirit as any connexion is betweene scientificall conclusions and their principles cannot bee absolutely knowne or firmely beleeued without the assistance of the Spirit because the principles whence they are deduced cannot by reason vnsanctified or not inlightened bee absolutely knowne or assented vnto And vnlesse the princples be absolutely known or beleeued the best knowledge or beliefe of the Conclusions can be but conditionall Euery Artist knowes that the connexion or non-coherence betweene a postulatum or hypothesis that is a proposition not fully knowne but taken as granted and the conclusion thence rightly deduced or pretended may bee as cleare and euident as the connexion betweene an vndoubted principle and the conclusion demonstratiuely deduced from it or pretended to bee so deduced Hee that is no competent Iudge of a probleme absolutey considered may giue absolute and infallible iudgement of the same probleme vpon the mutuall acknowledgement or agreement of the controuersors As if two Nouices in Arithmetike should moue this question Whether fifty were a square number whether sixty foure were a cubicke and referre the decision of both ore tenus to an exquisite Mathematician that did not well vnderstand English it were impossible for him to resolue the probleme before he perfectly vnderstood the termes But vpon their mutuall acknowledgement that fifty in English was as much as Quinquaginta in Latine and a square the same that Quadratum in Latine hee could absolutely resolue them that fifty could be no square that the next number below it was a square although hee knew not how to expresse it in English Vpon the acknowledgement of both parties likewise that sixty foure in English was as much as sexaginta quatuor in Latine he could absolutely resolue them that it was both a square and a cubicke number 2 To propose the like case in Diuinity which shall be this Whether Polygamie bee lawfull or rather a true branch of adultery suppose this controuersie were to bee handled before some Heathen Ciuilian betweene two Christians the one of which had maried the others daughter and intended to marry a second wife in a forraigne Country where the party grieued had no Christian Magistrate to doe him right An heathen Iudge that could vnderstand the literall meaning of the Scripture though he did not in any sort beleeue them and made no conscience of Polygamie himselfe might in this case giue as vpright iudgement as the Pope and his Cardinals could and that according to the rule of faith so the parties would both submit themselues to haue the controuersie decided by that rule that is by the Scriptures of the old and new Testament The party peccant might plead custome and tradition The practice of the Patriarckes and holy men of God for his warrant and that with greater probability than the Romanist can plead for worshipping Images or then they excuse themselues from spirituall Adultery If the party grieued should against custome and tradition plead or oppose that law Let every man haue his wife and euery wife her husband or other like Texts which some great Diuines haue alleaged for decision
Law or Gospell hath beene imparted but they haue impugned both or had them in derision or it may bee in the Iew which acknowledgeth the truth of Mosaicall and Propheticall writings and yet oppugnes the truth of the Gospell which is contayned in them with greater spight and violence then the Heathen which acknowledge neither Briefly as the contrarietie is greatest which is betwixt opposite qualities of neerest alliance in predicamentall line such as haue the same immediate or proximum genus so is their infidelity or enmity vnto the Catholike faith most deadly which communicate with true Catholikes in most principles and yet swarue grosly from them and from the truth in some particular principles or practices thereon grounded As for an Heathen to hold murther or incest to be no sinne is not a crime so haynous as the like in a Iew For a Iew to licence or authorize incestuous mariages to allow or reward the murther of Christians for whom Christ shed his blood includes not so great an enmitie vnto Christ and his Lawes it argues not so high a degree of infidelity as the like practice or opinions doe in him that professeth himselfe to bee a Christian to bee a successour of Christs Apostles to bee Christs Vicar here on earth 5 To proue our intended conclusion by full induction first let inquirie be made what pillage and spoiles of ecclesiastical Benefices the Pope or which is all one the Church of Rome hath made by Bulls of prouision throughout this and other Kingdomes whereby many Christians haue beene induced to account sacriledge no sinne Secondly what oaths whether of allegiance from Subiects to their Soueraignes or of solemne leagues betwixt Prince and Prince or free Soueraignties or of solemne contracts betwixt man and wife haue beene dispensed withall and vtterly nullified by the Pope by which meanes a great part of the Christian world haue beene seduced to esteeme breach of lawfull vowes or periurie ioyned with disloyaltie to bee no sinne Thirdly what mariages the Pope hath licenced betweene parties forbidden to marry not onely by the Law of God but by the ciuill Law of the Ancient Romanes and other Nations by which means many great Families and whole Christian Kingdomes haue beene induced to account such incest or fornication as was loathsome to the Gentiles to be no sinne Fourthly what massacres or cruell butcheries of men neuer conuicted or condemned by course of Law haue beene either licenced before hand or commanded or else allowed approued and commended after the fact done by the Pope whereby many Christians haue beene seduced to account cruell murther no sinne but a meritorious act yea an act of mercy and pitty towards Christs Church If all such particulars as belong to euery branch here specified and haue beene related by vnpartiall Historians were duely collected and examined with the circumstances we might referre it to any Heathen Ciuilian to any whom God hath not giuen ouer to a reprobate sense to beleeue lyes whether the supposed infallibility of the Romish Church or the prerogatiue giuen to the Pope by his followers bee not according to the Euangelicall Law and their owne tenents worse then heresie and worse then any branch of Infidelitie whereof any Iew or Heathen is capable yea the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or period of Antichristianisme Why should wee looke for a greater Antichrist in Rome or elsewhere then hath beene already reuealed when as the Pope hath herein manifested himselfe to be the first borne of Sathan in that hee takes authority vpon him to execute the prerogatiue wherein Sathan and his Angels most delight that is of turning Gods affirmatiue precepts into negatiues and Gods negatiue precepts into affirmatiues 6 Amongst other explicite Articles of the Romane Creede which euery Bishop at his consecration is bound by oath to maintaine this is one that in the Masse there is sacrificium verum proprium et propitiatorium pro viuis et defunctis A propitiatorie sacrifice as well for the dead as for the liuing How farre this heresie doth contaminate or ouerthrow the Canon of Catholike faith into which it is inserted by Pius Quartus as it were a toade or spider put into the Chalice or wine of the sacred Eucharist I am not now to meddle My onely purpose for this present is to giue the Reader to vnderstand that failing in other points about consecration of Bishops in England their principall exceptions against our Church and Ministerie is that our Priests in their ordination doe not receiue the power of sacrificing Christs body and blood in the Sacrament But their inserting this clause into the forme of ordination doth proue their Priesthood to be antichristian And as many as receiued ordination in this forme had the number though not the character of the Beast And although this clause did not nullifie their Priesthood which had beene thus ordained before the doctrine of the present Masse was fully discouered to be a part of Antichrists Liturgie yet doth it now make all communion with them either in ordination or in the Romish Sacrament of the Eucharist to bee a desperate heresie and for this cause the controuersie about the Masse must bee reserued to the second Booke of this TREATISE FINIS * Pro concione is as much as Pro rostris (a) for this word Church whether we doe according to the most vsuall and otherwise most refined Dialect of this Kingdome pronounce it or as some other Dialects would haue it Kurk or as the most ancient Dialect sounds it Kyrke all deriue their pedigree from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the first signification is in value the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Lords house or palace All the difference in the diuers pronunciation of it in our English ariseth from the different manner of pronouncing or expressing the Greek K or Î¥ in the Latine English or moderne tongues Some expressing χ by the English K others by the Latine C. which in English is vsually expressed by Ch as Carolus in English Charles and Cista a chest so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by liâ—e corruption of speech comes to be Church Such as expresse the Greek χ by the English K and the Greeke Î¥ by the Latine or English V. pronounce it Kurke such as retaining the true pronunciation of the Greeke χ found the Greek Î¥ like vnto the latine or English Î¥ haue propagated the name of Kyrke * Aliud enim materia est aliud species Cui materia legata est species ex eâ facta non debetur vt sâ—lana legata est deinde vestis fiat aut ex tabulis navis aut armarium Similiter traditur si navis legata dissoluta sit nequè materiam nequè navem refectam deberi Hottoman Quaest il lust Quaest octaâ— * See Col. 1.18 and Ephes 4. vers 11.12.15.16 Cap. 4. Cap. 5. See chap. 17. parag 1. Cap. 6. Cap. 7. Ecclesia duplex est militans et