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
of this case they would not conclude the cause specially before a Iudge not acquainted with the mystery of the Creation For he that hath a wife and a wife hath a wife and shee that hath a husband and a husband hath a husband But if that precept of our Sauiour Whosoeuer putteth away his wife vnlesse it bee for adulterie and marieth another committeth adultery and hee that marieth her being so put away committeth adultery were once produced any Heathen Ciuilian might giue this absolute and infallible sentence If yee Christians will admit this Law for true and iust or for a rule of conscience then Polygamy certainly is a naturall part of Adultery and hee that hath a wife and marieth another is to bee punished as an Adulterer For what is the reason why he that putteth away his wife though by legall diuorce and marieth another commits adultery with the second or why he that marieth the first being so put away is likewise an Adulterer Is not the reason because the bond of matrimonie betwixt the husband and the first wife according to this your Christian law is not dissolued by a legall sentence of diuorce extra casum adulterij vnlesse in case of adultery Yet as a sentence of diuorce gotten vpon suspicion of adultery or subornation or vpon other causes which humane Lawes and Gods Law vnto the Iew did permit cannot by the Evangelicall Law altogether dissolue the bond of matrimony so out of all question it doth rather loosen or weaken it than corroborate or knit it faster Wherefore if hee that hauing gotten a sentence of diuorce by formall course of Law against his wife become guilty of Adultery in the Court of conscience and by the Euangelicall Law if hee marry another then much more shall he be an Adulterer who hauing a wife whose chastity was neuer called in question against whom no sentence of Law hath beene obtained if he shall presume to marry another Thus farre an Heathen by light of naturall reason without the assistance of Gods Spirit may goe in this and many other controuersies amongst Christians 3 Were not most Recusants throughout this Kingdome worse affected I will not say towards vs and our Religion but towards truth it selfe euen towards the light of the Gospell than any ciuill Heathen either are or can be they might as clearly discerne the vsurped authority of the Romish Church ouer their faith and ouer Scriptures the rule of faith to be as true a branch of Apostasie from Christ as Polygamy is of Adultery and that it doth more euidently dissolue the bonds of matrimony betwixt Christ and his Spouse the Church than Polygamy or adulterie doth the bond of matrimonie betwixt man and wife First they make the Scriptures as was said before not onely an imperfect rule in respect of its quantity but this defect being in their opinion supplyed by associating vnwritten Traditions vnto it in the second place they make both Scriptures and vnwritten Traditions to bee an vnsufficient rule in respect of their quality For it is their doctrine that we cannot know which be Canonicall Scriptures which are not which be authenticke traditions which not but by relying vpon the authority of the visible Church Againe admitting the Church could determine which were Authenticke Traditions which were not and that no Traditions should hereafter be receiued besides those which shee had determined yet if any controuersie should arise concerning the meaning of those Scriptures which she hath determined to be Canonicall or concerning the meaning limitation or vse of these Traditions which shee hath acknowledged to be authentike no priuate man may take vpon him absolutely to beleeue this or that to be the meaning of either but with submission of his iudgment to the Churches sentence And this as I haue elswhere shewed at large is not onely to make the authority of the Church to bee aboue the authority of the Scriptures but vtterly to nullifie the authority of the Scriptures saue onely so farre as they may serue as a stale or footstoole to support or hold vp the authority of the Church or Pope So that the last resolution of the Romanists beliefe as out of their owne comparisons of the Scriptures to colours and the authority of the Church vnto the light by which colours become visible to vs as is elsewhere demonstrated must be this That he absolutely beleeues onely the infallible authority of the Church concerning the truth of Scriptures and their true meaning their truth or meaning he neither absolutely nor infallibly beleeues So that if he beleeue any diuine truth it is onely ex accidenti that is in as much as the Church doth not erre in that point of faith which she proposeth vnto him howbeit to beleeue that which is true vpon no better motiue or condition then this is much worse then the ignorance of truth or meer vnbeliefe of the same truth How many seuerall diuine truths or articles of faith soeuer he thus beleeueth hee can be no true Catholike because he beleeues no diuine truth but as it is mixt with hellish antichristian falshood If wee shall proue that this supposed infallibilitie of the Romish Church doth in diuers points induce not onely heresie but infidelity and that infidelity of a worse sort then can be incident to any Heathen I hope our intended conclusion will bee sufficiently euicted that whosoeuer holds this absolute infallibility of the present visible Romish Church whatsoeuer he holds besides can bee no Catholike To giue you an instance for proofe of this 4 If one being a Christian shall steale hee doth commit a grieuous sinne yet a sinne of one kinde or species that is theft he doth not thereby cease to be a Christian he doth not thereby become an Infidell or Antichristian The like wee may say of fornication adultery murder incest or the like all which are grieuous sinnes and without repentance exclude men from the Kingdome of Heauen Yet can wee not say that they make a man an Infidell though worthy to be cast out of the Church vntill hee giue full proofe of his humble submission and hearty repentance for his fact But if any man that hath beene baptized and made a partaker of the word which in many points hee beleeues shall by couetousnesse malice intemperancie or the like haue so farre corrupted the feeds of Christianity or Law of God written in his heart as he shall thinke that which indeed and truth is theft fornication adultery murder or incest to be no sinne he is by the generall verdict of the Schooles not onely an hereticke but an Infidell Now Infidelitie is of two sorts either infidelitas purae negationis priuatiue infidelity such as is in the Heathen which haue not knowne God or his Lawes as hauing no commerce with his people or infidelitas prauae dispositionis depraued infidelity of which there bee more degrees as first it may bee in the Heathen to whom the truth of the
sprinkling of the ashes of an Heifer The third terme typified by the Ceremoniall sinne is mans naturall corruption sinnes originall or actuall or sinne of what kind soeuer committed against the morall Law of God The fourth terme is the sacrifice by God appointed to purifie and clense vs from such sinnes and that was the bloody sacrifice of our Lord and Sauiour Christ whereof the legall sacrifices were types or shadowes So that the legall sacrifices had two vses or references the one expiatory for their offring did expiate sins meerly ceremoniall the other sacramentall or prefiguratiue for they did picture out or represent the eternall sacrifice whereby our redemption was fully wrought as the Apostle proues at large in the 10. chapter to the Hebrewes His argument in this place is in effect thus The same efficacie which sacrifices meerly legall offred by the Priest had in cleansing men from sinnes meerly ceremoniall as from touching of the dead or some creeping thing c. the same but much greater efficacy hath the blood of Christ being offred by the eternall Spirit that is by the Godhead personally dwelling in him to cleanse vs from all sinnes against the morall Law of God and to purifie vs from such dead workes as not expiated by his blood would bring forth euerlasting death Now the Apostle takes it as granted that the legall sacrifices did not onely sufficiently cleanse men from such sinnes but withall did legally sanctifie them and so in like manner Christs blood was not onely the full price of our redemption but is withall the fountaine of our sanctification by which we are qualified for admission into the heauenly Sanctuary 4 The first originall of the Iewes hypocrifie and malice was their ignorance in the law of Moses for they thought these legall sacrifices were sufficient to clense them from all sins whatsoeuer And if such sacrifices could haue freed from sinne the Iew had beene most free from sin of any people liuing Most of those that presecured our Sauiour Christ might be as S. Paul was whilest he was a persecutor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without staine or blot in respect of the righteousnesse which is of the Law Phil. 3.6 In presumption of this their integrity with reference to the Law of Ceremonies of their being Abrahams sons not by Agar but by Sarah the better sort of the worser Iewes scorned to heare of being set free by the truth it selfe which they in part beleeued If ye continue in my word then are you my disciples indeed And ye shall know the truth and the truth shall make you free They answered him We be Abrahams seed and were neuer in bondage to any man how saiest thou Ye shall be made free But our Sauiour tells them In as much as they committed sinne they were the seruants of sin being servants they were in the same case with Agar and her son for the seruant abideth not in the house for euer If the son therefore shall make you free yee shall be free indeed Iohn 8. vers 31 32 33 34 35 36. Thus you see that the Apostle Gal. 4. v. 18. c. did teach no other thing thā our Sauiour here doth These Iewes by relying vpon the prerogatiues of the Law became as sons of the bondwoman remaining still slaues to sin Others by adhering to the new Testament which the Son of God ratified by his blood became sons of the freewomā or as this Euangelist elsewhere speaks the sons of God How exactly the present visible Romish Church doth parallel Agar and the Ierusalem which thē was when our Sauiour and S. Paul thus wrote and spake shall by Gods assistance be declared hereafter Let vs now see how ill that Church doth parallel Noahs Arke CHAP. XII The Allegorie or Argument of proportion drawne from Noahs Arke explicated according to the former rules and retorted vpon the Romanist 1 FRom these and the like Arguments drawne from the types to their antitypes we are for conclusion to frame the Argument drawn from Noahs Arke after another fashion and to a better end then the Romanist doth The termes of proportion in this argument are conspicuous First Noah secondly his Arke thirdly the meanes of safety from the flood by his Arke Termes to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are first Christ 2. his Church and 3. the saluation of such as enter into his Church First to parallel Noah and Christ in some few points The Lord said vnto Noah Gen. 7. ver 1. Thee haue I found righteous before mee in this generation that is as the Apostle saith of Abraham hee had whereof to boast with men but not with God He was righteous not only coram hominibus but prae hominibus coram Deo more righteous than any other man liuing euen in the sight iudgmēt of God yet not perfectly righteous in the sight of God This was Christs peculiar in whō that which was in some measure or cōparatiuely verified in Noah was exactly fulfilled for he onely amongst all the Generations of men was altogether pure and righteous before God Againe Noah was a Preacher of righteousnesse and extraordinarily qualified for this function by the spirit of Christ So much that place of S. Peter proueth in his 1. Epistle 3. chapter verse 18 19 20. For Christ also hath once suffered for sinnes the iust for the vniust that hee might bring vs to God being put to death in the flesh but quickened by the Spirit By which also he went and preached vnto the spirits in prison which sometime were disobedient when once the long-suffring of God waited in the dayes of Noah while the Arke was a preparing Yet Noah had but his portion though a large one of the Spirit sed Christo Deus non admetitur spiritum God giueth not the Spirit by measure to Christ Ioh. 3. verse 34. He spake but the word and great was the number of Preachers and from his inexhaustible fulnesse wee all receiued grace for grace 2 Againe Noah built an Arke by Gods appointment for the safetie of all such as were obedient to his preaching into which whosoeuer would not enter was destroyed by the Floud for disobedience to his preaching All this was fulfilled of the Church which Christ builded for whosoeuer doth not enter into it shall be deuoured by the euerlasting flames for disobedience to this authentique Preacher of righteousnesse The issue then betweene vs and the Romanists is vnto what Church Noahs Arke answers as a figure to the visible Romish Church or onely to the Church before defined which is one Holy and Catholike Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee say of this later onely not of any visible Church saue onely so farre as it is an introduction to this Church Our reason is this Although it be true that none of the sonnes of men besides such as entred into Noahs Arke were saued from the deluge yet is not this negatiue more vnquestionably true then the affirmatiue That
Lawgiuer and gouernor vouchsafes to write his Lawes not in tables of stone or pillars of brasse but in the hearts of them that are to bee gouerned by them Now what bond or vnion betwixt men can bee imagined so great as that which the fundamentall Law of this Kingdome once written in the hearts of men doth necessarily induce or effect to wit that euery one should loue his Lord King aboue all and loue his fellow Citizens as himselfe And the execution of this Law is the accomplishment of the felicitie and prosperity of this Kingdome who so hath once attained to this perfection doth ioy as much in the good things which his fellow citizen possesseth as in his owne good so that the ioy of each one is the ioy of all and the ioy of all is the ioy of each one 2 Againe this Church or Kingdome of Christ herein hath the preheminence for vnity aboue all bodies naturall or artificiall in that it is truly and indissolubly one not by vnity onely of the forme or by the continued identity of the head or of some or more of the principall members but by true vnitie and indiuiduall identitie of euery integrall or materiall part once perfectly vnited to the whole And albeit these parts before their vnion were Heterogeneall most dislike yet after their vnion they become vniforme most homogeneall to each other Though some were Scythians others Israelites or Arabians though some were slaues other Lords yea Kings and Princes some Lay-men some Priests some altogether illiterate others learned some old some yong yet all of them vpon their admission into this Church or Common weale become a royall generation Kings and Priests The least the meanest or lowest member of this vniuersall Church or house of God is himselfe a Temple of God Thus the vniuersality doth no way impeach it doth rather set forth and commend the vnity of this Church 3 That which giues this Church or Kingdome preheminence for vnitie doth giue it likewise preheminence for holinesse before al other Kingdomes or societies whatsoever and that is the participation of the spirit of Christ or as the Apostle speakes the participation of the diuine nature which wee haue through the operation of the spirit as agent but which formally consisteth in or immediately resulteth from that immediate vnion which we haue through the spirits agency with our Lord and King who is both God and man As this word Church so the chiefe attribute of the Chruch holy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of many significations or importances To set downe all the severall importances which this word holy hath in scripture would be tedious and in very truth they are scarce comprehensible to humane capacity they may multiply vpon new occasions and grow diuisible in semper divisibilia It shall suffice to know in generall that the diuers significations of this word Holy are of their number which as Aristotle tells vs dicuntur advnum and may be as many as the references be vnto the principal Analogatum from whatsoeuer subiect or matter the reference arise As for example Sauitas or healthfulnes doth properly or formally consist in the right temperature disposition or habite of mans bodie but some things are said to bee sana sound by perfect Analogie or proportion as wee say pomum aut nux an apple or a nut or wood is sound which are not rotten putrified or tainted Wee say againe that cibus est sanus meate is healthfull drinke is healthfull that the ayre wherin wee liue is healthfull that the dyet that is moderatio victus that exercise is healthfull and so of euery thing that is conducent to the procuration or preservation of health And sometimes the effects or tokens of internall health doe participate of its name as wee say there is saliva or vrina sana sound or healthfull spittle c. 4 In like manner holinesse doth properly and formally consist in the right temperature or disposition of the soule specially towards God The Idaea or exemplar of which temperature is conformitie vnto Christ our head Now euery thing in scripture is termed holy that hath any speciall reference to the producing of this temperature or quality of the soule whether as a cause meanes or circumstance So we say the word preached is Holy because it is the seed or meanes of begetting this holinesse and withall as it is indicium sanctitatis divinae a signe or character of his holinesse whose word it is In the same respect likewise the Sacraments are Holy the place wherein the word is preached or Sacraments administred is likewise termed Holy The day likewise or time wherein such assemblies are held are termed Holy But the Holinesse meant in this article is internall holinesse or purity of mind Now the fountaine of this Holines is in the head of the church Christ Iesus from whose fulnesse some branch or streame of true and reall inherent sanctity of life is deriued to euery true member of this Church This Church it selfe is not termed holy à maiori parte from the greater part only Euery member of it is inhereÌ„tly holy Howbeit this title of Holines though common to all doth not ex aequo convenire omnibus is not equally communicated vnto all but by intrinsecall analogie or proportion It is more perfect and more pure in such as are already admitted into the Church triumphant It doth rather purifie or cleanse such of Christs members as haue their habitation in these houses of clay here on earth then remain pure and perfect in them Recipitur ad modum recipientis it is receiued according to the quality of the receiuer The same streame or water is not for cleerenes or other properties the same whilest it runs in a muddy channell as it is in a Conduit of â—ead or wheÌ„ it runs vpon stone or gravell Christ saith the Apostle loued the Church and gaue himselfe for it that he might sanctifie and clense it 〈…〉 of water by the word That he might present it â—o himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blemish Ephes 5. vers 25 26 27. Though we be washed with the water of Baptisme and with the wine of the Eucharist in this life yet cannot we be so washed or clensed as to be left without spot wrinkle or blemish vntill we haue put off this earthly tabernacle either by death or by that change whereunto all are subiect that shall not die The reason why all must either dye or be changed is because flesh and blood cannot inherit the Kingdome of heauen and the reason of this is that flesh and blood is not capable of that purity or consummation of holinesse which is as the wedding garment without which none may enter into those Courts of the Temple within which the mariage of the Lambe and his Spouse be solemnized Or to giue the summe of the Apostles
better effects then good wishes or desires of amendment of life or good motions for the present And these may be paralleld by the stonie ground which receiued the seede bestowed vpon it and for a while gaue it nourishment and faire entertainement In others the internall vocation may produce some roote that is some temporarie resolution for amendment of life or practices conformable to rules beleeued but no setled habit no constancie in perseuerance And these may be paralleld by the thorny ground in which the seede sowne tooke better roote then in the stonie ground but was stifled in the growth This internall vocation is in others not onely effectuall for a time or for some purposes but produceth an habituall constant resolution of adhering to the truth knowne and a conuersation answerable to this vocation The infallible consequent of all which is the gift of perseuerance the terminus ad quem of this their constant motion or progresse perfected in victorie is indissoluble vnion with Christ 3 Of men indissolubly vnited to Christ that is of such as are though in a different measure perfect liue-members of the one holy and Catholike Church some are called not onely out of the dregs of their natiue corruption vnto the life of the Spirit but out of this world into a better and these are triumphant members of that one holy Catholike Church which is the liue-body of Christ They are tuti et se curi free not onely from all danger of Apostasie but from all possibilitie of any annoyance or incumbrances which the world the Deuill or the flesh can attempt against them These are they which came out of great tribulation and haue washed their robes and made them white in the blood of the Lambe Therefore are they before the throne of God and serue him day and night in his Temple and he that sitteth on the throne shall dwell among them They shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heate Reuel 7. verse 14 15 16. Such as are called out of the flesh vnto the life of the Spirit but not as yet out of the world are militant members of the holy Catholike Church and victoriously militant Tuti sunt at non securi They are exempted from ordinary danger or probable hazard of Apostasie but not vtterly secured from all danger of temptation no not from all impairement of their present estate 4 Such as are called vocatione internâ by an inward calling sed inefficaci not effectuall or men not indued with the gift of perseuerance are militant members of the Church indefinitely taken but not victoriously militant no perfect members of the One Holy Catholike Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by excellencie Such as are called vocatione externâ by externall vocation onely are no true members of the Church militant much lesse any militant members of that true holy and Catholike Church yet members in their kinde of the visible Church for so as Cardinal Bellarmine acknowledgeth occultihaeretici aut infideles dissembling Heritikes or Infidels in heart may be And this sort of men may bee best resembled by such as haue been prest for Souldiers and taken their pay but without any resolution or purpose to shew themselues in the day of battaile much lesse to aduenture themselues in any difficult seruice but ready vpon approach of danger to forsake the field or reuolt vnto the enemie So that the ordinary and vsuall diuision of the Church into triumphant and militant comprehendeth more then the liue-members of the holy and Catholike Church to wit such members of the visible Church or Churches as oppose themselues to the holy and Catholike Church or are not well affected towards it 5 The visible Church is a transcendent and doth neither exclude the members of the Holy Church triumphant or militant nor doth it consist onely of them or of men internally though ineffectually called but of them and of others called onely vocatione merè externâ by vocation meerely externall Euery member of the Church triumphant is visible to other members of the same Church though all inuisible to the Church militant here on earth as perhaps the true members of the Church militant are to them saue onely so farre as God hath reuealed to them the names of such as shall bee saued The Church militant likewise is visible to God and to the seuerall members of it But what members of this visible and militant Church be liue-members of the one holy and Catholike Church or who hereafter shall become liue-members of it is knowne onely to God or to mens priuate consciences after their effectuall calling Euery man perhaps may feele or perceiue his owne but he cannot discerne or see anothers effectuall calling 6 Though the Church bee sometimes by good Writers instiled as well inuisible as visible wee are not from this opposition of words or tearmes to conceit an opposition or distinction of Churches as if some were visible others altogether inuisible Such as most vse these tearmes meane no more by them then we haue said to wit what persons of the militant and visible Church bee true Denisons of the heauenly Ierusalem or Citie of God is to vs inuisible or vnknowne I cannot say whether it were ignorance or malice in the Romanists to construe these tearms of visible and inuisible whilest they found them in some of our Writers for diuisiue differences of the Church as if they had constituted two contra-distinct or opposite Churches when as it is plaine that they are for the most part subordinate coincident Ordinarily the liue-members of the Holy Catholike Church or of that part of it which is to vs inuisible are members of some visible Church but not é contra For neither all nor most part of any visible Church in latter ages are true and liue-members of the Holy and Catholike Church part of which wee beleeue to be here on earth though it be to vs inuisible Finally to be visible or inuisible are denominations meerely accidentall no true differences of the Church Betweene a visible Church and a Church inuisible there is a meane Many there bee or may be in most ages which are no members of the visible Church and yet better members of the true Church then the members of the Church visible for the present are For the true and orthodoxall Church might be truely visible in its members so dispersed and scattered as they cannot rightly be said to make one true visible Church 7 The inuisibilitie of the holy Catholike Church here militant on earth hath not beene in all ages the same The members of this diuision if so it please any man to conceit it were in the Apostles time in a manner coincident Few there were especially of the Iewish nation which did associate themselues vnto the then visible Church which were not euen in this life associated to the holy and Catholike Church militant made liuing stones in
from the Holy Catholike Church of former times from which the Gouernors of the present visible Church haue swearued in this particular Of this case thus propounded in Thesi Athanasius his case was the Hypothesis The then Church representatiue or visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had condemned him in one or two generall Councells for an hereticke and being so condemned he was vtterly excluded and perpetually cut off from all communion in things sacred with the visible Church or its members so long as he maintained that doctrine which it condemned Which doctrine it is certaine hee neither did nor would recant whatsoeuer the then visible Church did or might determine to the contrary 3 If either the name Catholike or the thing signified by it be to be valued for the time present by the multitude of suffragants or number of suffrages giuen ex cathedra Athanasius and his followers were no more Catholiks then Wickliffe and Hus with their followers in their times were For one Bishop that did maintaine or fauour Athanasius doctrine there were more then forty did oppugne it And yet he boldly pronounceth that the faith professed by him was the onely true Catholike faith without which no man could be saued which whosoeuer did not keepe holy and vndefiled was to perish euerlastingly Suppose not ten in all the Christian world besides had resolutely imbraced the same faith which Athanasius did so much magnifie or suppose all were they more or few which did imbrace or professe it had beene with him condemned for heretikes and vtterly cut off from all communion with the visible Church all either banished into seuerall Hands or shut vp into seuerall prisons all this notwithstanding they had still remained the onely true visible members of the Holy catholike Church which these times afforded And for this reason were they to bee accounted the onely true visible members of the Holy Catholike Church because they onely were contented rather to be cut off from the present visible church then to communicate with it in such doctrines or opinions as either contradict or defile the chatholike primitiue faith 4 That which some Romanists in this point reply to wit that Iulius then Bishop of Rome did not consent to Athanasius his condemnation but entertained him in his exile may for ought I know or at this present haue to say against it bee as true in part as it is impertinent Sure I am that the Bishop of Rome did not so resolutely and manfully oppose the Arian faction or the then erring visible Church as Athanasius did That confession of the catholike faith which the Church of Rome her selfe retaineth in her Lyturgy as a Trophie of the victory which the catholike faith in the issue obtained ouer the potent Arian heresie was neither conceiued published nor commended to the Christian world by the Bishop of Rome but by the exiled Athanasius This worthy Bishop saw almost all the Prelates in the world besides for the present to bee set against him How these or their successors or such as liued after him would be affected he knew not in respect of the truth of his doctrine hee cared not as being confident that his doctrine was truly catholike and authenticke without the ratification or proposall of the then Bishop of Rome or his successors or of any visible church succeeding he knew Christs Apostles and their immediate successors had imbraced it For such as liued with him or were to come after him at their perills be it if they imbrace it not Though not ten of that age or any age after him were to be saued yet of these few not one as he protests could otherwise bee saued then by beleeuing as he did and as former Saints of God had done If the then Bishop of Rome did receiue Athanasius in the name of an Orthodox or Catholike and bid God speed vnto his labours all that can hence be inferred is this That Athanasius was to the Bishop of Rome a visible member of the holy catholike Church and the Bishop of Rome a visible member of the same church to Athanasius But neither of them not both of them the then visible church nor any members of it As many as after this time became true members of the holy catholike Church became not such by holding vnion with the then visible Church but by adherence to that catholike faith which Athanasius and other visible members of the holy catholike Church then taught The holy catholike militant Church hath continued one and the same since its Foundation not by continuation of one and the same visible Church but by continuation of one and the same catholike Apostolike faith throughout al ages which faith hath been sometimes maintained but oftē oppugned by churches visible or represētatiue 5 It is one thing to say the Holy catholike Church hath beene in all ages visible another thing to say the visible Church hath beene in all ages catholike We may and ought to grant that in euery age since the Apostles time there haue beene many not onely true but visible members of the one holy catholike Church that is such as were able out of Scriptures to make demonstration vnto the observant that their doctrine was orthodoxall consonant to the orthodoxall faith doctrine of the primitiue Church howsoeuer contradicted ecclipsed by the present visible churches wherin they liued till Luther Christian Princes by Gods appointment vnited the visible members of the Holy catholike Church into visible Churches A pregnant instance of the former distinction wee haue gathered to our hands in that famous Dialogue between Constantius the Emperor and Liberius then Bishop of Rome The Emperor hauing as the Romanists since haue done mispictured the regiment of Christs body or Church by the regiment of common weales wherin Lawes are made by the whole consent or by the consent of the greater part of the body politike presseth Liberius with this argument Doth so great a part of the world reside in thee Liberius that thou alone darest vndertake the defence of this impious man Athanasius to the disturbance of the peace of the Empire and of the world Hereto Liberius answers Be it so as you say that I alone defend Athanasius yet the cause of faith shall hereby suffer no detriment for the times heretofore haue beene wherein three onely were found that durst resist the Kings command To this reply Eusebius the Eunuch reioynes Do you Liberius make the Emperor another Nebucodonozer I do not so but thou Eusebius deales no lesse vniustly than Nebucodonozer did in thus condemning a man who hath not had a iudiciall tryall 6 So long as Liberius stood to this confession he was a visible member of the Catholike Church But when he sought to purchase the Emperours sauour by subscription to Athanasius his condemnation and communion with the Arians although hee might by this dealing regaine his former dignities and become a principall member of the then visible Church
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