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
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
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
acceptions expose vs the best remedy we can thinke of will be In the first place to seeke out the definition the nature at least of the principall Analogatum that is of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take a true terriar or suruey of the attributes prerogatiues or royalties which belong either solely or principally vnto it In the second place to value the other significations or importances and rate their seuerall attributes or properties by the neernesse or remotenesse of their affinitie with it or reference vnto it Before we come to a perfect view of the nature or properties of that Church which is entituled Holy and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must enquire the nature or definition of a Church in generall or as it is abstracted from true holinesse or vniuersality For these are the proper and formal differences of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the principall Analogatum comprehended vnder this word or name Church taking it in his vniuersall or amplyest signification CHAP. II. The definition of the Church in generall gathered from the diuers sorts of vnion betweene bodies naturall artificiall or ciuill COncerning the Name it shall suffice to obserue thus much onely in transitu or by way of entry or passage into the matter it selfe signified by this Name The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the English word Church doe not differ at all in their Grammaticall signification or importance and from so much of their signification or importance as is only pertinent to our present inquisition the Latine Concio doth no way differ for all of them signifie a certaine congregation or company of men In the manner how they come to signifie one the same thing this difference perhaps may be observed The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe in the first place or in their radicall propriety signifie the persons met together or assembled In the secoed or derivatiue signification they import the place appointed for their meeting or assembly which in Latine wee properly call Aedem aut Templum a sacred house or Temple To this latter signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Concio which answers most exactly to their prime and radicall signification is not flexible For Concio as far as I haue obserued is neuer taken pro loco aut Aede vbi concio celebratur for the place or house wherein the assembly is but vsually for any speech or oration made vnto the people assembled or for the place wherein the Orator or Speaker stands On the contrary the English Church doth in the first place signifie Aedem or Templum the place house or palace of the assembly and in the second place it comes to signifie or import as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concio doe in the first place that is the congregation or Companie of men assembled Omitting quid nominis the first inquirie must be quid rei what is the summum genus of the Church indefinitely or generally considered And this hath presented it selfe vnto vs without further search is an assembly or Congregation of men Omnis ecclesia omnis concio est coetus aut multitudo hominum Omnis multitudo omnis coetus hominum non est Ecclesia non est Concio Euery Church is a congregation or assembly of men Euery Congregation or assembly of men is not a Church The next Quaere therefore must be what it is that doth constitute or formally difference a Church or concionem legitimam or an Ecclesiasticke congregation or at least the genus proximum of the Church ingenerall from an assembly taken in generall This cannot be the multitude or number of persons assembled for these are oft-times greater at a horserace bowling shooting bul baiting or other like concourses of people which no man would call concionem legitimam or ecclesiam then in those meetings which we properly call conciones Ecclesias or Churches Secondly that which formally differenceth a Church generally considered from an ordinary assembly or congregation is not iuxtà positio no vicinity or vnion meerly locall of the parties so assembled For as the multitude so the throng may be greater at a stageplay then at a Sermon or Ecclesiastical congregation And thickest crowdes least participate of the nature of a Church or Concio Euery Church herein exceeds an ordinary assembly or multitude in that it is a society of men or corporation every corporation or societie corporate supposeth an vnion more then meerly locall between the members an vnity proportionable to the vnity of bodies artificiall naturall or vegetable An assembly or multitude how great how close soeuer not thus vnited or framed into a corporation or not vnited by some civill bond answers in proportion to the Latine cumulus or aceruus to an heape or congest of bodies homogeneall and contiguous but not informated by one and the same forme not animated by one and the same soule or spirit Euery naturall body is ens per se etomne ens quà ens est vnum An heape or congest is neither ens nor vnam but by accident or by extrinsecall denomination from the Identity of place with in which the parts or ingredients of it are contained So that vnion meerely locall neither is nor presupposeth any forme either naturall or artificiall whence it floweth Quod non est aliquid formatum non est aliquid verè vnum That which hath no set forme or fashion can haue no true reall vnity for it is the forme of euery thing which giues it a distinct entitie or vnitie That which hath no set forme can haue no set or proper name whereby to be knowne it must bee described by addition of quantity For wee doe not say a bread a earth a waxe or the like as wee say a loafe a candle or a close but a peece of bread a peece of waxe if it be not made vp into some certaine forme An heape of corne though euery indiuiduall part or grain of it be specifically the same as of Wheat Rye Oates c. cannot so properly bee termed one body as a ship may be said to bee one body although it consists of indiuidualls or materiall parts more heterogeneall for their substance or quality and more dislike in outward forme or figure than rye is from wheat or oates from barly The reason is because the vnion betweene the seuerall parts of a ship is much greater and more perfect than the vnion betweene the seuerall graines of Corne in the same heape All the materiall or indiuiduall parts of the ship how different soeuer in their naturall substance qualitie or figure are all wrought into one artificiall forme If one should haue an heape of corne bequeathed by legacy and particularized by the place wherein it is and by the measure which it containes though the heape were dissolued so the indiuiduals though
on earth must be celestiall and such as becomes the sonnes of God The second that God or Christ in the choyce or admission of Citizens into this celestiall Corporation doth not tye himselfe to any one Kingdome Nation or Prouince to any visible Societie or Corporation here on earth But as heauen it selfe is alike distant from euery part of the earth so euery Nation or Kingdome of the earth are alike free to stand for or solicite their election or admission into this heauenly societie which wee tearme the holy Catholique Church Of these two branches of beliefe this third is a necessary consequent that God hath not bestowed such priuiledges vpon any visible Church or Ecclesiasticall Societie whatsoeuer vpon the face of the whole earth as diuers Founders of Colledges in our Vniuersities haue done vpon some Grammer Schooles founded likewise by them Many haue beene chosen and admitted for perpetuall Fellowes of the celestiall Academie which neuer were trained vp in the doctrine or discipline of the Grecian English or Romish Church God is the sole Founder of the vniuersall Church and of euery particular true Church As for particular visible Churches all are alike free all their sonnes alike capable of admission into the holy Catholique Church or if any ods there be it is in the different measure of their obseruance of the lawes prescribed to all especially the Law of louing God aboue all in Christ and of louing others as our selues for Christs sake 2 The last point is that of all such as are effectually called or authentiquely admitted into this Societie none euer reuolt againe to the Synagogue of Satan or to the world Their effectuall calling and solemne admission makes them such pillars in the house of their God that they cannot bee remoued Him that ouercommeth will I make a pillar in the Temple of my God and he shall goe no more out and I will write vpon him the name of my God and the name of the Citie of my God which is new Ierusalem which commeth downe out of heauen from my God And I will write vpon him my new Name Rev. 3.12 So he had said before vers 5. Hee that overcommeth the same shall be cloathed in white rayment and I will not blot out his name out of the booke of life but I will confesse his name before my Father and before his Angels Wherein this victorie consists and how in this life it may be obtained are points belonging to another Argument and haue beene elsewhere discussed at large That their names who thus ouercome are whilest they liue on earth written in the booke of life is euident out of the 20. chapter ver 12. the dead were iudged out of those things which were written in the bookes according to their workes The difference betweene that part of Christs Church which is triumphant and that which is militant here on earth may be resembled by the estate of a visible Societie or Corporation of which the greater part or principall members liue at home in wealth in peace and quietnes whilest others of the same societie soiourn as Factors or Apprentices in forraigne lands yet certaine of their admission to the same priuiledges which the other enioy after they haue serued out their Apprentiship and performed all duties and services required by the lawes of their Corporations 3 Two questions or rather two branches of one and the same question yet remaine which euery one that sincerely mindeth matter of saluation will often make with himselfe First whether every one that sincerely professeth beleife of this article of the Holy Catholike Church be bound to beleeue that he himselfe is a true liue-member of the same Church The second whether euery one which professeth this article be bound to beleeue that there is a true possibilitie left him by the founder of this Church or Kingdome that hee may in good time become a true and liue-member of it Vnto the latter question my answer shall be out of the words of a woman to her husband distrusting Gods loue and fauor towards them whose words became Canonicall Scripture We shal surely die saith Manoah vnto his wife because wee haue seene God But his wife said vnto him If the Lord were pleased to kill vs he would not haue receiued a burnt offring and a meat offering at our hands neither would hee haue shewed vs all these things nor would at this time haue shewed vs such things as these Iudg. 13. vers 22 23. All and euery one ought to bee assured that if the Lord had any purpose to exclude them from being liue-members of this Holy and Catholike Church he would not so often so louingly inuite them by the preaching of the Word and exhibition of his holy Sacraments all which he mightily prophanes whosoeuer otherwise receiues them then as vndoubted pledges of Gods loue and fauour vnto him in particular 4 To the former question the answer is negatiue All are not bound to beleeue that they are actuall or reall members of the Catholike Church For none can truly beleeue thus much of himselfe but he that hath made his election sure and is certaine that his name is written in the booke of life Now though it be most true that whosoeuer is elect was elected frō al eternity whosoeuer is reprobated was reprobated from all eternity yet will it not hence follow that every man is at all times either in the absolute state of election and salvation or in the absolute state of reprobation and damnation This is too desperate a diuision to put Nouices in faith vpon it a cruell racke for tender consciences The best aduice which I can in this point giue is that no man especially no nouice in faith how strong a disputant soeuer he be seeke to winde himselfe into this Catholike Church by strength of syllogisme lest Sathan thence take occasion to wrest his hopes out of his hands by the same or like engine The iudicious Reader is to take further notice that many syllogismes which goe currant amongst some good Diuines haue many foule though secret flawes as hard to bee espied in this subiect of reprobation election and the like as in any other for these are hardly fashioned into syllogisticall forme Many propositions are often in vulgar matters taken for vniuersall when they are but indefinite First to instance in a subiect wherin the fallacie is more grosse and more easie to be discerned Quicunque dicit Alexandrum fuisse animal generosum is verum dicit At quicunque dicit Alexandrum fuisse Bucephalum dicit Alex 〈…〉 Ergo Quicunque dicit Alexandrum fuisse Bucephalum is verum dicit Whosoeuer saith Alexander the great was a generous creature saith true but he that saith Alexander was Bucephalus saih Alexander was a generous creature Therefore whosoever saith Alexander was Bucephalus saith true Others perhaps may answer otherwise but the onely flaw in this Syllogisme if wee examine it by the rules of Art is that the Major
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
seated in Kingdomes or Common-weales independent one of another is the vnitie of league or friendship And this may be as strict as it shall please such Common-weales or Churches to make it Thirdly to make the Church seated in one absolute State or Kingdome liue in subiection to another Church seated in another Kingdome or to any member of another Church or Kingdome head or branch is to erect a Babell or seat for Antichrist not to build vp one holy Church to Christ This practice or vsurpation of the Romish Church hath been the reason why the christian world for these many yeeres hath beene more confused and disordered then the Synagogue of Mahomet Nor is there any possibilitie that christian States or Kingdomes should euer be so vnited in faith and loue as that their ioynt prayers should be acceptable vnto God against the Turke or other professed enemie of Christ vntill they haue cast off this heauy yoke of Satanicall slauery But of these points hereafter 10 Lastly since the Church hath beene diffused throughout all and euery part of Kingdomes and Prouinces it is impossible that euery member should personally meete to make lawes and orders And yet all lawes are presumed to bee made by vniuersall consent and in this regard the Churches haue beene inforced to haue as well Churches as Bodies politike representatiue And inasmuch as the practice and custome hath beene to admit none but Cleargie or Church-men as members of the Body Ecclesiastike or Church representatiue the name of the Church hath beene in a manner appropriated to the Cleargie Church-men or Spiritualtie The Church or body Ecclesiastike representatiue that is the Church inabled to make lawes or canons Ecclesiastike of what members soeuer it doth may or ought to consist for their qualification as whether onely of Clarkes or whether it may admit some mixture of the Layetie is either permanently existent or existent onely by vicissitude or turnes The Church representatiue which is existent onely by vicissitude or at certaine times onely may bee comprehended vnder the names of Councels or Synods whether oecumenicall generall or prouinciall or of Conuocations ecclesiastike The Church representatiue permanently existent amongst the Romanists is the Consistorie of the Pope and his Cardinals Albeit in very deede the Iesuites the Canonists and later Papists of their instruction haue contracted the Church representatiue into the Popes brest alone He to vse their own dialect is the vertuall Church that is He eminently comprehends al the authoritie which is formally and ordinarily seated or inhaerent whether in the Church representatiue or in the whole militant and visible Church of God whereof He claimeth to bee the sole visible head He hath the same reference to the whole body of the Church visible besides as Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or quintescence of the visible Church or in respect of that Church all in all So Cardinall Paleotus in his booke de sacro consistorio would perswade vs that as God Almighty sometimes gouernes the world by his ordinary power or by the ministerie or coagencie of second causes sometimes by his extraordinarie immediate or absolute power so the Pope sometimes determines controuersies in religion and orders the affaires of the Church by the consent and assistance of Councels or at least of his Consistorie somtimes by himselfe alone and by his sole plenarie and illimited power CHAP. IX That albeit the true Church be alwaies visible yet it is a grosse sophisme hence to inferre that the visible Church is alwaies the true Church or that one visible Church is more priuiledged from erring than another The strange blasphemie by which the Author of the Antidote seekes to support the infallibilitie of the visible Romish Church 1 THe subiect of our next inquirie shall bee so to share the titles or attributes giuen by the Scriptures orthodoxall antiquitie or other good authoritie to the Church indefinitely taken betweene that one Holy Catholike Church which wee beleeue in this Creede and the visible Church or Churches which we see or know so as that God and his Holy Church may haue their full dues and Gods deputies here on earth Caesars or other gouernours of his visible Church may haue no wrong The best and most generall rule for our direction in this search is that which will better appeare from a treatise concerning the exposition of prophesies For as one and the same prophesie touching Christ so one and the same promise made vnto the Church may be often literally verified and in different measure successiuely fulfilled of diuers parties Some promises may be literally verified of the visible Church or Synagogue of the Iewes before our Sauiours Incarnation and of the visible Churches planted by his Apostles and bee in part fulfilled throughout euery age of the liue-members of Christs body to vs inuisible but lastly to bee exactly fulfilled of the Church triumphant or Kingdome of glory 2 Most of the later Romanists arguments are meere Sophismes à dicto secundùm quid ad simpliciter that is they take all those glorious titles or promises made to the Church in its most ample or exquisite signification to be exactly and intirely fulfilled of the visible Church throughout all ages when as they are verified of it in part onely or at some speciall times or by way of type or shadow and vnto which she hath at no time any absolute title but conditionall In this mist of ignorance the Author of the blinde guide of faith in his second chapter doth strangely wander not onely from the truth but from the leuell which hee had taken not much amisse in the first chapter of his treatise and as his custome is when hee hath lost his way like a balling Hound not well entred fals a barking at Doctor Whitaker whose words or meaning how sincerely he quotes or recites I leaue it to the vnpartiall Readers examination In his third chapter hauing proposed this Thesis That the true visible Church is apparantly knowne and famous to the world he labours to proue in the fourth chapter that the true visible and apparantly knowne Church can neuer faile That the visible Church was in the Apostles time and after the true Church of God we neuer denyed nor will we contend with him whether the true Church of God on earth can euer faile no not whether euer it ceaseth to be visible Where then is the difference These two propositions the true Church of God is alwaies visible the visible Church is alwaies the true Church of God differ as much as a Mill-horse and a Horse-mill or as to stand with a man and to withstand a man The whole visible Church in the dayes of the Emperours Constantius and Valens did Arianize as the Romanist cannot deny The best answer that they can giue to this Instance is that these Emperours did not raigne long for Valens died within
had deliuered this sentence ex cathedra It is expedient for vs that one man die for the people and that the whole nation perish not Iohn 11. ver 49. And vpon his authority or warrant they aduentured to put the Lord of glory to death Had not this false Apostaticall Priest beene in vero sacerdotio a chiefe officer in the house of God neither could so cleer a truth as he vttered haue beene inuerted to such a pernitious end as it was spoken by him apprehended by others nor could hee haue conceiued or vttered so cleare a truth of himselfe as S. Iohn instructs vs he did This he spake not of himselfe but being high Priest that same yeer he prophesied that Iesus should die for the Nation Ioh. 11.51 Other Acts of his priesthood tooke their validity from his office not from his person this speculatiue truth tooke its poysonous operation from his person not from his office although he could not haue borne so bitter enmity vnto Christ vnlesse he had beene in that office Now albeit we grant that Caiaphas did prophesie by vertue of his place or Priestly office yet no Romanists as I hope will deny that Caiaphas in the preposterous application of his propheticall sentence might well brooke the name of Antichrist at the least that hee was a type or shadow of the Antichrist to come who was to sit as Caiaphas did in the Temple of God or if so they will haue it in S. Peters chaire that hee may wrest diuine truths authoritatiuely to as wicked ends as Caiaphas did 5 But may it not hence bee inferred that as the Sanedrin was the onely visible Church which God had here on earth so the Romish Church from which Luther did separate himselfe was the onely true visible Church of Christ at the time of his separation This may be granted de facto but not de iure For there was an expresse Law of God that there should be no more visible Churches then one before our Sauiours death and resurrection after which there were to bee as many visible Churches de iure as there were seuerall independent Soueraignties I haue heard indeed of some French Catholikes as they would bee accounted which vse this as an argument whether intended by them ad homines to delude the obiecter onely or ad rem to the matter it selfe I know not But this argument they vse to proue that their Church as opposed to Reformed Churches is the true Church because the Pope is Antichrist Antichrist as the Apostle teacheth is to sit in the Temple of God and the Temple of God no question is the true Church whence seeing hee sits in their Church they inferre that theirs is the true Church not ours But as in most other arguments concerning the Church so in this they cozen themselues with the fallacy à dicto secundùm quid ad dictum simpliciter First both letter of Scripture and analogie of faith doe teach that Antichrist is to sit as Caiaphas did in a true Church yea to be a chiefe Officer of some Church otherwise he could not be a principal Rebell or notorious Traitor against Christ But in that he was to be such a rebell and such a Traitor it is not conceiuable that the Church which wholly submits herselfe to him as to her head should bee the true Church much lesse the onely Church of Christ The former argument will hold thus farre The Pope is Antichrist ergo the Church of Rome is a true Church secundùm quid that is in opposition to the Synagogue of Iewes of Turkes or other professed Infidels But if we speake absolutely or compare it with Churches truly Christian it is no true Church of Christ but the Synagogue of Satan Or as he said of his sordid Hosts entertainment that there was so much fire as a man could not haue truly said in strict propriety of logicke phrase there was no fire that is there was so much as if hee had beene bound by couenant of Lease neuer to haue suffered the fire to goe out hee might haue saued his lease from forfeiture and yet there was no fire but a mocke-fire to the entertaining of a stranger so much as was a greater eyesore to him that had sought comfort or refreshing from it then if there had been none at all In like manner there is so much of the true Church in the present Romish visible Church as a man cannot say it is no Church at all so much true doctrine in it as sufficeth to support the title of Antichrist and to make it the very seat of all abominations or impieties more then natural For as the mingling of the Traditions of men with Moses doctrine did make the leuen of Pharises to be so malignant and distastfull to God and all good men so is it the mixture or making vp of the doctrine of Christ and of Deuills in one and the same Liturgy which makes Antichristianisme in graine And as elswhere is obserued the Idolatry of the Romish Church is so much worse then the Idolatry of the Heathens by how much that Churches generall beliefe of one God of the glorious Trinity and of the redemption of mankind is better then the Heathens beliefe or knowledge of the same points 6 But when it is said that Antichrist is to sit in the Temple of God it is not meant onely that hee should sit in the present visible Church but that he should be an vsurper of that chaire which sometimes had beene the seat of Gods Saints and bee an intruder into that Church which had beene Holy and Catholike before his intrusion and which still retaines the rootes and stemmes of Catholike faith into which it shall be his and his followers continual care to ingraffe the doctrine of Deuills and to exercise their spirituall whoredomes in the Oratories of God CHAP. XIX 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 1 BVt here againe the Author of the Antidote or the blinde Guide of faith will obiect That neither the Prophets of old nor our Sauiours Disciples before his death did separate themselues from the present visible Church If not to beleeue as the Church visible and representatiue for the time present did if not to communicate with her in matters of fact or practice were to bee separated from the present visible Church as this Authors words elsewhere imply the Prophets out of all question did either separate themselues or suffer themselues to be separated from the visible Church wherein they liued Ezekiel and Daniel would neuer haue consented to the Priests and Rulers in their persecutions of Ieremie as a false Prophet or Traytor Our Sauiours Disciples before his death stood excommunicated by the visible Church of the Iewes they were as farre from communicating with
vnwritten tradition or customes commended or ratified by the supposed infallibility of any visible Church That Ecclesiastical Tradition which Vincentius Lirinensis so much commends did especially consist in the Confessions or registers of particular Churches Now the vnanimous consent of so many seuerall Churches as exhibited their Confessions to the Nicene Councell being not dependent one of another not ouerswayed by authority nor misled by faction to frame the Confessions of their faith by imitation or according to some patterne set them but voluntarily and freely exhibiting such Confessions as had beene framed and taught before these controuersies arose was a pregnant argument to any vnpartiall vnderstanding man that this faith wherein they all agreed had beene deliuered vnto them by the Apostles and their followers by the first planters of the Churches thus agreeing a pregnant argument likewise that these first planters had beene inspired and taught by one and the same Spirit Each particular Church was a competent or authentike witnesse of euery other Churches integrity and fidelity in seruando depositum in carefull preseruing the truth committed to their speciall trust On the contrary in that Arius Eutyches Nestorius and other heretikes did obtrude such constructions of scriptures vpon their Auditors as had no where beene heard of before but sprung vp with themselues or from the places wherein they liued this was an argument more then probable that if the Apostles had deliuered the whole forme of wholesome doctrine vnto posteritie a point questioned by no Church in those times these men or the particular Churches which abetted them had not kept the doctrine deliuered vnto them by our Sauiour and his Apostles but had corrupted or defiled it with the idle fancies of their owne braines or with the muddy conceit of their discontented passions To speake more briefly though perhaps more fully The vnanimous consent of so many distinct visible Churches as exhibited their seuerall Confessions Catechismes or Testimonies of their owne and their forefathers faith vnto the foure first oecumenicall Councels was an argument of the same force and efficacie against Arius and other heretikes for whose conuiction these Councels were called as the generall consent and practice of all Nations in worshipping some Diuine power or other hath beene in all ages against the Atheists Nothing besides the ingraffed notion of a Deitie or diuine power could haue inclined so many seuerall Nations so much different in naturall disposition in ciuill discipline and education to affect or practice the dutie of adoration Nothing besides the euidence of truth deliuered vnto the Christian world by Christ and his Apostles could haue kept so many seueral Churches as communicated their Confessions vnto the Councell of Nice and Ephesus c. in the vnitie of the same faith 4 Howbeit this vnanimous Tradition Ecclesiasticke was not in these times held for any proper part of the Rule of faith but alleadged onely as an inducement to incline the hearts of such as before acknowledged the written word for the onely Rule of faith to beleeue that the interpretations or decisions of those Councels did containe the true sense and meaning of the Rule acknowledged by all So that the written Tradition which Vincentius so much commends was not by the Nicene Councell vsed to any such purpose as the Romanist now vse vnwritten Traditions The onely vse of it was to direct the present Church in her examination of the Catholike truth or points of faith The chiefe authority which the visible Church then challenged did consist in the vnanimous consent of Ecclesiasticke Tradition and that as was said before but an inducement to imbrace the interpretations of the present Church and reiect the interpretations of vpstart heretikes 5 But was it a receiued truth in these Primitiue times or a truth acknowledged by Vicentius the pretended patron of Roman Catholike Tradition that the ioynt consent of so many Bishops as were assembled in the first Councell of Nice or the ioynt Confessions of so many seuerall Diocesses as were then deliuered to that Councell should vnto the worlds end continue an argument or inducement of like force or validitie as it then was either for establishment of the Canons which succeeding Councels should make or for condemning such opinions as with the consent of as many or more Bishops as were there assembled should be condemned for heresies No the same Vincentius hath giuen posteritie a Caueat as full of wisedome as of religion in some cases not to admit of his former admonition concerning the triall of Catholike faith either for refelling heresies or for establishing of the truth The limitation of his former admonition is in his owne words thus As for ancient and inueterate heresies they are not in any wise to bee refuted by the former method because continuance of time after heresies be once set on foot may afford Heretikes many opportunities of stealing Truth out of the writings of the Ancient or for exchanging orthodoxall antiquity with prophane nouelties Now what opportunities of falsification did these 800. yeeres last past affoord which the Romane church was not alwaies ready to take The opportunities afforded by dissolution of the Romane Empire and variance of christian Kings first made the Romane Cleargie such sacrilegious Thieues as Vincentius supposeth any opportunitie may make heretikes to be And the Romane church being flesht with the spoile of Christs flocke and christian churches through the West haue not beene wanting vnto themselues in deuising new opportunities in coyning a new art of falsifying Antiquitie of stealing the consent and suffrages of the christian world from orthodoxall and primitiue truth So that if this controuersie may be examined and discussed by Vincentius his rules since the first acknowledgment of the Popes supremacie since the making of Edicts for the acknowledging of it since the exemption of Clarkes from royall or ciuill iurisdiction all the written testimonies or vnwritten traditions which the children of the Romish church doe or can rake together are voyd in law and voyd in conscience there is not so much as one legall single Testimony but all are as a multitude of false and illegall witnesses of parties or conspirators in their owne cause 6 But although heresies of long standing continuance cannot be refuted nor may not be assaulted in Vincentius his iudgement by the former method that is by multitude of suffragants or ioynt consent of seuerall Prouinces is there therefore no other meanes left to conuince them no way left to eschew them yes we may eschew them saith he as already condemned by ancient and orthodoxall Councels or we may conuince them so it be needfull or expedient by the sole authority of Scriptures Now if the Scriptures be sufficient to conuince heresies of long continuance or long standing and to confute such heretikes as want neither wit will nor opportunitie to falsifie ancient records and imprint traditions of their owne coyning with inscriptions of Antiquity I hope the same Scripture was