A treatise of the holy catholike faith and Church Diuided into three bookes. By Thomas Iackson Dr. in Diuinitie, chaplaine to his Maiestie in ordinarie, and vicar of Saint Nicolas Church in the towne of Newcastle vpon Tyne. The first booke. Commentaries upon the Apostles Creed. Book 12 Jackson, Thomas, 1579-1640. 1627 Approx. 379 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A04195 STC 14319 ESTC S107497 99843196 99843196 7910 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04195) Transcribed from: (Early English Books Online ; image set 7910) Images scanned from microfilm: (Early English books, 1475-1640 ; 993:04) A treatise of the holy catholike faith and Church Diuided into three bookes. By Thomas Iackson Dr. in Diuinitie, chaplaine to his Maiestie in ordinarie, and vicar of Saint Nicolas Church in the towne of Newcastle vpon Tyne. The first booke. Commentaries upon the Apostles Creed. Book 12 Jackson, Thomas, 1579-1640. [12], 206, [2] p. Printed by M[iles] F[lesher] for Iohn Clarke, and are to be sold at his shop vnder St. Peters Church in Cornehill, London : 1627. The first part of book 12 of the author's "Commentaries upon the Apostles Creed"; parts 2 and 3 were published posthumously in his Works. Printer's name from STC. The last leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Apostles' Creed -- Commentaries. Church -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE OF THE HOLY CATHOLIKE FAITH and CHVRCH . Diuided into three Bookes . By THOMAS IACKSON Dr. in Diuinitie , Chaplaine to his Maiestie in Ordinarie , and Vicar of Saint Nicolas Church in the Towne of Newcastle vpon Tyne . The first Booke . LONDON , Printed by M. F. for Iohn Clarke , and are to be sold at his Shop vnder St. Peters Church in Cornehill . 1627. TO THE RIGHT WORSHIPFVLL and truly worthy Knight Sir RICHARD ANDERSON of Pendley in Hartfordshire , the blessings of this life , and of that to come , bee multiplied . RIGHT WORTHIE SIR ; YOur vnfaigned Loue to Learning and true Religion , well knowne by reall testimonies to all true Louers of them , which haue the happines ( as my selfe for long time haue had ) to be acquainted with you , drew this short Treatise vpon its first returne vnto mee ( to whom it hath beene from its first birth a stranger ) to take you for its Foster-Father . Could it speake for it selfe , it would , I am perswaded , complaine of wrong , if I should direct it to seeke another Patron , being not acquainted with any Family which beares a more liuely image of a well-ordered Church , than your Family doth . Nor is there any other to whom I more heartily wish all furtherance in good beginnings and proceedings , then I doe to yours , and to that Honorable Family vnto which you are happily vnited . Of this my desire , & of my best respect vnto your selfe , and to your Noble Lady , I haue no better token for the present , then this Treatise of the holy Catholike Faith and Church . Thus commending both of you , with all yours , and it , vnto the blessing of him , who is the sole Fountaine of Faith , and Head of the Holy Catholike Church : I take my leaue , and rest , Yours euer in the surest bonds of sincere loue and obseruance , THOMAS IACKSON . From my Vicarage in Newcastle vpon Tine , this first of Ianuary , 1626. Courteous and Christian Reader : THe summe of this Treatise was deliuered in Catechisme Lectures for the benefit of yonger Students in Pembrook Colledge in Oxon , at the request of the Master of that Societie , my Reuerend and Worthy Friend , and of some other good friends ; to whose religious desires my hope was to haue giuen better satisfaction , if my continuance in that ancient and sweet Nurserie of Learning had been longer , or my studies there , lesse interrupted with other occasions . But God be praysed , that Colledge hath beene furnished since with one of their owne body , of whose learned and polite Labours , I hope one day to be with others , a partaker . This Treatise , as now it is , hath beene for the most part since in the hands of others , being committed by me to the perusall of that great light of the Northerne parts , my then Reuerend and dearest Friend , Doctor Birkhead , from whose iudicious censure , I hoped then , this and other of my Labours should haue receiued some perfection , and I much comfort from his company . But it pleased the Lord , ( whose good pleasure we must obey , not question ) to call him from vs , ( no doubt to his greater good , though to the great losse and sorrow of euery true member of the English Church which knew him ) before it was my hap ( being then absent from these parts ) to heare from him , or speake with him . Since his death , it hath past through many hands , but all as it seemes , good friends , in that it returnes vnto me intire . And from it , as it is , ( I hope ) no orthodoxall Reader shall receiue any discontent , nor any Aduersaries of the truth much aduantage . Wherein it is for the matter deficient , or not so fully exprest , I shall haue opportunitie , whether by the aduise of Friends , or exceptions of the Aduersarie , to amend or inlarge , in other Treatises of the same Argument , ( which by Gods assistance ) shall shortly be communicated to thee . And for this reason in part I haue beene the more willing to haue it published at this time . Thine in Christ Iesus , THOMAS IACKSON . ❧ The Contents of the seuerall Chapters handled in this Treatise . SECTION I. Containing the description , definition , and properties of the Holy Catholike Church taken in the prime and principall sense , in the sixe first Chapters . Chapters . Folio . 1. That it is easier to oppose , than to answer a Romanist in this Argument of the Church . The Authors method for meeting with wrangling Sophismes . 3 2. The definition of the Church in generall gathered from the diuers sorts of vnion betweene bodies naturall , artificiall , or ciuill . 5 3. Of the nature and properties of the Church taken in its principall sense . How it is differenced from other Bodies ciuill . Of the peculiar vnity which it hath . 13 4. Of the preeminences which the Church hath of other Bodies or Corporations , in respect of the Gouernour of it , and the Lawes by which it is gouerned . Of the two Attributes , Holy and Catholike . 21 5. Containing the friuolous exceptions of Cardinall Bellarmine , and some other Romanists against the former or like description of the true Church , or that Church which is principally meant in the Apostles Creed . 29 6. Containing the speciall points to bee beleeued concerning this Article of the One , Holy , Catholike Church . How euery one is so to moderate his assent or beliefe concerning it , that hee neither incline vnto presumption , nor fall into despaire . 35 SECTION II. Of the visible Church in generall . Of its principall Attributes or Priuiledges , vnto the sixteenth Chapter . 7. Of the Church Militant and Triumphant . In what sense it is said that the true Church is inuisible . 43 8. What is required to the constitution of a visible Church . Whence the vnitie or pluralitie of visible Churches ariseth . What vnity may bee had or expected betweene visible Churches independent one of another for Iurisdiction . The diuers acceptions or degrees of the visible Church . 52 9. That albeit the true Church be alwaies visible , yet it is a grosse sophisme hence to inferre , that the visible Church is alwayes the true Church ; or that one visible Church is more priuiledged from erring than another . The strange blasphemy , by which the Author of the Antidote seekes to support the infallibilitie of the visible Romish Church . 66 10. In what cases Arguments of proportion may bee drawne from Allegories . A full explication of the Allegory vsed by S. Paul , Gal. 4. and of the Argument , or concludent proofe , in the same Allegorie contained . 75 11 Of the consonancie betweene the promulgation of the old Testament , and the New. Of the opposition betweene the Law and the Gospell , or betweene the old Testament and the New. The explication of the Apostles argument , Heb. 9. ver . 13 , 14. 86 12. The Allegorie or Argument of proportion drawn from Noahs Arke , explicated according to the former rules , and retorted vpon the Romanist . 92 13. How farre , and in what cases , that Maxime vsed by the Fathers , Extra Ecclesiam non est salus , Out of the Church , there is no saluation , is true of the visible Church , or Churches visible . 97 14. Declaring by one speciall instance , the particular manner and opportunities , by which the Church visible or representatiue , did first incroach vpon the royall Attributes of the holy , Catholike and Apostolike Church . For what causes Christians may separate thewselues , or suffer themselues to be separated from any visible Church , whereof they were sometimes members . 111 15. That our Forefathers separation from the Romish Church was most lawfull and iust , both in respect of Prince and State , and in respect of euery priuate person which feared God , or sought to retaine the holy , Catholike and Apostolike Faith. 118 SECTION III. The visible Church of England retaines the holy Catholike faith , which the Romish Church hath defiled . 16. That our Chvrch was in the Romish Church before Luthers time , and yet in it , neither as a visible Church altogether distinct from it , nor as any natiue member of it . 139 17. That men may be visible members of the holy Catholike and Apostolike Church , and yet no actuall members of any present visible Church . 149 18. In what sense it may bee granted , that the visible Romish Church , at the time of our forefathers separation from it , was a true Church , and yet withall the Synagogue of Sathan , the seate of Antichrist , and common sinke of heresies . 160 19 Whether our Forefathers in separating themselues or suffering themselues to be separated from the Romish Church , did any otherwise then Gods Prophets or our Sauiours Disciples , had their case and opportunity beene the same , would haue done . 170 20. Whether the name [ Catholike ] can in good earnest bee pleaded or pretended for an vnseparable marke of the true visible Church . 21. That the title of [ Catholike ] is proper and essentiall vnto the faith professed by the present visible Church of England , but cannot truely be attributed to the Faith or Creede of the moderne visible Romish Church . 180 22. Of the adinuentions or new Articles added to the Creede by the Romish Church , by which shee hath defiled the Holy , Catholike and Apostolike faith . Of the difference betwixt the Church of Rome , and the Church of England concerning the rule of faith . What that ecclesiasticke tradition was which Vincentius Lir●nensis so much commendeth : to what vse it serued in the ancient Councels . 185 23. Of the agreement betweene the Enthusiast or some non-conformitants to the Church of England , and the Romish Church , concerning the manner how the Spirit of truth ▪ ( as they suppose ) doth lead men into all truth . That the true sense of scripture is as determinable by light of reason and rules of art , as the conclusions of any other sciences or faculties are . A generall suruey of the depraued or more then hereticall or heathenish infidelity of the moderne Romish Church . 195 Errata . Page 80 ▪ lin . penult . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A TREATISE of the Holy Catholique Faith and CHVRCH . IN the Exposition of the Apostles Creed , a worke vndertaken by me long agoe , I did sequester foure points from the body of that intended worke , now almost finished . The first was the doctrine of the holy & blessed Trinitie , which I reserued for the last part of my labours to be set downe by way of prayer or Soliloquies , as being an argument , in my iudgement , both then and now , more fit for meditation , then for controuersie or Scholasticke discourse . The second point was , the Article of the holy Catholike Church . The Third , the Communion of Saints . The fourth , the Forgiuenesse of sinnes . Points , which I knew not how to handle in that ranke and order , as they are propounded vnto vs in the Creede , without manifest interruption of my intended method , which I indeauoured should be continuate , each latter part immediately issuing out of the former . Nor could I finde a commodious entrance into the Article of Christs comming to iudge as well the dead as the liuing , before I had treated of the resurrection of the dead . Nor could I finish what I had to say , or what was to bee said , concerning the last Iudgement it selfe , without some explication of the sentence to be awarded , and that is life euerlasting to all true beleeuers , and euerlasting death to the disobedient and vnbeleeuers . So then the articles of the holy Catholique Church , of the Communion of Saints , of the forgiuenesse of sinnes , haue beene out of choice and intended method left altogether vntouched , reserued for peculiar Treatises . CHAP. I. That it is easier to oppose , than to answer a Romanist in this Argument of the Church . The Authors method for meeting with wrangling Sophismes . FIrst then of the Holy Catholique Church . An Argument , fitting for these times , being specially insisted vpon and inlarged by Priests and Iesuites to our preiudice ; they well perceiuing , their intricate disputes and sophisticall discourses in this point to bee the only net , which Peters pretended successors haue left them for catching silly & vncatechized soules , or for intangling men of deepe vnderstanding , but of deeper discontent or dislike with their present Gouernours or Dispensers of preferment . For vnto men , either not misled by discontented passion , or otherwise not vncapable of sound reason , it might easily appear that there is no heresie at this day maintained in Christendome , ( at least so generally ) which doth either so highly offend God and his Christ , or so grieuousty disturb the publike peace of Christs Church , or so desperately indāger the soul of euery one that subscribes vnto it , as this heresie concerning the transcendent Authoritie of the visible Romish Church . Howbeit , I must confesse , it is a great deale easier to discouer their blasphemies , & refute their heresies ; to pittie the stupiditie of some , or to deride the petulancie or rashnesse of others : then to auoide the contrary errors , into which some reformed Writers of good note haue fallen , some through meere eagernesse of opposition , others through weakenesse and want of Arts. And no maruell ; for there is nothing which sooner or faster leades Artists themselues into errour , than identitie of names or words , including in them diuersitie of significations or importances . The diuers significations of one and the same word , may be either equiuocall , or analogicall , or a medly of both . Be the diuersitie of this or that kinde , or of what kinde it may bee , vntill the difference betwixt them be exactly notified or vnfolded by some commodious distinction or artificiall explication ; they are apt to bring forth seeds of such endlesse quarrels betwixt controuersie-writers , as grounds and tenements , not well bounded or suruaide , alwaies breede betwixt greedy and wrangling neighbours . As in the one case , each man is prone to trespasse vpon his neighbours possession , so in the other , each seuerall signification or importance , is alwaies incroaching vpon the attributes or prerogatiues , which most properly appertaine to some other more prime and principall . Now there is no word or terme vsed either in any scientificall , morall , or popular discourse , which hath so many , so much different significations or importances , as the word [ Church ] hath , whether we take it in the Greeke , Latine , or English . For preuenting the inconueniences , whereunto the multiplicity and diuersitie of its significations or 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 (a) 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 put in diuers places ) remaine the same without any alteration or diminution of their measure or number , the legacy would stand good , and the partie vnto whom it is bequeathed , would sustaine no losse . But if the indiuidualls should be successiuely taken away , and others put in their places to make vp the same measure , and the same heape ( for outward fashion and quantity ) which the Donor did bequeath , the legacy were lost ; if this were done through his default , to whom it was bequeathed : for the heape is not the same , vnlesse the individuals be the same , because it hath no forme to giue it distinct being or vnion . He that bequeaths a certain measure of corne , though dispersed , is presumed to haue bequeathed the same corne , though afterwards it be made into one heape , or è contra . Hee that bequeathes an heape of corne is presumed to bequeath euery indiuiduall graine contained in the heape at the time of the bequest , though they bee afterward dispersed or put into seueral places , before the Donee can come to challenge them . But it is not so in a house or ship , for if a man should bequeath a ship by legacie , which afterwards were dissolued , albeit no materiall part were lost , yet the legacie were lost , because it is not the same body that was bequeathed , as hauing lost the forme . So the Lawyers * say : si navis legata , dissoluta sit , neque materiam , neque navem refectam deberi . If the ship which is bequeathed by legacie be taken in peeces , neither the materialls nor the ship which is made of them , is due to the legatee . For the materialls were not bequeathed , but as vnited into one forme , and the forme being lost , the indiuiduall bequeathed is lost . Though the same materials were made vp againe into the like forme , yet could it not be reputed the same ship , but another like vnto it . But this is to bee vnderstood in case the dissolution bee made , simul & semel , all at once : For if a ship bequeathed should , before the Donee take possession of it , bee successiuely repaired , as Theseus his ship was , albeit neuer a rib , or plank , or other materiall did remaine the same , yet the form being not dissolued or abolished , the ship should bee the same it was . For the new materials , although numerically or perhaps specifically distinct from the former , yet being for vse the same as the former were , and holding the same proportion with the whole , whereunto they were fitted , doe no way dissolue , but rather continue the former vnitie or Identitie of forme . The same case is cleerer in bodies naturall , at least in vegetables . As if a master should bequeath a yong tree ; not of ten yeers grouth , vnto his seruant , giuing him leaue to cut it downe , or to let it stand , as long as hee pleased ; though it should stand threescore yeeres , before he cut it downe ; yet could no man except , that it was not the same tree , which was bequeathed , albeit neuer a materiall part could bee thought to remaine the same it was , when the tree was giuen . For albeit euery materiall part should successiuely perish , yet in as much as others come in their places , altogether as capable of animation , of nutriment , of growth , or augmentation , as these were which haue perished , the tree or vegetable is still the same . And although many vegetables de facto retaine some of the same materiall parts which they had at their first plantation , yet it is an vndoubted Maxime in true Philosophie , that ad identitatem corporis vegetabilis non necessariò requiritur identitas materiae ; vnto the identitie of a bodie vegetable , identitie of matter is not necessarily required . But of this point , by Gods assistance , more at large in the Article of the Resurrection . 7 Answerably to these degrees of vnion betweene materials or corporall substances , ( of which some are vnited onely in place , others by forme artificiall , or truly Physicall ) there bee as many degrees of vnion betweene multitudes , assemblies , or companies of men . Men assembled in a market place , at some match of sport , or merry meeting , are one multitude , not one bodie ; and for this reason , being once dissolued , remaine no more the same companie , as hauing no other bond of vnitie , besides vicinity of place , or vnion meerely locall . As no man would say the same companie that met at a horserace , this or the last yeere , shall meet the same againe the next yeere . At least such companies cannot bee the same they were , vnlesse the indiuidualls remaine the very same . But Societies , Corporations , or Bodies civill , herein resemble bodies naturall , that albeit every particular or indiuidual person , that met in their common Hall or place of assembly this day , bee dead within 20. yeeres following , yet the Companie or Corporation shal ramaine still the same it was . In this sense it is said , that although all men are mortall , yet corporations , consisting of mortall men , are immortall , because their lawes & ordinances , are perpetuall . The vnitie of proportion or subordination to the same Lawes , is sufficient to continue the vnitie or identitie of the Societie or Corporation , albeit the parties subordinate , doe alter , change or perish . Againe , Bodies ciuill , or societies corporate , exceede not onely other assemblies of men , which resemble heapes or congests , but euen artificiall or naturall bodies in this ; that the vnion of Bodies ciuill is not dissolued by dissolution of vnion locall , or of continuitie or contiguitie . The Companie of Stationers ( for example ) after euery man hath repaired to his owne home , remaines the same it was , at their meeting in their common Hall ; because the vnion or bond of euery member to the same Lawes and ordinances , still remaines the same , or because there still remaines the same power or authoritie in their principall Gouernours to call them together againe . And in this point they resemble those naturall bodies , which being resolued into fume or vapour , their fumes or vapours may be recollected againe into the same bodie without any lesse of substance or quantitie . As an Alchymist would bate but little or nothing in selling the fume or vapour of Quicksiluer , for Quicksiluer it selfe . So then vnitie of Lawes and ordinances , is the life , the soule , and spirit of euery corporation or body ciuill . Oath or other obligements to the obseruation of the same Lawes , or to the maintenance of priuiledges bestowed vpon the societie , are as the nerues or arteries , by which motion is conueyed from the head or principall members to euery inferiour or particular member of the same Societie . Thus we haue found the genus proximum of a Church considered in generall . CHAP. III. Of the nature and properties of the Church taken in its principall sense . How it is differenced from other Bodies ciuill . Of the peculiar vnitie which it hath . EVery Church in what vsuall sense soeuer it be taken , is a societie or body politique ; Euery societie or body politique is not a Church : Euery member of the militant Church is ordinarily a member of the Christian Common-weale or Kingdome wherein he liues , Et è contra : Yet sometime it may fall out , by the interposition of ciuill iuridicall sentence , that a man may bee no member of the Common-weale , and yet remaine a member of the Church therein contained . As a man condemned to dye , is disinabled to doe any ciuill act , yet not prohibited to receiue the Sacraments : Others againe cut off from the Church ( as persons excommunicated in some sort are ) may bee members of the Common-weale . That which differenceth the Church properly so called from a societie or bodie meerely ciuill , is the diuersitie of Lawes and ordinances , and the different manner of vnion betwixt the members of it . Howbeit a Church , a Common-weale , or body ciuill , are not ( as the Romanists often dreame or presuppose in their arguments brought for the prerogatiue of the Romish Church ) two bodies contra-distinct or opposite , but rather one body endowed with seuerall powers or perfections . When a Kingdome or common-weale becomes a Church , it loseth nothing of what it had , but rather acquires a new perfection or accomplishment . The growth or progresse is but such , as the Philosopher notes in men , which fi●st liue anima plantae , like meere vegetables , then the life of sense , and lastly the life of reason or vnderstanding . But of this elsewhere . To finde out the nature and properties of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the principall Analogatum , and prime subiect of this our discourse , the branches of method are but two . The former is to finde out the qualification or condition of the parties or members vnited . The latter is to finde out the nature and manner of their vnion . With the Church as it consists of men & Angels , we are not to meddle . It suffices vs to know , that wee are called ( as our Apostle teacheth vs , Heb. 12. verse 22. ) vnto the citie of the liuing God , the heauenly Ierusalem , and to an innumerable company of Angels . What manner of vnion is betweene holy men and Angels , let it be defined by Angels themselues , or at least by men that are their consorts in the blissefull vision of God and of his Christ . The subiect of our inquirie , was and must be , That Church , which consists onely of men , and of men considered in that estate , which they now haue by God , being made man. Now albeit such men and Angels may bee in some respect truely said one Societie ; and though both may be comprehended vnder some generall notion ( whether vniuocall or Analogicall : ) yet without all question , they doe not vniuocally agree in those attributes , by which the Church , in its prime and principall sense , is vsually set forth in Scriptures . Wee cannot say that the Angels are of Christs flesh and of his bones , as euery one is , that is a liue member of his true Church . Yea though Abraham , Isaac , Iacob , Moses , and the Prophets , and all such as had perfect vnion with them in holinesse of doctrine , life , or discipline , were after death , as well as liuing , liue members of the holy Catholique Church ; yet had they not , whilest they liued on earth , no not alwaies since they liued in blisse , such perfect vnion , ( for the manner at least ) with Christ , as the S t s . haue which haue liued since Christs Incarnation , Passion , and Resurrection , since which time the Patriarches and Prophets vnion with Christ , hath beene perfected . For it is a point not of opinion , but of beliefe , that the Sonne of God did take our nature vpon him , not onely to the end that he might lay it downe for our ransome , or suffer for vs in the flesh , but to the end withall , that hauing suffered for vs according to his humanitie , he might by it vnite vs vnto himselfe as hee is God , in a more peculiar manner , then our humane nature , without such vnion to his humane nature , was capable of . As we become righteous by the righteousnesse , which was and is in him , as he is man ; so must we expect the accomplishment of our future blisse and glory , by participation of the fulnesse of that blisse and glory , whereof his humanitie is now possest . By this it is apparent , that euery actuall member of a Christian common-wealth or visible Church therein contained , is not a true actuall member of that Church , whose nature and definition wee now seeke , and whereof euery one of vs desires and must endeauour to be such a member . For hee that would make the Church thus Catholique or vniuersall , as to comprehend euery member of a Christian Common-weale , seekes to make it not to be holy . Now wee must beleeue it to be as truely holy , as it is Catholique . Some there be , who define this Church to be coetus praedestinatorum , to be the societie or companie of the predestinate , but this definition is vnperfect , for though it be most true , that euery liue member of the one truely holy and Catholique Church , is predestinated to this life of grace , which he now liues , and to the life of glory which he hopes for ; yet euery one , which is already predestinated to the one , or to the other life , or rather to both , is not as yet a liue member of the one holy and Catholique Church . Saul was a person predestinated from the wombe , but yet no ciuill member of the militant or visible Church , much lesse any true member of the one holy Catholique Church , whilest he remained a persecutor of it , and a zealous member , or furious instrument of the malignant Sinagogue . Others define it to be Coetus euocatorum , the societie or company of such as God hath called out of the world : but because many are called , and few are chosen , some others define it to be coetus electorum , the societie or company of the elect . Against which definition or description , this exception may bee taken , that the Authors and Maintainers of it , haue intangled this article or point of Beliefe , necessary to all that hope to be saued , with intricate and vnnecessary questions concerning Predestination or Election , with which I doe not meane to trouble the Reader in the explication of this Article . It shall suffice vs for the present , to consider , that such as God hath predestinated or elected before the foundations of the world , must bee wrought and squared by the powerfull hand of God , and the effectuall working of his spirit , before they can bee fit materials for that aedifice or structure which wee call the Church . There must be an alteration in euery particular member , before it obtaine perfect vnion with the whole body or aedifice , from which it receiueth the sweet influence and nutriment of neuer-fading life . Now what manner of alteration this is , or wherin this qualification of materials fitting for this aedifice ( which we call the Church ) doth consist , is a Quaere not so necessary in this place . 4 The second generall thing proposed , to wit , the manner or vnion of the members or parts of that societie ( which is the truly holy , & Catholique Church ) will sufficiently determine the former question concerning the qualification of them . The questions concerning the vnion , are in generall , whether this vnion come neerer to the nature of vnion betwixt Bodies ciuill , naturall , or artificial . And to this we answer , that each of these vnions in part resemble it , all of them doe not fully expresse it ; because it is more reall , more firme and solid , than any vnion can be betwixt the parts of bodies , ciuill , artificial , or naturall . For this Church is a true and reall body , consisting of many parts , all really , ( though mystically and spiritually ) vnited vnto one head ; and by their reall vnion with one head , all are truely and really vnited amongst themselues . The vnion is wrought betweene both , by a power supernaturall , by a skill super-artificiall , by a wisedome infinitely surmounting the highest reach of humane policie . That this Church is a true bodie , the Apostle ( who in his life time was a liue member of it , and ( vnder Christ the head ) a chiefe master builder for his skill , and yet withall a most painefull labourer in fashioning or squaring the parts or materials of this structure , ) hath left registred . I reioyce in my sufferings for you , and fill vp that which is behinde of the affliction of Christ in my flesh , for his body sake which is the Church . * Colos . 1. v. 24. Euery one then is so farre a member of Christs Church , as he is a member of Christs body . He that is not in some sort a member of Christs body , can bee in no sort a member of his Church . He that is a true liue member of the one , is a true liue member of the other ; Hee that is but an equiuocall , analogicall , hypocriticall or painted member of the one , is but an equiuocall , hypocriticall , painted or analogicall member of the other . 5 Now the excellēcie of the vnion betwixt Christ and his members , or the members themselues ( and consequently of the members or true parts of the Church ) may best be gathered from the vnion of those things , whereby the Church or body of Christ is represented or described vnto vs in holy writ . The Church or body of Christ is vsually represented vnto vs , by an aedifice , as indeede and truth the materiall Temple , which Salomon built , and which afterwards was restored , was but a type or embleme of that Temple , which Christ was to erect vnto his Father . Christ himselfe was the true Temple , and therfore spake no metaphor , but a mysterie vnto the Iewes , when hee said , Destroy this Temple , and I will build it againe in three dayes . Ioh. 2. vers . 19. As it is the Kings presence which maketh the Court , so it is the extraordinary presence of God , which makes the true Temple of God. The materiall Temple of Ierusalem , was therefore called the house of God , because God did therein manifest his glorious presence , & as it were , keepe peculiar residence in it , in respect of other places . But in Christ , ( saith the Apostle ) Colos . 2. vers . 9. the Godhead dwelleth bodily . As he is the true Temple , because the Godhead dwelleth in him ; so all they , and onely they , in whom hee dwelleth by faith , are true Temples of God , and liue members of the Catholique Church . Now there is no vnion betwixt the parts of bodies artificiall , or made by hands , so firme and strong , as the vnion betwixt the parts or materials of a Temple or stone building ; no vnion againe betwixt the parts of the body naturall so perfect , as the vnion of life . Hence the Apostle Saint Peter tels vs , That by our accesse vnto Christ by faith , we are made liuing stones . As new borne babes desire the sincere milke of the Word , that ye may grow thereby , if so be ye haue tasted , that the Lord is gracious : to whom comming as vnto a liuing stone , dissalowed indeede of men , but chosen of God , and precious ; Yee also as liuely stones , are built vp a spirituall house , an holy Priesthood , to offer vp spirituall sacrifice , acceptable to God by Iesus Christ . 1 Pet. 2.2 , 3 , 4 , 5. 6 Herein this vnion betwixt the members of the true Church or Temple of God , is truely resembled by the manner of vnion betwixt bodies politike , or societies corporate , in that , locall vnion or vicinitie of place , is not required to the beginning , to the increase , or accomplishing of this vnion ; for though Christs manhood be in heauen , and we on earth , yet are we true members of his body , of his flesh , and of his bones , as truely and as really , as the naturall parts of our body are said to be our flesh , and our bones . No man , ( saith the Apostle to the Ephesians , chap. 5. verse 29. ) hateth his owne flesh , but nourisheth it , and cherisheth it , after what manner ? as Christ doth his Church . So that euery member of the Church , or of Christs body ; is more neere or deere vnto him , than our flesh is vnto vs , and more his owne , than our flesh is ours . Herein againe this vnion betwixt the members of the true Church , exceedes all other vnion of bodies ciuill , artificiall , or naturall ; that euery particular member , once perfectly vnited vnto the whole becomes immortall in it selfe . Not the whole body or corporation onely , but euery indiuiduall or materiall part , remaines euerlastingly the same . The whole body is not the same onely by succession or aequivalency As the head , so every member is trāslated from death to life : the very selfesame indiuidualls , which are in this life perfectly vnited vnto Christ by faith , shall be raised vp at the last day vnto the life of glory . What it is to be perfectly vnited vnto Christ , or what perfection of vnion with him may in this life be attained vnto , fals not so properly within the compasse of this present treatise . CHAP. IIII. Of the preheminences which the Church hath of other bodies or corporations , in respect of the Gouernour of it , and the Lawes by which it is gouerned . Of the two Attributes , Holy and Chatholike . THis Church or Kingdome of Christ , hath the preheminence of all other bodies politike , or Common-weales , in euery respect , in euery point , any way conducent to their vnitie , stabilitie or prosperitie . First , for the forme of gouernment it is most excellent . It is a Kingdome and hath but one head or gouernor , and he is truely one , not by succession , but by euerlasting continuation of one and the same indiuiduall life . Secondly , the Lawes by which this one Kingdome is gouerned , are more excellent in themselues , and more vnchangeable , then the Lawes of any other Common weale or Kingdome . Againe , the Lawes of this Kingdome be not onely the dictates of the eternall God ( for so were the ceremoniall or iudiciall Lawes of the Iewes : ) but more then thus , they are the vnchangeable copies or expressions of his immutable and most holy will ; by whose due obseruance the true members of this kingdome become like vnto him . Thirdly , the obligements or conformity of euery Citizen or subiect vnto these Lawes , are farre more strict , than in any other Common weale or Kingdome : for of many priuiledges and gracious promises , which the Citizens of this Kingdome enioy , it is not the least , that their euerlasting 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 inherētly 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 ●ead , or whē 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 ●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 reason in his owne words , We must bee vtterly stript of the Image of the earthly man , before wee can put on the compleat and glorious Image of the heavenly . And as we haue borne the Image of the earthly , we shall also beare the Image of the heauenly . But when shall that be ? When this corruptible shall haue put on incorruption , and this mortall shall haue put on immortalitie ; when the saying shall be brought to passe ; Death is swallowed vp in victory . 1 Cor. 15. ver . 49 , 54. 5 The title of Catholike , to my best remembrance , is not expressed in Scripture , but often implyed in termes aequiualent . The Church of Christ was first expresly enstyled Catholike by the Apostles thēselues o● 〈◊〉 compo●ers of the Apostles Creed , especially in opposition 〈…〉 visible Church of the Iewes , or rather to this peoples factious conceit of the prerogatiues which God had bestowed vpon their Nation ; misweening that the whole family or house of God , the full amplitude of the Messias his Kingdome , should be comprized within the house or family of Abraham , or at least , that none should haue any title or claime to the Kingdom of God , vnlesse he were first admitted to bee a member of that visible society , which did meet at Ierusalem as at their Common Hall , House , or place of Parliament . That the Church should bee thus Catholike , or vniuersall , or that the Gentiles should be fellow heires , or ioynt members of the same body with Abrahams seed , was a secret , not imparted to many before the Revelation of the Gospell . For this cause I Paul , the prisoner of Iesus Christ for you Gentiles , if yee haue heard of the dispensation of the grace of God , which is giuen me 〈…〉 : How that by reuelation he made knowne vnto me , the mystery ( as I wrote afore in few words , whereby when ye read , yee may 〈…〉 and my knowledge in the mystery of Christ ) which in other ages was not made knowne vnto the sonnes of men , as it is now revealed vnto his holy Apostles and Prophets by the spirit , that the Gentiles should be fellow heires of the same body , and partakers of his promise in Christ by the Gospell , Ephes . 3. ver . 1 , 2 , 3 , 4 , 5 , 6. Saint Peter himselfe had not fully apprehended this mystery , vntil the Lord awaked him out of this dream , by interpreting the vision which he saw concerning this point . Act. 10. ver . 15. But seeing the euent answerable to Gods word , or to the voice which hee heard in the vision , he burst out into this confession ver . 34. Of a truth I perceiue that God is no accepter of persons , but in euery nation , he that feareth him and worketh righteousnesse , is accepted with him : accepted to bee a liue member of his holy and Catholike Church , as Cornelius no question either at this time or afterwards was . But the full importance of this terme Catholike is set downe , Revelat. 5. vers . 8 , 9. And the foure and twenty Elders sung a new Song , saying , Thou art worthy to take the booke , and to open the seales thereof , for thou wast slaine , and hast redeemed vs to God , by thy blood , out of every kindred , and tongue , and people , and nation : And hast made vs vnto our God , Kings and Priests , and we shall raigne on the earth . The branches of this title Catholike are specially these three . First , Gods Church is said to bee Catholike or vniuersall in respect of all places . Secondly , in respect of all sorts and condi●●●●● of men , nationall or personall . Thirdly , it is said Vniuersall in respect 〈…〉 Some of euery Nation , Condition , or state are admitted vnto it . Some likewise are admitted in euery age or generation of men . From the day wherein the Lord did lay the first foundation or corner stone in Sion , there haue beene in one place or other daily additions vnto this Church without substraction ; continuall adgeneration without corruption , and a continuall growth or augmentation without any the least diminution or decay of any true liue particle , which it had before . CHAP. V. Containing the friuolous exceptions of Cardinall Bellarmine , and some other Romanists against the former or like description of the true Church , or that Church which is principally meant in the Apostles Creede . 1 THis notification or circumscription of the true Church by the true and liue-mysticall body of Christ , is not lyable to that exception which Bellarmine and his followers haue taken against Caluines inuisible Church , as they conceiue it . Or in case the same exceptions bee taken against the Church described or notified in the former chapters , one answer will suffice for both . Their onely exception is this : Primum igitur , quòd vera Ecclesia sit visilibis probatur primò ex Scripturis omnibus , vbicunque inuenitur nomen Ecclesiae . Nam semper nomine Ecclesiae visibilis congregatio significatur . Nec vnum saltem locum Caluinus proferre potuit , nec protulit , vbi hoc nomen tribueretur congregationi inuisibili . Bellar. de Ecclesia militante , lib. 3. cap. 12. That the true Church is visible , may first be proued out of all those Scriptures , in which the name of the Church is found . For by this name a visible Congregation is alwaies signified . Caluin neither did nor could produce so much as one place , wherein the name Church is bestowed vpon any inuisible Congregation . 2 If his meaning be , that so much of the true Church , and liue-mysticall body of Christ , as is now extant on earth , though altogether vnuisible to vs , be either excluded , or not principally meant in those places of Scriptures , Creedes , or Councels , in which the true Church is notified vnto vs by these or the like attributes , one , holy , Catholkie , or Apostolique , it is grosly and apparently false . For all Gods promises to the Church principally belong to the principal members of it , who are distinctly and indiuidually knowne to himselfe onely , not so to vs. To whom notwithstanding their persons are visible , the profession of their faith is likewise visible . The sinceritie of their hearts , or faith is to vs inuisible , and therefore inuisible it is to vs , whether they bee liue-members of the holy Catholike Church or no. If his meaning be , that many Indiuiduals which are no true liue-members of the mysticall body of Christ , be literally comprized vnder the name and title of the Church ; the allegation , though most true , is very idle and impertinent . For thus the Iew is able to make proofe , as direct and full , as can bee required by any ingenuous and learned Christian , that most of those types and prophesies which we alledge to euince Iesus the sonne of Mary to be the Christ and promised Messias , are literally and historically meant and verified , either of the sacrifice of the Law , or of Gods people ; of Dauid , of Salomon , or of some other , &c. Al this notwithstanding being granted , doth no way disproue , but rather ratifie our application of the same prophesies or sacred passages vnto Christ , of whom they are alwaies , in the intention of the holy Spirit , principally meant , and 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 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 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 9 , 10 , & 11. ver . I wrote vnto you in an Epistle , not to companie with Fornicators . The Corinthians had extended this precept too farre ; so farre , as it was not possible for them exactly to obserue it ; And vpon this occasion it seemes they did ( as it vsually fals out in like cases ) vtterly neglect to practise it within its proper bounds or limits . The Apostle therefore expresseth his meaning not to be , that they should not keepe company with the Fornicators of this world , or with the covetous , or extortioners , or with Idolaters ; for then must ye needs goe out of the world . But now I haue written vnto you , not to keepe company , if any man that is called a brother be a fornicator , or covetous , or an Idolater , or a railer , or a Drunkard , or an extortioner : with such a one no not to eate . For what haue I to doe to iudge them also that are without ? doe not yee iudge them that are within ? But them that are without , God iudgeth . 3 Thus it is true in blessings or priuiledges ecclesiasticall as well as ciuill ; Omnis commoditas sua fert incommoda secum : Euery commodity or conveniēce is charged with some or other incommodious conditions . Such of the Corinthians as were foris , extra matriculam Ecclesiae visibilis , out of the visible Church in Corinth , were not subiect vnto this extraordinarie Iudicature , or the inconveniences that did accompanie it : Vnto all which euery visible member of the Chuch there planted was subiect . But this subiection was like the seruice of God , a great part of their perfect freedome , and a chastisement , not sweet for the present but grieuous , yet yeelding the peaceable fruit of righteousnesse to them that were exercised by it . All the Corinthians that were foris , that is , out of the visible Church there planted , were more then lyable , and more then obnoxious to a more dreadfull iudgement from God , which one time or other must ineuitably fall vpon euery one , that is not found in Christ , or that is not a liue-member of the holy Catholike Church . The onely meanes , at least the ordinarie meanes then possible , to be exempted from this fearefull iudgement , was by associating themselues vnto the present visible Church , and by submission of their soules to this peculiar Iudicature of Gods Apostles , Christs Embassadours . For this power ( as the Apostle elsewhere speakes ) was not giuen them for destruction , but for edification . The members of the Church that were thus iudged by them , were chastened by the Lord , that they should not bee condemned with the world . 1 Cor. 11. vers . 32. Every Apostle of Christ had the same authoritie which S. Paul here practised ; namely , full authoritie to set downe orders for governing the Chruches planted by them , and for excommunicating all such persons , as either contemptuously violated their orders , or did otherwise scandalously trespasse against the morall Law of God. 4 Was it then lawfull for any visible member of the Church planted by Saint Paul at Corinth in case of controuersies , which were to be arbitrated according to the tenor of his prescript before rehearsed , to appeale from the sentence of Saint Paul or other domesticke arbitrators , vnto S. Peter , or vnto any forraine Church or See planted or gouerned by him ? Or contrariwise , was it lawfull for the Churches planted by Saint Peter , to appeale vnto S. Paul ? If thus to doe it were not lawfull , then questionlesse , the Churches visible of Saint Pauls planting , were as truely distinct from the Chruches planted or governed by Saint Peter , as one free State or Common weale is from another , vnto which it is not in iurisdiction or matter of appeale subordinate . Now it is not the vnitie or identitie of lawes or customes , that makes a Common weale or Kingdome to be one and the same , vnlesse the persons which are subiect vnto the same Lawes , be likewise subiect to the same Supreame Tribunall . For albeit , aswell the temporall Lawes as the Ecclesiasticall constitutions of Sweden or Russia , were as like to our English Lawes Ecclesiasticall or temporall , as one apple is like to another ; yet could not Russia , Sweden and England bee so properly termed one Kingdome and Common weale , as England and Scotland are : although the Lawes by which those Kingdomes are gouerned be much different . 5 In like manner , admitting the Lawes & discipline of all the Churches planted by Saint Peter , by Saint Paul , and other Apostles , had beene the selfe same : yet could they not in this respect bee so truly and properly said one visible Church , as the particular Churches planted by Saint Paul especially in one and the same prouince were one Church ; albeit their Lawes or ordinances had been more different . It is probable then , that there were as many seuerall distinct visible Churches , as there were Apostles , or other Ambassadors of Christ , immediately indued with this extraordinary iudicature which is immediately deriued from Christ , and independent vpon any earthly power , or any power whatsoever on earth ; whether spirituall or temporall . Their opinion is very probable , who thinke that euery Apostle had his peculiar circuit allotted him by Christ ; and that they did disperse themselues into twelue seuerall parts of the world . According to this tradition of the Ancients , a learned Criticke of our times in matters sacred , doth point and interpret the 25. v. of the first of the Acts , after another manner , then any known Interpreter ( to my remembrance ) doth . And they prayed saying , Thou Lord which knowest the hearts of all men , shew whether of these two thou hast chosen , that he may take the roome of this ministration & Apostleship , frō which Iudas by transgression fell , that he ( to wit , Iudas ) might goe vnto his owne place . Forso this place is ordinarily expounded : but the Greek may bear another sense , to wit , that he that tooke part of the ministration and Apostleship from which Iudas had falne , might bee sent that circuit , which Iudas ( had he not falne ) should haue gone . I It is then profession of the same faith , participation of the Sacraments , and subiection to the same Lawes and Ordinances ecclesiasticke , which makes the visible Chruch to be one . II It is the diuersitie of independent Iudicature , or supreame tribunalls ecclesiasticke , which makes pluralitie of visible Churches , or distinguisheth one from the other . III That which makes euery visible Church to be more or lesse , the true Church of God , is the greater or lesse efficacie or conformity of its publike doctrine and discipline for enapting or fashioning the visible members of it , that they may become liue-members of the Holy Catholike Church , or living stones of the new Ierusalem . Euery true visible Church is as an inferiour Free-Schoole or Nurserie for trayning vp Scholars , that they may be fit to be admitted into the celestiall Academie . 6 There be two questions yet remaining of very good vse , which ( if God permit ) shall bee more particularly discussed hereafter . First , Whether there be any Iudicature ecclesiasticke for independencie , or otherwise , altogether the same with that which the Apostles in the first planting of Churches , had and practised . Secondly , Whether independent Iudicatures ecclesiasticke , did or may decrease or multiply in succeeding ages , or so decrease for number , that there shall be but one left on earth vnto which all ought to bee subiect so farre , that there shall or can bee but one true visible Church . Concerning the first point , Whether there bee any Iudicature Ecclesiasticke altogether the same with that which the Apostles had : I am not of opinion with Erastus , that great Physition and good Diuine , that the exercise of Excommunication , was then onely needfull , when no visible Church had any legall or ciuill remedie to preserue its vnitie , or purge it selfe of grosse offenders . Or that the right or power of Excommunication , which the Apostles and their immediate successors had , did vtterly expire and vanish , after once whole Cities or Common weales became Christian , and the Churches which before had onely soiourned amongst them , were incorporated into them as liue principall members ; enabled by full authority deriued from the supreame Maiestie or soueraigntie of States or Kingdomes , to inflict corporall punishment vpon offenders , to enact coerciue or penall Lawes or other meanes necessary for diffusing the doctrine of life throughout the whole body politike , without lett or incumbrance of any particular part or member . But though I be not thus farre of Erastus his mind , that the power of Excommunication did at that time specified by him , vtterly expire or determine ; yet hath experience made it more then probable , that after the Churches and Common weales , were so mutually interwrapt and lincked together , that euery member of the Common weale was inforced to become a member of the Church , and to bee so admitted by Church Gouernours : the edge of the spirituall * sword was much abated , the force of former spirituall ordinances became stifeled with the multitude of persons against whom they were directed . Whether the defect bee in the power it selfe , or in such as haue it , but doe not vse it ; certaine it is , that this branch of discipline is not in our dayes so effectuall as sometimes it hath beene , either for framing visible Churches vnto the rules prescribed by their great Founders or first Planters , or for conforming the members of the visible Church vnto the true , Holy , and Catholike Church . The meere spirituall power with which alone the Apostles and their immediate Successors were indued , was of greater efficacie then both the remainder of the like spirituall power in later Bishops and Pastors , and all the strength of secular or ciuill power , wherewith Princes , States or Kingdomes , since the mutuall incorporation of Common weales and Churches haue ( as they were in conscience and de iure divino bound ) assisted Prelates and Church-gouernors . 7 To the second question [ Whether there be one or more independent tribunals ] the later Romanists vnanimously answer , that there is but one onely Iudicature or supreame tribunall here on earth , the Iudge whereof they make the onely head of all the Churches , or ( as they would say ) of the whole militant Church here on earth . Nostra sententia est , saith * Bellarmine , Ecclesiam vnam tantum esse , non duas , et illam vnam et veram esse coetum bominum eiusdem christianae fidei professione et eorundem sacramentorum communione , colligatum , sub regimine legitimorum pastorum , ac praecipue vnius Christi in terris vicarij , Romani Pontificis . Ex qua definitione facile colligi potest , qui homines ad Ecclesiam pertineant , qui vero ad eam non pertineant . Tres enim sunt partes huius definitionis . Professio verae fidei , Sacramentorum communio , et subiectio ad legitimum pastorem Romanum Pontificem . The Church in our opinion , saith Cardinall Bellarmine , is one not two , and this one true Church is a Company of men linked together by profession of the same christian Faith , by communion of the same Sacraments , vnder the gouernement of lawfull Pastors , and chiefly of the Bishop of Rome , Christs sole Vicegerent here on earth . Out of this definition ( hee further addes , ) it may easily bee gathered what men pertaine vnto the Church , who pertaine not vnto it . For the parts of this definition are three ; Profession of Faith , Sacramentall Communion , and subiection to the lawfull Pastor , viz. the Bishop of Rome . The conclusion which he aymes at is this , that whosoeuer either doth not hold the same Faith in all points which the Romish Church doth , or doth not communicate with that Church in the vse of Sacraments , or doing both these , doth not withall acknowledge the Bishop of Rome for his supreame Gouernour ecclesiastike , hee no way belongs to the true Church . Whosoeuer holds all the three parts of the former definition , he is the true sonne of the same Church . The militant Church , saith the Author of the Antidote , is a society or company of men , linked and combined together in the same profession of the Christian Faith , and vse of Sacraments vnder lawfull Pastors , chiefly vnder one Head , and Vicar of Christ the Pope of Rome . the 3. part of the Antidote , cap. 1. p. 17. § . 5. 8 The Church triumphant is more beholding to , or rather lesse iniured by this Cardinall and his followers , then it was by some former Popes or Councels , which as the * Doctor of famous and blessed memorie long since obserued , haue made the Pope head of the Church triumphant . Cardinall Bellarmine and his Epitomists , in making the Pope such an head of the vniuersall Church militant , make him an essentiall head of all Christs actuall liue and indeficient members here on earth . And thus to doe , is an indignitie to Christ , not literally or fully expressable by any tearmes which the tongue or pen of men can inuent . It may notwithstanding , be thus typically represented or shadowed . Suppose a man should put a Gorgon or Saracens head made of straw or clouts , taken out of a sinke , or some other place not fit to be named , vpon the Kings statue or image made by publike authority , of pure gold , hauing first stricken off , or stollen away the true head , which the Artificer had framed of matter homogeneall and correspondent for forme or proportion to the rest of the body . 9 Contradictorie to Cardinall Bellarmine and the Author of the Antidotes definition , wee may for the present conclude , and the rules as well of nature and reason , as of lawes supernaturall and diuine , will ratifie our conclusion , viz. First , that since the Churches and Common-weales absolutely distinct each from other , and independent one of another , haue beene thus wedded together as soule and body , as man and wife ; there haue beene as many seuerall visible Churches independent each on other , for matter of iurisdiction or subiection to one visible Head , as there be seuerall free States or Christian Kingdomes independent one of another . Secondly , that the subordination of Church to Church , is in proportion the same , with the subordination of the seuerall states , wherein the Churches are planted . The best vnion that can be expected betweene visible Chuches 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 three yeeres after the persecution by him begun . Howeuer ; the Councell of Millain , of Sirmium , &c. was the then visible Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I hope , they wil not say , that it was the true Church of God. For though almost all the Bishops and most Christians throughout the Romane Empire did subscribe vnto these Councels , yet was not the true * Church of God during these three yeeres inuisible , but more remarkably visible in some few which did contradict the then visible Church , content to suffer exile or other martyrdome , in maintenance of the Holy Catholike faith , which is the life and soule of the Church of God. In few ages after , wherein worse beasts then Valens was , were chiefe Gouernours of the visible Church : that is , after the succession of Romish Bishops was growne vp vnto a perfect beast , according to the measure of Antichrist ; the true Church of God was remarkeably visible in such as that visible Church did condemne for heretikes . Instances to this purpose are plentifull in vnpartiall Writers . And when the doctrine of Antichrist was come to his full growth , as in the Councell of Trent , although the whole bodie of Germany besides Chemnitius and some few others ; although the whole visible Church of France besides Caluin , and some such , had subscribed vnto that Councell ; yet the true Church of God had beene visible in France and Germanie in these worthies . Enough there was in their writings against that Councell , to condemne all such as followed it , that is , the visible or representatiue Church of Rome , of palpable Antichristian heresie . Yet when we say , that the true Church of God was visible in these men , & in their writings , or in Iohn Hus , &c. wee doe not tye our selues to embrace what soeuer they wrote , for truth . Wee may say of the true visible Church , or of the truth by which we become visible members of the true Catholike Church , as one said of Truth philosophicall , That it could not be sound intire in the writings of any one Sect of Philosophers ; in the writings of all of them it might . This aduantage we haue of all the Philosophers ; that we haue a surer and more perfect rule for examining the writings or doctrines of seuerall visible Churches , than they had any for examining truths philosophicall . Absolutely to assent in each particular to any writers or teachers , since the first constitution of the Apostolike Church , or accomplishment of the written rule of faith , were to dissent from them in the maine and fundamentall point of Catholicke Faith. For vnlesse there bee an vnfayned and hearty desire , a spirit of watchfulnesse and of willingnesse to limit our adherence vnto whatsoeeuer other writings , according to the greater or lesse evidence of their consonancy with the written rule ; neither Scholar , nor Master , nor Church visible or representatiue , can be any other then equiuocall or dead members of the true Church . The Catholike faith it selfe , could it possibly be planted in any mans heart , without the spirit or Genius to direct or informe it , would quickly either putrifie or grow crooked . 3 Amongst other glorious titles wherwith the same Author seekes to adorne the Church of Rome , this , which is the title of his fift chapter , is one , that the true Church cannot erre . A proposition , I must confesse , as hard for vs to disproue , if hee take it in sensu composito , as it is for him to proue , in sensu diuiso . That no Church , as it is true , and whilest it is true , or in respect of those points with reference to which it is denominated true , can possibly erre , is a truth that cannot be denied . But if by the true Church , he mean a visible , or the visible Romish Church ; there neither is , nor hath been any visible Church , though planted by the Apostles themselues , which since their times hath not either ceased to bee a visible Church , or else continued for a long time as palpably erroneous and false , as truely visible . Whatsoeuer this Author deeme or write , his Fellowes and Masters with one mouth confesse , that every priuate man in their Church may erre ; that the Bishops assembled in Councell , without the Popes direction or confirmation of their sentence , may erre ; that the Pope himselfe vnlesse he speake ex cathedra , may erre . And by this confession either the Romish church is no true Church , saue onely whilest the Pope speakes è Cathedra , or else the whole bodie of the true Church ( if the Romish church be the true Church , ) may sometimes erre . For at all times else , both head and members of this Church may erre . In this inference , I take it as granted , that the Pope doth not alwaies speake ex cathedra . Now if in these interims of his cathedrall silence , any Bishop , Priest or Iesuit shal take vpon them to instruct their Auditors , out of the Pulpit or otherwise , in points of faith or controuersie ; their poore flocke by this mans collections against vs , cannot be made partakers of that true and infallible faith , without which no man can be saued ; because their Preachers or ministers are not infallible , nor ( to vse his words ) vndoubtedly fenced from all danger of errour . His collections against vs are these : Finally to what end doe Protestants striue so much for the Churches erring , but onely to depriue themselues thereby of Church , Faith and Religion ? For wheras neither religiō , nor Church can stād without supernaturall faith , nor supernaturall faith be attained without infallible certainty of the things beleeued ; if their Preachers , their Ministers , their Church be not vndoubtedly fenced frō all danger of error , the Articles they beleeue haue not that inerrable warrant , which is necessarie to faith . Did this man , may wee thinke , beleeue that hee himselfe was vndoubtedly fenced from all danger of errour ? If he did so beleeue , the Cardinalls of Rome shall doe him much wrong , if they chuse him not Pope the next Election , or appoint him not as coadiutor to the present Pope . If it be replyed , that the Romish instructers , bee they Bishops or Priests , cannot erre because they neither beleeue nor teach others to beleeue any points of faith , but with absolute submission of their instructions to what the Pope already hath spoken , or shall hereafter speake ex cathedra concerning the same points ; the medicine will be a great deale worse then the disease . For this perswasion or resolution is altother incompatible with the first grounds of faith , and is flat Apostacie from Christ , as hath beene discussed at large in the second booke vpon the Creed ; and shall be further manifested , if occasion require , in the second booke of this Treatise . To the former obiection , the answer on our part is easie . For true faith receiues its infallibilitie , not from any infallibilitie in our immediate and ordinary teachers , but from the infallibility of the truths themselues , which they propose vnto vs out of the rule of truth , and from the infallibilitie of that internall and secret Teacher , without whose impressions of truths infallible in mens hearts , no true faith can bee conceiued by the Church it selfe in what sense soever taken , or by any member of it . But this point likewise hath beene fully discussed throughout our second booke vpon the Creed . Concerning this glorious title of not erring , wherewith he seekes to invest the visible Church , the case is easie , and the issue short . If the true Church which can neuer erre , be the visible Church ; then that visible Church , which often hath erred , and doth still erre , cannot be the true Church , nor such a supreame Iudge of controversies , as hee imagines the visible Romish Church to bee in his 6. chapter . Now whether the visible church of Rome hath not of later yeeres grosly erred in many points , & most grieuously in this very opinion of their own absolute infallibilitie , comes to bee disputed in the second book . In which likewise it shall ( by Gods assistance ) appeare , that this vanting Doctor hath really danced in that inextricable maze , which hee termes but an Imaginarie circle , cap. 7. 4. The speciall title or attribute , which in this place requires larger discussion , whether it belong meerly to the Holy , Catholike Church , so termed by Excellency , or in some measure also vnto the visible Church ; is that Maxime vsuall amongst the Fathers , Extra Ecclesiam non est salus , that is , as the forecited Author proposeth it , cap. 8. that out of the true Church there can be no hope of salvation , in any congregation or sect whatsoeuer . As an additionall to this generall Testimonie , they adde that of S. Hierom. tom . 2. Ep. 57. ad Damas . & tom . 4. l. 4. comment . in cap. 11. Isa . If any one were not in the Arke , he was drowned in the time of the inundation . If any one he not in the Church , he perisheth in the day of destruction . And againe , Gaudentius a little more ancient then Hierom ( as this Author cites him ; ) It is manifest that all men of those times perished , excepting onely such as deserued to bee found within the Arke , bearing a type or figure of the Church . For so in like manner they cannot be saved , who are separated from the Apostolike faith , and Catholike Church . Guide of Faith , cap. 8. 5 Pius Quartus affirmeth that , that Creed which he hath patched vp out of the Nicene creed & councel of Trent , is the Faith , extra quam non est salus , out of which there is no saluation . Vnto an empty discourse addressed to this purpose , the said Author of the Antidote in his ninth chapter of the Guide of faith , hath prefixed this swelling title , No Sectarie ( so he termes vs , ) can be saved by beleeuing generall heads . The marke he aymes at , is that we are bound vnder penaltie of damnation to beleeue whatsoeuer the visible Church commends vnto vs as a point of faith ; as firmely , as we beleeue the generall articles of the Apostolike or Nicene Creed . And to obtrude this conclusion vpon vs , which would draw vs to a generall Apostasie , hee hath shamelesly transferd that royall prerogatiue of Gods morall law auouched by S. Iames , [ Whosoever shall keepe the whole Law , and yet offend in one point , he is guiltie of all . c. 2.10 . ] vnto all the mandates of the visible Church . And lastly , to accumulate impudency , hauing once transgressed the bounds of Christian modestie , hee further addes [ That it is not enough to beleeue all the mandates of the visible Church , vnlesse wee doe communicate with it in practice . ] But in what points we may communicate with the Romish church , in what we may not , shall bee in particular discussed hereafter . For a generall answer to his blasphemous allegations , we can conceiue none better , none so good , as that which S. Iames hath framed for vs : He that said , Thou shalt not steal , Thou shalt do no murder , Thou shalt not commit adultery , nor beare false witnesse against thy neighbour ; said also in more precise and cautelous termes , Thou shalt not make to thy selfe any graven Image , nor the similitude of any thing that is in heauen aboue , or in the earth beneath . Thou shalt not bow downe to them nor worship them , &c. Now if we shall communicate with the present Romish church , in worshipping the Images of the Almighty Creator , of the persons in Trinity , and of euery liuing creature in heauen ; or in adoring the similitudes of bread and wine , or rather bread or wine it selfe , wee should daily draw the guilt of transgressing the whole Law of God vpon vs. Wer● not these kind of men further transported with their blind zeale vnto their owne Traditions , and malice towards the Gospell of Christ , then the Iewes were ; we might referre this point vnto the Romanists , as the Apostles did the like vnto the Iudgement of the Iewes , Whether it be better , to obey God forbidding , or the visible Church commanding the adoration of Images , or the consecrated Hoast , Iudge ye . CHAP. X. In what cases Arguments of proportion may bee drawne from Allegories . A full explication of the Allegorie vsed by S. Paul , Gal. 4. and of the Argument , or concludent proofe , in the same Allegorie contained . 1 VNto the argument drawne from Noahs Arke I could vse the common exceptiō , Sensus allegoricus aut Symbolicus , non est sensus argumētativus ; That points of Doctrine are not to be grounded vpon the allegoricall or Symbolicall sense of scriptures . But exceptions are then vsefull when they are needfull , & they are then only needfull , when the Testimonies against vs , are not only true but concludenr . And some good writers to my apprehension , haue not in any point giuen greater advant●ge to their aduersaries , then by denying Orthodoxall or plausible antecedents , when they should haue examined the Argument , or trauersed the vulgar Iudgement , concerning the consequence . We will not therfore deny , that the argument may be rightly drawn from Noahs Arke vnto Christ his Church which in Thesi , is as much as to say , that sensus allegoricus seu mysticus est aliquando argumentativus : The allegoricall or mystical sense is somtimes argumentatiue ; yea it is alwaies so , when the Allegorie is rightly grounded vpon the literall sense , and when the termes are distinct and rightly suited . For such an allegorie , is an argument from proportion , which is the most vsuall kinde of argument amongst sacred Writers . I will instance in two arguments of S. Paul ; in the one of which I must be somewhat longer , because it is more difficult . Yet to recompence this inconuenience , the matter of it rightly explicated , is very Homogeneall or suteable to the matter now in hand , and may serue as a leading case to others which we are hereafter to handle . Galat. cap. 4. ver . 21 , 22 , 23 , 24 , 25 , 26. Tell me , ye that desire to be vnder the Law , doe ye not heare the Law ? For it is written , that Abraham had two sons , the one by a bōdmaid , the other by a free woman ; but he who was of the bondwoman , was borne after the flesh , but he of the free-woman was by promise : which things are an allegory . As euery Analogie or proportion , so euery Allegorie ( especially in matters sacred ) if it be explicite and compleate , consists of foure distinct tearmes . In this present Allegorie of the Apostle , as in the like vsed by sacred Writers , the two first tearmes haue a literall , proper or historicall sense : the other two haue a borrowed , metaphoricall or symbolicall sense . Or to speake more significantly , ( perhaps to some men ) the two first tearmes , besides their historicall or natiue signification , haue a symbolicall or emblematicall importance ; that is , the realities or matters historically related or literally expressed , are as types and shadowes of some more principall euents , to ensue ; though not literally expressed or foretold , but by way of hieroglyficall embleme . And in this Allegorie , the historicall and proper tearmes , are Hagar the Handmaid , and Sarah her Mistresse . The Allegoricall tearmes , by these foreshadowed , are the two testaments , the one from Mount Sinai , whereof Hagar the Handmaid is the type , the other from heauen , established by our Sauiours blood , whereof Sarah the Mistresse and the Free-woman , is the type . Thus much is cleare from the Apostle himselfe . The difficultie which hath puzled many good interpreters in the exposition of this Text , herein consists : namely how , and in what manner the other tearmes , which are here interserted , as Mount-Sinai , or Hagar in Arabia , the Ierusalem that now is , and the Ierusalem which is aboue , are reducible to the foure former tearmes wherein the Allegorie properly consists . To proue that Hagar , Sarahs Hand-maid , was the type of the Testament giuen vpon Mount Sinai , the Apostle thus inferres , or rather interprets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this Agar is mount Sinai in Arabia . This inference to a meer Artist , may well seeme strange : for it is meerly equiuocall . And whatsoeuer sensus mysticus , parabolicus or allegoricus be , certainely , sensus aequiuocus non est sensus argumentativus , the equiuocall sense can bring forth no sound Argument . 2 To this we answer , that many things which are aequiuoca casu , in respect of men , are aequiuoca à consilio , in respect of Gods prouidence : And diuers prophesies which haue beene conceiued and expressed in tearmes equiuocall , haue beene remarkeably fulfilled according to the different or contrary significations of one and the same propheticall word ; as on the contrary , one and the same Euangelicall word or attribute of Christ , may ( according to its different or equiuocall significations ) comprise the literall significations of two or more prophesies conceiued in distinct tearmes , no way equiuocall or coincident in the originall . Instance was * elsewhere giuen , in the Latine Nazarenus , or Nazareus , truely verified of Christ , both as he was the rod of Iesse , and as hee was the Idaea of legall Nazarites . To these the instance of our Apostle in this place is parallel . That the same mountaine , which the Hebrewes call Sinai , should by the Arabians be called Agar , and bear the same name which Agar , Sarahs Hand-maid did , was meerely accidentall or casuall , in respect of men . But that God should promulge his law , and enter a couenant with his people vpon this Mount , did , by the disposition of his All-seeing prouidence enigmatically portend what the Apostle , ( by an Analogie of interpreting Scriptures well known in his time , ) inferres ; to wit , that such as did adhere vnto the law , or first couenant , as to their mother , scorning or loathing the sincere milke of the Gospell or new Testament , should by so doing , become rather children of Abraham , by Agar the Bond-woman , then by Sarah the Free-woman , as anon shall be declared . But besides this equiuocation of the word Agar , and the doubtfull signification of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is an Amphibologie in their reference or coniunction , which many good Interpreters not well obseruing , haue left the streame or current of the Apostles words much troubled in translations , though in a manner cleere in the Fountaine . 3 Most of the Antient , with some moderne , make the Mount Agar , the intire subiect of this proposition : as if he had said in English ; This mount Agar bordereth vpon Ierusalem : whereas the Apostles meaning is , that Agar , Sarahs Handmaid did border vpon , or answer vnto the then Ierusalem . The vulgar Latine speaking of this Mount , saith , continuatus est ; Erasmus , confinis est Ierusalem , which I wonder at , if we haue his last corrections , seeing a * learned man did admonish him to amend it . Aquinas , to iustifie the sense of the vulgar translation , giues this reason , why Mount Agar might be said to be continuatus Ierusalem , because the iourney or pilgrimage from this mountaine was continuall . But Sepul veda very well replies , that there was neuer any iourney lesse continuate , then the Israelites iourney from mount Agar to Ierusalem . For it was a continuall wandring vp and downe , neither was the Ierusalem , whereof the Apostle speakes , but the whole land of Promise the terme or period of the Israelites wandring pilgrimage . Some others whom Luther followeth , haue taken some paines in Geographie , to shew , that the mountaines in Arabia , are continuate vnto that part of Iudaea , wherein Ierusalem stands , but how true soeuer this may be in Geographie , it cannot be more true , then impertinent to our Apostles meaning . For Agar or Sinai is not such a generall name of the whole mountaine-country in Arabia , as Wold or chilterne is in English . It is the proper name of that one famous Mount , on which the Law was giuen , betwixt which and Ierusalem , there be so many other hils and mountaines , that it cannot be said , in any Geographicall sense , to border vpon Ierusalem . True it is , that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie as much as to border or trench vpon , yet this is but a secondarie or deriuatiue signification . The reason of this deriuatiue or borrowed speech is , because such as are properly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as march together in battle array , are vicini , or neere one to the other . Our two later English translations render it better , answereth to Ierusalem , or as Beza , ex aduerso respondet : But neither , as I thinke , referre this word answering , to Geographicall situation . In which sense the Latine respondet is ( at least by Poets ) sometimes vsed . So Creete is said to answer to Athens : Contra elata mari respondet Cnosia tellus . 4 But our later English by this word answering , meaneth it to be in the same ranke with Ierusalem ▪ Howbeit to speake in the proper tearmes of Art militarie , such as are in the same ranke , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are next in the same file , that is , in eadem serie , incipiendo a fronte ad ●ergum , in the same line or row from Front to Reere . As when Souldiers march tenne in brest , and thirty deepe , they are said to bee thirty rankes , and tenne Files , and yet thirty in File , and but tenne in Ranke . The first and second in the same File , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and second in the next File to these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with these , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto them . Or as in a teeme or draught of Oxen , such as are of the one side , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with reference to them such as are on the other side are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are in the same yoke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Howeuer , because Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , when they march in order , hold iust distance and proportion one with another ; hence it is , that in Aristotle and other good writers , the seuerall tearmes of any iust proportion , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as two , foure , eight , sixteene . 5 The termini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Allegorie , are not mount Agar , but Agar Sarahs Handmaid and her ofspring , and the Ierusalem which was in our Apostles time . On the other side , the termini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to these , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betwixt themselues , were Sarah , Abrahams wife & her ofspring , and the Ierusalem which was aboue . As for Mount Agar or Sinai , it is no formall part of the Allegorie , no tearme at all in this proportion , but onely collaterally , or by way of metonymie interserted : inasmuch as the old Testament , which is one of the formall and primitiue tearmes in this Allegorie , was giuen vpon this Mount , the old Testament or Couenant it selfe , and Ierusalem which then was , cannot bee properly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as making but one tearme , and diffring onely , as homo and rationale . So the new Testament , and the Ierusalem which is aboue , make but one terme , whereof the one is as the soule and quidditie , the other as the body or compositum , vnto which Sarah , Abrahams wife is the terminus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnto this or like kindes of arguments drawne from proportion , there is alwaies some Common Notion or prolepsis presupposed as a ground to support them . The presupposed ground of this argument is , that Abrahams family was a type , yea more then a type of the militant Church ; the very roote of that coelestiall Vine which God , hauing brought out of Egypt , did plant in Iewry . This presupposed ; our Apostles argument may be thus drawne ; The same proportion which Agar the Handmaid had to Sarah her Mistresse in Abrahams house , the same proportion hath the old Testament to the New , in the house of God ; the same proportion which Agars ofspring had to Sarahs , the same proportion had the Children of the Law , that is , the Ierusalem which then was , vnto the Ierusalem which is aboue , that is , to the children of the Gospell or sonnes of promise . Now Hagar was sometime a visible and principall member of Abrahams family , a kind of second wife to Abraham , and Ismael her sonne was for a while Abrahams presumed heire : yet after Agar did begin to despise and contest with her Mistresse Sarah , and Ismael to flout or persecute Isaac , Abrahams heire apparant and Sonne of promise ; both Mother and Sonne were cast out of Abrahams house , and depriued of all hope of inheritance in the land of promise . Sarah bearing the type of the true visible Church then on earth , did pronounce that sentence of excommunication against them ; Cast out the Bond-woman and her Son. Gen. 21.10 . and God ratifying in heauen what shee had bound on earth , inioynes Abraham to put her sentence in execution . Gen. 21. verse 12. The Couenant likewise which God made with this people vpon Hagar , or mount Sinai , was as the betrothing of Israel vnto himselfe . The Law of Moses , whilest it was lawfully vsed , was the onely Catechisme or Introduction , without which there was no entrance into the Church of God. The children of this Couenant , did by vertue of it become haeredes praesumpti , the presumed heires or children of God. 6 But when this deputed or nursing-mother came once to contest with the true Spouse of Christ , with the new Testament or Gospell : and after her children , the Ierusalem which then was , began to persecute the children of the Ierusalem , which is aboue ; the mother with her children , that is , the Law , with such as sought to be vnder it , were cast out of the true visible Church of God , by the Apostles , vnto whom our Sauiour had committed the keyes of the Kingdome of heauen . There is a speciall Emphasis in that speech of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not all one , as if he had said , the earthly Ierusalem which had continued from Dauids time till Christ ; but not the same for condition in our Sauiours time , as it was in Dauids : For it now stood in such opposition to the Gospell , as Hagar did to her Mistresse Sarah , at the time when she and her Sonne committed those misdemeanours , for which both of them were cast out of Abrahams house . The Ierusalem which was on earth , was sometimes , or in some part rather a consort than an opposite or aduersarie to the Ierusalem which was aboue . So was the old Testament or the Law , and all such as lawfully vsed it , rather subordinate allies , then foes or aduersaries to the new Testament , or heires of promise . The occasion which Agar tooke to despise her Mistresse , was her barrennesse , but the Lord tooke occasion from Agars contempt and scorne , to visit Sarah , as afterwards he did Hannah with mercy in the middest of griefe , and gaue her strength to conceiue seede , and she was deliuered of a childe , when shee was past age , because she iudged him faithfull who had promised . Therefore sprang there euen of one , and him as good as dead , so many as the starres of the skie in multitude : and as the sand , which is by the Sea shore innumerable . Heb. 11. vers . 11 , 12. Nor was Abraham onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as good as dead , in respect of procreation , but Isaac in whom his seed was to bee called , was by him destined to death , and in figure or token of the resurrection , receiued to life againe , before hee became the Father of the glorious ofspring , which God had promised to Abraham . 7 In like manner the present Ierusalem or Synagogue , did deride the new Ierusalem when it first came downe from heauen to abide with men on earth , and flouted the promised seede , ( euen whilest they persecuted him to death ) more bitterly then Ismael had done Isaac : He saued others , himselfe he cannot saue . Thus they did , and thus they said , not remembring , that what had beene said to Abraham , and done to Isaac , was to be fulfilled in Christ : therfore he was not onely to be as good as dead , or destinated to death , as Isaac was ; but to tast of death before his glorious seed came to bee multiplied as the starres of heauen . Thus much besides the body or embleme exhibited in Isaac , was expresly foretold by the Evangelicall Prophet , When thou shalt make his soule an offring for sinne , he shall see his seed , he shall prolong his dayes , and the pleasure of the Lord shall prosper in his hand . Hee shall see of the trauell of his soule , and shall be satisfied . But that which serues best for setting out the parallel betwixt the Apostle and the Prophet , is this . After the Evangelical Prophet had written the historie of Christs passion in the 53. chapter , he presently sets down that invitation of the new Ierusalem ( pre-figured by Sarah and her barrennesse ) to take vp old * Hannahs Song ; Reioyce ô barren , thou that didst not beare , breake forth into singing and cry aloud thou that didst not trauell with child : for more are the children of the desolate , then the childrē of the maried wife , saith the Lord. Enlarge the place of thy tent , & let thē stretch forth the curtains of thine habitatiōs : spare not , lengthē thy coards , & strengthen thy stakes . For thou shalt break forth on the right hand , and on the left ▪ & thy seed shal inherit the Gentiles , & make the desolate cities to be inhabited . Isa . 54. v. 1 , 2 , 3. The Apostle immediately after his explication of the former Allegory , Gal. 4.27 . takes vp the first part of the Prophets song by way of testimony or confirmation of his doctrine . But Ierusalem which is aboue is free , which is the mother of vs all . For it is written , Reioyce thou Barren that bearest not , &c. CHAP. XI . Of the consonancie betweene the promulgation of the old Testament , and the New. Of the opposition between the Law and the Gospell , or betweene the old Testament and the new . The explication of the Apostles argument , Heb. 9. ver . 13 , 14. 1 BVt when did the Church or spouse of Christ ( or children of the new Testament ) first take vp this ioyfull song , whereunto the Prophet did invite her ? Immediately vpon our Sauiours death and resurrection ? No : these were the dayes of the Churches widowhood , wherein she sate ( for a while ) destitute and comfortlesse , and wherein her womb was shut vp from bearing children . The Apostles themselues had as little strength as Abraham had , to beget , or Sarah had to bring forth children vnto God , vntill they were indued with power from aboue . The new Ierusalem did not descend like a glorious bride from Heaven , vntill the bridegroome her Lord , had ascended from earth to heauen in glory . But within ten daies after , the Holy Ghost came down vpon the Apostles and disciples in visible shape , in token that Christs Church was now betrothed vnto him : this was as the solemnization of the Mariage . And whereas , for fifty daies after our Sauiours resurrection , wee doe not read of one soule more then their owne , begotten to God by the Apostles and Disciples : there were added vpon the fiftieth day , three thousand soules vnto the new Ierusalem or visible Church ; and euery day after such as should bee saued . And these being dispersed throughout euery Nation vnder heaven , did propagate the seed , increasing and multiplying much faster then the Israelites did in Egypt . The songs of ioy foretold by Esaias the Prophet , were taken vp by these sonnes of the new Ierusalem , whilest they were filled with the Holy Ghost , and began to speake with other tongues as the spirit gaue them vtterance . Acts , 2. ver . 4. God gaue his Law vpon Mount Agar or Sinai fiftie dayes after the Israelites were deliuered out of Aegypt : and fiftie dayes after the deliuerance of his people from the bondage of sin and Sathan , the same Lord proclaimes his Gospel or new Couenant vpon Mount Sion in Ierusalem the Metropolis or royall seat of Abraham or Dauids seed . The visible Ierusalem from Davids time till Christs , is as the middle terme of proportion , betweene the Law and the Gospell ; that is , the same proportion which the Law , as opposed vnto the Gospell , or which Agar with her children , had vnto Abrahams of-spring by Sarah , in respect of ciuill freedome , or of emblematicall or typicall preheminences ; the like proportion had Abrahams of-spring by Sarah , ( or the visible Ierusalem in her greatest glory ) vnto the new Ierusalem after the Holy Ghost had descended vpon the Apostles , and such as were in their times conuerted vnto Christ . And as the Law being giuen vpon Mount Agar did emblematically import a kind of ciuill seruitude vnto such as did adhere vnto it , whilest it stood in opposition to the Gospell : so the Gospell being promulged in the visible Ierusalem , did betoken the spiritual freedome of all such as abandoning the Law , did embrace it . 2 Of the difference or agreements betwixt the Law and the Gospell , or ( which is all one ) betwixt the old Testament and the new , I shall haue occasion to treat elsewhere . For this time it shall suffice in a word to aduertise , that the old Testament and the new , are sometimes compared and considered by sacred Writers , tanquam includens & inclusum , as the Huske and the Graine . The Gospell before Christs time , was in the Law as the corne new set in the eare . And the Law and the Gospell , or the two Testaments , thus considered , are rather one thē two , at least there is an vnity of subordination betwixt them . Vnto such as vsed the old Testament as they ought , onely as an Introduction to the new , there was indeed but one Testament . For , as the Schooles speake , vbi vnum propter aliud , ibi vnum tantùm . The same Testaments may be sometimes considered as abstracted or seuered each from other . Thus the Gospell or new Testament since our Sauiours death and resurrection , is become as pure corne , threshed and winnowed . The old Testament or the Law ( thus seuered from it ) remaines onely as the chaffe or huske . If we thus consider the Law or old Testament , as the Iewes imbrace it , that is , altogether seuered from the new , to which alone wee Christians adhere by faith ; they are not onely two , but two opposites or contraries . The Iewes appetitus caninus , or womanish longing after the Law , and our constant adherence to the Gospell ( thus opposed vnto the Law , as pure corne vnto the putrified chaffe or huske ) breeds a kinde of Antipathie betweene vs. For such as is our seuerall food and nourishment , such our seuerall dispositions are . Wee feed vpon the pure corne , or rather vpon the bread of life it selfe cleansed from all branne ; the Iew onely vpon the chaffe or huske ; and his religion is as loathsome to vs , as swines flesh is to him . See Philip. 3. vers . 7 , 8 , 9. 3 This opposition or subordination betweene the legall or Euangelicall Testament will further appeare from our second instance which was in the same Apostle , Heb. 9. ver . 13 , 14. If the blood of Bulls and of goats , and the ashes of an Heifer sprinkling the vncleane , sanctifieth to the purifying of the flesh : How much more shall the blood of Christ , who through the eternall Spirit , offered himselfe without spot to God , purge your conscience from dead workes to serue the liuing God. The termes of proportion likewise in this inference are foure . The first , not fully expressed but implyed , and it is a sin or trespasse meerly committed against the Law of ceremonies . The second , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this , is a legall or proper sacrifice for such a sinne , to wit , the blood of Bulls and of goats , and 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 whosoeuer entred into the Arke , were saued from the deluge . This is so expresly and determinately set downe in the Scripture , that no Atheist can question the meaning or extent of the propositions , wherein it is set downe . In the selfe same day , ( saith the Scripture , Gen. 7. verse 11. ) entred Noah and Sem , and Ham , and Iapheth , the sonnes of Noah , and Noahs wife , and the three wiues of his sonnes with them , into the Arke . And in the 8. chap. and the 18. verse . Noah went forth , and his sonnes , and his wife , and his sonnes wiues with him . So that eight soules came into the Arke , and eight went forth . 3 So then for conclusion , Noahs Arke was a type of that Church , into which whosoeuer enters , shall be saued ; but such a Church is not the visible Romish Church in what sense soeuer it be taken . First , it is not true of the vniuersall Church consisting of the Layetie and Cleargie , nor of the Church representatiue ; to wit , their generall or prouinciall Councels . For none will affirme , that all and euery one of their Bishops , or such as giue suffrage in their Councels , shall haue the suffrage of Christ , or their names written in the booke of life . They will not astipulate , that whosoeuer is graced with a red hat in Rome , shall bee sure to weare a Saints or Martyrs crowne in heauen . Euen the Pope himselfe , whom they make their vertuall Church , may bee a notorious vicious man , and dye the death of the wicked : and therefore neither liuing was the head , nor at his death any member of that Church , which was prefigured by Noahs Arke ; because hee can neither saue himself , nor such as haue committed their soules to bee wafted ouer to the new Ierusalem , by this presumed Pilot of Peters pretended ship . So that either Peters ship was not such a type of Christs Church , as Noahs Arke was , or else the Pope is no Pilot of it . 4 Doe wee speake this as men ? doth not the Scripture say the same ? doe wee make these collections as sectaries , or hath not S. Peter made them vnto our hands ? For , speaking of the Arke , wherein few , that is , eight soules were saued by water ; he saith , The like figure whereunto , euen baptisme , doth also now saue vs , ( not the putting away of the filth of the flesh , but the answer of a good conscience towards God ) by the resurrection of Iesus Christ . 1 Pet. 3. cap. verse 20 , 21. His meaning is , that as Noahs Arke was the type of that Church extra quam nulla salus , intra quam salus certissima , out of which there is no saluation , in which saluation abounds : so the waters by which the Arke was consecrated or hallowed to be the receptacle of safetie to mankinde , was a type or figure of that sacred Lauer by which the Church is consecrated or hallowed to bee as the wombe or breast of saluation to the faithfull . Baptisme it selfe answereth in proportion to the doore or window of Noahs Arke . But of what baptisme was the water , by which such as entred into the Arke were saued , a type ? A type of externall Baptisme ? No , externall Baptisme , and the waters of Noah , were types of the same ranke , both were types or shadowes of that internall Baptisme , which is wrought by the Holy Ghost , by which we are incorporated into the body of Christ , and become more vndoubtedly safe from the euerlasting fire , then such as entred into Noahs Arke , were from the deluge of water . 5 The Apostles argument , Heb. 9. holds as truely of Christs Church , as of his Sacrifice . If the Arke which Noah built , did saue all such from the deluge , as entred into it ; how much more shall that holy and Catholike Church , which Christ hath built , and sanctified by his most precious blood , giue life eternall to all such as in this world become liue-members of it ? Such members they are made , not by externall Baptisme , or by becomming members of the visible Church , but by internall grace or sanctification . But neuer did the Iew doat halfe so much on externall circumcision and legall sacrifices , or the Aaronicall Priesthood , as the moderne Romanist doth on the Sacraments of the Gospell , and on his imaginarie Priesthood after the order of Melchisedeck , or other like notes or sensible cognizances of the visible Church . Now it were more then wonder , if the excesse of this his blinde zeale vnto these externals , did not draw him to much greater , more direct diametrall opposition vnto Christ , vnto an higher pitch of inueterate malice against the members of his Holy Catholike Church , or Kingdome spirituall , then the high Priest or Elders exercised against his person , whilest he was present in the flesh . Thus much for this time of the allegorie or argument of proportion drawne from Noahs Arke . As for the generall Maxime , extra Ecclesiam non est salus , [ There is no saluation out of the Church , ] although it be absolutely and punctually true , onely of that one , Holy , Catholike Church , which was exactly typified by Noahs Arke ; yet the same Maxime is literally applyable vnto , and in certaine cases , vndoubtedly true of some visible Church or other . All true visible Churches haue some right or interest in it . CHAP. XIII . How farre , and in what cases , that Maxime vsed by the Fathers , Extra Ecclesiam non est salus , Out of the Church , there is no saluation , is true of the visible Church , or Churches visible . 1 THe persons that are extra Ecclesiam , are of two sorts . First , such as neuer were members of any visible Church , as all Infidels , moderne Iewes , and Mahumetans , &c. Secondly , such as haue beene members of some visible Church , but haue beene either cut off from it by Ecclesiasticall censure , or haue separated themselues from the visible Church or Churches wherein they liued . In respect of the first sort , that is , of all such as neuer were members of any visible Church , the Maxime extra Ecclesiam non est salus , there is no saluation out of the Church ; is not vniuersally true : yea , taken vniuersally , it is vniuersally false in respect of time ; that is , it could neuer be verified of all and euery one that was extra Ecclesiam visibilem , out of the visible Church in any age . There was a time , wherin Gods visible Church was confined to one people or nation , to the ofspring of Abraham . Now it were an heresie to say , that no sonnes of men , besides the sonnes of Abraham , or such as did associate themselues vnto the visible Church then resident onely in Abrahams family , were saued : during the time of the Law , or before the Law was giuen , righteous Iob was no sonne of Iacob , yet the sonne of God. And it were vncharitablenesse , though no heresie to say , that Iethro , Rechah , or Ionadab , were all sonnes of perdition , or were sonnes ( as our Sauiour said of the Iewes ) of their father the Deuill ; because they were not the sonnes of Abraham , or had not the visible Church of Israel for their mother . In respect of this present time , to say , Wee know no meanes , by which any Inhabitant of China , or of Terra incognita can be saued , is a great deale more safe , then to thinke God hath no meanes vnknowne vnto vs , by which he may and doth saue some , euen in those countries wherin there is no visible Church or Christian Congregation ; or whose Inhabitants haue no commerce with any Christians . Wee see by experience , that God teacheth such as are borne deafe and dumb , many things by the eye or other external suggestion , which such as haue the vse & benefit of eares & tongue , could not learn either by sight or other externall sense . Now albeit the Apostles rule , faith commeth by bearing , be most vndoubtedly true ; and true likewise , that without faith , it is impossible to please God : yet were it an hard censure , hence to conclude , that none such as are born deafe and dumbe can be saued . The Apostles saying then , that faith commeth by hearing , must bee limited by its proper subiect ; that is , men to whom God hath giuen the gift of hearing . So must the Maxime now in question , extra Ecclesiam non est salus , out of the Church there is no saluation , bee limited or restrained to its proper subiect . Howbeit , the exact limitation of it might best bee made or taken by such as haue occasion to dispute with the Iewes or Heathens . It is onely or especially true , in respect of such Iewes , Turkes , or heathens , and their seuerall progenies , as haue commerce with Christians . The former Maxime , with reference to such men , is vniuersally true ; if we take the visible Church vniuersally or indefinitely , vnlesse such men associate themselues to some visible Church or other , they cannot be saued . And in some cases it may be vndoubtedly true , in respect of some particular visible Church ; but so , true onely , ex accidenti , or hypothesi , by accident or vpon supposition . As if a Iew or Mahumetan by profession and birth , should liue in this kingdome , hauing no possible meanes of associating himselfe to any other congregation of Christians , than such as conforme themselues to the doctrine and discipline of the Church of England : it were both safe and orthodoxe to lay the former Law or Gospell as hard vnto him , as the Papists doe vnto vs ; to tell him in plaine and peremptory tearmes , that there were no meanes for him to escape the horrors of hell , and miseries of the world to come ; vnlesse hee would become a member of Christs Church , planted here amongst vs. Or in case he and other more , such as he is , were to leaue vs , and to reside in some other State or Kingdome ; we were bound in conscience to apply the like medicine vnto him or them , and to tell them , there were no hope for them to escape the wrath of God , but by becomming the sonnes of God : no hope to become the sonnes of God , but by becomming the children of some visible Church indued with power and authoritie to baptize them into Christs death , and resurrection . Of heathens then or infidels , or of whosoeuer not as yet professing Christianitie , yet hauing commerce with Christians , and liuing within the call of the visible Church , that of Cyprian is vniuersally true ; Hee that hath not the Church for his Mother , cannot haue God for his Father . Albeit by the Church in this saying , we meane a visible Church . 2 Of such as haue beene actuall members of some visible Church , but haue either separated themselues from it , or haue beene cast out of it by Ecclesiastike censure or coactiue power : neither of the former Maximes , [ extra Ecclesiam non est salus : Et qui non habet Ecclesiam Matrem , non habet Deum Patrem , ] out of the Church there is no saluation : And he that hath not the Church for his Mother , hath not God for his Father ; ] is vniuersally true , if we speake of the Church visible , whether particular , indefinite , or vniuersall . Both must be limited by the reasons or occasions , which did moue the parties to forsake the Church wherein they were baptized , or by the causes for which they were excluded , or cast out of it . It is here supposed , that if the causes , why they are excluded from one visible Church , bee iust and good , and the exclusion it selfe legall and formall ; the parties thus iustly excluded from one , cannot lawfully be admitted into another visible Church . 3 Swarez in his treatise ( to my remembrance ) de causa formali , and in that question , An dentur plures formae in vno composito , whether there bee more formes than one in one body , mentions a Synod , which anathematizeth all such as dogmatically doe hold , tres animas in vno viuente , three soules in one liuing body . And had the spirituall sword been put into Lactantius his hands , it is very likely , he would haue put all such Philosophers , Geographers , or Astronomers , as had held the Antipodes , to haue sought out a visible Church in that region . At the least , if his arme had beene so long , as the Iesuits make the Popes , hee would haue cut them off from all Communion with any visible Church or congregation of Christians , within the Hemisphere wherein he liued . And no question , but euery visible Church hath such power and authority , that it may ( so it will tyrannically abuse the power , which God hath giuen it ) cut off euery inferiour member de facto . But being cut off , though from the vniuersall Church visible , vpon no greater occasions or iuster causes , then these late mentioned ; they do not thereby cease to be members of the Church , which is to vs inuisible ; that is , of the Church which is Holy , and Catholike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no , not to be visible members of the Holy , Catholike Church taken in a secondary sense , that is , of the Catholike Church which is visible to vs. Of which , and of the ground of this distinction betweene an actuall member of the present visible Church , and a visible member of the Holy , Catholike Church , we shall speake hereafter . But to hold , tres animas in vno viuente , three soules in one liuing bodie , is not so great an error in Diuinity , or so meritorious of excommunication ; as either to affirme , that there be two persons , or to deny , that there be two natures in our Sauiour Christ . He that should dogmatically hold the affirmatiue or negatiue specified , deserueth to bee vtterly cut off from euery visible Church . And one and the same stroke of the spirituall sword which cuts him off from being a member of the visible Church , doth incontinently cut him off from being a member of the Holy , Catholike Church in what sense soeuer taken : or to speake more properly , hee doth depriue himselfe ipso facto , of all communion with Christ , or his body the Church , by denying the vnity of his person , or by confounding his natures . And hauing thus apparantly excommunicated himselfe from that holy Church , which is only knowne vnto God , to vs invisible : the visible Church stands bound in dutie of conscience , and allegiance to Christ , to depriue him of all communion with her or any member of hers , either in the hearing of the word of Christ , or in the administration of the Sacraments : bound she is , to withdraw from him all benefits or comfort of Christs death and passion , which are committed to her dispensation , vntill he repent and bee reconciled againe vnto Christ . 4 From this truth , some excellent writers against the vsurped power of the Romish Church in the vse or exercise of Peters keyes ; some I say , aswell before Luthers time as since , haue gathered this generall doctrine ; That the visible Church hath only power to declare , who are separated or excommunicated ipso facto from the holy Catholike Church ; she hath no power so to separate or excommunicate any excommunicatione majori , by the greater excommunication , vnlesse they haue first excommunicated themselues , or voided their hopes or interests in the holy Catholike Church , by hereticall positions , or opinions , or by lewd and scandalous misdemeanours . Of this opinion was that famous Weselius , which was intituled lux mundi before Luther arose , or the light of the Gospell which we now enioy , did break forth . But though the doctrine be true , yet he and such as follow him ▪ extend the truth of it a little too farre , and beyond its proper subiect . There is a meane betweene this opinion , and the contrary extreame of the Romanist , which cannot be found out , without some diuision of such errours , or other causes , as either iustly deserue , or at least may be pretended to deserue excommunication , or vtter separation from the visible Church . Some errors in Diuinitie as we say , are heresies ex specie ; of so deadly a nature , that they induce a separation from the Holy , Catholike Faith , euen in their very first degree . Of this ranke are all such errours in Religion , as are directly opposite or contrary to those fundamentall points , whose positiue beliefe is necessary to saluation ; which he that beleeues not , is infidelis secundùm infidelitatem purae negationis , that is , such an Infidell as they are , which cannot say the Lords Prayer , the Creed , or ten Commandements by heart , or know not the generall contēts of them : and which peremptorily to deny , or contradict , doth argue infidelitatem prauae dispositionis , an infidelitie of contradiction . We say in Logicke , Euery contrarietie if it be direct and full , doth necessarily include a contradiction , as he that saith nix est alba , Snow is white ; doth as fully contradict him that saith , nix est nigra , Snow is blacke , as hee that should say , nix non est nigra , Snow is not blacke . For album esse , to be white , is somewhat more then non esse nigrum , not to be blacke . The rule is applyable in Diuinity , and of good vse in this present argument . If not to beleeue there is one God , if not to beleeue that this one God is the Author of goodnesse , and the rewarder of such as seeke him , be infidelitas purae negationis , a priuatiue infidelitie , and argue an absolute priuation of life spirituall : then to beleeue there bee more Gods then one , or that God is not the Author of goodnesse , but it is all one whether we serue him or serue him not ; is an errour ex specie , in its kind hereticall and deadly . If it be infidelitas purae negationis , an infidelitie priuatiue , not to beleeue the incarnation of Christ ( as certainly it is ; for all such as doe not beleeue it , are Infidells : ) then to bee but positiuely perswaded , that Christ is not truly man , is an errour ex specie , hereticall , a deadly heresie , infidelitas prauae dispositionis , an infidelity of cōtradiction or contrariety . Againe , if not to beleeue , the Sonne of God is truly God , or if not to beleeue , that this true Son of God was incarnate for vs , necessarily argue a priuation of life spirituall , and be , ( as we say ) infidelitas purae negationis , a priuatiue infidelity , then if any man which acknowledgeth Christ , bee of opinion , that he is not as truly God as he is man , this man by entertaining such an opinion , doth vndoubtedly separate and disunite himselfe from the holy bond of Catholike faith , and by consequence stands excommunicated ipso facto , from the Holy , Catholike Church , and depriued of the communion of Saints ; whether the visible Church doth her duty or no , in depriuing him of all communion with her selfe , or with her members : yea , though the Pastors or Gouernors of the visible Church could by bribery , or other sinister respects be mis-swayed , if not to abett or maintaine him in it , yet to vse conniuence towards him . Now of all such errours as are ex specie hereticall , and necessarily induce a separation or disunion from the holy , Catholike Faith or Church ; the former assertion of Weselius is true , to wit , That the visible Church doth not by her authoritie cut them off from being members of the holy , catholike Church , but onely declare them to be no members of that Church . And of all persons excommunicated by the visible Church , or that separate themselues from the visible Church for feare of being censured vpon these causes or occasions ; the former Maximes are vniuersally true . There is no hope of saluation for them vntill they returne againe into the bosome of the visible Church by vnfaigned sorrow , and by true submission and repentance . Yet suppose they neuer returne againe to the visible Church ; they are not therefore depriued of saluation because they are extra Ecclesiam visibilem , out of the visible Church ; but because they were cast or went out of it , vpon such causes or occasions , as did first make them to be extra Ecclesiam sanctam & catholicam , out of the Holy , and Catholike Church . Or , in case by repentance they returne againe into the visible Church , whence they were cast out , and obtaine saluation : yet are they not therefore saued , because they are in the visible Church , saue onely as it is the meane , or an instrument of reuniting them vnto the Holy , Catholike Church , or of ingraffing them into Christ . Other opinions or errors in religion there be , that be ex specie very dangerous , yet not deadly , vnlesse they be in a high degree ; or perhaps in the highest degree not deadly in themselues , vnlesse they be mingled with some spice of some other pertinacie or disobedient humor , more then ariseth meerly from the strength or habit of the errour , or from the nature of the obiect , about which the errour is . To be perswaded that the blessed Virgin did not continue so pure a virgin ( all her life time ) after our Sauiours birth , as she was before , is certainly an errour ex specie , very dangerous ; yet nothing so deadly as the errour of Eutyches , which held that our Sauiour Christ did not , after his resurrection and glorification , continue as truly man , as he was before . So long as a man holds errours of this second ranke onely to himselfe , being not sufficiently enlightned by the messengers of truth , to discern their danger , nor admonished by pastorall authority to abandon them : as it cannot bee denyed that hee is soule-sicke ; so it is not safe to affirme that hee is sicke of them vnto death , no not after the second or third monition , vnlesse his monitions be seasoned or tempered with a large measure of fatherly and louing instructions , grounded vpon perspicuitie of truth . Frequent contempt or neglect of such admonitions , though it be in matters not altogether deadly , may induce a separation from the holy , Catholike faith , vnto which nothing is more opposite then disobedience in cases wherein obedience by the Law of God is due . 5 Euery one that is not rooted in faith , and not truly ingraffed in Christ , although for speculatiue opinions , he be an Orthodoxe , yet is he in respect of saluation but as an Embryon , or as the seed or homogeneall Element , from which vegetables or liuing bodies spring . Now among such seeds or modells of vegetables or sensitiue bodies , as are not yet organized , or being organized , are not truly informed , or quickned ; some may bee so inwardly or deepely tainted , that no benignity of natiue soile , no comfort of Sunne , no refreshing of wholsome winds , or dew of Heauen , can quicken or giue them specificall perfection : O●her seedes there are of the same kinde , which though tainted , yet they are not so deeply tainted , but that they might bee organized or quickned by such comforts or cherishments , as could not reuiue the former : albeit , euen the latter also are certaine shortly to perish , if they be transplanted from a good soile to a bad , or be exposed to noisome winds or other vncomfortable occurrences or contagious adherents . Now every errour ( as was intimated before ) in matters of Religion , is a tainting , or an infection or sicknesse of the soule , and of errors some are so deadly , that neither the bosome of the Church , nor all the benefits of Christs death committed to her custodies , ( though imparted in as ample manner , as she can distribute , ) can reuiue or quicken the parties tainted with them . Other errors againe there be not so dangerous in their kind , or not so ful grown , but that the parties tainted with them , may retaine or recouer life ; so they may continue in the visible Church , and enioy the communion of Saints , and participate with them in the word of life , in deuout prayers , and in the ordinary vse of Sacraments . Howbeit , even these errours also become deadly , if the parties in whom they settle , bee with Hagar and Ismael cast out of Abrahams family into the wildernesse , or be constrained to dwell in Mesech , or to haue their habitation amongst the Tents of Kedar . Now in respect of such as are cast out of the visible Church , because they will not abandon or cast out such naughty , though not deadly opinions , out of their soules ; the former rule of Weselius concerning excommunication failes , if it bee extended as farre as some haue done it . For some haue taught or by their speeches giuen others iust occasion to conceiue their meaning to bee , That the visible Church hath onely a declaratiue sentence in all excommunications : whereas this rule is to be restrained vnto excommunications onely of the former ranke , that is , such as are directed against manifest heresies , ex specie hereticall and deadly . To kill a man already dead in heresie , the Church cannot , but onely declare him to be dead . The visible Church notwithstanding hath power simply and absolutely to excommunicate some of her members , albeit it doth not fully appeare vnto her , whether the opinions wherewith their soules are tainted , doe either necessarily induce or argue a schisme or separation from the holy Catholike faith . Yea though this point be doubtfull , or though it be more probable , that the opinions as held by them , doe not induce a separation from the holy Catholike Church or Faith : yet may the visible Church vse her authoritie of binding them , before they haue bound themselues , and depriue them of all communion with the sound and orthodoxe members of the Church ; lest happily they might by their vicinitie infect others . It would argue more folly then pitty , or at least more pitty then discretion or wholesome discipline , if the Church should be indulgent to such as are ouer indulgent to their naughty opinions or lewd affections ; especially if they hurt others either by misperswasion , or ill example . 6 Now of all and euery party that is cast out of the Church vpon these occasions , the former Maxime , extra Ecclesiam non est salus , out of the Church is no saluation , is most true . The most wholesome and most effectuall medicine that can bee applyed vnto soules sicke of this sicknesse , is to bee instant in denouncing vnto them , that albeit they be not as yet spiritually dead , yet there is small hope of life , vnlesse they seeke re-admission with sighes and teares into the bosome of the visible Church . And though it be true , that such as doe not in time seeke their re-admission by repentance , doe therefore perish , because rhey are separated from the visible Church ; yet doe they not perish , quatenus separantur à visibili Ecclesia , sed quatenus separantur ab Ecclesia sancta Catholica , that is , their separation from the visible Church , is a praeuiall disposition to the spiritual death , or such a cause of it , as the Pilots absence is to the passengers , whose company hee hath for their misdemeanours abandoned : yet doth not their spirituall death properly consist in this separation , nor immediately and instantly result from it , but it consists in , or immediately results from their separation from the Holy Catholike Faith and Church : vnto both which the visible Church wherein they liued , so they had still remained in the bosome of it , might haue vnited or wedded their soules , or yet may reunite them , so they will with submissiue or heartie repentance returne vnto it . CHAP. XIV . Declaring by one speciall instance , the particular manner and opportunities , by which the Church visible or representatiue , did first incroach vpon the royall Attributes of the holy , Catholike and Apostolike Church . For what causes Christians may separate themselues , or suffer themselues to bee separated from any visible Church , whereof they were sometimes members . 1 FRom this distinction of errours in Religion , which either deserue , or may bee pretended to deserue the sentence of excommunication , wee may discouer the manner how the great monster with seuen heads and tenne hornes , the grand mysterie of iniquitie , was brought forth out of the wombe of the visible , and as the Romanists call it , the Catholike Church . The manner was thus : seeing the ancient and orthodoxe Fathers had in the name and power of the holy , Catholike , and Apostolike Church ( as they were in dutie bound ) excommunicated the Encratists , Eutychians , Arians , Nestorians , &c. which had manifestly excommunicated or diuorced themselues from the holy Catholike Faith by adherence to their wicked opinions ; the Successors of these holy Bishops in place of authority , but not in holinesse and vnderstanding in matters spirituall , tooke vpon them to pronounce the like censure vpon euery opinion which they disliked , and expected the whole visible Church should hold the persons of men whom they excommunicated , though ( God wot ) vpon most dislike occasions , in as great execration , as those whom the ancient Fathers excommunicated . 2 A notable instance to iustifie this assertion , wee haue in the seuenth Synod or second Nicene Councell . The point in debate was , whether such Prelates and other Ministers as had fauoured the Eiconaclastae , and withstood the worshipping of Images , were to be receiued againe into the Church , and to be restored to their dignitie , vpon their submission . The bookes being produced , by which it did appeare that Athanasius , Cyrill , and other ancient Pillars of the orthodoxall Church , had receiued notorious heretikes into their fauour and communion againe ; a Bishop of the Prouince of Sicilia learnedly puts in this exception or caueat . * The Canons of the blessed Fathers which hitherto haue beene produced , were enacted against the Nouatians , the Encratists and Arians : But as for the Masters of this present heresie , in what ranke shall wee place them ? Vpon which a Deacon of the same Church and Prouince , propounds this question : * Whether is this new sprung heresie greater or lesse then those heresies which haue beene before it . To all which , the great Herod of Constantinople , Tharasius , being reconciled quoad haec to the Romane Pilate , Pope Adrian , makes this learned answer ; Euill is alwaies the same , alwaies equall . This is true saith * Epiphanius , ( the venerable Deacon of the most holy Church of Catanes , Vicar or Deputie for the most blessed Thomas , Archbishop of Sardinia : ) but especially true in causes ecclesiasticall or matters concerning the Church , from whose decrees to swarue in matters great or small , is all one , seeing the diuine Law is violated in both cases . And after him , one Iohn a venerable Monke , ( Vicegerent for the orientall thrones ) as if his part had beene to act the Parasite in the Comedie , and to turne magnas into ingentes , gaue this verdict : * This heresie is worse then all other heresies , and of all euils the very worst , &c. But was this great Patriarch Tharasius , so stoically senslesse , as not to be offended with this illiterate rough-shod Asse , that thus would claw him like a Spannell ? For if this heresie were worse then all other heresies , or the worst of euils : the most excellently illiterate Patriarch , and the venerable Deacon , were grosly ouerseene in their sentence , That all errours or heresies in matters ecclesiastike , were equall . Or will any Christian be so senselesly partiall , as to thinke that this illiterate factious Councell , could be Prophets or Doctors infallible in their conclusions , when they bewray themselues to be grosse heretikes , or more then heathenish Stoicks in the premisses , that Malum semper est idem & aequale , that euill is alwaies the same , alwaies equall . Thus by the selfe same stroke of Authority , by which this Councell did de facto thrust all other out of the visible Church , that would not worship Images , they haue declared themselues to be excommunicated de iure , from the holy Catholike Church . 3 In this assertion , the ancient Fathers vnanimously accord , that defection or swaruing from the Catholike Faith , doth exclude men from the Catholike Church , and by consequence from saluation , but about the extent or precise limits of holy Catholike faith , or about the exact list of Articles to be beleeued , their concord is not so generall . What particular opinions did induce or argue a defection frō Catholike faith , or diuorce from the Catholike Church , was neuer consented vpon by the ancient Fathers , nor could their ioynt authoritie in this case be so great , as in the former . The latter ages of such , as in respect of vs are ancient , are in this point various and superstitious . But of the vse & effects or iust causes of excōmunication , we shall haue occasion to speak more particularly hereafter . The rules most pertinēt to our present busines , & which serue as an entry to the main controuersie betwixt vs & the Romanists , are two . 4 The former immediately concernes Prelates or Church Gouernours . They are alwaies to remember , that this power is giuen them , not for destruction , or to shew their owne greatnesse , but for the edification of others ; and therefore neuer to be vsed but vpon speciall and weighty occasions . Hee that strikes fiercely , with his spirituall sword , at feathers , doth alwaies either wound himselfe , or wrest his arme : neither is it safe to measure the iustice of Prelates proceedings , by the euent ; or to collect , that God doth approue their sentence , because the partie sentenced by them , may often come to a wofull or feareful end . They may dye in their sinnes , and Gods iustice may be manifest in the manner of their death , and yet for all this their blood may bee required at their hands , which did thus rule them with a rod of iron , or feede them , as the Apostle sayes , with the sword , when they should haue nourished them with the milke of the Gospell , or at least haue vsed salutari seueritate , wholesome seueritie towards them . The second caueat concernes priuate men ; and it is , that they be more vnwilling to separate themselues from the visible Church , then to be cut off from the common-wealth wherein they liue . The occasions of voluntary separation ought to be more weighty and hainous , in respect of the parties from whom they voluntarily separate themselues ; then are the causes of excommunication , for which inferiours are violently , yet iustly separated from the Church by their Gouernours . Cato , as one saith , could not haue committed so hainous a murther by killing another man , as by killing himselfe : for I thinke it had scarce beene possible for him to haue killed any Romane that had lesse deserued death than himselfe did : yet not in this respect onely , but simply and absolutely , it was a greater sinne in him , and is more vnlawfull for any man to kill himselfe , then to kill another . The rule is as true in this point of spirituall murther ; that is , of vnlawfull separation ( actiue or passiue ) from the visible Church . Though it be a grieuous sinne in Gouernours to depriue their inferiours of all communion with the visible Church vpon light and vnnecessarie occasions ; yet it is a greater sinne in inferiours to depriue themselues of the same communion vpon the same or like occasions , especially if they bee not certaine elsewhere to inioy the like or equiualent cōmunion without disturbance . Such as intend a separation , must alwaies respect , as well terminum ad quem , as terminum à quo , whom they goe to , as from whom they depart . It is a motto better befitting Christians in violent persecutions , by heathens , then in voluntary separation from Christian Churches : Quos fugiam habeo , quo fugiam non habeo : I know from whom I flye , but whither to flye , I know not . To forsake the Church wherein wee haue beene baptized , for the foule abuses that wee know by experience to bee committed in it ; before we be certaine in what other Church we may be admitted , in which there is not in some kinde or other , the like or worse abuses , or more vnsufferable grieuances : were as desperate a madnesse , as for a passenger to leape into the Sea , because hee knew the ship wherein he sayled , and the company with whom he must necessarily conuerse , were deepely infected with a deadly pestilence . And thus to doe , were a desperate pranke , vnlesse the partie aduenturing , had very great skill in swimming , and were withall within ken of some comfortable shore or harbour . All this may seeme to make for our Aduersaries , or at least against our forefathers , which were sometimes members of the visible Romish Church , but did either voluntarily separate themselues from it , or suffer themselues to be thrust out of it ; when as they might haue retained communion with it , so they would haue imbraced their doctrine . Besides the danger of separation from it , both they and we haue felt the seuerest strokes of the spirituall sword of excommunication , which the Gouernours of the Romish Church could reach vs. 5 The branches of the maine controversie betwixt that Church and ours , are two . The first , [ whether the reasons which moued our forefathers to depart from that Church , or not to imbrace her doctrines , were iust and necessary . ] The second , [ Whether our forefathers , being howsoeuer separated from it , had commission , full power and iust authority from God to vnite themselues into a true visible Church ; whether they did rightly pursue such warrant or commission as they had , and whether they and we haue beene and are a true visible Church . ] The iust and necessary reasons , for which men ( whether few or many ) may and ought to separate themselues from any visible Church , are in generall two . The first , because they are vrged or constrained to professe or beleeue some points of doctrine , or to aduenture vpon some practices , which are contrary to the rule of faith , or Law of God ; and are either ex specie , or ex gradu & cumulo , either for their specificall quality , or for their burthen or number , so hereticall and deadly , that they necessarily induce a separation from the holy and Catholike faith , without which the Church can neither be holy nor Catholike . The second , in case they are vtterly depriued of freedome of conscience in professing what they inwardly beleeue , or bee bereft of some other meanes either altogether necessarie or most expedient to saluation , both which may be had in some other visible Church . In this later case , that rule of our Apostle giuen vnto seruants , is true ; Let every man abide in the same calling , wherein he was called . Art thou called being a seruant ? Care not for it : but if thou mayest be made free , vse it rather . For hee that is called in the Lord being a seruant , is the Lords freeman . Likewise also he that is called being free , is Christs seruant . Ye are bought with a price , bee not ye the seruants of men . 1 Cor. 7.20 , 21 , 22 , 23. Although we were perswaded that wee could communicate with such a Church without evident danger of damnation : yet in as much as we cannot so communicate with it , vpon any better termes then legall seruants , or bondslaues doe with their Masters ; we are bound in conscience and religious discretion , when lawfull occasions and opportunities are offred , to vse our libertie , and to seeke our freedome , rather then to liue in bondage . CHAP. XV. That our Forefathers separation from the Romish Church was most lawfull and iust , both in respect of Prince and State , and in respect of euery priuate person which feared God , or sought to retaine the holy , Catholike and Apostolike Faith. 1 WHen we debate the lawfulnesse of our Forefathers separation from the Romish Church ; we meane the then Romish Church as visible . Now vnto the constitution of an entire and compleat visible Church , there is required , First , an vnity of faith and doctrine : Secondly , an vnitie of discipline or coactiue Lawes , but especially an vnitie of subordination to one independent Iudicature . Vnity in points of faith and doctrine , is more essentiall to the Church as it is holy and Catholike , that is , as it is Orthodoxall . Vnity of Lawes or discipline , or of independent Iudicature is more essentiall , and more necessary to the Church , as visible . Hence as wee said before , there be as many distinct visible Churches , as there be independent Iudicatures , or supreame Tribunalls Ecclesiasticke . Vnto a Catholike Church or vnto a Church visibly Catholike , such as the Romanists beleeue their Church to be , both kinds of vnity are necessary . Whether this vnitie of discipline , full power of Iurisdiction , or independent Iudicature , be seated in one person or more , that is , whether the forme of ecclesiasticall gouernment be Aristocraticall or Monarchicall , is in our Diuinity all one . The vnitie or conformitie may be as compleat and perfect the one way , as the other . But the Romanists , the English Priests , and Iesuits , doe not onely hold this vnity of independent Iudicature to be necessary to the constitution of the visible , Catholike Church ; but that it must of necessity be radically in one person , to wit , in the Pope , on whom as vpon the head and fountaine , the vnity of the Holy , Catholike visible Church , doth depend : and for this reason they put his Holinesse in the definition of the Holy Catholike Church , as you heard before out of Cardinall Bellarmine , and the Author of the Antidote . So that the Popes supremacie hath the same place in the whole visible Church , as euery summum genus in his proper predicament . As nothing can bee truly said to be in the predicament , vnlesse it participate the nature or definition of the summum genus : so none by this doctrine , can be a true member of the holy Church , vnlesse he be subordinate to the Pope : Or , as no man can come to the Father , but by the Sonne ; so none can come vnto the sonne , but by this Holy Father , the Pope . Euery one must be visibly vnited vnto him and to his Lawes , before he can be mystically or spiritually vnited vnto Christ . Howbeit by putting the Pope in the definition of the Holy , Catholike Church , with intention thereby to exclude vs from it , who denie his authority ; they intangle and fetter themselues in another point of great consequence betwixt vs & them : of which aduantage we shall make some better vse hereafter . The summe of our present dispute is this . As professing of vnitie with the Romish Church in all points of faith which that Church teacheth , doth necessarily induce a disunion or separation from the holy Catholike Faith and Church : so the acknowledgment of such subordination as is required vnto the head of it , in matters of discipline or iurisdiction , induceth flat rebellion or high treason , against all free States or Kingdomes Christian . 2 The reasons which moued our forefathers to forsake the visible Romish church , or to suffer themselues to be forsaken by it , and withhold vs from returning to i● , were and are in two respects most necessarie and iust . Iust they were , and are necessary ; First on the behalfe of euery priuate man that had or hath a care of conscience and Religion . Secondly , on behalfe of Prince and State , in respect of Christian and religious policie . And first of the reasons in behalfe of King and State : Their positions which induce rebellion against free States & Kingdomes , and which , were they ioyntly admitted , would leaue supereminent or royall Maiestie onely a naked title , without any realtie of soueraignty or iurisdiction , are two . First , That the spirituall power is aboue all secular or ciuill power . And this assertion , were it rightly limited , is in it selfe orthodoxall . But the more orthodoxall it is in it selfe , the more deadly it makes the second position , vnto which they seeke to wed it . The second position is , That this supreame and spirituall power is totally seated in the Clergie , as in a body distinct from the body politike : Yea the most of them hold the plenitude of this power , to bee in the Pope , from whom all spirituall power of iurisdiction is deriued to the rest of the Clergie , after the same manner , as iurisdiction in causes temporall is deriued to inferiour Magistrates from the Monarch or supreame Maiestie in euery Kingdome . The Regiment of the Church , as they say , is Regimen monarchicum , a visible Monarchy , of which the Pope is the visible Monarch . As the spirituall power , which the Church of Rome or Pope vsurpeth is intensiuely most absolute & independent : so is the obiect of it for extension most transcendent and illimited . Pope Innocent the third by vertue of this supposed plenary power did challenge to bee supreme Iudge in censuring or punishing mortall sins : Intendimus decernere de peccato , cuius ad nos pertinet sine dubitatione censura , & ( or vt ) nullus qui sit sanae mentis ignorat quin ad officium nostrum spectet de quocunque peccato mortali corripere quemlibet Christianū . cap. nouit . de Iudicijs . We intend ( faith he ) to determine concerning Sinne , the censure whereof so vnquestionably appertaines to vs , that no man well in his wits can be ignorant , that it is a part of our power or office to chastise or correct euery Christian man for any mortall sinne of what kind soeuer . But if in this Cathedrall constitution hee did not erre ; the Christian world might haue as infallible a perpetual rule for guiding Millers hands and Taylors sheeres , and for preuenting or punishing all cozenage in Trades or Crafts , as it hath for ending controuersies in matters of faith or diuinity . 3 It is an idle and friuolous distinction which some Canonists haue framed to solue the truth of this Popes sentence . Aliud est de re , actione aut contractu iudicare , & aliud iudicare de peccato : It is one thing to determine of the action or cōtract , another to determine or iudge of the sin committed . For as Father * Paul excellently obserues , quod inseparabile est distinguunt : they put a diuersity without a differēce . For if the pope may iudge of euery matter or contract as it is a sin , I hope he would prohibit it , if it were a sin , and compell men to obserue his Edicts or prohibitions . And doing thus , what remaines to bee done by any temporall power , whether supreame or subordinate , but onely to looke on , or to be as Sheriffes to see his Decrees put in execution , or to be his hangman or executioner . No Magistrate doth punish but vpon supposall of some fault or sinne committed . Lex non est iust is posita , saith the Apostle , sed iniustis . The Law punitiue is not giuen against the iust , but against the vniust . And if the Pope might be supreame Iudge of euery mortall sinne , euery malefactor might haue the benefit of appeale vnto him in all matters criminall . He might punish Princes for making vniust Lawes , or for not executing such Lawes , as they themselues haue made or haue found made vnto their hands by their Predecessors , or as hee shall make or appoint them to make . 4 Againe , all of them agree in this , that the Pope hath a supreame independent power to make coactiue Ecclesiasticke Lawes for the welfare of the Church ; & in as much as all temporall power is subordinate to the power spiritual , which , as his subiects say , is originally and plenarie in himselfe ; hee may by vertue of this supreame spirituall power , disanull all such Lawes as any temporall State or Kingdome shall make , if these to his Holinesse vnerring spirit , shall seeme contrary to the Lawes of God , or to the Lawes Ecclesiasticke , made by himselfe , or by his predecessors . Now in case any Temporall Princes or States , shall , after some monitions , refuse to repeale such Lawes as they haue enacted , but hee dislikes ; they stand obnoxious ipso facto to the sentence of excommunication . The exercise of this terrible power hath beene within these 400. yeeres , frequent in many Kingdomes , and famous of late against the Venetians . That ancient and renowned State for wisedome and grauity , and of all States professing Romish faith , alwaies most venerable for deuotion , had made such a Law , as the Law of Mortmaine here in England , for repressing the excesse of Leuies portion , which was become like a huge deformed wen in a faire and comely body : and being admonished by the Pope to repeale this Law , and another edict necessary for the preseruation of peace ; whereby the vnruly Cleargie within their territories were subiected to the censure of the State ; because the Venetians would not obey his monitions , and betray their ancient liberties , the Duke and Senate were excommunicated by his Holinesse . I doe not well remember , whether that State had made a decree , that no prouision should be carried out of their territories to Ancona : but put the case , they had made such a Law , in as much as Ancona is a Citie which belongs to Peters patrimony , a segniorie or Lordship of the Church of Rome , this Law must be controleable by the Pope , because it is preiudiciall to the Church . And the temporall Soueraignty of Venice , must submit themselues vnto the spirituall Iurisdiction of the Romish Church , or feele the stroke of Peters sword . 5 The like dreadfull consequences , of these dangerous principles , about the supremacie , or Iurisdiction spirituall , did cause diuers Kings of this land , before Henry the eight , to separate themselues and their people from the visible Romish Church in matters of Iurisdiction , though not of doctrine . For an English man to haue receiued any title of Iurisdiction from the Pope , or any forraigne Prelate subiect vnto him , was by the ancient Lawes of this land , a praemunire . I will onely touch so much of the Romish Churches practice in this State , as forraigne Writers haue taken notice of , which was enough to giue our Kings iust occasion to make such Lawes of praemunire , as the forecited Author produceth . Pope Innocent the third ( presuming vpon his former rule , that it belonged vnto him , de quocunque peccato mortali corripere quemlibet christianum , ) to censure or punish euery man , for any mortall sinne ; ) charged Iohn , King of England , and the French King , to keepe the Churches peace , vnder paine of his curse . And in the processe , excommunicates the French King , for taking armes against King Iohn . After , the same Innocent the third , ( vpon what displeasure I know not ) excommunicates King Iohn , armes the French King with the spirituall sword , to make warre , authorizing King Iohns owne naturall subiects to rebell against him ; vntill the poore King was brought so low , that he was content to become the Popes Farmer of his owne Kingdome : but being once admitted his Tenant , and become Farmer to the Church of Rome , his priuiledge was greater , and his person more sacred , than it had beene by being Gods Vicegerent . For the Councell of Lateran excommunicated all such as did or should molest or vexe him ; so long as hee remained the Churches Rent-gatherer . This strange ods , hath the holinesse of that Church , of other things , which by Gods Law were counted holy ; that whatsoeuer doth but touch it , nay whatsoeuer hath but vicinitie with it , and relation or reference to it , straight way becommeth Holy , and capable of greater priuiledges , then Princes or the Lords anointed are . 6 From this superexcellent Holinesse of their Church , they now pretend that euery Cleargie or Church man is exempt from all Iurisdiction temporall ; as if their persons , on whom the Pope or his Bishops lay their holy hands , become more holy and sacred , then royall power it selfe , which as the Apostle saith , is from God : so sacred and holy , that no temporall sword may touch them , lest their calling should be polluted . Some professed reformers of their Schoole Diuinitie , since the light of the Gospell brake forth , haue not beene afraid or ashamed to plead that this exemption of the Cleargie from secular Iurisdiction , is de iure diuino , by diuine Law , and ratified by that Text , * Spiritualis homo diiudicat omnia , ipse autem à nemine iudicatur , Hee that is spirituall , iudgeth all things , yet he himselfe is iudged of no man. But were the allegation true or pertinent , either there should be no spirituall men besides the Pope , and so the subiect of the proposition , should be homo singularis , one man onely ; or , if there be more spirituall men , they should all of them bee Popes to iudge all others , and be iudged of none , no not of the Pope of Rome himselfe , vnlesse hee be no body . For these are conuertible ; Qui omnes dicit , neminem excipit , Qui neminem dicit , omnes excipit . He that saith all , excepteth none ; and hee that saith none , excepteth all . But howeuer , if all Cleargie men may by the Pope be exempted from all Iurisdiction temporall , and he may make as many Cleargie men as hee list , or list to be made by him , and make such Lawes for them as it pleaseth him : who sees not how easily he may bereaue Princes of their naturall subiects . The case betwixt them is on the Popes side , like a game at draughts or Chests , wherein the one partie hath gotten the start or aduantage to make as many Kings as he list , and the other hauing lost his opportunitie of taking the like aduantage , must bee sure to loose the game , if the play hold . 7 Againe , seeing they make the Pope to bee the supreame head in al causes Ecclesiasticke or spirituall , and ouer all Ecclesiasticke persons : I see no reason but that euery Priest and Iesuite of the English , Scottish , and Irish Nation , should bee indited for mocking his sacred Maiestie , as often as they instile him their Soueraigne Lord. For euery one that in good earnest cals the King his Lord , is presumed to acknowledge himselfe to be the Kings Subiect . Now euery Subiect , is a Subiect in respect of Iurisdiction . To be the Kings Subiect , and not to be subiect to the Kings Iurisdiction , implyes a contradiction . So that in finall conclusion , for English Priests to call the King their Lord , and yet to professe and beleeue , that their persons belong not properly to his Iurisdiction , but to the Popes ; is all one , as if they should say : Noah indeed was Iaphets Father , and Iaphet did well so to call him ; but Iaphet was not Noahs sonne , nor did he owe him any filiall obedience : as certainly he did not , if he had beene exempted from Noahs paternall Iurisdiction , after the same manner , as the Romish Priests are from Iurisdiction temporall . But to submit the whole temporall power and lawes made by it , to the spirituall power , as it resideth in the Pope ; is to make all Princes and Monarchs more subiect vnto him , then inferiour or secular Magistrates are to them : not so much as meane Lords in fee , but meere Tenants at will. Yet is this subiection of all temporall power vnto the Popes spirituall power , not the opinion onely of the Romish Cleargie or flattering Canonists : euen their Ciuilians are infected with this hereticall and trayterous doctrine . Witnesse that otherwise learned and ingenuous Ciuilian , Balthazar Ayala , sometimes chiefe Iustice of the Spanish Armie , vnder the Prince of Parma , Lib. 1. de iure et officijs belli , cap. 2. sect ; 27. 8 If wee put both these positions together , to wit , That the Pope hath power to exempt all Ecclesiasticke persons from Iurisdiction temporall , and to subiect all temporall lawes to spirituall lawes of his making ; we may repeale or antiquate an ancient and vsuall distinction of the sword spirituall and temporall . For by these deuices , they haue put such a spirituall handle vpon the temporall sword , and giuen the Pope so fast hold of it , that if hee and Christian Kings should at any time fall at variance , his Holinesse ( so long as this doctrine stands authentique ) may bee sure to haue the drawing of it , and poore Christian Princes , to whom the sword by right ( more ancient then the Popedome is ) properly belongs , must bee contend to defend themselues with the scabbard . For these and many like reasons , our forefathers departure from the visible Romish Church , was most iust and necessarie on the behalfe of Prince and State , and in respect of lawfull and Christian policie . 9 The reasons on the behalfe of euery priuate man , were in two respects , againe most necessary . First , because that Church did and doth vtterly deny , euen to her owne children , the free vse of means , either altogether necessary , or most expedient to saluation . These she will not giue vnto her own children ; no , nor sel them at any lower rate , then the Deuill sets vpon his wares ; that is , they must fall downe and worship her . Secondly and principally , because the Church did and doth rigidly and peremptorily exact our beliefe and profession of many doctrinall points , and vpon such beliefe inioyne many practices ; of both which some are ex specie , for qualitie so hereticall and diabolicall ; others ex gradu et cumulo , for degree or multitude , so deadly , as they manifestly induce a separation from the Holy Catholike Church , or nenessarily argue a contradiction to the Holy , Apostolike and primitiue faith . So that besides the excessiue price which the Romish Church sets vpon her own childrens necessary food , they may not eate it after they haue bought it , vnlesse it be mingled with deadly poyson . The doctrine of the Popes supremacie , of the Churches , or the Popes absolute infallibility , in matters of faith and manners , is an errour in it selfe , ex specie , hereticall and more deadly then heathenisme : and includeth infidelitatem prauae dispositionis , infidelity of contradiction , as malignant as the infidelity of the Iewes ; and the consequent of it , is an entire Apostasie from the Apostolike faith . This I haue * elsewhere endeauoured to shew at large ; the summe of which worke , shall by Gods assistance , bee recollected in this Treatise . I now meddle onely with this transcendent heresie , as it is diffused through other errours . The very participation of it , is as the Pharisaic●ll leauen , by which all other erroneous opinions or coniectures , which that Church hath su●ked , either from Heretikes of old , or from some mistakings or misreadings of ancient Fathers , are malignified and made much worse then they were in their first Authors . Our first instance shall be in the manifold and daily transgressions of that rule of faith , giuen by our Apostle , Rom. 14. verse 5. into all which transgressions , this doctrine doth leade and draw them blindfold , as the Philistines did Sampson , after they had put out his eyes . The Apostles rule is , Let euery man be fully perswaded in his owne minde . And this full perswasion or assurance of faith , is , in the cases there mentioned necessary ; because whatsoeuer is not of faith , is sinne , verse 23. This last Maxime is most vndoubtedly true , and the former precept most exactly to be obserued , in such cases , as the Apostle there speakes of : that is , where the positiue practice ( vnlesse our warrant bee authentique in it selfe , and euident to vs , ) is very dangerous or deadly ; whereas on the contrary , the forbearance of such practice is either safe , or not preiudiciall to our soules , but to our bodies onely , or estate temporall . But in what cases doth the authoritie of the Romish Church , where it beares sway , draw men to transgresse the former rules of faith or conscience ? In many . 10 To rob God of his honour , or doe him preiudice in his glorious titles of mercy , bounty , and the like , is vnquestionably a grieuous sinne : and being such , no doctrine or practice ought to bee admitted or imposed vpon vs , which with probabilitie may induce or inferre it ; especially , if the end or benefit for whose attainement the suspected doctrine or practice is imagined behoofefull or vsefull , may as certainely be obtained by some other more safe and no lesse effectuall or conuenient meanes . If from these grounds wee should enter friendly conference with an ingenuous Papist , and tell him , as the truth is , that we Protestants doe teach , That good workes are most necessarie to saluation ; and that the more such workes we doe , the greater certainely shall be our reward , so wee doe them in sinceritie , and acknowledgement of our bounden dutie towards God , humbly confessing our selues ( after we haue done all , euen our very best ) to bee vnprofitable seruants . It from these allegations we shall thus inferre , that glory , honour , immortality , and eternall happinesse in the life to come , being all that hee seekes after by wel-doing ; seeing wee seeke for the very selfe same things , by a safer and lesse suspitious way , why should hee not be content to abandon all conceit of merit , and to renounce the tearme as an offensiue and suspicious title , for a poore suppliant to vse before the Almighty Maiesty of God. To this and like Quaeries , all the answer you shall get , is this : and this you shall haue from the more iudicious and ingenuous secular Papists ; that for their owne parts , they could be wel content to relinquish the opinion or terme of Merit , so they were left vnto themselues ; but they must vse the one , and maintaine the other in obedience to the Church . So strong a hand hath the Church his mother ouer his faith and conscience , that hee had rather aduenture to stand vpon reall termes of meum and tuum , or come to iuridicall contestation with God his Creator and Redeemer , than disobey or dissent from her in the vse of words , or in matters of conceit or opinion onely . 11 Again , no Christian denies that our Sauiour is able to heare our prayers at all times & in all places ; that he is more fauourable and compassionate vnto vs , then any Saint in Heauen or earth can be ; that his Father alwaies heareth him . It is likewise a fundamentall article of our beliefe , that wee ought at all times to pray vnto him , that he would pray vnto his Father for vs ; that it is our duty to offer vp our praiers and the best sacrifice of our soules and spirits in honour of his great and glorious name ; that to come vnto the Father by his mediation , is to worship him in truth and spirit . All these positions are ex fide & de fide , points of necessity to be beleeued . And if we were alwayes imployed in some of these practices , happy were we , although we did nothing else . No Saint , we may bee sure , would bee offended with vs for praying continually vnto Christ , vnto whom they contiuall pray or giue thanks . But whether in praying vnto Saints as the Romanists doe , wee doe not offend both Christ and them , is not so clear and vnquestionable . 12 To request the Saints deceased to pray for vs without expresse warrant or assurance that they can hear our praiers , is superstitious ; to offer vp our praiers vnto them by way of Honour or tribute , without assurance of faith , is flat Idolatry . Yet admitting it were lawfull not onely to pray , but to offer our praiers vnto their Images ; yet to fall down before them and worship them , is certainly a practice so quite contrary to the rule of faith , and Gods holy commandements , that he which feareth God , ( who hath expressed himselfe in this point aboue others to be a iealous God ) would in ordinary discretion and reason , before hee durst aduenture vpon so dangerous a practice , demand as expresse a dispensation or countermand to the former precept , as Abraham had to assure him , he should not commit murder by sacrificing his only sonne . Lastly , admitting the invocation of true and vnquestionable Saints , ( as for example , the Apostles ) and the adoration of their Images , to be no sacrilege or wrong to God ; yet to honor euery one whō the Pope shall canonize for a Saint , with all the former points of honour , which they exhibit to S. Peter , S. Paul , &c is a great wrong vnto those glorious Saints , an heresie , or rather an Idolatry ex specie deadly . And yet for aduenturing vpon all these dangerous practices , they haue no other assurance of faith or warrant of scripture , besides their vnwarrantable and blind beleife of the Chruch and Popes infallibility . Nor can the ingenuous Papists giue vs any other answer to such reasonable demands , as were now proposed in this point of Inuocation of Saints , or adoration of Images , then was giuen before , That Hee doth all this in obedience to his mother the Church . I should proceed to the like faithlesse and desperate practices in the Masse , for which they can haue no true assurance or warrant from God or his Lawes ; but onely rely vpon the supposed infallibilitie of this Church , which notwithstanding may be manifestly conuinced of grosse and stupid heresie , in the doctrine of ●ransubstantiation . But because the doctrine is ex specie hereticall , and the practice deadly , I shall reserue the refutation of both , & the explication of the ancient and orthodoxall opinions concerning the manner of Christs presence in the Sacrament , or communication of his body and blood , vnto a peculiar Treatise . 13 Generally , the more dangerous or deadly any practice doth seeme to bee , whilest wee compare it with the ordinary & common rule of mans actions ; the more euidently it ought to appeare vnto him that vndertakes it , by what speciall rule or warrant it is exempted from the common rule or generall prohibition of other facts and practices in nature and appearance like it . If a Iudge should charge the Sheriffe or other inferiour officer to see execution done vpon some malefactor ; it were no wisedome for the inferior Officer to aduenture vpon the Iudges command , vnlesse hee knew that the Iudge had speciall commission and warrant from the King to sentence him to death , and that hee had legally so sentenced him . Yet would it be a point of ill manners and indiscretion for an inferior Iustice or officer , to require the like speciall warrant or expresse rule of Law for whipping a vagrant person , or putting some idle fellow in the stocks . The Iudges word or command might in this case be a suff●cient warrant , especially to one not skilfull in the Lawes , nor too scrupulous in yeelding obedience to such as are skilfull in them . It is nicitie , ill manners , and indiscretion to exact an expresse rule of scripture or faith for standing at the Creed , for kneeling at the Lords board , for vsing the Cap and Surplice . In these cases consent of the Church or tradition will suffice ; so there be not any expresse Law or commandement to the contrary . He that exacts in these points as expresse rules of faith , or warrant of scripture for his obediēce to ecclesiasticall authority , as hee would , or as euery man ought to doe for aduenturing vpon worshipping of Images , inuocation of Saints , or the like ; hath made his braine or fancy the chiefe seat or mansion of his Religion , which should bee seated in the heart . To runne thus farre in seeming opposition to the Romanist , is not truly to oppose him , but to meet with him in the point of disobedience to Gods Lawes . The one , by disobeying the Church in these cases wherein it hath authority to command obedience ; disobeyes those Lawes or mandates of God , which giue the Church authority to make Lawes in things indifferent , neither expresly forbidden nor commanded by the Law of God. The other , by vowing absolute blinde obedience to the Church , disobey Gods particular and expresse Lawes , euen the most fundamentall Lawes of p●ety and religion , the lawes of nature and of Nations . 14 To kill a priuate man without warrant of authority , is a heynous and fearefull sinne , but farre more hainous to kill a Prince , or to raise tumults in a State , or incense the multitude to take armes against their soueraigne Lord : yet vpon these and worse practices will any well catechized Romanist aduenture , without any further warrant then the Churches command or approbation , which hee beleeues to bee infallible . But that the Church hath absolute infallibility , and full power to command his conscience , or authorize his action in these cases , what speciall warrant hath hee from God or his Lawes ? The best they bring , is this ; Tu es Petrus , & super hanc petrā aedificabo Ecclesiam meam , Thou art Peter , and vpon this rocke will I build my Church . But doth this place either proue Peter to be the Rocke on which the church is built , or the Popes to be Peters perpetual successors in that confession , which Peter then vttered , which was the rocke indeed on which Christs Church is built , and which did make Peter to be such a rocke or liuing stone as hee was in the house of God ? I could bee content to try this issue with any Iesuit , whether he could , by better probabilitie from this Text inferre , that the Pope is Peters successor in the infallibility of holy doctrine ; then I shall inferre from another Text following in the same Chapter , that the Pope is the first borne of Sathan , perpetually obnoxious to the check which our Sauiour gaue vnto Peter : Get thee behind me Sathan , thou art an offence vnto me , for thou sauourest not the things that bee of God , but those that bee of men . Matt. 16.23 . This was but a friendly checke of Peter ; but will proue the iudiciall censure of the Pope and his Disciples , vnlesse they recant this wicked doctrine . Our Sauiour bestowed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rocke vpon the sonne of Iona ( as the Iesuits will haue it ) in the former place , whilest hee vttered that worthy confession ; Thou art Christ , the Sonne of the liuing God. By faithfull adherence to this confession hee became a liuing stone , a part of the foundation of Christs Church , the first in order of twelue . But nominis omen habuit , hee did best brooke this name after our Sauiours resurrection . A little after the vttering of the former confession , when out of his kind nature ( as wee would tearme it ) but certainly our of a carnall imagination ( as the Spirit would censure it , ) he sought to disswade his master from suffering death , and so to hinder him from dissoluing the works of Sathan , and ouerthrowing his Kingdome , our Sauiour calls him Sathan , as if he had said , Peter , thou counsellest me to that very thing , whereunto Satan himselfe , so I would giue him audience , would perswade me with more Rhetorick then thou hast . What if I should say , That all the Popes are Peters successors , and that so much may bee proued out of this 16 chapter of S. Matthew , will it therefore follow that none of them are Antichrists or Sonnes of Satan ? No , distingue tempora , & concordabunt scripturae , distinction of times , is the reconciliation of scriptures . The first and ancient Popes were Peters successors in the former confession , all or most of them liuing stones in the house of God. The later Popes are Peters successors in counselling Christs Church to vndertake those practices in Christs name , wherunto the Deuill doth alwayes counsell men by internall suggestions of the flesh . Peters temporary infirmity , is become their hereditary heresie . Certainly their succession in Peters chaire doth no more argue thē to be his successours in the stability of faith ; than succession in Moses chaire proues the Scribes and Pharises to haue beene Moses true Disciples , or thē the Iewes lineall descent from Abraham , proues then to be Abrahams childrē . The Analogie of faith will warrant this doctrine for conclusion : That these later Popes and their followers are of their father the Deuill : for they goe about to murther Kings and Princes , which take vpon them to defend the truth . This did not Peter , this would not any Bishop of Rome haue done within fiue hundred yeeres after Christ . SECT . 3. That the present visible Church of England retaines the Holy , Catholike Faith , which the Romish Church hath defiled ; and by defiling it , hath lost that true vnion with the primitiue and Apostolike Church , which the visible Church retaineth . CHAP. XVI . That our Church was in the Romish Church before Luthers time , and yet in it , neither as a visible Church altogether distinct from it , nor as any natiue member of it . 1 IT is in the first place obiected , that wee had no Church at all before Luthers time . Secondly , that neither Luther , nor Christian Princes which imbraced his doctrine , had any authority to erect or found a new Church . If we say , as we must say and beleeue , that we had a true Church before Luther of a Monke became a Reformer , it will bee demanded where our Church was , and of what persons it did consist . To the former part of this importunate demand , [ Where was your Church before Luthers time ? ] the Reverend & learned Doctor Field pithily answers : Our Church was in the same place then , wherein now it is . His explication will iustifie his meaning against all gainesayers . Howbeit , I must frame my answer according to my former principles , & fit it to some captious questions or obiections made by some of our Aduersaries since this Worthy died . 2 If our Church before Luthers time were in the same place wherein now it is ; it will further bee demanded , Whether it were a Church distinct from the then Romish Church , or a member of it . That wee had a visible Church before Luthers time in this Kingdome , altogether distinct from the Romish visible Church planted in this Kingdome before Luther was borne , or so distinct as respublica Venetorum is à Regno Gallia , as the State of Venice is from the kingdome of France , seemes very improbable to the Romanists , and somewhat hard for vs to proue ; vnlesse we will deriue our pedigree from the Albigenses , the Picardi , or the poore men of Lions : which to doe I know not how safe it is , or how well pleasing it would be to the present visible English Church , vnlesse we had better records of their tenets , then I haue seene , or then the visible Romish Church , that de facto condemnes them for heretiks , was willing to propagate to posteritie . On the other side ; if our Church before Luthers time , was a member of the then Romish Church , wee shall bee further questioned , what authoritie our King and State had , either to dismember their Church , or to make a new intire distinct Church of an old dismembred part of their Church . In these and like obiections , they alwaies suppose two things as vnquestionable , which we vtterly deny . The first , that the whole multitude of Christians throughout these Westerne parts , as England , France , Germany , Italy , and Spaine , &c. excepting such as were by their Church disclaymed for heretikes or schismatikes , were all members of the then visible Romish Church : and that there was such an vnion betwixt all and euery one of this multitude , as sufficeth to make all indiuiduals within these States or Kingdomes , true members of one visible , or of the then visible Romish Church . The second , They suppose that our vnion with some present visible Church , is a natiue degree or part of our vnion with the Holy , Catholike Church : or that our vnion with some present visible Church , is necessary or essentiall , not accidentall to our being , or not being members of the Holy , Catholike Church . For our more orderly and safe proceeding , wee are in the first place to shake , and hereafter ( by Gods helpe ) to raze these two rotten foundations , wheron all their arguments , either for annoying ours , or for supporting their Church , are grounded . 3 Our first Counterfort shall be this . All the particular Congregations recounted by reformed Writers , which before Luthers time , had either separated themselues from the visible Romish Church of their times , or had beene disclaimed by it for schismatiques or heretikes , being sequestred from this dispute : our Church might bee , and was in the visible Romish Church ( as Bellarmine and other professed sonnes of that Church define it , ) and yet bee in it , neither so as to make one intire visible Church , distinct from it , nor as any integrall part , or naturall member of it . If we take all , which the Romish Church doth challenge for her sonnes before Luthers time ; there was in that multitude rather a Church truely visible , than one true visible Church , if wee measure the truth of the visible Church according to our former principles , and as wee ought to measure it , by the conformitie which it hath with the one , truely holy and Apostolike Church . Our meaning is , the whole multitude of Christians in these Westerne parts before Luthers time , ( all those being excluded , which the Romish Church representatiue did condemne for heretikes or schismatiques ) had no such vnitie , as truely answers to the vnitie of a body naturall , but an vnitie onely answerable to the vnitie of an heap or congest of Heterogeneals . Some had the number only , others the very character of the Beast . The heape or congest which wee suppose as an Embleme of the visible Romish Church ( taking that Church in that amplitude which they challenge , before Luther by Gods appointment , attempted reformation ) shal be an heap or congest , of seueral mettals , al or most part vnpurified . In this one heape or congest , a great part of heterogeneals , though not all , shal be supposed to haue had the vnion of continuation or concretion : that is , some pieces of vnpurified gold , by the negligence or vnskilfulnes of the artificer , were made vp or suffered to make vp themselues , in some clod or cake , with an huge quantitie of copper , lead , brasse , iron , or other baser metals , all vnpurified from their drosse , the other part of the same heape or congest consisting of seuerall or lesser pieces of richer metall , all homogeneall in themselues , though many vnpurified , and wanting the vnion of contiguitie or concretion . 4 The parts of a good Mineralist or Refiner in this case , were first to dissolue the cake or clod , and to seuer the richer metall from the baser . Secondly , to purifie homogeneals , so seuered , from their owne drosse . Thirdly , to make them vp so seuered or purified , into plate , wedges , or Bullion ; or to put some other accidentall or artificiall forme vpon them . All this being done , we cannot say , there was a true generation of any new body or substance , or that the Refiner did make gold where there was none before , ( as some Alchymists professe , that they can turne iron or other metals specifically distinct , into gold ) here was only a refining of metall praeexistent , and an addition onely of an accidentall forme . To parallel the Refiners worke , by the reformation wrought by Luther , and the Christian Princes , that harkened to him : First , it cannot be denyed , but that the visible Romish Church , or if you will the faction of the Romish Court , did beare a great sway throughout most Realmes in Christendome , before Luthers time . Besides the Body of the Cleargie , or Church representatiue , many Potentates , some through ignorance , others for hope of gaine or aduantage against their aduersaries , did adhere vnto it . This faction or combination , doth in proportion answer to the clod or concrescence of Heterogeneals in the emblematicall congest before mentioned . For , there was no true vnion betwixt them in matters of faith . On the other side againe , it cannot be denyed , but that many in euery Kingdome before Luther , did vtterly detest the tyranny of the Court of Rome : many as well of their Cleargie , as of their Layetie , did in heart and affection wish a reformation as well of the Ecclesiasticall Gouernment , as of the doctrine professed and practised in their Church . The States , Princes , or priuate men thus affected , answer in proportion to the seuerall pieces of homogeneall and richer metall in the former heape or congest . All that Luther , all that the Christian Princes which followed him , did intend or vndertake , was ; first , to dissolue the clod , or breake the faction of the Romish Church or Court , spread through their Kingdomes : Secondly , to refine and purifie themselues and their adherents from the drosse and soile which they had taken by their adherence vnto , or vicinitie with the Romish Church : Lastly , to vnite themselues thus refined and purified in matters of faith and doctrine , into a new forme of gouernment Ecclesiastike , independent on the tribunall or Court of Rome . 5 So then it is false , which our Aduersaries obiect , that Luther did take vpon him to make a new Church . For this supposeth a plantation of new faith or doctrine neuer planted before , in which the life and soule of the true Church consists . Whereas they say we had no Church before his time , it is true onely , secundùm quid . Their meaning can be no other , but this , Wee had no visible Church altogether seuered and distinct from theirs : and this againe is true , onely in respect of those times , wherein the Kings of England , or Emperours of Germanie , did submit themselues and their Subiects vnto the Iurisdiction of the Court of Rome . Albeit this submission , ( being wrought for the most part through violence or deuillish policie ) doth not argue our fore-Elders to haue been parts or members of the Church of Rome , from which they were seuered in heart and affection , and seuered in forme of gouernment , de iure , though not de facto . In the times of diuers Kings , the Church of England was seuered de iure , et de facto , from the visible Romish Church . So likewise were diuers Churches in Germany . But for Chronologie or matter of historie , I must referre them to another place . The question is much what the same , as if they should aske vs , Where was King Henry the seuenths Kingdome , where were his Subiects , where was your Common-weale ; whilest Richard the third did call Parliaments , and sway the Scepter of this Kingdome ? The Kingdome of Henry the seuenth , and of his Successors , or the English Common-weale , was in the same place then , as now it is . The deposition of the Tyrant , the dissolution of the tyranny , and the reducing of English Subiects to their true allegeance , did worke no essentiall alteration in the Common-weale or Kingdome , but onely a reformation of the gouernment and reducement of it to the fundamentall lawes of this Land. No more did the reiection of the Romish Churches vsurped authority in matters spirituall , induce any substantiall alteration in the English Church , but a reformation or reduction of it vnto the fundamental constitutions of the Primitiue Church . But to returne to our former illustration : This argument , You had no visible Church before Luthers time , ergo , you had no true Church , is no better than this ; There was no Plate or Bullion in the forementioned heape or congest before the Refiner did his part ; ergo , there was no true gold or siluer . For as euery part of gold , is gold , and euery part of siluer is siluer , but euery part of a wedge or plate , is not a wedge or plate : so euery member of the true Church of God , is himself a true Church and Temple of God : yet is not euery part or member of the true visible or Catholike Church , a true visible or Catholike Church . Or , as 8. or 10. pieces of gold , into which an Angell may be broken , though they remain for waight , for value , & for substance the same they were ; yet can they not be said to be the same Angel , because they want the vnity of that artificial form , into which they were made : so likewise , although there were ten thousand in this Kingdome before Luthers time , all true members of Gods Holy and Catholike Church ; yet could they not be properly said , one visible Church , so long as they wanted that vnitie of discipline or independent gouernment , which we haue , for the most part , since inioyed . 6 Now as any kinde of metall made vp into a wedge or other artificiall forme , is lesse subiect to putrifaction , soile , or canker , then it was whilest it lay scattered in seuerall fragments or pieces : so the vnion of Christian Professors into one visible Church , is a good meanes for preseruing euery particular member , specially nouices in faith , from such errours , heresies , or other temptations , as if they had beene left alone or scattered , would indanger their faith . And yet againe , as the perfection or puritie of gold aboue other metals , is best proued , in that it doth not so easily take soile or rust , though it lye scattered in little pieces amongst other baser metals , or other bodies apt to taint or putrifie : so the true members of Christs Church or Body , are best discerned , best approued by liuing vpright in points of faith , in the midst of a peruerse or crooked generation , or by continuing vndefiled in the bosome of a polluted visible Church ; out of which they may not , they cannot , at their pleasure depart , but are to exspect the call or summons of Gods speciall prouidence . 7 So then whether we had for these sixe hundred yeeres a visible Church , distinct from the visible Romish Church or no , is not pertinent to the maine point in question ; for they fasly assume , wee iustly deny , that men are saued by being actuall or professed members of the visible Church , or that our vnion with the present visible Church is a natiue degree or part of our vnion with the Holy , Catholike Church , whereof Noahs Arke was the type . We say , the former vnion is auaileable to the latter , onely ex accidente ; in as much as the present visible Church doth by doctrine and discipline , draw vs to a conformitie , in points of faith and other meanes necessary vnto saluation , with the ancient Catholike and Primitiue Church . This did not the visible Romish Church , for diuers hundred yeeres before Luthers time : but on the contrary , she did discompose or misfashion them from all true conformitie with the ancient Catholike Church . Howbeit , euen in the midnight of superstition and palpable darkenesse , which had ouerspread the visible Romish Church , there were within it , though not of it , many visible members of the Holy , Catholike Church : men by so much more true and liuely members of the Holy Catholike Church or Body of Christ , by how much they were lesse true and actuall members of the visible Romish Church ; that is , by how much their adherence vnto the Romish Church representatiue , or to the authority of the Court of Rome , was lesse firme or none : as in a generall plague , when euery city and towne throughout the whole Kingdome , is infected ; they are most safe which haue solitarie dwellings in the country , and haue least commerce with port townes or markets . Such adherence to the visible or representatiue Church of Rome , as the Iesuites and others now challenge , doth ( as we haue often said ) induce a separation from the Holy , Catholike Church , and is more deadly to the soule , then to be bed-fellow to one sicke of the pestilence , is to the body . CHAP. XVII . That men may be visible members of the holy Catholike and Apostolike Church , and yet no actuall members of any present visible Church . 1 THe two principall points , whereon we pitch , may bee comprised in these two propositions : the first , A man may be a true liue-member of the holy Catholike Church , albeit he hath no vnion or commerce with any member of the Churches visible . And this proposition is cleere from that point formerly discussed , how farre it was true of the visible Church , extra ecclesiam non est salus , Out of the Church there is no saluation . The second , A man may be a true and visible member of the Holy , Catholike Church , and yet be no actual member of any visible Church . The truth of this later proposition , may be proued by many instances of most ages , since the Church ( whether vnder the Law or Gospell ) became visible . For this present it shall suffice to explicate the meaning of it according to my former promise , and to confirme the truth of it so explicated by one or two pregnant instances . Albeit most of the termes in this proposition or distinction contained , haue beene explicated before in two inquiries ; the one , what was required to the constitution of the Holy Catholike Church . The other , what was required to the constitution of a visible Church . To what was then said , I will adde onely thus much : That the Church may bee termed Catholike , either in the prime sense ( or as we then sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) or in a secondary analogicall sense . The Catholike Church in the prime sense consists only of such men , as are actuall and indissoluble members of Christs mysticall body , or of such as haue the Catholike Faith , not onely sowne in their braines or vnderstanding , but throughly rooted in their hearts . In a secondary Analogicall sense ; Euery present visible Church , which holdeth the Holy , Catholike faith , without which no man can bee saued , pure ( and vndefiled with the traditions or inuentions of men ; ) may bee termed an Holy , Catholike Church . When we say , a man may be a visible mēber of the holy Catholike Church , and yet no actuall member of any present visible Church , we take the catholike Church in the later or secondary sense , that is , for a Church wherein no point of faith or doctrine is maintained or allowed , which is not consonant and homogeneall to the Catholike & primitiue faith deliuered by Christ & his Apostles . Who are indissoluble members of Christs bodie , is onely visible or known to him : Many thousands are and haue been true mēbers of it , which are & haue been altogether inuisible to vs. But who they be , which professe the vnity of that faith , which the Apostles taught , and without which no man can bee saued , is visible and knowne to all such as either heare them professe it viua voce , or can read and vnderstand their profession of it giuen in writing . 2 The truth of the second proposition may easily be manifested hence , in as much as the vnion betweene the members of any Church as visible , consists in the vnity of discipline or iurisdictiō , or of lawes iudiciall or ceremoniall ; whereas the vnion of the Church as holy and Catholike , formally consists in the vnitie of faith or doctrine , or of Lawes and Mysteries internally spirituall and morall . It is cleare , that the former vnion may be dissolued without the dissolution of the latter , as the latter likewise in some cases may be dissolued without dissolution of the former . As for example , a man may be cut off by excōmunication or exile from all commerce with the present visible Church , wherein hee was bred and borne ; and yet not thereby cut off from the Holy , Catholike , orthodoxall Church . Againe , a man by heresie or impious opinions , ( whether voluntarily and secretly imbraced by him , or thrust vpon him by the visible Church which hath authority of Iurisdiction ouer him ) may separate himselfe from the Holy , Catholike Church ; and yet still remaine an actuall member , a deare sonne of the visible Church , in whose bosome he is willing to liue . Euery visible Church whose Lawes are ratified by Soueraigne Authority , and whose Gouernours are armed with power coactiue , may cut off any particular member ; besides the head , from which all power coactiue is deriued . Suppose one or two , or more be actually cut off by excommunication , exile , or the like censure , not onely from publike communion in the Church , but from all ciuill commerce with his neighbours : yet if I know , that hee was so cut off either vpon mis-information , or mistake of his Iudges , as if he had held some grieuous heresies , which as appeares to mee hee did not ; or that the Church Gouernors out of ignorance , spleene , or faction , or other sinister respects , which I may not in particular examine , did condemne these opinions held by him for hereticall or schismaticall , which are in themselues , and to my knowledge , orthodoxall and truly Catholike : hee is to mee and to others which know his meaning , a visible member of the Holy , Catholike Church , though no more a member of the visible Church wherein he did , and we yet remaine . And albeit I haue no power to rescind the visible Churches decree , or authoritatiuely to pronounce him a Catholike , whom they , to whom the cognizance of such causes belongs , haue condemned for an hereticke ; and albeit , I may not admit him to publike prayers , or to communion at the Sacraments , as being interdicted by authoritie : yet I may and ought still to retaine that communion with him which in this Creed we beleeue to be betwixt all true members of Christs body , or professors of the Holy , Catholike faith , that is , the Communion of Saints : such a Communion as is betwixt the members of the Church triumphant , and the liuing members of Christs body militant ; or rather such as is betweene the orthodoxall professors of the English , or other reformed Churches . I am bound to pray for him , and he for me , that we may continue stedfast in the faith which we haue receiued 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 ; yet did hee thereby cease to bee a visible member of the Holy , Catholike Church . For albeit Bellarmine would in part excuse him , as if that which he did , did not continere in se manifestum haeresin , containe any manifest heresie : yet Baronius and others , and amongst the rest , Binnius confesse , that for yeelding to the Emperour , the Catholikes did eschew communion with him . Now these Catholikes that did eschew communion with Pope Liberius for communicating with the Arian faction , were neither the Catholike Church , nor the visible Church , but at the best , visible members of the Holy catholike Church . And the Church as catholike , includes as well vniuersalitie of succession and of time , as extension of place , or multitude of persons professing the catholike faith . After this defection of the Romish church in the Bishop Liberius , the whole Romane Empire was ouerspread with Arianisme . If there were any visible Church of note , which in those dayes remained catholike , it was in the East , without the precinct of the Romane Empire , or in this our Iland . The chiefe pillar or ground of truth which the Romane Empire in those times had , was Gregory of Nazianzene , as may appeare out of that ancient Author that writes his life . Though Constantinople had been held the chiefe watch-tower of the oecumenicall church visible : yet when Nazianzen was sent for thither to support the catholike cause against the Arians ; so much of the catholike church as was extant in that great citie , was contracted within the narrow walls of the * Temple of Anastasia , for that church onely was permitted them to meete in , ( as is thought ) in contempt , that the littlenesse of it might vpbraid them with their paucitie , it being a fit receptacle rather for a priuate conuenticle , then for a iust and lawfull congregation . Nazianzen then was the Luther of ancient times to reforme the visible church , being ouerspred with Arianisme . Luther was the Nazianzen of later times , to dispell the mists of Poperie and Romish Idolatrie , by the light of the Gospell , and to reduce the visible church vnto conformitie with the ancient church . 7 As many as in our Sauiours time here on earth , at the instigation of the high Priest , of the Scribes and Pharisees , ( or of the then visible church representatiue , ) or otherwise out of their priuate choice , did persecute him and his Apostles as deceiuers or authors of new sects or heresies ; did thereby dissociate themselues from the ancient and Primitiue Church of God established in Iewrie , and yet remained true and obedient members of the then visible or representatiue church . On the contrary , such as , before our Sauiours death or passion , did acknowledge him for their Messias , although for so doing they were excommunicated and cast out of their Synagogues , that is , vtterly cut off from being any longer members of the then visible church , did by this their known sufferings or martyrdome , become illustrious and visible members of the true Primitiue and catholike Church , whereof Abraham , Dauid , Samuel , with all the rest of the holy Patriarkes and Prophets , were principall parts . The Iewes had agreed , ( saith S. Iohn , chap. 9. verse 22. ) that if any man did confesse that he was Christ , hee should bee put out of the Synagogue . For feare of this heauy censure , the Parents of that blinde man , which our Sauiour had restored to sight , put off the Pharisees with this dilatorie answer ; * We know that this is our Sonne , and that he was borne blinde ; but by what meanes hee now seeth , we know not , or who hath opened his eyes , wee know not : he is of age , aske him , hee shall speake for himselfe : The Sonne being asked , boldly replies , If this man were not of God , he could doe nothing . And for this answer , hee is cast out of the Synagogue or visible church , and yet remaines a more conspicuous and visible member of that holy church which Moses had planted in Israel , then his Parents were , which continued , as they had beene , actuall or vnseparated members of the present Synagogue or visible church . CHAP. XVIII . In what sense it may be granted , that the visible Romish Church , at the time of our forefathers separation from it , was a true Church , and yet withall the Synagogue of Sathan , the seate of Antichrist , and common sinke of heresies . 1 BVt here it will bee demanded , whether these visible members of the holy , catholike church , which were as liuing stones or fit materials for erecting reformed visible churches , ( as hauing not their consciences indelibly branded with the character of the Beast ) were , before Luther began his reformation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or no , that is , whether they were the immediate sonnes of God , begotten onely by his Spirit , without the ministerie or trauaile of any visible church ? To affirme they were such sonnes of God , we may not : and if we say they were the sonnes and daughters of God , and yet withall the sonnes and daughters of the visible church , which was before Luthers time ; that visible church ( which by our positions can bee no other then the church of Rome , ) was certainely a true church , in that it brought forth sonnes and daughters vnto God. All this may be granted , that the Romish church before Luthers time , was , and at this day is , a true church , quoad hoc ; that it did and may bring forth sonnes and daughters vnto God , that is , there are these meanes of regeneration in it , which are not in the Mahumetan or Iewish Synagogue . In opposition to both which , it may bee said a true church ; though in respect of the Primitiue catholike church , or of reformed visible churches , it may truely bee tearmed the Synagogue of Sathan , or seate of Antichrist , in many respects , as much worse , as it is in some respects better , then the Iewish or Mahumetan Synagogue . The Thesis was as discreetly proposed , as learnedly prosecuted by Doctor Rainolds Romana Ecclesia nec est catholica Ecclesia , nec sanum membrum Catholicae Ecclesiae ; The Roman Church neither is the Catholike Church , nor any sound member of the Catholike Church : In saying this , hee did not deny it in some respects to be a true Church ; which is in expresse tearmes affirmed by Iunius in his book intituled Liber singularis de Ecclesia ; by Doctor Couell in his Apologie for Master Hooker , and by Master Forbes , vpon the 14. of the Reuelation , whose testimonie is so much the more to bee esteemed , because he expresly maintaines the papacie or representatiue Romish church to bee the Kingdome of the great Antichrist . So that in the iudgement of these three which haue handled this point very discreetly , as also in the iudgement of learned Doctor Rainolds ; the visible church of Rome might fitly bee compared vnto a Mother , which brings forth sound and healthy children , but when they come to sucke her milke , she infects them with such loathsome diseases , as accompany lewd and naughty Strumpets : or if they chance to escape infection by the milke which they sucke from her in their infancie ; yet when she comes to feede them with stronger meats , if they be content to bee fed by her , and seeke not their food from the ancient , Primitiue , and catholike Church , like an abhominable nastie slut , shee poysons all the food which is of her owne dressing . Some there may be in this Church , ( or as yet vnder her gouernement ) which are more cleanly Cookes , and doe not so pollute the foode of life , but that such as are continually fed by them , as by ordinarie Pastors , may escape the danger of their mothers infection , and die members of the Holy catholike Church , though not actually separated from the present visible Romish church , nor externally vnited to any visible reformed Church . 2 All this I take to be a true branch of the forecited Authors meaning : but in what sense the visible Church of Rome before Luthers time , might be said , a true Church , and yet withall , the Synagogue of Sathan : or in what manner their Cardinals , Bishops , and Priests , may bee said to exercise the ministerie and seruice of Christ , and yet they themselues bee bondslaues of Sathan , Priests of Baal , and natiue members of Antichrist ; may in my iudgement , bee most punctually expressed by that excellent distinction of the ciuill Law , Aliud est Magistratum esse , aliud est in Magistratu esse , It is one thing to be a true Magistrate , another thing to bee in the Magistracie , or to execute a Magistrates office . From this distinction was gathered this generall ruled case , or sentence ; That the Acts of him that was a false and vnlawfull Magistrate , might be lawfull and iust . This resolution or ruled case , did grow vpon this occasion . One * Barbarius was by a common errour , chosen Praetor , and continued in the place , wherof he was altogether vncapable , as being a bond-man . Some there were , which did not onely consent to remoue him after the truth was knowne , as hee was indeed by law remoued , because he was neuer lawfull Praetor ; but withall did question , whether the Acts that he had done , whilest hee vniustly vsurped that office , were of any validitie , or rather voyd in Law. It was determined according to the tenor of the former distinction , that though hee was falsus Praetor , a false Praetor ; yet he was in verapraetura , in a true Praetorship ; and the Acts which he did , did receiue their validitie from the Praetorship , not from the Praetor . One part of the Praetors office was to set men free , which were bondslaues ; and in this respect it was requisite that none should be Praetor , but hee which was a Free-man , and that no bond-slaue , though chosen Praetor by a common errour , should euer prescribe by long continuance in the place , but was instantly to bee amoued , so soone as the truth was knowne and declared . So that in respect of his person , or of right vnto his place , that Maxime of Law was still in force , Quod non valuit ab initio , non potest tempore valescere ; that which was of no value from its first beginning , cannot acquire any validity , by continuance of time : yet in respect of the persons which were made free Denisons by him , that other Maxime ( much oft times mistaken or misapplyed by some moderne Lawyers ) was true ; Communis error , facit ius , A common errour , makes a Law. In as much as he was chosen Praetor by a common and full consent of lawfull suffragants , though so chosen by a common errour ; yet the Acts done by him , till the errour was knowne and declared , were iust and lawfull : such as had beene set at libertie by him , were as true Freemen , as those that had beene set free by true and lawfull Praetors . For their manumissions or enfranchisements tooke validity not from the condition or person of the Officer , but from the vertue of his office into which he was an intruder . In like manner , though Richard the third were a Tyran , no true King ; yet the Lawes made by him were true and good Lawes , and the Earles or Barons created by him , were true Earles , and true Barons : for though he were not legitimus Rex , a lawfull King , yet he was in legitimo regno constitutus , he did manage a lawfull Kingdome : Nor were they Traitors that did yeeld obedience to the Lawes made by him , or submit themselues vnto the Magistrates of his appointmēt : saue only in cases , wherin the Lawes made by him might preiudice the fundamentall lawes of this Kingdome , or cut off the right of Succession to the Crowne . But in case the Magistrates , Earles , or Barons created by him , should haue commanded their inferiours to take Armes against the knowne and lawfull heire to the Crowne ; to haue yeelded obedience vnto them in this case , had beene treason : as Richard himselfe during all the time of his Raigne was no better then a Traitor . 3 Either from the Analogie of the former ruled case in matters ciuill , or from the generall or fundamentall rule of equity , whereof that was a branch , did the Church ordaine , that Baptisme administred by heretikes should not bee reiterated . For though no heretike be a true member of the Church , and therefore no true Priest ; yet so long as he is in sacerdotio in the Priests place , the acts of his ministery or Priesthood be good . Now though the Pope or Bishop of Rome be more then an hereticke , euen the Antichrist or man of sin , the supreame head though not of all Christs enemies ( for Iewes and Turkes are such , ) yet of all Rebels or vsurpers of his throne on earth ; neuerthelesse seeing ( as the Apostle saith ) He sits in the Temple of God , euen the acts of his ministration or Priesthood are good : nor are the Bishops consecrated by him , so polluted by communion with him in their consecration , but that their Episcopall Acts , as the ordination of Ministers , the administration of Sacraments and the like , be lawfull and good , so long as they obserue the forme of ordination or administratiō of sacraments prescribed by Christ and his Apostles . The word preached by them likewise , hath the force and efficacie of begetting faith in their Hearers hearts : & so long as they teach nothing but what Christ hath taught , the people or laity owe the like obedience vnto them , that the people of the Iewes , in our Sauiours time , owed to the Scribes and Pharisees . For though perhaps they haue in many points degenerated much further from S. Peters doctrine and manner of life , then the Scribes and Pharisees had done from Moses ; yet so long as they sit in Peters or other catholike Bishops chaires , that precept of our Sauiour , [ Illos audite , heare ye them , ] binds them as much as it did the Iewes . How farre it bound the Iewes , I leaue it to the Expositors of the 23. of S. Mathew , and amongst the rest to Maldonat . 4 It is certaine , the people were not by vertue of this precept bound to doe all that their high Priest with his confederates would ex cathedra command them to doe , though intended by them , in ordine ad Deum & salutem Ecclesiae , with reference to God , and to the welfare of his Church . For Caiaphas 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 the chiefe Priests and Elders in matters of faith and practice , as wee are from communicating with the Romish Church or members of the Trent Councell . But if this mans meaning be , that neither the Prophets , nor our Sauiours Disciples before his death , did take vpon them to erect a new visible Church altogether distinct from the erring Synagogue , the obiection is true , but no way preiudiciall to vs. For they liued in that Church or common weale as our forefathers before Luthers time , which feared God , did in the Romish Church , or common weale which had not by publike consent abandoned the Romish Religion ; that is , neither as absolute members of the Synagogue , nor yet a visible Church distinct from it , but as visible members of that primitiue Church from which the Synagogue had degenerated . As for the Prophets and other godly men which liued before our Sauiours death , they wanted rather power than willing minds to reforme the corruptions of the visible Church , in which they liued . And the true reason why that Church continued so corrupt from Iosias his death , vntill the destruction of the Temple , and grew so wicked againe in the age before our Sauiours time ; was , because , during these times , there were either naughty Kings , or no Kings at all in Israel . Had Iehosophat , Ezekiah , Iosiah , or any like vnto them of Dauids line , beene Kings of Iudah in Herods stead : there is no question , but they would haue brought the Scribes and Pharisees to better order , or haue deposed them ; either haue reduced the then visible Church to its primitiue purity , or haue erected a new visible Church , according to the paterne prescribed by Moses . That the Priests and Prophets did so ouerbeare the true Prophets of God , Ieremiah , Ezekiel , &c. to the ruine of the City and Kingdome , was the fault of Iehoiakim , and Zedekiah . As at this day againe , it is the fault and folly of Christian Kings , that the Church of Rome is not either reduced to better conformity with the holy , Catholike and Apostolike Church , or else demolished as the Iewish Synagogue was . But what should moue this man , I meane the Author of the blind Guide of Faith , to make the former obiection against vs , I cannot conceiue ; vnlesse it were to giue vs and the Christian world to vnderstand , That the visible Romish Church his mother , could bee very well content to continue , till Christs second comming , as erroneous and antichristian as the Iewish Synagogue was before his first comming in the flesh ; vpon condition she may retaine her wonted power and authority to tyrannize ouer vs and other Saints of God , as the visible Iewish Church or Synagogue did oft-times ouer the true Prophets and Christs disciples . 2 For conclusion of this point ; In as much as Christian Princes and free States did second Luther in his intended reformation of so much of the visible Romish-Church , as was seated in their Soueraignties or Dominions ; this warrants our separation to haue beene iust and lawfull , and free from all suspition of rebellion or schisme ; whereunto the like attempts in Iury , though vndertaken by Gods Prophets , had beene obnoxious , vnlesse the Princes or chiefe Magistrates had giuen them countenance and authority . Howbeit neither Prince nor people ioyntly or seuerally , either now haue , or at any time had power to make a new church altogether distinct from the Catholike Church militant on earth , which hath beene one by continuation of the same faith , since the Apostles time . But in case any part of the Church militant or visible , be infected with heresie , or ouerswaid by faction , to approue such impious and vngodly practices as are incompatible with the Holy , Catholike faith , which hath beene professed in pure and vncorrupt times : euery free Prince or State , haue in this case power and authority sufficient , to dislinke themselues from the factious combination of the visible Church or Churches seated in forraigne States or Kingdomes , and to vnite themselues into renewed formes of visible Churches , distinct from others . Yet thus to doe , so they doe no more , is not to make a new Church neuer heard of before , but rather to recollect the scattered members of the Holy , Catholike Church , in whom the life and substance of the true Church of God consists , and to put a new accidentall forme vpon them . 3 The case is altogether the same , as if an Army consisting of threescore thousand English , French , and Italians , appointed by ioynt consent of these Nations , to inuade the Turke , should bee misled by the Italian Generall , to reuenge his priuate quarrels vpon the Christians . If the English , vpon discouery of their Generals trecherie , should abandon him , and adioyne themselues vnto the Hungarians or other Christians oppressed by the Turke ; they could not iustly be blamed , either for defection or reuolt , or for leuying an Armie , or vndertaking a warre altogether new , without any warrant or commission . Well might they presume their Prince would approue their proceedings , specially if their seruice had successe answerable to the godly intentions of their first Commission . 4 As many of our forefathers as did submit themselues vnto the Iurisdiction of the church of Rome , and vndertook such seruices as the Pope or Romane Prelacie did appoint them vnto ; they did thus onely vpon presumption , that the Pope did faithfully execute his Commission as the Apostles successor , or that he did command in chiefe for Christ . But when the contrary was notoriously knowne vnto this people , that hee did but counterfeit the visage of the Lambe , that he might the more plausibly effect the designes of the Dragon : Our Prince and people , in abandoning his yoke , and breaking off their confederacie with the church of Rome , did well . And this being done , they remaine the same church they were for life and substance , but the same Church better purified and purged from rebellious Antichristian humours , the same Church so much more homogeneall to the ancient Primitiue catholike Church , by how much they remained the freer from seruitude to Romish tyranny , whose vsurped authority ouer other Churches , is but Antichristianisme or Apostasie from Christ . CHAP. XX. Whether the name [ Catholike ] can in good earnest be pleaded or pretended for an vnseparable marke of the true visible Church . 1 BVt in all these Illustrations it will be excepted , that wee take something for granted , which the Romish Church will vtterly disclaime . This for one , That our forefathers at the time of their departure from the Romish Church , were true Catholikes , or , in the interim betweene the abandoning of the Prelacie of Rome , and the establishing a Prelacie or forme of Gouernment of their owne more refined , were visible members of the holy , Catholike Church . For so destitute is the Romane Church of all true & solid properties of the true Church of God , that she is faine to plead the name and title of Catholike , to be her proper note or Ensigne , which no other Church may more presume to challenge , then a Seruingman may presume to weare his Masters coate or cognizance , after hee be discharged of his seruice . In this waking dreame , the Author of the Guide of saith , was brought to raue , as followeth : Now I come ( saith he ) to the great Character of our glory , and renowned title of our profession , the name [ Catholike ] a name famous in the Primitiue Church , famous in the Apostles dayes , and inserted by them among the Articles of our Creede : famous after in all succeeding ages , and vsed commonly by the Fathers ; not so much to make a difference , ( which some thinke ) betwixt the Iewish Synagogue , and the Christian Church , as to seuer and distinguish the false named Christians themselues , from the true and vnfaigned beleeuers . And , Reason teacheth , & D. Whitaker often confesseth , the markes and properties of the Church , to be vnseparable from the Church , whose markes they are . Therefore that which once was , must still continue a marke of the Church , because the true Church , although it admit some accidentall change , yet it is alwaies in nature , vnuariable ; in essence , vnchangeable : so that the properties which flow from the essence thereof , as the name [ Catholike ] doth , can no more be altered , changed , or cease , then the power of laughing , a propertie which proceedeth from the nature of man , can euer cease to appertain to man. c. 18. sect . 1. & 4. p. 155. & 138 Auditum admissi risum teneatis amici ? 2 If the power of laughing proceede from the nature of man , and the nature of man consist in reason : it will bee very hard for any man to refraine laughing , that hath but so much reason as to consider the vanitie of this assertion , that a name should be an vnseparable propertie proceeding from the nature of any realitie . God gaue names to the first Man , and to the first Woman , and the first man gaue names befitting other creatures : but the names proceeded not from the nature of the creatures named , but from the Imposers ; otherwise their names should haue beene the same in all nations and languages . And if the name [ Catholike ] were an vnchangeable marke or naturall propertie of any reall Church , it should be of the Greeke Church or nation , vnto which the name or title of Catholike is prime and naturall . If the reall propertie answering to this name had belonged to the Romish Church , the holy Ghost would haue exprest it by a Romane name , and haue called the Romane Church , the vniversall Church , at least the Romanists should haue called themselues vniuersals , not Catholikes . But let vs listen againe vnto this Rauer . Wee onely inioy the liuely badge , and are inuested with the Liuerie of the true professors of Christ . Neither can Mr. Abbot , or Mr. Whitaker dismantle vs of that royaltie , by saying , Names may be falsly imposed to things , or vniustly vsurped . For this name is not imposed by man , nor vsurped by abuse , but imparted by God , inspired by the Holy Ghost , ( as I haue proued aboue ) who cannot apparell vs with any faigned attire , nor can the Deuill take from Gods people their cognizance , or nobilitate his vassailes with the colours of Christ . 3 Was the name of Catholike more immediately inspired by the Holy Ghost , then the name of Angels or Apostles was ? or was this title more appropriated to the Church , than the other two titles of Holy and Apostolike . Now S. Paul tels vs , [ 2 Cor. cap. 11. verse 14 , 15. ] that Sathan himselfe is transformed into an Angell of light , and it is no maruaile if his Ministers transforme themselues into the Apostles of Christ . Is it then impossible for the ministers of Sathan to vsurpe the name of Christs Apostles or Catholikes , though both names were imposed by God , and inspired by the Holy Ghost ? Certainely seeing this transformation is not in substance , but onely in colour or shew , it must needes include the colour or vsurpation of the name , whether of Apostles , or of Catholikes . But he further addes , [ That no heretike could euer obtaine to be called Catholikes by true Christians . ] For this very reason , we Protestants of reformed Churches , who are , if not the onely true Christians on earth , yet the truest Christians , and the most conspicuous members of the Holy , Catholike Church , as militant here on earth , dare not vouchsafe to bestow the name of Catholike vpon any Papist , but with such an addition or item , as wee giue the name of Angels to infernall fiends , which we tearme Satans Angels , or collapsed Angels . Now the same analogie which Gods Angels or a holy Angell hath to Sathans Angell , or to a collapsed Angell , a true and holy Catholike hath to a moderne Romane Catholike . For by this tearme we meane such a one , as being a seruant of Sathan , doth seeke to transforme himselfe into a true and holy Catholike . The point which this blinde-guide was to proue , was this , That no heretikes could vsurpe the name or title of Catholike . We say it is the propertie of the moderne Romish Church to counterfeit the fairest titles giuen to the Church , by orthodoxall Antiquitie , more plausibly then the ancient hereti●es could . And by this propertie , we discerne her to bee that mother of Harlots , which can imitate the Lambs voice , whilest she acts the Wolfes part . Hee further obiects , that the Iewes and Mahumetans , when they heare a man named a Catholike , thereby conceiue some member of the present moderne Romane Church , not any of Luthers or Caluines followers . So we likewise , when we heare a people brag and instile themselues a holy nation , wee presently conceiue the parties that thus instile themselues , to be Iewes . Yet doe we not for all this , beleeue that the Iewish Nation is the Holiest of Nations , or the onely chosen people of God now on earth . As for both Iewes and Turkes , it is likely they could bee well content to suffer the Romanist to inioy the name Catholike , as a preheminence aboue Christians . For , they might well hope to proue their owne Religion to bee better then the best professed amongst Christians , if once it were granted that the Romane Catholike Religion , is the best . But to giue the Christian Reader some reall solace after his pleasant recreation at this ridiculous Discoursers folly ; in that he and his fellowes can thus seriously pleade for the name Catholike , which they seeke by faction to ingrosse vnto themselues : this is an argument to vs , that the floods already approach the sandie foundations whereon this spirituall Babylon is built , and that her downefall is at hand . For vnlesse her professed Champions and Pilots were likely to be drowned , they would not so earnestly catch at such shadowes , or floating bul-rushes , as this Guide of Faith hath done . But leauing the shadow , let vs in the next place see whether haue better interest in the body or substance , whether wee or they doe better deserue the reall titles of Catholikes . CHAP. XXI . That the title of [ Catholike ] is proper and essentiall vnto the faith professed by the present visible Church of England , but cannot truely be attributed to the Faith or Creede of the moderne visible Romish Church . 1 WHether the name Catholike were first bestowed vpon the Church , or vpon that faith which is the life and soule of the Holy , Apostolike Church , shall bee no part of our inquirie . It sufficeth that the name Catholike it selfe is vniuocall in respect both of Church and faith . True faith is therefore Catholike faith , because it is the onely doore or way vnto saluation , alike common vnto all without nationall or topicall respect . Whosoeuer of any Nation haue beene saued , haue beene saued by this one and the same faith , and whosoeuer will be saued , ( as Athanasius speakes ) must hold this Catholike faith , and hee must hold it pure and vndefiled . The maine question then is , who they be that hold this Catholike faith , and whether they hold it vndefiled or no. Were Vincentius his rules as artificiall , as they are orthodoxall and honest , the issue betwixt vs and the Romanist would be very easie and triable . But let vs take them as they are . Id catholicum est quod ab omnibus vbique et semper , &c. That is Catholike , which is held by all in all places , and at all times . The three speciall notes of the catholike faith or Church , by him required , are vniuersalitie , antiquity and consent . Whether these three members be different or subordinate , and ofttimes coincident , I leaue it to be scanned by Logicians . According to the Authors limitation , all three markes agree to vs , not to the Romanist . 2 First concerning vniuersality , the question is not , Whether at this present houre , or in any former age for these thousand yeeres past , there are or haue been more , which professe the present Romish Religion established in the Church of Rome ; then the Religion established in the reformed Churches since the separation was made . If wee should come to calculate voyces after this manner , Whether will you bee a Romane Catholike , or a protestant : They might perhaps haue three for one amongst such as professe themselues Christians , ready to cry , I am not for the protestants ; but for the Roman Catholikes will I bee . But it was farre from Vincentius his meaning , that vniuersality should bee measured after this fashion ; for hee very well knew that the Arian faction had preuailed especially by this tumultuary kind of canvase or calculation . The multitude of voices thus taken for them , may proue their faction to be stronger and greater than our Church ; it cannot proue their faith to be so vniuersall as our faith is . The fallacie by which the Romanists deceiue poore simple people , is in making them beleeue , that our Religion and their Religion , our faith and their faith are duo prima diuersa , or so totally distinct , that part of the one could not be included in the other . But for the vniuersalitie of our faith wee haue euery member of the Romish Church a suffragant or witnesse for vs. First , nothing is held as a point of faith in our Church , but the present Romish Church doth hold the same , and confesse the same to haue beene held by all orthodoxall Antiquity . So that for the forme of faith established in our Church , we haue the consent of the Primitiue Church , of the foure first generall Councels , of all succeding ages vnto this present day , the consent likewise of the present Romish Church , and of our selues . Now as France is a great deale bigger than Normandy , if we compare them as distinct and opposite ; and yet France , and Normandy is bigger then France without Normandy : so likewise though the present visible Romish Church be much greater then the Church of England , yet seeing the Romish Church , how great soeuer , doth hold all the points of faith which our Church doth , for Catholike and orthodoxall ; our consent , and their consent , our confession and their confession , is more vniuersall then their consent without ours . But if their consent vnto the points of faith beleeued by vs , proue our faith to be vniuersall , and our Church by consequence to bee Catholike ; why should not our consent vnto the points of faith beleeued by them , proue their faith to bee vniuersall , or their Church to be Catholike ? Because it is not enough , to hold all points of Catholike faith , vnlesse the same points bee kept holy and vndefiled . The Romish Church , we grant , doth hold all points of Catholike faith , and so farre as she holds these points , wee dissent not from her : yet dissent from her wee doe in that she hath defiled and polluted the catholike faith , with new and poysonous doctrines ; for which shee neither hath the consent of Antiquity , nor of reformed Churches . And in respect of these doctrines , she stands conuicted of schisme and heresie , by Vencentius his rules . For it is with him a fundamentall rule , That no present visible Church , hath any authority to commend any thing as a point of faith to posterity , which hath not beene commended to the said Church by Antiquity deriued from the Apostles times . A proficiency or growth in faith , hee allowes and granteth , modò sit in eodem genere , so it be in the same kinde , or proceed from the same root : but for additions or new inuentions , he takes them for the markes of schisme and heresie . 3 So then we hold the Catholike faith , and they hold the Catholike faith . And seeing they hold the Catholike faith in the same measure that we doe , is it not reason they should bee termed Catholikes as well as we , though not so good Chatholikes as wee ? No reason they should be termed Catholikes at all . Where is the difference ? In this . Wee hold it pure and vndefiled , they haue defiled and polluted it for many generations , and doe still defile it with many loathsome additions and inuentions . Now in this case the denomination followeth the worser part , that is , they are not so much to bee reputed Catholikes for that they hold the Catholike faith , as to be adiudged Heretikes and Schismatiks , because they haue defiled and polluted it with many new inuentions , and being admonished hereof and reproued , will not purifie their faith , will not reforme their religion according to the rule of faith and the practice of Antiquity . Their faith not purified from the additions of the second Nicene and Trent Councell , can be no Catholike faith . Their Religion not reformed , can be no true Religion , saue onely in reference to Paganisme , Iudaisme or Mahumetisme . For as Dionysius saith , Bonum non est nisi ex integra causa , malum ex quolibet defectu , Nothing is good which is not intire and sound , evill ariseth from euery defect . Euery new addition or inuention in matters of faith or doctrine , is enough to make that church schismaticall , which before was Catholike and orthodoxall . Catholike and orthodoxall no Church can be , vnlesse it hold all points of faith without admixture of humane inuentions or of new articles . The admixture of a great deale of mans meat with a little swines meat , makes the whole dish to bee no mans meat , but swines meat . Our Church according to , Vincentius his rule admits a growth or proficiencie in faith , in that it holds not only those propositions which are expresly contained in Scripture , but such as may by necessary consequence bee deduced out of them , for points of faith , and this growth is still in eodem genere , from the same root . Other points of faith besides these , our Church admitteth none , but tyes euen her Prelates and Gouernours to obtrude no other doctrines as points of faith , vpon their Auditors , than such as are either expresly contained in Scriptures , or may infallibly bee deduced from them . And this is the fundamentall and radicall difference between our Church and the Romish Church , which admitteth such an illimited increase or growth of faith as is in heapes or congests of Heterogenealls . CHAP. 22. Of the adinuentions or new Articles added to the Creed by the Romish Church , by which she hath defiled the Holy , Catholike and Apostolike faith . Of the difference betwixt the Church of Rome and the Church of England concerning the rule of faith . What that ecclesiasticke tradition was which Vincentius Li●inensis so much commendeth : to what vse it serued in the ancient Councels . 1 THe paine-worthiest enquiry in this argument , were first to make search what additions or adinuentions vnto the ancient or primitiue Canon of Catholike faith haue beene made , receiued or authorized by the Romish Church , since the Councel of Ephesus which was some 3. yeers before Vincentius Lirinensis wrote his admonitions concerning this point ; and in what age and vpon what occasions , such additions haue beene made or receiued . Secondly , to make proofe or demonstration , how farre and in what manner such additions do corrupt or contaminate the Holy , Catholike faith ; and how farre each or all of them ioyntly or seuerally , doe vndermine or overthrow the holy Catholike faith . The first addition or adinuention of moment , which comes into my memorie , is the Inuocation of Saints and veneration of Images . Both which points were added as articles of faith or parts of the creed , which all were bound to beleeue and professe by Tharasius Patriarke of Constantinople , and President of that illiterate parasiticall and factious Assembly , which hath bin cōmonly enstyled the seuenth generall or second Nicene Councell . In these & the like abominable decrees the then Bishop of Rome was Tharasius his complice , his instigator and abettor , as may appeare from the speeches of his Legates in that Councell , and by his owne Epistles , although part of the Epistle may bee iustly suspected to haue beene framed since . But by what spirit this Councell was managed , or in whose name they met together , I referre the Reader vnto that learned Treatise in the booke of Homilies ( whereunto wee haue all subscribed ) concerning the perill of Idolatry , especially the third part . What ingenuous minds of this Kingdome thought of that Councell , before either the Author of these Homilies or Luther was borne , may in part bee gathered from an * ancient English Historiographer , who saith the Church of God did hold this decree in execration . 2 The selfe same points with a great many more of like or worse nature , all whatsoeuer any Councell which the Romish Church accounteth generall or oecumenicall ; or any Canons which the same Church accounteth Catholike , euen all the decrees whereto the Trent Councell hath affixt their Anathemaes , haue beene annext by Pius Quartus to the Nicene Creed , and are inserted as principall points of that oath which euery Roman Bishop at his consecration is to take ; one part of which oath or solemne vow it likewise is , that euery Bishop shall exact the like confession of his inferiors to bee ratified by oath or solemne vow . Caetera omnia à sacris & oecumenicis concilijs , ac praecipuè à sacrosancta Tridentina Synodo tradita , definita , & declarata indubitanter recipio atque profiteor ; fimulque contraria omnia atque haereses quascunque ab ecclesia damnatas , & rejectas , & anathematizatas ego pariter damno , reijcio & anathematizo . Hanc veram catholicam fidem , extra quam nemo salvus esse potest , quam in praesenti sponte profiteor , & veraciter teneo , eandem integram & inviolatam vsque ad extremum vitae spiritum constantissimè ( Deo adiuvante ) retinere & confiteri , atque à meis subditis , vel illis , quorum cura ad me in munere meo spectabit , teneri , doceri , & praedicari , quantum in me erit , curaturum , Ego idem N. spondeo , voveo , ac iuro , sic me Deus adiuuet , & haec sancta Dei Evangelia . Onup . de vita pont . pag. 472. The particular decree concerning Inuocation of Saints and adoration of Images , is much inlarged by the Trent Councell , and by Pius Quartus . But of the equivalency of Idolatry in Rome Heathen , and Rome Christian , * elsewhere at large . In this one point , to omit others , the present Romish Church farre exceeds the Easterne Church , in the time of the second Nicene Councell ; in that it ratifies the worshipping of all such Saints as are canonized by the Pope . 3 The second addition made by the Romane Church vnto the ancient canon of faith , is , a transcendent one , and illimited ; and that is , the making of Ecclesiasticall Tradition to be an integrall part of the canon of faith . This doth not onely pollute , but vndermine the whole fabricke of the holy , primitiue and Catholike faith . That there is a certaine rule or authentick canon of faith , is a principle , wherein the ancient primitiue Church , the moderne Roman , and all reformed Churches agree . The first point of difference betwixt vs , is about the extent of the written canon , specially of the old Testament . The maine points of difference are these . First , we affirme with antiquity , and in particular with Vincentius Lirinensis , that the canon of Scripture is a rule of faith , perfect for quantity , and sufficient for qualitie : that is , it containes all things in it , that are necessary to saluation , or requisite to be contained in any rule ; & so containes them as they may be beleeued and vnderstood , wthout relying on any other rule or authority equivalent to them in certainty , or more authentick in respect of vs , then the Scriptures are . The moderne Romish Church denies the canon of Scripture to bee perfect and compleat in respect of its quantity , or sufficient for its quality or efficacy . To supply the defect of its quantity , they adde Tradition , as another part of the same rule , homogeneall and equiualent to it for quality . To supply the vnsufficiency aswell of canonicall Scriptures as of Tradition in respect of their quality or efficacy towards vs , they adde the infallible authority of the present visible Church . The former addition of vnwritten Traditions , as part of the infallible rule doth vndermine : this latter addition of the Churches infallible & absolute authority aswell in determining the extent , as in declaring the true sense and meaning of the whole rule , vtterly puls downe the structure of faith : yet when we reiect Ecclesiasticall Tradition from being any part of the rule of faith , we doe not altogether deny the authority or vse of it . Howbeit that Ecclesiasticall Tradition , wherof there was such excellent vse in the Primitiue Church , was not 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 ( 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 affl●tion . The Romanist obseruing the Enthusi●st to runne into grosse errours , by relying vpon the immediate voyce , the breathing or suggestion of his priuate Spirit ; think●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 Law or Gospell hath beene imparted ; but they haue impugned both , or had them in derision : or it may bee in the Iew , which acknowledgeth the truth of Mosaicall and Propheticall writings , and yet oppugnes the truth of the Gospell , which is contayned in them , with greater spight and violence , then the Heathen which acknowledge neither . Briefly , as the contrarietie is greatest , which is betwixt opposite qualities of neerest alliance in predicamentall line ; such as haue the same immediate or proximum genus : so is their infidelity or enmity vnto the Catholike faith most deadly , which communicate with true Catholikes in most principles , and yet swarue grosly from them , and from the truth , in some particular principles or practices thereon grounded . As , for an Heathen to hold murther , or incest , to be no sinne , is not a crime so haynous , as the like in a Iew : For a Iew to licence or authorize incestuous mariages , to allow or reward the murther of Christians , for whom Christ shed his blood , includes not so great an enmitie vnto Christ and his Lawes ; it argues not so high a degree of infidelity , as the like practice or opinions doe in him , that professeth himselfe to bee a Christian , to bee a successour of Christs Apostles , to bee Christs Vicar here on earth . 5 To proue our intended conclusion by full induction ; first , let inquirie be made what pillage and spoiles of ecclesiastical Benefices the Pope , or ( which is all one ) the Church of Rome hath made by Bulls of prouision throughout this and other Kingdomes ; whereby many Christians haue beene induced to account sacriledge no sinne . Secondly , what oaths , whether of allegiance from Subiects to their Soueraignes , or of solemne leagues betwixt Prince and Prince or free Soueraignties , or of solemne contracts betwixt man and wife , haue beene dispensed withall , and vtterly nullified by the Pope ; by which meanes a great part of the Christian world haue beene seduced to esteeme breach of lawfull vowes or periurie ioyned with disloyaltie , to bee no sinne . Thirdly , what mariages the Pope hath licenced betweene parties forbidden to marry , not onely by the Law of God , but by the ciuill Law of the Ancient Romanes , and other Nations , by which means many great Families , and whole Christian Kingdomes haue beene induced to account such incest or fornication , as was loathsome to the Gentiles , to be no sinne . Fourthly , what massacres or cruell butcheries of men neuer conuicted or condemned by course of Law , haue beene either licenced before hand , or commanded , or else allowed , approued , and commended after the fact done , by the Pope ; whereby many Christians haue beene seduced to account cruell murther no sinne , but a meritorious act , yea an act of mercy and pitty towards Christs Church . If all such particulars as belong to euery branch here specified , and haue beene related by vnpartiall Historians , were duely collected and examined with the circumstances ; we might referre it to any Heathen Ciuilian , to any whom God hath not giuen ouer to a reprobate sense to beleeue lyes , whether the supposed infallibility of the Romish Church , or the prerogatiue giuen to the Pope by his followers , bee not , according to the Euangelicall Law and their owne tenents , worse then heresie , and worse then any branch of Infidelitie , whereof any Iew or Heathen is capable ; yea the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or period of Antichristianisme . Why should wee looke for a greater Antichrist in Rome or elsewhere , then hath beene already reuealed , when as the Pope hath herein manifested himselfe to be the first borne of Sathan , in that hee takes authority vpon him to execute the prerogatiue wherein Sathan and his Angels most delight ; that is , of turning Gods affirmatiue precepts into negatiues , and Gods negatiue precepts into affirmatiues . 6 Amongst other explicite Articles of the Romane Creede , which euery Bishop at his consecration is bound by oath to maintaine , this is one ; that in the Masse there is , sacrificium verum proprium et propitiatorium pro viuis et defunctis , A propitiatorie sacrifice as well for the dead as for the liuing . How farre this heresie doth contaminate or ouerthrow the Canon of Catholike faith , into which it is inserted by Pius Quartus , as it were a toade or spider put into the Chalice or wine of the sacred Eucharist , I am not now to meddle . My onely purpose for this present is , to giue the Reader to vnderstand , that failing in other points about consecration of Bishops in England , their principall exceptions against our Church and Ministerie is , that our Priests in their ordination doe not receiue the power of sacrificing Christs body and blood in the Sacrament . But their inserting this clause into the forme of ordination , doth proue their Priesthood to be antichristian . And as many as receiued ordination in this forme , had the number , though not the character of the Beast . And although this clause did not nullifie their Priesthood which had beene thus ordained before the doctrine of the present Masse was fully discouered to be a part of Antichrists Liturgie ; yet doth it now make all communion with them either in ordination , or in the Romish Sacrament of the Eucharist to bee a desperate heresie : and for this cause the controuersie about the Masse must bee reserued to the second Booke of this TREATISE . FINIS . Notes, typically marginal, from the original text Notes for div A04195-e1090 * Pro concione , is as much as Pro rostris . (a) for this word Church , whether we doe according to the most vsuall and otherwise most refined Dialect of this Kingdome pronounce it , or as some other Dialects would haue it Kurk , or as the most ancient Dialect sounds it , Kyrke , all deriue their pedigree from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the first signification is in value the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the Lords house or palace . All the difference in the diuers pronunciation of it in our English , ariseth from the different manner of pronouncing or expressing the Greek K or Υ , in the Latine , English or moderne tongues . Some expressing χ by the English K , others by the Latine C. which in English is vsually expressed by Ch as Carolus , in English , Charles , and Cista a chest : so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by li●e corruption of speech , comes to be Church . Such as expresse the Greek χ by the English K , and the Greeke Υ by the Latine or English V. pronounce it Kurke such as retaining the true pronunciation of the Greeke χ , found the Greek Υ like vnto the latine or English Υ , haue propagated the name of Kyrke . * Aliud enim materia est , aliud species . Cui materia legata est , species ex eâ facta non debetur : vt s●lana legata est , deinde vestis fiat , aut ex tabulis navis , aut armarium . Similiter traditur , si navis legata dissoluta sit , nequè materiam nequè navem refectam deberi . Hottoman : Quaest . il . lust . Quaest . octa● . * See Col. 1.18 . and Ephes . 4. vers . 11.12.15.16 . Cap. 4. Cap. 5. See chap. 17. parag . 1. Cap. 6. Cap. 7. Ecclesia duplex est , militans et triumphans , vtramque complectitur hic articulus . Triumphans est , coetus ille beatarum animarum cum Christo regnantium , qui et de mundo , et de Diabolo triumphauit , et regnat cum Christosecurus in aeternum , quem Apocalypsis describit : Hi ( inquit ) sunt qui ve●erant : de tribulatione magna , et lauerunt stolas suas , et dealbauerunt cas in sanguine agni , et ideo sunt ante thronum , et scruiunt ei die ac nocte in Templo eius , et qui sidet in throne , habitat i● super illos : non esurient neque sitient amplius , non cadet super illo sol neque vllus aestus , &c. Vt ad Ecclesiam militantem veniamus ; haec bisariam consideratur : primùm strictius , quat●nus dicimus eos esse in Ecclesia , qui ita sunt in domo Dei , vt ipsi sint domus Dei , seu Templum Spiritus sancti , qui constituunt vrbem illaus beatam Hierusalem de coelo descendentem , a Deo paratam , constructam ex viuis lapidibus , de quibus dixit Apostolus : Multi vnum corpus ●●mus in Christo Iesu : quos et alibi vocat populum emundatum abomni iniquitate , acceptabilem Deo , sectatorem bonorum operum . Ecclesia vero elatenus accepta , soli Deo nota est ; Quemadmodum idem Apostolus ait● cognouit Dominus qui sunt eius . Verùm ad eum modum non oportet accipere Ecclesiae vocabulum , vbi vel Christus de audienda Ecclesia precipit , vel patres post Apostolos de authoritate Ecclesiae differunt , E●c●irid . Christian . institut . fol. 65. See this point handeled at large in the third booke vpon the Creede . Sect. 3. from the 6. chap. to the 15. Cap. 8. Heb. 12 , 11 See Fr : Mason of the consecration of Bishops , &c. l. 1. c. 4. pag. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If ye put a comma , after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sense of this later interpretion will bee full . * Vide Andraeam Laurentium in Libello de Excommunicatione . * Lib. 3. de Ec●les . mil. cap. 2 et in catechismo in ●ticulo de sancta et Cath. Ecclesia . * Raynold in Thes . Cap. 9. * See the 17. chap. of this booke , especially parag . 6. Guide of Faith. cap. 5. pag. 54. Cap. 6. Cap. 9. See the 19. Chapt. of this Booke . Cap. 10 Gal. 4.25 . * In a Sermon vpon the 31. of Ier. vers 22. * Sepulveda in his Epistle to Erasmus . Esa . 53.10 . * Hannah prayed and said ; My heart reioyceth in the Lord , mine horne is exalted in the Lord , my mouth is inlarged ouer mine enemies , because J reioyce in thy saluation . They that were full , haue hired out themselues for bread , and they that were hungry , ceased : so that the barren hath born seven , and she that hath many children is waxen feeble . The Lord killeth , and maketh aliue , he bringeth downe to the graue , and bringeth vp . 1 Sam. cap 2 , ver . 1 , 5 , 6. Cap. 11 * Ioh 1.12 . Cap. 12 Cap. 13 Cap. 14 * Qui hactenus lecti beatorum patrum Canones , de Nouatianis , Encratistis , et Arianis dati sunt : huius autem haeresis magistros quo loco habebimus ? * Minor●●●st quae nunc nouata est haeresis , an maior illis qua hactenus fuere ? Tharasius sanctissimus Patriarchas dixit ; Malum perpetuo idem est et aequale . * Epiphanius venerabilis Diaconus sanctissima ●atanes Ec●lesiae , et Vicarius beatissimi Thoma Archiepiscopi Sardinia , inquit ; Maxime autem in rebus Ecclesiasticis , in quarum decretis cum paruis tum magnis errare idem est , si quidem in vtriusque lex diuina vio●atur . * Ioannes venerabilis Monachus locum tenens thronorumorientalium dixit : Haeresis ista omnibus haeresibus ●eior est , malorum omnium pessima vtpote quae Oeconomiam seruatoris nostri subuertat . Synod . 7. Act. 1. Cap. 15 * See this point excellently handled by father Paul , whose Apologie for the state of Venice , ( as I now perceiue ) is translated into the English tongue . See Sir Edward Cokes Reports in Lailors case . * 2 Cor. 2. cap. vers . 15 * In the third book vpon the Creede , Section the last . Mat. 16.18 . Cap. 16 Cap. 17 * Hic tum Epictetus Episcopus : nō fidei ( inquit ) causa , Jmperator , hodie , neque Iudiciorum Ecclesiasticorum , faciendorū studio adductus Liberius hunc instituit sermonem , sed quo possit apud Senatores Romanos gloriari , se rationibus Imperatorem superasse . Constan : Tanta●e orbis terrae pars , Liberi , in ●e residet , vt tu solus homini impio subsidio venire & pacem orbis ac mundi totius derimere audeas ? Liberius . Esto quod ego solus sim : non tamen propteria causa fidei fit inferior . Nam olim tres solum erant reperti , qui Regis mandato resisterent Tunc Eusebius Eunuchus : Tu ( inquit ) Imperatorem sacis alterum Nebuchodonosor ? Liberius : Minime sane : sed non minus temere tu hominem condemnas , de quo nullum factum sit indicium , quam ille olim . Tom. primo Concil : pag. 478. Liberius Romanus Pontifex , Athanasio , Hilario et Hier : testantibus , per vim et minas sollicitatus , huic primae fidei formulae subscripsit , Athanasium condemnauit , et cum Arianis communicauit : idque per literas ad Valentem a liosue scriptas significans , ab exilio liberari sedique suae restitui petijt . Itaque contra fidei confessionem ac iustitiae legem peccans , adeoque turpissi mam sibi morum et vitae maculam inurens , Arianorum communione pollutus , quanquam infidelis et haereticus non esset , a communione Catholicorum , et sede Pontificia excidit . Binnius in notis ad Sermiens Concil habit . Anno 357. And againe , Liberius Arianorum communione pollutus , ab vnitate Ecclesiae Catholicae merito exciderit Ibid. * Exceptus autem a qui busdam , et generis , et pietatis cognatione cum eo coniunctis , Ecclesiam offendit , quasi malū in mente , aut quasi signum in colle vt Prophetae verbis vtar , hoc est , numero per exiguam atque obscuram ( quod vide licet pijs viris libertas omnis ab eo , qui imperium tenebat , erepta esset ) sacras etiam omnes domes spoliatas , ac servim occupatas vni sictae Anastatiae templum orthodoxis patebat , forcasse etiam quia propter ambitùs et circumscriptionis angustiam , contemptui habebatur : quemadmodum norunt , qui vetus hoc Templum perspexerunt . Vita Nazianzeni a Greg. praesbit . Conscripta . * Ioh. 9.20.21 . Cap. 18 * Vide Hottoman illust . quast . quast . 17. An quae a falso Magistratu per Magistratus nomen gesta sunt , raia esse debeant ▪ 2 Thes . 24. Mat. 23.3 * In the third book vpon the Creed , Sect. 3. and 4 in diuers Chapters . Cap. 19 * cap. 9. parag . 5. of this booke , his words are set downe . Cap. 20 Cap. 21 Cap. 22 Con●il●or Iesum Christum crucifixum pro nobis ●arne sepultum & resurgentem in coelosque reuersum , venturum iudicare viuos & mortues praeter haec mortuorum resurrectionem expecto , & secundum vnius cuiusque actionem aeternam retributionem ●onorum simul & malorum , obsecrans intercessionem sanctissimae intemeratae Dominae nostrae deiparae & semper virginis Mariae , sanctorumque Angelorum , & sanctorū gloriosorum Apostolorū , Prophetarū , Martyrum , Cōfessorum & Doctoru sept . Synod . act . 1. & 3. * Hoveden anno 79● . * In the fift book vpon the Creed , or a ●●eatise containin● the originall of vnbeleefe , &c. sect . 4. * Sed neque semper , neque omnes haereses hoc modo impugnandae sunt , sed nouitiae recentesque tantummodo . cum primum scilicet exoriuntur , antequam infalsarint vetus●ae fidei regulas , ipsius temporis vecentur angustijs , ac priusquam , manante latius veneno , maiorum volumina vitiare conentur . Caeterum dilatatae et inueterata haereses nequaquam hac via adgredienda s●nt , eò quod prolixo tempurum tractu longa ijs furandae veritatis patue●it o●casio . Alque ideo quascunque illas antiquiores , vel schismatum vel haerescon prophanitates nullo modo nos oportet , nisi aut solâ , si opus est , Scripturarum authorita●e conuincere , aut certe iam antiquitus vniuersalibus Sacerdotum Catholicorum Concilijs , conuictas damnatasque vitare , &c. Vinc. Lirinens . Commonit . c. 39. Cap. 23 Mat. 19.9 . * In the third book vpon the Creed , section the fourth . See section the second , ca. 2.3.4 . * In the booke fore cited , sect . 4. cap. 5. par . 12.