than that there are white fowle therefore they are swans whiteness belonging as well to Geese Ducks Pigeons c. Yet there are Bishops and Pastours therefore they are visible holds good as there are swans therefore they are white fowl in asmuch as visibility agreeth necessarily to Bishops and Pastours as whiteness doth to swans 3. It will be said Divers Bishops and Pastours have been whose names are not extant therefore Bishops and Pastours have no stricter relation to visibility than private men Repl. Bishops and Pastours are necessarily visible either indeterminately or determinately indeterminately all for some are necessary to make a visible Church determinately so many without which there could not be a sufficient number to make a true visible Church Even as Ships in respect of passing the Sea all are necessary either indeterminately or determinately indeterminately all some being necessary to pass with determinately so many without which the Sea is not to be passed Wherefore as the Antecedent is true the Sequell is false Bishops and Pastours having either indeterminately or determinately a necessary Reference to this sort of visibility private men onely an accidentall 4 It will be said Bishops and Pastours are necessarily visible whil'st they live dead that necessity ceaseth Repl. Such a visibility would be to no purpose it not providing the Church of means to defend and make good her right in case of opposition for the question of lawfulness in Bishops and Pastours and of their truth in point of Doctrine soaring as high as Christ commonly be satisfied by a shewing of equall rise which supposeth a visibility reaching from Christ to the end of the World as power to the Act. The question of the Churches Right is to be decided not unlike that of two great men laying claim to a Principality by vertue of some pretended descent from a certain Prince or to that of 〈◊〉 River whether it hath its ofâ—â—ring from such a Hill or Mountain For as to Evidence this the surest way will be to derive their Pedigree and to trace the River up to the Head so to clear that no means more effectuall than to take a view of the ages gliding betwixt Christ and us If Bishops and Pastours be found succeeding each other without intermission it is Evident they are true and Catholick if otherwise they may not escape the brand of usurpation and intrusion 5. The Truth of Doctrine is discernable much after the same manner If it be found to have no way varied but to have kept its own from Christ and the Apostles doubtless it is Orthodox if not most certainly it is new and false In short by the good help of this visibility the Bishops and Pastours of Gods Church together with his Doctrine shine so bright throughout all ages since Christ that who will open their eyes to see and their mouthes to ask may with ease finde whom to obey and what to believe for want of this visibility Sectaries boast they never so much of Antiquity prove but of late creation and their Doctrines fond devises of unsetled and wavering mindes 5. The last shape is That Church is true and Catholick which professeth the Apostles Doctrine clearly delivered in Scripture but the Protestants Church doth this therefore c. ANSWER 1. TRue Doctrine is no mark of a true Church it being to be seen among Schismaticks who for want of Communion are not able to make a true Church Besides Doctrine is as divers as there are divers seeming Churches and so not affording any determinate motion drawes in opposition of a mark of truth to which adde that Doctrine supposeth Bishops and Pastours as the means whereby it is conveyed unto us For Doctrine comes not in the ayre or by infusion but by preaching and teaching of men not only sent inwardly by inspiration but likewise outwardly by ordination or imposition of hands of such as have power as the Priests in the old Law the Apostles and their successors in the new were Exod. 3. Levit. 8. Math. 28. therefore it importeth as much to name Bishops and Pastours before way be given to the mentioning of Doctrine as it is necessary passing from one extreame to another to touch first the middle It is no less untrue that Protestants maintain the Apostles Doctrine delivered in Scripture inasmuch as they cleave to a sense which the words neither do nor can beare without wresting forcing as Dr. Smith late Bishop of Chalcedon hath clearly shewn in his Collation to which I must remit you for avoyding of tedious quotations as opposite to my professed brevity To be of the Apostle belief requires a full and entire admission of what they believed For if belief of some points only were enough to make two of one belief Catholicks and Protestants Turks and Jews might crack of unity in Religion because though they differ in some points yet in other some they consent and agree Now Heaven being a reward only intended and promised where there is a full performance of Duty belief of part of the Apostle Belief is as ineffectuall to Salvation as perseverance for a time which moved St Athan to say that he that did not hold the Catholick Faith intirely should for ever perish And it is agreeable to reason in regard punishment is the reward of contempt offered to Gods Majestie which may be done as by transgressing any one Commandment so by disbelieving any one point Gods Majesty shining no less resplendently in his veracity than in is Will. It will be said Protestants agree with the Apostles in sundamentalls which is sufficient to be of the Apostles belief and to Salvation Repl. There are two sortes of Fundamentalls answerable to the twofold precept of belief affirmative He that believes shall be saved and negative He that doth not believe shall be condemned Mar. 16. The first sort is points to be believed explicitly or in particular as the Trinity the Incarnation c. The second sort is points to be believed at leastwise implicitly or in generall as all points whatsoever relating to belief both are Fundamentalls because both are necessary to Salvation and both are necessary to Salvation because both are equally grounded upon Revelation whence ariseth the necessitie and obligation of belief Now admit it should be granted that Protestants agree with the Apostles in the first sort of Fundamentalls that is in points necessarie to be believed explicitly according to the affirmative precept of belief which may well be a question they not believing them upon account of the Church but for fancie or some other humane respect yet disagreeing in the second sort that is in points necessarie to be believed at leastwise implicitly according to the negative precept of belief How is it true that they do not disagree from the Apostles in fundamentalls It will be said those points Protestants disagree in were not revealed to the Apostles Repl. It is manifest they were there being the same light for the revelation of them
to the contrary inconsistent with these and consequently agreeable to all sorts of Governments that State or Common-wealth that refuses to protect and defend them from violence and oppression appeares clearely wanting to its interest in not complying with Prudence and Iuffice which bid to love and cherish all safe and fast subjects O but Catholiques have a dependance on the Pope who is a forraign Prince they haue so but not as he is a temporall Prince for so he is confined within certain territories of Italy and France their relation to him is onely as hee is their common spirituall Father whose office being to keep off Rebellion and to teach obedience cannot endanger the least St Peter and the rest of the Apostles were forreigners to severall Provinces the interest of Christ brought them to yet in regard their power was spirituall the Civill Magistrate had no cause to fear but rather to rejoyce as at a Good drawing towards them God having given the spirituall power as the soul to the body for comfort and support not for hurt or anoyance what say you then to the practise of severall Popes I say that Popes may prevaricate and exceed their Commission and in case they doe that they are to stand by themselves I strange cases are maintained by some which seem to induce to murder theft lying cases appertain not to religion but to action whose rule is reason and not revelation for God hath not revealed all belonging to charitie as he hath in relation to Faith Now reason being in most men weak and by ast by passion or interest what cause is there so much to wonder at the strangeness of conclusions resulting thereof the worst can be inferred hence is that sectaries seem void of reason that make reason the rule of their belief which is so defective and uncertain in the reach even of naturall and morall truths Then the stewes are allowed in severall places A clear mistake they are onely permitted that is not hindred or punisht for no Catholicke approves of Whoredome as an act well done which is the proper signification of allowing now not to hinder or not to punish some kind of sinne at least wise in certain causes is not ill or if it be how can God bee good who permitts all manner of sinne Nay the forbearance to is but from violence there being all the sweet and charitable meanes used to take off of that lew'd way as pious exhortations godly sermons offers of entertainment in Religious houses founded of purpose for such as repent lastly an assurance of an unchristian like buriall to those that Dye impenitent Further the Inquisition admits of no perswasion but her own The Inquisition hath lesse relation to religion than cases being a meer peice of State Policy as is apparant in France and Germany where Catholicke Religion bearing the sway the Inquisition is not at all owned Protestants enjoying in both places as much freedome of Conscience as Catholickes themselves At least wise it is not to be denied that the Romish Religion allowes of Breaking of faith with sectaries upon which accompt outrages have been committed Most false she abhominates all such doctrine as destructive to fidelity which she magnifies as the ground of Iustice Whence then this Monster Marry from ill composure weak understanding depraved will crooked nature prompts to ill weak understanding conceives amisse depraved will receiving erronious judgment for good and currant musters her forces stirs up Anger and hatred which heightned trample under foot all regard of Religion vertue and transports to disorder and mischief so that ill composure weak understanding depraved will wild passions and not Religion were the guilty let them suffer and not those who in order to their Religion hate all barbarousness in opinion keep under and curb unruly naughty passions It were a strang peice of Iustice to punish equally flyers and followers of Theft and Murther Scripture is express for every one to abide the shame of his own sinne wherefore the concurrence seemes generall to free and keep inocency from molestation and trouble CHAP. 10 Of the truth of the Roman Catholique Religion 1 I Strange at the Partiality inconsequence of those who Justify the Enemies of the Roman Catholique Religion whiles they are in a readiness to condemne of folly perversness such as should goe about to call in question the conquest of England by William the Conquerour I say I strange at it in as much as the evidence of the conquest comes farre short of the evidence of the Roman Catholique Religion that amounting onely to an attestation from the oral tradition and history of England whereas this besides the oral tradition and history of England hath the like testimony of France Spain Italy Germany Greece Asia and Affrica all unanimously witnessing that the Roman Catholick Religion was first taught and delivered by Christ as may appear to any that will lay aside prejudice make a through enquiry of the truth Whence resulteth that if it be ridiculous and absurd to question the conquest much more is it repugnant to reason to doubt of the Roman Catholique Religion Notwithstanding the Conquest is preferred by some as more evident in regard it was never questioned the Roman Catholique Religion often What then questioning is no mark of falshood The Trinity the Incarnation the Scriptures have been all questioned and yet are confessedly true questioning argue rather ignorance and malice in the Questioner than want of truth in the thing questioned whereto adde that the Roman Catholique Religion was sometime unquestioned yea acknowledged for true even by them that afterwards questioned its truth Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholique Religion Christ bore greater why not he now that Christ and not the Pope did first teach deliver the Roman Catholique Religion Tradition both oral and historicall give testimonie here is the proper proof of a thing done so many Ages past their onely surmise and saying can there be any Comparison in the desert of credit but to shew further even an impossibility in these opposers assertion I must observe unto them that the Rule of the Catholique Church is not the Popes pleasure as they fondly imagine but as St Paul calls it the depositum which importing to hold what was delivered and to recieve no other for divine truth could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coyning for either he kept to the Rule of the Catholique Church or he did not if he kept to the Rule of the Catholique Church what he taught was delivered to him and consequently not invented by him if he did not the generalitie of Christians could not follow his example because the universality of contingent causes is unchangeable because Christ's iterated promises of the holy Ghosts assistance would not suffer it Now the Roman Catholique
Religion having been generally received for a divine truth maketh it altogether impossible for any Pope to be or to have been the first Contriver of it What is further alledged in opposition of Religion from perswasion power and custome makes against other Religions which depend upon fancy shewing that nimblenesse of wit volubility of tongue may gain belief of such power grown terrible fright into a profession of the same and custome give a good likeing and zeal of both So Luther and Calvin perswaded their Novelties Queen Elizabeth forced a profession of them and custome rendred them to most seeming good and true and not against the Roman Catholique Religion that hath its relyance upon the certain universality of Tradition Christ's never failing assurance of the holy Ghosts assistance and which by reason of its austerity and strictness of its profoundness and incomprehensibility of its restless ayming at proficiency and growth in vertue and perfection had to enter the lists and encounter with them all with flesh and blood as to which suffering and pain would be troublesome and displeasing with reason as to which heavenly mysteries would seem strange and mazefull with power as to which new endeavours would be suspectfull and provoking to Custome as to which Change would be repugnant and destructive To say truth it is a clear demonstration of truth in the Roman Catholique Religion that having to struggle with flesh and blood with the bloody crueltyes of the fiercest Tyrants it should be able maugre all their oppositions by meanes of a few contemplible men to prevail so as to gain and keep the Dominion and mastery of the cheifest and largest part of the Earth CHAP. 11. Of set Prayer EXtravagancies being simpton's and tokens of distemper it is a plain case that the traducers of set Prayer are not well at ease For what more extravagant than to levell and strike at the very Acts of Christ and his Church as these doe scripture declaring expressely that as well the one as the other have made and imposed set prayer mark well the words When ye pray Mat. 6. let it be Our father loset prayer made and imposed by Christ Have ye a form of sound words 2. Tim. 1. Observe them that walk so as you have our form sing unto our Lord in Psalms hymns Canticles Phil. 3 Here the Church in St Paul makes and imposes set Prayer and as for their power in doing it Christ sayes first for himself All power is given unto me in heaven and in earth John 14. next for the Church Mat. 16. hee that heares you heares me neither grant is limitted or restrained and the end of both is to instruct in all Chrstian duty therefore must needs reach prayer as a chief part thereof I quarrel not with extemporary prayer in gifted persons if all ought to improve their talents why should any be debarred the use which is the meanes to improvement All I contend is that Christians are to have a regard of decency and order for that Christ who is the God of order and not of confusion came not to bestow the beautifull and pretious jewell of Christianity upon a confused and hell-like multitude but upon a well ordered company consisting of a perfect subordination of inferiours to superiours amongst whom as there is a commanding power so there is a duty to obey a power being to small purpose unless it can challenge observance Nevertheless superiors having not tyed up all inferiours actions but left some loose and free as extemporary power c inferiours may pray at pleasure of their private store so as they doe not passe their bounds to find fault and clash with superiours it is not at all misbecoming a householder to order his family after his own mode if it be done without opposition to or contempt of the lawes but should the sun it self in its naturall motion resist or thwart the common motion of the heavens it must undoubtedly discompose marre the melodiousness of their harmony The Exception against set prayer that it hinders attention and elevation hath not the least ground because extemporary prayer requiring study is rather apt to distract and beat down whiles it seeks and dives to find out what to say whereas set prayer being made to our hands needs no study and consequently brings no such inconvenience CHAP. 12. Of the meanes to reconciliation with God HAving thus endeavoured to set forth a sound and good Christian handsomeness of order requires to declare next a Remedy for such as are diseased and ill in complyance wherewith I shall say that Christ hath appointed repentance as the onely safe and sure meanes to reconciliation and doubtless so it is for diseases as well spirituall as corporall are properly to be cured by contraries and the Spirituall disease of an ill Christian in pride malice whose contraries are faith humility fear Love sorrow hope purpose of amendment confession and satisfaction all which are the essentialls of Repentance and being soe argue desperateness in those that dare hazard their reconciliation upon confidence of forgiveness which rather sydes with than opposes their disease as will appear by stating the case betwixt man and man thus a Master bearing affection to his servant bestowes on him favours and benefits this servant instead of deserving growes savage and insolent insomuch that he reviles and abuses his good Master afterwards reflecting upon his ingratitude calls to mind his Masters worth thence raiseth to himself a confidence that he hath forgiven him Clearly this proceeding is so far from lessening that it increaseth this servants offence as adding thereto presumption Now Gods friendship surpassing mans imperfection the breach of it must be worse and consequently a greater and more exact reparation is necessary It behooveth then every Christan desirous of spirituall health to beware of this impertinent and pernitious confidence and when Conscience accuses of sinne to take Christs Remedie as followeth in the first place by way of Preparative crave Gods assistance then stir up an Act of humility by acknowledging your unworthiness an act of faith by considering Gods omnipotence veracitie an Act of fear by considering his severity in punnishing sinne an Act of love by considering his goodness in creating preserving redeeming and adopting you to be his Child an Act of sorrow by considering his displeasure and your losse an Act of hope by considering his promises of mercy which done make a firm purpose to doe so no more confess your fault and take upon you some Penance of Prayer fasting or Almes-deeds in part of satisfaction for the injury offered This way may benefit Christians of all perswasions but can hurt none because Religion though it be above yet it is not against reason and prudence allowes you encourageth the tryall of safe and harmless meanes great affaires seldom complain of too much care and diligence there being in good no danger of excess And here it will not be unseasonable
to observe the unjustness of sectaries who impute easiness to Catholiques avouching that according to their Religion a bare confession of sinns to a Preist pacifies and appeases God whereas besides confession not to speak of its horridness a verseness to nature they hold as necessary all the other above mentioned Acts that if any one bee wanting their confessions become invalid and sacrilegious Above all their strangeness breakes out in their complaint of uneveness in their way as though it were such a matter to believe Christes merits who is the source and fountain of all worth or to have a confidence in God whose goodness trascends all that can be sinne and yet this is the very quintessence of their requisites to reconciliation with God albeit their sinnes should swell to drown in loudness the cryes of Sodome and Gomorrha CHAP. 13. Of the Spirit of Spiritists 1. THe spirit of God in God is as God every where I fill heaven and earth Jer. 23. So as in this sense none can be absent from his essence presence nor vertue But the question runs of the effects thereof which depending upon his will are confined within narrower limits This truth appears bright in St Iohn where he forbiddeth to give credit to every spirit Jo. 1.4 To deny that the spirit of God is active fruitfull in some were to fall into another extream and in effect to call Gods goodness mercy in question to know and discern who they be the onely way is to see their warrant and examine their works If their warrant prove that of Miracles and their workes good doubtless they have the favour of Gods spirit if otherwise they are at the best but pretence makers and ushers of innovation 2. This way must needes be true and sure because Christ and Saint Paul taught it and it stands with right reason for bare sayings without proof are sounds of want and emptiness and the capacity of every Agent being to produce effects like it self it is as impossible for the spirit of God that is all goodness to be the author of ill as for a reasonable creature to beget an unreasonable or heat to cause cold Whence it is plain that the spirit of Spiritists is a false imposture a meer figment and delusion in as much as it is destitute of Miracles and induceth to ill it perswading a disloyall defection from our Lords Prayer the Commandements and Church Bucer in Mat. 6. Calvin in Mat. 6. Luther de Moyse Zuinglius in explan art 16. Tindal in Fox his acts pa. 140. edit An. 1610. in the consonancy and dissonancy to which consist the goodness and badness of all Actions All actions being good or bad according as they are conform or difforme to Gods known will which is apparently manifested in the aforesaid Hereto adde that the spirit of Spiritists prompteth things contrary and imconsistent each with other Lutherans assert the reallity of Christs ' body Zuinglians maintain a bare figure Calvinists differ from both which cannot befall the spirit of God for so the spirit of truth might become the spirit of Errour and falshood 3. To say that God is no excepter of persons that his spirit being free may breath on whom he pleaseth is out of the matter in hand here being no dispute of Gods power what he may doe but of his will what he doth Their other ground for inspiration upon the assurance of Conscience St Paul and St Austin convinced long since of weakness and cozenage St Paul when for yielding to Conscience in persecuting the primitive Christians he acknowledged himself unworthy of the name of an Apostle 1 Cor. 15. St Austin when he sharpned his pen against Manichisme which before in obedience to Conscience he upheld and defended Conscience can have no greater certainty than the understanding that gave it being and the understanding experience teacheth to be so bad an aymer that in the search of truth it oftner misses than hits CHAP. 14. Of the Spiritists Rule of faith 1 THe Rule of faith may be considered in it self or in respect of us in it self it is Gods revealed truth in respect of us it is the same truth expressed to us Thus far Catholiques and Spiritists agree their difference is about the expression These holding that it is that of their private spirit joyned to that of Scripture onely Those that it is that of the Church Scripture bearing witness of her truth This latter is clear by what hath been already said in the third Chapter and will appear yet more by disproving the former Which for the first part that it is false and spurious Saint Peter gives evidence point-blank 2. Pet. 1. No interpretation of Scripture by private spirit Saint Paul speakes to the same effect where he wisheth 2. Cor. 10. to captivate the understanding to the obedience of faith And our Saviour confirms both testimonies obliging all under pain of damnation Mat. 18.17 to believe the Church If the Church be to sway every private spirit must stoop and obey for none can serve two Masters Luke 16. 2. For the second that it is deficient Scripture attesteth referring to the Church and reason makes it good For as much as the expression Faith requires ought to be as full and ample as the duty of Faith that is it must be able to informe the understanding in all it stands bound to give assent unto wherein the expression of Scripture alone is defective it not declaring sundry pointes Christians acknowledge themselves bound to believe To wit that those bookes of Scripture which are received for Canonicall are so indeed That some are Canonicall other some Apocryphall That they are determinately these or others That the Jewes Sabaoth is to be neglected and laid aside and the Sunday solemnized That the Creed is authenticke and truely the Apostles That it is lawfull to eate straâ—gled meates and blood But these men please themselves with onely talke of Scripture for were Scripture as they pretend the Rule of their beliefe though it containes divers truths yet those truths meeting and becoming one in Revelation they would all perfectly agree not onely Lutherans among themselves Calvinists among themselves but likewise Lutherans with Zuinglians and Calvinists with both it being the propertie of unity to unite and make one all that conforme to the same Whereas happening quite contrary it is a manifest signe that fancy under specious pretences of Scripture the Spirit is the great Idol they do homage to Lutherans to Luthers Zuinglians to Zuinglius and Calvinists to Calvin CHAP. 15. Of the Protestant Church Protestants cast a fairer shine than the Spiritists and certes were their Church as true as it is seeming they could not be justly taxed But all is not gold that glisters Satan is apt to transforme himselfe into an Angell of light 2. Cor. 11. Falshood it self is not seldome seen in the habiliments of truth and therefore this Chapter pretends to lay open the many
poor illiterate men to perswade a Religion so contrary to flesh and blood as mortification of Wills Fasting Chastity c. Luther was a man of learning and parts who had onely to instil a doctrine acceptable and pleasing to the depravedness of nature to perform which needed not abilities other than naturall 3 A third shape is Protestants received their Mission from Catholick Bishops in Queen Elizabeths dayes and since ANSWER 1. If some did which is to be proved Nay the contrary seemes demonstrated by Doctor Champney it is evident the greater part did not and what a Church must that company make of which most are judged fit to preach the word of God and administer the Sacraments without authority But admit the calling of Protestant Bishops and Pastours were right in all of them it would not follow that the Protestant Church is true so long as she advanceth Protestanisme contrary to the meaning of the Catholique Bishops who never impowr'd any but in relation to the setting up and upholding of Catholique Religion 2. Furthermore Communion with the true Church being as necessary a requisite to the making up of a true Church as union of parts to the compleating of a naturall body what colour for truth in the Protestant Church that is at variance with the Catholique of whom she gloryeth to have her power and which she confesseth to be a true Church whereto adde that Protestants derivation from Catholiques is not proof for a personall succession of Bishops and Pastours agreeing in all points with Protestants which ought to be the scope and ayme of that derivation it being not required of Protestants to deduce a succession from Christ and his Apostles of men meerly sent but withall professing the doctrine maintained in the Church of England For although doctrine be no mark of the true Church as shall be shewn hereafter nevertheless it is her inseparable Mate insomuch that where true Doctrine is wanting there the true Church cannot be Christ having intrusted her with his truth and ordained her keeper and preserver thereof 3. It will be said such a succession may be shewn but mingled pale-male with Catholiques as corn with chaffe good fish with bad conformably to Scripture comparing the Church to a barn-floor where there is corn and chaffe together Math. 3. to a Net replenished with all sortes of fish Math. 13. Repl. This mixture must have been either of Protestant and Catholique doctrine in the same company of men making profession of both or in severall companies one professing one another the other It could not be the former because that would be a clear argument that the Church hath erred contrary to what was proved in the fift Chapter Besides the name of Protestant to this company would be very improper holding a Doctrine inconsistent with the Protestant Surely whosoever over and above the Protestant Doctine should profess the Arian or Nestorian would deem himself jeered and laughed at to hear himself styled by the name of Protestant Doctrine being in nature much like unto number the least addition or diminution altering its kind and grounding a new denomination Nor the latter in as much as there is no agreement betwixt the Temple of God and Idols no concord with Christ and Belial 2. Cor. 6. The Arke of God and Dagon may not stand together 1. Kings 5. It were a strange example if the Church unparaleld for love to her spouse that professeth so much to truth and strictly forbiddeth ill company as dangerous to her Children should receive into her company Lyers and Innovatours This would leave a stain upon her reputation make her sincerity be suspected her Doctrine contemned and despised But she who is all fair Cant. 6. Without spot or wrinkle Epes 5. is free from any such guilt Sectaries being as hideous and hatefull in her sight as their suggestions are full of poyson and destructive to soules 4. It will be said Protestant Bishops and Pastours were not so near mingled with Catholiques as either to believe or profess their Doctrine they onely concealed and covered their own for fear of the formidable rigour of Catholiques Repl. such Bishops and Pastours could neither be true nor make a saving Church Not true because the Mission of true Bishops and Pastours being founded upon persecution and suffering Loe I send you as sheep among Wolves Math. 10. Luke 11. it is proper for them to fear no colours Cruelty in her gastliest hue is not able to fright or daunt them from preaching the word of God and administring the Sacraments The Apostles gave testimony to this truth when commanded by higher powers to forbear mentioning Christ or his actions they bravely and with stoutness reported that they could not choose but declare What they had seen and heard yea even outraged and ill entreated for this behalf they went away glad and rejoycing to be thought worthy to suffer for the name of Jesus Acts. 5. All the glorious Martyrs and Confessours confirm the same by their profession of faith amidst the loathsome stenches of close Prisons and horrible torments of bloody persecutours 5. Nor make up a saving Church by reason profession of Faith is necessary to salvation Rom. 10. In heart it is believed to justice by mouth profession is made unto Salvation Mat. 10. He that denies me to men I will denie him before my father c. The Comparisons are meant of private men for matter of manners not of any mixture of true and false Doctrine Orthodoxall Heretical Bishops Pastours together 6. A fourth shape is in all ages since Christ and his Apostles there have been Protestant Bishops and Pastours but through the negligence of men and hard fate of times their names have miscarried and perish'd And as it is no argument many famous Romans and Graecians are not named therefore never were any such men so it is no less fals a sequell Protestant Bishops and Pastours are not mentioned all the way from Christ and the Apostles therefore they were sometimes wanting ANSWER 1. It is not the same of private men and of Bishops and Pastours These have Christs Warrant and assurance for a Continuance of visibility so have not those Math. 28. Bishops and Pastours are as Aqueduces and Limbecks through which the vivifying waters of Christs holy Doctrine are derived into our eares and distilled into our soules so are not private men should they be at any time clouded and in obscurity Christ would be worse than his word his Doctrine fall short and not come home to us 2. It will be said visibility is a badge private men wear as well as Bishops and Doctours therefore it cannot be inferred more of the one than of the other Repl. Visibility is not peculiar to Bishop and Pastours but necessity of visibility is private men in this way of visibility being onely contingently visible So that though this inference be not right they are visible men therefore they are Bishops and Rastours no more
as there is for the revelation of the other to wit the Churches Tradition which giving a like exidence of both ought not to be deemed less sufficient for the latter than the former It will be said before Scripture had being the power and right of declaring Revelation belonged to the Church but since they were transferred and given to Scripture so as now Gods Revelation is to be known thence without recourse to the Church Repl. The power and right of declaring Gods Revelation were bestowed upon the Church not for the Apostles time only but for all the time after for the Commission was not each same but all Nations Mat. 6. which is not to be accomplisht till the end of the World when the Jews shall be gather'd from their dispersion and consequently imparts the fulness of him that is to say so long as this World lasteth or there is time in being It will be said to what purpose then did the Evangelists set pen to paper Repl. For more comfort to give Testimony of the Church and her sincerity in teaching and not for every one to be his own carver and interpreter St Paul is positive let men esteem of us c. as the dispencers of Gods mysteries 1. Cor. 4. It was ever held an effect of great improvidence and an occasion of much confusion for the people in any state or Common-Wealth to have the freedome and liberty of construing the Law Therefore wise Lawmakers to shew their care and foresight for the good and weal publick as they caused then Laws to be written so did they appoint certain select persons of great abilitie and in egritie to administer and dispense the same This being true what an undervalueing must it be of Gods wisdom and providence to think that in a Commonwealth of his own immediate establishing as the Church is he hath left to all indifferently a liberty to make what sense they please of his Law on which as on a shelf or Rock her peace and safety would be in perpetuall danger of Wrack The Jarres and Garboyles of Sectaries having scarce had any other source than the priviledge every of them took of reading and interpreting Scripture The Reason is clear because all men are not apt to understand alike for being for the most part of different tempers and composures they have various fancies which of necessity will beget a diversity of understanding Let twenty read and reason upon Scripture and not relate to some former exposition and I dare be bold to say that no two of them shall agree Experience is my warrant in Luther Zuing lius Calvin who for all their reading and reasoning made no less than three contrary and repugnant senses of those plain words This is my Body This is my Blood 10. It will be said those selected persons intrusted with the administring and dispensing of the Laws utter by mouth what they understand and they understand no more than what their private reading and reasoning are able to inform them so that even this way man would be to seek Repl. Judges have not only their reading and reasoning to inform and direct them but likewise the practise of former Courts from the very promulgation of the Law at which time the sense and meaning of the same was declared by the Law-makers themselves The Church besides the letter of Scripture which she reads assiduously with watching fasting and prayer for a right and happy understanding thereof and her own reasoning hath the help of a better and surer tradition and the assistance of the Holy Ghost Now I leave it to the impartial Reader to judge whether is more like to informe right and sure of Gods revealed truâ—h â—he that hath-onely his own private reading and reasoning to help him or she that over and above all these is favoured both by infallible Tradition and the Holy Ghost And again whether in a matter concerns Salvation it be not an act of imprudence and folly to believe him rather than her CHAP. 16. Of the Roman Church BY the word Roman are not onely comprized the Inhabitants of that particular Territory of Rome but likewise all Christians in the world that acknowledgâ— the Bishops of Rome for their cheif Pastour appointed by Christ to govern his flock My taske in this Chapter is to prove that this company together with the said Bishop compose and make up the true Catholique Church 1 1. My first proof is that company of Christians compose and make up the true Catholique Church to which the definition of the true Catholique Church doth agree But the difinition of the true Catholique Church doth agree to the above mentioned company therefore they compose and make up the true Catholique Church The first Proposition is evident every thing being really one and the same with its definition as Man with rationall Beast with irrationall The second Proposition I shew The definition of the true Catholique Church is a society of men linck't together in the profession of one Faith in the use of the same Sacraments and under the government of Bishops and Pastours lawfully sent that are able to shew their personall and doctrinall succession from Christ and his Apostles without the least interruption A society of men And he gave some Apostles and some Prophets and other some Evangelists others Pastours and Doctours to the consmmation of the saints unto the work of Ministery unto the edifying of the body of Christ linck't together Eph. 4. One body one spirit one faith one Baptisme ibid Lawfully sent No man taketh the honour to himself but he that is called as Aaron of God Heb. 5. How shall they preach unless they be sent Rom. 10. That are able to shew c. The Mountain of the house of our Lord shall be prepared in the top of Mountaines and all nations shall flow unto it Jsa 2. He hath placed his Tabernacle in the sunne Psal 118. Their Personall and doctrinall succession He gave some Doctours and Pastours c. Untill wee all meet in the unity of faith Ephes 4. without the least interruption Behold J am with you alwaies unto the end of the world Ma. 6.28 2. Let us look upon this definition in its severall parts and veiw if any be discrepant from the a forenamed company The first is a society of men this agreeth to the said company for in that company is to be seen Hierusalem descended from above Apoc. 4. A goodly Hierarchy or Heavenly order and subordination of Subdeacon to Deacon of Deacon to Priest of Priest to Bishop of Bishop to chief Bishop or Pope and of the Laity to all And which is yet more admirable these degrees are so masterlike set that they doe not hinder and trouble but as great less strings musically tuned make and preserve the Melodious Harmony of Peace and Concord The second part is linck'd together This agreeth to the said Company for in that company there is no diversity of belief but one as Monarch