The Papists Reasons of State and Religion, Reason of religion 31 – Reason of religion 32
Reaſon of Religion. 31 31. REASON OF RELIGION.
A Religion, whoſe profeſſant company or congregation, hath bin evermore ſince the firſt planting thereof, very viſible and perſpicuous; as the ſeverall reſemblances, parables and figuratiue ſpeeches, vſed in holy Scripture, do clearely teſtiſie, that the trueaMoſt falſe & the Scriptures following are miſerably applyed. Church and Spouſe of Chriſt ſhould ever be, comparing her to aaPſal. 18.5. tabernacle placed in the Sunne to abEſa. 2.2. mountaine prepared in the toppe of moūtaines: to acMatth. 5.15. Citie, ſituated on a hill: to adMath. 3.12. Luk. 3.17. Floore: to aeMath. 13.47. Nette: afIoh. 10.16. Spheepe-folde: agLuk. 14.16. great Supper: ahMatth. 21.33. Luk. 20.9. Vineyard &c. and her doctrine to aiMatth. 5.15. Candle put vponupon a candlesticke, ſhining to al that are in the houſe, that is,bAn abſurd gloſſe. in the world, askTract. 2. in epiſt. Joan. S. Auguſtine vnderſtandeth the place: things that are all, moſt viſible and obvious to weakeſt ſenſe, and therfore do proue, that the true Church ought to be alwaies viſible, and apparant to the view of others. Neither is the word [Church] to be foūd throughout the whole body of holy Scripture, to ſignifie other then acBut we read in the Scriptures that the woman fied into the wildernes, &c. Apoc. 12.14. viſible knowne multitude: and the reaſon is plaine, why it muſt ſo ſignifie, becauſe it were otherwiſe impoſſible for any one, to ioyne himſelfe to the true Church, perſevere therein, obey the head, and be ſubiect to the Prelates therof, (which all are bound to doe by the expreſſe word of God, law of nature, & vnderunder heauieſt curſe & cenſure of damnation) if the Church were, or could be inviſible, or not remonſtrable. For vntounto things hidden & inviſible, there can be no repaire, no adherence, nor homage of duty, or tribute of obedience defrayed.
Nay, to deny the perpetuall viſibility, anddWho denieth this? Epheſ. 5.26. Epheſ. 1.23. dyration of the Church, were in great part toeThey fight without en adverſarie, for no man denieth but that Chriſt hath had and ſhall hauehave his church alwaies, though not alwaies viſible. evacuate Chriſtes paſſion, and plainely to robbe him of the end he ſuffered for, namely to ſanctifie and cleanſe his Church, as S. Paule witneſſeth, & to render is glorious vntounto him: it were (the church being, as the ſame Apoſtle writeth, Christ, bodie and the fulnes of him) to make Chriſt a head bodileſſe and take as it were, his totality or perfection from him it were, to divorce our Saviour from his dearely beloved ſpouſeaEpheſ. 5 29. formed out of his ſide vponupon the croſſe, and inſeperably ioyned in marriage with him it were, to bereaue his omnipotēt Maieſtie ofb1. Tim. 315. Coloſ: 1.14. Pſal 2.8. his houſe kingdome, lotte and heritage vponupon earch: for ſuch is his Church vntounto him, and ſo called in holy Scripture: yea, it were, directly to charge the Prophets, the Apoſtles, and even Chriſt himſelfe either with vntruthes, or abſurdities: The Prophets; becauſe theſe words are reade incEſa. 60.11. Cap 61.8. Eſay: Thy getes (ſpeaking to the future Church of Chriſtiās) ſhall be opē continually, neither day nor night ſhall they be ſhutte, the ſtrength of the Gentiles and their Kings may be brought vntounto thee. And in another place; I the Lord will make an everlaſting covenant with them, and their ſeede ſhall be knowne among the Gentiles, and their braunches in the widſt of people. All that ſee them, ſhall knows them, that they are ſeede which our Lorde hath bleſsed. What could be plainer ſpoken for proofe, either of thefThis is not proved from thence, the perpetuitis wee graunt. viſibility or perpetuitie of Chriſts Church? her gates (ſaith he) ſhall be open cō tinually, ſhut neither by day nor night; and that God hath made and everlaſting covenant with her, and thatgBut he ſaith not, All ſhall ſee. all that ſee her children ſhall know thē, & know, that our Lord hath bleſſed them. The Apoſtle; becauſe S. Paule writing tod1. Tim. 3.15. Timothie, teacheth him, how he ought to cōverſe in the houſe of God, ſo terming the church of God now if the church were inviſible, the inſtruction muſt needes be vaine and abſurde; for none can converſe in anhNeither do we ſay that the Church is alwaies inviſible. inviſible houſe. Again,eActs 20.28. Matth. 28.20. S. Luke writeth that the holy Ghoſt placed Biſhops in the church of God, to rule the ſame: but who can rule a flocke, that is either inviſible or vnknowne? Chriſt himſelfe; becauſe he promiſed his Apoſtles to remaine with them all daies to the conſummation of the world: Which promiſe being made to the Apoſtles, was made to a viſible Church: and for that they were not (being mortall) to live to the worldes ende the promiſe was vndoubtedly made, to them and their Succeſſors in their perſons: andiA plaine inconſequence. therefore the Church neither ever to ceaſe, or become inviſible.
Neither can the reaſons and places precedent be avoided, by the ignorant diſtinction of a inviſible and inviſible Church, vnderſtanding by the latter, the hid and vnknowne congregation of the Predeſtinate; becauſe the Church, being a ſociety of men (as all writers affirme) and every ſociety requiring of neceſſity ſome viſible ſigne, badge, ceremony, bond, rite, profeſſion, inrollemē …, or ſome other like marke, wherby the members of the ſame may be knowne, one to the other, and alſo from others; which eſſential point failing in the company of the predeſtinat, they can no way poſſible make vp thekFalſe. Contra Fauſt. lib. 19. cap. 11. realtye, name or nature of a Church. For as S. Austen truely writech, In nullum nomen religionis, ſen ve rum, ſ…u falſum, coagulari homines poſiuns, niſi aliquo ſignaculos um vel Sacramentorum viſibilium conſortio colligentur. Men cannot be incorporate in any one name of Religion, either falſe or true…, vnlefle they be combined togither by ſome communitie, or participation of viſible ſeales or Sacramentes.
Againe, this hid and vnknowne predeſtinate company, which muſt be thought to conſtitute an inviſible Church, dolA fooliſh Dilemma ſee the Anſwere. either refuſe, or not refuſe to communicate with the falſe and adulterous church in Eccleſiaſticall ſubiection, ſervice, ſacraments and externall worſhip if they do refuſe, then is their company and Church not inviſible, but moſt viſible & markable: & on the other ſide, if they do not refuſe, then ſith the falſe Church is by teſtimony of the holy Ghoſt,†Apoc. 2.9. the Synagogne of Satan, & her doctrineb1. Tim. 4.1. the doctrine of Diuels; they muſt needs be guitly of damnable ſin by ſuch their partaking with her. And therefore their company not Gods Church, becauſe that multitude cannot poſſibly be Gods Church, wherein there are nonecEpheſ. 5 27. Aug. contr. Donatiſt. poſt Col. cap. 20. & de doctr. Chriſti. l. 3 c. 34. & Retract li. 2. c. 18. & epiſt. 48. ad Vincenti…. good, but all wicked diſſemblers, & clo…ers of their faith. With the hart dRom. 10.10.(ſaith S. Paul) we beleeue vntounto iuſtice, but with the mouth (vnderſtanding thereby all externall actions) confeſſion is made to ſalvation. And the ſame Apoſtle biddeth all meneRom. 16.17. Tit. 3.10. to avoide falſe teachers, andf2. Cor. 6.17. ſeparate themſelues from them: yeagIoh. 10.5. not to follow them, but to flee from them, is a marke which cur Saviour himſelfe giueth, of diſtinguiſhing his true ſheepe from others. We would ſay by that is ſaid, that perpetuall viſibleneſſe, being anmBegging of the queſtion. eſſentiall quality & note of Gods church and ever really exiſting with vsus, and in our Religion, (as all ſorts of teſtimonies in the world doe witneſſe) and in no other company or congregation ſoeuer it followeth, thatnImpudent Beggers. our Church is the ſole true church and ſpouſe of Chriſt.
Reſolution of the 31. Reaſon.
Popiſh Religion is that, whoſe profeſſant company or congregation, hath bin evermore ſince the firſt planting therof, very viſible & perspicuous.
Ergo:
Popiſh religion is true religion, and ſo to be tolerated.
ANSWERE.
To the Antecedent.
1 I grant that from the yeere of Chriſt 605, when the diſperſed points of Popery began to be eſtabliſhed in the Primacy, granted by Phocas vntounto Boniface III. the profeſſſant company thereof hath bin very viſible and perſpicuous.
2 But it was not ſo from the beginning. As the light in the firſt day was carryed vp and downe without any guid, Gen. 1. and at length governed by the Sunne, which God created for that purpoſe: So the myſtery of Popery at the firſt in the time of the Primitiue Church was ſtayed in no certaine ſubiect, but wandred inviſibly in the divers paſſages of running wits, till at laſt it was ſetled in the See of Rome in the perſon of Boniface III. and his ſucceſſors.
II To the Conſequence.
1 Popery is not therfore true Religion, becauſe from the firſt planting therof (by the Divell) the profeſſors of it hauehave bin viſible; becauſe viſibility in that ſenſe is not a propertie belonging vntounto the Church of God.
I We BELEEVE the holy Catholike Church; But faith is the evidēce of things which are NOT SEENE. Heb. 11:
II In the viſible Church there are many Hypocrites; but God only knoweth who are ſuch, De occultis non iudicat Eccleſia. And Chriſt ONLY knoweth who are his. Ioh. 10.2. Tim. 2.
III By examples in the holy Scriptures, the Church is deſcribed to be inviſible. 2. Chron. 15.3.4. Now for a long ſeaſon Iſrael hath bin without the true God, and without Prieſt to teach, and without law. But whoſoever returned in his affliction to the Lord God of Iſrael, and ſought him, he was found of them. At this time Chriſt was not without his ſpouſe, but (albeit the Miniſtry was corrupted) hee had his inviſible Church. 1. King. 19.18. I leaue ſeaven thouſand in Iſrael, that hauehave not bowed the knees to Baal. This company was not ſeene with corporall eies. And in the time of Chriſts cō ming GOD had his inviſible Church, Marie. Ioſeph, Zacharias, Elizabeth, the wiſe men that came from the Eaſt. Simecon, Anna &c, albeit publike Miniſtery was corrupted.
IV Paule ſaith, Rom. 2.28.29. He is not a Iew, which is one outward, neither is that circumciſion, which is outward in the fleſh. But he is a Iew, which is one within; and the circumciſion it of the heart, in the spirite, not in the letter, whoſe praiſe is not of men, but OF GOD.
2 Thoſe places of Scriptures which the Suppliant quote, proue only the durance, holynes, integrity & good workes of the Church, not the viſibility thereof, vntounto all perſons, & at all times.
4 As for the ſuppliants Dilemma: The vnknowne companie did, either profeſſe their faith, and refuſe to communicate with the falſe Church, or they did not. If they did profeſſe their faith, and refuſe to communicate with the other, thē was it not inviſible: If they did not profeſſe their faith, nor refuſe to communicate with the falſe Church, they could not be the true Church, &c. I anſwere.
4 I. If they did not profeſſe their faith, &c: they could not be the true Church. Here the Suppliants meane publike profeſſion, and open refuſall; we deny this Poſition, & indeed they can never proue it. By their reaſon, this is a good argumēt; Thoſe ſeaven thouſands which bowed not their knees vntounto Ball, either profeſſed their faith, or did not: If they did profeſſe it, how could not Elias ſee them? If they did not profeſſe it, then they were not the true Church: and yet who ſeeth not the vanity of it?
5 II. They adde, That vnknowne company cōmunicated with the falſe Church. I marvel how the Suppliants know this! Go to, let vsus vrge them with a Dilemma, ſeeing they affect ſuch kind of arguing ſo much. I that company was vnknowne; hovv know they what they did? If they were not vnknowne, but profeſſed openly; then what hauehave they to obiect?
6 The Chriſtian Reader may read, in the 8. and 9. Chap. of the Prophecie of Ezechiel, concerning thoſe faithfull people that mourned and cryed for the abominations that were committed in Hieruſalem; how the Lord cōmaunded to ſet a marke on their forheads, leaſt they ſhould periſh; & learne thence, that the Lorde wanteth no meanes to vindicate and ſaue his Church from deſtruction, even in time of greateſt calamity.
Reaſon of Religion. 32 32. REASON OF RELIGION.
A Religion, in whoſe largenes & ſpreading amplitude over the whole world, the predictions and promiſe of our Saviour areaTheſe predictions are not verified in Popery, but in true Chriſtianitie. verified, not can take their truth and verification in any other ſect or doctrine that ever was, or is at this day on earth. This Goſpell of the kingdome (ſaith our Saviour) ſhall bee preached in the whole worlde for a teſtimony to all Nations. Mat. 24.14. And by the pen of another Evangeliſt, That penance ſhoulde be preached in his Name, and remiſſion of ſinnes vntounto all Nations. Luk 24 47. And our Lord alſo compared this his Goſpell to a Muſtard ſeede, one of the leaſt of all ſeeds in the beginning, but whē it is growne, it maketh great boughes. ſo that the birds of the aire (that is, as Expoſitors interprete, the greateſt Powers, and the moſt wiſe of the world) come, and dwell vnderunder the ſhadow thereof, Mat. 13.31. Mark. 4 32. making their reſidence, happyneſſe, and reſt therein: A reſemblance, & predictions, which cannot agree or fall in with anybAn evident vntruth. other religion, ſaue only with the Catholike Romane Religion, and with this very fully, as the particulars precedent, and ſubſequent doe cleerely demonſtrate.
Reſolution of the 32. Reaſon.
Popiſh Religion is that which is spread over all the world.
Ergo:
Popiſh Religion is true and to be tolerated.
ANSWERE.
1 THis reaſon is the very ſame with the 29. and is there anſwered.
2 Thoſe predictions which the Suppliants ſpeake of, doe belong only vntounto our Church. For wee profeſſe that very ſame doctrin, which the Apoſtles preached vntounto the whole world. Many Kings great Powers and infinite Wiſe mē are profeſſours of our Religion. Yea our religion at this inſtant is much more diffuſed abroad then Popery is: For we ſee that moſt kingdomes and countries in Chriſtendome hauehave ſhaken of the yoke of Popery: yea there is no Province nor Citty in Europe, but there are therein very many who are addicted vntounto the Goſpell of Chriſt, diſclaime Popery, and profeſſe the ſame religion that we doe.