The Buckler of the Faith, Part · Article 27

The Buckler of the Faith · Part · Article 27

p. 261THE XXVII. ARTICLE. Of the Church.

Neuerthelesse we beleeue, that it is necessary for vsus carefully and with great prudence to discerne which is the true Church, because the title thereof is by many falsly vsurped. We say therefore (according to the word of God,) that it is the assembly of the faithfull, which agree and consent to follow the same word, and the pure religion which dependeth thereon; and which p. 262profit therein all the time of their liues, increasing and strengthening themselues in the feare of God, and proceeding forward in godlinesse; who though they striue neuer so much forward, yet they hauehave need to pray for the remission of their sinnes. Howbeit we deny not but that among the faithfull there are hypocrites and reprobates, whose wickednesse cannot take away the name of the true Church.

ARNOVX.

Section. 92 It is to put the Church cleane out of sight, when they giuegive it those markes that are as much or more obscure, and lesse easie to be knowne then the Church it selfe: describing it by those signes which betweene vsus and them are specially in controuersie: that is, to whom belongeth pure religion, and who is the Possessor of the word. Wherein they fall into the vice or fault of the circle so much blamed in Logicke, as if they should say, Which is the true Church? That which hath pure religion. Which is pure religion? That which is in the Church. By this I know no more then I did before. Which is Peter? It is Blittry. Which is Blittry? It is Peter. This is the circle wherein they couertly hold themselues, against those that with reason blame them for being gone out of the Church, by the gate of apparences and shewes of the word of God.

Of the word Church, and the significations thereof.

MOVLIN.

Our aduersary fats himselfe with the question of the visibility of the markes of the Church, with most pleasing eloquence, and that which serueth onelyonly for quicke spirits. To looke better into this matter, it is necessary for vsus to vnfold the ambiguitie of the word Church.

The word Church, is a Greeke word, which signifieth an p. 263assembly, and which belongeth as well to the assemblies of infidels as of the faithfull. In the 26. Psalme, verse 5. according to the vulgar translation it is said,Odiui Ecclesiam malignantium. I hauehave hated the Church of euill doers. And Acts 19.32. the assembly of the Pagans crying, Great is Diana of the Ephesians, is called the Church. Vse hath brought in a custome, that the assemblies of Christians are called Churches, and thereby were distinguished from the Synagogues of the Iews, although these two words hauehave all one signification.

Then to restraine our selues to the sence wherein this word Church is taken among Christians, I say, that this word Church in the Scriptures is taken diuers wayes. Sometimes the Church is taken for the whole body and assembly of the elect, and those that are predestinated to saluation, whereof some are already triumphant in heauen, others militant here on earth; the rest not yet borne, but in the counsell of God are enrolled and registred to fight in Gods warre in future time, and ordained to obtaine the victory. Saint Peter in his 1. Epistle 2.9. calleth it a chosen generation. And because the Scripture saith, that the elect are written in the booke of life, and that their names are written in heauen, the Apostle, Hebr. 12.32, calleth it, The assemblie and congregation of the first borne, which are written in heauen. Iam in corpore Christs nō sunt quod est Ecclesia, quoniam non potest habere Christus membra damnata.This Church by the Apostle is often called the body of Christ, and by consequence, false, hypocriticall, and prophane Christians are no part thereof: for the body of Iesus Christ hath no dead members, nor men cast off by God, as Saint Augustine in his 21 chap. 2 booke against Cresconius teacheth. And in his 5 booke, chap. 27 of Baptisme, he saith,**Numerus ergo ille iustorū, qui secundùm propositum vocati sunt de quibus dictum est, Nouit Dominus qui sui sunt, ipse est hortus conclusus, &c. That the same Church which is spoken of in the Canticles, the garden enclosed, that sister and spouse &c. is the number of the righteous, which are called according to Gods decree, of whom it is said, The Lord knoweth who are his. For he that is a member of the body of Christ, cannot be a member of the diuell. This Church is the spouse of Iesus Christ, to the which he hath ioyned himselfe, that he might make it a glorious Church, without spot or wrinkle, to the end, that it should be holy and vnreprou…able, Ephes. p. 2645.27. Those that are of this Church, as long as they are here on earth, are visible as they are men, but not as they are elected, for election is not discerned by the eye, but is charitably presumed vponupon by profession of faith, and by good workes. Out of this Church there can be no saluation.

Sometimes by the word Church the Scripture vnderstandeth all the assemblie of those that make professiō to be Christians. That is the vniuersall visible Church, which is composed of diuers particular Churches; as in the Apostles time, the Churches of Corinth, Rome, Thessalonica, and the seuen Churches spoken of in the 2 and 3 of the Apocalyps. Of these particular Churches some are purer then others, and some so impure that in them a man cannot be saued, specially when idolatrie is maintained, and the doctrine of the benefite of Christ wholly corrupted therein.

This vniuersall visible Church is that which the Apostle 1. Tim. 3.14 calleth, the pillar and ground of truth, because the dutie thereof is, to vphold and maintaine the diuine truth against all those that seeke to corrupt and suppresse the same. Which also is the dutie of eueryevery particular Church. And there is no particular Church which is sound in faith, but it is a pillar, and ground of the truth.

When we say, that out of this vniuersall visible Church there is no saluation, we vnderstand that no man can be saued which separateth himselfe from the communion of the vniuersall Church, and liueth apart, without ioyning himselfe to any flocke. Neuerthelesse, if any man should be excluded out of the communion of the Church, by an vniust excommunication; or if any man seeking to become a Christian, and beleeuing in Iesus Christ, is preuented by death before he can be baptized, we do not beleeue that such a man is excluded from saluation. So that as well by our Confession, as also by that of our aduersaries, in this maxime (that out of the visible Church there is no saluation) there are some exceptions to be made.

Touching particular Churches, there is not one of them, whereof (to be saued) we must necessarily be a member. If p. 265the Church of Rome were without error, yet a man might neuerthelesse be saued out of her. Those that shall liue in other particular Churches where the Gospell is purely preached, shall not be without saluation, although they had neuer heard of the Romish Church, because it is but a particular Church.

Besides these three significations of the word Church, the Scripture sometimes vnderstandeth the people to be the Church, without comprehending the Pastors of the Church therein; as when Pastors are commanded to feed the Church, Acts. 20.28.

Sometimes also by the word Church, the Pastors onelyonly are vnderstood, as in these words, Tell the Church, Matth. 18.17. For Iesus Christ will hauehave the partie offended, to go to the Pastors of the Church, to take vp the matter.

The conclusion of all this is, that the word Church in the Scripture is taken:

1 Sometime for all the assemblie of the elect.

2 Sometime for the vniuersall visible Church.

3 Sometime for a particular Church.

4 Sometime for the people onelyonly.

5 Sometime for the Pastors onelyonly.

These diuers significations of the word Church, are necessarie to be remembred, for that in the ambiguitie of the word the error lieth hidden, and slippeth into it like a snake into brambles & briers. And our aduersaries expresly studying to confound this matter, take all those fiue significations for one, & as often as the Scripture speaketh of the Church, they will alwaies hauehave it to be vnderstood of the Church of Rome. Sometimes also by the Church they vnderstand the Pope only as Pope Innocent the third did, who attributed the controuersie betweene Philip Augustus king of France, and Iohn king of England, to belong vntounto himselfe, because in the Gospel it is said, Dic Ecclesiae. In the chapter, Nouit. Extra. de Iudicijs. And Cardinall Bellarmine in the second book of Councels, 19 chap. saith, The Pope should tell it to the Church, that is, to himself.

But specially in the question which M. Arnoux propoundeth touching the visibilitie of the Church, these distinctions are p. 266necessarie, to the end that when men speake of the visible Church, they should not produce those places of Scripture that speake of the Church of the elect, which is not discerned by the eye. To the end that when we speake of the iudgements and decisions of the Church, we should not speake of the Church of the elect, which is neuer assembled to decide any causes. And to the end that no particular Church should call it selfe vniuersall, as if all the rest were nothing, or were no Churches but by her permission.

So when men aske which are the marks of the true Church, our intent is not to speake of the Church of the elect, which hath no markes discernable by the eye. God knoweth who are his 2. Tim. 2.19. He sealeth them hy his Spirit vntounto the day of redemption, Ephes. 4.30. and giueth them the white stone spoken of in Reuelation, 2.17, which is the testimony of the Spirit of adoption which witnesseth with our spirits, that we are the children of God, Rom. 8.16. But this witnesse is secret, and not exposed to the sight of man.

I say more, which is, that when we dispute of the markes of the true Church, we speake not of the vniuersall visible Church, the markes whereof are without question. For the marke which discerneth the vniuersall visible Church from the Iewes, Turkes, and Pagans, is the profession of Christianitie, and the sacrament of Baptisme. Then the disputation is touching the particular Churches: for that, there being diuers particular Churches disagreeing among themselues, we seeke those markes whereby the true Church, that is, the pure, and orthodoxall Church (wherein a man may be saued,) is discerned from the impure, wherein there is no saluation. For by this word, true Church, we must necessarily vnderstand the pure and the sound Church. For otherwise an hereticall Church may be called a true Church, euen as a man that hath a canker, or a plague sore, is yet a true man.

p. 267Whether the Church is visible, and to whom it is visible.

Section. 93 Then to come to M. Arnoux, which accuseth vsus that we put the Church out of sight, he saith it without proofe, and our Confession saith nothing thereof. But on the contrarie we know that there hath alwaies bene, and shall be a Church visible in the world. But we must know how, and to whom it is visible. For it is one thing to see the Church, as an assemble of men calling themselues Christians; and another thing to see it to be a true and a pure Church, wherein a man may be saued. Those that are out of the Church, as Turkes and Iewes see the Christian Church as we see a company of men, but see not whether it be good, and whether in it a man may be saued, which is the sight and the knowledge which we seeke for, that we may ioyne our selues thereunto. Infidels see the Church, as the incredulous Iewes saw our Sauiour, without knowing that he was the Sauiour: and as a yong child sees a Mathematician without knowing what the Mathematicians are.Videmus coetū hominum qui est Ecclesia, sed quod ille coetus sit ipsa vera Christi Ecclesia non videmus. As Bellarmine in his 15 chapter of the third booke of the Church confesseth. Where neuerthelesse he slandereth vsus, and imputeth to vsus, that we do not acknowledge any visible Church.

Thereby it appeareth, that no man seeth or knoweth the true Church but those that are members thereof, or that after sufficient instructions hauehave determined to enter into the same. If the vniuersall Church were reduced but to twelue men onelyonly, yet it should be visible to those twelue. On the contrary, if the Christian Church should containe and possesse the halfe of the world, the other halfe continuing in infidelitie, should not see that to be the true Church, and would not know it to be an assembly of the faithfull.

As touching this superficiall sight whereby those that are out of the Church, see it and know not whether it be a true or a pure Church, if one should aske whether the Church ought in that sort to be visible to all men in the world, & at all times, the question is easie to be answered. For it is certaine, p. 268that the Christian Church began first in Iudaea, at which time it was not visible in France, nor in Denmarke. Before the Portugals and Spainards sayled into the Indies, the Romane Church was not visible to the west Indians. And there are alwaies more Pagans then Christians in the world, and an infinite number of people that hauehave not once heard speaking of the Christian Church.

And to rise higher, was the Church visible then when Abraham was yet in Vr in Chaldea, lying in his fathers house, which was an idolater? as it is said in the 24 chapter of Iosua. Was the Church visible vntounto the Infidels, when the Israelites were in Aeygpt, and there serued the Infidels? as it is said, Ezech. 20.7. and 8. Was the Church visible to the Infidels in the time of king Achas and Manasses, when those kings made the Temple to be shut vp,2. Chron. 29.6.7.2 Chr 29:62 Chr 29:7 and when no continuall sacrifice was made, and that Idols were in eueryevery towne, when Vrias the high Priest placed a Pagan altar in the Temple? But where shall the Church be visible to those that are out of it, where all the earth shall follow the beast? Apocalyps. 13.3. and when the time shall come whereof our Lord Iesus Christ speaketh, Luke. 18.8, saying, But when the Sonne of man commeth, shall he finde faith on the earth? Shall the Church be visible to infidels, in whose time our aduersaries say that Antichrist shall abolish the continuall sacrifice, that is, the Masse, if you will beleeue them?

To be short, it is an euident and visible thing, that the Church of God is not alwayes visible to all men: but alwaies visible to those that are members thereof.

Of the true Markes of the true Church.

Section. 94 Touching the markes of the true Churches, that is to say, the markes whereby we may discerne a true, orthodoxall and a pure Church, from an hereticall and an impure Church, our Confession in that Article putteth no other marke but the word of God purely preached; vnderunder which word we also p. 269comprehend the pure administration of the Sacraments: because the right and true vse of them is prescribed in the word of God. Wherein we speake according to Iesus Christ, who in the 8.31. and 10.27. of Saint Iohn, giueth no other marke to discerne his sheepe, and those that truly are his disciples, but onelyonly to heare his voyce, and to perseuer in his word; If ye continue in my word, ye are verily my disciples, Iohn 8.31. The sheepe heare the voyce of the shepheard, and follow him; for they know his voyce, and wil not follow a stranger. And say that the word of God did not so expressely speake thereof, yet it is certaine, that we must be voyde of common sense, if we cannot conceiue, that to discerne a pure Church from an impure, there is no other meanes then to see whether it agreeth with the rule of puritie, which is the word of God. As to know whether a Line be straight, we apply it to a straight Rule.

But that displeaseth M. Arnoux, because (in his iudgement) this marke is obscure, and as hard, or hardlier to be knowne then the Church; and that it is the same whereof we dispute, that is, to whom belongeth pure Religion, and who possesseth the word. For he presupposeth, (and with reason) that the markes to know a thing by, ought to be plainer and easier to know, then the thing which we know by those markes.

Then the question is, which of these two things is easiest to be knowne, either true faith and Religion, or the true Church

Besides the places of Scripture before alledged, which will hauehave vsus to know the true sheepe and disciples of Iesus Christ, that is, if they hearken to his voyce, and keepe his word; reason giueth vsus a demonstratiue proofe, grounded vponupon this maxime, that definitions and expositions of things ought to be clearer and better knowne then those things which are expounded or defined. Now the definition of the true Church is, that it is the assembly of true beleeuers. Then before we can know which is the true church, we must know who are true beleeuers, and by consequence, which is true p. 270faith. Now if we will define the Church as Bellar. doth, which is, that the Church is the assembly of those which are ioyned together by confession of the Christian faith; we must necessarily know what is true Christian faith, before we know the true Church, seeing that true faith is a chiefe point whereby to define the Church. From thence also it followeth that we must know Iesus Christ, that is, his nature and office, before we can know the true Church; for that faith in Iesus Christ, is of the very definition of the Church. But see here a Iesuiticall Doctor, that will hauehave vsus to know the true Church before we know the true doctrine: and by consequence, before we know Iesus Christ. Which is a strange conceit, to imagine that a man may know which is the true Church, without knowing Iesus Christ; and who are true beleeuers, without knowing true faith.

Adde hereunto, that it is necessarie to know and to be instructed in the word of God, before we can discerne the true Church, seeing that by the word of God onelyonly we know that there must be a Church in the world. By the which, God who declareth vntounto vsus, that his will is that there should be a Church, declareth also what manner of Church he would hauehave it to be, and giueth vsus markes to know it by.

Our Aduersaries themselues vnwittingly say the same, as often as they alledge the Scripture for themselues, & ground the authoritie of their Church vponupon the testimonies of the word of God. For thereby they presuppose, that the knowledge of the contents of the Scripture is necessarie, before they can know whether they hauehave the true Church, seeing they ground their Church vponupon the Scripture.

Adde hereunto, that there being diuers contrarie Churches, and but one word of God contained in the Scriptures; and acknowledged by all the Churches in the world; an infidell that would become a Christian, but is in doubt to which Church he should yeeld himselfe; cannot determine thereupon, but by beginning with the knowledge of that which all Christians receiue and embrace, which is the holy Scripture.

p. 271And I cannot conceiue how in this doubt, which Church is the purest of all, it is possible to take any other marke or any other direction then the rule of puritie, which is the word of God. And that if there were any one, who before he had any knowledge of true religion, met with or found out the true Church, and ioyned himselfe with the good flocke, I say that such a man, as long as he is so, is not a true Christian. He is like a blinde man that layeth hold on the first man that reacheth his hand vntounto him. Such a man hath no heresies, because he hath no knowledge, and by consequence, no faith nor pietie. He deriueth his Religion from his birth, or from custome, or from the concourse of ciuill affaires. If he were borne in an other countrie, or if the State should alter and be changed, he would hauehave another religion: he followeth the true Church, without knowing whether it be the true Church, and is a Christian, and knowes not Christ.

Reade all the historie of the New Testament, and you shall neuer finde, that any man did acknowledge the true Church, before he was instructed in the doctrine of the Gospell. But on the contrary, we see that the Apostles preached Iesus Christ, and the doctrine of Saluation, and that the people by beleefe in that doctrine ioyned themselues to the Church, without making any other enquirie touching the markes of the Church.

If men hauehave maliciously made difficulties touching the knowledge of the true doctrine, that ought not to be imputed to the obscuritie or incertainty of this Marke, but to the malice of men. For all difficulties laid aside, that which resteth cleare and manifest in the holy Scripture, hauing no need of interpretation, is sufficient to saluation. And besides that, they are difficulties which men may auoyde, and whereupon we must craue the aide and assistance of God, which he hath promised. But to know the true Church before we know the true doctrine, it is not onelyonly difficult, but also impossible. For, how shall I know whether this Church is a true Church, and pure in faith, if I know not what the puritie of true faith is, nor what true doctrine is?

p. 272This appeareth by the impossibilitie and absurditie of the markes which our Aduersaries propound, whereby to know the true Church.

Of false Markes to know the Church: and first of the title of Catholike.

Section. 95 The first marke of the Church, they say, is, that she is Catholike. If by Catholike they vnderstand a sound opinion, right faith, and true beleefe, as the ancient Fathers often take that word, who for that cause speake of Catholike churches in the plurall number, we willingly allow and receiue that for a marke: for it is the same that we say, that the purity of doctrine is the onelyonly marke of the true Church.

But if by Catholike they vnderstand Vniuersall, then that marke is false, and contrary to common sense. For seeing that the quarrell is betweene particular Churches, is it not a contradiction against themselues, to seeke among particular Churches, to hauehave that to be the best which is not particular, but vniuersall? So in the disputation betweene the Greeke and the Romane Churches, how should I know that the Church of Rome is vniuersall, seeing that there being a Greeke Church, it is a proofe that the Church of Rome is not vniuersall? And the Greeke Church also calleth it selfe Catholike, and the Patriarch thereof for aboue 900. yeares together was called Vniuersall. This disputation betweene particular Churches, to know to which of them the title of the Vniuersall Church b…longeth, hath no better grace, then if Asia, Affrica, and Europe, which are parts of the vniuersall world, should dispute among themselues to know to which of them the title of Vniuersalitie belongeth. Time was, that the Churches of Syria and Aegypt, &c. agreed with the Church of Rome: then all those Churches were called Catholikes, that is, Orthodoxall, and following the faith which ought to be vniuersall. But neither the Syrian, nor the p. 273Aegyptian Churches called themselues Romane: but all of them together called themselues, The Vniuersall Church.

Of Antiquity.

Section. 96 They also produce Antiquity for a marke of the true Church. If they vnderstand that that Church is the true Church whose doctrine is most ancient of all, and that doctrine which is conformable to the Apostles times, we allow of that marke; and by it the Church of Rome will lose her suite, which hath made a thousand new additions, and eueryevery age increaseth them, all tending to the aduancement of the Papall Empire. For it was requisite to hauehave great alteration in religion, to bring to passe that the Bishop of one towne should become the earthly Monarch of all Christendome, and to surpasse the greatest Kings of the world in riches. Is it to be found, (I speake not of the vniuersall Church) that any particular Church in the first ages of the Church did exclude the people from the participation of the chalice? or that read the Scripture to the people in a language which they vnderstood not? or that hath forbidden Christians to reade the holy Scriptures without speciall licence? or that made pictures and representations of the Trinity? or that worshipped Images? or that called the virgine Mary Queene of heauen, and Lady of the world? or that beleeued that the Pope can dispose of Emperours and Kings? or that the Pope hath the superabundant satisfactions of Saints in the treasury of the Church, and that he can draw soules out of Purgatory? or hath adored the host with the diuine worship called Latria? Where is the least mention made in all Antiquity of the Romish Indulgences, of pardons of 800000 yeares, of holy graines, and of rosaries? of the least mention of the Court of Rome, of Cardinals, of the order of begging Friars? of praying to God without vnderstanding what a man saith? and that Bishops ought to take oathes of allegiance to the Pope, p. 274vponupon their admissions? Herein our aduersaries hold their tongues, and say nothing, and by their silence accuse Antiquity to be ignorant of religion.

Besides that, a doctrine cannot be called ancient, which hath not bene so from the beginning. As copper by age will neuer become gold, so a lie, will still be a lie notwithstanding Antiquity: there is no prescription against God and his word. And as shamelesse women, the older they grow the impud…nter they are, so vntruth is more dangerous by processe of time, because it still taketh more roote. We dispute not by yeares, but by reasons; and that which at this day is called ancient, was once new. Let them tell me how many yeares are required to authorise a doctrine.

I say more, that the oldnesse of a chaire, is a presumption that there is something to be mended, seeing that from the time of the Apostles, corruption then began to creepe into the Church, and that Saint Paul saith, that in his time the mysterie of iniquitie began to be hatched, 2. Thes. 2.

Of Succession. The third Marke.

Section. 97 Aboue and before all others, they make account of a lineall Succession, continued from the Apostles times. This marke might hauehave serued once, in the ages next ensuing after the Apostles, when all the chaires erected and set vp by the Apostles, agreed together, and when the Succession was short, and the memory of the beleefe (holden by the Bishops after the Apostles times) fresh. But now this marke is vnprofitable, because of the length of so many ages, and the confusion and contradiction of Histories, but specially because the chaires which draw their successions from the Apostles are now in discord and separated from communion. Among the which that of Rome which seeketh to draw her succession from Saint Peter, is condemned by the rest of the chaires, which also draw their Succession from Saint Peter, that is, by the Church of Antiochia, and of Alexandria; among which p. 275the Church of Rome is the newest and the most corrupt, and condemned by all the rest. So that if we should stand vponupon the succession of chaires, it will be hard to range it to the Church of Rome.

If the succession of chaires since the Apostles times be a marke whereby ignorant people should know the true Church, how is it possible that plaine countrie people, artificers and women should know this succession, which is learned onelyonly by reading of the Greeke and Latine Fathers, the length and obscurity whereof wearieth the wisest men, and which oftentimes contradict themselues?

Adde hereunto that the pretended succession of the Pope, is partly broken off by heresies which hauehave defiled that chaire, & by schismes which hauehave oftentimes cut off the line of that pretended succession and neuer was knit againe, as we hauehave proued in the booke of the Vocation of Pastors.

Adde hereunto, that the doctrine of the Church of Rome, is contrary to Saint Peters doctrine. The succession of the chaire, without succession of doctrine, is rather a subuersion of the chaire then a succession. We shall not be iudged by chaires at the latter day, but by the rules of the word of God. Chaires speake not, but men speake, who not onelyonly speake lies in chaires, but also makes vse of chaires to tell lies, and seeke to authorise lying by the dignity of chaires and by succession. They make a chaine of sand which cannot bind mens consciences. They shew a list of Popes in print, without shewing whether the last of them are of the same religion that the first were. It is a succession in persons, and a contrariety in faith. Those hauehave not the succession of Saint Peter, Non habent haereditatem Petri, qui fidem Petri non habent.which hauehave not Saint Peters faith. So saith Saint Ambrose in his first booke and sixt Chapter of Penitence.

Of perpetuall Continuance. The fourth pretended Marke.

Section. 98 They also bring perpetuall continuance for a marke. If this p. 276marke be good, diuerse Churches planted by the Apostles were false Churches, seeing they hauehave ceassed to be Churches. And there are diuers Churches which the Church of Rome calleth heretickes and schismatickes, which hauehave continued euer since the Apostles time, and yet to this day continue. But for that the finall continuance of a Church cannot be seene but at the end of the world, I would aduise that the determination of this question should be put off vntill the end of the world. For some Church may flourish now, which within short time may hauehave an …nd.

Of Multitude. The fifth Marke.

Section. 99 Our aduersaries place Multitude and greatnesse of number among the markes to discerne the true Church. This marke makes vsus euidently see and perceiue, that our aduersaries seeke the markes of a particular Church. For as touching the vniuersall Church they confesse that it is but small in number, in respect of the Pagans and infidels. But there being many particular Churches which contend together they will hauehave the greatest to be the best. Now there is no colour to make that a marke of the true Church, wherein the true Church is surmounted by Mahumetans and Pagans: and much lesse apparence that to know the true Church we must hauehave a rope to measure the length and breadth of it: or to number the persons, in stead of propunding the rules thereof. By this reason, of two small heretical Churches, the lesse shall alwayes be the worst. And when the ten tribes which made three quarters of the land of Israel, reuolted in Roboams time and became idolaters, they were to be followed. By this account Iesus Christ misreckoned himself when he called his Church a little flock, Luk. 12.32. and when he will hauehave vsus to go in at the narrow gate and straigh… way wherein but few do enter, because the wide gate & broad way whereat many go in, leadeth to perdition, Math. 7.13. and when the high Priests and the Doctors, p. 277and the greatest part of the people held with the Pharisies, the Iewes should hauehave rather followed the Pharisies then Iesus Christ. There was a time when the Greeke Church was at discord with the Romane Church, at which time it was greater then the Romane, and had the power of the Empire to vphold it. The holy Ghost foresheweth that a time shall come, when all the earth shall follow the beast. Reuel. 13. To be short, these people for a marke of the true Church, take the multitude which the Scripture placeth on the false Churches side, as if one should set painting and powders for markes of chastitie, and to be without bookes, for a marke of knowledge.

In the second booke of Theodorets Historie, Liberius Bishop of Rome, speaking to the Emperor Constantine, that vpbraided vntounto him that he was alone, said, Although I am alone, the cause of faith is not the weaker. And Gregorie Nazianzen in his oration against the Arians saith, What are they that vpbraid vsus with our pouertie? which define the Church by multitude, and despise the little flocke? As they hauehave the people, so we hauehave the faith; they hauehave gold & siluer, we hauehave faith and doctrine: this is our condition.

Of Miracles. The sixt pretended Marke.

Section. 100 Of the same nature are Miracles, which they also make to be a marke of the true Church, which Iesus Christ in the later times makes to be markes of the false Church, saying, that There shall arise false Christs, and false Prophets, and shall shew great signes and wonders, to seduce (if it were possible) the very elect, Matth. 24.23. And Saint Paul saith, That the sonne of perdition shall come with all power and effectuall working of Sathan, and signes and lying wonders. 2. Thessa. 2.9. Many shall say vntounto Iesus Christ at the latter day, HaueHave we not by thy name prophesied? and by thy name cast out diuels? and by thy name done many great workes? And then Christ shall say vntounto them, I neuer knew you, depart from me yee that worke iniquitie, Matth. 7.22.23. So in p. 278Tertullians time heretickes boasted and bragged that they wrought most miracles.Lib. de praescrip. cap. 44. As the miracles done at the publication of the law, did still serue to authorise the law after miracles ceassed in Israel; so miracles done in the publication of the Gospell by Iesus Christ and the Apostles, do yet serue to authorise the Gospell, although miracles hauehave ceassed. When king Iosias openly shewed the booke of the Law which had bene suppressed, 2. Chron. 34. he had no need to do any miracle, because he shewed no new thing. An euill and an adulterous generation seeketh a signe. Matth. 12.39. It belongeth to the Church of Rome to do miracles, because she propoundeth new doctrine. But what miracles doth she, and when? They are miracles oftentimes condemned of falsehood, and punished by iustice. Miracles onelyonly wrought to driue out diuels, wherein the fiction is very easie, and wherein Sathan taketh pleasure, makes himselfe sport, & coming forth of set purpose to authorise a lie. And yet that is neuer done before vsus, for in the presence of a man which feareth God, and bele…ueth in Iesus Christ, Sathan loseth his credit.

Of Vnitie, the seuenth pretended Marke.

Section. 101 They also giuegive for a marke of the Church, that it is one. Which is a pleasant and most certaine marke. For there is nothing in the world which is not one; eueryevery horse is one, & eueryevery tree is one, and the Sunne is one. By this meanes they giuegive vsus a thing to be a mark of the Church which agrees also to an egge or to lettuce. If by this word one they vnderstand vnited and liuing in concord with all the Churches in the world, the Church of Rome shall not be the true Church, for it is at controuersie with her neighbours. And there would be no true Church in the world, because it is impossible to agree with all Churches: and Christian religion should be false, because it is deuided in sects and heresies Or if by this word one they vnderstand vnited in it selfe, and hauing no discord within it, this vnion belongeth not to the Church of Rome, p. 279wherein there is a great debate touching the principall point of religion, that is, which is the head and soueraigne of the Church, the Pope or Councels. For there can be no greater nor more important a quarell in any State, then to dispute and make question to whom the soueraigenitie belongeth. Also vponupon the question whether the Pope may dispose of and command kings to be slaine, whereof there are infinite bookes on both sides written. And to speake of particular men, you shall hardly finde two men which in all things agree together, one is content to pray vntounto God without calling vponupon Saints, another beleeues not Purgatory, another mocks at pardons, another imagineth a manner to participate in the body of Christ otherwise then his Church beleeueth. But so a man will go to Masse, and allow of the Popes authoritie, all this is tollerated. In the meane time the Councell of Trent excommunicateth all those which disallow of any of the points of the Romish Churches doctrine. In such manner, that there are not any persons found in the Church of Rome, which are not excommunicated by the generall iugdment of their Church. He that would take the paines to reade the bull De Coena Domini, which the Pope publickly pronounceth and thundreth out eueryevery yeare on Thursday before Easter, shall find, that the French kings and their Courts of Parliament, and the most part of French men, are therein excommunicated and made as blacke as a coale, by the strongest & most solemne excommunication which is pronounced in the Church of Rome. And if it were not for the great profits and riches which knit the parts of this body together as twins with different heads, but tyed together by the bellies, we should soone see this great body of the Church of Rome scattered and dispersed.

On the contrary, there are many hereticall Churches, whose bodies are ouer strongly vnited, and whereof the members liue peaceably together. As the Turkes, enemies to Christians, who hauehave a very great Empire, neuer disputing among themselues of any points of their religion.

It is nothing to the purpose to tell vsus, that we are at variance p. 280with the Lutherans and the Anabaptists, for the Church of Rome also is at variance with them: Nor to serue their turnes against vsus with those arguments which the Turkes & Iewes vse against the Church of Rome with the like reason, which obiect against her, that she agreeth not with so many Christian churches. Discord with other churches is no proofe of error, but contrariety to the word of God. But where truth is, Sathan seeketh to raise trouble. Adde hereunto that there are many Churches which men thinke to be at discord with vsus, which neuerthelesse agree with vsus touching the ground and the essentiall parts of piety, and the meanes to attaine to saluation.

Of Holinesse. The eighth pretended Marke.

Section. 102 Lastly, they put holinesse for a marke of the true Church. If they vnderstand holinesse of manners, the Church of Rome doth not attribute this praise and commendation vntounto her selfe, but willingly confesseth the enormitie of her vices. If they vnderstand her holinesse to be in doctrine, we willingly allow of this marke. For that holinesse is no other thing but purity in doctrine.

Which also ought to be said touching the title of Apostolicall, for that is the Apostolicall Church, which followeth the doctrine of the Apostles. Many Churches founded by the Apostles, striuing to hold the chaire, hauehave lost the doctrine.

Of the Circle in disputation.

ARNOVX.

Section. 103 Whereby they fall into the fault of the Circle blamed in Logicke. Which is the true Church? That which hath true religion. Which is pure religion? That which is in the Church. I know as much p. 281now as I did before. Which is Peter? It is Blittry. Which is Blittry? It is Peter. Behold the Circle wherein they couertly keepe thēselues, against those which with reason blame them to hauehave gone out of the Church by the gate of apparences of the pure word of God.

MOVLIN.

Aristotle in the second book Priorum Analyticorum, 5. chapte…, speaketh of a circulary syllogisme, which is made when after a man hath made one syllogisme he makes another, wherin the conclusion of the first syllogisme becomes one of the propositions, which ioyned with the other proposition conuerted, the conclusion which followeth is no other thing but the proposition of the first syllogisme in place whereof the conclusion was set. Whereby it appeareth that M. Arnoux vnderstands not what a circle in Logicke is: for eueryevery circle is composed of syllogismes, but this circle which M. Arnoux giueth vsus, is not a syllogisme. Who is Peter? It is Blittry? Who is Blittry? It is Peter. Which are words of some shew, and a conception fit for the Court, where mens spirits are polished. This Doctor discerneth not what difference there is betweene a circular syllogisme and a conuertible proposition: and yet in giuing vsus a conuertible proposition, he conuerteth it very vnfitly. The conuertible proposition which he propoundeth, is, The true Church is that which hath true religion. Let vsus see how he conuerts it: which is thus: Pure religion is that which is in the Church. This is not to conuert but to peruert. To conuert it truly, he should say, Pure religion is that which hath the true Church, which should be an absurd proposition: whereby it appeareth, that falsly for a conuertible proposition, he putteth one which cannot be conuerted without spoyling. Therefore he hath in such sort wrapt and intangled himselfe in this circle, that he himselfe is taken therein, as one that hath failed in his coniuration. And his conception of Peter, Blittry, and of Blittry Peter, hath no more conceit, then his imaginary circle. He also teatheth that the sensible properties of a subiect, and conuertible p. 282with that subiect, do not ceasse to be markes whereby to know the subiect. As in these propositions, EueryEvery horse neigheth, EueryEvery fire burneth, EueryEvery Adamant stone draweth iron to it. Then let him not thinke it strange, if the pure preaching of the word be a marke of the true Church, and yet conuerteth with the Church. Of two conuertible termes the one is ordinarily more knowne then the other, and a man may make vse of the one, to make the other knowne.

Of the Church, and of the Markes.

ARNOVX.

Section. 104 Places of Scripture noted in the margent of the Confession, Ephe. 2.20. Being built vponupon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe cornerstone. And 4.11.12. He therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers: for the repairing of the Saints, for the worke of the Ministerie, and for the edification of the bodie of Christ, and 2. Timothy 3.15. That thou hast knowne the holie Scriptures of a childe, which are able to make thee wise to saluation, through the faith which is in Christ Iesus.

By all these places we see that the Apostle goeth on distinguishing all the bodie, and the buildings of the Church, in her members and peeces, the better to instruct vsus touching the diuersities of graces, the ordaining of charges, and the intent which God had in the establishing of so faire a Monarchie. But he saith nothing of giuing puritie of the word, nor the puritie of religion for markes of the Church, for that such things ought rather to be knowne by the Church, which makes vsus know them.

MOVLIN.

Of these three places, the first is very fit to proue that p. 283which our Confession saith, which is, that the true Church is that which conformeth her selfe to the word of God. For, whosoeuer groundeth himselfe vponupon the Prophets and the Apostles, of necessity will conforme himselfe to their words, and will follow their instructions. And note, that there Saint Paul speakes of the body of the Church, which he likeneth to a building, saying, In whom all the building coupled together, groweth vntounto an holy temple of the Lord. Thē if the Church be grounded vponupon the doctrine of the Apostles, the doctrine of the Apostles must go first; and that as the true Church is grounded vponupon the doctrine of the Apostles, so the knowledge of the true Church, should be grounded vponupon the knowledge of the Apostles doctrine.

The second place also is very fit for the same purpose: for God hath not ordained Prophets, Apostles, and Euangelists, to any other end, but that we should follow their word; and this subiection of the faithful consenting to obey their word, is that which ma…eth the assembly of the Saints, and the building of the body of Christ which is the Church.

The third place is very pertinent and effectuall to proue, that the knowledge of the Scriptures makes the faithfull, and by cons…quence, the true Church wise to saluation. Now the Church cannot be made wise to saluation by the word of God contained in the holy Scriptures, without following that word, and conforming it selfe thereunto.

Touching M. Arnoux, who in stead of acknowledging the pure word of God to be a marke which maketh the Church knowne, will hauehave that the Church maketh knowne to vsus which is the pure doctrine: He sheweth thereby, that he conceiueth not what the state of the question is, nor the point of our difference. For the difficultie is, how among diuers Churches contrary in beleefe, a man may know the best, and that which propoundeth true doctrine. Therein, none of those Churches ought to be iudges, because they are parties: and therefore it is requisite and necessarie, that among those parties contēding together, there should be a common rule, which serueth to discerne the pure Church from the impure: p. 284Now there is nothing but the word of God which is the rule of puritie. I grant that the true and orthodoxall Church teacheth pure doctrine, but we are at variance which is the true orthodoxall Church, whereof we will hauehave God, by his word, to be Iudge. But the church of Rome will be iudge in this cause, and will be both iudge and party: and to the end that she may not be contradicted by the word of God, hideth this word from the people, and forbiddeth them to reade the holie Scripture: and also saith, that she is the infallible iudge of the Scripture, and of the s…nce and the authoritie of the Scripture. It is true that the orthodoxall Church teacheth the word of God, not as a Iudge, but as a witnesse and a guardian of the truth. But the word of God maketh the true Church to be knowne, with infallible authoritie of a Iudge, and ordaineth what the true Church ought to be.

Which is so certaine and true, that we should not know that God will hauehave a Church to be in the world, if the holy Scripture taught it not: which declaring that there must be Church, declareth also by what markes it shall be knowne, which is, if she hearkeneth to the voyce of the good Pastor, and followeth not a stranger: Iohn 10.4.5. And if she perseuereth in the word of God, Iohn 8.31.

Seeing there is but one holy Scripture, it will easily make vsus know the pure Church: but there being many contrarie Churches, vntounto which of them must we referre our selues touching pure doctrine? And how will she perswade a man (who to obey the Church of Rome, dares not looke into the holy Scriptures) that her doctrine is conformable to the word of God?

If the true Church doth beare witnesse that this is the holie Scripture, she doth it because she is bound to say so: but God is not bound to speake to vsus in his holy word, which the Church must obey Now how can I know whether she obeyeth this word, if before I beleeue the Church, I do not know what the word is, nor what it commandeth to be done?

p. 285He that hath no other proofe to know the word of God, but onelyonly because the Church telleth him so, hath but a very slight and an easie impression thereof, and a coniecture without knowledge, vntill such time as he himselfe hath tasted and comprehended the doctrine of saluation, and that God thereby hath imprinted faith and repentance in his heart.

But now let vsus see, by what markes M. Arnoux will hauehave the vniuersall Church to be knowne.

Markes whereby M. Arnoux will hauehave the true Church to be knowne.

ARNOVX.

Section. 105 Contrary places of the Scripture. They must yeeld themselues to the Creed or Simboles by them receiued in their Confession of the faith, in the fifth Article, wherein are shewed the markes of the Church, as vnitie, holinesse, vniuersalitie, and succession from the Apostles, &c. All drawne and taken out of the holy Scripture. One Ephes. 4.5. Holy, 1. Cor. 6.11. Catholicke, Marke 16.15. Apostolicke, Psal. 10.18. Spouse of Iesus Christ, Osee 2.19. The house of God, Mathew 16.18. Visible, Psal. 18.6. Pillar and ground of truth, 1. Tim. 3.15. All these together, Cant. 4.6.8.9. He is blind and very blind which seeth not this.

MOVLIN.

It is a great error to thinke that all that which the Creed or Symboles say of the Church, should be a marke whereby to know the visible Church. Saint Paul, Ephes. 5.25. saith, That Christ loued the Church. And in Canticles it is often called welbeloued. And Hebrewes 12.23. the Church is called The assembly and congregation of the first borne, which is written in heauen. Would M. Arnoux hauehave the louelove which Iesus Christ beareth to his Church, or to be written in heauen, to be markes whereby to discerne the visible Church? It is very true, that there is but one vniuersall Church; but doth it p. 286therefore follow that this word one is a proper marke to know the true Church from the false? seeing also that eueryevery false Church is one? Adde hereunto, that M. Arnoux searcheth for the markes of the vniuersall visible Church, but this vniuersall Church likewise containeth the false. We hauehave also shewed, that vnitie, vniuersalitie, holinesse, and the succession of the Apostles, agree not with the Church of Rome. The Greeke and Syrian Churches boast that they hauehave these markes, in such manner, that the discord still continueth, vntill we come to the word of God, which endeth the contention and makes the truth knowne. Therefore the Church of Rome hindreth the reading of it, and diminisheth the authority thereof.

Let vsus see what places M. Arnoux setteth downe vntounto vsus. He saith,One. that the Church is called one, in Eph. 4.5. This is the verse, There is one Lord, one faith, one baptisme. Of the Church here is nothing spoken.M. Arnoux falshood. Thus you see already one falshood.

He saith that the Church is called holy, Holy.1. Cor. 6.11. That also is falsly alledged.Falshood. The place is thus, And such were some of you, but ye are washed, but ye are sanctified, but ye are iustified, in the name of the Lord Iesus, and by the Spirit of our God. Wherein there is nothing spoken of the vniuersall Church. For in the vniuersall visible Church, all are not sanctified, ordinarily there are more wicked then good in it. This is a second falsehood.

He saith that the Church is called Catholicke, Catholicke.Marke 16.15. This also is falsly alledged.Falshood. The place is thus. And he said vntounto them, Go ye into all the world, and preach the Gospell to eueryevery creature. Of the Church nor of vniuersality there is nothing spoken. It may be that he thought these words all the world, & all creatures signified the Catholicke Church. That is false, for by these words, Pagans and Infidels are also vnderstood, to whom the Apostles preached, and whereof the greatest part beleeued not their preaching. This is the third falshood.

He addeth, that the Church is called Apostolicall, Apostolicall.Psal. 10.18. That likewise is false,Falshood. the place is thus, To iudge the fatherlesse and the oppressed, that the man of the earth may no more p. 287oppresse. The lanterne of Iudas which is kept in S. Denis Church might with as good reason hauehave bene alledged to this purpose. And it is not to be imagined that there is any fault in the cypher, for in all the Psalmes there is nothing spoken of the Apostolicall Church. Then this is the fourth falshood.

He saith, that the Church is called the Spouse of Iesus Christ, Spouse of Iesus Christ.Osee 2.19. To what purpose serues that, when here we speake of the markes of the visible Church? Is the coniunction and nearenesse of the Church with Iesus Christ a marke of the visible Church? Is that a marke which is discerned by the eye? Adde hereunto that this honourable title belongeth principally to the Church of the elect, to the which Iesus Christ hath ioyned himselfe, to make it a glorious Church without spot or wrinkle, Ephes. 5.27.

He addeth further, that in Math. 16.18. the Church is called the house of God: House of God.although no mention of the house of God is found in that place, yet, let vsus put the case that it were truly alledged. For to be the house of God is that a marke of the visible Church? Do those that are out of the Church see God dwelling therein? Adde hereunto, that there is no false Church which prerendeth not to be the house of God.

He goeth on and saith, that the Church is called visible, In the Hebrew it is the 19. Psalme & 4. verse. Falshood. Visible.Psal. 18.5. This is most false. The true place according to the Hebrew is thus, Their line is gone out through all the the earth, and their words to the end of the world: in them hath he set a tabernacle for the Sunne. Of the which Sunne, he after describeth the beauty, swiftnesse, and heate, but speaketh not of the visible Church. The vulgar translation saith, In sole posuit tabernaculum suum. He hath set his tabernacle in the Sunne. Which corruption being receiued, yet therein nothing is spoken of the visible Church. Sanctes Pagninus a Lucquois, and a Iacob in Friar translateth this place as we do, & Arias Montanus a Spanish Doctor doth the like. But Sixtus Senensis keeper of the Popes library reiecteth that exposition, and saith that the true and proper sence of those words is, that God hath set a tabernacle for the Sunne in heauen. So here you hauehave a fift falshood, and that ioyned with fopperie. p. 288For what apparence is there to place visiblenesse among those markes which discerne the true Church from the false, seeing that the false Church also is seene, and that to be visible is also proper to a tree, or to an horse? The markes whereby men discerne one thing from another, ought to be proper vntounto them. And what makes that against vsus, which acknowledge the Church to be visible?

He also saith, that the Church is called the …round and pillar of truth, 1. Tim. 3.15. which is true, for it belongeth to the Church to defend and support the truth against errors. But what is that to the purpose, when we speake of the markes of the visible Church? Is the duty of the Church without the performance a marke of the Church? How absurdly should I speake, if I should say, that one of the markes to know a vertuous man from a vicious man, is, that the vertuous man ought to be wise?

Lastly, he saith that in Canticles 4.6.8.9. all these markes are there found together. Let the Reader peruse the places, and he shall not there find one trace or footstep of any of these markes.Falshoods heapt one vponupon another. Then this is the sixt falshood. Where is conscience? Is not this an abusing of the people? Doth the Doctor in this manner contend against the places noted in the margent of our Confession, by heaping vp so many falshoods in so few lines? But it is true, that lying cannot be defended but by lies, and by corrupting of the holy Scripture.