Maschil, or, A treatise to giue instruction touching the state of the Church of Rome since the Councell of Trent, whether shee be yet a true Christian church. And if she have denied the foundation of our faith. For the vindication of the right reuerend father in God, the L. Bishop of Exeter, from the cavills of H.B. in his book intituled The seven vialls. By Robert Butterfield Master of Arts, and minister of Gods Word.

MASCHIL OR , A TREATISE TO GIVE INSTRVCTION , TOUCHING The state of the CHURCH of ROME since the Councell of TRENT , Whether shee be yet a TRVE Christian CHVRCH . And if she have denied the FOVNDATION of our FAITH .

For the Vindication of the right Reuerend Father in God , the L. Bishop of EXETER , from the cavills of H. B. in his Book intituled The seven Vialls .

By ROBERT BVTTERFIELD Master of Arts , and Minister of Gods Word .

IO● 32. 7. &c.

I ●●d dayes should speake , and 〈…〉 of 〈◊〉 should 〈…〉 .

But there is a 〈…〉 , & the inspiration of the 〈…〉 .

〈…〉 wise , neither 〈…〉 .

Therefore I said , Heathen to me , I also will sh●w 〈…〉 .

Printed by H. L. and R. T. for N. ●●●ter . 16●9 .

〈…〉

❧ To the Reuerend and Right Worshipfull Mr. Richard CHAMBER , Dr. of Diuinity , the E●courager of my Studie● , and Abe●●or of my honest End●●uours . Worthy Sir ,

NEuer any man attained vnto Honour , but Enuy folloued him close at the heels : and those Actions , which before were not onely plausible , but commendable , are now subiect to misconstruction . I know not else ho● it should come to passe , that that Reuerend Diuine , whose worth all Learned men know , and your selfe in particular haue often extolled , should come now to bee taxed through the preposterous zeale of some men , for publishing to the World that Truth , which bee hath beene alwaies knowne to mainetaine ; and should be thought to fauour that errour , which no man euer more masculinely opposed . The haynous Crime which is layd to the charge of that worthy Bishop , is this , That he is of opinion that the Church of Rome , notwithstanding her manifold and deplorable Corruptions , cannot yet be truly said to bee all Errour , no Church . An afsertion ( as you know ) not infrequent in the writings of other learned men : but if it chance to fall from the Penne of a Prelate , hee is straight-way making a Wicket to let-in Popery . But is the truth so ? Surely no : but as the Doctor of the Gentiles was accused to teach that which ill-disposed men did gather by his Writings ; euen such is their case , whose words shewing the right vertuous contentednesse of his minde , Through Honour and Dishonour , are a most fit Episcopall Emprese . It was an acute Hook . Eccles. Polit. lib. 3 §. 1 demand of one , who for his profound Wisedome and Iudgement was second to none that liued in the Age with him , Whether if an Hereticke were persecuted to the death by an Infidell for his Christian Profession sake , we could deny such a one the Name of a Martyr . Now who knowes not , that Martyrdome ▪ is an honour peculiar to ●he Church of God ▪ From whence , if all Papists ( as some would haue it ) be● quite and cleane excluded , to what end doe wee spend so much time in disputes with them about Christian Religion ? Why doe we trouble our selues more with them , than with Iewes and Infidels who are altogether Aliens from the Church ? Or why doe wee rather take the Workes of Bellarmine than the Alcoran to confute ? But wherefore doe I anticipate , seeing this is the subiect of the ensuing discourse , but that the vertue of the Cause yeeldeth Arguments more than ●now ? For mi●e own part , I entreat your self & the World to excuse me , that I could bee ●o longer patient , when I s●e him whose meekenesse ●● such ; that although he desire● Peace with ●ll men , yet disclaimes Peace with Rome , who hath written such serious diss●●as●ues from Poperie , who hath sent comfort to some ●n that Inquisition , sand heartned them 〈…〉 Martyrdome , who before the Reuer●nd Assembly of the Clergie in the Conuocation , gathered together all hi● powers of Eloquence to perswade them to set themselues against that Tyberine Monster ( so ●ee calleth Poperie ) Concio ad Cle●um . I say , when I see him traduced as 〈◊〉 that would helpe Poperie 7. Vialls pag. 28. ouer the stile , and censured as one whose * * Charitie without zeale , without sound Iudgement . pag. 33. Charitie is told , whose Iudgement ●nfound , I must crea●e pardon , if my 〈◊〉 within me worke a little , though from Virulency of speech . I promise to abstaine : which , as my disposition ab harreth ; so it cannot better my Nunquam melu●em caus●m f●cit dice●tis petula●tia , sed ●epè peiorem . l. our Val. Antidot in Pogium . Couse : and hee for whom I am entred into the Lists , will not so bee defended , who had rather put vp iniurie ; than eyther offer or requite any . Now ( Reverend Sir ) if this imputation , layd vpon the learned Bishop , were the exception of one alone , my labour might seeme superfluous : for why should not one man dissent from another , so that still the vnitie of the Spirit bee kept in the Bond of peace ? But the case is now otherwise : for you are not ignorant ; that from him it is deriued to the People , to whom the worthy Prelate is made odious , and who thinke his Works vnworthy to be read any longer . Neither is it needfull to vse force of reason to the Common s●●t : for what is wa●ting in the weight of ●●ens speeches , is supplyed in the apenesse of their mindes , to receiue whatsoeuer is but probably tendred them against their Saperious ; and they account such men to carry singular freedome of minde , whiles th●se that shall but vndertake their defence , must encounter with many heauy preiudices rooted in mens mindes , that they are , Men-pleasers , and Time-seruers . Yet 〈◊〉 all thi● deterr● not from p●rsuing that which I haue taken in hand : neither ( as I hope ) shall I 〈◊〉 any thing to the offence of any godly minded , if ( besides the Reasons ; I alledge to fortifie the Cause it selfe ) they be pleased to consider what Reasons ●●d●ced me to stirre in this Ma●●er : which are these ; The Truth suff●rs while 〈◊〉 obtruded , and 〈◊〉 are vrged ●● embrace it in stead thereof : The Church suffers 〈◊〉 her children ●re presented with 〈◊〉 opinion● in stead of her 〈◊〉 Te●e●ts : Who though she● 〈◊〉 condemned all the ●rrours of ●●● Church of Rome , yet 〈…〉 cont●m●lious against the Church it selfe . The Reuerend Bishop suff●●● , who 〈…〉 his gr●at deferning 〈…〉 Church our Mother , 〈…〉 not ●o●●by to be 〈◊〉 the same day ●is Aduersary is spoken of . And lastly , d●● L●●●ned 〈◊〉 suffer ▪ whose 〈◊〉 fall 〈…〉 con●●●●led 〈…〉 Iudgment . The Vindication of all these ( ● great 〈◊〉 ) ● , th● 〈…〉 of many ▪ haue vnder ●●en , and ●● ●umbly offer it to your Worships Patronage , to whom I am so well ●nown● , that what I am I made ●ot t●ll you , not my other infor●●●ou : what are my abilities , and what my weaken●s●● , is not hid from you . Besides , such is your loue towards me● , that with a Fatherly affection you haue alwaies prosecuted mee ( as all know that know vs both ) Vt nihil à me tam Laurentius . Valla. Epist. ad Iohannem Tortellium . exiguum profic●●ea●ur , quod non tuo , n●scio iudicio dicam an amori magnum esse videatur . To your selfe therefore of right doth this Worke belong : to whom though lowe more , yea whatsoeuer I am able to doe ; yet desire I to present this as the first token of my Thankefulnesse , for that Countenance and Fauour which you haue beene pleased to shew towards mee . For the Labour i● selfe , all that I can promise is this I he Cause is good , I hau● not made it worse . If th● Stile b●e horrid and harsh , therein let my Youth pleade for mee , for the rest , let Cato come in , and see , and censure .

Your Worships in all humble seruice Robert Butterfield .

Robertus Butterfield Magistro He●ric● Burton salutem dicit .

QVod à Viris prudentibus obseruatum est ( Frater in Christo multùm dilecte ) illud nobis indies vsu venire magis magisque intelligo ; idque non mi●us in Theologia qu●●● in caeter is Disciplinis . N●per ●●●er●●sse homines non Buchana● . Hist. Rer. Scot. l. 1. tam veritatis cupides quàm contentio●●● , q●● ex hominu● clarissimorum sugg●lla●ione claresce●● se posse sperarent . Neque enim fieri posse existimarunt , vt non i● magnâ eruditioni● ▪ opinione vulgo essent , qui cum Viris vndequaque spectatissimis certamen sib● propos●issent . Errores certè virorum maximorum deprehendere , vt non cuiusuis est , sed exercitatissimi ingenii , ita & opus est plenum periculi , quod si qui in ●●piant fac●●e ●●que perf●●●●nt gnauiter , id ipst●e●●●ing it , et●● alioqui 〈◊〉 ●sperna●●●●●int cruditionis , vt & veram gloriam , & cam quam infequuntur , amittant . Quod tibi vertat bene , Libellum septem Phialarum nuper emisisti , ( librum certè quanti●is pre●ij v●iquorundam Literatorum errata ●o●a●e cùm in animo habeas , contra Epistopum , omni la●de ornatissi●●●● , animosè , & vt Virum forte●●●●ces , copias tuas q●amprimum educis . Duram sanè copisti 〈◊〉 , In quo opere , ne singula persequ●● , duo sunt quae tibi crimini dant Sapientes & Docti , inter quo● fortasse etiam nonnulli tui studiosissimi . Primum , quòd praeter ordinem & decorum , nullo habito respectu loci , aut dignitatis , Vi●o tan●o , qui & Columna est Ec●lesiae , non vereari● diem dicere , cùm & antiquis Canonibus cautum si● ( quod rectè pro Antistite Eli●●si obs●●●a●i● er●ditissi●●● noster Professor ●egius ) ne quiuis D. Collins . desen r●sp . ad Apolog. Card. Bella●m . editus Angli●è . pro arbitrio Episcopum lacesseret . Scio , quid respondeas , Deus ( inquis ) ●pse non est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & Cucullus non 7 Phial . pag. 49. facit Monachum . Mitto scripturam à te optimè interpretatam , quae autem est , si non haec contumelia est ? siccine tibi licere putas in Ecclesiae Patres , & Antistites debacchari ? quanquam quid tibi licere non credis , qui homosis tantà confidentià , vt te in hoc genere nec pudeat quicquam , neque metuas quenquam , & cui solenne est non solùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod aiunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Episcopos inuolare quod modò facis , vetùm etiam occultis cuniculis id agere vt ipsis odium atque inuidiam confles . Testor ingenii tui faetum clegantissimum ,

Principibus placuisse viris —

Nosti caetera . Virum sanè Apostolicum , qui tamen Apostolicum illum Canonem nondum didicit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Canon Apost. 55.

Alterum crimen est , quòd neminem scriptis tuis notas , quin eundem Papismi , vel Arminianismi saltem , tacitè , ne dicam apertè velis insimulare . Et quàm ab vtroque crimine alienus sit Diuinissimus noster Episcopus , notius est quàm vt pluribus ostendere necesse habeam . A Papismo quantum abhorreat , testantur praeclara ipsius Monumenta , in quibus post fata victurus est , cuius Religionis sordes quae pagina non proculcat ? Et quàm Arminio sit amicus , indicio nobis erit eius ad Synodum Dordracenam non sine summo vitae discrimine profectio ; vbi quàm praeclarè se gesserit , quamdiu per valetudinem ibi manere licuit , nemo qui non inuidus est ignorat . Quo magis demiror ( imò , siqua fides est , pudet me vicem tuam ) te animo gladiatorio Virum tantum , tam inculpatum in arenam prouocare , qui vt ipse de se dicit , à controuersijs est alienus , & quem omnes nôrunt à litibus & iurgijs alienissimum ; nisi ex illorum es ingenio quibus quieta mouere ( vt inquit Historicus ) magna merces videbatur . Non in praesenti Salust . disputationem instituo , vberior ei rei dabitur in sequentibus locus ; Verùm vt maximè verum fuerit errasse Episcopum dum Caetum Romanum Veram agnoscit Ecclesiam , quis hoc illi Vitio vertet , qui cogitat scripsisse illum librum suum ad Diaecesin suam , vbi si qui ●ssent , qui in auita superstitione adhuc haererent aegrè se illinc paterentur diuelli , ab illis praesertim qui in Patres suos tam duram ferrent sententiam , tanquam de salute ipsorum nulla spes superesset . Dandum erat aliquid imbecillitati infirmorum , fecerunt alii saepè , item boni , vt ab Apostolis vsque repetas . Quanquam quid multis opus est ? Nihil peccauit Episcopus , nec veritati tantillùm detraxit ; Romanam , e●si non Puram , tamen Veram esse Ecclesiam demonstrabimus , vt posthàc siquis contra sentiat , nihil sentiat . Vnde cuiuis luce clarius innotesce● cuius futura est illa Prouincia , ad quam Episcopum pro singulari tua humanitate amicè hortaris , Nempe 7. Phial . pag. 48 & 52. Palinodiam canere . Tuae ( inquam ) partes illae sunt , vt qui primas non habuist● Aug. 〈◊〉 . su● initio● sapientia , habeas secundas modestiae sicut ille Sanctus Pater dicit , habet enim Episcopus causam Vincibilem opt●mam : Nos certè illi rei operam dabimus , ne audeas in posterum Ecclesiae Optimatibus inclementer dicere . Merentur inquam , merentur viri huius nunquam satis laudandi praeclara in Ecclesiam merita , nancisci aliquem Patronum qui ipsum a probro liberet , qui ipse nimis patiens est . Quam impar ego ●m tanto facinori nôrunt caeteri & ipse agnosco ; dabo tamen operam sedulo vt omnes quotquot inspecturi sunt opus hoc nostrum intelgant , mihi si facultatem at non volu●tatem defuisse . Inuitus diuellor à laudibus Episcopi nostri , quem supplex Deum Veneror , vt Ecclesiae suae quam diutissimè seruet incolumem . Audi sis , si qua suntquae Christianum , Theologum , Episcopum commendatum reddant , nihil horum mihi crede in illo desiderabis . Quid in Christi●no nisi candorem , & morum probi●atem requiris ? quid in Theologo nisi acumen Ingenij & Iudicium acre ? quid denique in Episcopo praeter gubernandi peritiam cum summa Vigilantia coniunctam ? me vide , mentiar si post homines natos , multos pares viderit Orbis Christianus , nedum visurum meliorem speres . Taceo facundiam ipsius , & ad omnia paratam Eloquentiam qua vnus omnes Populares suos longè antecellit ( & qua te velut grandine obrueret ) adeò vt exte●ae Vide varia ipsius Opuscula ex Anglico in Galli●um se●monem versa . gentes in sua ipsarum Vernacula gestiant ipsum audire loquentem ; & qui tantus est in dicendo , vt quod de Cicerone Oratorum maximo Quintilianus , de illo verè ausim affirmare , quae vix singula quisquam intentissima cura consequi posset ab ipso multa fluunt illaborata . Deus mihi testis est quà● hic nihil amplificem . Quae quide● à me non temerè dicta , velim vt t● seriò tecum cogites , quot enim illi● virtutes , totidem tua vitia vna oper depinxi , cui cum tali viro simultate gerere iucundum est . Neque velin vt tu , aut quisquam alius existimet me illum emerendi fauoris gratia impensius laudasse , vtpote quem ad hunc vsque diem nunquam aspexi , & qua facie sit , nescio iuxta cum ignarissumis : quem tamen in sinu meo semper gesto , quem tamen habeo semper ob oculos , prae manibus , in delicijs maximis .

Quod reliquum est , te hortatum velim in super , ne popularem opinionem pluris quam par est facias ; quae quidem vt non est repudianda , cum & vltro defertur , & surgit ex meritis , ita ambiendam nullo modo existimarunt sapientes . Et illa certè est quae multa multis sape s●asit perperam . Qui nudiustertiùs Hosanna clamabant , hodiè Cr●cifige vociferantur . Non indignum erat homine Christiano dictum Philosophi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non te moror diutius , precor tibi mentem meliorem , & dico . Vale.

●he Contents of the following TREATISE .

PART . I. Chap. 1. WHat wee thinke of the Church of Rome . Chap. 2. ●hat wee thinke of those that liue in the Communion of the Church of Rome . Chap. 3. ●hat wee vnderstand by the name of the Church . Chap. 4. ●hat we call a true Churc● . Chap. 5. ●hat the foundation of Faith is . Chap. 6. ●hat it is directly to deny the foundation , and how it is ouerthrowne by consequence . Chap. 7. How to distinguish betwixt the Church ● Rome and Babylon in the Church , and ● state of the question . Chap. 8. Our first argument from Scripture . Chap. 9. Our second argument , prouing that Popery ●keth not away from fundamentall tr● but addeth to it . Chap. 10. Our third argument , prouing from the B●tisme in the Church of Rome , that she ● true Church . Chap. 11. Our fourth argument , prouing from the l● full Ordination in the Church of Ro● that wee cannot deny her the name of ● Church . Chap. 12. Our fift argument , prouing from our man● of disputing with them , that we acknowled● them to bold the foundation . Chap. 13. Our sixt and last argument , taken from t● iudgement of the learned in this particul●

PART . II.

The Reuerend Bishops arguments are defended , and Master Burtons obiections fully answered .

Chap. 1. Containing an Introduction to the following discourse . Chap. 2. Master Burtons method and manner of proceeding . Chap. 3. Master Burtons argument answered touching the markes of a true Church . Chap. 4. Master Burtons cauilling at the Reuerend Bishops similitudes , examined . Chap. 5. Whether the diuorce bee sued out on Gods part , or on the Church of Romes part . Chap 6. Of the charitable profession of zealous Luther . Chap. 7. Of the Deane of Glocesters authority . Chap. 8. Master Burtons exceptions against some passages in the Reuerend Bishops Apologie . Chap. 9. Whether Papists be Christians . Chap. 10. How from the Councell of Trent Mast● Burton would proue that the Church ● Rome doth directly deny Christ Iesus .

CHAP. I.

●hat wee thinke of the CHVRCH of ROME .

LEt no man imagin , that Part 1. I intend to pleade for Baal , to be an Aduocate for the impure Church of Rome , or to lend a shoulder to hold vp the tottering fabricke of the Antich●istian Monarchie , a rotten structure ; and now , if euer , neare to ruine and destruction . Neither let it be thought by any , that I goe about in this ensuing discourse , afresh to paint ouer the face of Iezable ; I desire rather ( were it not already sufficiently knowne ) to discouer her nakednesse , and to lay open her filth to the indignation and scorn of all that passe by . If any one shall so interpret mee , or in that manner glosse vpon my writing , let him know , that then this Booke a a Quem recita● 〈◊〉 est , O ●●dentin● , 〈…〉 . Sed ●ale cu● re●ita● in●ipi● esse 〈◊〉 . 〈◊〉 . ceaseth to be mine , and becommeth his own . If Baal bee a God , let him plead for himselfe . If Christs pretended Vicar haue any right to his office , let him produce his proofe , but let it be better than by making a Solaecisme in the words of the Euangelist : Tues Petrus , & super hanc Petram , &c. Mat. 16. Thou art Peter , and vpon this rocke I will build my Church : better than by Iohn 11. interpreting Sheepe and Lambes , Clergie and Laitie . Hee must shew fairer Cardes for his deposing of Kings , and disposing of their Kingdomes , than the two swords in Luke , Ecce tibi duo gladij : the one signifying the Chap. 22. temporall , the other the spirituall iurisdiction ; and that other will proue but a dreame , Arise Peter , kill and eate . Wee grone for that time , Acts 10. when the Lord shall destroy this man of sinne , with the breath of his mouth .

Our opinion touching the Church of Rome , is , That it is a Church , fraught with heresies , full of impieties , that shee hath iustified Sodome by her sins , and the most Heathenish by her Idolatries : That her doctrines ( for the most part ) are iniurious to Almighty God , and contumelious to the Redeemer of all the world . Out of their owne mouthes will we condemne them . A Iesuite of their own plainely confesseth , That if the body of the blessed Sonne of God bee not in such manner present in the holy Eucharist , as they teach , and to their power maintaine , that then they Costerus Enchtrid . cap. 8. are the most impious Idolaters that liue vnder the cope of Heauen : worse than the Tartars , which worship a peece of red cloth for a God . The antecedent wee hold vtterly impossible , and that it is wickednesse to thinke that a sinfull man can make his maker : for , without all contradiction , the lesse is blessed of the better ; and Heb. ● . ● . therefore what sentence we passe vpon them is not hard to iudge : Their Doctrines are deuillish , but their practice much worse . Their publicke worship of God in his house so ridiculous , superstitious , heathenish , demonicall , that it is not possible for any man with an vnwounded conscience , eyther to partake with them , or to bee witnesse of their actions . In regard whereof , that is most true which some learned haue affirmed , 〈…〉 con●●n● of S●●i●tu●e . 〈…〉 . Doctor 〈…〉 . That they haue a Religion more after Homer , than after the Scripture . And yet all this is not sufficient to proue them eyther no Church at all , holding ( as they doe ) fundamentall truth , or a Church not so farre forth sanctified as they hold the same . Which wee hope shall appeare plainely and clearely to all .

CHAP. II.

What we thinke of those that line in the Communion of the Church of Rome .

ALthough I thinke it more needefull for euery man in particular to worke out his owne saluation , than to be curious to know the estates of others : and apprehending the mercy of God to his owne soule ; to cry out , Domine , quis ego sum ? Lord , Iohn 21. 21. who am I that thou shouldest regard me with such fauour ? rather than like P●ter of Iohn to aske , Domine , hic autem quid ? Master , what shall hee doe ? as being too sollicitous of others . Neuerthelesse , wee who enioy the liberty of the Gospell , cannot haue a better occasion to magnifie the goodnesse of God , than by remembring Egypt from whence wee are deliuered ; nor they who are yet detained in the house of Bondage , than by seeing their danger to hasten thence .

Errour in Religion may be no lesse pernicious to the soules of men , than sinfulnesse of life : and therefore doth so farre forth ( without Repentance ) exclude from all possibility of saluation . The state of the Church of Rome , not only now , but for many hundred yeares past , hath beene such , that the Religion thereof in many parts of it , hath beene hereticall and erroneous , both for opinion and practice . And therefore ( though the condemnation of some were more tolerable than of others ; some being Authors , others receiuers , some Masters , others Schollers , yet ) to all without exception , from the idiot and handy-crafts man , to the Pope and the Colledge of Cardinals , plagues were due to our forefathers , though they did but erroneously practise what the guides heretically taught . If the blinde leade the blinde both fall into the pit of destruction . Wee see the danger they all were in from the greatest to the least .

But was there no way of escape ? That which I named before , Repentance only . Repentance may be eyther actuall , or generall . Actuall Repentance is necessary for all knowne faults : for those which wee through ignorance admit , a generall Repentance will finde place with God . By M. Hooker his discourse of iustification . vertue whereof , as many as hold the foundation , which is precious , though they hold it but weakely , and as it were with a slender threed , although they frame many base and vnsuitable things vpon it , things that cannot abide the tryall of the fire , yet shall they passe the fiery triall , and be saued , which indeed haue builded themselues vpon the rocke which is the foundation of the Church .

Our Fathers then holding the foundation of Faith ( which for the present I assume ) I doubt not but God was mercifull to saue thousands of them liuing in Popish superstitions , in as much as they sinned ignorantly . Yet do we not hereupon make Ignorance the Mother of Deuotion ( as it is obiected by some ) because we make ●urten● 7. Vials . them nearer to saluation , who are held in errour not knowing it , than those which pertinaciously defend it being knowne ; whose very want of learning may by acc●dent conduce 〈…〉 cum lite●●● in ●arathr●m . 〈◊〉 . to their eternall good , and make a way for them to the mercy of God , whiles the others are left without excuse . Nor yet because wee hope that God might be mercifull to some that liued in times of errour and blindnesse ( which it were no impiety to thinke , though we had no reason for it ) are we of opinion , That a man may bee saued in any Religion : which to B●rto● i●id . haue named only , is sufficient refutation .

But to conclude , let none embolden themselues vpon the mercy of God exhibited to our Fathers : there is not the same reason of them and of vs ; they sinned ignorantly , but the truth is now layd before our eyes : they might bee saued by a generall Repentance , for vs actuall Repentance is needfull . Now the voyce from Heauen sounds more shrill in our eares than euer it did , Come out of Apoc. 18. 4. her my people , that yee be not partakers of her sins , and that yee receiue not of her plagues . This then beeing premised , I will come nearer to the matter in hand , viz. Whether they say well who affirme the Church of Rome to bee no true Church , and if the Church of Rome deny the foundation of Faith .

CHAP. III.

What we vnderstand by Church , here .

THis terme of Church is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ambiguous , and of doubtfull sense , none more . The ambiguity of the word hath serued some as a fit cloake , vnder which they might both shroud their sleights and impostures , and likewise ●v●nt their deceitfull wares . Thus our Aduersaries of the Church of Rome , vse the name o● the Church , like Gorgons head , to affright the simple , and bring them into subiection : no otherwise than the Iewes of old cryed the Temple of the Lord , the Temple of the Lord , who themselues of all others had most sacrilegiously polluted it . And the Turkes at this day bragge of themselues , that they are Muselmanni , that is , The only true beleeuers , who hate ( euen to the very death ) Christ and Christian Religion .

Vnto others , who delighted to find out the truth , it hath giuen occasion more accurately to distinguish , that they might neither enthrall themselues to euery company which boast themselues to bee the Church , nor yet withdraw their due reuerence and obedience from the true Church , when they haue found her out .

The word Ecclesia , which signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Church , in the latitude of the sense thereof , may be applyed to signifie any company or congregation , any combination or faction whatsoeuer : but strictly taken ( and as it is ordinarily vsed in Scripture ) by the Church we vnderstand Gods Company , the Congregation of the faithfull , men called forth , and set apart from the ●est of the world ( which the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports ) and become the Lords peculiar . Now the Church which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lords portion or houshold , hath a double acceptation ; there is the Church inuisible and the visible Church . The Saints in heauen which are the Church triumphant , and the true beleeuers vpon earth which are the Church militant , these together make vp the inuisible Church : which we call inuisible , because for one part of it those which are dead in the Lord , and receiued into Abrahams bosome , they are farre remote from our sense , wee see them not . The true beleeuers vpon earth , which make the other part of the inuisible Church , howsoeuer wee are conuersant amongst them , and behold their persons , yet whether they bee indeede such as to vs they seeme , is more than we can know ; and that their names are written in the Booke of life is a thing past our discerning . The visible Church comprehendeth all Christians , as many as farre and neare throughout the whole world are baptized into the name of Christ , and professe the same . Parts of the true visible Catholicke Church , are Churches Nationall , as England , the Netherlands , &c. The parts of the Visible Church , are eyther sound , as the Orthodoxe and reformed Churches ; or vnsound and diseased , as the Greeke Church , the Churches of Italie , Spaine , France , &c. Members of the true visible Church , are all persons baptized , who haue not renounced their Baptisme , but do still professe him , to whom at the first they gaue vp their names . To conclude ; what the nature of the Visible Church is , we may conceiue by this exact definition of it , that it is a Communitie or Societie of men , sanctified Hooker his discourse of iustification . through the profession of the truth , which God hath taught the world by his Sonne . Where , by the way , let it bee noted , that by sanctification is to be vnderstood a separation or distinction from others , not professing as they doe ( as the word is frequently taken in Scripture , especially the Old Testament ) : for true holinesse consisteth not in professing , but in obeying the truth of Christ .

CHAP. IV.

What we call a true Church .

TWo things there are which breede diuersities of opinions among men : the one the many circumstances wherewithall matters disputable are beset , which beeing Hooker . lib. 1. P●r. 11. seuerall , cause men of sundry wits to be of sundry iudgements : the other , the not conferring the opinions of those that dissent . From whence it hath come to passe , that many emulations and heart burnings haue bin noun shed betweene men , otherwise learned and pious , which afterwards by wise men , interposing themselues , and comparing the seuerall opinions , haue beene happily layd asleepe , and the opposites reconciled ; who , after their opinions and assertions were compared together , were found in words to differ , but in sense and meaning to say the same thing , and seemed rather to disagree , than to do so indeed . The like falleth out in this present controuersie . Some haue affirmed and doe maintaine , That the Church of Rome so farre forth as she hath the Sacraments and teacheth fundamentall truth , is the true Church of Christ , the Family of Iesus , because they know it meerely impossible , that these things should bee found any where without the Church . Others , beholding the mysterie of iniquitie which worketh in that Church , and the many heresies and impieties where withall her doctrine is fraught , haue denied the Church of Rome to bee a true Church , and in regard of her many corruptions haue thought her hardly to deserue the name of a Church at Whita●er . ●e ●c●le●●a . Cap. 1. all . These assertions are seemingly repugnant , and yet are easily reconciled : the former opinion by a true Church vnderstanding a Church that hath those essentiall qualities which concurre to make vp the being of a Church , and are as it were the forme of it ( which according to Philosophy giueth essence and distinction to euery thing ) though otherwise much deformed and vnsound ; the latter , meaning thereby a Church sound and healthy , including within the appellation of a true Church , not onely the being simply , but the well-being also , and all that complement of excellencie and perfection , which in this world the Church is capable of . So that both sides confesse the Church of Rome to bee a true Church ; but neither of them , that it is an Orthodoxe Church .

Mee thinkes I might here put a period vnto this discourse , and proceede no faither , but that the importunitie of some , which hath caused me to begin this treatise , calleth vpon me to goe forward , and enforceth to sift the matter neerer yet , who will not thus bee satisfied , but as if the church of Rome were wholly , and in euerie part Diabolicall , and euerie Papist an Antichrist , crie in the language of Edome , Downe with it downe with it , euen to the ground . There is no saluattion for awy there , euerie 7. Vials . passim . liuing soule therein perisheth , they fight against God , & plead for Babylon , whosoeuer they be that allow them the name of a Church , for she hath altogether denied the faith , nay cursed it , & is become worse than an infidell . I say vnto them as Christ to his Disciples , when their zeale or rather fury transported them , Yee know not of what Luk 9. 55. manner of spirit yee are .

Therefore to giue full satisfaction : As we esteeme him to bee a true man to whom the definition of a man Id q●●d absolute de re quaque dicitur ad ●ei essentiam naturanque pert●●●●● , quod vero 〈◊〉 id non est r●i essentiale prop●i● , sed potius essentia accessio & circumst●ntia . ●umus lib : Singulari de Ecclesia . agreeth , which is , that hee is a liuing Creature endued with reason , though otherwise hee bee sicke of a foule disease , suppose the Leprosie , yea , the Plague , which is not onely contagious , but mortall likewise : So we take the Church of Rome to bee a true Church , and a part of the true Visible Catholicke Church , so farre forth as the definition of the Church , aboue giuen , is compatible with her , though otherwise shee bee miserably deformed , and infected , which wee haue more than once affirmed . This attribute of truth then , is to be vnderstood not Morally , but Logically : So a Thiefe , though hee bee not an honest man , is yet a true man notwithstanding . Yet more fully : The Church of Christ may be Mus●ulus in Epist: ad Galat. considered three wayes : first , Respectu electionis diuinae : secondly , Respectu obedientiae quam praestat Deo : thirdly , Respectu iuris Christi in Ecclesiam : The Church in regard of diuine praedestination is inuisible ( as we haue shewed ) and therfore comes not within the present cause : If we consider the Church in regard of her obedience and fealty which she performes towards God , the Church of Rome is not the true Church of God , she hath rebelled against him , and transgressed his Lawes , she hath added to his Word , and must expect ( without Repentance ) that hee will adde to her plagues : But in the third place , though she be turned aside by her Idolatries , and hath wandred from God through her Fornications , yet hee hath not lost his right ouer her , as ouer those Churches of Constantinople , and other parts , who long agoe embraced Mahumetisme in stead of Christian Religion : Christ hath still Title to the Church of Rome , as a Prince vnto his Subiects that are become Rebels , whom vpon their Repentance and Amendment he receiueth , not as aliens and strangers , but as his owne naturall Subiects .

CHAP. V.

What the Foundation of Faith is .

THe Foundation of our Faith implyeth two things : First , the generall ground whereupon wee rest when we doe b●leeue . And thus the fundamentall writings ▪ of the Prophets , Euangelists , and Apostles , are the foundation of our Faith . Therefore St. Paul telleth vs , that the Church of God is built vpon the foundation of the Apostles and Prophets , ●phe . ● . 20. More peculiarly , the Christian Church is said by St. Iohn to be built vpon twelue foundations , and in them Apoc. 21. 14. the names of the twelue Apostles . O that the Church of Rome did as M. Hoo●er his discourse of iustification . soundly interpret these fundamentall writings whereupon wee build our Faith , as she doth willingly hold and embrace the same !

But secondly , if the name of foundation doe note the principall thing which is beleeued , then that is the foundation of our faith which Saint Paul hath to Timothie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This 1. Tim. ● . 15. is a faithfull saying , and worthy of all acceptation , that Christ Iesus came into the world to saue sinners . That of the Samaritans , This is Christ , the Sauiour Io●n : 4 4● . of the world . That of the Apostle , God manifested in the flesh , iustified in 1. Tim 3. 16. the spirit , scene of Angels , preached vnto the Gentiles , beleeued on in the world , receiued vp into Glorie . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The pillar v. 15. an●●ground of truth , vnto which these 〈…〉 . words are better referred , than to the Church , mentioned in the former part of the verse , where she hath her appellation glorious enough , That she is the House of God , The Church of the liuing God . For although the Church may bee Columna forensis , a Pillar whereon doe hang the Edicts of the Great King , which exhibites vnto vs all sauing truth ( for which cause it is necessary that they bee added vnto the Church which will bee Acts. 2. 47. made capable of saluation ) yet can she not be Columna architectonica , that vnto the truth , which a Pillar is vnto the house , bearing vp the building : for , thus the Church is built vpon the Truth , not the Truth vpon the Church .

CHAP. VI.

What it is to ouerthrow the Foundation of Faith directly ; what by consequent .

WHat the Foundation of Faith is , wee haue already seene : now because that directly to hold the foundation is so essentiall to the Church of God , that without it there can bee no Christian Church , and that by our Aduersaries in this cause the denyall of the same is brought as a medium , to proue the Church of Rome to bee no true Church ; it is therefore requisite , that wee now enquire what it is directly to deny the foundation , and what by consequence to ouerthrow it . They ouerthrow it directly , which directly deny that Iesus Christ came into the world to saue sinners , to whom Christ is an execration , as to Pagans and Turkes ; or they to whom hee is a stumbling blocke , and a rocke of offence , as the Iewes . Other Foundation can no man lay than that which is layd , 1. Cor. 3. 11. Iesus Christ . St. Paul , writing to the Hebrewes , and desirous to win them to the acceptation of this Corner stone , which their wise builders had reiected as vnfit for building ; tels vs what it is directly to deny this foundation , and withall the hainousnesse of it , namely , To tread vnder foot the Heb. 10. 29. Sonne of God , to count the bloud of the Couenant , where withall wee are sanctified , an vnholy thing , and to do despite vnto the Spirit of Grace . This is directly to deny the foundation . Of which crime , whosoeuer is able , let him indict the Church of Rome , producing sufficient euidence thereof , and whosoeuer shall open his mouth to pleade for them , let him be guilty of all the dishonour that euer hath been done to the Sonne of God . If any man loue not the Lord Iesus 1. Cor. 16 22. Christ , let him bee Anathema , Maranatha . But vntill such demonstratiue proofe be brought forth , I resolue to sit downe , and rest my selfe content to take vp his speech , of whom it was truly said that he was great in all wise mens eyes but his owne , The more M. H●oker his discour●e of iustification . dreadfull a thing it is to deny saluation by Christ alone , the more slow and fearefull I am , except it be too manifest , to lay a thing so grieuous to any mans charge .

Thus we see what it is to deny the foundation of Faith directly . They ouerthrow it by consequent , or indirectly , which , holding it directly , maintaine any one assertion whatsoeuer , whereupon the direct deny all thereof may bee necessarily concluded .

Thus the Galathians , holding circumsion , did by consequence ouerthrow saluation by Christ , in as much as it was impossible that they should stand together . Hence the Apostle vrgeth them with such dangerous sequ●lles , If yee bee circumcised , Christ Gal. 5. shall profit you nothing . Christ is become of none effect vnto you that are iustifi●d by the Law , &c. It was truly said of the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If one absurdity be granted , a thousand will follow ; and as by long circuit of deduction , it may bee that all Ho●ker . ●●cle : 〈◊〉 . 2. sub in●tio . truth out of any truth may bee concluded : So by a circle of consequence , there is no errour in Diuinity , but razeth the foundation . Howbei● , we make a difference of Heresies and Errours in this kinde : some beeing in the next degree to infidelitie , as those which deny any one Article of the Creede : some such as from wh●nc● the deniall of the Faith may be with facility concluded , as those ancient Heresies which strooke neare the head . Of Hebion denying the Diuinitie of Christ , and Marcion which denyed his humanity . Some againe ( in which ranke are those which the Church of Rome maintaineth ) which be remoued by a greater distance from the Foundation , although indeede they ouerthrow it . Now this I dare confidently affirme , That no one Heresie which the Church of Rome auoucheth at this day , nor all of them together , how damnable soeuer they bee in themselues , do so nearely raze the foundation of Faith , as any one of those broched in elder times by Nestorius , Macedonius , and the like , who yet were neuer said to deny the foundation of Faith directly .

Thus wee see what it is directly to deny the foundation ; what also by consequent . All infidels deny the foundation of Faith directly , by consequent many a Christian man , yea , whole Christian Churches haue denied it , and doe deny it at this present day , as the Greeke Church , the Churches of the Lutherans , the doctrines of Arminius ; not the Church of Rome onely . What ? Hooker ●is d●scourse of iustification . Christian Churches , the foundation of Christianitie ? not directly , for then they cease to bee Christian Churches ; but by a consequent : in respect whereof we condemne them as erroneous , although for holding the foundation , wee doe and must hold them Christian .

CHAP. VII .

How to distinguish betwixt the Church of Rome , and Babylon in the Church , and the state of the question in hand .

WHen Popish Writers demand of vs where our Church was before Luther , our Diuines vsually returne them this answer , That it was both within the Church of Rome , and without it . Without it in distinct societies , as the Albigenses and Waldenses , which arose in France , Sauoy , and the places neare adioyning , from whom descended the Wicklefisles in England , and the Hussites in Germany , who as soone as the Church of Rome had interpreted her selfe , touching some maine points of controuersie betwixt vs , and that a man could no longer communicate with her in the publicke worship of God , by reason of some Idolatrous rites and customes which she had established ; separated themselues from her , hauing Pastors and Congregations apart to themselues , and maugre the furie of fire and sword , maintained their doctrines which they had taken vpon them to defend . The state of the Church mixt and conioyned with the Church of Rome it selfe , consisted of those who making no visible separation from the Romane Profession , did yet mislike the grosser errours , which at this day shee maintaineth , and desired a reformation . Thus , I say , wee answer them , we pleade not for our selues that wee made a new Church , but reformed the old . For we must note , that there Doctor Chalon . Credo E●cles : Sa●ctam Catholicam . may bee a * * Visible church . Church , which in respect of her chiefe Prelates , and a predominant faction therein , may be false and Antichristian , yet may containe some members of the a a Inuisible church true Church within her Pale , who refuse not to communicate with her ; nay more , are infected with some smaller errors of the time , but keepe still the foundation of Faith intire , and vnshaken . Touching the state of the Church vnder the tyrannie of Antichrist , some of our Diuines affirme , That the Church was in the Papacy ; others more warily , and indeed more truly , That the Papacy was in the Church , because an accident is in the subiect , not the subiect in the accident . For , as the body is one thing , the leprosie another , and the leprous a third : so wee must distinguish betwixt the Church , and the Papacy ( by which we ●eane the Dominion of the Pope , ●nd Popish Doctrine ) and the Popish Church , a diseased body made vp of ●hem both . We must learne to distin●uish betwixt the Court of Rome , ●nd the Church of Rome , the sedu●ers , and the seduced , the body of ●he Church , and the corporation of ●he Man of sinne . And of some haue Iude. v. 22. ●ompassion , making a difference , saith ●he Apostle .

First then , it is agreed vpon , That The state of the question . directly to hold the foundation of Faith , and to bee a true Church , are one and the same . Secondly , That by ●ome corrupt opinions which by ●onsequence ouerthrow the founda●ion , the beeing of a Church is not ●aken away . Thirdly , That the Anti-●hristian faction is not at all the Church of Christ . Papatus non est Ecclesia , sed * * Pesti● , ●ydrops , 〈◊〉 . Iun●us ●e Eccle. Ecclesiae carcinoma , saith ●earned Iunius : the Papacy is not the Church , but the canker , the gangrene , the disease of the Church . This is Babylon , this is the wh●re , &c. Fourthly , That neyther the Church o● Rome , that is , those which liue in th● Romish Religion , and make vp on● society or body , are the true Church if thereby we vnderstand the Orth●doxe Church of God . But here no● is the hinge of the Cause , Whethe● the Church of Rome doe directl● deny the foundation of Faith , whic● some affirme , ( and I know not if eue● any vnto this day except onely M● Barton ) but we deny : and , Whethe● the Church of Rome , as she is at thi● present corrupted and deformed hath yet the true essence of a Church which by him is denied , but we affirme , and hope that wee shall mak● good , through him in whom we can d● all things ; and yet thinke not t● reape thankes at the hands of an● Papist , much lesse deserue to bee th● Popes white Sonne for our paines . 7. Viall● pa. 32.

CHAP. VIII .

Our first Argument drawne from Scripture .

THe state of the Church in this present world is subiect to many changes , and is not alwaies one and the same , whether wee respect her inward purity of Religion , or her outward felicitie and prosperity . Purity of doctrine is many times oppressed by errour and heresie , and the externall happinesse of the Church is often disturbed by persecution and affliction : the one is bred at home within her owne bowels , with the other shee is exercised by a forreine Enemy : to the one God giues her ouer for her sinnes , into the other he suffers her to fall for her correction and amendement . A more liuely instance of this we cannot haue , than the ancient Church of Israel , as the Prophets delineate , and set her forth vnto vs : with which our Diuines do often parallel the Church of Rome . Yet of he● it cannot be denied , that in her worst estate , shee had many priuiledges and prerogatiues of a Church , the children that were borne Ez●k. 1● . 20. vnto them , God cals his own children . Quis ●nim aufit Ecclesiae titulum ijs praeripe●e , 〈…〉 . apud quos verbi su● praedication●m , & mysteriorum obseruationem deposuit Deus ? For who da●es take away from them the title of a Chu●ch , to whom God sent his Proph●ts to preach his Word , and where he h●● s●ttled the obseruation of those 〈…〉 and types , which pointed at him ▪ in whom ●ll the Nations of the earth sho●●d be ●lessed ? saith hee , professedly handling this present question , and comparing the Church of Rome with the Church of Israel in her defection from God .

Now whereas hee saith afterward Ibid. Sect. 11. that this came to passe rather from the constancie of God , who , hauing once made a couenant with them , would not repent , than was kept on their parts , who rebelled against him ; wee willingly grant , and take it to agree well with what wee haue already deliuered , touching Gods right ouer his Church . Yet such ( saith hee ) I●idem . was the immu●ability and goodnesse of God , that their rebellion and backesliding could not make the Word of God of none effect , neyther could circumcision be so profaned by their impure hands , but that it still continued a true signe & Sacrament of his Couenant . The state of that Church afterward , although it be obserued , that after their returne from the Captiuitie , they neuer fell to Idolatry againe ; yet was such , that they were diuided into many Sects , and many Heresies sprang vp amongst them . At the comming of our Sauiour , they which sate in Moses chaire , were the Scribes and the Pharisees , who peruerted the doctrine of the Law , and were the profest Enemies of our Sauiour ; yet then no doubt was the Church of the Iewes the Church of God , or else God had no Visible Church vpon the face of the earth . The Christian Church was neuer brought to a lower ebbe , than was the Iewish Synagogue in the dayes of our Sauiour Christ . Vide ● . Vsher . V●●●e sal●●y of the Ch●●ch of Christ . pag. ●9 . 1. Co● . 12. 3.

Fundamentall truth as it is the soule of the Church , and can not chuse but be operatiue more or lesse , wheresoeuer it doth enliuen , so is it of that diuine nature , that it acknowledgeth no other parent but God alone , and they belong vnto him by that name , whosoeuer hold and professe the same . No man can say that Iesus is Christ but by the holy Ghost , saith S. Paul , & euery spirit that confesseth that Iesus Christ is come in the flesh , is of God , saith S. Iohn . 1. Iohn 42. Where let the words of St. Paul interpret the meaning of St. Iohn , that not onely euerie spirit which confesseth that Iesus Christ is come in the flesh , is of God , if so be that in workes they deny him not , ( with which condition some would haue those words to bee vnderstood ) for many thinke aright of the incarnation of the son of God , who in other things are not answerable to their profession ; but that this their confession is of God , and from him , and that as the Deuill is the Author of all cuill , so there is ●o good whatsoeuer but proceedeth ●rom God and his most blessed spirit . When the Scribes and Pharisees ●orded it in the seat of Moses and the Prophets , many there were no doubt , who though they communicated with them in the outward Sacraments , and discipline of the Church , yet were the flocke of another fold , and like a few Oliues at the end of a twig , after the shaking of the tree , claue to the right stocke , and waited for the redemption of Israel by Christ : And thus doubtlesse it was with many heretofore , and with some at this day , which beeing outwardly of the Church of Rome , wee may iustly notwithstanding challenge to our selues . Some of Gods people Doctor Chaloner ●redo . Eccles . R●uel . 18. 4. are certainely in Babilon , seeing such are warned by the spirit to come out of her ; and it were in vaine to command a man to depart a place if hee were not there .

But to conclude our first argument ; who can denie ( which is the principall ) that God hath his Church where Antichrist hath his Throne seeing ▪ as the Apostle tels vs ) he mus● 1. Thes. ● . 〈…〉 . 4 〈…〉 . sit in the Temple of God , its God . Quò● sedes ci●● in Templo Dei collocatur , it● innu●tur , tale fore eius Regnum , quo● nec Christi nec Ecclesiae nomen aboleat : That the seate of Antichrist is place● in the Temple of God , thereby is intimated vnto vs , that his Kingdome should be such , as should abolish neither the name of Christ nor of the Church , saith that great Geneua Light . I permit it 〈…〉 . to your wise considerations ( saith one of no meane credit in our Church ) whether it bee more likely , that as frenzic , though it selfe take away the vse of Reason , doth notwithstanding proue them reasonable Creatures which haue it , because none can bee franticke but they : so Antichristianitie , being the bane and plaine ouerthrow of Christianitie , may neuerthelesse argue , the Church , wherin Antichrist sitteth , to be Christian .

CHAP. IX .

Our second Argument , prouing that Popery taketh not away from fundamentall truth , but addeth to it .

AS an Infant , at the first both little and vnable to helpe it selfe , gathereth strength and stature by degrees , and likewise insensibly , till he become a perfect man : such hath beene the growth of the Man of sin , at the first a Pigmy , but now become a Sonne of Anak . By what meanes , from so small beginnings , he attained to so great an height , the wisedome of the wise hath discouered vnto vs . Impossible it were for the Rulers of that Synagogue , either to haue gotten that power into their hands , which now they hold , or to mainetaine it now they haue it , by making an open inuasion vpon the truth , and oppugning the bulwarkes of Faith with hostile fury . No : Popery is a clandestine conspiracie , and opposeth Doctor Chaloner . Vnde Z. z●nia ? the Faith , not directly , but obliquely , not formally , but vertually , not in expresse termes , but by consequences ; and therefore vntill the Trumpets sounded the alarum , and the Thunders in the Reuelation gaue warning , few suspected it . Wherefore is it said to be a mysterie of iniquitie , but that it subtilely and secretly vndermineth the Faith , not bidding open defiance vnto it ? Arius of old , boldly and plainely denied the Diuinity of Christ : Macedonius openly opposed the Diuinity of the Holy Ghost , and the like . If Popery should goe thus to worke , what mysterie were there in it ? What ? which were not obuious to euery mans conceiuing ? Yea , Vid. Dr. Chal. Vn●e Z z●●ia ? what errour in doctrine or discipline is there brought into the Church by those builders of Babel , which had not its first Originall from truth ? as it is iudiciously obserued , that scarce any errour hath crept into the 〈…〉 . lib. 1. Ca●● . Church , which tooke not its Originall and sourse from the ancient approued Discipline of the Church . Thus we see their generall policie . If we enquire into their particular practice , we shall finde , that the Popes Arithmeticke , Dr. Chaloner credo E●clesiam sanct●m Cathol . which hee vseth in calculating the Articles of Faith , is not substraction , but addition . What we purely affirm , the Popish Writers for the most part do affirme the same ; the difference is , that they affirme somewhat more than wee do . They deny not so much that our affirmations are truth , as that they say , we affirme not all the truth : whereupon they vsually stile vs in their writings * * Harding against B. Iewell . Negatinists . For example sake : Wee agree on both sides , That the Scriptures are the rule of Faith , That the Bookes of the Old Testament written in Hebrew are Canonicall , That we are iustified by Faith , That God hath made two receptacles for mens soules after death , Heauen and Hell , That God may be worshipped in Spirit without an image , That we are to pray vnto God by Christ , That there be two Sacraments , That Christ is really receiued in the Lords Supper , That Christ hath made one oblation of himselfe vpon the Crosse , for the redemption , propitiation and satisfaction , for the sinnes of the whole world . But see , our affirmations content them not : To the Scriptures they adde , and equalize vnwritten traditions ; to the Hebrew Canon , the Apocrypha ; to faith in the act of Iustification , works ; to Heauen and Hell , Purgatory , Limbus Patram , and Limbus Puerorum ; to the worship of God in Spirit , Images ; to prayer to God by Christ , Inuocation and Intercession of Saints ; to Baptisme and the Lords Supper , fiue other Sacraments ; to the reality of Christ in the Sacrament , his corporal presence ; to the sacrifice of Christ vpon the Crosse , the sacrifice in the Masse , with other like : and these we deny .

These things being well weighed , wee see how iustly wee may say since the Councell of Trent , as Luther did before it , That vnder the Papacy is much good , nay all ; yea , the very kernell of Christianity : for as much as such affirmatiues of ours , at least , such as concerne the foundation of Faith , haue been in all ages professed by the Church of Rome it selfe .

The nature then of an addition being such , that it doth not directly M. Hocker his discourse of iustification . deny , but by consequence at the most ; that if that which is added bee such a priuation , as taketh away the very essence of that whereunto it is added , then by sequell it ouerthroweth : wee suppose this to be another sound Argument , prouing that the Church of Rome doth not directly deny the foundation of our Faith , and consequently that wee cannot deny her the name of a Church .

CHAP. X.

Our third Argument , prouing from the Baptisme in the Church of Rome , that they are a true Church .

TWo things there are which difference and distinguish the Church of God from the Assemblies of Infidels and Pagans : something which she exhibiteth , and offereth vnto Almighty God : somthing againe which shee receiueth from the hands of his most excellent Maiesty , as a pledge and token of his fauour and grace . And wee shall finde that the Church hath vsed both of these as a strong argument , euen to enforce Almighty God to bee mercifull vnto her in her extreamities . That which the Church offereth vnto God , is her seruice of him , in that she calleth vpon his name , and professeth to worship him in Christ , acknowledging him to be the Author of all her good , and he to whom all praise belongeth . Poure out thy wrath vpon the Heathen Psal. 79. 6. that haue not knowne thee , and vpon the Kingdomes that haue not called vpon thy Name .

The Church receiueth from God the blessed Sacraments as testimonies of his gratious dignation , and fauour ; as pledges of that inuisible grace which by those visible signes he hath promised to bestow vpon her ; as seals of the couenant , and agreement betwixt God and his Church , wherby he hath engaged himselfe that he will be their God , and they shall be his people ; and lastly as badges distinguishing them from all others which carrie not the like vnto them , & whereby they loue to be knowne . Wherefore ( saith Dauid in the name 1. Sam. 17. 26. of the Church ) should this vncircumcised Philstime defie the armies of the liuing God ? What circumcision was of old , the same is Baptisme now ( ●aue that more glorious effects are attributed to this Sacrament of the christian Church ) the Sacrament of initiation into the Church , our incorporaion into Christ , the doore of our actuall entrance into Gods house , that which both declareth & maketh vs christias , the benefit wherof is not terminated in our selues , but extendeth to our children , by vertue whereof our Seede is holy from 1. Cor. ● . 12. the verie birth ; not that grace from baptized parents is deriued by propagation , but thus we are to vnderstand it , that to all professors of the name of Christ this preheminence aboue infidels is freely giuen , that the fruit of their bodies bringeth into the world with it a present interest and right to those meanes where with the Ordinance of Christ is that his Church shall be sanctified . It is the Doctrine of the Church of England touching the Sacraments in generall , that they are badges and tokens of Article . ●5 . Christian mens profession : And touching Baptisme in particular , that it is a si●●e of profes●ion , and a marke of See 〈◊〉 on t●e Art●●les differen●e , whereby Christian men are discerned from others that be not christened , in the 27 Article of Religion . If then the administration of the Sacraments distinguish a Church from that which is no Church : If Baptisme bee a specificall difference of a christian from him that is no christian , how can we deny them of the Romish religion to bee now a Church ? or with what colour of truth can we deny Papists to be Christians , seeing that we take them all to be baptized persons , euen as we our selues are ? for it is an ancient Apostolick aphorisme , One Lord , one faith , one Baptisme : Ephes. 4. 5. 1. Cor. 12. 13. and by one spirit wee are all baptized into one bodie , whether we be Iewes or Gentiles , Protestants or Papists .

I will not now trouble my selfe to proue that Popish Baptisme is true Baptisme , till I know who denies it ; for howbeit some go about to proue it not to be good from their Popish opinion , which maketh the intention of the Minister to be of the essence of the Sacrament ( wherein how soundly they argue , I shall hereafter enquire ) and so the argument may be of force against them ; yet nothing hinders but that according to our tenents it may bee good all this while . Seeing then that out of all question their Baptisme in the Church of Rome is holy and good , let them who nick-name the Ordinance of God , one while calling i● the * * 7. V●●lls . pag. 47. Shell of Baptisme , another while , the * * pag. 35. Relique of Baptisme ; see how they can free themselues from egregious disgrace cast vpon the blessed Sacrament , and by rebound vpon Christ , the Instituter and Ordainer of it . The Pen-men of the Holy Ghost seldom or neuer mention Baptism , but withal they attribute ●nto it some effect of speciall grace : they teach vs that with water God doth purifie , and cleanse his Church : they term Baptism a Bath of regeneration , ●phes . ● . 26. Tit. ● . 5. they giue men aduice to receiue ou●ward baptism , & perswade them that it doth auaile to remission of sinnes ; Act ● . ●8 . which maketh mee suspect , that the Spirit of God guided not that penne which could drop forth such vnsauoury words . What ? is Baptisme now a shell , fit for no vse but to bee cast away , and troden vnder foote ? is it become a relique , a ragge of Popery ? Surely , by as good reason as ( in another Treatise ) the signe of the B●iting of the Popes Bull. Crosse is said to bee the marke of the Beast . But what Classicall Author haue we for these speeches ? He that can ( causlesly ) obiect vnto others quaintnesse of speech , let him produce but one learned and religious , 7. Vi●ll● . page . 28. that euer spake or wrote in this manner . But I bridle my selfe , and returne to my purpose in hand .

Sacraments are pledges and tokens of Gods loue to his Church : their very being , and nature consisteth altogether in relation to some such gift and grace supernaturall , as God onely can bestow . How then should any but the Church , administer those Hooker . Eccle. Po●it . lib. 5. Parag. ●0 . Ceremonies as Sacraments , which are not thought to be Sacraments by any but by the Church ? For those then which are our Aduersaries in this cause , and will not grant Papists to bee so much as Christians , they must giue vs leaue ( till we heare farther from them ) to thinke this our third Argument , drawne from the lawfull Baptisme in the Church of Rome , to be vnanswerable .

CHAP. XI .

Our fourth Argument , taken from the Lawfull Ordination in the Church of Rome .

OVr Lord and Sauiour , when hee had finished the worke of our Redemption , euen that great worke which he came into the world to accomplish ; then hee ascended vp into Heauen to bee the Aduocate of his Church , the Mediatour betwixt God and Man , where hee is at the right hand of God , making intercession for vs . Rom. 8. 34. When he would depriue his Church of his bodily presence , he tooke care that she should not sit like a Widow , disconsolate , and afflicted ; and therfore when hee ascended vp on high , he gaue gifts vnto men : to some to Eph. 4. ● . be Apostles , some Prophets , some Euangelists , for the worke of the Ministery , ●nd for the edifying of the Body of Christ . To these he gaue his Promise , That he would be with them alwaies Mat. 28. 20. to the end of the world . Solomon had a Vineyard in Baal ham●n , hee let it Cant. 8. 11. sorth vnto Keepers : This Vine-yard is the Church ; the Keepers , to whose ●●elage and care our blessed Lord ( typified in Solomon ) committed his Church , were at the first Apostles , and Apostolicke persons their Successours to the worlds end , in their function , and Ministeriall office : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , men consecrate , and set a part for that purpose ; whose is the power of the keyes , and the office of laying on of hands , conueying that grace vnto others which themselues haue receiued , that so the Church of Christ neuer be destitute . Where soeuer there be persons retaining th●● power , howsoeuer otherwise exceeding blame-worthy ( which I ofte● inculcate , because I would not be● mis-vnderstood ) there wee cann●● deny , that there is the true Church of Christ . And our Aduersaries ●● this cause , see that they cannot gaine their purpose , vnlesse they strip the Church of Rome of this priuiledge . There is no Ordination , no Ministery , 7. Vialls pa. 36. and so downe ward , no Baptisme , ●● Christianitie . The eares of our Diuines are well accustomed to tho●● importune clamours of our Aduersaries of the Church of Rome , bot● for our Church in former ages ; ●f you h●d a Church before Luther , wher● were your Pastors ? and since the reformation , finding their cause desperate in the particulars of it , they inueigh against our Clergy ; You haue no calling , you haue no more right ●● meddle in things sacred , than yo●● Wiues or Daughters , you are no Ministers , you runne before you are sent , you are Intruders , and Theeues , that enter not in by the doore of the fold , but climbe vp a●other way , Wolues , and Lay-men , no Priests : and therefore you haue no S●●r●ments , nor Seruice of God . This is the voyce of Bristow , Howlet , Sa●ders , C●●pian , and the rest of that rabble . Now if it be obserued what wee answer to the first , and bow wee refute the latter calumny , it will soone appeare what wee are to determine in this matter .

First then we affirme , That no man hath ●● doe in this office , but hee that is lawfully called thereunto . Who euer intruded himselfe with impunitie , and without dangerous arrogancie , into this funct●on ? The hand of Ieroboam is withered ; and Ozia● , though a King , is smi●ten with Leprosie , for touching those things which were holy without a calling thereunto . This is that whereby wee may discerne the Priests of the Sanctuary from Ieroboams Priests ; of whom wee reade , that whosoeue● would , might consecrate himselfe . Christ suffereth not the Diuell to tell 1. King . 13. that he knew him , beca●se ( as one n●teth ) Mark . 1. 25. hoc presumed without a calling ●● publish the truth . The Diuell could easily espy the want of Commissio● in the Sonnes of Sce●a , when they adiured him by the name of Ies●● whom Paul preached : Iesu● I acknowledge , Acts. 19. and Paul I know ; b●t who a●● yee ? Your warrant is not good , yo●● counterfeit charmes are not strong enough to remoue me . The reason is manifest , No man taketh this honour to himselfe , but hee that is called of God , as was Aaron . Secondly , Heb ▪ 5. 4. Wee auerre no lesse confidently , that it belongeth vnto the Church onely to send those who shall hau● authority in the Ministration of holy things . Shee receiued the Keyes at the hands of Christ , and to her it appertaines , to deliuer them to those that shall vse them . Shee hath he● Commission , As my Father sent me , so I send you . For this cause I l●ft thee in Iohn . 20. 21. Cre●t ( saith St. Paul to Titus ) that thou Tit. 1. 5. mightest ordaine Elders i● eu●●y Ci●ie , ●● I appointed thee . Without this there can be no Oeconomie , nor order in the Church : wee should haue as many seuerall opinions as seuerall ●●n . Ordination therefore , and laying on of hands , the Church hath ●ommanded to be retained , and performed with all solemnitie : That a Bishop should bee ordained , ●●ther by the whole Prouince , or by a Councell , or according to the Canon , Canon . Apost. 1. by three or two Bishops at the le●st , ●he Metropolitane ( if it be possible ) beeing present , and promoting the businesse : What Pries●● and Deacons should bee ordained with due●ites and ceremonies , and prayers in the face of the Church , that 〈◊〉 people might acknowledge their lawf●ll Pastors . Thirdly , For those tha● before L●ther had the Popish t●●s● in detestation , they might ●cknowledge euen them of the Church Dr. ●rid●●●x L●ct . de V●si● . E●cle●●a . of Rome for their Pastors , so farre forth as they had a lawfull , calling ; and preached Christ howsoeuer a for as much as they oftentimes feed others , who themselues eate nothing ; or giue good corne mingled with a great deale of chas●e . Fourthly and lastly , for our Ministery at this day , wee answer them , That eyther it i● Lawfull and Cano●icall , or else they haue none ; seeing t●at wee haue receiued it from them , though they we●● vnworthy to conferre it , as they ●●om their Predecessours and ours in Ecclesiasticall Iurisdiction . It is worth the while , to obserue the impudencie of our Aduersaries i● this matter , how when they cannot answer v● , they betake themselues to their wonted trade of lying : Thus goes the ●●le ; S●ory , Sandes , and Gri●d●ll ( say they ) ●ee by appo●●●men● at the sig●e of the N●gges● he●● in Ch●●pe side to Lo●den , and 〈◊〉 that the old Bishop of L●●d●ffe , wh●● they expected for their Canonicall Cons●●rato●● , had withdrawne himselfe for the threats of ●onner , they layed hands one vpon another . Our Diuines passe not this ouer in silence , but giue a precise and punctuall answer to it . Not onely our Reuerend Bishop ( whose cause wee haue now in hand ) answering his Egregious Cauiller , in that golden Worke of The honour of the married Clergie : but diuers others of our choysest Diuines , who Dr. Prideaux orat . de vocatione Ministror . M. Mason in the defence of the Ministry of the Church of England . seriously refute this Fable , euidently shewing out of the vndeniable Recordes of our Church , not onely at what time , by whom ; in what place , euery one of the ●orenamed Bishops was Canonically consecrated , but also touching B. Iewell , Parker , and others : who preached at the consecration of euery one of these ▪ and likewise what were their seuerall Texts . And left these turne coates should persist herein , and still tickle their Proselytes in the head with this tale , our right Reuerend Arch-Bishop that now is , caused foure of the learneder sort of their Priests ●● be brought , who beheld and viewed these Recordes before sufficient witnesses , and promised to certifie the truth to the rest of their partie .

Thus we perceiue that it is a thing hitherto vnheard of amongst vs , that any Member of our Church should deny that there is lawfull ordination in the Church of Rome . What then ●● is there no God in Israell ? nor balm● in Gilead ? must wee goe to gathe● grapes from the Romish hedges , and deriue Bishops of Christ from the Sea of Antichrist ? ( i● is to be vnderstood all this while , that wee ple●● our owne cause , the Reformed Churches in other parts want n●● learned Patrons of their owne ) the weake● so●t may perhaps be offendes hereat , sed Cordatiores norunt , t●● Dr Prideaux O●at . de V●●at . Minist. wiser vnderstand , that the Scribes Pharisee● sometimes sate in the chaire of Moses , and that Iudas ba●e the office of an Apostle ; and sometimes the Euill haue chiefe autheritie Article . ●6 . in the Ministration of the word and Sacraments , saith the confession of our Church : for it is one thing the power of teaching , another the puritie of Doctrine ; nor doth hee that by superstition , or heresie letteth goe puritie of Doctrine , presently lose his authoritie and facultie of ordaining , as Aarons Idolatry hindred him not from transferring the Priesthood to his posteritie . Who is ignorant that they which are baptized by heretickes are truely baptized ? and likewise that those which are admitted into the Minist●ie by such , are truly ordained ? we regard not the qualitie but the authoritie of him that conferreth holy Orders . As we rebaptize M. Hieren his answer to the Popis●●●me . How can shee make a lawfull Priest , if she be not the church of Christ ? none that haue receiued Baptisme in the Church of Rome ; so wee doe not ordaine them anew which haue taken Orders from that See , when they become conuerts . If they haue sworne to any Errour or Heresie of that Church ; that wee cause them to abiure , but we suppose them truly inuested in the Order o● Priesthood .

By this we hope it is euident , th●● there is yet a little strength in t●● Sinfull Church of Rome , forasmuc● as there is true Baptisme , wherei● they are baptized into Christs tru●● and not the Popes errours , and t●● shee hath not wholly lost the face ●● a Church ; for there is true and lawfull ordination , wherein they recei● Commission , and do promise to tea●● the people , not the Popes legend● but out of the holy Scriptures ; s● that both Pastor and flocke are o●● by admission , promise and engagement , theirs by abuse and practise ▪ Neither shall the precipitate speeches , and rash censures of any ma● euer preuaile so farre with vs , b● that we will still beleeue , and hope and pray that hee which called Iob ●mongst the Heathen , and the Quee● of the South by the bare report o● Solomon , and giueth that instinct o● nature vnto creatures walking in a pasture where venemous herbs are mixed with wholsome , to make choise of that which is proper for them , and abstain from the contrarie ; will giue the guidance & assistance of his Spirit to his number vnder the tyranny of Antichrist to do the same , that so his calling bee not still in vaine , the ordination wholly vnprofitable , or that admission in Baptisme alwaies frustrate , that is , to be the sauour of death vnto death , and in none the sauour of life vnto life : and herein we doubt not but we are heard , euen before we ask .

CHAP. XII .

Our fift Argument , prouing from our manner of disputing with Papists , that they doe not directly deny the foundation of our faith .

IN those many parts of knowledge , about which the mind of man is conucrsant , some such groundes there are , which being proposed , 〈◊〉 minde doth presently embrace them , as free from all possibilitie of errou● ▪ cleare and euident without proofe . Such are those Principles in Philosophy , that the whole is greater th●● the parts , &c. Those axiomes o● reason , that the greater good is to ●● chosen before the lesse , that wee m●● doe vnto others as wee would bee d●● vnto our selues . A sentence whi●● St. Augustine saith , all Nations vnd●● heauen are agreed vpon : and of su●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Th●oph●as●us . things as these to demand a reaso● were to take away reason . Oth●● things there are , which although the● be not so manifest in themselues , ye● such is their plainenesse , that eue● easinesse it selfe maketh them hard● be disputed of : and to this numbe● it seemeth to mee , that the matter about which wee now contend , may well bee reckoned ; wherein fo● ought I can perceiue , they whi●● oppose vs , haue not brought so mu●● as probabilitie of reason to b●c●● their opinion , much lesse that substantiall reason , and demonstratiue 7. Vialls . p. ●8 . proofe , wherewithall they beare vs in hand . For if the present question to this day had neuer , beene moued , nor any word or syllable sounding that way were to bee found amongst the Writings of the Diuines of the Reformed Churches : yet such a generall tacit concent there is amongst them herein , and so vniuersally doe they conspire in this , that the Church of Rome doth not directly deny the foundation of Faith , that their assent may necessarily bee euinced , if wee doe but consider their manner of disputing against them of that faction .

The Fathers in the Primitiue Church , when they wrote ; Tertullian , the Booke which hee calleth Apologeticu● ; Arnobius , and Lactantius his Scholler , against the Gentiles , Chrysostome his Orations against the Iewes , Eusebius his tenne Bookes of Euangelicall demonstration ; they stand in defence of Christianity against them , by whom the foundation thereof was directly denied . But the Writings of the Fathers against M. H●oker his discourse of iustification . Nouatians , Pelagians , and other Heretickes of the like note , refell Positions , whereby the foundation of Christian Faith was ouerthrowne by consequent onely . In the former sort of writings , the foundation is proued , in the latter it is alledged as a proofe ; which , to men that had beene knowne directly to deny , must needs haue seemed a very beggarly kinde of disputing . In like manner our proceedings against Papists , in disputing against them , do shew not onely that they hold , but that wee acknowlehge them to hold the foundation . Doe wee goe about to proue to them this truth , th●● Christ Iesus came into the world to saue sinners ? Doe wee not alledge i● as a proofe ? What say wee against transubstantiation , but this , That if our Lords Maiesticall body haue now any such new property , by force whereof it may euery where really euen in substance present it selfe , or may at once be in many places ; then hath the Maiestie of his estate extinguished the verity of his nature ? Against the merit of workes what do wee alledge , but that Christ alone hath satisfied and appeased his Fathers wrath ? Christ hath merited saluation alone . Wee should begge the question , wee should doe fondly Vide Thomam part. 1. quaest. 1. a●tic . 8. to vse such disputes , neyther could we think to preuaile by them , if that whereon wee ground , were a thing which wee know they doe not hold , which wee are assured they will not grant . To be copious herein were to light a candle at noone day ; and I haue beene too prolixe already , for which my ensuing breuity shall make amends .

CHAP. XIII .

Our last Argument , from the iudgement of the Learned .

ALthough wee iudge what wee haue already deliuered in this cause , to bee abundantly sufficient , and our arguments such as will not readily bee answered ; yet because wee would not bee thought to hold that which no one learned or godly hath done before vs , and that it may appeare that if to say the Church of Rome is a true Church , be to fauour Popery , the greatest Aduersaries that euer that Church had , haue beene fauourers thereof , with whom they must bee content to absolue or condemne vs ; it shall not be grieuous to vs to alledge the Testimonies of a few , whereby it shall appeare that the best learned in our profession are of this iudgement . We heard something by the way before of Caluius opinion , we shall finde that he is still the same . I suppose ( saith hee ) that in the Papacie some Church remaineth , Calu. Epist. 104. a Church crazed , or , if you will , broken quite in peeces , forlerne , mishapen , yet a Church . Againe , Semisepultus illie Instit. lib. 4. cap. 2. Sect. 12. iacet Christus , obrutum Euangelium : There is Christ halfe buried , the Gospell ouerwhelmed with humane traditions . I deny her not the name of a Morn . de Eccles. Church ( saith another ) no more than to a man the name of a man , as long as he liueth , what sickenesse soeuer he hath . Heare another of as deepe iudgment as any in our Church : I acknowledge Zanch. Praefat. de Relig. the Church of Rome , euen at this present day , for a Church of Christ ; such a Church as Israel vnder Ieroboam , yet a Church . Marke his reason , Euery man seeth , except hee willingly hoodwincke himselfe , that as alwaies , so now the Church of Rome holdeth firmly and stedfastly the Doctrine of truth concerning Christ , and baptizeth in the Name of the Father , the Sonne , and the Holy Ghost , confesseth and auoucheth Christ for the onely Redeemer of the world , and the Iudge that shall sit vpon quicke and dead , receiuing true beleeuers into endlesse ioy , faithlesse and godlesse men being cast with Sathan & his Angels into flames vnquenchable . Heare another : In hunc modum iudicium facimus de Ecclesiâ in quâ est Papatus . ●unius 〈…〉 de 〈◊〉 . Deus vocat cam , &c. This is our iudgement concerning that Church in which the Papecie is . God calleth her , &c.

Exparte Dei vocatur adhuc Hammi , Populus méus ; & Ruchama , misericordiam consequuta , quae verissimè enparte suâ Lo-Hammi non Populus meus , & Lo-Ruchama , non assequuta misericordiam potest appellari , vt apud Hoseam Prophetam legimus : On Gods part sbe is yet called Hammi , my People ; and Ruchama , one that hath obtained mercy , who for her owne part ( by reason of her disobedience ) may truely bee said to be Lo-hammi , not my People , and Lo-Ruchama , one that hath not obtained mercy , as wee reade in the Prophet Hosea .

At ista Ecclesia nihil non habet corruptum . Fateor : sed quòd Diui●● habet omnia in Scripturis , à Deo est , quòd corrupta habet omnia , ab ip●â est , quòd diuina habet omnia , Ecclesia est , quòd eadem habet corrupta omni● , Ecclesia corrupta est : But that Church hath nothing which is not corrupted , I grant it : but that shee hath all Diuine truth contained in the Scriptures , it is from God , that that truth is corrupted , is from her selfe , in that shee hath all diuine truth she is a Church , in that she hath corrupted it , shee is a corrupt Church .

Ecclesia non tollit●r corruptione nisi totali ( vt loquuntur ) quam vocant interitum . Ecclesiam non tollit partialis cor●●●tio , sed inf●●mat . Ecclesia Romana omnia hab●t corrupta , sed non omninò : haec non interitus est , sed p●●tialis corruptio eius dicanda est : The being of a Church is not taken away by corruption vnlesse it be totall ( as they speake ) which is the destruction of it . Corruption in part doth not destroy the Church , but weakens it . The Romish Church hath all things corrupted , but not altogether , &c.

Let vs come nearer home . Though M. Hooker his discourse of Iustificat●on . the Church of Rome haue played the Harlot worse than euer did Israel ; yet are they not as now the Synagogue of the Iewes , which plainly deny Christ Iesus , quite and cleane excluded from the New Couenant . Vtrobique Catholica Tortu●a Torti . pag. 367. fidei professio , qua ipsa in professionè non mutamus in quibus nobiscum estis ; in multis enim nobiscum estis : With you and with vs is the profession of the Catholicke faith , in which profession we alter not that wherein you agree with vs ; for in many things we agree , Vo●●erè cum ●ulta apud v●s re●iqua sint ad●uc de Cathotholicae f●dei d●●m●●ibus , quanquam non nihil sermentata , membra quid●● Catholi●ae etsi non s●na membr●dice ●●u●●inemus . pag. 40 : saith the late Reuerend Bishop of Winchester . And againe , Seeing ●hat with you there yet remaine some opinions of the Catholicke faith , howbeit somewhat sowred with Popish leauen , we are content to account you members , though vnsound members , of the Catholicke Church .

Hear another , who neuer yet was so much as suspected to fauour Popery . Wee must distinguish the Papacy from ● . Vsher in a Sermon of the Vniuersalitie of the Church of Christ , before the King at Wansted . pag. 13. the Church wherein it is , as the Apostle doth Antichrist from the Temple of God , wherein he fitteth . The Foundation vpon which the Church standeth , is that common Faith , in the vnitie whereof all Christians doe generally accord . Vpon this Old Foundation Antichrist raiseth vp his new buildings , and layeth vpon it , not hay and stubble only , but far more vile and pernicious matter , &c.

And after . Poperie it selfe is nothing pag. ●6 . ●lse but the botch and plague of the Church , &c.

And againe . If you demand where pag 30. was Gods Temple all this while ? the answer is at hand ; There where Antichrist sate . Where was Christs People ? Euen vnder Antichrists Priests . And yet this is no iustification at all , either of Antichrist , or of his Priests ; but a manifestation of Gods great power , who is able to vphold his Church , euen there where Sathans Throne is . Reuel. 2. 13. And sundry other witnesses might be produced , which I had not leasure or opportunitie to enquire into . In the meane while I would gladly se● the Testimony of but one in estimation for his learning amongst vs , that euer affirmed the Church of Rome to deny the foundation of Faith directly . The Verdict which the Church of England passeth vpon them , is this : The Church of Rome hath erred not onely in their liuing , and Article 19. manner of Ceremonies , but also in matters of Faith : but that shee hath denyed the Faith , and is become wors● than an Infidell , I cannot finde to haue beene at any time deliuered vnder her authority .

To draw therfore to a conclusion ; since the Scriptures affirme that many of Gods people are in Babylo● , and that Antichrist must sit in the Church of God ; since that Popery taketh not away from the foundation , but addeth to it , * * ●●ndamento a● 〈…〉 , ●a●it● no●●tium Caput . 〈◊〉 v●i s●pra . Vide Dr. Prid. ●●ct . de ●isib . ●●clesia . whence nothing is more frequent with ou● Diuines , than to tearme Popery , ●octri●am addititiam , and their Reli●ion , Popish additaments : and Aqui●●● , who gaue the Pope power to ●ake a new Creede , neuer thought ●hat he might abrogate the old ; for ●s much as they haue that Baptisme ●hich maketh them members of the ●ue Church , and Orders so good ●hat wee neuer iterate them ; seeing ●hat when wee dispute against them ●ee acknowledge them to hold fun●amentall truth , and that all our ●octors with an vnanimous consent ●ffirme so much , and the sentence of ●ny one Classicall Author cannot be ●rought who affirmeth the contrary ; ●nd lastly , seeing the Church our Mother imputeth vnto them errour ●nely in ●atters of Faith , not abne●ation of the Faith it selfe , we affirme ●hat the Church of Rome , though otherwise wicked enough , hath not ●et directly denyed the Founda●ion of Faith , and therefore that wee cannot deny her the name of a Christian Church : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is that we intended to proue .

The Second Part.

Wherein the Reuerend Bishops Arguments are defended , and Mr. Burtons Obiections answered .

CHAP. I.

Containing an Introduction to the following discourse .

THere is in rectitude ( as the Philosopher wisely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . noteth ) that perfection and beautie , whereby we discerne both it selfe , and whatsoeuer is contrary vnto it : For hee that knowes what is straight , doth euen perceiue thereby what is crooked , because the absence o● straitnesse in bodies capable thereo● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ari●●●●e anima . lib 1. is crookednesse , yet because t● Iudge both of rectitude and obliq●tie is the Rule , which all haue not t● skill , few the will to apply : it is necessarie sometimes to leaue the amiable discourse of truth , and apply o● selues to set forth the knottinesse an● deformitie of error , that error ma● yet be more abandoned , and trut● more heartily embraced . Wee suppose that wee haue alreadie not on●ly fortified the cause it selfe whic● wee tooke in hand , with good a● solid reason , but laid downe tho● rules also , whereby whatsoeuer c● be probably obiected against th● truth , may be fully answered ; ●● namely , if we marke in what sen● we affirme the Church of Rome t● be a true Church , in what respect s● is Babylon , and in what consideration a true Church ; what it is to d●nie the foundation , what likewis● to ouerthrow it , and how farre ● Christian Church may ouerthrow it . Yet to make the worke complete , it will not bee amisse to examine the weight of those reasons which are opposed hereunto , and to free the arguments already brought in defence , not of the Romish Church , or anie point of their Religion , but of a true ●ssertion amongst Protestant Di●ines , from the exceptions alledged against them . And this we will doe ▪ Heb. 6. 3. ●f God permit .

Where by the way let mee aduer●ise , that had the second Edition of ●he Reuerend Bishops booke * * Of the old Religion . I saw it not , till I had quite finished the first part of this Treatise . come sooner to my hands , I thinke I had saued my paines , and not proceeded ●hus farre ; not that I had not a good mind to the Bishops defence , and yet haue , but that it might seeme super●uous to adde to it , vnreasonable to ●eply against it . M. Burton ( as it is ●uident ) before the Edition of his booke , saw and read the Reuerend Bishops Apologie , wherein he sheweth that preferment hath not made him differ from what he was before nor self ▪ conceit to take vp a new opinion , but loue of the truth , to auer● that wherein he finds all Diuines t● conspire with him , none gain sayin● him . At M. Burtons hands he hath g●●ned nothing hereby but the opinio● of pertinacie added to his error ; ●● taketh him boldly by the sleeue , an● calleth him to account , not only f●● his former assertions , but for his Apologie also : how iustly , we com● now to enquire .

CHAP. II

M. Burtons method and manner of pr●ceeding .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazianzenus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ All disputation consisting of tw● parts , the confirmation of trueth , an● the confutation of error ; the first o● these wee haue absolued , the la●● now taketh place , M. Burton tooke vpon him the interpretation of a portion of holy Scripture in the booke of the Apocalyps , one of those two bookes , which St. Austen said were reserued to be vnderstood in heauen . The subiect of his discourse is the powring out of the 7. Vialls ; wherein , The Cantic . in the Old Testament , and this in the New . as if St. Iohn in the Spirit of prophecie had foreseene the errour of our most worthy Prelate , and designed M. Burton for one of the 7 Angells , he powreth out the second Viall wholly vpon him : with how good successe , let the euent decide . In the meane while I shall returne him some of his owne dregges to drinke .

His proceeding is troublesome , and tempestuous like the Sea , one while affirming , another while denying the same thing . Scopae dissolutae . Now he answers , now he argues , by & by he declaimes , altogether without order , vt nec pes nec caput vni reddatur formae : yet to reduce him to the best forme we can , wee will obserue in his discourse these two parts . 1. a generall proposition , 2. the disputation it selfe . In the first hee teacheth vs how to proceed herein , telling vs that it is a matter not to bee 7. Vialls Page 28. maintained by finenes of wit , nor quaint Rhetoricall discourse , but vpon sound ground , and substantiall demonstration . I need not tell you whom hee would decipher by this speech , but I must needs wonder that hee is so witty at first ; and it calls to my remembrance the Infamous Paralle● written by Eudaemon Iohannes against the late Reuerend Bishop of Winchester , wherein one maine head of hi● accusation against that worthie Prelate , is , that he was too conuersant i● the Comick writers , his stile w●● Vid 〈◊〉 . Tort●r . ●orti . too curious , his Latine too neat fo● the Iesuits palate . Thus M. Butr●● ▪ least the Bishop by his diuine Esoquence , and accurate speech shoul● preuaile too farre with his Readers strikes first at that , by disgrace tearming it finenesse of wit , and quain● Rhetoricke ; little hurting his aduersarie therreby , but singularly dishonouring Almightie God . For whose are the Arts ? whose is Eloquence , and vtterance ? who gaue man the wit and the braine ? Demand of all the faculties of the Soule and bodie , whose Image and inscription they beare , they will tell you Gods . In as much therefore as you offer ●niurie vnto the least of these , you do ●t vnto God .

But who sees not whereunto this ●endeth ? Those irreproueable la●ours which the present age admireth , and posteritie shall rather ●nuie than equall , That admirable facultie wherewithall the Author of ●uerie good gift hath blessed our most heauenly Prelate aboue all the ●onnes of men , all is blowne away with a puffe , as if it were nothing but froth : and to what end , but to eleuate his authorite , and by bringing his ●erson into dis-esteeme , to eneruate ●is writings . This is the artifice wherwithall some men at once doe thrust out others , and worke themselues into the estimation of the common people .

But if Wit and Rhetorick be banished , what shall succeed in the stead thereof ? why sound reason and substantiall demonstration . Bu● are these incompatible ? or is it no● Rhetorique argumentatiue as well ● Logick ? did not Zeno compare Logi● to the fist , and Rhetorique to the ope● hand ; the one a more strict , the other indeed a more apert way ● reasoning ? and by so much doth Rhetorique , the Queene of humane an● excell Logicke , by how much th● open hand is a more elegant form than the shut . Hee was some bod● ●a●rentius 〈◊〉 . that thought hee could conuin● of error most of the Philosopher● for that they wanted Elegancie ● speech , Ac mea quidem sententia ( sai● Pra●at . ad lib. 4. 〈◊〉 . he ) si quis ad scribendum in Thedogia accedat , parui refort an aliqua● aliam facultatem affer at an non , ni●● enim fere catera conferunt , at qui ignarus cloquentiae est hunc indignum ●rorsus qui de Theologia loquatur existimo : et certè sols eloquentes columnae Ecclesiae sunt , etiam vt ab Apostolis vsque repetas , inter quos mihi Paulus nulla alia re eminere quam eloquentia videtur . In my opinion if a man come to write in Diuinitie , it greatly mattereth not whether hee bring any other facultie or no ; but if hee bee not Eloquent ●aur . Valla. ib. 〈…〉 a●ter loqu● 〈◊〉 , & cogitationes suas lite●i● mandat , in Theologia praesertim ●mpudentissimus est , & siid con●●●●● sacere se art insamsamus , quanquam 〈◊〉 est , qui nol●te leganter & facunde dicere , quod cum 〈◊〉 non contin●i● , videri volun● ( vt sunt p●rue●●● ) n●l●● , aut 〈…〉 debere sic 〈◊〉 . he is vnworthy to speake thereof , for they are Eloquent men which are the pillars of the Church ; if wee looke backe to the verie Apostles , amongst whom St. Paul excelleth in Eloquence . And againe , To presume to write Diuinitie without eloquence , is impudencie , and if it be purposely done , madnesse ; although there is no man but would expresse his conceipts in clegancie of speech : which because some cannot attain vnto , they pretend ( such is their peruersenesse ) that they will not , or indeed that they ought not so to speake . Let vs then see what discourse that is , which hath in it neither finenesse , nor wit , nor Rhetorique : But you will say , wee shal● haue sound reason , and demonstratiue proofe in steed thereof . So we hear● tell : But I assure thee , Reader , if thou weigh it iudiciously , thou wil● finde but a little wooll for this grea● cry ; and as the Prouerb saith , Pro thesauro , carbones ; in stead ●● treasure , coales , and some of them so hot , that they burne our fingers i● we touch them .

CHAP. III.

Mr. Burtons Argument answered , touching the Markes of a true CHVRCH .

TO come to the disputation i● selfe : I finde but onely one passage which is like an Argument ; for the rest , that wee may see how good ●n Orator he is , in causa Iudicia●● , hee amplifies before hee proues ; and , to shew vs his skill in Logicke , he proues that which is granted him , inueighing against the impieties of the Church of Rome : wherein , so long as he speakes the words of sober●esse and truth , no man will bee his Aduersarie ; and , shewing how iniurious their Doctrines are to the Foundation of our Faith , by consequent ouerthrowing it , which is nothing to the purpose . His onely Argument which hee produceth , is del●uered in this forme : A true visible 7. Vialls . p. 34. Church hath the true Markes of a true Visible Church ; namely , pure and sound Doctrine , and the Sacraments administred according to Christ his holy institution : but these Markes are not to bee found vpon the Church of Rome ; therefore shee is no true Church . This Argument he professeth to take Ibid. from the Doctrine of the Church of England , if the Homilies containe any part thereof . If Mr. Burton doe doubt of that , wee can succour him with the nineteenth Article of Religion , the vnquestionable doctrine of our Church , where the same words are . For answer whereunto , we professe that wee esteeme these tokens such genuine Markes of the true Church of God , that the more apparant they are in her , the more glorious shee is in his sight , and the more perfect in respect of her selfe . And herewithall wee iustly defend ou●selues against the whole Antichristian Band , that so long as wee haue that Doctrine which Christ and hi● Apostles deliuered vnto his Church , purely taught amongst vs , and the holy Sacraments rightly administred , it is not the want of their vnwritten rotten traditions , vnwritten truthes , vntrue writings , which can take away from vs the Appellation of a true Church . Yet we know , that these markes are not so essentiall to the true Church , that so soone as vnsound Doctrine is mingled with the truth of Gods Word , and the Sacraments vnduely administred , that which was a Church should cease to bee one . The Children of Israel did abide many dayes without a Sacrifice and Ephod , &c. yet then Hos. 3. 4. did not God cease to bee their God , nor they to bee his Church . The Perkins Cases of Conscience . Booke 2. Chap. c. quest. 1. Sacrament of Baptisme ( saith one of note ) in the lawfull vse thereof , is a note whereby the true Church of God is d●scerned , and distinguished from the false Church ; not that the Church of God cannot bee a Church without the Sacrament : for it may want Baptisme for a time , and yet remaine a true Church ; as well as the Church of the Iewes in ancient times , wanted Circumcision , for the space of forty yeares , Iosh. 5. 6. and yet ceased not to bee a true Church , and loued of God . Thus he . Besides , wee are giuen to vnderstand See Rogers on the nineteenth Article . prop. 8 by the authorized Commentary vpon the Confession of our Church , that although the Church of England make these the Markes of the Visible Church , yet doth she not so strictly tye the Church to the signes articulate , as if all were excluded the Church which doe not rightly participate of the Word and Sacraments : for it may fall out , that they may bee corrupted , as in the times of blindenesse and superstition , or intermitted , as in persecution .

Thus this Argument alledged , concludes affirmatiuely , Wheresoeuer Gods Word is purely preached , and the Sacraments duely administred , there is a true Church : but not negatiuely , Wheresoeuer these are not found in such sort as were to be desired , there is no true Church . Thus the maior proposition is answered . For the minor , which affirmeth , That the Cburch of Rome hath not these Markes of a true Church , we confesse , that Gods Word is not purely taught amongst them , but mingled with much drosse and error ; yet haue they not abolished all truth : neyther can wee thinke but that they are much sounder in their Sermons , than in their Disputations . For the Sacraments , it is true , they haue defiled the Ordinances of God with their indecent Rites ; yet can they not hereby make them nullities , much lesse by their erroneous opinions ●uacuate the force of them . Their Baptisme for the substance of it is holy , and good , and effectuall ( no doubt ) to them that receiue it , as ours . The Eucharist is to them that partake of it ( if they be worthy Receiuers ) a true Sacrament , notwithstanding their Teachers opinion of Transubstantiation . That they are debarred of the Cup in the holy Communion , is the sacriledge of the Masters of that Synagogue , and the want thereof shall not be preiudiciall to those that vnfainedly desire it . It is a rule of equitie , Factum alterius ●lij nocere non debet , The faultinesse of others shall not hurt those which doe not so much as consent with them : and surely God will neuer lay that to their charge , which through the perfidiousnesse of others , it lay not in them to auoyde .

This part of the Reason then proueth the Church of Rome to bee an vnsound Church , not no Church . And Mr. Burton himselfe , who thinks that these markes could not agree to the Church of Rome for these nine hundred yeares past , yet denieth not that there was both a Church and Saluation there , till the Councell of Trent .

Thus , I hope , wee haue giuen full satisfaction to Mr. Burtons greatest , and his onely Argument , and shewed it to bee neyther substantiall nor demonstratiue . The Word of God purely preached , and the Sacraments according to Christ his holy institution administred , are Markes of the true Church . If here by we examine the Church of England , shee will appeare glorious and beautifull , like Eden the Garden of the Lord : if wee vrge them against the Church of Rome , they shew her to bee not no Church at all , but not an Orthodoxe Church .

CHAP. IV.

Mr. Burtons cauilling at the Reuerend Bishops Similitudes , examined .

FRom hence hee descendeth to examine those speeches which fell from the Reuerend Bishops Pen , whiles he would set downe the extents of the differences betwixt vs Old Religion . Chap. 1. and the Church of Rome . Who iustly blameth those which dislike whatsoeuer is in the Church of Rome , counting all Doctrine Popish that by them is maintained , and all Discipline Antichristian which by them is vsed ; as if it were all errour , no Church : adding these words , Neither for the chaffe doe we leaue the floore of God , neyther for the bad fishes doe we breake his nets . Mr. Burton . But if pag. 36. the floore bee not now Gods floore , but Antichrists floore , where nothing is to bee found but chaffe : and if the n●t● bee no other but such as catch onely the bad fishes , which is not the property of Gods nets , &c. Stay a little : Is there nothing in the Church of Rome but chaffe , no good corne ? Pol ego illum perisse d●co , quoi perijt pudor . Is it all chaffe which they teach concerning the Trinitie ? Is it all chaffe which they teach touching many other fundamentall Points of Christian Religion ? Those studious endeauours of the Dominicans against the Iesuites , maintaining Gods free grace against mans free wil , are they all chaffe ? The Twelue Bookes of Aluarez De auxilijs gratiae , which doe so trouble all the Fathers of the Societie , is there nought but chaffe in them neither ? So long as M. Burton hath been in the Ministrie , could hee neuer find any good graine amongst the writings of the Iesuites themselues ? how many sound and orthodox interpretations of Scripture do they lend vs ; Maldonat , Lorinus and the rest ? if there be nothing but chaffe in them , wherefore doe we lay out so much monie to buy their Commentaries ? It is not long that I haue been a Preacher , yet in that short time ( I thanke God ) I haue found much good corne amongst them , and haue deliuered many things professedly out of them , yet neuer hitherto could any man accuse mee of teaching either Heresie or Schisme . And doubtlesse hee himselfe is not ignorant hereof , though he thinke good to dissemble it . Againe . It is true , it is not the propertie of Gods Nets to catch onely bad fishes ; nor yet of any nets at all : and for no other cause is the Kingdome of heauen , that is , the Visible Church of God compared to a Net , but because that promiscuously it gathereth both good and badde Mat. 13. 47. fishes .

All truth ( saith the Bishop ) wheresoeuer it is found is Gods ; as the Kings coine is currant though it be found in any impure channell . M. Burton . True , but when the truth of God is turned into Pag. 36. a lie ; and this lie put for Gods truth , then the case is altered . Here is a nimble conuersion ; But if all Men and Deuils should turne Alchymistes , were it possible for them to Metamorphose Gods truth into a lie ? St. Paul speaking of the Gentiles , how they abused that light of reason wherewithall God enlighteneth euerie one that commeth into the world , and became vaine in their Imaginations , saith of them , that they changed Rom. 1. 25. the truth of God into a lie , which was but a change neither , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a simple conuersion . Thus M. Burton , vnlesse you may haue leaue to wrest Scripture , your answere is nothing . If any man obtrude adulterate money of his owne stamping If a man take the Kings coyne and bea●e it into a thinne lease , & cat . pag. 30 in the Kings name , let him suffer as a Malefactor ; but when the Kings currant coine is profered , let no ma● reiect it as base and vicious , least h● himselfe bee impeached for a Traitor . Where by the way note that yo● haue already contradicted your sel●e . Euen now all was chaffe in the Church of Rome , now Gods truth is there ; how else can it be pretended , how else can they colour ouer lyes with it ?

The Reuerend Bishop proceedes : Fundamentall truth is like the Maro●ean Wine ; which if it bee mixed with twenty times so much water , holds his strength . He is pleased to bee merry with the Bishop , and tels him , that his Comparison is pretty , if it did hold water . Your Vibanity , Mr. Burton , pag. 37. is pretty , if your manners were as good . But ( saith hee ) what if twenty times so much poyson be put to it , & c ? What will that hold poyson now which before would not hold water ? We grant it : yet let me tell you , that all the poyson in the world cannot be operatiue vpon the truth of God , to alter the nature of it . Popery is poyson , but fundamentall Truth is an Antidote : a little quantitie of Antidote that is soueraigne , will destroy much poyson . Many drinke of the Cup , in the hand of the Mother of Fornications ( though some take deeper draughts than others : ) to some of them which take downe● withall some reasonable portion o● Fundamentall truth , by the mercy of God it may be an Antidote to expell the poyson from their hearts , and striue so long with it , till it qu●●● ouercome it : that so that may bee fulfilled which our Lord promise● as a signe to follow those that beleeued on his Name , That thoug● Mark . ●6 . 18. they should drinke any deadly thi●● it should not hurt them . Now yo● Comparison of extracting the spirit● i●id pa. 37. of Fundamentall truth through 〈◊〉 Popes Limbecke , till nothing bee 〈◊〉 but a dead Vappa , is very vnapt . Fo● they that distill , reserue that pure substance which they extract , for the● vse , casting away that which remaineth , as vnprofitable . So that by thi● Popery should refine , not pollute t●● truth of God . Thus vnhappy a●● you in your similitudes all along .

But , good God , what spirit possesseth this man , that hee thus chaset● our Diuine , and harmelesse Bishop , who doth not so much argue for truth , as beautifie and adorne it . We all know , that similitudes are brought to illustrate that which is already proued , or taken for granted in the iudgement of the wisest : no man vseth them as Arguments . Our Reuerend Prelate intended not a disputation ; or if any , not against any but the Romish Church . How commeth it to passe , that while hee forcibly bends himselfe against them , he is by mis-construction made to plead for them ? and all his louely similitudes set vpon the racke , as if they nourished some vnheard off monster ? When hee perceiued that vpon the first Edition of his Booke , some ( as hee well hoped ) through ignorance rather ●han obstinacy were offended , hee straight way addresseth himselfe to relieue those whom hee had no way harmed ; rectifying their iudgements that will yeelde to instruction : and , by a iudicious Apologie , fully satisfying the truth , and all that are impartiall louers thereof , here hee speaketh home to the matter , and leaueth no scruple vnresolued . In this Mr. Burton can bee content to gleane , taking vp now and then a sentence ; yet propounding more than he answers : but for the former discourse hee lets not a tittle thereof fall to the ground vnsifted , answering twenty lines with twenty pages . But could neither his grauity , his place , nor his well-deseruings of the Church preuaile for him , but he must needes come vnder the ferule ? or hath hee onely faulted in this kinde ? Surely no : but furious persons strike them that come first in their way .

But what superstition doth your Limbecke extract out of the Similitude p●● . 38. taken from Papinians ruled case , That a sacred place loseth not the holinesse with the demolished walls ? Doth the Reuerend Bishop intend any thing but this , That whatsoeuer is once dedicated to God , ought not for euer to bee alienated ? it still in despite of malice and profanenesse remaineth his to whom it was intitled : What haue wee then now to doe with beliuesse infused or affixed by any solemne act of consecration ? and for edifying the Faith of Christians , he hath oftentimes , like a true Scribe , instructed for the Kingdome of Heauen , brought out of his treasures both old and new Prouision for that purpose , and is not yet drawne dry : Comparisons , as all other parts of learning , he knoweth how to vse in their due place , rather to helpe the vnderstanding than to beget Faith .

CHAP. V.

Whether the diuorce bee sued out on Gods part , or on the Church of Romes part .

THe Bishop goeth on : If the Church of Rome were once the Spouse of ●hrist , and her Adulteries are knowne , yet the diuorce is not sued out ; that is , Though she haue rebelled against God , and on her part broken his Couenant , yet hee hath not quite reiected her as yet . Against this Mr. Bu●ton takes in hand to proue pa. 3● . that on both parts this diuorce is formally sued out . On her part , because pa. 40. 41. &c. ( faith he ) shee hath in the face of Men and Angels openly , plainely , expresly denyed Christ for her Husband . For proofe whereof , wee haue a Bull of Pope Pius , 4. produced at large ; and from thence hee is not ashamed to affirme , that Christ is therein as solemnly pa. 42. renounced , as wee in our Baptisme renounce the Diuell and all his workes ; when there is not so much as one word or syllable of renouncing Christ there mentioned . But this will come more fitly to bee examined anon , when wee enquire how Christ is denyed in the Councell of Trent .

In the meane time let vs enquire how on Christs part the ●iuorce is sued out . And that is in the Book of the Reuelation , where she is called the Whoore , and , Come out of her my People , pa. 43. &c. Whence it is inferred , If she bee Babylon , If she be the Whoore , shee is no longer Christs Spowse . Answ. Not onely of Israel , but of Iudah was it said , that the faithfull Esay 1. City was become a Harlot : And , God by his Prophets expostulates with them , calling them a generation of Miscreants , Witches children , the seede of the Adulterer and the Whoore : yet it cannot bee denied , Esay 57. 3. but the Sheepe of his Visible flocke they continued , euen in the depth of their disobedience and rebellion . Now if it seeme strange to any that the Church of God , while she playeth the Whoore , should still be his Wife , let them know , that the Visible Church is but equiuocally called the Spowse of Christ : For , properly the Church Inuisible , the Mysticall body of Christ , is onely his true Spowse , and shee is a pure Virgin , without spot or wrinkle , beeing washed in the blood of the Lamb. Those that outwardly professing Christ make vp the Visible Church , we charitably presume to be members of his mysticall bodie , for which cause wee call them his Spouse also .

But when wee speake of Babylon and the Whore in the Reuelation , and apply it to Rome ; wee denie absolutely that the Church of Rome is Babylon ( that is , all those which liuing in that Religion make vp one If thereby wee vnderstand a companie of m●n ▪ but if Baby●on bee a ●lace , then we must vndersta●d thereby the ●●● of Antichrist . Bodie or Societie ) but * Bablyon is a faction in that Church . Are not the Whore and Antichrist the same ? Now what can be more absurd than to thinke the whole Church of Rome The Antichrist ? Antichrist was to seduce those that dwell vpon the face of the earth , the Whore was to bewitch the nations ; now the Seducer and the Seduced , the witch and the bewitched are not one . As I take it , we are to reioice at the downefall of the Whore ; but God forbid that wee should reioice at the Destruction of euery member of the Church of Rome , but rather with teares beseech God for their conuersion . And therefore good M. Burton , now the learned Bishops distinction takes not place a day after the faire : as it is a Visible Church , we haue not detrested pag. 44. to haue Communion with it , as Babylon we haue nothing to do with it ; He that before was too fine , too wittie for you , now speakes confusedly , strangely . You see we haue learned to distinguish betwixt the Church , & the great whore in the Church : with the Church wee yet hold communion in many things , though that from Babylon wee separated long agoe . He , whom I suppose you will not in hast teach to speake , spake in this manner . As the Apostle doth say of Mr. Hooker Eccles. Pol. lib. 3 §. 1. Israel , that they are in one respect enemies , but in another beloued of God ; in l●ke sort with Rome , wee dare not communicate concerning sundrie her grosse and grieuous abominations ; yet touching those maine parts of christian truth , wherin they constantly still persist , wee gladly acknowledge them to be the family of Iesus Christ , and our hearty praier vnto Almighty God is &c. Your distinction therefore of the Diuell in his Essence , and as a Diuell , with the rest of that stamp , you were best lay vp till a deare yeare .

CHAP. VI.

Of the charitable profession of zealous Luther .

AT length wee are come to consider the weight of zealous Luthers speech . Wee confesse that vnder the Papacie is much good , nay all , yea the very kernell of Christianitie . To this M. Burton answereth , that be spake this pag. 45. before the Councel of Trent was hatcht , and died when they began to be assembled . It is well hee did so ; for had he liued but a while longer , he had sure been a fauourer of Poperie , as well as Caluin , who liued after that Councell , and yet confessed the Church of Rome to bee a true Church , as wee haue shewed . Yet by his leaue , if this were true when Luther liued , it is as true now . If they haue added more errour , yet haue they taken away no more truth , otherwise than virtually , and by consequence . Luther thought it not likely , or possible , that the Church of Rome should bee much more corrupt , than it was when hee published at Wittenberg so manie ●ropositions contrarie to the Romish Religion , a a Sleidan . Com. lib. 1. And Hist. of the Councell of Trent . lib. 1. 95. in number ; which pre●ently brought about his eares , Tece●ius , Eckius , Siluester Prierias , Hogostrat and I know not how many more . Luther thought the Church of Rome wicked enough , when hee affimred , ●hat b b ●tiam si n●hil praet●r●a pe●catum fuisset in doctrina Pontificia , quàm quód docuerunt nos deb●re vaga●i , & fluctuare , am●●●ente , & du●ios de remissione peccatorum , gratid & salute no●tra : iustas tamen haberemus causas cur ab Ecclesia infideli n●s se●ung●remus . Luth ad cap. 41. Gen. If they could not haue bin blamed ●or any thing else , but onely for teaching ●hat we must wauer , and doubt , and ●lwaies remaine vncertaine of the re●ission of our sins , of grace and saluati●n , yet should we haue iust cause to separate from that infidelious Church . Th● ground therefore of Luthers speec● was , Not that hee saw not erro● enough , but that he knew there w● likewise all truth . Vnder it indeed● ( as our diuine Bishop obserueth ) oppressed , ouerwhelmed , yet there i● was . The Councell of Trent ha● ioyned Traditions to the Scripture● making them together the rule ● Faith : but before that time Luth● complained that hee could not ha● audience out of the Scriptures , b● the frigid decrees of Popes , and th● fooleries of Schoole-men were obtruded in stead thereof . In a word nothing was decreed in the Councel of Trent , which Luther had n● gaine-said before that time . So th● the errours are the same they were ▪ but established vnder a more peremptory forme .

CHAP. VII .

Of the Deane of Glocesters Authority .

BVt here the Authoritie of the Reuerend Deane of Glocester is Dr. Feild . alledged , in his Treatise of the Church , Lib. 3. Cap. 47. and it is desired that hee may take vp the matter . 7 Vialls pa. 45. Peace is amiable , and the mediation of wise men is to vs very acceptable . The Person is Reuerend , neither will wee dissent from him in any thing without due respect had to his place and learning . But wherefore , when you are vrged with a cloud of witnesses in this very cause , doe you 7. Vialls . pa. 51. reiect them as priuate persons , whose opinions must not prescribe against truth ? Caluin , Bucer , Beza , Melanchton , See the reuerend Bishops Apologie . Mornay , Deering , Iunius , Raynolds , Param , Hooker , Perkins , &c. all these you sleight , and would haue vs bee tryed by one onely , who indeede is Reuerend , but All these much more . Yet , as if hee distrusted this alledged Authour somewhere else , hee wil● haue him to Vmpire the Cause in th● one place . Feare not , a wise man wil● not contradict himselfe ; and it is ● receiued Rule in reading both the Scriptures , and the Fathers , and 〈◊〉 Writers , That the clearer places are to interpret those that bee more obscure .

But because you shall acknowledge your selfe in our debt , we yeelde y●● this request , though vnreasonable : but vpon this condition , that if Dr ▪ Field be found to speake against y●● rather than for you , you neuer appeare more in this cause . Courteo●● Reader , the passages are but short therefore reade and iudge . The w●●thy Deane bringeth in Bellarm●●● obiecting against vs , that by the co●fession of our owne Writers , Luther and Caluin , &c. the Church of Rom● is a true Church . What now dot● he answer to this ? He saith not , T●● before the Councell of Trent they were a Church , but none since : bu● grants him , That they might in some sense truely say that they were a true Church . But , saith he , neyther Luther , nor Caluin , nor any of vs doe acknowledge that the Popish Religion is the true Religion , or the Romish faction the Orthodoxe Church of God . See then , wee may affirme Rome to bee a true Church , and yet the Romish cause gaine nothing by it : for the Popish Religion is neuer a whit sooner the true Religion . and though we giue this attribute to the Church of Rome , yet the Romish faction is nothing the better for it ; for all this while , they are not the Orthodoxe Church of God . Where me thinkes the Deane giues more than we delire , for wee haue alreadie distinguished betwixt the Church of Rome , and the Faction of Rome , and this we doe not hold to bee a Church at all , much lesse the Orthodoxe Church of God . He proceeds to speake of the Councell of Trent , touching which hee layeth downe his opinion in these words . The generall and maine Doctrine agreed vpon in the Councell of Trent , in such sort as it is most generally conceiued , is damnable ; But there are , noe doubt , some of a better Spirit , The French receiue not the Councell of Trent to this day . and haue in them particularly a better conceit of things than generally is holden . So that the faith of the Councell of Trent , is not the faith of euerie particular man , much lesse is euerie Idiot chargeable with the dam●●blenesse of those doctrines . Lastly , saith he , formerly the Church of Rome was the true Church , but had in it a● Hereticall faction ; now the Church i● selfe is Hereticall , and some certai●e onely are found in it , in such degreey Orthodoxie , as that wee may hope w●● of their saluation . Loe , Mr. Burt●● ▪ the Church of Rome is now Hereticall , not no Church at all : for Heresie ( as wee haue shewed ) taketh not away the being of a Church ; and there is hope of some mens saluation liuing in that Communion , which you deny in euery page . Thus the worthy Deane of Glocester hath not a word against vs , but for vs ; and you are no lesse vnfortunate in your Authorities , than before you were in your Similitudes . Now vicem redde , let vs be as much beholding to you , as you are to vs , and tell vs what you answer to those formall passages alledged out of the said Reuerend Author in his Appendix See our reuerend Bishops Apology . to the Treatise of the Church , where hee is clearly for vs , That the Romish Church is a part of the Catholicke Church of God ; shewing it likewise to be the Tenent of the greatest Diuines of our side : In this you are silent , and passe it ouer siccopede , with a dry foote , as the Prouerb is . And therefore whereas you afterwards tell vs of a many Shels in the pag. 46. Church of Rome ; the Shell of the Scriptures , the Shell of the Creede , the Shell of the Sacraments , and the like , you had done much better to fit downe and cracke nuts , than to trouble the world with such empty discourse . Nucleum amisit , reliq●i● pignori put omina .

CHAP. VIII .

Mr. Burtons exceptions against so●e passages in the Reuerend Bishops Apologie .

THus Mr. Burton hauing done with the Reuerend Bishops Rhetoricall discourse , hee comes to take notice of what he hath more seriously layd downe in an Apologeticall aduertisement , ioyned to the second edition of his Booke . And here whiles pag. ●● hee expects from the Bishop an ingenuous recantation of his errour , lo● a constant asseueration of the truth and the Reuerend Bishop is heartily pitied that hee is not mutable . But consider , Mr. Burton , that if hee had retracted that which you thinke his errour , all your former paints had beene lost : and for the rest ; how would you haue done for a genuine interpretation of St. Iohns meaning in the powring out of the second Viall ? As for your pity , bestow it somewhere else , he hath no neede of it : rather pity your selfe , that it was your lot to fall vpon so weake a cause , and to meet with so strong an Aduersarie .

But let vs see what are his exceptions against the Reuerend Bishops second thoughts . First , it is not enough for Mr. Burton that hee thus distinguisheth , referring Visible to outward Profession ; True , to some essentiall Principles of Christianitie , neither of them to soundnesse of beliefe ; that so though the Church of Rome be a true Visible Church , yet is she not a true beleeuing Church . Acutely and admirably . What reasonable man would not this satisfie ? Why doth not this please him ? Because he denieth any being at all to her ; and pag. 48. that which is not , is not Visible . Thus nothing but the bloud , the life of the Church of Rome , will satisfie his zealous thirst . But heare what hee obiects : Vnder correction , is outward Profession a sufficient Marke of Visibility for a Church ? Ridicule : What is Visible in a Church , but that which shee professeth ? Or , if you will not referre Visible to outward Profession , whereunto will you refer it ? But this is none of those Markes 〈◊〉 pag. 48. which the Church of England takes notice of a Church by . The Word preached , and the Sacraments administred , make her a Church : but her Profession makes her Visible . But they are the Synagogue of Sathan which call themselues Iewes , and are not : and the Samaritans feared God , but they serued Idols withall : and so doth the Church of Rome ; therefore it followeth , that shee neyther feareth God , nor doth after his Lawes . True , it followeth very well . Adde to this that which elsewhere you teach , What is it generally to professe Christ , and particularly 7. V●alls . pa. 25. to haue no interest in him ; to professe the foundation , but not to be built vpon it ? But all this while you are besides the cause ; here is an Homonymie , you argue from the Church Visible to the Church Mysticall and Inuisible : and fallacies , Mr. Burton , are no demonstrations . Many things exclude a man from Heauen ( as well errours in manners , as Faith ) which doe not exclude him from the Visible Church : hee that would haue saluation , by true Faith must be made a member of the Mysticall body of Christ . Doth not the Reuerend Bishop tell vs , that Visibilitie auaileth not to saluation ; and the Church of Rome , that Their danger is more Visible th●n their Church ? Wherein then hath hee offended ?

But to what purpose is it , that you entertaine vs with a tedious discourse of the Visible Church , all the while neyther telling vs what the Church is , nor what is Visibilitie ; * * Thus his d●spu●ing i● nothing but equiuocation all along . by these ambiguous proceedings deceiuing the simple ; whereas a fair distinction , if it might take place , would make all friends ? Sometimes indeed you shew vs the Church clad in her glorious apparrell , that thereby we may take notice of her : but what if Briers rend her cloathes , and dirt defile her goodly garments , doth shee then cease to be a Church ? Surely no. Now it being obiected , that the Church of Rome holdeth some Essentiall Principles of Christianity , first you confesse it , then ( contradicting pag. 4● . your selfe ) you deny it , saying , That shee hath professedly abiured Christ ; thereby also gaine-saying what euen now you granted , namely , that she● professeth to feare God : for how can shee professe to feare him , and yet professedly abiure him ?

CHAP. IX .

Whether Papists be Christians .

IN the next place Mr. Burton is so oppressed with the weight of the Bishops reasoning , that hee sees not which way to turne himselfe . Grant the Romanists to bee but Christians , how corrupt soeuer , and wee cannot deny them the name of a Church . This is Gordians knot , which because he cannot vntye , Alexander-like hee cuts it . But why should we grant them pag. 49 : to bee Christians ? Not Christians ? Of what Sect then are they ? Iewes , or Turkes , or Pagans ? We know no other Sects in the world . Nay , they are worse than these , yea , worse than the Diuels themselues , as hee affirmes in the next page . I neuer yet heard by a sober man , that any greater fault than Heresie was layd to their charge . Now he that is an Hereticke , is necessarily a Christian : for he that is not a Christian , cannot be an Hereticke . Olim qui Haeretici non inter Tureas , Epi●●o● Winton . Tortura Torti . pag. 304. aut Iudaeos , aut Ethnicos , censebantur , neque nisi qui de Christianis essent Haeretici audiebant , nuper exortus ( nobis ) Tortus qui Christianos negat : In former times Heretickes were not reckoned amongst Turkes , or Iewes , or Infidels , ( much lesse amongst Diuels ) neyther were any called Heretickes , but such ●● were Christians , of late some peruers● men are risen vp , which deny them to be at all Christians . But why must we not grant them to bee Christians ? Because they are not able to demonstrate themselues to bee such . But what if they haue not all your facultie of reasoning demonstratiuely , shall they be no Christians therefore ? Can no man bee a Christian except hee bee a Logician ? But it is further obiected ▪ that No Papist can vndoubtedly perswade himselfe that hee is a Christian ; Ibi● . pag. 42. and this reason is giuen , He is not certaine of the Priests intention in his Baptisme , nor yet of the Bishops intention , by whom that Priest was ordained . Therfore no Papist can be sure whether he bee a Christian or no. Well then , for answer to this , first it is granted , That admission into the Church by Baptisme maketh men Christians , Christianitie maketh them a true Church . So that all wee haue to doe now , is to proue their Baptisme good ; which if we euince , we haue gotten the day .

First then , All that is alledged to make their Baptisme a nullitie , is a possibilitie , that the Priests intention might bee absent , when they were baptized : but ▪ à posse ad esse non valet consequentia ; from a possibilitie of the Priests not intending , to his not intending actually , the Argument followes not . So that if this reasoning were found , the most that can be concluded from thence , is , That ( perhaps ) Papists are no Christians . It is vncertaine , whether they be so or no : now in things which are doubtfull , we are not to learne which way charity should encline . But secondly , It is vnreasonable that another mans spite or ill-meaning should doe mee hurt . Delictum cum capite semper ambulat : That mens owne faults are their owne harmes , is an vndeniable Rule of Equitie . Thirdly , It matters not whether the Baptisme according to their Tenents bee good , or no ; you must proue it not to bee auaileable according to vs , and according to the Word of God . Wee are no Papists , whatsoeuer you thinke of vs , neyther will we betyed to their opinions . There be two things essentiall to Baptisme : the Matter and the Forme ; Water and the words of Christs Institution . If with Water they were baptized , In the Name of the Father , the Sonne , and the Holy Ghost , their baptisme was good , wee care not what become of the Priests intention . But fourthly , to come home to you ; Eyther the baptisme in the Church of Rome is true , or not : if it be true baptisme , then haue we gained , and you are ouercome : if not , then it must bee iterated when they turne to vs , and so you rush vnawares into the exploded Heresie of rebaptization ; your ground being the same vpon which the Masters of that error built their opinion : which See Hooker . Eccles. Pol. lib. 3 § 1. was , That knowing how the Administration of Baptisme belongeth onely to the Church of Christ , they thought that Heretickes are not at all any part of the Church : and therefore rebaptized them .

Dum vitant Docti vitia , in contraria Currunt .

But wherefore doe you now depart from your fore-alledged Classicall Author , the learned Dr. Field , See our reuerend Bishops Apology . who saith , that the Church of Rome ministreth the true Sacrament of Baptisme , to the saluation of the soules of many thousand Infants ? This is too grosse an ouer-sight for him that promised nothing but substantiall reason & demonstratiue proof . Therefore be aduised against another time , & though the Priests wits bee a woolgathering , let not yours bee so .

But why trifle we ? Why should we grant Papists to be Christians ? Wherefore should not wee grant them that which wee cannot deny them ? For howsoeuer the Priest at the baptizing , or the Bishop at the ordaining , had another meaning ; yet the words Dr Chaloner , cre●●●●●les . Sanct Cat●ol . wherewith they baptized , and ordained , beeing the words of Christ , are to be taken in Christs meaning , in as much as hee which receiueth a thing from another , is to receiue it according to the intention of the principal Giuer , and not the instrumentall Giuer . He which conferres Baptisme , and Orders as the Principall Doner , is Christ : the Bishop or Pastor conferres them onely as his Instruments . See if this bee not the Catholicke Doctrine of the Church of England in the 26. Article . But is it credible , that Mr. Burton should bee all this while in iest ? For he addeth , For the bare Name of Christians , and a pag. 4● . Church , wee will not stand with them . What more doe wee require ? Why contend wee ? But he kickes it down againe with his heele ; So they doe not hereupon , nor any for them , incroach and challenge the beeing and reality ; yea , or the very Visibility of a true Church . When you make this sense , wee will giue you an Answer . The next page I wholly omit , as iudging it vnfit for a Christian to vtter against any that beare the Image of God , where he doth nothing but compare Papists with the Diuels , making them worse , contending that the Diuels are as good a Church as the Papists . But the ill lucke is , that hee cannot proue them Visible .

CHAP. X.

How from the Councell of Trent , Mr. Burton would pro●e , that the Church of Rome doth directly deny Christ Iesus .

TO draw to an end : I come now to the head of the Cause , wherein he would proue , That the Church of Rome , not by a circle of Consequence , but ditectly , denieth Christ Iesus . Directly , not by Consequence onely : directly ( I say ) shee denieth , pag. 51. and destroyeth the Foundation of Faith . I haue borne with him all along hitherto , but now I must craue pardon to challenge him for an egregious contradiction . Directly , not by Consequence onely . Can the Foundation bee ouerthrowne both by consequence and directly too ? None can ouerthrow by Consequence , vnlesse they hold directly : and can any man both hold directly , and deny directly ? Wherefore then doe you take the paines to proue both ? vnlesse you meane to declaime rather than to dispute , and ( howsoeuer , you would bee thought to neglect Rhetorique ) affect the praise of Garneades the great Orator , who hauing one day preuailed in Court by his Eloquence , would come the next day , and as strongly mainetaine the contrary Cause . Otherwise , that which you first alledge , to proue that the Church of Rome by Consequence ouerthrowe● the Foundation , destroyes that , which you bring in the last place to make it appeare that shee denies it directly ; and that which would shew her to deny directly , makes voyde all that proues her to deny by Consequence : And so both former and latter reasoning fall to the ground , being nothing worth .

But that you may confesse , and the Readers may see , tha● you haue a faire Aduersarie , wee will pardon you all this , and binde our selues to grant you the Victorie , if you can performe this latter promise ; proue but the Church of Rome directly to deny saluation by Christ alone , and yours bee the day . How , or where ? pag. 51. In the Councell of Trent you say . Sess. 6. Can. 10. If any shall say , that men are formally i●st by the righteousnesse of Christ , let him b●● accursed . Is not this a direct and 〈◊〉 expresse deniall of the Foundation ?

Answ. I will not pronounce Anathema to those that shall bee otherwise minded : but this I say , That this alledged passage is so farre from implying a direct deniall of t●e Foundation of Faith , that it opposeth no truth , it fauoureth no errour . Formall iustice is the same that inherent Righteousnesse , inherent Righteousnesse is the Righteousnesse of Sanctification . Now who can say that we are formally iust , that is , that wee are sanctified by the righteousnesse of Christ ? That which wee haue of Christ , is the righteousnesse , not of his Person , but of his Merit , not inherent , but imputed . Qui● vnquam è n●stris nos per iustitiam Christi imputatam , formaliter iustificari asseruit ? An non f●●mam quamlibet inharentem , qua formaliter iusti denominemur , semper explosimus ? Annon fidem , vtcunque inbaeret , non vt formam , sed vt organon , non formaliter , sed relatiuè tantùm iustificare astrnimus ? who of vs e●er affirmed , that wee are formally iustified by the imputed righteousnesse of Christ ? Haue not wee alwaies ex●loded any inherent forme , which ●hould denominate vs formally iust ? And although Faith bee inherent , ●et we teach , that it iustifieth , not as ●● forme , but as an instrument , not ●●●mally , but relatiuely , saith that Dr. Prideaux . Lect. de iustific . ●orthy Oxford Light . Mee thinkes ●ee that can tell others that they will ●ewray their shamelesse ignorance , ●f they deny that the Church of ●ome in the Councell of Trent ●dmitteth of any other Faith than such as the Diuels and damned in * * 7. Vialls . pag. 2● . Hell haue , which must bee deduced by I know not what blinde consequences : should not himselfe be thus foulely mistaken .

Wee haue past one danger : th●● which is alledged in the next place will make more against the Councell of Trent : but will aduantage hi● that alledged it as little as the form●● ▪ Can. 11. If any shall say , that men are iustified by the sole imputation ●● Christs righteousnesse , or by sole ●●mission of sinnes , otherwise than ●● inherent righteousnesse in vs obtai●●● thereby ; or also that the grace wher●by we are iustified , is the onely fa●●● of God , let him bee accursed . Answ. No● consider whether they which affirm● that by the righteousnesse of Chris● Offer th●m the fundamentall word● , and ●ee 〈…〉 them will refu●e to 〈◊〉 to them . that inherent righteousnesse whic● we haue , is obtained , and the mer●●riousnesse thereof whereby wee ●● iustified , doe directly deny , th●● Iesus Christ came into the world ●● saue sinners . Now this is the Pop●● doctrine of Iustification , Christ hath ●●●rited to make vs iust : but as a Medicine , which is made for health , doth not he●l● by beeing made , but by being applyed : so by the Merits of Christ there can bee no iustification , without the application of his Merits . Thus farre we ioyne hands with them : but in the Application ●ee disagree . Wee teach , that by ●aith the Merits of Christ are apprehended , and applyed to our ●ules ; and so wee are imputatiuely iustified ; they , that the Merits of Christ haue obtained for our workes ●●at pitch of aduancement , that by them wee are made iust ; and so our inherent righteousnesse is our Iustification . Let no man thinke , that I s●●ke to varnish their opinions , or to ●●● the better foote of a lame Cause ●o● most , Thus they teach : yet is their doctrine contumelious to God , 〈◊〉 ini●rious to the bloud of Christ . The Pelagians beeing ouer great M Hoo●er in his discourse of iustification . ●●iends to Nature , made themselues enemies vnto grace , for all their confessing , that men haue their soules , and all the faculties thereof , their wils , and all the abilitie of their wil● , from God . And so the Church of Rome is still an Aduersary vnto Christs Merits , notwithstanding her acknowledging that wee haue receiued the power of meriting by the bloud of Christ . And if it were not a strong deluding spirit which hath possession of their hearts , it were not possible but they should see , ho● plainely they doe herein gaine-say the very ground of our Faith Gaine-say it they doe , not directly deny it : all the paines which shall bee taken to proue it , will be● vtterly lost . Nay , what great●● Argument against them to pr●●● their Cause weake , than the pain●● they take in it ? seeing the direct d●niall To Iewes and Turkes Christ is an execration , we doubt it not , but Popery is a mystery . of the Foundation , is not ● thing that can bee done in a com●● ▪ If it bee , it is as manifest as the No●●● day : it is not , if it neede pr●●● ▪ Now for the other clause , touching the Grace whereby we are iustified , wee must bee content to take them according to their meaning . Whensoeuer they speake of Iustifying , they vnderstand that which wee call sanctifying ; and when they mention Iustification , they meane iusti-faction . Thus it is euident , that Papists doe not directly deny the foundation of Faith : ( which if they did , they were no Christian Church ) by iust consequence wee grant that they doe , yet euen in this impietie some are deeper than the rest . The Philosopher noteth in mens capacities that weakenesse , that the common sort cannot see things which follow in reason , when they follow ( as it were ) a farre off by many deductions . For which cause , the vnlearneder sort of Papists seeme more excusable . The Masters of the Synagogue of Rome know better ; and therefore heauie will their account bee . Many partake in the errour , which are not guilty of the Heresie of the Church of Rome ; yet euen their errour also is damnable . By this time wee may percelue with how good reas●● Mr. Burton could say before co●cerning the Popes Bull , or now of the Councell of Trent ( which yo●● as wee haue shewed , is not the beliefe of euery Papist ) that therein Chris● Iesus is renounced as solemnely as 〈◊〉 in Baptisme renounce the Diuell and all his workee . And I cannot bu● exceedingly wonder , that 〈◊〉 Diuine should dare to publish to the world such vniustifiable vntruthes , ●● if hee should neuer giue an accou●● thereof neither to God nor Man : Mee thinkes I could feele his pulse though I neuer saw his face , and 〈◊〉 you his temper : but because so●è Reuerend Friends of mine 〈…〉 good opinion of him for his honesty , though not for his discretion , for their sakes I spare him . Onely this I adde , that his fault to the greate●● that beeing before admonished , that See the conclusion of the Reuerend Bish. Apologie . there is a barre before which we shall once giue account of all our euerlashings , hee would yet goe on , and despise such Fatherly counsell . He shutteth vp his discourse , turning himselfe to the learned Bishop , and blaming him for trusting the iudgment of * * Amongst whom is our royall King Iames , to whose Paraphrase on the R●u●lation , M Burton acknowledgeth himselfe much beholden . particular persons in a Point , the contrary whereof the Church hath publiquely resolued , and diuers famous and learned haue auouched : and againe solli●its him for a Retraction . The iudgement of those particular Persons , is the vniuersall Concent of Protestant Writers : the Church our Mother hath taught vs no such Doctrine ; nay , I dare say , she abhorres it . You speake of many famous and learned , but wee finde not one sentence of theirs alledged ; and those whose iudgement you would haue vs to stand to , are found to speake against you . And now let the iudicious Reader iudge to whom it appertaines to make the Palinody .

For mine owne part , I haue now brought that to passe which I earnestly desired ; and if I haue fauoured any vnsound opinion , yea , or spoken suspiciously , let me suffer as an Hereticke . Nay , God knoweth , that I haue weighed euery word in a Ballance , beeing fearefull to giue offence eyther to Protestant , or Papist , or to the Church of God . The Position , which , according to my weake abilitie , I haue maintained , is this , That all the corruptions in the Church of Rome doe proue her more or lesse sound , not more or lesse a Church . If in this o● any other thing I haue erred , I shall thanke those that will bring mee into the way againe . Let wise men finite mee , and it shall bee a precious Oyle that shall not hurt mee : but let no man condemne mee , till hee haue first shewed mee better , and found me obstinate . I hate lukewarmenesse , I abhorre neutralizing , I heartily embrace that speech of the Reuerend Bishop of London , of blessed Dr. King . 7. ●● Lect. on Ionas . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Memorie , It hath beene a fauourable Compromission of men more partiall than wise , that the Questions betwixt Rome and the Reformed Churches , might easily bee accorded . I finde it not , &c. Wee haue Altar against Altar , Liturgie against Liturgie , Prayers against Prayers , Doctrine against Doctrine , Potentate against Potentate , Pope against Prince , Religion against Religion , Subiection against Subiection , Faith against Faith , so Diametrally opposed , as th : Northerne and Southerne Poles shall sooner meete together , than our opinions . ( standing as they doe ) can bee reconciled . Yet I vnfainedly desire that things may be otherwise ; and my prayer vnto Almightie God is , that they may at length ( if it bee his will ) so yeelde to frame , and reforme themselues , that no distraction remaine in any thing , but that * * Which is our prayer in the Church Liturgie , that all which confesse his holy name , may agree in the truth of his holy word . wee all may with one heart and one mouth , glorifie God the Father of our Lord and Sauiour , whose Church wee are , I conclude my Apologie for the Reuerend Bishop , with his Application of the sweete Apologue before the Bodie of the Clergie met in the Conuocation ; The Spider in the Cup , Conc●o ad Clerum . the Worm● in the Apple , what else bee they but superstition in their worship , rotten and vnwholsome traditions in their Faith ? without these the Religion pleaseth vs well .

Nu●●●● quit 〈◊〉 qui dictum in se inclementiù● Existima●●ss● , sic existi●e● , 〈◊〉 Resp●●sum , no● dictum esse quia 〈◊〉 prius . FINIS .