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 â—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 â—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 nâ—tâ— 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 dâ—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 beaâ—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 maâ— reiect it as base and vicious least hâ— himselfe bee impeached for a Traitor Where by the way note that yoâ— haue already contradicted your selâ—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 Maroâ—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
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 Eâ—cles Saâ—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 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 â—eane the Dominion of the Pope â—nd Popish Doctrine and the Popish Church a diseased body made vp of â—hem both We must learne to distinâ—uish betwixt the Court of Rome â—nd the Church of Rome the seduâ—ers and the seduced the body of â—he Church and the corporation of â—he Man of sinne And of some haue Iude. v. 22. â—ompassion making a difference saith â—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 â—ome corrupt opinions which by â—onsequence ouerthrow the foundaâ—ion the beeing of a Church is not â—aken away Thirdly That the Anti-â—hristian faction is not at all the Church of Christ Papatus non est Ecclesia sed * Pestiâ— â—ydrops 〈◊〉 Iunâ—us â—e Eccle. Ecclesiae carcinoma saith â—earned Iunius the Papacy is not the Church but the canker the gangrene the disease of the Church This is Babylon this is the whâ—re c. Fourthly That neyther the Church oâ— Rome that is those which liue in thâ— Romish Religion and make vp onâ— society or body are the true Church if thereby we vnderstand the Orthâ—doxe Church of God But here noâ— is the hinge of the Cause Whetheâ— the Church of Rome doe directlâ— deny the foundation of Faith whicâ— some affirme and I know not if eueâ— any vnto this day except onely Mâ— Barton but we deny and Whetheâ— the Church of Rome as she is at thiâ— 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 makâ— good through him in whom we can dâ— all things and yet thinke not tâ— reape thankes at the hands of anâ— Papist much lesse deserue to bee thâ— Popes white Sonne for our paines 7. Viallâ— 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 heâ— it cannot be denied that in her worst estate shee had many priuiledges and prerogatiues of a Church the children that were borne Ezâ—k 1â— 20. vnto them God cals his own children Quis â—nim aufit Ecclesiae titulum ijs praeripeâ—e 〈…〉 apud quos verbi suâ— praedicationâ—m mysteriorum obseruationem deposuit Deus For who daâ—es take away from them the title of a Chuâ—ch to whom God sent his Prophâ—ts to preach his Word and where he hâ—â— sâ—ttled the obseruation of those 〈…〉 and types which pointed at him in whom â—ll the Nations of the earth shoâ—â—d be â—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 Iâ—idem was the immuâ—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 â— Vsher Vâ—â—â—e salâ—â—y of the Châ—â—ch of Christ pag. â—9 1. Coâ— 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.
this â—endeth Those irreproueable laâ—ours which the present age admireth and posteritie shall rather â—nuie than equall That admirable facultie wherewithall the Author of â—uerie good gift hath blessed our most heauenly Prelate aboue all the â—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 â—erson into dis-esteeme to eneruate â—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 Buâ— are these incompatible or is it noâ— Rhetorique argumentatiue as well â— Logick did not Zeno compare Logiâ— to the fist and Rhetorique to the opeâ— hand the one a more strict the other indeed a more apert way â— reasoning and by so much doth Rhetorique the Queene of humane anâ— excell Logicke by how much thâ— open hand is a more elegant form than the shut Hee was some bodâ— â—aâ—rentius 〈◊〉 that thought hee could conuinâ— of error most of the Philosopherâ— for that they wanted Elegancie â— speech Ac mea quidem sententia saiâ— Praâ—at ad lib. 4. 〈◊〉 he si quis ad scribendum in Thedogia accedat parui refort an aliquaâ— aliam facultatem affer at an non niâ—â— enim fere catera conferunt at qui ignarus cloquentiae est hunc indignum â—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 â—aur Valla. ib. 〈…〉 aâ—ter loqu◠〈◊〉 cogitationes suas liteâ—iâ— mandat in Theologia praesertim â—mpudentissimus est siid conâ—â—â—â—â— sacere se art insamsamus quanquam 〈◊〉 est qui nolâ—te leganter facunde dicere quod cum 〈◊〉 non continâ—iâ— videri volunâ— vt sunt pâ—rueâ—â—â— nâ—lâ—â— 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 shalâ— haue sound reason and demonstratiue proofe in steed thereof So we hearâ— tell But I assure thee Reader if thou weigh it iudiciously thou wilâ— finde but a little wooll for this greaâ— cry and as the Prouerb saith Pro thesauro carbones in stead â—â— treasure coales and some of them so hot that they burne our fingers iâ— we touch them CHAP. III. Mr. Burtons Argument answered touching the Markes of a true CHVRCH TO come to the disputation iâ— selfe I finde but onely one passage which is like an Argument for the rest that wee may see how good â—n Orator he is in causa Iudiciaâ—â— 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 soberâ—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 delâ—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 ouâ—selues against the whole Antichristian Band that so long as wee haue that Doctrine which Christ and hiâ— 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 dâ—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
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 IOâ— 32. 7. c. I â—â—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 shâ—w 〈…〉 Printed by H. L. and R. T. for N. â—â—â—ter 16â—9 〈…〉 ⧠To the Reuerend and Right Worshipfull Mr. Richard CHAMBER Dr. of Diuinity the Eâ—courager of my Studieâ— and Abeâ—â—or of my honest Endâ—â—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 hoâ— 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 â—he Church of God From whence if all Papists as some would haue it beâ— 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 â—now For miâ—e own part I entreat your self the World to excuse me that I could bee â—o longer patient when I sâ—e him whose meekenesse â—â— such that although he desireâ— Peace with â—ll men yet disclaimes Peace with Rome who hath written such serious dissâ—â—asâ—ues from Poperie who hath sent comfort to some â—n that Inquisition sand heartned them 〈…〉 Martyrdome who before the Reuerâ—nd Assembly of the Clergie in the Conuocation gathered together all hiâ— powers of Eloquence to perswade them to set themselues against that Tyberine Monster so â—ee calleth Poperie Concio ad Cleâ—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 â—nfound I must creaâ—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 meluâ—em causâ—m fâ—cit diceâ—tis petulaâ—tia sed â—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 sâ—â—t for what is waâ—ting in the weight of â—â—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 thâ—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 thiâ— deterrâ— not from pâ—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 â—â—dâ—ced me to stirre in this Maâ—â—er which are these The Truth suffâ—rs while 〈◊〉 obtruded and 〈◊〉 are vrged â—â— embrace it in stead thereof The Church suffers 〈◊〉 her children â—re presented with 〈◊〉 opinionâ— in stead of her 〈◊〉 Teâ—eâ—ts Who though she◠〈◊〉 condemned all the â—rrours of â—â—â— Church of Rome yet 〈…〉 contâ—mâ—lious against the Church it selfe The Reuerend Bishop suffâ—â—â— who 〈…〉 his grâ—at deferning 〈…〉 Church our Mother 〈…〉 not â—oâ—â—by to be 〈◊〉 the same day â—is Aduersary is spoken of And lastly dâ—â— Lâ—â—â—ned 〈◊〉 suffer whose 〈◊〉 fall 〈…〉 conâ—â—â—â—led 〈…〉 Iudgment The Vindication of all these â— great 〈◊〉 â— th◠〈…〉 of many haue vnder â—â—en and â—â— â—umbly offer it to your Worships Patronage to whom I am so well â—nownâ— that what I am I made â—ot tâ—ll you not my other inforâ—â—â—ou what are my abilities and what my weakenâ—sâ—â— is not hid from you Besides such is your loue towards meâ— that with a Fatherly affection you baue alwaies prosecuted mee as all know that know vs both Vt nihil à me tam Laurentius Valla. Epist ad Iohannem Tortellium exiguum proficâ—â—eaâ—ur quod non tuo nâ—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
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 Pâ—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 â—urtenâ— 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 accâ—dent conduce 〈…〉 cum liteâ—â—â— in â—arathrâ—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 Bâ—rtoâ— iâ—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 â—vâ—nt their deceitfull wares Thus our Aduersaries of the Church of Rome vse the name oâ— 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 â—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. Pâ—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 Whitaâ—er â—e â—câ—leâ—â—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 qâ—â—d absolute de re quaque dicitur ad â—ei essentiam naturanque pertâ—â—â—â—â— quod vero 〈◊〉 id non est râ—i essentiale propâ—iâ— sed potius essentia accessio circumstâ—ntia â—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 Musâ—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 bâ—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 â—phe â— 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
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 â—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. â— 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 â—5 Christian mens profession And touching Baptisme in particular that it is a siâ—â—e of profesâ—ion and a marke of See 〈◊〉 on tâ—e Artâ—â—les differenâ—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 iâ— the * 7. Vâ—â—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 â—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 â—phes â— 26. Tit. â— 5. they giue men aduice to receiue ouâ—ward baptism perswade them that it doth auaile to remission of sinnes Act â— â—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 Bâ—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. Viâ—llâ— 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. Poâ—it lib. 5. Parag. â—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
time deliuered vnder her authority To draw therfore to a conclusion since the Scriptures affirme that many of Gods people are in Babyloâ— and that Antichrist must sit in the Church of God since that Popery taketh not away from the foundation but addeth to it * â—â—ndamento a◠〈…〉 â—aâ—itâ— noâ—â—tium Caput 〈◊〉 vâ—i sâ—pra Vide Dr. Prid. â—â—ct de â—isib â—â—clesia whence nothing is more frequent with ouâ— Diuines than to tearme Popery â—octriâ—am addititiam and their Reliâ—ion Popish additaments and Aquiâ—â—â— who gaue the Pope power to â—ake a new Creede neuer thought â—hat he might abrogate the old for â—s much as they haue that Baptisme â—hich maketh them members of the â—ue Church and Orders so good â—hat wee neuer iterate them seeing â—hat when wee dispute against them â—ee acknowledge them to hold funâ—amentall truth and that all our â—octors with an vnanimous consent â—ffirme so much and the sentence of â—ny one Classicall Author cannot be â—rought who affirmeth the contrary â—nd lastly seeing the Church our Mother imputeth vnto them errour â—nely in â—atters of Faith not abneâ—ation of the Faith it selfe we affirme â—hat the Church of Rome though otherwise wicked enough hath not â—et directly denyed the Foundaâ—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 oâ— straitnesse in bodies capable thereo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariâ—â—â—â—e anima lib 1. is crookednesse yet because tâ— Iudge both of rectitude and obliqâ—tie is the Rule which all haue not tâ— skill few the will to apply it is necessarie sometimes to leaue the amiable discourse of truth and apply oâ— selues to set forth the knottinesse anâ— deformitie of error that error maâ— yet be more abandoned and trutâ— more heartily embraced Wee suppose that wee haue alreadie not onâ—ly fortified the cause it selfe whicâ— wee tooke in hand with good aâ— solid reason but laid downe thoâ— rules also whereby whatsoeuer câ— be probably obiected against thâ— truth may be fully answered â—â— namely if we marke in what senâ— we affirme the Church of Rome tâ— be a true Church in what respect sâ— is Babylon and in what consideration a true Church what it is to dâ—nie the foundation what likewisâ— to ouerthrow it and how farre â— 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 â—ssertion amongst Protestant Diâ—ines from the exceptions alledged against them And this we will doe Heb. 6. 3. â—f God permit Where by the way let mee aduerâ—ise that had the second Edition of â—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 â—hus farre not that I had not a good mind to the Bishops defence and yet haue but that it might seeme superâ—uous to adde to it vnreasonable to â—eply against it M. Burton as it is â—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 auerâ— that wherein he finds all Diuines tâ— conspire with him none gain sayinâ— him At M. Burtons hands he hath gâ—â—ned nothing hereby but the opinioâ— of pertinacie added to his error â—â— taketh him boldly by the sleeue anâ— calleth him to account not only fâ—â— his former assertions but for his Apologie also how iustly we comâ— now to enquire CHAP. II M. Burtons method and manner of prâ—ceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All disputation consisting of twâ— parts the confirmation of trueth anâ— the confutation of error the first oâ— these wee haue absolued the laâ—â— 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 procced 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 Paralleâ— written by Eudaemon Iohannes against the late Reuerend Bishop of Winchester wherein one maine head of hiâ— accusation against that worthie Prelate is that he was too conuersant iâ— the Comick writers his stile wâ—â— Vid 〈◊〉 Tortâ—r â—orti too curious his Latine too neat foâ— the Iesuits palate Thus M. Butrâ—â— least the Bishop by his diuine Esoquence and accurate speech shoulâ— preuaile too farre with his Readers strikes first at that by disgrace tearming it finenesse of wit and quainâ— 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 â—niurie vnto the least of these you do â—t vnto God But who sees not whereunto
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 downeâ— withall some reasonable portion oâ— 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 quâ—â—â— ouercome it that so that may bee fulfilled which our Lord promiseâ— as a signe to follow those that beleeued on his Name That thougâ— Mark â—6 18. they should drinke any deadly thiâ—â— it should not hurt them Now yoâ— Comparison of extracting the spiritâ— iâ—id pa. 37. of Fundamentall truth through 〈◊〉 Popes Limbecke till nothing bee 〈◊〉 but a dead Vappa is very vnapt Foâ— they that distill reserue that pure substance which they extract for theâ— vse casting away that which remaineth as vnprofitable So that by thiâ— Popery should refine not pollute tâ—â— truth of God Thus vnhappy aâ—â— you in your similitudes all along But good God what spirit possesseth this man that hee thus chasetâ— 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 â—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 pâ—â— 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 â—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. Buâ—ton takes in hand to proue pa. 3â— 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 â—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 mâ—n but if Babyâ—on bee a â—lace then we must vnderstaâ—d thereby the â—â—â— 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 lâ—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 â—ropositions contrarie to the Romish Religion a Sleidan Com. lib. 1. And Hist of the Councell of Trent lib. 1. 95. in number which preâ—ently brought about his eares Teceâ—ius Eckius Siluester Prierias Hogostrat and I know not how many more Luther thought the Church of Rome wicked enough when hee affimred â—hat b â—tiam si nâ—hil praetâ—râ—a peâ—catum fuisset in doctrina Pontificia quà m quód docuerunt nos debâ—re vagaâ—i fluctuare amâ—â—â—ente duâ—ios de remissione peccatorum gratid salute noâ—tra iustas tamen haberemus causas cur ab Ecclesia infideli nâ—s seâ—ungâ—remus Luth ad cap. 41. Gen. If they could not haue bin blamed â—or any thing else but onely for teaching â—hat we must wauer and doubt and â—lwaies remaine vncertaine of the reâ—ission of our sins of grace and saluatiâ—n yet should we haue iust cause to separate from that infidelious Church Thâ— ground therefore of Luthers speecâ— was Not that hee saw not erroâ— enough but that he knew there wâ— likewise all truth Vnder it indeedâ— as our diuine Bishop obserueth oppressed ouerwhelmed yet there iâ— was The Councell of Trent haâ— ioyned Traditions to the Scriptureâ— making them together the rule â— Faith but before that time Luthâ— complained that hee could not haâ— audience out of the Scriptures bâ— the frigid decrees of Popes and thâ— fooleries of Schoole-men were obtruded in stead thereof In a word nothing was decreed in the Councel of Trent which Luther had nâ— gaine-said before that time So thâ— 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 wilâ— haue him to Vmpire the Cause in thâ— one place Feare not a wise man wilâ— not contradict himselfe and it is â— 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 yâ—â— this request though vnreasonable but vpon this condition that if Dr Field be found to speake against yâ—â— rather than for you you neuer appeare more in this cause Courteoâ—â— Reader the passages are but short therefore reade and iudge The wâ—â—thy Deane bringeth in Bellarmâ—â—â— obiecting against vs that by the coâ—fession of our owne Writers Luther and Caluin c. the Church of Româ— is a true Church What now dotâ— he answer to this He saith not Tâ—â— before the Councell of Trent they were a Church but none since buâ— 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
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 iâ—st by the righteousnesse of Christ let him bâ—â— 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 tâ—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 Quiâ— vnquam è nâ—stris nos per iustitiam Christi imputatam formaliter iustificari asseruit An non fâ—â—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 eâ—er affirmed that wee are formally iustified by the imputed righteousnesse of Christ Haue not wee alwaies exâ—loded any inherent forme which â—hould denominate vs formally iust And although Faith bee inherent â—et we teach that it iustifieth not as â—â— forme but as an instrument not â—â—â—mally but relatiuely saith that Dr. Prideaux Lect. de iustific â—orthy Oxford Light Mee thinkes â—ee that can tell others that they will â—ewray their shamelesse ignorance â—f they deny that the Church of â—ome in the Councell of Trent â—dmitteth of any other Faith than such as the Diuels and damned in * 7. Vialls pag. 2â— 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 thâ—â— which is alledged in the next place will make more against the Councell of Trent but will aduantage hiâ— that alledged it as little as the formâ—â— Can. 11. If any shall say that men are iustified by the sole imputation â—â— Christs righteousnesse or by sole â—â—mission of sinnes otherwise than â—â— inherent righteousnesse in vs obtaiâ—â—â— thereby or also that the grace wherâ—by we are iustified is the onely faâ—â—â— of God let him bee accursed Answ Noâ— consider whether they which affirmâ— that by the righteousnesse of Chrisâ— Offer thâ—m the fundamentall wordâ— and â—ee 〈…〉 them will refuâ—e to 〈◊〉 to them that inherent righteousnesse whicâ— we haue is obtained and the merâ—â—riousnesse thereof whereby wee â—â— iustified doe directly deny thâ—â— Iesus Christ came into the world â—â— saue sinners Now this is the Popâ—â— doctrine of Iustification Christ hath â—â—â—rited to make vs iust but as a Medicine which is made for health doth not heâ—lâ— 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 â—ee disagree Wee teach that by â—aith the Merits of Christ are apprehended and applyed to our â—ules and so wee are imputatiuely iustified they that the Merits of Christ haue obtained for our workes â—â—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 sâ—â—ke to varnish their opinions or to â—â—â— the better foote of a lame Cause â—oâ— most Thus they teach yet is their doctrine contumelious to God 〈◊〉 iniâ—rious to the bloud of Christ The Pelagians beeing ouer great M Hooâ—er in his discourse of iustification â—â—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 wilâ— 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 hoâ— 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 beâ— vtterly lost Nay what greatâ—â— Argument against them to prâ—â—â— their Cause weake than the painâ—â— they take in it seeing the direct dâ—niall To Iewes and Turkes Christ is an execration we doubt it not but Popery is a mystery of the Foundation is not â— thing that can bee done in a comâ—â— If it bee it is as manifest as the Noâ—â—â— day it is not if it neede prâ—â—â— 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 reasâ—â— Mr. Burton could say before coâ—cerning the Popes Bull or now of the Councell of Trent which yoâ—â— as wee haue shewed is not the beliefe of euery Papist that therein Chrisâ— Iesus is renounced as solemnely as 〈◊〉 in Baptisme renounce the Diuell and all his workee And I cannot buâ— exceedingly wonder that 〈◊〉 Diuine should dare to publish to the world such vniustifiable vntruthes â—â— if hee should neuer giue an accouâ—â— 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 soâ—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 greateâ—â— 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 Râ—uâ—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 solliâ—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 oâ— 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. â—â— 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 Concâ—o ad Clerum the Wormâ— 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 Nuâ—â—â—â— quit 〈◊〉 qui dictum in se inclementiù◠Existimaâ—â—ssâ— sic existiâ—e◠〈◊〉 Respâ—â—sum noâ— dictum esse quia 〈◊〉 prius FINIS