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
that the Church of Rome did as M. Hooâ—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. â— 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 Ioâ—n 4 4â— 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. anâ—â—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. Hâ—oker his discourâ—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 sequâ—lles If yee bee circumcised Christ Gal. 5. shall profit you nothing Christ is become of none effect vnto you that are iustifiâ—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 Hoâ—ker â—â—cle 〈◊〉 2. sub inâ—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 Howbeiâ— 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 whâ—ncâ— 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 â—is dâ—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 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.
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 â—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 Diuiâ—â— habet omnia in Scripturis à Deo est quòd corrupta habet omnia ab ipâ—â est quòd diuina habet omnia Ecclesia est quòd eadem habet corrupta omniâ— 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 tollitâ—r corruptione nisi totali vt loquuntur quam vocant interitum Ecclesiam non tollit partialis corâ—â—â—tio sed infâ—â—mat Ecclesia Romana omnia habâ—t corrupta sed non omninò haec non interitus est sed pâ—â—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 Iustificatâ—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 Tortuâ—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 Voâ—â—erè cum â—ulta apud vâ—s reâ—iqua sint adâ—uc de Cathotholicae fâ—dei dâ—â—mâ—â—ibus quanquam non nihil sermentata membra quidâ—â— Catholiâ—ae etsi non sâ—na membrâ—dice â—â—uâ—â—inemus pag. 40 saith the late Reuerend Bishop of Winchester And againe Seeing â—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 â— 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. â—6 â—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 seâ— 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 worsâ— than an Infidell I cannot finde to haue beene at any
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
ascended vp on high he gaue gifts vnto men to some to Eph. 4. â— be Apostles some Prophets some Euangelists for the worke of the Ministery â—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 hamâ—n hee let it Cant. 8. 11. sorth vnto Keepers This Vine-yard is the Church the Keepers to whose â—â—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 thâ—â— power howsoeuer otherwise exceeding blame-worthy which I ofteâ— inculcate because I would not beâ— mis-vnderstood there wee cannâ—â— deny that there is the true Church of Christ And our Aduersaries â—â— 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 â—â— Christianitie The eares of our Diuines are well accustomed to thoâ—â— importune clamours of our Aduersaries of the Church of Rome botâ— for our Church in former ages â—f you hâ—d a Church before Luther wherâ— 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 â—â— meddle in things sacred than yoâ—â— 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 aâ—other way Wolues and Lay-men no Priests and therefore you haue no Sâ—â—râ—ments nor Seruice of God This is the voyce of Bristow Howlet Saâ—ders Câ—â—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 â—â— doe in this office but hee that is lawfully called thereunto Who euer intruded himselfe with impunitie and without dangerous arrogancie into this functâ—on The hand of Ieroboam is withered and Oziaâ— though a King is smiâ—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 whosoeueâ— would might consecrate himselfe Christ suffereth not the Diuell to tell 1. King 13. that he knew him becaâ—se as one nâ—teth Mark 1. 25. hoc presumed without a calling â—â— publish the truth The Diuell could easily espy the want of Commissioâ— in the Sonnes of Sceâ—a when they adiured him by the name of Iesâ—â— whom Paul preached Iesuâ— I acknowledge Acts. 19. and Paul I know bâ—t who aâ—â— yee Your warrant is not good yoâ—â— 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 hauâ— 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 heâ— Commission As my Father sent me so I send you For this cause I lâ—ft thee in Iohn 20. 21. Creâ—t saith St. Paul to Titus that thou Tit. 1. 5. mightest ordaine Elders iâ— euâ—â—y Ciâ—ie â—â— I appointed thee Without this there can be no Oeconomie nor order in the Church wee should haue as many seuerall opinions as seuerall â—â—n Ordination therefore and laying on of hands the Church hath â—ommanded to be retained and performed with all solemnitie That a Bishop should bee ordained â—â—ther by the whole Prouince or by a Councell or according to the Canon Canon Apost 1. by three or two Bishops at the leâ—st â—he Metropolitane if it be possible beeing present and promoting the businesse What Priesâ—â— and Deacons should bee ordained with dueâ—ites and ceremonies and prayers in the face of the Church that 〈◊〉 people might acknowledge their lawfâ—ll Pastors Thirdly For those thaâ— before Lâ—ther had the Popish tâ—â—sâ— in detestation they might â—cknowledge euen them of the Church Dr. â—ridâ—â—â—x Lâ—ct de Vâ—siâ— Eâ—cleâ—â—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 chasâ—e Fourthly and lastly for our Ministery at this day wee answer them That eyther it iâ— Lawfull and Canoâ—icall or else they haue none seeing tâ—at wee haue receiued it from them though they weâ—â— vnworthy to conferre it as they â—â—om their Predecessours and ours in Ecclesiasticall Iurisdiction It is worth the while to obserue the impudencie of our Aduersaries iâ— this matter how when they cannot answer vâ— they betake themselues to their wonted trade of lying Thus goes the â—â—le Sâ—ory Sandes and Griâ—dâ—ll say they â—ee by appoâ—â—â—menâ— at the sigâ—e of the Nâ—ggesâ— heâ—â— in Châ—â—pe side to Loâ—den and 〈◊〉 that the old Bishop of Lâ—â—dâ—ffe whâ—â— they expected for their Canonicall Consâ—â—ratoâ—â— had withdrawne himselfe for the threats of â—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 â—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 â—â— 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 â—â— is there no God in Israell nor balmâ— in Gilead must wee goe to gatheâ— grapes from the Romish hedges and deriue Bishops of Christ from the Sea of Antichrist iâ— is to be vnderstood all this while that wee pleâ—â— our owne cause the Reformed Churches in other parts want nâ—â— learned Patrons of their owne the weakeâ— soâ—t may perhaps be offendes hereat sed Cordatiores norunt tâ—â— Dr Prideaux Oâ—at de Vâ—â—at Minist wiser vnderstand that the Scribes Phariseeâ— sometimes sate in the chaire of Moses and that Iudas baâ—e the office of an Apostle and sometimes the Euill haue chiefe autheritie Article â—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 Ministâ—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 Popisâ—â—â—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 oâ— Priesthood By this we hope it is euident thâ—â— there is yet a little strength in tâ—â— Sinfull Church of Rome forasmucâ— as there is true Baptisme whereiâ— they are baptized into Christs truâ—â— and not the Popes errours and tâ—â— shee hath not wholly lost the face â—â— a Church for there is true and lawfull ordination wherein they receiâ— Commission and do promise to teaâ—â— the people not the Popes legendâ— but out of the holy Scriptures sâ— that both Pastor and flocke are oâ—â— by admission promise and engagement theirs by abuse and practise Neither shall the precipitate speeches and rash censures of any maâ— euer preuaile so farre with vs bâ— that we will still beleeue and hope and pray that hee which called Iob â—mongst the Heathen and the Queeâ— of the South by the bare report oâ— Solomon and giueth that instinct oâ— 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 errouâ— cleare and euident without proofe Such are those Principles in Philosophy that the whole is greater thâ—â— the parts c. Those axiomes oâ— reason that the greater good is to â—â— chosen before the lesse that wee mâ—â— doe vnto others as wee would bee dâ—â— vnto our selues A sentence whiâ—â— St. Augustine saith all Nations vndâ—â— heauen are agreed vpon and of suâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—ophâ—asâ—us things as these to demand a reasoâ— were to take away reason Othâ—â— things there are which although theâ— be not so manifest in themselues yeâ— such is their plainenesse that eueâ— easinesse it selfe maketh them hardâ— be disputed of and to this numbeâ— it seemeth to mee that the matter about which wee now contend may well bee reckoned wherein foâ— ought I can perceiue they whiâ—â— oppose vs haue not brought so muâ—â— as probabilitie of reason to bâ—câ—â— their opinion much lesse that substantiall reason and demonstratiue 7. Vialls p. â—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 Apologeticuâ— 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. Hâ—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 thâ—â— Christ Iesus came into the world to saue sinners Doe wee not alledge iâ— 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. aâ—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
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 â—â— were Christians of late some peruersâ— 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 Ibiâ— 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 wool-gathering 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 creâ—â—â—â—â—les Sanct Catâ—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. 4â— 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 proâ—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 ouerthroweâ— 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 thaâ— you haue a faire Aduersarie wee will pardon you all this and binde our selues to grant
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
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
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
the faith of euerie particular man much lesse is euerie Idiot chargeable with the damâ—â—blenesse of those doctrines Lastly saith he formerly the Church of Rome was the true Church but had in it aâ— Hereticall faction now the Church iâ— selfe is Hereticall and some certaiâ—e onely are found in it in such degreey Orthodoxie as that wee may hope wâ—â— of their saluation Loe Mr. Burtâ—â— 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 reliqâ—iâ— pignori put omina CHAP. VIII Mr. Burtons exceptions against soâ—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. â—â— hee expects from the Bishop an ingenuous recantation of his errour loâ— 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. Vâ—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 thâ—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 dâ—spuâ—ing iâ— 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. 4â— your selfe you deny it saying That shee hath professedly abiured Christ thereby also gaine-saying what euen now you granted namely that sheâ— 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 Epiâ—â—oâ— Winton Tortura Torti pag. 304. aut Iudaeos aut Ethnicos censebantur neque nisi qui de