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A12768 Maschil vnmasked In a treatise defending this sentence of our Church: vidz. the present Romish Church hath not the nature of the true Church. Against the publick opposition of Mr. Cholmley, and Mr. Butterfield, two children revolted in opinion from their owne subscription, and the faith of their mother the Church of England. By Thomas Spencer. Spencer, Thomas, fl. 1628-1629. 1629 (1629) STC 23073; ESTC S117745 62,307 124

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it wherefore in both their Epistles Dedicatory they propound it and blame it as a thorne in their eyes that may not be indured Our opponent B. disputeth against this at large but according as I haue done before so will I doe now his long and tedious discourse shall be contracted into a narrow roome least the reader be wearied with the length and pusled with the matter yet still his owne words and true intent shal be followed Thus then he sayes 1 In the Church of Rome is some good 2 They teach well touching the Trinity 3 The Dominicans maintaine Gods free grace against mans freewill 4 Much good is in the twelue bookes of Alvarez and in the interpretations and Commentaries of Maldonat Lorynus and the rest of the Iesuites pag 90. 5 Wee agree on both sides in these poynts following 1 That the bookes of the old Testament written in Hebrew are Canonicall 2 That we are instified by faith 3 That God hath made heaven and hell for mens soules after death 4 That God may be worshipped in Spirit without an Image 5 That wee are to pray vnto God by Christ 6 That there be two Sacraments 7 That Christ is really received in the Lords Supper 8 That Christ hath made one oblation of himselfe vpon the Crosse for the redemption and satisfaction for the sinnes of the whole world 9 Vnder the Papacy is much good nay all yea the very kernell of Christianity pag. 39. 40. 41. I answer our Opponent C. pag. 4. and 5. blames the man that affirmes without pooofe and makes it a Law that such an affirmation is as soone denyed as made This is the case of this opponent He telleth vs a tale of their agreement with vs in diverse particulars but he alledgeth no author book or chapter whereby we may try whether he sayes true or not if then we deny that they and wee doe thus agree all his building falls to the ground according to his partners sentence pag 4. Thus soundly he answers to the thing that doth most vrge him but for this time I am content to say they and we doe thus agree yet behold his case from himselfe pag. 82. Wee heare of a great cry and little woll pag. 83. of a man whose skill in Logick was so good that hee prooued what was granted and being granted was to no purpose Now I commend him for so doing because I perceiue he spake the very truth but himselfe gaines nothing thereby for of him it is verified to the full and that in this present answer wherein he spends the greatest part of 7 pages before he ends it viz. 39. 40. 41. 86. 87. 90. 91. yet ten words had served the turn as well as all this st●r If he had said no more but thus The Romish Church agrees with vs in many divine sentences he had beene as neere his purpose as now therefore we haue a great cry and little woll If he reply that all the rest prooues that sentence I reioynd I am content it shall be so because that shewes his great skill in Logick for then he prooues the thing that none will deny and being granted serues not his purpose which none will doe but the good Logician which his partner describeth If we frame this answer with the present question according to art and all the parts thereof be true then it is to the purpose else not thus then it must be framed They that agree with vs in the particulars recited their faith is not erronious But the Romish Church agrees with vs in the particulars recited Therefore their faith is not erronious But no part of this Argument is good The Proposition is not true and why may I not say so seeing in it selfe and by it selfe it is not manifest neither does he offer any proofe for it and now I haue denied it his whole building is come to ruine according to his partners-rule pag. 4. even now recited To the Proposition I answer that it presumes that the forenamed Articles are true and every way the same thing with the Romish faith and therevpon giues one state or condition to those Articles and that faith attributing truth to the second from the truth of the first These Articles in some sense are true and so farre the Proposition is true also but those Articles and the Romish faith are not the same thing but this extends further then them and himselfe even he that now answeres being iudge pag. 40. He writes thus To the Scriptures they adde Traditions to the Hebrew Canon the Apocrypha to faith workes to Heaven and Hell Purgatory and so forth in the rest whereupon his Proposition beggs the question and therefore it hath no force to inferre the conclusion His partner C. pag. 2. cannot abide beggery but this doth loue it wee le but in the meane time he is a goodly Disputer that can prooue nothing vnlesse we grant him what himselfe denies this is enough to satisfie this Argument because this feigned surmise is the first and originall foundation thereof But out of our store of exceptions hereunto for this time we will forgiue him this fault and proceed to the rest We agree with the Romish Church in the recited Articles as they are Propositions that is they and we pronounce the same thing as true so farr the Assumption is granted but the Proposition is denied because faith and a true Proposition really differs the one is no more but a subiect and predicate rightly ioyned together whereupon truth in all Propositions is the same namely the adequation of the thing and the Proposition but in faith there is also the foundation wherevpon wee beleeue from whence it comes to passe that faith is of different kindes some divine and some humane as I haue shewed In the recited Articles wee agree not with the Romish as they are Articles of faith For in them wee doe really and essentially differ They pronounce them to bee true vpon the authority of their Church which is indeed humane we vpon the authority of Christ the Revealer which by joynt consent is divine These things being true as they are most true his Assumption at num 4. cannot be true and consequently there is no meanes to excuse the Rom●sh faith from error nor cause to giue her the name and nature of a true Church which is the thing we seeke for CHAP. 6. Defendeth this sentence The faith of the Church is not right and pure false and erronious together viz. in different Articles WE must now goe back againe to the rest of opponent B. his answere left vnsatisfied in cap. 3. num 8. The first branch whereof we are now to deale withall hath these words The doctrine of Christ and his Apostles taught purely without mixture of errour is not so essentiall to the true Church that so soone as an vnsound doctrine is mingled with the truth of Gods word and the Sacraments vnduely administred that which was a Church
ranks with the old hereticks or not and whether this Opponent is not a faithfull advocate vnto her or not I frame my proofe thus If some Articles of the Romish faith in themselues be opposite to this sentence Saluation is by Christ then that Church denyes saluation by Christ by a consequence that is direct immediate not by circle and the interposing of others for such is the nature of opposites that both of them cannot befall the same subiect in the same respect part and time by reason whereof the affirmation or presence of the one is a denyall absence of the other as Aliaco doeth truely teach 1. sent q. 2. lit H. But some Articles of the Romish faith in themselues be opposite to this sentence Saluation is by Christ. Therefore the Romish Church denyes Salvation by Christ by a consequence that is direct immediate not circular by the interposing of others In the avowry of my Assumption I will proue three things 1. According to the Romish Church Inherent grace merits and satisfaction of mans worke is the next and formall reason of our title vnto and the possession of heaven 2. According to the Scriptures Iesus Christ is the next and formall reason of our title vnto and the possession of heaven 3. These two Articles are opposite in themselues When I haue manifested these three our Argument standeth firme of all foure as we say It is sound in all parts and crazed in nothing Touching the first The Councell of Trent hath decreed thus Christ is the Authour of our salvation Sess 6. Cap. 11. By Christ we haue grace Can. 2. He merits grace for vs. Cap. 7. 16. From him grace flowes vnto vs as the sap into the branches Cap. 16. In him that is he working with vs we merit and satisfie Sess 14. Cap. 8. de satisfact His grace makes our woorkes meritorious Sess 6. Cap. 16. Gods will makes them our merits Cap. 16. Can. 32. Thus farr Christ hath share according to them in our salvation we will see now what place they assigne vnto inherent grace with the merit and satisfaction of our workes Eternall life is propounded as the grace of sons and wages vnto workes Sess 6. Cap. 16. By grace received wee are made iust of vniust that we might be heires of eternall life according to hope Cap. 7. Inherent grace is a fountaine in him that hath it springing vnto eternall life Cap. 16. The iust doe carry their grace before Gods Tribunall and enioy heaven Cap. 7. The workes of the iustified wrought in God doe truely inherit the obtaining of eternall life in due time if they continue therein vnto the end Cap. 16. The iust ought to expect and hope for eternall retribution from God for their works done in God if they continue in his law to the end Can. 26. The iustified by their workes done in grace doe truly merit eternall life the increase of grace glory and eternall life it selfe if they die in grace Can. 32. Now I presume I haue made it very manifest that they attribute vnto Christ no other part in our salvation but the office of giving vs grace and therefore we are beholden to him for no more but the beginning and the possibility of salvation but vnto inherent grace and the merit of worke they assigne the next and formall reason of our salvation in hope while we liue here and in possession when we are gone from hence In this place we must inquire what office is assigned to the satisfaction of good workes and for that we reade these Decrees in the Councell By the grace of Iustification received the fault is remitted and the guiltinesse of eternall punishment is blotted out yet sometimes remaineth a guiltinesse of temporall punishment to be satisfied for either in this world or in Purgatory in the world to come before the way to Gods Kingdome can be opened Sess 6. Can. 30. Wee are able to satisfie before God not onely by those punishments which we willingly vnder goe for the revenge of sinne or imposed by the priest according to the measure of our fault but also even by such temporall afflictions which God layeth vpon vs and we beare with patience Sess 14. cap. 9. de operibus c. Wee are able to satisfie God and doe so for our sinnes By Iesus Christ he working together with vs wee are able to doe all things from whom our good workes receiue force of whom they are offered to the Father and by whom they are accepted of the Father Sess 14. cap. 8. de satisfact cap. 9. de operibus As in the former so here they make the satisfaction of our works the key to open heaven gates and the recōpence for iniury done to God but Christ he shall haue no more part in the businesse but to make vs able to turne the key if he help vs we neede no more of him we do the rest our selues Wee no sooner turne the Key but in we goe If we make recompence we are discharged and consequently the satisfaction of our owne workes is the next and formall reason of our release from Purgatorie and the opening of heaven gates I haue done enough in proofe of the first and now come to the second For that I haue lesse labour because the Scriptures are full and plaine for it as followeth If the Sonne make you free you shall be free indeed Ioh 8.36 Hee that beletueth in the Sonne is passed from death vnto life Ioh 5.24 and 3.26 Wee shall be saued by his life Rom. 5. We are ioynt heyres with him Rom 8.17 Hee brings many children to glory Heb. 2.10 There is no condemnation to them that are in Christ Rom. 8.1 Christ was once offred to beare the sins of many and he shall appeare the second time without sinne vnto saluation Heb 9.28 Christs takes away the sins of the world Io. 1.29 Christ once in the end of the world appeared to put away sinne by the Sacrifice of himselfe Heb. 9.26 and is entred into heauen it selfe to appear in the presence of God for vs. ibidem v. 24. If any man doubt whether these places do make Christ the next formall reason of our saluation he may satisfie himselfe by the phrase which the holy Ghost vseth for hee makes an immediate connexion betweene Christ and heaven which he would not doe so often if some thing else came betweene Christ and heaven for to set forth a remote and mediate cause by a next immediate is an improper and borrowed speech which is an vndecent thing to be so often and more often then thus in the pen of the holy Ghost If then we dare not charge him so we must conceiue hee meant to make Christ the next and formall reason of our saluation I need not proue Christ and mans merits to be opposite next and formall reasons of our salvation for it is manifest by it selfe so as now our Assumption num 4. is sufficiently confirmed let