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
Eloquentiam qua vnus omnes Populares suos longè antecellit qua te velut grandine obrueret adeò vt exteâ—ae Vide varia ipsius Opuscula ex Anglico in Galliâ—um seâ—monem versa gentes in sua ipsarum Vernacula gestiant ipsum audire loquentem qui tantus est in dicendo vt quod de Cicerone Oratorum maximo Quintilianus de illo verè ausim affirmare quae vix singula quisquam intentissima cura consequi posset ab ipso multa fluunt illaborata Deus mihi testis est quà ◠hic nihil amplificem Quae quideâ— Ã me non temerè dicta velim vt tâ— seriò tecum cogites quot enim illiâ— virtutes totidem tua vitia vna oper depinxi cui cum tali viro simultate gerere iucundum est Neque velin vt tu aut quisquam alius existimet me illum emerendi fauoris gratia impensius laudasse vtpote quem ad hunc vsque diem nunquam aspexi qua facie sit nescio iuxta cum ignarissumis quem tamen in sinu meo semper gesto quem tamen habeo semper ob oculos prae manibus in delicijs maximis Quod reliquum est te hortatum velim in super ne popularem opinionem pluris quam par est facias quae quidem vt non est repudianda cum vltro defertur surgit ex meritis ita ambiendam nullo modo existimarunt sapientes Et illa certè est quae multa multis sape sâ—asit perperam Qui nudiustertiùs Hosanna clamabant hodiè Crâ—cifige vociferantur Non indignum erat homine Christiano dictum Philosophi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non te moror diutius precor tibi mentem meliorem dico Vale. â—he Contents of the following TREATISE PART I. Chap. 1. VVHat wee thinke of the Church of Rome Chap. 2. â—hat wee thinke of those that liue in the Communion of the Church of Rome Chap. 3. â—hat wee vnderstand by the name of the Church Chap. 4. â—hat we call a true Churcâ— Chap. 5. â—hat the foundation of Faith is Chap. 6. â—hat it is directly to deny the foundation and how it is ouerthrowne by consequence Chap. 7. How to distinguish betwixt the Church â— Rome and Babylon in the Church and â— state of the question Chap. 8. Our first argument from Scripture Chap. 9. Our second argument prouing that Popery â—keth not away from fundamentall trâ— but addeth to it Chap. 10. Our third argument prouing from the Bâ—tisme in the Church of Rome that she â— true Church Chap. 11. Our fourth argument prouing from the lâ— full Ordination in the Church of Roâ— that wee cannot deny her the name of â— Church Chap. 12. Our fift argument prouing from our manâ— of disputing with them that we acknowledâ— them to bold the foundation Chap. 13. Our sixt and last argument taken from tâ— iudgement of the learned in this particulâ— PART II. The Reuerend Bishops arguments are defended and Master Burtons obiections fully answered Chap. 1. Containing an Introduction to the following discourse Chap. 2. Master Burtons method and manner of proceeding Chap. 3. Master Burtons argument answered touching the markes of a true Church Chap. 4. Master Burtons cauilling at the Reuerend Bishops similitudes examined Chap. 5. Whether the diuorce bee sued out on Gods part or on the Church of Romes part Chap 6. Of the charitable profession of zealous Luther Chap. 7. Of the Deane of Glocesters authority Chap. 8. Master Burtons exceptions against some passages in the Reuerend Bishops Apologie Chap. 9. Whether Papists be Christians Chap. 10. How from the Councell of Trent Mastâ— Burton would proue that the Church â— Rome doth directly deny Christ Iesus CHAP. I. â—hat wee thinke of the CHVRCH of ROME LEt no man imagin that Part 1. I intend to pleade for Baal to be an Aduocate for the impure Church of Rome or to lend a shoulder to hold vp the tottering fabricke of the Antichâ—istian Monarchie a rotten structure and now if euer neare to ruine and destruction Neither let it be thought by any that I goe about in this ensuing discourse afresh to paint ouer the face of Iezable I desire rather were it not already sufficiently knowne to discouer her nakednesse and to lay open her filth to the indignation and scorn of all that passe by If any one shall so interpret mee or in that manner glosse vpon my writing let him know that then this Booke a Quem recita◠〈◊〉 est O â—â—dentin◠〈…〉 Sed â—ale cuâ— reâ—itaâ— inâ—ipiâ— esse 〈◊〉 〈◊〉 ceaseth to be mine and becommeth his own If Baal bee a God let him plead for himselfe If Christs pretended Vicar haue any right to his office let him produce his proofe but let it be better than by making a Solaecisme in the words of the Euangelist Tues Petrus super hanc Petram c. Mat. 16. Thou art Peter and vpon this rocke I will build my Church better than by Iohn 11. interpreting Sheepe and Lambes Clergie and Laitie Hee must shew fairer Cardes for his deposing of Kings and disposing of their Kingdomes than the two swords in Luke Ecce tibi duo gladij the one signifying the Chap. 22. temporall the other the spirituall iurisdiction and that other will proue but a dreame Arise Peter kill and eate Wee grone for that time Acts 10. when the Lord shall destroy this man of sinne with the breath of his mouth Our opinion touching the Church of Rome is That it is a Church fraught with heresies full of impieties that shee hath iustified Sodome by her sins and the most Heathenish by her Idolatries That her doctrines for the most part are iniurious to Almighty God and contumelious to the Redeemer of all the world Out of their owne mouthes will we condemne them A Iesuite of their own plainely confesseth That if the body of the blessed Sonne of God bee not in such manner present in the holy Eucharist as they teach and to their power maintaine that then they Costerus Enchtrid cap. 8. are the most impious Idolaters that liue vnder the cope of Heauen worse than the Tartars which worship a peece of red cloth for a God The antecedent wee hold vtterly impossible and that it is wickednesse to thinke that a sinfull man can make his maker for without all contradiction the lesse is blessed of the better and Heb. â— â— therefore what sentence we passe vpon them is not hard to iudge Their Doctrines are deuillish but their practice much worse Their publicke worship of God in his house so ridiculous superstitious heathenish demonicall that it is not possible for any man with an vnwounded conscience eyther to partake with them or to bee witnesse of their actions In regard whereof that is most true which some learned haue affirmed 〈…〉 conâ—â—nâ— of Sâ—â—iâ—tuâ—e 〈…〉 Doctor 〈…〉 That they haue a Religion more after Homer than after the Scripture And yet all this is
not sufficient to proue them eyther no Church at all holding as they doe fundamentall truth or a Church not so farre forth sanctified as they hold the same Which wee hope shall appeare plainely and clearely to all CHAP. II. What we thinke of those that line in the Communion of the Church of Rome ALthough I thinke it more needefull for euery man in particular to worke out his owne saluation than to be curious to know the estates of others and apprehending the mercy of God to his owne soule to cry out Domine quis ego sum Lord Iohn 21. 21. who am I that thou shouldest regard me with such fauour rather than like Pâ—ter of Iohn to aske Domine hic autem quid Master what shall hee doe as being too sollicitous of others Neuerthelesse wee who enioy the liberty of the Gospell cannot haue a better occasion to magnifie the goodnesse of God than by remembring Egypt from whence wee are deliuered nor they who are yet detained in the house of Bondage than by seeing their danger to hasten thence Errour in Religion may be no lesse pernicious to the soules of men than sinfulnesse of life and therefore doth so farre forth without Repentance exclude from all possibility of saluation The state of the Church of Rome not only now but for many hundred yeares past hath beene such that the Religion thereof in many parts of it hath beene hereticall and erroneous both for opinion and practice And therefore though the condemnation of some were more tolerable than of others some being Authors others receiuers some Masters others Schollers yet to all without exception from the idiot and handy-crafts man to the Pope and the Colledge of Cardinals plagues were due to our forefathers though they did but erroneously practise what the guides heretically taught If the blinde leade the blinde both fall into the pit of destruction Wee see the danger they all were in from the greatest to the least But was there no way of escape That which I named before Repentance only Repentance may be eyther actuall or generall Actuall Repentance is necessary for all knowne faults for those which wee through ignorance admit a generall Repentance will finde place with God By M. Hooker his discourse of iustification vertue whereof as many as hold the foundation which is precious though they hold it but weakely and as it were with a slender threed although they frame many base and vnsuitable things vpon it things that cannot abide the tryall of the fire yet shall they passe the fiery triall and be saued which indeed haue builded themselues vpon the rocke which is the foundation of the Church Our Fathers then holding the foundation of Faith which for the present I assume I doubt not but God was mercifull to saue thousands of them liuing in Popish superstitions in as much as they sinned ignorantly Yet do we not hereupon make Ignorance the Mother of Deuotion as it is obiected by some because we make â—urtenâ— 7. Vials them nearer to saluation who are held in errour not knowing it than those which pertinaciously defend it being knowne whose very want of learning may by accâ—dent conduce 〈…〉 cum liteâ—â—â— in â—arathrâ—m 〈◊〉 to their eternall good and make a way for them to the mercy of God whiles the others are left without excuse Nor yet because wee hope that God might be mercifull to some that liued in times of errour and blindnesse which it were no impiety to thinke though we had no reason for it are we of opinion That a man may bee saued in any Religion which to Bâ—rtoâ— iâ—id haue named only is sufficient refutation But to conclude let none embolden themselues vpon the mercy of God exhibited to our Fathers there is not the same reason of them and of vs they sinned ignorantly but the truth is now layd before our eyes they might bee saued by a generall Repentance for vs actuall Repentance is needfull Now the voyce from Heauen sounds more shrill in our eares than euer it did Come out of Apoc. 18. 4. her my people that yee be not partakers of her sins and that yee receiue not of her plagues This then beeing premised I will come nearer to the matter in hand viz. Whether they say well who affirme the Church of Rome to bee no true Church and if the Church of Rome deny the foundation of Faith CHAP. III. What we vnderstand by Church here THis terme of Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambiguous and of doubtfull sense none more The ambiguity of the word hath serued some as a fit cloake vnder which they might both shroud their sleights and impostures and likewise â—vâ—nt their deceitfull wares Thus our Aduersaries of the Church of Rome vse the name oâ— the Church like Gorgons head to affright the simple and bring them into subiection no otherwise than the Iewes of old cryed the Temple of the Lord the Temple of the Lord who themselues of all others had most sacrilegiously polluted it And the Turkes at this day bragge of themselues that they are Muselmanni that is The only true beleeuers who hate euen to the very death Christ and Christian Religion Vnto others who delighted to find out the truth it hath giuen occasion more accurately to distinguish that they might neither enthrall themselues to euery company which boast themselues to bee the Church nor yet withdraw their due reuerence and obedience from the true Church when they haue found her out The word Ecclesia which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church in the latitude of the sense thereof may be applyed to signifie any company or congregation any combination or faction whatsoeuer but strictly taken and as it is ordinarily vsed in Scripture by the Church we vnderstand Gods Company the Congregation of the faithfull men called forth and set apart from the â—est of the world which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports and become the Lords peculiar Now the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords portion or houshold hath a double acceptation there is the Church inuisible and the visible Church The Saints in heauen which are the Church triumphant and the true beleeuers vpon earth which are the Church militant these together make vp the inuisible Church which we call inuisible because for one part of it those which are dead in the Lord and receiued into Abrahams bosome they are farre remote from our sense wee see them not The true beleeuers vpon earth which make the other part of the inuisible Church howsoeuer wee are conuersant amongst them and behold their persons yet whether they bee indeede such as to vs they seeme is more than we can know and that their names are written in the Booke of life is a thing past our discerning The visible Church comprehendeth all Christians as many as farre and neare throughout the whole world are baptized into the name of Christ and professe the same
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.
Paul euery spirit that confesseth that Iesus Christ is come in the flesh is of God saith S. Iohn 1. Iohn 42. Where let the words of St. Paul interpret the meaning of St. Iohn that not onely euerie spirit which confesseth that Iesus Christ is come in the flesh is of God if so be that in workes they deny him not with which condition some would haue those words to bee vnderstood for many thinke aright of the incarnation of the son of God who in other things are not answerable to their profession but that this their confession is of God and from him and that as the Deuill is the Author of all cuill so there is â—o good whatsoeuer but proceedeth â—rom God and his most blessed spirit When the Scribes and Pharisees â—orded it in the seat of Moses and the Prophets many there were no doubt who though they communicated with them in the outward Sacraments and discipline of the Church yet were the flocke of another fold and like a few Oliues at the end of a twig after the shaking of the tree claue to the right stocke and waited for the redemption of Israel by Christ And thus doubtlesse it was with many heretofore and with some at this day which beeing outwardly of the Church of Rome wee may iustly notwithstaÌ„ding challenge to our selues Some of Gods people Doctor Chaloner â—redo Eccles Râ—uel 18. 4. are certainely in Babilon seeing such are warned by the spirit to come out of her and it were in vaine to command a man to depart a place if hee were not there But to conclude our first argument who can denie which is the principall that God hath his Church where Antichrist hath his Throne seeing as the Apostle tels vs he musâ— 1. Thes ◠〈…〉 4 〈…〉 sit in the Temple of God its God Quò◠sedes ciâ—â— in Templo Dei collocatur itâ— innuâ—tur tale fore eius Regnum quoâ— nec Christi nec Ecclesiae nomen aboleat That the seate of Antichrist is placeâ— in the Temple of God thereby is intimated vnto vs that his Kingdome should be such as should abolish neither the name of Christ nor of the Church saith that great Geneua Light I permit it 〈…〉 to your wise considerations saith one of no meane credit in our Church whether it bee more likely that as frenzic though it selfe take away the vse of Reason doth notwithstanding proue them reasonable Creatures which haue it because none can bee franticke but they so Antichristianitie being the bane and plaine ouerthrow of Christianitie may neuerthelesse argue the Church wherin Antichrist sitteth to be Christian CHAP. IX Our second Argument prouing that Popery taketh not away from fundamentall truth but addeth to it AS an Infant at the first both little and vnable to helpe it selfe gathereth strength and stature by degrees and likewise insensibly till he become a perfect man such hath beene the growth of the Man of sin at the first a Pigmy but now become a Sonne of Anak By what meanes from so small beginnings he attained to so great an height the wisedome of the wise hath discouered vnto vs. Impossible it were for the Rulers of that Synagogue either to haue gotten that power into their hands which now they hold or to mainetaine it now they haue it by making an open inuasion vpon the truth and oppugning the bulwarkes of Faith with hostile fury No Popery is a clandestine conspiracie and opposeth Doctor Chaloner Vnde Z. zâ—nia the Faith not directly but obliquely not formally but vertually not in expresse termes but by consequences and therefore vntill the Trumpets sounded the alarum and the Thunders in the Reuelation gaue warning few suspected it Wherefore is it said to be a mysterie of iniquitie but that it subtilely and secretly vndermineth the Faith not bidding open defiance vnto it Arius of old boldly and plainely denied the Diuinity of Christ Macedonius openly opposed the Diuinity of the Holy Ghost and the like If Popery should goe thus to worke what mysterie were there in it What which were not obuious to euery mans conceiuing Yea Vid. Dr. Chal. Vnâ—e Z zâ—â—ia what errour in doctrine or discipline is there brought into the Church by those builders of Babel which had not its first Originall from truth as it is iudiciously obserued that scarce any errour hath crept into the 〈…〉 lib. 1. Caâ—â— Church which tooke not its Originall and sourse from the ancient approued Discipline of the Church Thus we see their generall policie If we enquire into their particular practice we shall finde that the Popes Arithmeticke Dr. Chaloner credo Eâ—clesiam sanctâ—m Cathol which hee vseth in calculating the Articles of Faith is not substraction but addition What we purely affirm the Popish Writers for the most part do affirme the same the difference is that they affirme somewhat more than wee do They deny not so much that our affirmations are truth as that they say we affirme not all the truth whereupon they vsually stile vs in their writings * Harding against B. Iewell Negatinists For example sake Wee agree on both sides That the Scriptures are the rule of Faith That the Bookes of the Old Testament written in Hebrew are Canonicall That we are iustified by Faith That God hath made two receptacles for mens soules after death Heauen and Hell That God may be worshipped in Spirit without an image That we are to pray vnto God by Christ That there be two Sacraments That Christ is really receiued in the Lords Supper That Christ hath made one oblation of himselfe vpon the Crosse for the redemption propitiation and satisfaction for the sinnes of the whole world But see our affirmations content them not To the Scriptures they adde and equalize vnwritten traditions to the Hebrew Canon the Apocrypha to faith in the act of Iustification works to Heauen and Hell Purgatory Limbus Patram and Limbus Puerorum to the worship of God in Spirit Images to prayer to God by Christ Inuocation and Intercession of Saints to Baptisme and the Lords Supper fiue other Sacraments to the reality of Christ in the Sacrament his corporal presence to the sacrifice of Christ vpon the Crosse the sacrifice in the Masse with other like and these we deny These things being well weighed wee see how iustly wee may say since the Councell of Trent as Luther did before it That vnder the Papacy is much good nay all yea the very kernell of Christianity for as much as such affirmatiues of ours at least such as concerne the foundation of Faith haue been in all ages professed by the Church of Rome it selfe The nature then of an addition being such that it doth not directly M. Hocker his discourse of iustification deny but by consequence at the most that if that which is added bee such a priuation as taketh away the very essence of that whereunto it is added then by sequell it ouerthroweth wee
time deliuered vnder her authority To draw therfore to a conclusion since the Scriptures affirme that many of Gods people are in Babyloâ— and that Antichrist must sit in the Church of God since that Popery taketh not away from the foundation but addeth to it * â—â—ndamento a◠〈…〉 â—aâ—itâ— noâ—â—tium Caput 〈◊〉 vâ—i sâ—pra Vide Dr. Prid. â—â—ct de â—isib â—â—clesia whence nothing is more frequent with ouâ— Diuines than to tearme Popery â—octriâ—am addititiam and their Reliâ—ion Popish additaments and Aquiâ—â—â— who gaue the Pope power to â—ake a new Creede neuer thought â—hat he might abrogate the old for â—s much as they haue that Baptisme â—hich maketh them members of the â—ue Church and Orders so good â—hat wee neuer iterate them seeing â—hat when wee dispute against them â—ee acknowledge them to hold funâ—amentall truth and that all our â—octors with an vnanimous consent â—ffirme so much and the sentence of â—ny one Classicall Author cannot be â—rought who affirmeth the contrary â—nd lastly seeing the Church our Mother imputeth vnto them errour â—nely in â—atters of Faith not abneâ—ation of the Faith it selfe we affirme â—hat the Church of Rome though otherwise wicked enough hath not â—et directly denyed the Foundaâ—ion of Faith and therefore that wee cannot deny her the name of a Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that we intended to proue The Second Part. Wherein the Reuerend Bishops Arguments are defended and Mr. Burtons Obiections answered CHAP. I. Containing an Introduction to the following discourse THere is in rectitude as the Philosopher wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth that perfection and beautie whereby we discerne both it selfe and whatsoeuer is contrary vnto it For hee that knowes what is straight doth euen perceiue thereby what is crooked because the absence oâ— straitnesse in bodies capable thereo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariâ—â—â—â—e anima lib 1. is crookednesse yet because tâ— Iudge both of rectitude and obliqâ—tie is the Rule which all haue not tâ— skill few the will to apply it is necessarie sometimes to leaue the amiable discourse of truth and apply oâ— selues to set forth the knottinesse anâ— deformitie of error that error maâ— yet be more abandoned and trutâ— more heartily embraced Wee suppose that wee haue alreadie not onâ—ly fortified the cause it selfe whicâ— wee tooke in hand with good aâ— solid reason but laid downe thoâ— rules also whereby whatsoeuer câ— be probably obiected against thâ— truth may be fully answered â—â— namely if we marke in what senâ— we affirme the Church of Rome tâ— be a true Church in what respect sâ— is Babylon and in what consideration a true Church what it is to dâ—nie the foundation what likewisâ— to ouerthrow it and how farre â— Christian Church may ouerthrow it Yet to make the worke complete it will not bee amisse to examine the weight of those reasons which are opposed hereunto and to free the arguments already brought in defence not of the Romish Church or anie point of their Religion but of a true â—ssertion amongst Protestant Diâ—ines from the exceptions alledged against them And this we will doe Heb. 6. 3. â—f God permit Where by the way let mee aduerâ—ise that had the second Edition of â—he Reuerend Bishops booke * Of the old Religion I saw it not till I had quite finished the first part of this Treatise come sooner to my hands I thinke I had saued my paines and not proceeded â—hus farre not that I had not a good mind to the Bishops defence and yet haue but that it might seeme superâ—uous to adde to it vnreasonable to â—eply against it M. Burton as it is â—uident before the Edition of his booke saw and read the Reuerend Bishops Apologie wherein he sheweth that preferment hath not made him differ from what he was before nor self conceit to take vp a new opinion but loue of the truth to auerâ— that wherein he finds all Diuines tâ— conspire with him none gain sayinâ— him At M. Burtons hands he hath gâ—â—ned nothing hereby but the opinioâ— of pertinacie added to his error â—â— taketh him boldly by the sleeue anâ— calleth him to account not only fâ—â— his former assertions but for his Apologie also how iustly we comâ— now to enquire CHAP. II M. Burtons method and manner of prâ—ceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All disputation consisting of twâ— parts the confirmation of trueth anâ— the confutation of error the first oâ— these wee haue absolued the laâ—â— now taketh place M. Burton tooke vpon him the interpretation of a portion of holy Scripture in the booke of the Apocalyps one of those two bookes which St. Austen said were reserued to be vnderstood in heauen The subiect of his discourse is the powring out of the 7. Vialls wherein The Cantic in the Old Testament and this in the New as if St. Iohn in the Spirit of prophecie had foreseene the errour of our most worthy Prelate and designed M. Burton for one of the 7 Angells he powreth out the second Viall wholly vpon him with how good successe let the euent decide In the meane while I shall returne him some of his owne dregges to drinke His proceeding is troublesome and tempestuous like the Sea one while affirming another while denying the same thing Scopae dissolutae Now he answers now he argues by by he declaimes altogether without order vt nec pes nec caput vni reddatur formae yet to reduce him to the best forme we can wee will obserue in his discourse these two parts 1. a generall proposition 2. the disputation it selfe In the first hee teacheth vs how to procced herein telling vs that it is a matter not to bee 7. Vialls Page 28. maintained by finenes of wit nor quaint Rhetoricall discourse but vpon sound ground and substantiall demonstration I need not tell you whom hee would decipher by this speech but I must needs wonder that hee is so witty at first and it calls to my remembrance the Infamous Paralleâ— written by Eudaemon Iohannes against the late Reuerend Bishop of Winchester wherein one maine head of hiâ— accusation against that worthie Prelate is that he was too conuersant iâ— the Comick writers his stile wâ—â— Vid 〈◊〉 Tortâ—r â—orti too curious his Latine too neat foâ— the Iesuits palate Thus M. Butrâ—â— least the Bishop by his diuine Esoquence and accurate speech shoulâ— preuaile too farre with his Readers strikes first at that by disgrace tearming it finenesse of wit and quainâ— Rhetoricke little hurting his aduersarie therreby but singularly dishonouring Almightie God For whose are the Arts whose is Eloquence and vtterance who gaue man the wit and the braine Demand of all the faculties of the Soule and bodie whose Image and inscription they beare they will tell you Gods In as much therefore as you offer â—niurie vnto the least of these you do â—t vnto God But who sees not whereunto
true Church Thus the maior proposition is answered For the minor which affirmeth That the Cburch of Rome hath not these Markes of a true Church we confesse that Gods Word is not purely taught amongst them but mingled with much drosse and error yet haue they not abolished all truth neyther can wee thinke but that they are much sounder in their Sermons than in their Disputations For the Sacraments it is true they haue defiled the Ordinances of God with their indecent Rites yet can they not hereby make them nullities much lesse by their erroneous opinions â—uacuate the force of them Their Baptisme for the substance of it is holy and good and effectuall no doubt to them that receiue it as ours The Eucharist is to them that partake of it if they be worthy Receiuers a true Sacrament notwithstanding their Teachers opinion of Transubstantiation That they are debarred of the Cup in the holy Communion is the sacriledge of the Masters of that Synagogue and the want thereof shall not be preiudiciall to those that vnfainedly desire it It is a rule of equitie Factum alterius â—lij nocere non debet The faultinesse of others shall not hurt those which doe not so much as consent with them and surely God will neuer lay that to their charge which through the perfidiousnesse of others it lay not in them to auoyde This part of the Reason then proueth the Church of Rome to bee an vnsound Church not no Church And Mr. Burton himselfe who thinks that these markes could not agree to the Church of Rome for these nine hundred yeares past yet denieth not that there was both a Church and Saluation there till the Councell of Trent Thus I hope wee haue giuen full satisfaction to Mr. Burtons greatest and his onely Argument and shewed it to bee neyther substantiall nor demonstratiue The Word of God purely preached and the Sacraments according to Christ his holy institution administred are Markes of the true Church If here by we examine the Church of England shee will appeare glorious and beautifull like Eden the Garden of the Lord if wee vrge them against the Church of Rome they shew her to bee not no Church at all but not an Orthodoxe Church CHAP. IV. Mr. Burtons cauilling at the Reuerend Bishops Similitudes examined FRom hence hee descendeth to examine those speeches which fell from the Reuerend Bishops Pen whiles he would set downe the extents of the differences betwixt vs Old Religion Chap. 1. and the Church of Rome Who iustly blameth those which dislike whatsoeuer is in the Church of Rome counting all Doctrine Popish that by them is maintained and all Discipline Antichristian which by them is vsed as if it were all errour no Church adding these words Neither for the chaffe doe we leaue the floore of God neyther for the bad fishes doe we breake his nets Mr. Burton But if pag. 36. the floore bee not now Gods floore but Antichrists floore where nothing is to bee found but chaffe and if the nâ—tâ— bee no other but such as catch onely the bad fishes which is not the property of Gods nets c. Stay a little Is there nothing in the Church of Rome but chaffe no good corne Pol ego illum perisse dâ—co quoi perijt pudor Is it all chaffe which they teach concerning the Trinitie Is it all chaffe which they teach touching many other fundamentall Points of Christian Religion Those studious endeauours of the Dominicans against the Iesuites maintaining Gods free grace against mans free wil are they all chaffe The Twelue Bookes of Aluarez De auxilijs gratiae which doe so trouble all the Fathers of the Societie is there nought but chaffe in them neither So long as M. Burton hath been in the Ministrie could hee neuer find any good graine amongst the writings of the Iesuites themselues how many sound and orthodox interpretations of Scripture do they lend vs Maldonat Lorinus and the rest if there be nothing but chaffe in them wherefore doe we lay out so much monie to buy their Commentaries It is not long that I haue been a Preacher yet in that short time I thanke God I haue found much good corne amongst them and haue deliuered many things professedly out of them yet neuer hitherto could any man accuse mee of teaching either Heresie or Schisme And doubtlesse hee himselfe is not ignorant hereof though he thinke good to dissemble it Againe It is true it is not the propertie of Gods Nets to catch onely bad fishes nor yet of any nets at all and for no other cause is the Kingdome of heauen that is the Visible Church of God compared to a Net but because that promiscuously it gathereth both good and badde Mat. 13. 47. fishes All truth saith the Bishop wheresoeuer it is found is Gods as the Kings coine is currant though it be found in any impure channell M. Burton True but when the truth of God is turned into Pag. 36. a lie and this lie put for Gods truth then the case is altered Here is a nimble conuersion But if all Men and Deuils should turne Alchymistes were it possible for them to Metamorphose Gods truth into a lie St. Paul speaking of the Gentiles how they abused that light of reason wherewithall God enlighteneth euerie one that commeth into the world and became vaine in their Imaginations saith of them that they changed Rom. 1. 25. the truth of God into a lie which was but a change neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a simple conuersion Thus M. Burton vnlesse you may haue leaue to wrest Scripture your answere is nothing If any man obtrude adulterate money of his owne stamping If a man take the Kings coyne and beaâ—e it into a thinne lease cat pag. 30 in the Kings name let him suffer as a Malefactor but when the Kings currant coine is profered let no maâ— reiect it as base and vicious least hâ— himselfe bee impeached for a Traitor Where by the way note that yoâ— haue already contradicted your selâ—e Euen now all was chaffe in the Church of Rome now Gods truth is there how else can it be pretended how else can they colour ouer lyes with it The Reuerend Bishop proceedes Fundamentall truth is like the Maroâ—ean Wine which if it bee mixed with twenty times so much water holds his strength He is pleased to bee merry with the Bishop and tels him that his Comparison is pretty if it did hold water Your Vibanity Mr. Burton pag. 37. is pretty if your manners were as good But saith hee what if twenty times so much poyson be put to it c What will that hold poyson now which before would not hold water We grant it yet let me tell you that all the poyson in the world cannot be operatiue vpon the truth of God to alter the nature of it Popery is poyson but fundamentall Truth is an Antidote a little quantitie of Antidote that is soueraigne