this â—endeth Those irreproueable laâ—ours which the present age admireth and posteritie shall rather â—nuie than equall That admirable facultie wherewithall the Author of â—uerie good gift hath blessed our most heauenly Prelate aboue all the â—onnes of men all is blowne away with a puffe as if it were nothing but froth and to what end but to eleuate his authorite and by bringing his â—erson into dis-esteeme to eneruate â—is writings This is the artifice wherwithall some men at once doe thrust out others and worke themselues into the estimation of the common people But if Wit and Rhetorick be banished what shall succeed in the stead thereof why sound reason and substantiall demonstration Buâ— are these incompatible or is it noâ— Rhetorique argumentatiue as well â— Logick did not Zeno compare Logiâ— to the fist and Rhetorique to the opeâ— hand the one a more strict the other indeed a more apert way â— reasoning and by so much doth Rhetorique the Queene of humane anâ— excell Logicke by how much thâ— open hand is a more elegant form than the shut Hee was some bodâ— â—aâ—rentius 〈◊〉 that thought hee could conuinâ— of error most of the Philosopherâ— for that they wanted Elegancie â— speech Ac mea quidem sententia saiâ— Praâ—at ad lib. 4. 〈◊〉 he si quis ad scribendum in Thedogia accedat parui refort an aliquaâ— aliam facultatem affer at an non niâ—â— enim fere catera conferunt at qui ignarus cloquentiae est hunc indignum â—rorsus qui de Theologia loquatur existimo et certè sols eloquentes columnae Ecclesiae sunt etiam vt ab Apostolis vsque repetas inter quos mihi Paulus nulla alia re eminere quam eloquentia videtur In my opinion if a man come to write in Diuinitie it greatly mattereth not whether hee bring any other facultie or no but if hee bee not Eloquent â—aur Valla. ib. 〈…〉 aâ—ter loqu◠〈◊〉 cogitationes suas liteâ—iâ— mandat in Theologia praesertim â—mpudentissimus est siid conâ—â—â—â—â— sacere se art insamsamus quanquam 〈◊〉 est qui nolâ—te leganter facunde dicere quod cum 〈◊〉 non continâ—iâ— videri volunâ— vt sunt pâ—rueâ—â—â— nâ—lâ—â— aut 〈…〉 debere sic 〈◊〉 he is vnworthy to speake thereof for they are Eloquent men which are the pillars of the Church if wee looke backe to the verie Apostles amongst whom St. Paul excelleth in Eloquence And againe To presume to write Diuinitie without eloquence is impudencie and if it be purposely done madnesse although there is no man but would expresse his conceipts in clegancie of speech which because some cannot attain vnto they pretend such is their peruersenesse that they will not or indeed that they ought not so to speake Let vs then see what discourse that is which hath in it neither finenesse nor wit nor Rhetorique But you will say wee shalâ— haue sound reason and demonstratiue proofe in steed thereof So we hearâ— tell But I assure thee Reader if thou weigh it iudiciously thou wilâ— finde but a little wooll for this greaâ— cry and as the Prouerb saith Pro thesauro carbones in stead â—â— treasure coales and some of them so hot that they burne our fingers iâ— we touch them CHAP. III. Mr. Burtons Argument answered touching the Markes of a true CHVRCH TO come to the disputation iâ— selfe I finde but onely one passage which is like an Argument for the rest that wee may see how good â—n Orator he is in causa Iudiciaâ—â— hee amplifies before hee proues and to shew vs his skill in Logicke he proues that which is granted him inueighing against the impieties of the Church of Rome wherein so long as he speakes the words of soberâ—esse and truth no man will bee his Aduersarie and shewing how iniurious their Doctrines are to the Foundation of our Faith by consequent ouerthrowing it which is nothing to the purpose His onely Argument which hee produceth is delâ—uered in this forme A true visible 7. Vialls p. 34. Church hath the true Markes of a true Visible Church namely pure and sound Doctrine and the Sacraments administred according to Christ his holy institution but these Markes are not to bee found vpon the Church of Rome therefore shee is no true Church This Argument he professeth to take Ibid. from the Doctrine of the Church of England if the Homilies containe any part thereof If Mr. Burton doe doubt of that wee can succour him with the nineteenth Article of Religion the vnquestionable doctrine of our Church where the same words are For answer whereunto we professe that wee esteeme these tokens such genuine Markes of the true Church of God that the more apparant they are in her the more glorious shee is in his sight and the more perfect in respect of her selfe And herewithall wee iustly defend ouâ—selues against the whole Antichristian Band that so long as wee haue that Doctrine which Christ and hiâ— Apostles deliuered vnto his Church purely taught amongst vs and the holy Sacraments rightly administred it is not the want of their vnwritten rotten traditions vnwritten truthes vntrue writings which can take away from vs the Appellation of a true Church Yet we know that these markes are not so essentiall to the true Church that so soone as vnsound Doctrine is mingled with the truth of Gods Word and the Sacraments vnduely administred that which was a Church should cease to bee one The Children of Israel did abide many dayes without a Sacrifice and Ephod c. yet then Hos 3. 4. did not God cease to bee their God nor they to bee his Church The Perkins Cases of Conscience Booke 2. Chap. c. quest 1. Sacrament of Baptisme saith one of note in the lawfull vse thereof is a note whereby the true Church of God is dâ—scerned and distinguished from the false Church not that the Church of God cannot bee a Church without the Sacrament for it may want Baptisme for a time and yet remaine a true Church as well as the Church of the Iewes in ancient times wanted Circumcision for the space of forty yeares Iosh 5. 6. and yet ceased not to bee a true Church and loued of God Thus he Besides wee are giuen to vnderstand See Rogers on the nineteenth Article prop. 8 by the authorized Commentary vpon the Confession of our Church that although the Church of England make these the Markes of the Visible Church yet doth she not so strictly tye the Church to the signes articulate as if all were excluded the Church which doe not rightly participate of the Word and Sacraments for it may fall out that they may bee corrupted as in the times of blindenesse and superstition or intermitted as in persecution Thus this Argument alledged concludes affirmatiuely Wheresoeuer Gods Word is purely preached and the Sacraments duely administred there is a true Church but not negatiuely Wheresoeuer these are not found in such sort as were to be desired there is no
Parts of the true visible Catholicke Church are Churches Nationall as England the Netherlands c. The parts of the Visible Church are eyther sound as the Orthodoxe and reformed Churches or vnsound and diseased as the Greeke Church the Churches of Italie Spaine France c. Members of the true visible Church are all persons baptized who haue not renounced their Baptisme but do still professe him to whom at the first they gaue vp their names To conclude what the nature of the Visible Church is we may conceiue by this exact definition of it that it is a Communitie or Societie of men sanctified Hooker his discourse of iustification through the profession of the truth which God hath taught the world by his Sonne Where by the way let it bee noted that by sanctification is to be vnderstood a separation or distinction from others not professing as they doe as the word is frequently taken in Scripture especially the Old Testament for true holinesse consisteth not in professing but in obeying the truth of Christ CHAP. IV. What we call a true Church TWo things there are which breede diuersities of opinions among men the one the many circumstances wherewithall matters disputable are beset which beeing Hooker lib. 1. Pâ—r. 11. seuerall cause men of sundry wits to be of sundry iudgements the other the not conferring the opinions of those that dissent From whence it hath come to passe that many emulations and heart burnings haue bin noun shed betweene men otherwise learned and pious which afterwards by wise men interposing themselues and comparing the seuerall opinions haue beene happily layd asleepe and the opposites reconciled who after their opinions and assertions were compared together were found in words to differ but in sense and meaning to say the same thing and seemed rather to disagree than to do so indeed The like falleth out in this present controuersie Some haue affirmed and doe maintaine That the Church of Rome so farre forth as she hath the Sacraments and teacheth fundamentall truth is the true Church of Christ the Family of Iesus because they know it meerely impossible that these things should bee found any where without the Church Others beholding the mysterie of iniquitie which worketh in that Church and the many heresies and impieties where withall her doctrine is fraught haue denied the Church of Rome to bee a true Church and in regard of her many corruptions haue thought her hardly to deserue the name of a Church at Whitaâ—er â—e â—câ—leâ—â—a Cap. 1. all These assertions are seemingly repugnant and yet are easily reconciled the former opinion by a true Church vnderstanding a Church that hath those essentiall qualities which concurre to make vp the being of a Church and are as it were the forme of it which according to Philosophy giueth essence and distinction to euery thing though otherwise much deformed and vnsound the latter meaning thereby a Church sound and healthy including within the appellation of a true Church not onely the being simply but the well-being also and all that complement of excellencie and perfection which in this world the Church is capable of So that both sides confesse the Church of Rome to bee a true Church but neither of them that it is an Orthodoxe Church Mee thinkes I might here put a period vnto this discourse and proceede no faither but that the importunitie of some which hath caused me to begin this treatise calleth vpon me to goe forward and enforceth to sift the matter neerer yet who will not thus bee satisfied but as if the church of Rome were wholly and in euerie part Diabolicall and euerie Papist an Antichrist crie in the language of Edome Downe with it downe with it euen to the ground There is no saluattion for awy there euerie 7. Vials passim liuing soule therein perisheth they fight against God plead for Babylon whosoeuer they be that allow them the name of a Church for she hath altogether denied the faith nay cursed it is become worse than an infidell I say vnto them as Christ to his Disciples when their zeale or rather fury transported them Yee know not of what Luk 9. 55. manner of spirit yee are Therefore to giue full satisfaction As we esteeme him to bee a true man to whom the definition of a man Id qâ—â—d absolute de re quaque dicitur ad â—ei essentiam naturanque pertâ—â—â—â—â— quod vero 〈◊〉 id non est râ—i essentiale propâ—iâ— sed potius essentia accessio circumstâ—ntia â—umus lib Singulari de Ecclesia agreeth which is that hee is a liuing Creature endued with reason though otherwise hee bee sicke of a foule disease suppose the Leprosie yea the Plague which is not onely contagious but mortall likewise So we take the Church of Rome to bee a true Church and a part of the true Visible Catholicke Church so farre forth as the definition of the Church aboue giuen is compatible with her though otherwise shee bee miserably deformed and infected which wee haue more than once affirmed This attribute of truth then is to be vnderstood not Morally but Logically So a Thiefe though hee bee not an honest man is yet a true man notwithstanding Yet more fully The Church of Christ may be Musâ—ulus in Epist ad Galat. considered three wayes first Respectu electionis diuinae secondly Respectu obedientiae quam praestat Deo thirdly Respectu iuris Christi in Ecclesiam The Church in regard of diuine praedestination is inuisible as we haue shewed and therfore comes not within the present cause If we consider the Church in regard of her obedience and fealty which she performes towards God the Church of Rome is not the true Church of God she hath rebelled against him and transgressed his Lawes she hath added to his Word and must expect without Repentance that hee will adde to her plagues But in the third place though she be turned aside by her Idolatries and hath wandred from God through her Fornications yet hee hath not lost his right ouer her as ouer those Churches of Constantinople and other parts who long agoe embraced Mahumetisme in stead of Christian Religion Christ hath still Title to the Church of Rome as a Prince vnto his Subiects that are become Rebels whom vpon their Repentance and Amendment he receiueth not as aliens and strangers but as his owne naturall Subiects CHAP. V. What the Foundation of Faith is THe Foundation of our Faith implyeth two things First the generall ground whereupon wee rest when we doe bâ—leeue And thus the fundamentall writings of the Prophets Euangelists and Apostles are the foundation of our Faith Therefore St. Paul telleth vs that the Church of God is built vpon the foundation of the Apostles and Prophets â—phe â— 20. More peculiarly the Christian Church is said by St. Iohn to be built vpon twelue foundations and in them Apoc. 21. 14. the names of the twelue Apostles O
suppose this to be another sound Argument prouing that the Church of Rome doth not directly deny the foundation of our Faith and consequently that wee cannot deny her the name of a Church CHAP. X. Our third Argument prouing from the Baptisme in the Church of Rome that they are a true Church TWo things there are which difference and distinguish the Church of God from the Assemblies of Infidels and Pagans something which she exhibiteth and offereth vnto Almighty God somthing againe which shee receiueth from the hands of his most excellent Maiesty as a pledge and token of his fauour and grace And wee shall finde that the Church hath vsed both of these as a strong argument euen to enforce Almighty God to bee mercifull vnto her in her extreamities That which the Church offereth vnto God is her seruice of him in that she calleth vpon his name and professeth to worship him in Christ acknowledging him to be the Author of all her good and he to whom all praise belongeth Poure out thy wrath vpon the Heathen Psal 79. 6. that haue not knowne thee and vpon the Kingdomes that haue not called vpon thy Name The Church receiueth from God the blessed Sacraments as testimonies of his gratious dignation and fauour as pledges of that inuisible grace which by those visible signes he hath promised to bestow vpon her as seals of the couenant and agreement betwixt God and his Church wherby he hath engaged himselfe that he will be their God and they shall be his people and lastly as badges distinguishing them from all others which carrie not the like vnto them whereby they loue to be knowne Wherefore saith Dauid in the name 1. Sam. 17. 26. of the Church should this vncircumcised Philstime defie the armies of the liuing God What circumcision was of old the same is Baptisme now â—aue that more glorious effects are attributed to this Sacrament of the christian Church the Sacrament of initiation into the Church our incorporaion into Christ the doore of our actuall entrance into Gods house that which both declareth maketh vs christias the benefit wherof is not terminated in our selues but extendeth to our children by vertue whereof our Seede is holy from 1. Cor. â— 12. the verie birth not that grace from baptized parents is deriued by propagation but thus we are to vnderstand it that to all professors of the name of Christ this preheminence aboue infidels is freely giuen that the fruit of their bodies bringeth into the world with it a present interest and right to those meanes where with the Ordinance of Christ is that his Church shall be sanctified It is the Doctrine of the Church of England touching the Sacraments in generall that they are badges and tokens of Article â—5 Christian mens profession And touching Baptisme in particular that it is a siâ—â—e of profesâ—ion and a marke of See 〈◊〉 on tâ—e Artâ—â—les differenâ—e whereby Christian men are discerned from others that be not christened in the 27 Article of Religion If then the administration of the Sacraments distinguish a Church from that which is no Church If Baptisme bee a specificall difference of a christian from him that is no christian how can we deny them of the Romish religion to bee now a Church or with what colour of truth can we deny Papists to be Christians seeing that we take them all to be baptized persons euen as we our selues are for it is an ancient Apostolick aphorisme One Lord one faith one Baptisme Ephes 4. 5. 1. Cor. 12. 13. and by one spirit wee are all baptized into one bodie whether we be Iewes or Gentiles Protestants or Papists I will not now trouble my selfe to proue that Popish Baptisme is true Baptisme till I know who denies it for howbeit some go about to proue it not to be good from their Popish opinion which maketh the intention of the Minister to be of the essence of the Sacrament wherein how soundly they argue I shall hereafter enquire and so the argument may be of force against them yet nothing hinders but that according to our tenents it may bee good all this while Seeing then that out of all question their Baptisme in the Church of Rome is holy and good let them who nick-name the Ordinance of God one while calling iâ— the * 7. Vâ—â—lls pag. 47. Shell of Baptisme another while the * pag. 35. Relique of Baptisme see how they can free themselues from egregious disgrace cast vpon the blessed Sacrament and by rebound vpon Christ the Instituter and Ordainer of it The Pen-men of the Holy Ghost seldom or neuer mention Baptism but withal they attribute â—nto it some effect of speciall grace they teach vs that with water God doth purifie and cleanse his Church they term Baptism a Bath of regeneration â—phes â— 26. Tit. â— 5. they giue men aduice to receiue ouâ—ward baptism perswade them that it doth auaile to remission of sinnes Act â— â—8 which maketh mee suspect that the Spirit of God guided not that penne which could drop forth such vnsauoury words What is Baptisme now a shell fit for no vse but to bee cast away and troden vnder foote is it become a relique a ragge of Popery Surely by as good reason as in another Treatise the signe of the Bâ—iting of the Popes Bull. Crosse is said to bee the marke of the Beast But what Classicall Author haue we for these speeches He that can causlesly obiect vnto others quaintnesse of speech let him produce but one learned and religious 7. Viâ—llâ— page 28. that euer spake or wrote in this manner But I bridle my selfe and returne to my purpose in hand Sacraments are pledges and tokens of Gods loue to his Church their very being and nature consisteth altogether in relation to some such gift and grace supernaturall as God onely can bestow How then should any but the Church administer those Hooker Eccle. Poâ—it lib. 5. Parag. â—0 Ceremonies as Sacraments which are not thought to be Sacraments by any but by the Church For those then which are our Aduersaries in this cause and will not grant Papists to bee so much as Christians they must giue vs leaue till we heare farther from them to thinke this our third Argument drawne from the lawfull Baptisme in the Church of Rome to be vnanswerable CHAP. XI Our fourth Argument taken from the Lawfull Ordination in the Church of Rome OVr Lord and Sauiour when hee had finished the worke of our Redemption euen that great worke which he came into the world to accomplish then hee ascended vp into Heauen to bee the Aduocate of his Church the Mediatour betwixt God and Man where hee is at the right hand of God making intercession for vs. Rom. 8. 34. When he would depriue his Church of his bodily presence he tooke care that she should not sit like a Widow disconsolate and afflicted and therfore when hee
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
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.
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
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
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
a day after the faire as it is a Visible Church we haue not detrested pag. 44. to haue Communion with it as Babylon we haue nothing to do with it He that before was too fine too wittie for you now speakes confusedly strangely You see we haue learned to distinguish betwixt the Church the great whore in the Church with the Church wee yet hold communion in many things though that from Babylon wee separated long agoe He whom I suppose you will not in hast teach to speake spake in this manner As the Apostle doth say of Mr. Hooker Eccles Pol. lib. 3 §. 1. Israel that they are in one respect enemies but in another beloued of God in lâ—ke sort with Rome wee dare not communicate concerning sundrie her grosse and grieuous abominations yet touching those maine parts of christian truth wherin they constantly still persist wee gladly acknowledge them to be the family of Iesus Christ and our hearty praier vnto Almighty God is c. Your distinction therefore of the Diuell in his Essence and as a Diuell with the rest of that stamp you were best lay vp till a deare yeare CHAP. VI. Of the charitable profession of zealous Luther AT length wee are come to consider the weight of zealous Luthers speech Wee confesse that vnder the Papacie is much good nay all yea the very kernell of Christianitie To this M. Burton answereth that be spake this pag. 45. before the Councel of Trent was hatcht and died when they began to be assembled It is well hee did so for had he liued but a while longer he had sure been a fauourer of Poperie as well as Caluin who liued after that Councell and yet confessed the Church of Rome to bee a true Church as wee haue shewed Yet by his leaue if this were true when Luther liued it is as true now If they haue added more errour yet haue they taken away no more truth otherwise than virtually and by consequence Luther thought it not likely or possible that the Church of Rome should bee much more corrupt than it was when hee published at Wittenberg so manie â—ropositions contrarie to the Romish Religion a Sleidan Com. lib. 1. And Hist of the Councell of Trent lib. 1. 95. in number which preâ—ently brought about his eares Teceâ—ius Eckius Siluester Prierias Hogostrat and I know not how many more Luther thought the Church of Rome wicked enough when hee affimred â—hat b â—tiam si nâ—hil praetâ—râ—a peâ—catum fuisset in doctrina Pontificia quà m quód docuerunt nos debâ—re vagaâ—i fluctuare amâ—â—â—ente duâ—ios de remissione peccatorum gratid salute noâ—tra iustas tamen haberemus causas cur ab Ecclesia infideli nâ—s seâ—ungâ—remus Luth ad cap. 41. Gen. If they could not haue bin blamed â—or any thing else but onely for teaching â—hat we must wauer and doubt and â—lwaies remaine vncertaine of the reâ—ission of our sins of grace and saluatiâ—n yet should we haue iust cause to separate from that infidelious Church Thâ— ground therefore of Luthers speecâ— was Not that hee saw not erroâ— enough but that he knew there wâ— likewise all truth Vnder it indeedâ— as our diuine Bishop obserueth oppressed ouerwhelmed yet there iâ— was The Councell of Trent haâ— ioyned Traditions to the Scriptureâ— making them together the rule â— Faith but before that time Luthâ— complained that hee could not haâ— audience out of the Scriptures bâ— the frigid decrees of Popes and thâ— fooleries of Schoole-men were obtruded in stead thereof In a word nothing was decreed in the Councel of Trent which Luther had nâ— gaine-said before that time So thâ— the errours are the same they were but established vnder a more peremptory forme CHAP. VII Of the Deane of Glocesters Authority BVt here the Authoritie of the Reuerend Deane of Glocester is Dr. Feild alledged in his Treatise of the Church Lib. 3. Cap. 47. and it is desired that hee may take vp the matter 7 Vialls pa. 45. Peace is amiable and the mediation of wise men is to vs very acceptable The Person is Reuerend neither will wee dissent from him in any thing without due respect had to his place and learning But wherefore when you are vrged with a cloud of witnesses in this very cause doe you 7. Vialls pa. 51. reiect them as priuate persons whose opinions must not prescribe against truth Caluin Bucer Beza Melanchton See the reuerend Bishops Apologie Mornay Deering Iunius Raynolds Param Hooker Perkins c. all these you sleight and would haue vs bee tryed by one onely who indeede is Reuerend but All these much more Yet as if hee distrusted this alledged Authour somewhere else hee wilâ— haue him to Vmpire the Cause in thâ— one place Feare not a wise man wilâ— not contradict himselfe and it is â— receiued Rule in reading both the Scriptures and the Fathers and 〈◊〉 Writers That the clearer places are to interpret those that bee more obscure But because you shall acknowledge your selfe in our debt we yeelde yâ—â— this request though vnreasonable but vpon this condition that if Dr Field be found to speake against yâ—â— rather than for you you neuer appeare more in this cause Courteoâ—â— Reader the passages are but short therefore reade and iudge The wâ—â—thy Deane bringeth in Bellarmâ—â—â— obiecting against vs that by the coâ—fession of our owne Writers Luther and Caluin c. the Church of Româ— is a true Church What now dotâ— he answer to this He saith not Tâ—â— before the Councell of Trent they were a Church but none since buâ— grants him That they might in some sense truely say that they were a true Church But saith he neyther Luther nor Caluin nor any of vs doe acknowledge that the Popish Religion is the true Religion or the Romish faction the Orthodoxe Church of God See then wee may affirme Rome to bee a true Church and yet the Romish cause gaine nothing by it for the Popish Religion is neuer a whit sooner the true Religion and though we giue this attribute to the Church of Rome yet the Romish faction is nothing the better for it for all this while they are not the Orthodoxe Church of God Where me thinkes the Deane giues more than we delire for wee haue alreadie distinguished betwixt the Church of Rome and the Faction of Rome and this we doe not hold to bee a Church at all much lesse the Orthodoxe Church of God He proceeds to speake of the Councell of Trent touching which hee layeth downe his opinion in these words The generall and maine Doctrine agreed vpon in the Councell of Trent in such sort as it is most generally conceiued is damnable But there are noe doubt some of a better Spirit The French receiue not the Councell of Trent to this day and haue in them particularly a better conceit of things than generally is holden So that the faith of the Councell of Trent is not
you the Victorie if you can performe this latter promise proue but the Church of Rome directly to deny saluation by Christ alone and yours bee the day How or where pag. 51. In the Councell of Trent you say Sess 6. Can. 10. If any shall say that men are formally iâ—st by the righteousnesse of Christ let him bâ—â— accursed Is not this a direct and 〈◊〉 expresse deniall of the Foundation Answ I will not pronounce Anathema to those that shall bee otherwise minded but this I say That this alledged passage is so farre from implying a direct deniall of tâ—e Foundation of Faith that it opposeth no truth it fauoureth no errour Formall iustice is the same that inherent Righteousnesse inherent Righteousnesse is the Righteousnesse of Sanctification Now who can say that we are formally iust that is that wee are sanctified by the righteousnesse of Christ That which wee haue of Christ is the righteousnesse not of his Person but of his Merit not inherent but imputed Quiâ— vnquam è nâ—stris nos per iustitiam Christi imputatam formaliter iustificari asseruit An non fâ—â—mam quamlibet inharentem qua formaliter iusti denominemur semper explosimus Annon fidem vtcunque inbaeret non vt formam sed vt organon non formaliter sed relatiuè tantùm iustificare astrnimus who of vs eâ—er affirmed that wee are formally iustified by the imputed righteousnesse of Christ Haue not wee alwaies exâ—loded any inherent forme which â—hould denominate vs formally iust And although Faith bee inherent â—et we teach that it iustifieth not as â—â— forme but as an instrument not â—â—â—mally but relatiuely saith that Dr. Prideaux Lect. de iustific â—orthy Oxford Light Mee thinkes â—ee that can tell others that they will â—ewray their shamelesse ignorance â—f they deny that the Church of â—ome in the Councell of Trent â—dmitteth of any other Faith than such as the Diuels and damned in * 7. Vialls pag. 2â— Hell haue which must bee deduced by I know not what blinde consequences should not himselfe be thus foulely mistaken Wee haue past one danger thâ—â— which is alledged in the next place will make more against the Councell of Trent but will aduantage hiâ— that alledged it as little as the formâ—â— Can. 11. If any shall say that men are iustified by the sole imputation â—â— Christs righteousnesse or by sole â—â—mission of sinnes otherwise than â—â— inherent righteousnesse in vs obtaiâ—â—â— thereby or also that the grace wherâ—by we are iustified is the onely faâ—â—â— of God let him bee accursed Answ Noâ— consider whether they which affirmâ— that by the righteousnesse of Chrisâ— Offer thâ—m the fundamentall wordâ— and â—ee 〈…〉 them will refuâ—e to 〈◊〉 to them that inherent righteousnesse whicâ— we haue is obtained and the merâ—â—riousnesse thereof whereby wee â—â— iustified doe directly deny thâ—â— Iesus Christ came into the world â—â— saue sinners Now this is the Popâ—â— doctrine of Iustification Christ hath â—â—â—rited to make vs iust but as a Medicine which is made for health doth not heâ—lâ— by beeing made but by being applyed so by the Merits of Christ there can bee no iustification without the application of his Merits Thus farre we ioyne hands with them but in the Application â—ee disagree Wee teach that by â—aith the Merits of Christ are apprehended and applyed to our â—ules and so wee are imputatiuely iustified they that the Merits of Christ haue obtained for our workes â—â—at pitch of aduancement that by them wee are made iust and so our inherent righteousnesse is our Iustification Let no man thinke that I sâ—â—ke to varnish their opinions or to â—â—â— the better foote of a lame Cause â—oâ— most Thus they teach yet is their doctrine contumelious to God 〈◊〉 iniâ—rious to the bloud of Christ The Pelagians beeing ouer great M Hooâ—er in his discourse of iustification â—â—iends to Nature made themselues enemies vnto grace for all their confessing that men haue their soules and all the faculties thereof their wils and all the abilitie of their wilâ— from God And so the Church of Rome is still an Aduersary vnto Christs Merits notwithstanding her acknowledging that wee haue receiued the power of meriting by the bloud of Christ And if it were not a strong deluding spirit which hath possession of their hearts it were not possible but they should see hoâ— plainely they doe herein gaine-say the very ground of our Faith Gaine-say it they doe not directly deny it all the paines which shall bee taken to proue it will beâ— vtterly lost Nay what greatâ—â— Argument against them to prâ—â—â— their Cause weake than the painâ—â— they take in it seeing the direct dâ—niall To Iewes and Turkes Christ is an execration we doubt it not but Popery is a mystery of the Foundation is not â— thing that can bee done in a comâ—â— If it bee it is as manifest as the Noâ—â—â— day it is not if it neede prâ—â—â— Now for the other clause touching the Grace whereby we are iustified wee must bee content to take them according to their meaning Whensoeuer they speake of Iustifying they vnderstand that which wee call sanctifying and when they mention Iustification they meane iusti-faction Thus it is euident that Papists doe not directly deny the foundation of Faith which if they did they were no Christian Church by iust consequence wee grant that they doe yet euen in this impietie some are deeper than the rest The Philosopher noteth in mens capacities that weakenesse that the common sort cannot see things which follow in reason when they follow as it were a farre off by many deductions For which cause the vnlearneder sort of Papists seeme more excusable The Masters of the Synagogue of Rome know better and therefore heauie will their account bee Many partake in the errour which are not guilty of the Heresie of the Church of Rome yet euen their errour also is damnable By this time wee may percelue with how good reasâ—â— Mr. Burton could say before coâ—cerning the Popes Bull or now of the Councell of Trent which yoâ—â— as wee haue shewed is not the beliefe of euery Papist that therein Chrisâ— Iesus is renounced as solemnely as 〈◊〉 in Baptisme renounce the Diuell and all his workee And I cannot buâ— exceedingly wonder that 〈◊〉 Diuine should dare to publish to the world such vniustifiable vntruthes â—â— if hee should neuer giue an accouâ—â— thereof neither to God nor Man Mee thinkes I could feele his pulse though I neuer saw his face and 〈◊〉 you his temper but because soâ—è Reuerend Friends of mine 〈…〉 good opinion of him for his honesty though not for his discretion for their sakes I spare him Onely this I adde that his fault to the greateâ—â— that beeing before admonished that See the conclusion of the Reuerend Bish Apologie there is a barre before which we shall once giue account of all our euerlashings hee would yet goe on and despise such Fatherly counsell He shutteth vp his discourse turning himselfe to the learned Bishop and blaming him for trusting the iudgment of * Amongst whom is our royall King Iames to whose Paraphrase on the Râ—uâ—lation M Burton acknowledgeth himselfe much beholden particular persons in a Point the contrary whereof the Church hath publiquely resolued and diuers famous and learned haue auouched and againe solliâ—its him for a Retraction The iudgement of those particular Persons is the vniuersall Concent of Protestant Writers the Church our Mother hath taught vs no such Doctrine nay I dare say she abhorres it You speake of many famous and learned but wee finde not one sentence of theirs alledged and those whose iudgement you would haue vs to stand to are found to speake against you And now let the iudicious Reader iudge to whom it appertaines to make the Palinody For mine owne part I haue now brought that to passe which I earnestly desired and if I haue fauoured any vnsound opinion yea or spoken suspiciously let me suffer as an Hereticke Nay God knoweth that I haue weighed euery word in a Ballance beeing fearefull to giue offence eyther to Protestant or Papist or to the Church of God The Position which according to my weake abilitie I haue maintained is this That all the corruptions in the Church of Rome doe proue her more or lesse sound not more or lesse a Church If in this oâ— any other thing I haue erred I shall thanke those that will bring mee into the way againe Let wise men finite mee and it shall bee a precious Oyle that shall not hurt mee but let no man condemne mee till hee haue first shewed mee better and found me obstinate I hate lukewarmenesse I abhorre neutralizing I heartily embrace that speech of the Reuerend Bishop of London of blessed Dr. King 7. â—â— Lect. on Ionas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memorie It hath beene a fauourable Compromission of men more partiall than wise that the Questions betwixt Rome and the Reformed Churches might easily bee accorded I finde it not c. Wee haue Altar against Altar Liturgie against Liturgie Prayers against Prayers Doctrine against Doctrine Potentate against Potentate Pope against Prince Religion against Religion Subiection against Subiection Faith against Faith so Diametrally opposed as th Northerne and Southerne Poles shall sooner meete together than our opinions standing as they doe can bee reconciled Yet I vnfainedly desire that things may be otherwise and my prayer vnto Almightie God is that they may at length if it bee his will so yeelde to frame and reforme themselues that no distraction remaine in any thing but that * Which is our prayer in the Church Liturgie that all which confesse his holy name may agree in the truth of his holy word wee all may with one heart and one mouth glorifie God the Father of our Lord and Sauiour whose Church wee are I conclude my Apologie for the Reuerend Bishop with his Application of the sweete Apologue before the Bodie of the Clergie met in the Conuocation The Spider in the Cup Concâ—o ad Clerum the Wormâ— in the Apple what else bee they but superstition in their worship rotten and vnwholsome traditions in their Faith without these the Religion pleaseth vs well Nuâ—â—â—â— quit 〈◊〉 qui dictum in se inclementiù◠Existimaâ—â—ssâ— sic existiâ—e◠〈◊〉 Respâ—â—sum noâ— dictum esse quia 〈◊〉 prius FINIS