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
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
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
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
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
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