THE RECONCILER: OR An Epistle pacificatory of the seeming differences of opinion concerning the true being and visibility of the Roman Church. ENLARGED With the addition of Letters of Resolution, for that purpose, from some famous Divines of our CHURCH. By Ios: Exon. LONDON, Printed for NATH: BUTTER. 1629. TO THE RIGHT HONOURABLE, AND truly religious, my singular good Lord, Edward Earl of Norwich. My ever honoured Lord: I Confess my charity led me into an error; Your Lordship well knows how apt I am to be overtaken with these better deceits of an over kind credulity. I had thought that any dash of my pen, in a sudden, and easy advertisement, might have served to have quitted that ignorant scandal, which was cast upon my mistaken assertion, of the true visibility of the Roman Church. The issue proves all otherwise: I find, to my grief, that the misunderstanding tenacity of some zealous spirits hath made it a quarrel. It cannot but trouble me to see that the position, which is so familiarly current with the best reformed Divines; & which hath been so oft and long since published by me without contradiction; yea, not without the approbation and applause of the whole representative body of the Clergy of this kingdom, should now be quarrelled, and drawn into the detestation of those that know it not; As one therefore that should think it corosive enough, that any occasion should be taken by aught of mine, to ravel but one thread of that seamless coat, I do earnestly desire, by a more full explication, to give clear satisfaction to all Readers; and by this seasonable reconcilement, to stop the floodgates of contention; I know it will not be unpleasing to your Lordship, that through your honourable and pious hands, these welcome papers should be transmitted to many; Wherein I shall first beseech, yea adjure all Christians, under whose eyes they shall fall, by the dreadful name of that GOD, who shall judge both the quick, and the dead, to lay aside all unjust prejudices; and to allow the words of Truth, and Peace; I dare confidently say, Let us be understood, and we are agreed. The searcher of all hearts knows how far it was from my thoughts to speak aught in favour of the Roman Synagogue: If I have not sufficiently branded that Strumpet, I justly suffer. Luther's broad word is by me already both safely construed, Ob. & sufficiently vindicated. But, do you not say, It is a true visible Church? Do you not yield some kind of communion with these clients of Antichrist? What is, if this be not, favour? Mark well, Christian Reader, and the Lord give thee understanding in all things: Resp. To begin with the latter; No man can say but the Church of Rome holds some Truths; those truths are Gods, and in his right, ours, why should not we challenge our own, wheresoever we find it? If a very Devil shall say of Christ, Thou art the Son of the living God, we will snatch this truth out of his mouth, as usurped; and in spite of him, proclaim it for our own. Indeed; there is no communion betwixt light and darkness, but there is communion betwixt light and light; Now all truth is light, and therefore symbolizeth with itself. With that light, therefore, whose glimmering yet remains in their darkness, our clearer light will, and must hold communion; If they profess three Persons in one Godhead; two natures in one person of Christ; shall we detract to join with them in this Christian verity? We abhor to have any communion with them in their errors, in their idolatrous or superstitious practices, these are their own, not ours. If we durst have taken their part in these, this breach had not been; Now who can but say that we must hate their evil, and allow their good? It is no countenance to their errors that we embrace our own truths; It is no disparagement to our truths, that they have blended them with their errors: Here can be no difference, then, if this communion be not mistaken; no man will say that we may sever from their common truths; No man will say that we may join with them in their hateful errors. For the former; He that saith a thief is truly a man, doth he therein favour that thief? He that saith, a diseased, dropsied, dying body, is a true (though corrupt) body, doth he favour that disease, or that living carcase? It is no other, no more that I say of the Church of Rome: Trueness of being, and outward visibility, are no praise to her; Yea, these are aggravations to her falsehood: The advantage that is both sought and found in this assertion is only ours; as we shall see in the sequel, without any danger of their gain. I say, then, that she is a true church, but, I say withal, she is a false Church: True in existence, but false in belief: Let not the homonymy of a word breed jars, where the sense is accorded: If we do not yield her the true being of a Church, why do we call her the Church of Rome? What speak we of? or where is the subject of our question? who sees not that there is a moral trueness, and a natural? He that is morally the falsest man, is, in nature, as truly a man, as the honestest; and therefore in this regard as true a man: In the same sense therefore that we say the Devil is a true (though false) spirit; that a cheater it a true (though false) man, we may & must say, that the Church of Rome is a true (though false) Church; Certainly, there hath been a true error, and mistaking of the sense that is guilty of this quarrel. As for the visibility, there can be no question: Would God, that Church did not too much fill our eye, yea the world; There is nothing wherein it doth more pride itself, than in a glorious conspicuity, scorning, in this regard, the obscure paucity of their opposers. But you say, Ob. What is this but to play with ambiguities; That the Church of Rome is itself, that is, a Church; that it is visible; that it is truly existent, there can be no doubt; but is it still a part of the truly existent, visible church of Christ? Resp. Surely, no otherwise than an heretical and Apostatical Church is, and may be: Reader, whosoever thou art, for God's sake, for thy soul's sake, mark where thou treadest; Else thou shalt be sure to fall either into an open gulf of uncharitableness, or into a dangerous precipice of error. There is no fear, nor favour to say, that the Church of Rome, under a Christian face, hath an Antichristian heart; overturning that foundation by necessary inferences, which by open profession in avoweth: That face, that profession, those avowed principles are enough to give it claim to a true outward visibility of a Christian Church; whiles those damnable inferences are enough to feoff it in the true style of heresy, and Antichristianisme; Now, this heresy, this Antichristianisme makes Rome justly odious, and execrable to God, to Angels, and Men; but cannot utterly dischurch it, whiles those main principles maintain a weak life in that crazy, and corrupted body. But is not this language different from that whereto our ears and eyes have been enured, from the mouths, and pens of some reverend Divines and professors of our Church? Know, Reader, that the stream of the famous Doctors, both at home, and abroad, hath run strongly my way: I should have feared, and hated to go alone; what reason is there then to single out one man in a throng? Some few worthy Authors have spoken otherwise, in the warmth of their zealous contention; yet so, as that even to them durst I appeal for my judges; for if their sound differ from me, their sense agrees with me: that, which as I touched in my Advertisement, so I am now ready to make clear by the instance of learned Zanchius; whose pregnant testimonies compared together, shall plainly teach us, how easy a reconcilement may be made betwixt these two, seemingly-contrarie, opinions: That worthy Author, in his profession of Christian Religion, which he wrote, and published, in the 70. year of his age, having defined the Church of Christ in general, and passed thorough the properties of it, at last, descending to the subdivision of the Church militant, comes to inquire, how particular Churches may be known to be the true churches of Christ, whereof he determines thus. Illas igitur, etc. Those Churches therefore do we acknowledge for the true Churches of Christ; in which first of all, the pure doctrine of the Gospel is preached, heard, admitted; and so only admitted, that there is neither place, nor ear given to the contrary: For both these are the just property of the flock or sheep of Christ; namely, both to hear the voice of their own Pastor, and to reject the voice of strangers. john 10. 4. In which, secondly, the Sacraments instituted by Christ, are lawfully, and (as much as may be) according to Christ's institution, administered, and received; and therefore, in which the Sacraments devised by men are not admitted, and allowed; In which lastly, the discipline of Christ hath the due place; that is, where both publicly, and privately, charitable care is had, both by admonitions, corrections, and at last (if need be) by excommunications, that the Commandments of God be duly kept, and that all persons live soberly, justly, and piously, to the glory of God, and edification of their neighbour. Thus he; wherein, who sees not how directly he aims, both at the justifying of our Churches, and the cashiering of the Roman, which is palpably guilty of the violation of these wholesome rules? And indeed, it must needs be said, if we bring the Roman Church to this touch, she is cast for a mere counterfeit; she is as far from truth, as truth is from falsehood: Now by this time you go away with an opinion that learned Zanchie is my professed adversary, and hath directly condemned my position, of the trueness, and visibility of the Roman Church: Have but patience, I beseech you, to read what the same excellent Author writes, in his golden Preface to that noble work, De natura Dei; where this question is clearly, & punctual decided: There you shall find, that having passed through the woeful and gloomy offuscations of the Church of God, in all former ages, he, descending to the darkness of the present Babylon; concludes thus: Deinde non potuit Satan, etc. Moreover, Satan could not, in the very Roman Church, do what he listed, as he had done in the Eastern; to bring all things to such pass, as that it should no more have the form of a Christian Church; For, in spite of Satan, that Church retained still the chief foundations of the faith, although weakened with the doctrines of men; it retained the public preaching of the word of God, though in many places misunderstood, and misconstrued; the invocation of the name of Christ, though joined also with the invocation of dead men; the administration of Baptism, instituted by Christ himself, howsoever defiled with the addition of many superstitions. So as, together with the symbol of the covenant, the Covenant itself remained still in her; I mean in all the Churches of the West, no otherwise than it did in the Church of Israel, even after that all things were in part profaned by jeroboam, and other impious, and Idolatrous Kings, upon the defection made by them from the Church, and Tribe of juda; For, neither do I assent to them which would have the Church of Rome to have no less ceased to be the Church of Christ, than those Eastern Churches, which afterwards turned Mahometan; what Church was ever more corrupt than the Church of the ten Tribes, yet we learn from the Scriptures, that it was still the Church of God? And how doth S. Paul call that Church, wherein Antichrist (he saith) shall sit, the Temple of God? neither is it any Baptism at all, that is administered out of the Church of Christ. The wife that is an Adulteress, doth not cease to be a wife, unless being despoiled of her mariage-ring, she be manifestly divorced: The Church of Rome, therefore, is yet the Church of Christ; but what manner of Church? Surely so corrupted and depraved, and with so great tyranny oppressed, that you can neither, with a good conscience, partake with them, in their holy things, nor safely dwell amongst them. Thus he again; Wherein you see he speaks as home for me, as I could devise to speak for myself: and as appositely professeth to oppose the contrary. Look, now how this learned Author may be reconciled to his own pen; and by the very same way, shall my pen be reconciled with others: Either he agrees not with himself, or else, in his sense, I agree with my gainsayers: Nothing is more plain, then that he in that former speech, and all other classicke Authors, that speak in that Key, mean, by a True Church, a sound, pure, right believing Church; so as their vera is rather verax: Ibid. praefat. de nat. Dei. Zanchie explicates the term, whiles he joins veram & puram together; so as in this construction it is no true Church that is an unsound one; as if truth of existence were all one with truth of doctrine: In this sense, whosoever shall say the Church of Rome is a true Church, I say he calls evil good, and is no better than a teacher of lies. But, if we measure the true being of a visible Church, by the direct maintenance of fundamental principles, though by consequences indirectly overturned, and by the possession of the word of God, and his Sacraments, though not without soul adulteration; what judicious Christian can but, with me, subscribe to learned Zanchius, that the Church of Rome hath yet the true visibility of a Church of Christ: what should I need to press the latitude, and multiplicity of sense of the word, Church; there is no one term that I know, in all use of speech, so various; If, in a large sense, it be taken to comprehend the society of all that profess Christian Religion, through the whole world, howsoever impured, who can deny this title to the Roman? If, in a strict sense, it be taken (as it is by Zanchius here, and all those Divines who refuse to give this style to the Synagogue of Rome) for the company of elect faithful men gathered into one mystical body under one head, Christ, washed by his blood; justified by his merits, sanctified by his Spirit, conscionably waiting upon the true ordinances of God, in his pure Word, and holy Sacraments▪ who can be so shameless, as to give this title to the Roman Church? Both these sentences, then, are equally true; The Church of Rome is yet a true Church in the first sense; The Church of Rome long since ceased to be a true Church in the second. As those friendly soldiers therefore, of old, said to their fellows (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) why fight we? Stay, stay, dear brethren, for God's sake, for his Church's sake, for your soul's sake, stay these busy and unprofitable litigations; put up, on both sides, your angry pens; Turn your Swords into Scythes, to cut down the rank corruptions of the Roman church; and your Spears into Mattocks, to beat down the walls of this mystical Babylon; There are enemies ●now abroad, Let us be friends at home; But if your sense be the same, you will ask, why our terms vary, and why we have chosen to fall upon that manner of expression, which gives advantage to the Adversary, offence to our own? Christian Reader, let me beseech thee, in the bowels of Christ, to weigh well this matter, and then tell me why such offence, such advantage should be rather given by my words, than by the same words, in the mouth of Luther, of Calvin, of Zanchie, junius, Plessee, Hooker, Andrew's, Field, Crakenthorpe, Bedel, and that whole cloud of learned and pious Authors, who have, without exception, used the same language? And why more by my words, now, than twenty years ago, at which time I published the same truth, in a more full and liberal expression. Wise and charitable Christians may not be apt to take offence where none is given. As for any Advantage that is hereby given to the Adversaries, they may put it in their eye, and see never the worse. Lo; say they, we are of the true visible Church; this is enough for us; why are we forsaken, why are we presecuted, why are we solicited to change? Alas, poor souls, do they not know, that Hypocrites, lewd persons, reprobates, are no less members of the true visible Church? what gain they by this but a deeper damnation? To what purpose did the jews cry, The Temple of the Lord, whiles they despighted the Lord of that Temple? Is the seaweed ever the less vile, because it is dragged up together with good fish? They are of the visible Church, such as it is; what is this but to say, they are neither jews, nor Turks, nor Pagans; but misbelievers, damnably heretical in opinion, shamefully idolatrous in practice; Let them make their best of this just Elegy; and triumph in this style, may we never prosper if we envy them this glory: Our care shall be, that, besides the Church sensible, Epist. l. 2. resp. ad Catabaptist. (as Zuinglius distinguisheth) we may be of the Church spiritual; and not resting in a fruitless visibility, we may find ourselves lively limbs of the mystical body of Christ; which only condition shall give us a true right to heaven; whiles fashionable profession, in vain cries, Lord, Lord, and is barred out of those blessed gates, with an, I know you not. Neither may the Reader think, that I affect to go byways of speech: no, I had not taken this path, unless I had found it both more beaten, and fairer: I am not so unwise, to teach the Adversary what disadvantage I conceive to be given to our most just cause, by the other manner of explication. Let it suffice to say, that this form of defence more fully stops the adversaries mouth in those two main and envious scandals, which he casts upon our holy Religion, Defection from the Church, and Innovation; than which, no suggestion hath wont to be more prevalent with weak, and ungrounded hearts, what we further win by this, not more charitable, than safe Tenet, I had rather it should be silently conceived by the judicious, then blazoned by my free pen; shortly, in this state of the question, our gain is as clear, as the Adversaries loss: our ancient Truth triumphs over their upstart errors, our charity over their merciless presumptions; Fear not therefore, dear brethren, where there is on room for danger; Suspect not fraud where there is nothing but plain, honest, simplicity of intentions; censure not where there is the same Truth, clad in a different, but more easy habit of words; But if any man's fervent zeal shall rather draw him to the liking of that other, rougher, and harder way, so as in the mean time he keep within the bounds of Christian charity, I tax him not; let every man abound in his own sense; Only let our hearts, and tongues, and hands, conspire together in peace with ourselves, in war with our common enemies. Thus far have I (Right Honourable) in a desire of peace, poured out myself into a plain explication, and easy accordance: Those whom I strive to satisfy, are only mistakers; whose censures, if some man would have either laughed out, or despised, yet I have condescended to take off by a serious deprecation, and just defence. It is an unreasonable motion to request minds prepossessed with prejudice to hear reason; Whole Volumes are nothing to such as have contented themselves only to take up opinions upon trust, and will hold them, because they know where they had them: In vain should I spend myself in beating upon such anviles; but for those ingenuous Christians, which will hold an ear open for justice, and truth, I have said enough, if ought at all needed. Alas, my Lord, I see and grieve to see it; it is my Rochet that hath offended, and not I; In another habit, I, long since, published this, and more, without dislike; It is this colour of innocence that hath bleared some overtender eyes; Wherein I know not whether I should more pity their error, or applaud my own sufferings; although I may not say with the Psalmist, What hath the righteous done? Let me (I beseech your Lordship) upon this occasion, have leave to give a little vent to my just grief in this point. The other day I fell upon a Latin Pamphlet, homely for style, tedious for length, zealously uncharitable for stuff, wherein the Author (only wise in this, that he would be unknown) in a grave fierceness flies in the face of our English Prelacy; not so much enveighing against their Persons, (which he could be content to reverence) as their very places. I blest myself to see the case so altered: Heretofore, the Person had wont to bear off many blows from the function; now the very function wounds the person: In what case are we, when that which should command respect, brands us? What black Art hath raised up this spirit of Aerius from his pit? Woe is me, that zeal should breed such monsters of conceit: It is the honour, the Pomp, the wealth, the pleasure (he saith) of the Episcopal Chair that is guilty of the depravation of our Calling; and if himself were so overlaid with greatness, he should suspect his own fidelity. Alas, poor man, at what distance doth he see us? Foggy Air useth to represent every object far bigger than it is. Our Saviour in his temptation upon the Mount, had only the glory of those Kingdoms showed to him, by that subtle Spirit, not the cares, and vexations; Right so are our dignities exhibited to these envious beholders; Little do these men see the toils, and anxieties that attend this supposedly-pleasing eminence. All the revenge that I would wish to this uncharitable Censurer, should be this, that he might be but for a while adjudged to this so glorious seat of mine; that so his experience might taste the bewitching pleasures of this envied greatness; he should well find more danger of being over-spent with work, than of languishing with ease & delicacy. For me I need not appeal to Heaven: Eyes enough can witness how few free hours I have enjoyed, since I put on these Robes of sacred honour. In so much as I could find in my heart, with holy Gregory, to complain of my change; were it not, that I see these public troubles are so many acceptable services to my God, whose glory is the end of my being: Certainly, my Lord, if none but earthly respects should sway me, I should heartily wish to change this Palace (which the Providence of God, and the bounty of my gracious Sovereign hath put me into) for my quiet Cell at Waltham, where I had so sweet leisure to enjoy God, your Lordship, and myself: But I have followed the calling of my God, to whose service I am willingly sacrificed; and must now, in an holy obedience to his Divine Majesty, with what cheerfulness I may, ride out all the storms of envy, which unavoidably will alight upon the least appearance of a conceived greatness; in the mean time, what ever I may seem to others, I was never less in my own apprehensions; and, were it not for this attendance of envy, could not yield myself any whit greater than I was; what ever I am, that good God of mine, make me faithful to him; and compose the unquiet spirits of men, to a conscionable care of the public peace; with which prayer, together with the apprecation of all happiness to your Lordship, and all yours, I take leave and am Your Lordships truly devoted in all hearty observance and duty, IOS. EXON. TO THE CHRISTIAN READER Wisdom and Charity. IT is no easy matter for a man so far to mortify his self-love, as to neglect himself for the public good; & to veil his private engagements (though with some seeming disadvantage) to the peace of the Church; that which is too apparent in the present occasion. Whiles there might be some colour of ambiguity of terms, and possibility of misconstruction, in that Position concerning the true being, and visibility of the Roman church; I could the less marvel that a mistaking should breed a quarrel; but now, after so clear an explication, as I have given of my sense, and so satisfactory a reconcilement, as no ingenuous Christian can except against; I am not a little troubled to see the peace of the church yet disquieted with personal, and unkind dissertations. Surely (what ever may be pretended) not one hair of any Christians head can be endangered, in that assertion of mine (yet not so much mine, as the most of the reformed Divines of Christendom) as it is by them, and me both understood, and interpreted; since we call all Christians to no less detestation of the abominable corruptions, & Idolatries of the Roman Church, notwithstanding the yeeldance of a bootless visibility, than those that deny it the being, and name of a Church: yea we raise more strong advantage against the adversary by this grant, then by that denial. Neither is here the least contradiction to any clause of the Articles of our Church, of England, in that sense wherein I have delivered myself; such is my true filial honour to that our holy Mother, that I should hate myself, if I should offer to oppose any of her sacred dictates; how ever it may sound to an ignorant ear. In every opposition there must be supposed the same subject, the same respect, the same understanding of both; Else how ever the words run, the matter disagrees not. For example; If one man shall say, The Church is visible, material, consisting of lime and stone; Another shall say, The Church is invisible, immateall, not consisting of any earthly stuff; these two do not contradict each other; whiles the one speaks of the outward fabric of the Church; the other of the spiritual state of the Church; Neither is it otherwise in my assertion, and that which is counter-alledged from the Articles or Homilies of the Church; as I have sufficiently explained my sense both in my Advertisement, and Reconciler; It is not for me to cloy my Reader with repetitions. Now, lest I might perhaps seem partial to my own cause; and flatter myself in my own opinion; I have craved the judgement of some, of the most eminent & approved Divines of our Church, & the French; whose names are justly reverend; whose works have made them famous in our gates: I have of many hundreds, selected only four; * B. Morton of Cou. and Lichfield. B. Dauenan● of Salisbury Dr. Prideaux of Oxford. Dr. Primrose Preacher of the French Church. two Bishops, and two Doctors; such, as whose very mention is able to stop the mouth of calumny; and to make ignorance ashamed of itself. I have taken the boldness to publish their private Letters in answer to mine. Peruse them, Reader, and take satisfaction; and confess it was thy mistaking, and not my error that made me appear foul: Farewell, and love peace, and the God of peace be with thee. I. E. To the Right Reverend Father in God, THOMAS, Lord Bishop of Coventree and Lichfield. MY Lord; may your leisure serve you to read over this poor sheet of Paper, and to censure it: Your name is left out in the Catalogue of some other famous Divines, mentioned in the body of it, that you might not be forestalled. I suffer for that wherein yourself, amongst many renowned Orthodox Doctors of the Church, are my partner; As if you had not already said it enough; I beseech your Lordship say, once more, what you think of the true being, and visibility of the Roman Church, Your excellent and zealous writings have justly won you a constant reputation of great learning, and no less sincerity, and have placed you out of the reach of suspicion; No man can, no man dare misdoubt your decision; If you find any one word amiss in this explication, spare me not; I shall gladly kiss your rod; and hold your utmost severity a favour; But if you here meet with no other than the words of a commonly professed truth; acquit me so far as to say, there is no reason I should suffer alone; And let the wilful, or ignorant mistakers know that they wound innocence, and, through my sides, strike their best friends. I should not herein desire you to tender my fame, if the injury done to my name did not reflect upon my holy station, upon my wel-meant labours, upon almost all the famous, and well-deserving Authors that have stood for the truth of God; and lastly if I did not see this mistaken quarrel to threaten much prejudice to the Church of God; whose Peace is no less dear to us both, than our lives; In earnest desire, and hope of some few satisfactory lines from your Reverend hand, in answer to this, my bold, yet just, suit, I take leave, and am Your much devoted and loving Brother, IOS. EXON. To the Right Reverend Father in God, my very good Lord and Brother JOSEPH Lord Bishop of Exon, these. RIght Reverend, and as dear beloved Brother, I have (I confess) been too long in your Lordship's debt for these Letters; which are now to Apologise for me, that although I had my payment ready, and in numeratis at the first reading of your Reconciler, yet I reserved my Answer until I had perused the two other Books and seconds, that so I might return my payment cum faenore. In that your Lordship's Tractate, I could not but observe the lively Image of yourself; that ●s (according to the general interpretation of all sound professors of the Gospel of Christ) of a most Orthodox Divine; And now remembering the Accordance your Lordship hath with others touching the Argument of your Book, I must needs reflect upon myself; who have long since defended the same point, in the defence of many others. I do therefore much blame the Petulcitie of whatsoever author that should dare to impute a Popish affection to him, whom (besides his excellent writings and Sermons) Gods visible, eminent, and resplendent Graces of Illumination, zeal, piety & eloquence have made truly Honourable and glorious in the Church of Christ. Let me say no more, I suffer in your suffering, not more in consonancy of judgement then in the sympathy of my affection. Go on dear Brother with your deserved Honour in God's Church with holy courage, knowing that the dirty feet of an Adversary, the more they tread, and rub, the more lustre they give the figure graven in Gold. Our Lord jesus preserve us to the glory of his saving grace. Your Lordship's unanimous friend and Brother, THO. Covent. and Lichfield. To the Right Reverend Father in God, JOHN, Lord Bishop of Salisbury. MY Lord, I send you this little Pamphlet for your censure; It is not credible how strangely I have been traduced every where, for that, which I conceive to be the common opinion of reformed Divines, yea of reasonable men; that is, for affirming the true being and visibility of the Roman Church; You see how clearly I have endeavoured to explicate this harmless position; yet I perceive some tough mis-understandings will not be satisfied; Your Lordship hath with great reputation spent many years in the Divinitie-chaire of the famous University of Cambridge. Let me therefore beseech you, whose Learning, and sincerity is so throughly approved in God's Church, that you would freely (how shortly so ever) express yourself in this point; and, if you find that I have deviated, but one hayre-breadth from the Truth, correct me; If not, free me by your just sentence: What need I entreat you to pity those, whose desires of faithful offices to the Church of God are unthankfully repaid with suspicion, and slander; whose may not this case be? I had thought I had sufficiently in all my writings, and in this very last Book of mine (whence this quarrel is picked) showed my fervent zeal for God's truth against that Antichrian faction of Rome, and yet I doubt not but your own ears can witness what I have suffered. Yea as if this calumny were not enough, there want not those whose secret whisperings cast upon me the foul aspersions of another Sect, whose name is as much hated, as little understood, My Lord, you know I had a place with you (though unworthy) in that famous Synod of DROT, where (howsoever sickness bereaved me of the hours of a conclusive subscription) yet, your Lordship heard me, with equal vehemency to to the rest, swaying down the unreasonableness of that way: I am still the same man, and shall live and die in the suffrage of that Reverend Synod; and do confidently avow, that those other opposed opinions cannot stand with the Doctrine of the Church of England. But if for the composing of the differences at home (which your Lordship knows to be far different from Netherlandish) there could have been tendered any such fair propositions of accordance, as might be no prejudice to God's truth, I should have thought it an holy, and happy project, wherein, if it be not a fault to have wished a safe peace, I am innocent. God so love me as I do the tranquillity and happiness of his Church; yet can I not so over-affect it that I would sacrifice one dram of Truth to it; To that good God do I appeal as the witness of my sincere he art to his whole Truth, and no less than ever zealous detestation of all Popery, & Pelagianisme. Your Lordship will be pleased to pardon this importunity, and to vouchsafe your speedy answer, to Your much devoted and faithful Brother, IOS. EXON. MY Lord; you desire my opinion concerning an assertion of yours, whereat some have taken offence. The proposition was this. [That the Roman Church remains yet a True Visible Church.] The occasion which makes this an ill sounding proposition in the ears of Protestants (especially such as are not throughly acquainted with School Distinctions) is the usual acception of the Word, True, in our English tongue. For though men skilled in Metaphysics hold it for a maxim, Ens, Verum, Bonum convertuntur: yet with us, he which shall affirm, Such an one is a True Christian, a True Gentleman, a True Scholar, a True Soldier, or the like; he is conceived not only to ascribe Trueness of Being unto all these, but those Due Qualities, or Requisite Actions whereby they are made commendable or Praiseworthy in their several kinds. In this sense the Roman Church is no more a True Church in respect of Christ, or those due Qualities, and proper Actions which Christ requires; then an arrant whore is a True and loyal Wife unto her Husband I durst upon mine oath be one of your Compurgators, that you never intended to adorn that Strumpet with the Title of a True Church in this meaning. But your own Writings have so fully cleared you herein; that Suspicion itself, cannot reaosnably suspect you in this point. I therefore can say no more concerning your mistaken proposition then this. If in that treatise wherein it was delivered; the Antecedents, or Consequents were such, as served fitly to lead the Reader into that Sense, which under the word True, comprehendeth only Truth of Being or existency, and not the Due Qualities of the thing or subject; you have been causelessly traduced. But on the other side, if that Proposition comes in ex abrupto, or stands solitary in your discourse, you cannot marvel though by taking the word True according to the more ordinary acception, your true meaning was mistaken. In brief, your Proposition admits a True sense; & in that sense, is by the best learned in our Reformed Church, not disallowed. For The Being of a Church does principally stand upon the Gracious Action of God, calling men out of Darkness and Death, unto the Participation of sight and life in Christ jesus. So long as God continues this Calling unto any people, though they (as much as in them lies) Darken this light, and corrupt the means which should bring them to life and salvation in Christ; yet where God Calls men unto the Participation of life in Christ, by the word & by the Sacraments, there is the true Being of a Christian Church; let men be never so false in their Expositions of GOD'S Word, or never so untrusty in mingling their own Traditions with God's Ordinances. Thus the Church of the jews lost not her Being of a Church, when she became an Idolatrous Church. And thus under the government of the Scribes and Pharisees, who voided the Commandments of God by their own Traditions; there was yet standing a true Church in which Zacharias, Elizabeth, the Virgin Mary, and our Saviour himself was borne, who were members of that Church, and yet participated not in the corruptions thereof. Thus to grant that the Roman was, and is a True Visible Christian Church, (though in doctrine a false, and in practice an Idolatrous Church) is a true assertion, and of greater use and necessity in our Controversy with Papists about the Perpetuity of the Christian Church, then is understood by those who gainsay it. This in your Reconciler is so well explicated, as if any shall continue in traducing you, in regard of that Proposition, so explained, I think it will be only those who are better acquainted with wrangling, then reasoning, and deeper in love with strife, than truth: As for the aspersion of Arminianism, I can testify that in our joint employment at the Synod of Dort, you were as far from it, as myself. And I know that no man can embrace it in the Doctrine of Predestination, and Grace, but he must first desert the Articles agreed upon by the Church of England, nor in the point of perseverance, but he must vary from the common Tenet, and received opinion of our best approved Doctors in the English Church. I am assured that you neither have deserted the one, nor will vary from the other. And therefore be no more troubled with other men's groundless suspicions, than you would be in like case, with their idle Dreams. Thus I have enlarged myself beyond my first intent. But my love to yourself, and the assurance of your constant love unto the Truth, enforced me thereunto. I rest always jan 30. 1628. Your loving Brother IO. SARUM. ¶ To the Reverend and learned, Master Doctor PREDEAUX, professor of Divinity in Oxford, and Rector of EXETER College. WOrthy Master Doctor Predeaux: All our little world here, taketh notice of your worth, and eminency; who have long furnished the Divinity Chair in that famous University, with mutual grace and honour. Let me entreat you, upon the perusal of this sorry sheet of Paper, to impart yourself freely to me, in your censure; and to express to me your clear judgement, concerning the true being, and visibility of the Roman Church; you see in what sense I profess to hold it; neither was any other ever in my thoughts; Say, I beseech you, whether you think any learned Orthodox Divine can, with any colour of reason, maintain a contradiction hereunto; And if you find (as I doubt not) much necessity and use of this true, and safe Tenet; help me to add (if you please) a further supply of Antidotes to those Popish spiders, that would fain suck poison out of this herb. It was my earnest desire that this satisfactory reconcilement might have stilled all tongues, and pens, concerning this ill-raysed brabble: but I see to my grief, how much men care for themselves more, than peace; I suffer, and the Church is disquieted; your learning and gravity will be ready to contribute to a seasonable pacification; In desire, and expectation of your speedy answer, I take my leave, and am Your very loving friend, and fellow-labourer, IOS. EXON. Right Reverend Father in GOD; Upon the receit of your Reconciler, which it pleased you to send me, I took occasion (as my manifold distractions would permit) to peruse what had been said on both sides, concerning the now-being of the Roman Church. Wherein I must profess, that I could not but wonder at the needless exceptions against your Tenet; you affirming no new thing in that passage misliked in your Old Religion. And this your Advertisement (afterward) so fully and punctually cleareth, and your Reconciler so acquitteth, with such satisfying ingenuity, that I cannot imagine they have considered it well, or mean well, that shall persist to oppose it. For who perceives not, that your Lordship leaves no more to Rome, than our best Divines ever since the Reformation have granted? If their speeches have been sometimes seemingly different, their meaning hath been always the same; that in respect of the common Truths yet professed among the Papists they may, and aught to be termed, a True visible. Church, in opposition to jews, Turks, and Pagans, who directly deny the Foundation, howsoever their Antichristian additions make them no better than the Synagogue of Satan. This being agreed upon by those, whose judgement we have good reason to follow (cited in your Advertisement, and by others) they do an ill office to our Church (in my opinion) who set them at odds in this point, that are so excellently reconciled; and give more advantage to the Adversary by quarrelling with our worthies, than the Adversary is like to get by our acknowledgement, that they are such a miserable Church, as we discover them to be. What I have thought long since in this behalf, it appeareth in my Lecture De Visibilitate Ecclesiae; and as often as this hath come in question in our public Disputes, we determine here no otherwise, than your Lordship hath stated it. And yet we trust to give as little vantage to Popery, as those that do detest it; and are as circumspect to maintain our received Doctrine and Discipline without the least scandal to the weakest, as those that would seem most forward. That distinction of Rome's case before, and since, the Council of Trent, holds not to dis-Church it; but shows it rather to be more incurable now, then heretofore Neither find I any particulars objected, which those worthy men have not sufficiently cleared, that have justified your Assertion. Not to trouble therefore your weightier affairs with my needless interposition; As that controversy about the Altar (josuah 22.) had presently a fair end upon the full understanding of the good meaning on both sides; so I trust in God this shall have: In which I am so persuaded that if it were to be discussed there after our Scholastical manner, it might well be defended either pro, or con, with out prejudice to the Truth, according to the full stating, which your Advertisement, and Reconciler have afforded. And thus, with tender of my due observance, and Prayers for your happiness, I rest Your Lordships in Christ to be commanded, IO. PRIDEAUX From Exon Coll. Marij 9 No. ¶ To my Reverend and learned friend M. Doctor PRIMROSE, Preacher to the French Church in LONDON. WOrthy Master Doctor Primrose; you have been long acknowledged a great light in the Reformed Churches of France; having, for many years, shined in your orb, the famous Church of Bordeaux, with notable effects, and singular approbation both for judgement and sincerity; both which also your learned writings have well approved; So as your sentence cannot be liable to the danger of any suspicion; Let me entreat you to declare freely what you hold concerning the trueness, and visibility of the Roman Church, as it is by me explicated; And, with all, to impart your knowledge of the common Tenet of those foreign Divines, with whom you have so long conversed, concerning this point; which (if I mistake not) only a stubborn ignorance will needs make litigious. It grieves my Soul to see the peace of the Church troubled with so absurd a mes prison; In expectation of your answer, I take leave, and commend you, and your holy labours to the blessing of our God. Farewell; from Your loving Brother, and fellow-labourer IOS. EXON. To the Right Reverend Father in God, and my very good Lord, JOSEPH Bishop of Exeter. Right Reverend Father in God, I Have been so busied about my necessary studies for preaching on Sunday, Tuesday, and this Thursday, that I could not give sooner a full answer to your Lordship's Letter, which I received on Friday last at night, whereby I am desired to declare freely what I think concerning the trueness and visibility of the present Roman Church, as it is by your Lordship explicated, and what is the common tenet of the foreign Divines; with whom I have so long conversed beyond the Seas, concerning that point. I might answer in two lines, that I have read your Reconciler, and judge your opinion concerning that point to be learned, sound, and true▪ Though that if I durst favour an officious lie, I would willingly give my Suffrage to those Divines which out of a most fervent zeal to God, and perfect hatred to Idolatry, hold that the Roman Church is in all things BABEL, in nothing BETHEL. And as they which seek to set right a crooked tree, bow it the clean contrary way to make it strait, so to recover and pull out of the fire of eternal damnation, the Roman Christians, I would gladly portray them with sable colours, and make their religion more black in their own eyes, than they are in ours the hellish coloured faces of the flatnosed Ethiopians, or to the Spaniard the monstrous Sambenit of the Inquisition. But fearing the true reproach cast by job in his friends teeth, a job 13. 7. Will you speak wickedly for God, and talk deceitfully for him? and knowing that we must not speak a lie, no not against the Devil which is the Father of lies, I say that the Roman Church is both BABEL and BETHEL, and as God's Temple was in Christ's days at once b Mat. 24. 13. the house of Prayer, and a den of thieves, so she is in our days, c 2. Thes. 2. 4. God's Temple, and the d Reuel. 18. 1, 2. habitation of Devils, the hold of every foul spirit, and a cage of every unclean, and hateful bird; which I prove thus. The Church is to be considered three manner of ways. First according to God's right which he keepeth over her, and maintaineth in her by the common and external calling of his Word and Sacraments. Secondly, according to the pure preaching of the Word, and external obedience in hearing, receiving, and keeping the Word sincerely preached. Thirdly, according to the election of grace, and the personal calling, which hath perpetually the inward working of the Holy Ghost joined with the outward preaching of the Word, as in e Acts 16. 14. Lydia. Thence cometh f 1. Pet. 3. 21. the answer of a good conscience toward God, by the resurrection of jesus Christ. To begin with the last consideration, these only are God's Church which are g Rom. 2. 2● 29. jews inwardly in the spirit, aswell as outwardly in the letter, whose praise is not of men, but of God, h john 1. who are nathaniel's, and true Israelites, in whom there is no guile: Invisible to all men: Visible to God alone, i 2. Tim. 2. 19 who knoweth them that are his, and each of them to themselves, because k 1. Cor. 2. 12. they have received the Spirit which is of God, that they might know the things which are freely given to them of God, and l Revel 2 17. the white stone, which no man knoweth, saving he that receiveth it. Of this Church called by the Apostle, the people which God foreknew, Rom. 11. there is no controversy amongst our Divines. In the second consideration, these only are the true visible Church of God, amongst whom the Word of God is truly preached without the mixture of humane traditions, the holy Sacraments are celebrated according to their first institution, and the people consenteth to be led and ruled by the Word of God. As when m Exod 19 7, 8. Exod. 24. 3, 7. Moses laid before the faces of the people all the words which the Lord commanded him, and all the people answered together, All that the Lord hath spoken we will do, the Lord said unto Moses, n Exod. 34. 27. Write thou these words: For after the tenor of these words I have made a covenant with thee, and with Israel: And Moses said to the people, o Dent. 26. 17, 18. Thou hast avouched this day the Lord to be thy thy God, & to walk in his ways; and to keep his Statutes, and his Commandments, and his judgements, & to hearken unto his voice: And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, & that thou shouldest keep all his Commandments. This condition of the Commandment GOD did often inclucate into their ears by his Prophets. As when he said to them by jeremiah, p jer. 7. 23. jer. 1●. 4. This thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people, and walk ye in all the ways, in that I have commanded you, that it may be well unto you. So in the Gospel, Christ saith, q john 10. 27. My sheep hear my voice, and I know them, and they follow me. But r john 10. 7. a stranger will they not follow, but will fly from him: For they know not the voice of strangers: where he giveth the first mark of the visibly true and pure Church, to wit, the pure preaching, and hearing of Christ's voice. As likewise Saint john saith, s 1. john 4. 6. He that knoweth God heareth us: hereby know we the Spirit of truth, and the spirit of error. Again, the Lord saith, t john 13. 35. By this shall all men know that ye are my Disciples, if ye have love one to another, pointing out the concord and holy agreement which is among the brethren, as another mark of the orthodox Church: As likewise when he saith, u Matth. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven, he showeth that good works are the visible mark of the true orthodox Church: The true preaching & reverend hearing of the Gospel, is a visible mark of our faith and hope: Our concord in the Lord, is a mark of our Charity: Our good works are real and sensible testimonies of our inward Faith, Hope, and Charity. Where we find these three signs, we know certainly that there is Christ's true Church, and judge charitably, that is probably, that every one in whom we see these outward tokens of Christ's true and orthodox Church, is a true member of the mystical body of the Lord jesus. I say charitably, because outward marks may be outwardly counterfeited by Hypocrites, as it is said of Israel, x Ps. 78. 36. 37. They did flatter with their mouth, and they lied unto him with their tongues, for their heart was not right with him, neither were they steadfast in his Covenant: And of many of these that followed our Saviour, y john 2. 23. 24. Many believed in his Name, when they saw the miracles which he did: But jesus did not commit himself unto them, because he knew all men. Therefore when the people of Israel departed from the Covenant, and by their Idolatry broke, as much as in them lay, the contract of marriage between them and God, they ceased in that behalf, to be Gods true Spouse and people, though still they called him their Husband and their God. When they made a molten Calf in the Wilderness, and worshipped the works of▪ their own fingers, God said to Moses, a Exod▪ 32. 7. Thy people which thou broughtest out of the land of Egypt, have corrupted themselves, and not my people. And Moses to show that on their part they had broken the Covenant, b Exod. 32. 19 broken the Tables of the Covenant, when under Achaz they did worse, Isaiah called them c Esay 1. 4, 9 children that are corrupted, their Prince and Governors, Rulers of Sodom, themselves, people of Gomorrah. their holy City▪ an Harlot: And God about the same time cried unto them by Micah, d Micah. 2. 7, 8. Thou that art named the house of jacob: Thou that was ●●late my people. And to the teh Tribes by Hosea, e Hosea 4. 17. Ye are not my people, and I will not be your God: After the same manner Christ said to the jews, which gloried and made their boast that God was their Father, f john 8. 42. 4●. If God were your Father, ye would love me; Ye are of your father the Devil: And the lusts of your Father ye will do? If we speak of the Romish Church according to this distinction, defining the Church by the keeping of the Covenant in pureness of doctrine, and holiness of life, God himself hath stripped her of that glorious Name, calling her g Reuel. 11. 8. spiritually Sodom, Egypt, and h Reuel. 14 ● Babylon. Sodom in the pollution of her most filthy life; Egypt in the abominable multitude of her filthy Idols; Babylon in the cruel and bloody oppression and persecution of the Saints. And because she was to call herself as falsely as arrogantly the mother Church, the Angel calleth her THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH: Because also she was to bring and magnify herself in the multitude of her Saints, he saith, that i Reuel. 17. 5, 6 she is drunk with the blood of the Saints, and with the blood of the Martyrs of jesus. And taking from her the name of the Church, which she challengeth privatively to all other Christian congregations, he nameth her, as I have already said, k Reuel. 18. 2. the habitation of Devils, the hold of every foul spirit, and a Cage of every unclean and hateful bird. In the first sense Moses said to God, l Exod. 32. 11. why doth thy wrath wax hot against THY people: because although they had broken the Covenant on their part by the works of their hands, God had not as yet broken it on his part. jeremiah in the greatest heat of their monstruous I dolatries prayed after the same manner, m jere. 14 21. Do not abhor us for thy Names sake, do not disgrace the Throne of thy glory: Remember, break not thy Covenant with us. And Esaiah, n Esa. 64. 8, 9 Thou art our Father, we are ALL thy people. For so long as God calls a people to him by his word and Sacraments, and honoureth them with his name: So long also as they consent to be called by his name, professing it outwardly, they remain his people, although they answer not his calling, neither in soundness of faith, nor in holiness of life. Even as rebellious Subjects are still true Subjects on the King's behalf, who looseth not his right by their Rebellion: Nay on their own also in some manner, because they still keep and profess his Name, and give not themselves to any foreign Prince. Did David lose his right by the Rebellion of the people under his son Absalon! And therefore when the King subdueth these traitors, he carrieth himself towards them, both in forgiving and in punishing, as their lawful and natural Prince, and not as a Conqueror of new Subjects. So as a strumpet is a true wife, so long as her husband consents to dwell with her, and she is named by his name; And as Agar when she fled from her mistress Sarai, was still Sarais maid, as she confessed, saying, o Gene. 16. 8. I flee from the face of my mistress Sarai. In like manner a rebellious, fugitive, and whoring Church, is still a true Church, so long as God keeping the right of a King, of a Master, of a Husband over her, giveth her not the bill of Divorcement, but consents that her Name be called upon her, and she still calleth herself his kingdom, his maid, his wife. Thus God calleth the jews His people, even then when he said they were not his people, because he had not broken the band of marriage with them, and put them away by divorcement. Therefore he said unto them, p Esa. 50. Where are the Letters of your mother's divorcement, whom I have put away? Meaning he had not given unto them a writing of divorcement, but did still acknowledge them to be his spouse, notwithstanding their manifold and most filthy Whoredoms with false Gods, which he charged them with, saying unto them by jeremiah, q jere. 3. 14. Thou hast polluted the land with thy whooredomes, and with thy wickedness: Thou hast a whore's forehead, and refusest to be ashamed, wilt thou not for this time cry unto me, my father thou art the guide of my youth. Turn, O backsliding children, saith the Lord, for I am married unto you: Or according to the French translation, I have the right of an Husband over you. So after he had called the ten Tribes r Hosea 1. 6, 9 Loruhama, and Lo-hammi, saying, he would no more have mercy upon them, and that they were not his people, he calleth them his people, s Hosea 4. 12. My people, saith he, asketh counsel at their sticks, and their stuff answereth them. But after that God had scattered them among the Medes and other nations of Assyria, and broken his covenant with them, they became not only in the second, but also in the first sense. jesrehel, and no more Israel, Loruhama, and no more Ruhama, Lo-hammi, & no more Hammi. Then was fulfilled the the prophecy, t Hosea 2. 2. Plead with your mother, plead: For she is not my wife, neither am I her husband. So the jews which were God's people in the midst of their idolatry, since they have denied Christ to be the Messias, the Mediator between GOD and them, and have crucified the Lord of glory, are no more God's people, although they beg still that name. u Reuel. 3. 9 They are, saith Christ, the Synagogue of Satan: They say they are jews, and are not, but do lie: For seeing God x Rom. 11 17. hath broken them off, and grafted the Gentiles in their room, they qualify themselves God's people as falsely and injuriously, as a whore lawfully divorced by her husband, calleth herself his wife. To apply this to the Roman Church, which hath adulterated and corrupted the whole service of God, and is more adulterous than was at any time juda or Ephraim, and therefore is not a true visible Church in the second sense, I say she is one in some sort in the first. In her God doth still keep his true word in the Old and New Testament, as the contract of his marriage with her. In her is the true Creed, the true Decalogue, the true Lords Prayer, which Luther calleth the kernel of Christianity: In her Christ is Preached, though corruptly. In her the Trinity and Incarnation of Christ are believed: In her the Father, the Son and the Holy Ghost are prayed unto, though in an unknown tongue to the most part: In her the little children are Baptised in the Name of the Father, of the Son, and of the Holy Ghost. And no Divine will deny that their Baptism is a true Sacrament, whereby their children are borne to God, seeing we do not rebaptise them, where leaving her, they adjoin themselves to us. Who then can deny, that she is a true Church? For out of the Church there is no Baptism, and the Church alone beareth children to God. In her sitteth the man of sin, the son of perdition, who sitteth y 2. Thess. 2. 4. in the Temple of God, which is the Church. It's granted that she is Babylon in the second sense: And a Reuel. 18. 4. God's people is commanded to come out of Babylon. What is God's people, but God's Church which forsaketh her successively, as of old the typical people came out of the typical Babylon, not at once, but at many several times? If then we apply unto her God's commandment, exhorting her to come out of Babylon, either we understand not what we say, or we acknowledge her to be God's people, that is God's Church, though idolatrous, rebellious, and disobedient: Neither shall she cease to be God's people in this sense, till the coming of the blessed day, when the air shall rebound with the shouting of the Saints, b Reuel. 14. 8. Babylon is fallen, she is fallen that great City, because she made all nations drunk with the wine of the wrath of her fornication. I say then, that as jerusalem was at the same time the holy City, and a Harlot, the Temple was Bethel and Bethaven, God's House, and a house of Iniquity, the jews were God's people, and no people, God's children & the Devils, Ephraim was Idammi and Lo-Hammi, in diverse respects, even so the Romish Church is both BETHEL and BABEL, Bethel from God, calling her to the communion of his grace in Christ by his Word, and Sacrament of Baptism, Babel from herself, because she hath made a gallimaufry of the Christian Religion, confounding pellmell her own traditions with God's Word, her own merits with Christ's, the blood of Martyrs with the blood of the Lamb of God, h john 1. 29. which taketh away the sin of the world, Purgatory with the same blood, i 1. john 1. 7. which purgeth us from all sin, justification by works with justification k Gal. 2. 16. by faith only, praying to the Creatures with praying to the Creator, Idols of men, women, beasts, Angels with God's worship, the mediation of Saints with the mediation of him who is l Heb. 7. 22, 25. the surety of the new Testament, and is able to save to the uttermost all those that come unto God by him, seeing he ever liveth to make intercession for them. Nay, as Calvin said truly, in the Romish Church Christ is scarcely known among the Saints, of whom some are in Heaven, as the Apostles, etc. some on Earth, as the Pope, some in Hell, as Saint George an Arrian Heretic, and bloody Butcher of true Christians, Saint Dominicke the firebrand of the war against the Albigeois, Saint Garnet whom Tyburn sent to his own place, to be rewarded of the Gunpowder Treason: Some did never die, because they had never the honour to live, as Saint Christopher, Saint Katherine, Saint Vrsule, Saint Longin, who was a Spear. Saint Eloi who was two couple of sharp nails, and many more of the same stuff. In a word, the roaring of the Camards of Bahal is so loud in that Church, that Christ's voice is scant heard in her, and yet heard both in the mouth of these Babylonian builders, which understand not one another, and in the mouths of the people halting between Christ and the Pope their Bahal. And therefore in that behalf not the true, but a true Christian Church. This testimony is the praise of the most wonderful patience of God, who suffereth so long that common hackney to bear his Name. It is her shame, As it is the shame of a Quean married to a good husband, to be convicted of running up & down after strangers It's a vantage to us in our employment for her conversion. For as when Agar had confessed truly that she was Sarahs' maid, the Angel took her at her word, saying, m Gen. 16. 9 Return to thy Mistress, and submit thyself to her, and persuaded her: Even so we take the Roman Church by the neck, when she confesseth that she is Christ's Church, as she is indeed, exhorting her to return unto Christ, to obey his Word, to submit herself unto him, and to follow the true Faith of the ancient Catholic and Apostolic Church. Neither is it any vantage to her against us, to enforce us to return to her, or to upbraid us for forsaking her. For as Moses, when the people had committed Idolatry, n Exod. 33. 7. took his Tabernacle, and pitched it without the Camp, afar off from the Camp, breaking of all communication with those which had broken the Covenant of the LORD their God, till they repented: As God said to jeremiah, of the jews, which had o Ezech. 16. 25. opened their legs to every one that passed by, & multiplied their whoredoms, p jer. 15. 1. 19 Cast them out of my fight, and let them go forth: Let them return unto thee: but return not thou unto them. As Hosea said of Ephraim, q Hosea 4. 17. Ephraim is joined to Idols, let him alone: So Christ saith unto us, r Reuel. 18. 1. Come out of Babylon, my people, that ye be not partakers of her sins: and that ye receive not of her plagues: Her sins are a spiritual leprosy. And we run away from leprous men, though true men, and our nearest and dearest friends, crying what they are loath to cry, s Levit. 13. 45. Unclean unclean, lest their breath should infect us: Her sins are infidelity, not negative, but privative, not in whole, but in part; As Saint Paul a believing lieu was in unbelief when he persceuted the Church: And Saint Paul saith unto us t 2. Cor. 6. 14, 15, 16, 17, 18. Be ye not unequally yoked together with unbelievers, etc. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. A faithful subject will not take a traitor, though a subject, by the hand, nor I a Papist in matter of his Religion: Neither will honest women 〈…〉 with the greatest Lady, though she be a great ones wife. This I have ever taught privately, Preached publicly, published in Printed Books against Papists, during these thirty three years of my Ministry in the French Churches, without any advantage to our Adversaries, without any contradiction of our divines, without any acception taken against it by our Churches, or any particular among the brethren, which all in their name Preach and publish that they are of the same mind, calling themselves The Reformed Churches, and our Religion The reformed religion. For as the good Kings of juda did not build a new Temple, call to God a new people, set up a new Religion, but repurge and cleanse the old Temple, restore the ancient Religion, exhorted God's people to shake off the new inventions of the new patched Religion, and to return to the Lord their God by the old way, which their fathers had beaten, and Moses had traced unto them in the Law; And as Zorobabel, Esdras, u N●h●. 3. & 4. Nehemiah, jeshuah, builded the Walls of jerusalem upon the ancient foundation, every man building next himself; Even so the Protestant Divines have every one next himself, not builded a new Church upon a new foundation, but repurged the ancient Church of idolatry, superstition, false interpretations of the Scriptures, and traditions of men, whereof she was fuller than ever Augeas his Stable was full of muck, but beaten down, and burned with the fire of God's word the Walls x 1. Cor. 3. 20, 10, 11. of Wood, Hay, Stubble, which the Babylonian builders had raised upon the old foundation, which is Christ jesus, and edified upon it a fair Palace of Silver, Gold, precious Stones. This same is the opinion also of my Colleagues of the French Church of this City of London. If any self-conceited Christian thinketh this an advantage, rather than a disparagement & disgrace to that punk, the Roman Church, and taketh thereby occasion to persevere to be her Bawd or Stallion, and to run a whoring with her, I say with the Psalmist, y Psal. 36. 3. The wicked hath left off to be wise, and to do good, And with the Angel, a Reuel. 22. 11. He that is unjust, let him he unjust still: And he which is filthy, let him be filthy still: For neither must an honest heart speak a lie for the good that may come of it; Nor conceal in time and place a necessary truth for any evil that may ensue of it. If it harden more and more the flinty hearts of some unto death, it will soften and melt the iron hearts of others unto life, that seeing among us the mud and dirt of humane traditions, wherewith the Pope and his Clergy had furred and soiled the bright-shining glass of the Gospel, wiped away from this heavenly mirror of God's favour, they may come unto us, and b 2. Cor. 3. 18 beholding with open face, as in a glass, the glory of the Lord, may be changed with us into the same image, from gloire to glory, even as by the Spirit of the Lord. Which last effect I pray with my heart your Reconciler may have with those that are children of peace: And so recommending your Lordship, with all your learned, eloquent, sound, and useful labours to GOD'S most powerful blessing and myself to the continuance of your godly Prayers, and old friendship, I remain for ever Your Lordship's most humble and affectionate Servant, Gilbert Primrose. From London the 26. of February, 1629. ¶ To my Worthy and much respected Friend Mr. H. CHOMLEY. MAster Cholmely, I have perused your learned and full reply to Master Burtons' answer; wherein you have in a judicious eye abundantly righted yourself, and cleared a just cause; so, as the Reader would wonder where an Adversary might find ground to raise an opposition; But, let me tell you, Were it a Book written by the pen of an Angest from Heaven, in this subject, I should doubt whether to wish it public. How true, how just soever the plea be, I find (such is the self-love, and partiality of our corrupt nature) the quarrel is enlarged by multiplying of words; when I see a fire quenched with Oil, I will expect to see a controversy of this nature, stinted by public altercation. New matter still rises in the agitation, and gives hint to a fore-resolued opposite, of a fresh disquisition: So as we may sooner see an end of the common peace, then of an unkindly jar in the Church; especially such a one, as is fomented with a mistaken Zeal on the one side, and with a confidence of knowledge, on the other. Silence hath sometimes quieted such like mis-raised brabbles, never, interchange of words; This very question was on foot, some forty years ago, in the hot chase of great Authors, but, whether through the ingenuity of the parties, or some overruling act of Divine Providence, it soon died, without noise; so I wish it may now do; Rather let the weaker title go away with the last word, than the Church shall be distracted; For that Position of mine, which occasioned your vindication, you see it sufficiently abetted, and determined, by so reverend authority, as admits no exception; I dare say; No learned Divine of our own Church, or the foreign, can but subscribe (in this our sense) to the judgement of these Worthies; To draw forth therefore this cord of contention to any further length, were no less needless, then prejudicial to the public peace; He is not worthy to be satisfied, that will yet wrangle. As for those personal aspersions that are cast upon you by malice, be persuaded to despise them. These Western parts, where your reputation is deservedly precious, know your Zeal for God's truth no less fervent, (though better governed) then the most fiery of your Censurers; No man more hateth Popish Superstition; only your fault is, that you do not more hate error, than injustice; and cannot abide wrong measure offered to the worst enemy. Neither be you troubled with that idle exprobration of a Prebendary retribution; who would care for a contumely so void of truth? God knows that worthless gift was conferred upon you, ere this task came into either of our thoughts; And who so knows the entire respects betwixt us, from our very cradles, till this day, may well think that a Prebend of three pounds by year, need not go for a fee, where there is so much, and so ancient cause of dearness: I am sorry to see such rancour under the cote of Zeal; Surely, nothing but mere malice can be guilty of this charge; no less than of that other envious challenge of your decay of graces, of falling from your first love, from industry to ease, from a weekly, to a Monthly preaching; When those that know the state of your Tiverton, the foure-parted division of that charge, and your forced confinement to your own day, by public authority, both Spiritual, and Temporal, must needs acquit you, and cry down the wrong of an accuser; As for the vigour of God's good graces in you, both common, and sanctifying, all the Country are your ample witnesses; I that have interknowne you from our childhoods, cannot but profess to find the entrance of your age no less above the best of your youth in abilities, then in time; and still, no less fruitful in promises; of increase, then in eminent performances. What need I urge this? your Adversaries do enough feel your worth; So as (to speak seriously) I cannot sufficiently wonder at the liberty of those men, who professing a strict conscience of their ways, dare let their pens, or tongues loose to so injurious and uncharitable detraction, whereof they know the just avenger is in Heaven; It should not be thus betwixt Brethren, no not with enemies. For the main business; There wants not confidence on either side; I am appealed to by hoth; an unmeet judge, considering my so deep engagements. But, if my umperage may stand, I award an eternal silence to both parts; Sat down in peace, then, you, and your worthy second; Whose young ripeness, and modest and learned discourse, is worthy of better entertainment than contempt; And let your Zealous Opponents say, that you have overcomne yourselves in a resolved cessation of pens; and them, in a love of peace. Farewell, from your loving Friend and ancient Colleague. IOS. EXON. FINIS.