MASCHIL OR, A TREATISE TO GIVE INSTRUCTION, TOUCHING The state of the CHURCH of ROME since the Council of TRENT, Whether she be yet a TRUE Christian CHURCH. And if she have denied the FOUNDATION of our FAITH.  
For the Vindication of the right Reverend Father in God, the L. Bishop of EXETER, from the cavils of H. B. in his Book entitled The seven Vials.  
By ROBERT BUTTERFIELD Master of Arts, and Minister of God's Word.  IO● 32. 7. etc. 
I ●●d days should speak, and 〈…〉 of 〈◊〉 should 〈…〉.  
But there is a 〈…〉, & the inspiration of the 〈…〉.  
〈…〉 wise, neither 〈…〉.  
Therefore I said, Heathen to me, I also will sh●w 〈…〉.  
Printed by H. L. and R. T. for N. ●●●ter. 16●9.   


〈…〉    

❧ To the Reverend and Right Worshipful Mr. Richard CHAMBER, Dr. of Divinity, the Encourager of my Studie●, and Abettor of my honest Endeavours.  
Worthy Sir,  
Never any man attained unto Honour, but Envy folloved him close at the heels: and those Actions, which before were not only plausible, but commendable, are now subject to misconstruction. I know not else ho● it should come to pass, that that Reverend Divine, whose worth all Learned men know, and yourself in particular have often extolled, should come now to be taxed through the preposterous zeal of some men, for publishing to the World that Truth, which be hath been always known to maintain; and should be thought to favour that error, which no man ever more masculinely opposed. The heinous Crime which is laid to the charge of that worthy Bishop, is this, That he is of opinion that the Church of Rome, notwithstanding her manifold and deplorable Corruptions, cannot yet be truly said to be all Error, no Church. An afsertion (as you know) not infrequent in the writings of other learned men: but if it chance to fall from the Pen of a Prelate, he is straightway making a Wicket to let-in Popery. But is the truth so? Surely no: but as the Doctor of the Gentiles was accused to teach that which ill-disposed men did gather by his Writings; even such is their case, whose words showing the right virtuous contentedness of his mind, Through Honour and Dishonour, are a most fit Episcopal Emprese. It was an acute 
Hook. Eccles. Polit. lib. 3 §. 1  demand of one, who for his profound Wisdom and judgement was second to none that lived in the Age with him, Whether if an Heretic were persecuted to the death by an Infidel for his Christian Profession sake, we could deny such a one the Name of a Martyr. Now who knows not, that Martyrdom▪ is an honour peculiar to ●he Church of God▪ From whence, if all Papists (as some would have it) be● quite and clean excluded, to what end do we spend so much time in disputes with them about Christian Religion? Why do we trouble ourselves more with them, than with jews and Infidels who are altogether Aliens from the Church? Or why do we rather take the Works of Bellarmine than the Alcoran to confute? But wherefore do I anticipate, seeing this is the subject of the ensuing discourse, but that the virtue of the Cause yields Arguments more than ●now? For mi●e own part, I entreat yourself & the World to excuse me, that I could be ●o longer patient, when I s●e him whose meekness ●● such; that although he desire● Peace with ●ll men, yet disclaims Peace with Rome, who hath written such serious diss●●as●ues from Popery, who hath sent comfort to some ●n that Inquisition, sand heartened them 〈…〉 Martyrdom, who before the Reverend Assembly of the Clergy in the Convocation, gathered together all hi● powers of Eloquence to persuade them to set themselves against that Tyberine Monster (so ●ee calleth Popery) 
Concio ad Cle●um.  I say, when I see him traduced as 〈◊〉 that would help Popery 
7. Vials pag. 28.  over the style, and censured as one whose 
* Charity without zeal, without sound judgement. pag. 33.  Charity is told, whose judgement ●nfound, I must crea●e pardon, if my 〈◊〉 within me work a little, though from Virulency of speech. I promise to abstain: which, as my disposition ab harreth; so it cannot better my 
Nunquam melu●em caus●m f●cit dice●tis petula●tia, sed ●epè peiorem. l. our Val. Antidote in Pogium.  Couse: and he for whom I am entered into the Lists, will not so be defended, who had rather put up injury; than either offer or requite any. Now (Reverend Sir) if this imputation, laid upon the learned Bishop, were the exception of one alone, my labour might seem superfluous: for why should not one man dissent from another, so that still the unity of the Spirit be kept in the Bond of peace? But the case is now otherwise: for you are not ignorant; that from him it is derived to the People, to whom the worthy Prelate is made odious, and who think his Works unworthy to be read any longer. Neither is it needful to use force of reason to the Common s●●t: for what is wa●ting in the weight of ●●ens speeches, is supplied in the apenesse of their minds, to receive whatsoever is but probably tendered them against their Saperious; and they account such men to carry singular freedom of mind, whiles th●se that shall but undertake their defence, must encounter with many heavy preiudices rooted in men's minds, that they are, Men-pleasers, and Timeservers. Yet 〈◊〉 all thi● deterr● not from pursuing that which I have taken in hand: neither (as I hope) shall I 〈◊〉 any thing to the offence of any godly minded, if (besides the Reasons; I allege to fortify the Cause itself) they be pleased to consider what Reasons ●●d●ced me to stir in this Ma●●er: which are these; The Truth suffers while 〈◊〉 obtruded, and 〈◊〉 are urged ●● embrace it in stead thereof: The Church suffers 〈◊〉 her children ●re presented with 〈◊〉 opinions in stead of her 〈◊〉 Tenants: Who though she● 〈◊〉 condemned all the errors of ●●● Church of Rome, yet 〈…〉 contumelious against the Church itself. The Reverend Bishop suff●●●, who 〈…〉 his gr●at deferning 〈…〉 Church our Mother, 〈…〉 not ●o●●by to be 〈◊〉 the same day ●is Adversary is spoken of. And lastly, d●● L●●●ned 〈◊〉 suffer▪ whose 〈◊〉 fall 〈…〉 controlled 〈…〉 judgement. The Vindication of all these (● great 〈◊〉) ●, th● 〈…〉 of many▪ have under ●●en, and ●● ●umbly offer it to your Worship's Patronage, to whom I am so well ●nown●, that what I am I made ●ot t●ll you, not my other infor●●●ou: what are my abilities, and what my weakness, is not hid from you. Besides, such is your love towards me●, that with a Fatherly affection you haue always prosecuted me (as all know that know us both)  nihil à me tam 
Laurentius. Valla. Epist. ad johannem Tortellium.  exiguum profic●●ea●ur, quod non tuo, n●scio iudicio dicam an amori magnum esse videatur. To yourself therefore of right doth this Work belong: to whom though low more, yea whatsoever I am able to do; yet desire I to present this as the first token of my Thankfulness, for that Countenance and Favour which you have been pleased to show towards me. For the Labour i● self, all that I can promise is this I he 'Cause is good, I hau● not made it worse. If th● Style b●e horrid and harsh, therein let my Youth plead for me, for the rest, let Cato come in, and see, and censure.  
Your Worships in all humble service Robert Butterfield.   

Robertus Butterfield Magistro He●ric● Burton salutem dicit.  
QVod à Viris prudentibus obseruatum est (Frater in Christo multùm dilecte) illud nobis indies usu venire magis magisque intelligo; idque non mi●us in Theologia qu●●● in caeter is Disciplinis. N●per ●●●er●●sse homines non 
Buchana●. Hist. Rer. Scot l. 1.  tam veritatis cupides quàm contentio●●●, q●● ex hominu● clarissimorum sugg●lla●ione claresce●● se posse sperarent. Neque enim fieri posse existimarunt, ut non i● magnâ eruditioni●▪ opinione vulgo essent, qui cum Viris undequaque spectatissimis certamen sib● propos●issent. Errores certè virorum maximorum deprehendere, ut non cuiusuis est, sed exercitatissimi ingenii, ita & opus est plenum periculi, quod si qui in ●●piant fac●●e ●●que perf●●●●nt gnaviter, id ipst●e●●●ing it, et●● alioqui 〈◊〉 ●sperna●●●●●int cruditionis, ut & veram gloriam, & cam quam infequuntur, amittant. Quod tibi vertat bene, Libellum septem Phialarum nuper emisisti, (librum certè quanti●is pre●ij v●iquorundam Literatorum errata ●o●a●e cùm in animo habeas, contra Epistopum, omni la●de ornatissi●●●●, animosè, & ut Virum forte●●●●ces, copias tuas q●amprimum educis. Duram sanè copisti 〈◊〉, In quo opere, ne singula persequ●●, duo sunt quae tibi crimini dant Sapientes & Docti, inter quo● fortasse etiam nonnulli tui studiosissimi. Primum, quòd praeter ordinem & decorum, nullo habito respectu loci, aut dignitatis, Vi●o tan●o, qui & Columna est Ec●lesiae, non vereari● diem dicere, cùm & antiquis Canonibus cautum si● (quod rectè pro Antistite Eli●●si obs●●●a●i● er●ditissi●●● noster Professor ●egius) ne quivis 
D. Collins. desen r●sp. ad Apolog. Card. Bella●m. editus Angli●è.  pro arbitrio Episcopum lacesseret. Scio, quid respondeas, Deus (inquis) ●pse non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Cucullus non 
7 Phial. pag. 49.  facit Monachum. Mitto scripturam à te optimè interpretatam, quae autem est, si non haec contumelia est? siccine tibi licere putas in Ecclesiae Patres, & Antistites debacchari? quanquam quid tibi licere non credis, qui homosis tantà confidentià, ut te in hoc genere nec pudeat quicquam, neque metuas quenquam, & cui solenne est non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod aiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Episcopos involare quod modò facis, vetùm etiam occultis cuniculis id agere ut ipsis odium atque invidiam confles. Testor ingenii tui faetum clegantissimum,  Principibus placuisse viris— 
Nosti caetera. Virum sanè Apostolicum, qui tamen Apostolicum illum Canonem nondum didicit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Canon Apost. 55.   
Alterum crimen est, quòd neminem scriptis tuis notas, quin eundem Papismi, vel Arminianismi saltem, tacitè, ne dicam apertè velis insimulare. Et quàm ab utroque crimine alienus sit Divinissimus noster Episcopus, notius est quàm ut pluribus ostendere necesse habeam. A Papismo quantum abhorreat, testantur praeclara ipsius Monumenta, in quibus post fata victurus est, cuius Religionis sordes quae pagina non proculcat? Et quàm Arminio sit amicus, indicio nobis erit eius ad Synodum Dordracenam non sine summo vitae discrimine profectio; ubi quàm praeclarè se gesserit, quamdiu per valetudinem ibi manere licuit, nemo qui non invidus est ignorat. Quo magis demiror (imò, siqua fides est, pudet me vicem tuam) te animo gladiatorio Virum tantum, tam inculpatum in arenam provocare, qui ut ipse de se dicit, à controversijs est alienus, & quem omnes nôrunt à litibus & iurgijs alienissimum; nisi ex illorum es ingenio quibus quieta movere (ut inquit Historicus) magna merces videbatur. Non in praesenti 
Sallust.  disputationem instituo, uberior ei rei dabitur in sequentibus locus; Verùm ut maximè verum fuerit errasse Episcopum dum Caetum Romanum Veram agnoscit Ecclesiam, quis hoc illi Vitio vertet, qui cogitat scripsisse illum librum suum ad Diaecesin suam, ubi si qui ●ssent, qui in avita superstitione adhuc haererent aegrè se illinc paterentur divelli, ab illis praesertim qui in Patres suos tam duram ferrent sententiam, tanquam de salute ipsorum nulla spes superesset. Dandum erat aliquid imbecillitati infirmorum, fecerunt alii saepè, item boni, ut ab Apostolis usque repetas. Quanquam quid multis opus est? Nihil peccavit Episcopus, nec veritati tantillùm detraxit; Romanam, e●si non Puram, tamen Veram esse Ecclesiam demonstrabimus, ut posthàc siquis contra sentiat, nihil sentiat. Vnde cuivis luce clarius innotesce● cuius futura est illa Provincia, ad quam Episcopum pro singulari tua humanitate amicè hortaris, Nempe 
7. Phial. pag. 48 & 52.  Palinodiam canere. Tuae (inquam) partes illae sunt, ut qui primas non habuist● 
Aug. 〈◊〉. su● initio●  sapientia, habeas secundas modestiae sicut ille Sanctus Pater dicit, habet enim Episcopus causam Vincibilem opt●mam: Nos certè illi rei operam dabimus, ne audeas in posterum Ecclesiae Optimatibus inclementer dicere. Merentur inquam, merentur viri huius nunquam satis laudandi praeclara in Ecclesiam merita, nancisci aliquem Patronum qui ipsum a probro liberet, qui ipse nimis patiens est. Quam impar ego ●m tanto facinori nôrunt caeteri & ipse agnosco; dabo tamen operam sedulo ut omnes quotquot inspecturi sunt opus hoc nostrum intelgant, mihi si facultatem at non volu●tatem defuisse. Inuitus diuellor à laudibus Episcopi nostri, quem supplex Deum Veneror, ut Ecclesiae suae quam diutissimè seruet incolumem. Audi sis, si qua suntquae Christianum, Theologum, Episcopum commendatum reddant, nihil horum mihi crede in illo desiderabis. Quid in Christi●no nisi candorem, & morum probi●atem requiris? quid in Theologo nisi acumen Ingenij & judicium acre? quid denique in Episcopo praeter gubernandi peritiam cum summa Vigilantia coniunctam? me vide, mentiar si post homines natos, multos pares viderit Orbis Christianus, nedum visurum meliorem speres. Taceo facundiam ipsius, & ad omnia paratam Eloquentiam qua unus omnes Populares suos longè antecellit (& qua te velut grandine obrueret) adeò ut exte●ae 
Vide varia ipsius Opuscula ex Anglico in Galli●um se●monem versa.  gentes in sua ipsarum Vernacula gestiant ipsum audire loquentem; & qui tantus est in dicendo, ut quod de Cicerone Oratorum maximo Quintilianus, de illo verè ausim affirmare, quae vix singula quisquam intentissima cura consequi posset ab ipso multa fluunt illaborata. Deus mihi testis est quà● hic nihil amplificem. Quae quide● à me non temerè dicta, velim ut t● seriò tecum cogites, quot enim illi● virtutes, totidem tua vitia una oper depinxi, cui cum tali viro simultate gerere iucundum est. Neque velin ut tu, aut quisquam alius existimet me illum emerendi favoris gratia impensius laudasse, utpote quem ad hunc usque diem nunquam aspexi, & qua facie sit, nescio iuxta cum ignarissumis: quem tamen in sinu meo semper gesto, quem tamen habeo semper ob oculos, prae manibus, in delicijs maximis.  
Quod reliquum est, te hortatum velim in super, ne popularem opinionem pluris quam par est facias; quae quidem ut non est repudianda, cum & ultro defertur, & surgit ex meritis, ita ambiendam nullo modo existimarunt sapientes. Et illa certè est quae multa multis sape s●asit perperam. Qui nudiustertiùs Hosanna clamabant, hodiè Cr●cifige vociferantur. Non indignum erat homine Christiano dictum Philosophi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non te moror diutius, precor tibi mentem meliorem, & dico. Vale.   

●he Contents of the following TREATISE.  

PART. I.  
Chap. 1. 
What we think of the Church of Rome.  Chap. 2. 
●hat we think of those that live in the Communion of the Church of Rome.  Chap. 3. 
●hat we understand by the name of the Church.  Chap. 4. 
●hat we call a true Church.  Chap. 5. 
●hat the foundation of Faith is.  Chap. 6. 
●hat it is directly to deny the foundation, and how it is overthrown by consequence.  Chap. 7. 
How to distinguish betwixt the Church ● Rome and Babylon in the Church, and ● state of the question.  Chap. 8. 
Our first argument from Scripture.  Chap. 9 
Our second argument, proving that Popery ●keth not away from fundamental tr● but addeth to it.  Chap. 10. 
Our third argument, proving from the B●tisme in the Church of Rome, that she ● true Church.  Chap. 11. 
Our fourth argument, proving from the l● full Ordination in the Church of Ro● that we cannot deny her the name of ● Church.  Chap. 12. 
Our fift argument, proving from our man● of disputing with them, that we acknowled● them to bold the foundation.  Chap. 13. 
Our sixth and last argument, taken from t● judgement of the learned in this particul●    

PART. II.  
The Reverend Bishop's arguments are defended, and Master Burtons' objections fully answered.  
Chap. 1. 
Containing an Introduction to the following discourse.  Chap. 2. 
Master Burtons' method and manner of proceeding.  Chap. 3. 
Master Burtons' argument answered touching the marks of a true Church.  Chap. 4. 
Master Burtons' cavilling at the Reverend Bishop's similitudes, examined.  Chap. 5. 
Whether the divorce be sued out on God's part, or on the Church of Rome's part.  Chap 6. 
Of the charitable profession of zealous Luther.  Chap. 7. 
Of the Dean of Glocesters' authority.  Chap. 8. 
Master Burtons' exceptions against some passages in the Reverend Bishop's Apology.  Chap. 9 
Whether Papists be Christians.  Chap. 10. 
How from the Council of Trent Mast● Burton would prove that the Church ● Rome doth directly deny Christ jesus.     

CHAP. I.  
●hat we think of the CHURCH of ROME.  
LEt no man imagine, that 
Part 1.  I intent to plead for Baal, to be an Advocate for the impure Church of Rome, or to lend a shoulder to hold up the tottering fabric of the Antichristian Monarchy, a rotten structure; and now, if ever, near to ruin and destruction. Neither let it be thought by any, that I go about in this ensuing discourse, afresh to paint over the face of jezable; I desire rather (were it not already sufficiently known) to discover her nakedness, and to lay open her filth to the indignation and scorn of all that pass by. If any one shall so interpret me, or in that manner gloss upon my writing, let him know, that then this Book 
a Quem recital 〈◊〉 est, O ●●dentin●, 〈…〉. Sed ●ale cu● recital in●ipi● esse 〈◊〉. 〈◊〉.  ceaseth to be mine, and becometh his own. If Baal be a God, let him plead for himself. If Christ's pretended Vicar have any right to his office, let him produce his proof, but let it be better than by making a Solecism in the words of the Evangelist: Tues Petrus, & super hanc Petram, etc. 
Mat. 16.  Thou art Peter, and upon this rock I will build my Church: better than by 
john 11.  interpreting Sheep and Lambs, Clergy and Laity. He must show fairer Cards for his deposing of Kings, and disposing of their Kingdoms, than the two swords in Luke, Ecce tibi duo gladij: the one signifying the 
Chap. 22.  temporal, the other the spiritual jurisdiction; and that other will prove but a dream, Arise Peter, kill and eat. We groan for that time, 
Acts 10.  when the Lord shall destroy this man of sin, with the breath of his mouth.  
Our opinion touching the Church of Rome, is, That it is a Church, fraught with heresies, full of impieties, that she hath justified Sodom by her sins, and the most Heathenish by her Idolatries: That her doctrines (for the most part) are injurious to Almighty God, and contumelious to the Redeemer of all the world. Out of their own mouths will we condemn them. A jesuite of their own plainly confesseth, That if the body of the blessed Son of God be not in such manner present in the holy Eucharist, as they teach, and to their power maintain, that then they 
Costerus Enchtrid. cap. 8.  are the most impious Idolaters that live under the cope of Heaven: worse than the Tartars, which worship a piece of red cloth for a God. The antecedent we hold utterly impossible, and that it is wickedness to think that a sinful man can make his maker: for, without all contradiction, the less is blessed of the better; and 
Heb. ●. ●.  therefore what sentence we pass upon them is not hard to judge: Their Doctrines are devilish, but their practice much worse. Their public worship of God in his house so ridiculous, superstitious, heathenish, demonicall, that it is not possible for any man with an unwounded conscience, either to partake with them, or to be witness of their actions. In regard whereof, that is most true which some learned have affirmed, 
〈…〉 con●●n● of S●●i●tu●e. 〈…〉. Doctor 〈…〉.  That they have a Religion more after Homer, than after the Scripture. And yet all this is not sufficient to prove them either no Church at all, holding (as they do) fundamental truth, or a Church not so fare forth sanctified as they hold the same. Which we hope shall appear plainly and clearly to all.   

CHAP. II.  
What we think of those that line in the Communion of the Church of Rome.  
ALthough I think it more needful for every man in particular to work out his own salvation, than to be curious to know the estates of others: and apprehending the mercy of God to his own soul; to cry out, Domine, quis ego sum? Lord, 
john 21. 21.  who am I that thou shouldest regard me with such favour? rather than like P●ter of john to ask, Domine, hic autem quid? Master, what shall he do? as being too solicitous of others. Nevertheless, we who enjoy the liberty of the Gospel, cannot have a better occasion to magnify the goodness of God, than by remembering Egypt from whence we are delivered; nor they who are yet detained in the house of Bondage, than by seeing their danger to hasten thence.  
Error in Religion may be no less pernicious to the souls of men, than sinfulness of life: and therefore doth so fare forth (without Repentance) exclude from all possibility of salvation. The state of the Church of Rome, not only now, but for many hundred years past, hath been such, that the Religion thereof in many parts of it, hath been heretical and erroneous, both for opinion and practice. And therefore (though the condemnation of some were more tolerable than of others; some being Authors, others receivers, some Masters, others Scholars, yet) to all without exception, from the idiot and handicraft's man, to the Pope and the College of Cardinals, plagues were due to our forefathers, though they did but erroneously practise what the guides heretically taught. If the blind lead the blind both fall into the pit of destruction. We see the danger they all were in from the greatest to the least.  
But was there no way of escape? That which I named before, Repentance only. Repentance may be either actual, or general. Actual Repentance is necessary for all known faults: for those which we through ignorance admit, a general Repentance will find place with God. By 
M. Hooker his discourse of justification.  virtue whereof, as many as hold the foundation, which is precious, though they hold it but weakly, and as it were with a slender thread, although they frame many base and unsuitable things upon it, things that cannot abide the trial of the fire, yet shall they pass the fiery trial, and be saved, which indeed have builded themselves upon the rock which is the foundation of the Church.  
Our Fathers then holding the foundation of Faith (which for the present I assume) I doubt not but God was merciful to save thousands of them living in Popish superstitions, in as much as they sinned ignorantly. Yet do we not hereupon make Ignorance the Mother of Devotion (as it is objected by some) because we make 
curtains 7. Vials.  them nearer to salvation, who are held in error not knowing it, than those which pertinaciously defend it being known; whose very want of learning may by accident conduce 
〈…〉 cum lite●●● in barathrum. 〈◊〉.  to their eternal good, and make a way for them to the mercy of God, whiles the others are left without excuse. Nor yet because we hope that God might be merciful to some that lived in times of error and blindness (which it were no impiety to think, though we had no reason for it) are we of opinion, That a man may be saved in any Religion: which to 
B●rto● i●id.  have named only, is sufficient refutation.  
But to conclude, let none embolden themselves upon the mercy of God exhibited to our Fathers: there is not the same reason of them and of us; they sinned ignorantly, but the truth is now laid before our eyes: they might be saved by a general Repentance, for us actual Repentance is needful. Now the voice from Heaven sounds more shrill in our ears than ever it did, Come out of 
Apoc. 18. 4.  her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. This then being premised, I will come nearer to the matter in hand, viz. Whether they say well who affirm the Church of Rome to be no true Church, and if the Church of Rome deny the foundation of Faith.   

CHAP. III.  
What we understand by Church, here.  
THis term of Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambiguous, and of doubtful sense, none more. The ambiguity of the word hath served some as a fit cloak, under which they might both shroud their sleights and impostures, and likewise ●v●nt their deceitful wares. Thus our Adversaries of the Church of Rome, use the name o● the Church, like Gorgon's head, to affright the simple, and bring them into subjection: no otherwise than the jews of old cried the Temple of the Lord, the Temple of the Lord, who themselves of all others had most sacrilegiously polluted it. And the Turks at this day brag of themselves, that they are Muselmanni, that is, The only true believers, who hate (even to the very death) Christ and Christian Religion.  
Unto others, who delighted to find out the truth, it hath given occasion more accurately to distinguish, that they might neither enthrall themselves to every company which boast themselves to be the Church, nor yet withdraw their due reverence and obedience from the true Church, when they have found her out.  
The word Ecclesia, which signifies 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Church, in the latitude of the sense thereof, may be applied to signify any company or congregation, any combination or faction whatsoever: but strictly taken (and as it is ordinarily used in Scripture) by the Church we understand God's Company, the Congregation of the faithful, men called forth, and set apart from the ●est of the world (which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) and become the Lords peculiar. Now the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords portion or household, hath a double acceptation; there is the Church invisible and the visible Church. The Saints in heaven which are the Church triumphant, and the true believers upon earth which are the Church militant, these together make up the invisible Church: which we call invisible, because for one part of it those which are dead in the Lord, and received into Abraham's bosom, they are fare remote from our sense, we see them not. The true believers upon earth, which make the other part of the invisible Church, howsoever we are conversant amongst them, and behold their persons, yet whether they be indeed such as to us they seem, is more than we can know; and that their names are written in the Book of life is a thing past our discerning. The visible Church comprehendeth all Christians, as many as fare and near throughout the whole world are baptised into the name of Christ, and profess the same. Parts of the true visible Catholic Church, are Churches Nationall, as England, the Netherlands, etc. The parts of the Visible Church, are either sound, as the Orthodox and reformed Churches; or unsound and diseased, as the Greek Church, the Churches of Italy, Spain, France, etc. Members of the true visible Church, are all persons baptised, who have not renounced their Baptism, but do still profess him, to whom at the first they gave up their names. To conclude; what the nature of the Visible Church is, we may conceive by this exact definition of it, that it is a Community or Society of men, sanctified 
Hooker his discourse of justification.  through the profession of the truth, which God hath taught the world by his Son. Where, by the way, let it be noted, that by sanctification is to be understood a separation or distinction from others, not professing as they do (as the word is frequently taken in Scripture, especially the Old Testament): for true holiness consisteth not in professing, but in obeying the truth of Christ.   

CHAP. IU.  
What we call a true Church.  
TWo things there are which breed diversities of opinions among men: the one the many circumstances wherewithal matters disputable are beset, which being 
Hooker. lib. 1. P●r. 11.  several, cause men of sundry wits to be of sundry judgements: the other, the not conferring the opinions of those that dissent. From whence it hath come to pass, that many emulations and heart burnings have been noun shed between men, otherwise learned and pious, which afterwards by wise men, interposing themselves, and comparing the several opinions, have been happily laid asleep, 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 controversy. Some have affirmed and do maintain, That the Church of Rome so fare forth as she hath the Sacraments and teacheth fundamental truth, is the true Church of Christ, the Family of jesus, because they know it merely impossible, that these things should be found any where without the Church. Others, beholding the mystery of iniquity which worketh in that Church, and the many heresies and impieties where withal her doctrine is fraught, have denied the Church of Rome to be a true Church, and in regard of her many corruptions have thought her hardly to deserve the name of a Church at 
Whita●er. ●e ecclesia. Cap. 1.  all. These assertions are seemingly repugnant, and yet are easily reconciled: the former opinion by a true Church understanding a Church that hath those essential qualities which concur to make up the being of a Church, and are as it were the form of it (which according to Philosophy giveth essence and distinction to every thing) though otherwise much deformed and unsound; the latter, meaning thereby a Church sound and healthy, including within the appellation of a true Church, not only the being simply, but the well-being also, and all that compliment of excellency and perfection, which in this world the Church is capable of. So that both sides confess the Church of Rome to be a true Church; but neither of them, that it is an Orthodox Church.  
Me thinks I might here put a period unto this discourse, and proceed no faither, but that the importunity of some, which hath caused me to begin this treatise, calleth upon me to go forward, and enforceth to sift the matter nearer yet, who will not thus be satisfied, but as if the church of Rome were wholly, and in every part Diabolical, and every Papist an Antichrist, cry in the language of Edome, Down with it down with it, even to the ground. There is no saluattion for awy there, every 
7. Vials. passim.  living soul therein perisheth, they fight against God, & plead for Babylon, whosoever 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 infidel. I say unto them as Christ to his Disciples, when their zeal or rather fury transported them, Ye know not of what 
Luk 9 55.  manner of spirit ye are.  
Therefore to give full satisfaction: As we esteem him to be a true man to whom the definition of a man 
Id q●●d absolute de re quaque dicitur ad ●ei essentiam naturanque pert●●●●●, quod vero 〈◊〉 id non est r●i essentiale prop●i●, sed potius essentia accessio & circumst●ntia. ●umus lib: Singulari de Ecclesia.  agreeth, which is, that he is a living Creature endued with reason, though otherwise he be sick of a foul disease, suppose the Leprosy, yea, the Plague, which is not only contagious, but mortal likewise: So we take the Church of Rome to be a true Church, and a part of the true Visible Catholic Church, so fare forth as the definition of the Church, above given, is compatible with her, though otherwise she be miserably deformed, and infected, which we have more than once affirmed. This attribute of truth then, is to be understood not Morally, but Logically: So a Thief, though he be not an honest man, is yet a true man notwithstanding. Yet more fully: The Church of Christ may be 
Mus●ulus in Epist: ad Galat.  considered three ways: first, Respectu electionis divinae: secondly, Respectu obedientiae quam praestat Deo: thirdly, Respectu iuris Christi in Ecclesiam: The Church in regard of divine praedestination is invisible (as we have showed) and therefore comes not within the present cause: If we consider the Church in regard of her obedience and fealty which she performs towards God, the Church of Rome is not the true Church of God, she hath rebelled against him, and transgressed his Laws, she hath added to his Word, and must expect (without Repentance) that he will add to her plagues: But in the third place, though she be turned aside by her Idolatries, and hath wandered from God through her Fornications, yet he hath not lost his right over her, as over those Churches of Constantinople, and other parts, who long ago embraced Mahumetism in stead of Christian Religion: Christ hath still Title to the Church of Rome, as a Prince unto his Subjects that are become Rebels, whom upon their Repentance and Amendment he receiveth, not as aliens and strangers, but as his own natural Subjects.   

CHAP. V.  
What the Foundation of Faith is.  
THe Foundation of our Faith implieth two things: First, the general ground whereupon we rest when we do believe. And thus the fundamental writings▪ of the Prophets, Evangelists, and Apostles, are the foundation of our Faith. Therefore St. Paul telleth us, that the Church of God is built upon the foundation of the Apostles and Prophets, 
●phe. ●. 20.  More peculiarly, the Christian Church is said by St. john to be built upon twelve foundations, and in them 
Apoc. 21. 14.  the names of the twelve Apostles. O that the Church of Rome did as 
M. Hoo●er his discourse of justification.  sound interpret these fundamental writings whereupon we build our Faith, as she doth willingly hold and embrace the same!  
But secondly, if the name of foundation do note the principal thing which is believed, then that is the foundation of our faith which Saint Paul hath to Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This 
1. Tim. ●. 15.  is a faithful saying, and worthy of all acceptation, that Christ jesus came into the world to save sinners. That of the Samaritans, This is Christ, the Saviour 
Io●n: 4 4●.  of the world. That of the Apostle, God manifested in the flesh, justified in 
1. Tim 3. 16.  the spirit, scene of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The pillar 
v. 15.  an●●ground of truth, unto 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 living God. For although the Church may be Columna forensis, a Pillar whereon do hang the Edicts of the Great King, which exhibites unto us all saving truth (for which cause it is necessary that they be added unto the Church which will be 
Acts. 2. 47.  made capable of salvation) yet can she not be Columna architectonica, that unto the truth, which a Pillar is unto the house, bearing up the building: for, thus the Church is built upon the Truth, not the Truth upon the Church.   

CHAP. VI  
What it is to overthrew the Foundation of Faith directly; what by consequent.  
WHat the Foundation of Faith is, we have already seen: now because that directly to hold the foundation is so essential to the Church of God, that without it there can be no Christian Church, and that by our Adversaries in this cause the denial of the same is brought as a medium, to prove the Church of Rome to be no true Church; it is therefore requisite, that we now inquire what it is directly to deny the foundation, and what by consequence to overthrew it. They overthrow it directly, which directly deny that jesus Christ came into the world to save sinners, to whom Christ is an execration, as to Pagans and Turks; or they to whom he is a stumbling block, and a rock of offence, as the jews. Other Foundation can no man lay than that which is laid, 
1. Cor. 3. 11.  jesus Christ. St. Paul, writing to the Hebrews, and desirous to win them to the acceptation of this Corner stone, which their wise builders had rejected as unfit for building; tells us what it is directly to deny this foundation, and withal the heinousness of it, namely, To tread under foot the 
Heb. 10. 29.  Son of God, to count the blood of the Covenant, where withal we are sanctified, an unholy thing, and to do despite unto the Spirit of Grace. This is directly to deny the foundation. Of which crime, whosoever is able, let him indict the Church of Rome, producing sufficient evidence thereof, and whosoever shall open his mouth to plead for them, let him be guilty of all the dishonour that ever hath been done to the Son of God. If any man love not the Lord jesus 
1. Cor. 16 22.  Christ, let him be Anathema, Maranatha. But until such demonstrative proof be brought forth, I resolve to sit down, and rest myself content to take up his speech, of whom it was truly said that he was great in all wise men's eyes but his own, The more 
M. H●oker his discourse of justification.  dreadful a thing it is to deny salvation by Christ alone, the more slow and fearful I am, except it be too manifest, to lay a thing so grievous to any man's charge.  
Thus we see what it is to deny the foundation of Faith directly. They overthrow it by consequent, or indirectly, which, holding it directly, maintain any one assertion whatsoever, whereupon the direct deny all thereof may be necessarily concluded.  
Thus the Galathians, holding circumsion, did by consequence overthrow salvation by Christ, in as much as it was impossible that they should stand together. Hence the Apostle urgeth them with such dangerous sequ●lles, If ye be circumcised, Christ 
Gal. 5.  shall profit you nothing. Christ is become of none effect unto you that are iustifi●d by the Law, etc. 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 be that all 
Ho●ker. ●●cle: 〈◊〉. 2. sub in●tio.  truth out of any truth may be concluded: So by a circle of consequence, there is no error in Divinity, but razeth the foundation. Howbeit, we make a difference of Heresies and Errors in this kind: some being in the next degree to infidelity, as those which deny any one Article of the Creed: some such as from wh●nc● the denial of the Faith may be with facility concluded, as those ancient Heresies which strooke near the head. Of Hebion denying the Divinity of Christ, and Martion which denied his humanity. Some again (in which rank are those which the Church of Rome maintaineth) which be removed by a greater distance from the Foundation, although indeed they overthrew it. Now this I dare confidently affirm, That no one Heresy which the Church of Rome avoucheth at this day, nor all of them together, how damnable soever they be in themselves, do so nearly raze the foundation of Faith, as any one of those broached in elder times by Nestorius, Macedonius, and the like, who yet were never said to deny the foundation of Faith directly.  
Thus we 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 have denied it, and do deny it at this present day, as the Greek Church, the Churches of the Lutherans, the doctrines of Arminius; not the Church of Rome only. What? 
Hooker ●is discourse of justification.  Christian Churches, the foundation of Christianity? not directly, for than they cease to be Christian Churches; but by a consequent: in respect whereof we condemn them as erroneous, although for holding the foundation, we do 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 us where our Church was before Luther, our Divines usually return 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, Savoy, and the places near adjoining, from whom descended the Wicklefisles in England, and the Hussites in Germany, who as soon as the Church of Rome had interpreted herself, touching some main points of controversy betwixt us, and that a man could no longer communicate with her in the public worship of God, by reason of some Idolatrous rites and customs which she had established; separated themselves from her, having Pastors and Congregations apart to themselves, and maugre the fury of fire and sword, maintained their doctrines which they had taken upon them to defend. The state of the Church mixed and conjoined with the Church of Rome itself, consisted of those who making no visible separation from the Roman Profession, did yet mislike the grosser errors, which at this day she maintaineth, and desired a reformation. Thus, I say, we answer them, we plead not for ourselves that we made a new Church, but reform the old. For we must note, that there 
Doctor Chalon. Credo E●cles: Sa●ctam Catholicam.  may be a 
* Visible church.  Church, which in respect of her chief Prelates, and a predominant faction therein, may be false and Antichristian, yet may contain some members of the 
a Invisible church  true Church within her Pale, who refuse not to communicate with her; nay more, are infected with some smaller errors of the time, but keep still the foundation of Faith entire, and vnshaken. Touching the state of the Church under the tyranny of Antichrist, some of our Divines affirm, That the Church was in the Papacy; others more warily, and indeed more truly, That the Papacy was in the Church, because an accident is in the subject, not the subject in the accident. For, as the body is one thing, the leprosy another, and the leprous a third: so we must distinguish betwixt the Church, and the Papacy (by which we ●eane the Dominion of the Pope, ●nd Popish Doctrine) and the Popish Church, a diseased body made up of ●hem both. We must learn to distinguish betwixt the Court of Rome, ●nd the Church of Rome, the sedu●ers, and the seduced, the body of ●he Church, and the corporation of ●he Man of sin. And of some have 
jude. v. 22.  compassion, making a difference, saith ●he Apostle.  
First then, it is agreed upon, That 
The state of the question.  directly to hold the foundation of Faith, and to be a true Church, are one and the same. Secondly, That by ●ome corrupt opinions which by consequence overthrew the foundation, the being of a Church is not ●aken away. Thirdly, That the Anti-●hristian faction is not at all the Church of Christ. Papatus non est Ecclesia, sed 
* Pestle, hydrops, 〈◊〉. Iun●us ●e Eccle.  Ecclesiae carcinoma, saith ●earned junius: the Papacy is not the Church, but the canker, the gangrene, the disease of the Church. This is Babylon, this is the wh●re, etc. Fourthly, That neither the Church o● Rome, that is, those which live in th● Romish Religion, and make up on● society or body, are the true Church if thereby we understand the Orthodox Church of God. But here no● is the hinge of the Cause, Whethe● the Church of Rome do directly deny the foundation of Faith, whic● some affirm, (and I know not if eue● any unto this day except only M● Barton) but we deny: and, Whethe● the Church of Rome, as she is at thi● present corrupted and deformed hath yet the true essence of a Church which by him is denied, but we affirm, and hope that we shall mak● good, through him in whom we can d● all things; and yet think not t● reap thankes at the hands of an● Papist, much less deserve to be th● Pope's white Son for our pains. 
7. Vials pa. 32.    

CHAP. VIII.  
Our first Argument drawn from Scripture.  
THe state of the Church in this present world is subject to many changes, and is not always one and the same, whether we respect her inward purity of Religion, or her outward felicity and prosperity. Purity of doctrine is many times oppressed by error and heresy, and the external happiness of the Church is often disturbed by persecution and affliction: the one is bred at home within her own bowels, with the other she is exercised by a foreign Enemy: to the one God gives her over for her sins, into the other he suffers her to fall for her correction and amendment. A more lively instance of this we cannot have, than the ancient Church of Israel, as the Prophets delineate, and set her forth unto us: with which our Divines do often parallel the Church of Rome. Yet of he● it cannot be denied, that in her worst estate, she had many privileges and prerogatives of a Church, the children that were borne 
Ez●k. 1●. 20.  unto them, God calls his own children. Quis ●nim aufit Ecclesiae titulum ijs praeripe●e, 
〈…〉.  apud quos verbi su● praedication●m, & mysteriorum obseruationem deposuit Deus? For who da●es take away from them the title of a Church, to whom God sent his Prophet's to preach his Word, and where he h●● settled the observation of those 〈…〉 and types, which pointed at him▪ in whom ●ll the Nations of the earth sho●●d be ●lessed? saith he, professedly handling this present question, and comparing the Church of Rome with the Church of Israel in her defection from God.  
Now whereas he saith afterward 
Ibid. Sect. 11.  that this came to pass rather from the constancy of God, who, having once made a covenant with them, would not repent, than was kept on their parts, who rebelled against him; we willingly grant, and take it to agree well with what we have already delivered, touching Gods right over his Church. Yet such (saith he) 
I●idem.  was the immutability and goodness of God, that their rebellion and backesliding could not make the Word of God of none effect, neither could circumcision be so profaned by their impure hands, but that it still continued a true sign & Sacrament of his Covenant. The state of that Church afterward, although it be observed, that after their return from the Captivity, they never fell to Idolatry again; yet was such, that they were divided into many Sects, and many Heresies sprang up amongst them. At the coming of our Saviour, they which sat in Moses chair, were the Scribes and the Pharisees, who perverted the doctrine of the Law, and were the professed Enemies of our Saviour; yet than no doubt was the Church of the jews the Church of God, or else God had no Visible Church upon the face of the earth. 
The Christian Church was never brought to a lower ebb, than was the jewish Synagogue in the days of our Saviour Christ. Vide ●. Usher. V●●●e sal●●y of the Ch●●ch of Christ. pag. ●9. 1. Co●. 12. 3.   
Fundamental truth as it is the soul of the Church, and can not choose but be operative more or less, wheresoever it doth enliven, so is it of that divine nature, that it acknowledgeth no other parent but God alone, and they belong unto him by that name, whosoever hold and profess the same. No man can say that jesus is Christ but by the holy Ghost, saith S. Paul, & every spirit that confesseth that jesus Christ is come in the flesh, is of God, saith S. john. 
1. john 42.  Where let the words of St. Paul interpret the meaning of St. john, that not only every spirit which confesseth that jesus Christ is come in the flesh, is of God, if so be that in works they deny him not, (with which condition some would have those words to be understood) for many think 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 Devil is the Author of all evil, so there is ●o good whatsoever but proceedeth ●rom God and his most blessed spirit. When the Scribes and Pharisees ●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 flock of another fold, and like a few Olives at the end of a twig, after the shaking of the tree, clavae to the right stock, and waited for the redemption of Israel by Christ: And thus doubtless it was with many heretofore, and with some at this day, which being outwardly of the Church of Rome, we may justly notwithstanding challenge to ourselves. Some of God's people 
Doctor Chaloner ●redo. Eccles. R●uel. 18. 4.  are certainly in Babylon, seeing such are warned by the spirit to come out of her; and it were in vain to command a man to departed a place if he were not there.  
But to conclude our first argument; who can deny (which is the principal) that God hath his Church where Antichrist hath his Throne seeing▪ as the Apostle tells us) he mus● 
1. Thes. ●. 〈…〉. 4 〈…〉.  sit in the Temple of God, its God. Quò● sedes ci●● in Templo Dei collocatur, it● innu●tur, tale fore eius Regnum, quo● nec Christi nec Ecclesiae nomen aboleat: That the seat of Antichrist is place● in the Temple of God, thereby is intimated unto us, that his Kingdom should be such, as should abolish neither the name of Christ nor of the Church, saith that great Geneva Light. I permit it 
〈…〉.  to your wise considerations (saith one of no mean credit in our Church) whether it be more likely, that as frenzic, though itself take away the use of Reason, doth notwithstanding prove them reasonable Creatures which have it, because none can be frantic but they: so antichristianity, being the bane and plain overthrow of Christianity, may nevertheless argue, the Church, wherein Antichrist sitteth, to be Christian.   

CHAP. IX.  
Our second Argument, proving that Popery taketh not away from fundamental truth, but addeth to it.  
AS an Infant, at the first both little and unable to help itself, gathereth strength and stature by degrees, and likewise insensibly, till he become a perfect man: such hath been the growth of the Man of sin, at the first a Pigmy, but now become a Son of Anak. By what means, from so small beginnings, he attained to so great an height, the wisdom of the wise hath discovered unto us. Impossible it were for the Rulers of that Synagogue, either to have gotten that power into their hands, which now they hold, or to maintain it now they have it, by making an open invasion upon the truth, and oppugning the bulwarks of Faith with hostile fury. No: Popery is a clandestine conspiracy, and opposeth 
Doctor Chaloner. Vnde Z. z●nia?  the Faith, not directly, but obliquely, not formally, but virtually, not in express terms, but by consequences; and therefore until the Trumpets sounded the alarm, and the Thunders in the Revelation gave warning, few suspected it. Wherefore is it said to be a mystery of iniquity, but that it subtilely and secretly undermineth the Faith, not bidding open defiance unto it? Arius of old, boldly and plainly denied the Divinity of Christ: Macedonius openly opposed the Divinity of the Holy Ghost, and the like. If Popery should go thus to work, what mystery were there in it? What? which were not obvious to every man's conceiving? Yea, 
Vid. Dr. Chal. Vn●e Z z●●ia?  what error in doctrine or discipline is there brought into the Church by those builders of Babel, which had not its first Original from truth? as it is judiciously observed, that scarce any error hath crept into the 
〈…〉. lib. 1. Ca●●.  Church, which took not its Original and source from the ancient approved Discipline of the Church. Thus we see their general policy. If we inquire into their particular practice, we shall find, that the Pope's Arithmetic, 
Dr. Chaloner credo E●clesiam sanct●m Cathol.  which he useth in calculating the Articles of Faith, is not substraction, but addition. What we purely affirm, the Popish Writers for the most part do affirm the same; the difference is, that they affirm somewhat more than we do. They deny not so much that our affirmations are truth, as that they say, we affirm not all the truth: whereupon they usually style us in their writings 
* Harding against B. jewel.  Negatinists. For example sake: We agree on both sides, That the Scriptures are the rule of Faith, That the Books of the Old Testament written in Hebrew are Canonical, That we are justified by Faith, That God hath made two receptacles for men's souls after death, Heaven and Hell, That God may be worshipped in Spirit without an image, That we are to pray unto God by Christ, That there be two Sacraments, That Christ is really received in the Lord's Supper, That Christ hath made one oblation of himself upon the Cross, for the redemption, propitiation and satisfaction, for the sins of the whole world. But see, our affirmations content them not: To the Scriptures they add, and equalise unwritten traditions; to the Hebrew Canon, the Apocrypha; to faith in the act of justification, works; to Heaven and Hell, Purgatory, Limbus Patram, and Limbus Puerorum; to the worship of God in Spirit, Images; to prayer to God by Christ, Invocation and Intercession of Saints; to Baptism and the Lords Supper, five other Sacraments; to the reality of Christ in the Sacrament, his corporal presence; to the sacrifice of Christ upon the Cross, the sacrifice in the Mass, with other like: and these we deny.  
These things being well weighed, we see how justly we may say since the Council of Trent, as Luther did before it, That under the Papacy is much good, nay all; yea, the very kernel of Christianity: for as much as such affirmatives of ours, at least, such as concern the foundation of Faith, have been in all ages professed by the Church of Rome itself.  
The nature then of an addition being such, that it doth not directly 
M. Hocker his discourse of justification.  deny, but by consequence at the most; that if that which is added be such a privation, as taketh away the very essence of that whereunto it is added, then by sequel it overthroweth: we suppose this to be another sound Argument, proving that the Church of Rome doth not directly deny the foundation of our Faith, and consequently that we cannot deny her the name of a Church.   

CHAP. X.  
Our third Argument, proving from the Baptism 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 unto Almighty God: something again which she receiveth from the hands of his most excellent Majesty, as a pledge and token of his favour and grace. And we shall find that the Church hath used both of these as a strong argument, even to enforce Almighty God to be merciful unto her in her extremities. That which the Church offereth unto God, is her service of him, in that she calleth upon 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. Pour out thy wrath upon the Heathen 
Psal. 79. 6.  that have not known thee, and upon the Kingdoms that have not called upon thy Name.  
The Church receiveth from God the blessed Sacraments as testimonies of his gracious dignation, and favour; as pledges of that invisible grace which by those visible signs he hath promised to bestow upon her; as seals of the covenant, and agreement betwixt God and his Church, whereby he hath engaged himself that he will be their God, and they shall be his people; and lastly as badges distinguishing them from all others which carry not the like unto them, & whereby they love to be known. Wherefore (saith David in the name 
1. Sam. 17. 26.  of the Church) should this uncircumcised Philstime defy the armies of the living God? What circumcision was of old, the same is Baptism now (●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 door of our actual entrance into God's house, that which both declareth & maketh us christias, the benefit whereof is not terminated in ourselves, but extendeth to our children, by virtue whereof our Seed is holy from 
1. Cor. ●. 12.  the very birth; not that grace from baptised parents is derived by propagation, but thus we are to understand it, that to all professors of the name of Christ this pre-eminence above infidels is freely given, that the fruit of their bodies bringeth into the world with it a present interest and right to those means 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 general, that they are badges and tokens of 
Article. ●5.  Christian men's profession: And touching Baptism in particular, that it is a si●●e of profession, and a mark of 
See 〈◊〉 on t●e Articles  difference, 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 Baptism be a specifical difference of a christian from him that is no christian, how can we deny them of the Romish religion to be now a Church? or with what colour of truth can we deny Papists to be Christians, seeing that we take them all to be baptised persons, even as we ourselves are? for it is an ancient Apostolic aphorism, One Lord, one faith, one Baptism: 
Ephes. 4. 5. 1. Cor. 12. 13.  and by one spirit we are all baptised into one body, whether we be jews or Gentiles, Protestants or Papists.  
I will not now trouble myself to prove that Popish Baptism is true Baptism, till I know who denies it; for howbeit some go about to prove 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 sound they argue, I shall hereafter inquire) and so the argument may be of force against them; yet nothing hinders but that according to our tenants it may be good all this while. Seeing then that out of all question their Baptism in the Church of Rome is holy and good, let them who nickname the Ordinance of God, one while calling i● the 
* 7. V●●lls. pag. 47.  Shell of Baptism, another while, the 
* pag. 35.  Relic of Baptism; see how they can free themselves from egregious disgrace cast upon the blessed Sacrament, and by rebound upon Christ, the Instituter and Ordainer of it. The Penmen of the Holy Ghost seldom or never mention Baptism, but withal they attribute ●nto it some effect of special grace: they teach us that with water God doth purify, and cleanse his Church: they term Baptism a Bath of regeneration, 
●phes. ●. 26. Tit. ●. 5.  they give men advice to receive outward baptism, & persuade them that it doth avail to remission of sins; 
Act ●. ●8.  which maketh me suspect, that the Spirit of God guided not that pen which could drop forth such unsavoury words. What? is Baptism now a shell, fit for no use but to be cast away, and trodden under foot? is it become a relic, a rag of Popery? Surely, by as good reason as (in another Treatise) the sign of the 
B●iting of the Popes Bull.  Cross is said to be the mark of the Beast. But what Classical Author have we for these speeches? He that can (causelessly) object unto others quaintness of speech, let him produce but one learned and religious, 
7. Vi●ll●. page. 28.  that ever spoke or wrote in this manner. But I bridle myself, and return to my purpose in hand.  
Sacraments are pledges and tokens of God's love to his Church: their very being, and nature consisteth altogether in relation to some such gift and grace supernatural, as God only can bestow. How then should any but the Church, administer those 
Hooker. Eccle. Po●it. lib. 5. Parag. ●0.  Ceremonies as Sacraments, which are not thought to be Sacraments by any but by the Church? For those than which are our Adversaries in this cause, and will not grant Papists to be so much as Christians, they must give us leave (till we hear farther from them) to think this our third Argument, drawn from the lawful Baptism in the Church of Rome, to be unanswerable.   

CHAP. XI.  
Our fourth Argument, taken from the Lawful Ordination in the Church of Rome.  
Our Lord and Saviour, when he had finished the work of our Redemption, even that great work which he came into the world to accomplish; then he ascended up into Heaven to be the Advocate of his Church, the Mediator betwixt God and Man, where he is at the right hand of God, making intercession for us. 
Rom. 8. 34.  When he would deprive his Church of his bodily presence, he took care that she should not sit like a Widow, disconsolate, and afflicted; and therefore when he ascended up on high, he gave gifts unto men: to some to 
Eph. 4. ●.  be Apostles, some Prophets, some Evangelists, for the work of the Ministry, ●nd for the edifying of the Body of Christ. To these he gave his Promise, That he would be with them always 
Mat. 28. 20.  to the end of the world. Solomon had a Vineyard in Baal ham●n, he let it 
Cant. 8. 11.  forth unto Keepers: This Vine-yard is the Church; the Keepers, to whose ●●elage and care our blessed Lord (typified in Solomon) committed his Church, were at the first Apostles, and Apostolic persons their Successors to the world's end, in their function, and Ministerial office: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men consecrate, and set a part for that purpose; whose is the power of the keys, and the office of laying on of hands, conveying that grace unto others which themselves have received, that so the Church of Christ never be destitute. Where soever there be persons retaining th●● power, howsoever otherwise exceeding blame-worthy (which I ofte● inculcate, because I would not be● misunderstood) there we cann●● deny, that there is the true Church of Christ. And our Adversary's ●● this cause, see that they cannot gain their purpose, unless they strip the Church of Rome of this privilege. There is no Ordination, no Ministry, 
7. Vials pa. 36.  and so down ward, no Baptism, ●● Christianity. The ears of our Divines are well accustomed to tho●● importune clamours of our Adversaries of the Church of Rome, bot● for our Church in former ages; ●f you h●d a Church before Luther, wher● were your Pastors? and since the reformation, finding their cause desperate in the particulars of it, they inveigh against our Clergy; You have no calling, you have no more right ●● meddle in things sacred, than yo●● Wives or Daughters, you are no Ministers, you run before you are sent, you are Intruders, and Thiefs, that enter not in by the door of the fold, but climb up another way, Wolves, and Laymen, no Priests: and therefore you have no Sacraments, nor Service of God. This is the voice of Bristol, Owlet, Sa●ders, Caspian, and the rest of that rabble. Now if it be observed what we answer to the first, and bow we refute the latter calumny, it will soon appear what we are to determine in this matter.  
First then we affirm, That no man hath ●● do in this office, but he that is lawfully called thereunto. Who ever intruded himself with impunity, and without dangerous arrogancy, into this function? The hand of jeroboam is withered; and Oziar, though a King, is smitten with Leprosy, for touching those things which were holy without a calling thereunto. This is that whereby we may discern the Priests of the Sanctuary from jeroboams Priests; of whom we read, that whosoever would, might consecrate himself. Christ suffereth not the Devil to tell 
1. King. 13.  that he knew him, because (as one n●teth) 
Mark. 1. 25.  hoc presumed without a calling ●● publish the truth. The Devil could easily espy the want of Commission in the Sons of Sce●a, when they adjured him by the name of Ies●● whom Paul preached: Iesu● I acknowledge, 
Acts. 19  and Paul I know; b●t who a●● ye? Your warrant is not good, yo●● counterfeit charms are not strong enough to remove me. The reason is manifest, No man taketh this honour to himself, but he that is called of God, as was Aaron. Secondly, 
Heb▪ 5. 4.  We aver no less confidently, that it belongeth unto the Church only to send those who shall hau● authority in the Ministration of holy things. She received the Keys at the hands of Christ, and to her it appertains, to deliver them to those that shall use them. She hath he● Commission, As my Father sent me, so I send you. For this cause I l●ft thee in 
john. 20. 21.  Cre●t (saith St. Paul to Titus) that thou 
Tit. 1. 5.  mightest ordain Elders i● eu●●y City, ●● I appointed thee. Without this there can be no Oeconomie, nor order in the Church: we should have as many several opinions as several ●●n. Ordination therefore, and laying on of hands, the Church hath commanded to be retained, and performed with all solemnity: That a Bishop should be ordained, ●●ther by the whole Province, or by a Council, or according to the Canon, 
Canon. Apost. 1.  by three or two Bishops at the le●st, ●he Metropolitan (if it be possible) being present, and promoting the business: What Priest's and Deacons should be ordained with due●ites and ceremonies, and prayers in the face of the Church, that 〈◊〉 people might acknowledge their lawf●ll Pastors. Thirdly, For those tha● before L●ther had the Popish t●●s● in detestation, they might acknowledge even them of the Church 
Dr. prideaux Lict. de V●si●. E●cle●●a.  of Rome for their Pastors, so fare forth as they had a lawful, calling; and preached Christ howsoever a for as much as they oftentimes feed others, who themselves eat nothing; or give good corn mingled with a great deal of chas●e. Fourthly and lastly, for our Ministry at this day, we answer them, That either it i● Lawful and Canonical, or else they have none; seeing t●at we have received it from them, though they we●● unworthy to confer it, as they ●●om their Predecessors and ours in Ecclesiastical jurisdiction. It is worth the while, to observe the impudency of our Adversary's i● this matter, how when they cannot answer v●, they betake themselves to their wont trade of lying: Thus goes the ●●le; S●ory, Sands, and Gri●d●ll (say they) ●ee by appointment at the sig●e of the N●gges● he●● in Ch●●pe side to Lo●den, and 〈◊〉 that the old Bishop of L●●d●ffe, wh●● they expected for their Canonical Cons●●rato●●, had withdrawn himself for the threats of ●onner, they laid hands one upon another. Our Divines pass not this over in silence, but give a precise and punctual answer to it. Not only our Reverend Bishop (whose cause we have now in hand) answering his Egregious Caviller, in that golden Work of The honour of the married Clergy: but diverse others of our choicest Divines, who 
Dr. Prideaux orat. de vocatione Ministror. M. Mason in the defence of the Ministry of the Church of England.  seriously refute this Fable, evidently showing out of the undeniable Records of our Church, not only at what time, by whom; in what place, every one of the forenamed Bishops was Canonically consecrated, but also touching B. jewel, Parker, and others: who preached at the consecration of every one of these▪ and likewise what were their several Texts. And left these turn coats should persist herein, and still tickle their Proselytes in the head with this tale, our right Reverend Archbishop that now is, caused four of the learneder sort of their Priests ●● be brought, who beheld and viewed these Records before sufficient witnesses, and promised to certify the truth to the rest of their party.  
Thus we perceive that it is a thing hitherto unheard of amongst us, that any Member of our Church should deny that there is lawful ordination in the Church of Rome. What then ●● is there no God in Israel? nor balm● in Gilead? must we go to gather grapes from the Romish hedges, and derive Bishops of Christ from the Sea of Antichrist? (i● is to be understood all this while, that we ple●● our own cause, the Reformed Churches in other parts want n●● learned Patrons of their own) the weake● so●t may perhaps be offends hereat, sed Cordatiores norunt, t●● 
Dr Prideaux O●at. de V●●at. Minist.  wiser understand, that the Scribes Pharisee● sometimes sat in the chair of Moses, and that judas ba●e the office of an Apostle; and sometimes the Evil have chief autheritie 
Article. ●6.  in the Ministration of the word and Sacraments, saith the confession of our Church: for it is one thing the power of teaching, another the purity of Doctrine; nor doth he that by superstition, or heresy letteth go purity of Doctrine, presently lose his authority and faculty of ordaining, as Aaron's Idolatry hindered him not from transferring the Priesthood to his posterity. Who is ignorant that they which are baptised by heretics are truly baptised? and likewise that those which are admitted into the Ministry by such, are truly ordained? we regard not the quality but the authority of him that conferreth holy Orders. As we rebaptize 
M. Hieren his answer to the Popis●●●me. How can she make a lawful Priest, if she be not the church of Christ?  none that have received Baptism in the Church of Rome; so we do not ordain them anew which have taken Orders from that See, when they become converts. If they have sworn to any Error or Heresy of that Church; that we cause them to abjure, but we suppose them truly invested in the Order o● Priesthood.  
By this we hope it is evident, th●● there is yet a little strength in t●● Sinful Church of Rome, forasmuch as there is true Baptism, wherein they are baptised into Christ's tru●● and not the Pope's errors, and t●● she hath not wholly lost the face ●● a Church; for there is true and lawful ordination, wherein they receipt Commission, and do promise to tea●● the people, not the Pope's legends but out of the holy Scriptures; s● that both Pastor and flock are o●● by admission, promise and engagement, theirs by abuse and practise▪ Neither shall the precipitate speeches, and rash censures of any ma● ever prevail so fare with us, b● that we will still believe, and hope and pray that he which called Iob ●mongst the Heathen, and the Quee● of the South by the bare report o● Solomon, and giveth that instinct o● nature unto creatures walking in a pasture where venomous herbs are mixed with wholesome, to make choice of that which is proper for them, and abstain from the contrary; will give the guidance & assistance of his Spirit to his number under the tyranny of Antichrist to do the same, that so his calling be not still in vain, the ordination wholly unprofitable, or that admission in Baptism always frustrate, that is, to be the savour of death unto death, and in none the savour of life unto life: and herein we doubt not but we are heard, even before we ask.   

CHAP. XII.  
Our fift Argument, proving from our manner of disputing with Papists, that they do not directly deny the foundation of our faith.  
IN those many parts of knowledge, about which the mind of man is conucrsant, some such grounds there are, which being proposed, 〈◊〉 mind doth presently embrace them, as free from all possibility of errou●▪ clear and evident without proof. Such are those Principles in Philosophy, that the whole is greater th●● the parts, etc. Those axioms o● reason, that the greater good is to ●● choose before the less, that we m●● do unto others as we would be d●● unto ourselves. A sentence whi●● St. Augustine saith, all Nation's vnd●● heaven are agreed upon: and of su●● 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th●oph●as●us.  things as these to demand a reaso● were to take away reason. Oth●● things there are, which although the● be not so manifest in themselves, ye● such is their plainness, that eue● easiness itself maketh them hard● be disputed of: and to this numbe● it seemeth to me, that the matter about which we now contend, may well be reckoned; wherein fo● ought I can perceive, they whi●● oppose us, have not brought so mu●● as probability of reason to b●c●● their opinion, much less that substantial reason, and demonstrative 
7. Vials. p. ●8.  proof, wherewithal they bear us in hand. For if the present question to this day had never, been moved, nor any word or syllable sounding that way were to be found amongst the Writings of the Divines of the Reformed Churches: yet such a general tacit consent there is amongst them herein, and so universally do they conspire in this, that the Church of Rome doth not directly deny the foundation of Faith, that their assent may necessarily be evinced, if we do but consider their manner of disputing against them of that faction.  
The Fathers in the Primitive Church, when they wrote; Tertullian, the Book which he calleth Apologeticu●; Arnobius, and Lactantius his Scholar, against the Gentiles, chrysostom his Orations against the jews, Eusebius his ten Books of Evangelicall demonstration; they stand in defence of Christianity against them, by whom the foundation thereof was directly denied. But the Writings of the Fathers against 
M. H●oker his discourse of justification.  novatians, Pelagians, and other Heretics of the like note, refel Positions, whereby the foundation of Christian Faith was overthrown by consequent only. In the former sort of writings, the foundation is proved, in the latter it is alleged as a proof; which, to men that had been known directly to deny, must needs have seemed a very beggarly kind of disputing. In like manner our proceed against Papists, in disputing against them, do show not only that they hold, but that we acknowlehge them to hold the foundation. Do we go about to prove to them this truth, th●● Christ jesus came into the world to save sinners? Do we not allege i● as a proof? What say we against transubstantiation, but this, That if our Lords Majestical body have now any such new property, by force whereof it may every where really even in substance present itself, or may at once be in many places; then hath the Majesty of his estate extinguished the verity of his nature? Against the merit of works what do we allege, but that Christ alone hath satisfied and appeased his Father's wrath? Christ hath merited salvation alone. We should beg the question, we should do fond 
Vide Thomam part. 1. quaest. 1. a●tic. 8.  to use such disputes, neither could we think to prevail by them, if that whereon we ground, were a thing which we know they do not hold, which we are assured they will not grant. To be copious herein were to light a candle at noon day; and I have been too prolix already, for which my ensuing brevity shall make amends.   

CHAP. XIII.  
Our last Argument, from the judgement of the Learned.  
ALthough we judge what we have already delivered in this cause, to be abundantly sufficient, and our arguments such as will not readily be answered; yet because we would not be thought to hold that which no one learned or godly hath done before us, and that it may appear that if to say the Church of Rome is a true Church, be to favour Popery, the greatest Adversaries that ever that Church had, have been favourers thereof, with whom they must be content to absolve or condemn us; it shall not be grievous to us to allege the Testimonies of a few, whereby it shall appear that the best learned in our profession are of this judgement. We heard something by the way before of Caluius opinion, we shall find that he is still the same. I suppose (saith he) that in the Papacy some Church remaineth, 
Calu. Epist. 104.  a Church crazed, or, if you will, broken quite in pieces, forlerne, misshapen, yet a Church. Again, Semisepultus' illie 
Instit. lib. 4. cap. 2. Sect. 12.  iacet Christus, obrutum Euangelium: There is Christ half buried, the Gospel overwhelmed with humane traditions. I deny her not the name of a 
Morn. de Eccles.  Church (saith another) no more than to a man the name of a man, as long as he liveth, what sickness soever he hath. Hear another of as deep judgement as any in our Church: I acknowledge 
Zanch. Praefat. de Relig.  the Church of Rome, even at this present day, for a Church of Christ; such a Church as Israel under jeroboam, yet a Church. Mark his reason, Every man seethe, except he willingly hoodwincke himself, that as always, so now the Church of Rome holdeth firmly and steadfastly the Doctrine of truth concerning Christ, and baptizeth in the Name of the Father, the Son, and the Holy Ghost, confesseth and avoucheth Christ for the only Redeemer of the world, and the judge that shall sit upon quick and dead, receiving true believers into endless joy, faithless and godless men being cast with Satan & his Angels into flames unquenchable. Hear another: In hunc modum iudicium facimus de Ecclesiâ in quâ est Papatus. 
●unius 〈…〉 de 〈◊〉.  Deus vocat came, etc. This is our judgement concerning that Church in which the Papecie is. God calleth her, etc.  
Exparte Dei vocatur adhuc Hammi, Populus méus; & Ruchama, misericordiam consecuta, quae verissimè enparte suâ Lo-Hammi non Populus meus, & Lo-Ruchama, non assecuta misericordiam potest appellari, ut apud Hoseam Prophetam legimus: On God's part sbe is yet called Hammi, my People; and Ruchama, one that hath obtained mercy, who for her own part (by reason of her disobedience) may truly be said to be Lo-hammi, not my People, and Lo-Ruchama, one that hath not obtained mercy, as we read in the Prophet Hosea.  
At ista Ecclesia nihil non habet corruptum. Fateor: sed quòd Diui●● habet omnia in Scriptures, à Deo est, quòd corrupta habet omnia, ab ip●â est, quòd divina habet omnia, Ecclesia est, quòd eadem habet corrupta omni●, Ecclesia corrupta est: But that Church hath nothing which is not corrupted, I grant it: but that she hath all Divine truth contained in the Scriptures, it is from God, that that truth is corrupted, is from herself, in that she hath all divine truth she is a Church, in that she hath corrupted it, she is a corrupt Church.  
Ecclesia non tollit●r corruptione nisi totali (ut loquuntur) quam vocant interitum. Ecclesiam non tollit partialis cor●●●tio, sed inf●●mat. Ecclesia Romana omnia hab●t corrupta, sed non omninò: haec non interitus est, sed p●●tialis corruptio eius dicanda est: The being of a Church is not taken away by corruption unless it be total (as they speak) which is the destruction of it. Corruption in part doth not destroy the Church, but weakens it. The Romish Church hath all things corrupted, but not altogether, etc.  
Let us come nearer home. Though 
M. Hooker his discourse of justification.  the Church of Rome have played the Harlot worse than ever did Israel; yet are they not as now the Synagogue of the jews, which plainly deny Christ jesus, quite and clean excluded from the New Covenant. Vtrobique Catholica 
Tortu●a Torti. pag. 367.  fidei professio, qua ipsa in professionè non mutamus in quibus nobiscum estis; in multis enim nobiscum estis: With you and with us is the profession of the Catholic faith, in which profession we altar not that wherein you agree with us; for in many things we agree, 
Vo●●erè cum ●ulta apud v●s re●iqua sint ad●uc de Cathotholicae f●dei d●●m●●ibus, quanquam non nihil sermentata, membra quid●● Catholi●ae etsi non s●na membr●dice ●●u●●inemus. pag. 40:  saith the late Reverend Bishop of Winchester. And again, Seeing ●hat with you there yet remain some opinions of the Catholic faith, howbeit somewhat soured with Popish leaven, we are content to account you members, though unsound members, of the Catholic Church.  
Hear another, who never yet was so much as suspected to favour Popery. We must distinguish the Papacy from 
●. Usher in a Sermon of the Universality of the Church of Christ, before the King at Wansted. pag. 13.  the Church wherein it is, as the Apostle doth Antichrist from the Temple of God, wherein he fitteth. The Foundation upon which the Church standeth, is that common Faith, in the unity whereof all Christians do generally accord. Upon this Old Foundation Antichrist raiseth up his new buildings, and layeth upon it, not hay and stubble only, but far more vile and pernicious matter, etc.  
And after. Popery itself is nothing 
pag. ●6.  ●lse but the botch and plague of the Church, etc.  
And again. If you demand where 
pag 30.  was God's Temple all this while? the answer is at hand; There where Antichrist sat. Where was Christ's People? Even under Antichrists Priests. And yet this is no justification at all, either of Antichrist, or of his Priests; but a manifestation of God's great power, who is able to uphold his Church, even there where Satan's Throne is. 
Reuel. 2. 13.  And sundry other witnesses might be produced, which I had not leisure or opportunity to inquire into. In the mean while I would gladly se● the Testimony of but one in estimation for his learning amongst us, that ever affirmed the Church of Rome to deny the foundation of Faith directly. The Verdict which the Church of England passeth upon them, is this: The Church of Rome hath erred not only in their living, and 
Article 19  manner of Ceremonies, but also in matters of Faith: but that she hath denied the Faith, and is become wors● than an Infidel, I cannot find to have been at any time delivered under her authority.  
To draw therefore to a conclusion; since the Scriptures affirm that many of God's people are in Babylo●, and that Antichrist must sit in the Church of God; since that Popery taketh not away from the foundation, but addeth to it, 
* ●●ndamento a● 〈…〉, ●a●it● no●●tium Caput. 〈◊〉 v●i s●pra. Vide Dr. Prid. ●●ct. de ●isib. ecclesia.  whence nothing is more frequent with ou● Divines, than to term Popery, ●octri●am addititiam, and their Religion, Popish additaments: and Aqui●●●, who gave the Pope power to ●ake a new Creed, never thought ●hat he might abrogate the old; for ●s much as they have that Baptism ●hich maketh them members of the ●ue Church, and Orders so good ●hat we never iterate them; seeing ●hat when we dispute against them ●ee acknowledge them to hold fundamental truth, and that all our doctor's with an unanimous consent affirm so much, and the sentence of ●ny one Classical Author cannot be ●rought who affirmeth the contrary; ●nd lastly, seeing the Church our Mother imputeth unto them error only in ●atters of Faith, not abnegation of the Faith itself, we affirm ●hat the Church of Rome, though otherwise wicked enough, hath not ●et directly denied the Foundation of Faith, and therefore that we cannot deny her the name of a Christian Church: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that we intended to prove.   

The Second Part.  
Wherein the Reverend Bishop's Arguments are defended, and Mr. Burtons' Objections answered.  

CHAP. I.  
Containing an Introduction to the following discourse.  
THere is in rectitude (as the Philosopher wisely 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noteth) that perfection and beauty, whereby we discern both itself, and whatsoever is contrary unto it: For he that knows what is strait, doth even perceive thereby what is crooked, because the absence o● straightness in bodies capable thereo● 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ari●●●●e anima. lib 1.  is crookedness, yet because t● judge both of rectitude and obliq●tie is the Rule, which all have not t● skill, few the will to apply: it is necessary sometimes to leave the amiable discourse of truth, and apply o● selves to set forth the knottiness an● deformity of error, that error ma● yet be more abandoned, and trut● more hearty embraced. We suppose that we have already not only fortified the cause itself whic● we took in hand, with good a● solid reason, but laid down tho● rules also, whereby whatsoever c● be probably objected against th● truth, may be fully answered; ●● namely, if we mark in what sen● we affirm the Church of Rome t● be a true Church, in what respect s● is Babylon, and in what consideration a true Church; what it is to deny the foundation, what likewise to overthrew it, and how fare ● Christian Church may overthrew it. Yet to make the work complete, it will not be amiss 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 any point of their Religion, but of a true assertion amongst Protestant Divines, from the exceptions alleged against them. And this we will do▪ 
Heb. 6. 3.  ●f God permit.  
Where by the way let me advertise, that had the second Edition of ●he Reverend Bishop's book 
* 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 think I had saved my pains, and not proceeded ●hus fare; not that I had not a good mind to the Bishop's defence, and yet have, but that it might seem super●uous to add to it, unreasonable to ●eply against it. M. Burton (as it is evident) before the Edition of his book, saw and read the Reverend Bishop's Apology, wherein he showeth that preferment hath not made him differ from what he was before nor self▪ conceit to take up a new opinion, but love of the truth, to auer● that wherein he finds all Divines t● conspire with him, none gain saying him. At M. Burtons' hands he hath g●●ned nothing hereby but the opinion of pertinacy added to his error; ●● taketh him boldly by the sleeve, an● calleth him to account, not only f●● his former assertions, but for his Apology also: how justly, we com● now to inquire.   

CHAP. TWO  
M. Burtons' method and manner of proceeding.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Nazianzenus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ All disputation consisting of tw● parts, the confirmation of truth, an● the confutation of error; the first o● these we have absolved, the la●● now taketh place, M. Burton took upon him the interpretation of a portion of holy Scripture in the book of the Apocalypse, one of those two books, which St. Austen said were reserved to be understood in heaven. The subject of his discourse is the pouring out of the 7. Vials; wherein, 
The Cantic. in the Old Testament, and this in the New.  as if St. john in the Spirit of prophecy had foreseen the error of our most worthy Prelate, and designed M. Burton for one of the 7 Angels, he poureth out the second Vial wholly upon him: with how good success, let the event decide. In the mean while I shall return him some of his own dregges to drink.  
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, ut nec pes nec caput uni reddatur formae: yet to reduce him to the best form we can, we will observe in his discourse these two parts. 1. a general proposition, 2. the disputation itself. In the first he teacheth us how to proceed herein, telling us that it is a matter not to be 
7. Vials Page 28.  maintained by fineness of wit, nor acquaint Rhetorical discourse, but upon sound ground, and substantial demonstration. I need not tell you whom he would decipher by this speech, but I must needs wonder that he is so witty at first; and it calls to my remembrance the Infamous Parallel written by Eudaemon johannes against the late Reverend Bishop of Winchester, wherein one main head of hi● accusation against that worthy Prelate, is, that he was too conversant i● the Comic writers, his style w●● 
Vid 〈◊〉. Torture. ●orti.  too curious, his Latin too neat fo● the jesuits palate. Thus M. Butr●●▪ lest the Bishop by his divine Esoquence, and accurate speech shoul● prevail too fare with his Readers strikes first at that, by disgrace terming it fineness of wit, and acquaint Rhetoric; little hurting his adversary therreby, but singularly dishonouring Almighty God. For whose are the Arts? whose is Eloquence, and utterance? who gave man the wit and the brain? Demand of all the faculties of the Soul and body, whose Image and inscription they bear, they will tell you Gods. In as much therefore as you offer ●niurie unto the least of these, you do ●t unto God.  
But who sees not whereunto this tendeth? Those irreproveable labour's which the present age admireth, and posterity shall rather ●nuie than equal, That admirable faculty wherewithal the Author of ●uerie good gift hath blessed our most heavenly Prelate above all the ●onnes of men, all is blown away with a puff, as if it were nothing but froth: and to what end, but to elevate his authority, and by bringing his ●erson into disesteem, to enervate ●is writings. This is the artifice wherewithal some men at once do thrust out others, and work themselves into the estimation of the common people.  
But if Wit and Rhetoric be banished, what shall succeed in the stead thereof? why sound reason and substantial demonstration. Bu● are these incompatible? or is it no● Rhetoric argumentative as well ● Logic? did not Zeno compare Logi● to the fist, and Rhetoric to the ope● hand; the one a more strict, the other indeed a more apert way ● reasoning? and by so much doth Rhetoric, the Queen of humane an● excel Logic, by how much th● open hand is a more elegant form than the shut. He was some bod● 
●a●rentius 〈◊〉.  that thought he could convince of error most of the Philosopher's for that they wanted Elegancy ● speech, Ac mea quidem sententia (sai● 
Pra●at. ad lib. 4. 〈◊〉.  he) si quis ad scribendum in Thedogia accedat, parui refort an aliqua● aliam facultatem affer at an non, ni●● enim fere catera conferunt, at qui ignarus cloquentiae est hunc indignum ●rorsus qui de Theologia loquatur existimo: et certè sols eloquentes columnae Ecclesiae sunt, etiam ut ab Apostolis usque repetas, inter quos mihi Paulus nulla alia re eminere quam eloquentia videtur. In my opinion if a man come to write in Divinity, it greatly mattereth not whether he bring any other faculty or no; but if he be not Eloquent 
●aur. Valla. ib. 〈…〉 a●ter loqu● 〈◊〉, & cogitationes suas lite●i● mandat, in Theologia praesertim ●mpudentissimus est, & siid con●●●●● sacere se art insamsamus, quanquam 〈◊〉 est, qui nol●te leganter & facunde dicere, quod cum 〈◊〉 non contin●i●, videri volun● (ut sunt p●rue●●●) n●l●●, aut 〈…〉 debere sic 〈◊〉.  he is unworthy to speak thereof, for they are Eloquent men which are the pillars of the Church; if we look back to the very Apostles, amongst whom St. Paul excelleth in Eloquence. And again, To presume to write Divinity without eloquence, is impudency, and if it be purposely done, madness; although there is no man but would express his conceits in clegancie of speech: which because some cannot attain unto, they pretend (such is their perverseness) that they will not, or indeed that they ought not so to speak. Let us then see what discourse that is, which hath in it neither fineness, nor wit, nor Rhetoric: But you will say, we shal● have sound reason, and demonstrative proof in steed thereof. So we hear● tell: But I assure thee, Reader, if thou weigh it judiciously, thou wil● find but a little wool for this grea● cry; and as the Proverb saith, Pro thesauro, carbones; in stead ●● treasure, coals, and some of them so hot, that they burn our finger's i● we touch them.   

CHAP. III.  
Mr. Burtons' Argument answered, touching the Marks of a true CHURCH.  
TO come to the disputation's i● self: I find but only one passage which is like an Argument; for the rest, that we may see how good ●n Orator he is, in causa Iudicia●●, he amplifies before he proves; and, to show us his skill in Logic, he proves that which is granted him, inveighing against the impieties of the Church of Rome: wherein, so long as he speaks the words of soberness and truth, no man will be his Adversary; and, showing how injurious their Doctrines are to the Foundation of our Faith, by consequent overthrowing it, which is nothing to the purpose. His only Argument which he produceth, is del●uered in this form: A true visible 
7. Vials. p. 34.  Church hath the true Marks of a true Visible Church; namely, pure and sound Doctrine, and the Sacraments administered according to Christ his holy institution: but these Marks are not to be found upon the Church of Rome; therefore she is no true Church. This Argument he professeth to take 
Ibid.  from the Doctrine of the Church of England, if the Homilies contain any part thereof. If Mr. Burton do doubt of that, we can secure him with the nineteenth Article of Religion, the unquestionable doctrine of our Church, where the same words are. For answer whereunto, we profess that we esteem these tokens such genuine Marks of the true Church of God, that the more apparent they are in her, the more glorious she is in his sight, and the more perfect in respect of herself. And herewithal we justly defend ourselves against the whole Antichristian Band, that so long as we have that Doctrine which Christ and hi● Apostles delivered unto his Church, purely taught amongst us, and the holy Sacraments rightly administered, it is not the want of their unwritten rotten traditions, unwritten truths, untrue writings, which can take away from us the Appellation of a true Church. Yet we know, that these marks are not so essential to the true Church, that so soon as unsound Doctrine is mingled with the truth of God's Word, and the Sacraments unduely administered, that which was a Church should cease to be one. The Children of Israel did abide many days without a Sacrifice and Ephod, etc. yet then 
Hos. 3. 4.  did not God cease to be their God, nor they to be his Church. The 
Perkins Cases of Conscience. Book 2. Chap. c. quest. 1.  Sacrament of Baptism (saith one of note) in the lawful use thereof, is a note whereby the true Church of God is discerned, and distinguished from the false Church; not that the Church of God cannot be a Church without the Sacrament: for it may want Baptism for a time, and yet remain a true Church; as well as the Church of the jews in ancient times, wanted Circumcision, for the space of forty years, Iosh. 5. 6. and yet ceased not to be a true Church, and loved of God. Thus he. Besides, we are given to understand 
See Rogers on the nineteenth Article. prop. 8  by the authorized Commentary upon the Confession of our Church, that although the Church of England make these the Marks of the Visible Church, yet doth she not so strictly tie the Church to the signs articulate, as if all were excluded the Church which do not rightly participate of the Word and Sacraments: for it may fall out, that they may be corrupted, as in the times of blindness and superstition, or intermitted, as in persecution.  
Thus this Argument alleged, concludes affirmatively, Wheresoever God's Word is purely preached, and the Sacraments duly administered, there is a true Church: but not negatively, Wheresoever these are not found in such sort as were to be desired, there is no true Church. Thus the mayor proposition is answered. For the minor, which affirmeth, That the Cburch of Rome hath not these Marks of a true Church, we confess, that God's Word is not purely taught amongst them, but mingled with much dross and error; yet have they not abolished all truth: neither can we think but that they are much sounder in their Sermons, than in their Disputations. For the Sacraments, it is true, they have defiled the Ordinances of God with their indecent Rites; yet can they not hereby make them nullities, much less by their erroneous opinions evacuate the force of them. Their Baptism for the substance of it is holy, and good, and effectual (no doubt) to them that receive it, as ours. The Eucharist is to them that partake of it (if they be worthy Receivers) a true Sacrament, notwithstanding their Teacher's opinion of Transubstantiation. That they are debarred of the Cup in the holy Communion, is the sacrilege of the Masters of that Synagogue, and the want thereof shall not be prejudicial to those that unfeignedly desire it. It is a rule of equity, Factum alterius ●lij nocere non debet, The faultiness of others shall not hurt those which do not so much as consent with them: and surely God will never lay that to their charge, which through the perfidiousness of others, it lay not in them to avoid.  
This part of the Reason than proveth the Church of Rome to be an unsound Church, not no Church. And Mr. Burton himself, who thinks that these marks could not agree to the Church of Rome for these nine hundred years past, yet denieth not that there was both a Church and Salvation there, till the Council of Trent.  
Thus, I hope, we have given full satisfaction to Mr. Burtons' greatest, and his only Argument, and shown it to be neither substantial nor demonstrative. The Word of God purely preached, and the Sacraments according to Christ his holy institution administered, are Marks of the true Church. If here by we examine the Church of England, she will appear glorious and beautiful, like Eden the Garden of the Lord: if we urge them against the Church of Rome, they show her to be not no Church at all, but not an Orthodox Church.   

CHAP. IU.  
Mr. Burtons' cavilling at the Reverend Bishop's Similitudes, examined.  
FRom hence he descendeth to examine those speeches which fell from the Reverend Bishop's Pen, whiles he would set down the extents of the differences betwixt us 
Old Religion. Chap. 1.  and the Church of Rome. Who justly blameth those which dislike whatsoever is in the Church of Rome, counting all Doctrine Popish that by them is maintained, and all Discipline Antichristian which by them is used; as if it were all error, no Church: adding these words, Neither for the chaff do we leave the floor of God, neither for the bad fishes do we break his nets. Mr. Burton. But if 
pag. 36.  the floor be not now God's floor, but Antichrists floor, where nothing is to be found but chaff: and if the n●t● be no other but such as catch only the bad fishes, which is not the property of God's nets, etc. Stay a little: Is there nothing in the Church of Rome but chaff, no good corn? Pol ego illum perisse d●co, quoi perijt pudor. Is it all chaff which they teach concerning the Trinity? Is it all chaff which they teach touching many other fundamental Points of Christian Religion? Those studious endeavours of the Dominicans against the jesuites, maintaining Gods free grace against man's free will, are they all chaff? The Twelve Books of Aluarez De auxilijs gratiae, which do so trouble all the Fathers of the Society, is there nought but chaff in them neither? So long as M. Burton hath been in the Ministry, could he never find any good grain amongst the writings of the jesuites themselves? how many sound and orthodox interpretations of Scripture do they lend us; Maldonat, Lorinus and the rest? if there be nothing but chaff in them, wherefore do we lay out so much money to buy their Commentaries? It is not long that I have been a Preacher, yet in that short time (I thank God) I have found much good corn amongst them, and have delivered many things professedly out of them, yet never hitherto could any man accuse me of teaching either Heresy or Schism. And doubtless he himself is not ignorant hereof, though he think good to dissemble it. Again. It is true, it is not the property of God's Nets to catch only bad fishes; nor yet of any nets at all: and for no other cause is the Kingdom of heaven, that is, the Visible Church of God compared to a Net, but because that promiscuously it gathereth both good and bad 
Mat. 13. 47.  fishes.  
All truth (saith the Bishop) wheresoever it is found is Gods; as the King's coin is currant though it be found in any impure channel. M. Burton. True, but when the truth of God is turned into 
Pag. 36.  a lie; and this lie put for God's truth, than the case is altered. Here is a nimble conversion; But if all Men and Devils should turn Alchemissts, were it possible for them to Metamorphose God's truth into a lie? St. Paul speaking of the Gentiles, how they abused that light of reason wherewithal God enlighteneth every one that cometh into the world, and became vain in their Imaginations, saith of them, that they changed 
Rom. 1. 25.  the truth of God into a lie, which was but a change neither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a simple conversion. Thus M. Burton, unless you may have leave to wrest Scripture, your answer is nothing. If any man obtrude adulterate money of his own stamping 
If a man take the King's coin and bea●e it into a thin lease, & cat. pag. 30  in the King's name, let him suffer as a Malefactor; but when the King's currant coin is proffered, let no ma● reject it as base and vicious, lest h● himself be impeached for a Traitor. Where by the way note that yo● have already contradicted your sel●e. Even now all was chaff in the Church of Rome, now God's truth is there; how else can it be pretended, how else can they colour over lies with it?  
The Reverend Bishop proceeds: Fundamental truth is like the Maro●ean Wine; which if it be mixed with twenty times so much water, holds his strength. He is pleased to be merry with the Bishop, and tells him, that his Comparison is pretty, if it did hold water. Your Vibanity, Mr. Burton, 
pag. 37.  is pretty, if your manners were as good. But (saith he) what if twenty times so much poison be put to it, & c? What will that hold poison now which before would not hold water? We grant it: yet let me tell you, that all the poison in the world cannot be operative upon the truth of God, to alter the nature of it. Popery is poison, but fundamental Truth is an Antidote: a little quantity of Antidote that is sovereign, will destroy much poison. Many drink of the Cup, in the hand of the Mother of Fornications (though some take deeper draughts than others:) to some of them which take downe● withal some reasonable portion o● Fundamental truth, by the mercy of God it may be an Antidote to expel the poison from their hearts, and strive so long with it, till it qu●●● overcome it: that so that may be fulfilled which our Lord promise● as a sign to follow those that believed on his Name, That though 
Mark. ●6. 18.  they should drink any deadly thi●● it should not hurt them. Now yo● Comparison of extracting the spirit● 
i●id pa. 37.  of Fundamental truth through 〈◊〉 Pope's Limbeck, till nothing be 〈◊〉 but a dead Vappa, is very unapt. Fo● they that distil, reserve that pure substance which they extract, for the● use, casting away that which remaineth, as unprofitable. So that by thi● Popery should refine, not pollute t●● truth of God. Thus unhappy a●● you in your similitudes all along.  
But, good God, what spirit possesseth this man, that he thus chaseth our Divine, and harmless Bishop, who doth not so much argue for truth, as beautify and adorn it. We all know, that similitudes are brought to illustrate that which is already proved, or taken for granted in the judgement of the wisest: no man useth them as Arguments. Our Reverend Prelate intended not a disputation; or if any, not against any but the Romish Church. How cometh it to pass, that while he forcibly bends himself against them, he is by misconstruction made to plead for them? and all his lovely similitudes set upon the rack, as if they nourished some unheard off monster? When he perceived that upon the first Edition of his Book, some (as he well hoped) through ignorance rather ●han obstinacy were offended, he strait way addresseth himself to relieve those whom he had no way harmed; rectifying their judgements that will yield to instruction: and, by a judicious Apology, fully satisfying the truth, and all that are impartial lovers thereof, here he speaketh home to the matter, and leaveth no scruple unresolued. In this Mr. Burton can be content to glean, taking up now and then a sentence; yet propounding more than he answers: but for the former discourse he lets not a tittle thereof fall to the ground unsifted, answering twenty lines with twenty pages. But could neither his gravity, his place, nor his well-deseruing of the Church prevail for him, but he must needs come under the ferule? or hath he only faulted in this kind? Surely no: but furious persons strike them that come first in their way.  
But what superstition doth your Limbeck extract out of the Similitude 
p●●. 38.  taken from Papinians ruled case, That a sacred place loseth not the holiness with the demolished walls? Doth the Reverend Bishop intent any thing but this, That whatsoever is once dedicated to God, ought not for ever to be alienated? it still in despite of malice and profaneness remaineth his to whom it was entitled: What have we then now to do with belivesse infused or affixed by any solemn act of consecration? and for edifying the Faith of Christians, he hath oftentimes, like a true Scribe, instructed for the Kingdom of Heaven, brought out of his treasures both old and new Provision for that purpose, and is not yet drawn dry: Comparisons, as all other parts of learning, he knoweth how to use in their due place, rather to help the understanding than to beget Faith.   

CHAP. V.  
Whether the divorce be sued out on God's part, or on the Church of Rome's part.  
THe Bishop goeth on: If the Church of Rome were once the Spouse of ●hrist, and her Adulteries are known, yet the divorce is not sued out; that is, Though she have rebelled against God, and on her part broken his Covenant, yet he hath not quite rejected her as yet. Against this Mr. Bu●ton takes in hand to prove 
pa. 3●.  that on both parts this divorce is formally sued out. On her part, because 
pa. 40. 41. etc.  (faith he) she hath in the face of Men and Angels openly, plainly, expressly denied Christ for her Husband. For proof whereof, we have a Bull of Pope Pius, 4. produced at large; and from thence he is not ashamed to affirm, that Christ is therein as solemnly 
pa. 42.  renounced, as we in our Baptism renounce the Devil and all his works; when there is not so much as one word or syllable of renouncing Christ there mentioned. But this will come more fitly to be examined anon, when we inquire how Christ is denied in the Council of Trent.  
In the mean time let us inquire how on Christ's part the divorce is sued out. And that is in the Book of the Revelation, where she is called the Whore, and, Come out of her my People, 
pa. 43.  etc. Whence it is inferred, If she be Babylon, If she be the Whore, she is no longer Christ's Spouse. Answ. Not only of Israel, but of judah was it said, that the faithful 
Esay 1.  City was become a Harlot: And, God by his Prophets expostulates with them, calling them a generation of Miscreants, Witches children, the seed of the Adulterer and the Whore: yet it cannot be denied, 
Esay 57 3.  but the Sheep of his Visible flock they continued, even in the depth of their disobedience and rebellion. Now if it seem strange to any that the Church of God, while she playeth the Whore, should still be his Wife, let them know, that the Visible Church is but equivocally called the Spouse of Christ: For, properly the Church Invisible, the Mystical body of Christ, is only his true Spouse, and she is a pure Virgin, without spot or wrinkle, being washed in the blood of the Lamb. Those that outwardly professing Christ make up the Visible Church, we charitably presume to be members of his mystical body, for which cause we call them his Spouse also.  
But when we speak of Babylon and the Whore in the Revelation, and apply it to Rome; we deny absolutely that the Church of Rome is Babylon (that is, all those which living in that Religion make up one 
If thereby we understand a company of m●n▪ but if Baby●on be a ●lace, than we must understand thereby the ●●● of Antichrist.  Body or Society) but * Bablyon is a faction in that Church. Are not the Whore and Antichrist the same? Now what can be more absurd than to think the whole Church of Rome The Antichrist? Antichrist was to seduce those that dwell upon the face of the earth, the Whore was to bewitch the nations; now the Seducer and the Seduced, the witch and the bewitched are not one. As I take it, we are to rejoice at the downfall of the Whore; but God forbidden that we should rejoice at the Destruction of every member of the Church of Rome, but rather with tears beseech God for their conversion. And therefore good M. Burton, now the learned Bishop's distinction takes not place a day after the fair: as it is a Visible Church, we have not detrested 
pag. 44.  to have Communion with it, as Babylon we have nothing to do with it; He that before was too fine, too witty for you, now speaks confusedly, strangely. You see we have learned to distinguish betwixt the Church, & the great whore in the Church: with the Church we yet hold communion in many things, though that from Babylon we separated long ago. He, whom I suppose you will not in haste teach to speak, spoke 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 beloved of God; in l●ke sort with Rome, we dare not communicate concerning sundry her gross and grievous abominations; yet touching those main parts of christian truth, wherein they constantly still persist, we gladly acknowledge them to be the family of jesus Christ, and our hearty prayer unto Almighty God is etc. Your distinction therefore of the Devil in his Essence, and as a Devil, with the rest of that stamp, you were best lay up till a dear year.   

CHAP. VI  
Of the charitable profession of zealous Luther.  
AT length we are come to consider the weight of zealous Luther's speech. We confess that under the Papacy is much good, nay all, yea the very kernel of Christianity. To this M. Burton answereth, that be spoke this 
pag. 45.  before the Council of Trent was hatched, and died when they began to be assembled. It is well he did so; for had he lived but a while longer, he had sure been a favourer of Popery, as well as Caluin, who lived after that Council, and yet confessed the Church of Rome to be a true Church, as we have showed. Yet by his leave, if this were true when Luther lived, it is as true now. If they have added more error, yet have 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 be much more corrupt, than it was when he published at Wittenberg so many propositions contrary to the Romish Religion, 
a Sleidan. Com. lib. 1. And Hist. of the Council of Trent. lib. 1.  95. in number; which presently brought about his ears, Tece●ius, Eckius, Silvester Prierias, Hogostrat and I know not how many more. Luther thought the Church of Rome wicked enough, when he affimred, ●hat 
b ●tiam si n●hil praet●r●a pe●catum fuisset in doctrina Pontificia, quàm quód docuerunt nos deb●re vaga●i, & fluctuare, am●●●ente, & du●ios de remissione peccatorum, gratid & salute no●tra: iustas tamen haberemus causas cur ab Ecclesia infideli n●s se●ung●remus. Luth ad cap. 41. Gen.  If they could not have been blamed ●or any thing else, but only for teaching ●hat we must waver, and doubt, and always remain uncertain of the re●ission of our sins, of grace and salvation, yet should we have just cause to separate from that infidelious Church. Th● ground therefore of Luther's speec● was, Not that he saw not erro● enough, but that he knew there w● likewise all truth. Under it indeed (as our divine Bishop observeth) oppressed, overwhelmed, yet there i● was. The Council of Trent ha● joined Traditions to the Scripture● making them together the rule ● Faith: but before that time Luth● complained that he could not ha● audience out of the Scriptures, b● the frigid decrees of Popes, and th● fooleries of Schoolmen were obtruded in stead thereof. In a word nothing was decreed in the Council of Trent, which Luther had n● gainsaid before that time. So th● the errors are the same they were▪ but established under a more peremptory form.   

CHAP. VII.  
Of the Dean of Glocesters' Authority.  
But here the Authority of the Reverend Dean of Gloucester is 
Dr. Feild.  alleged, in his Treatise of the Church, Lib. 3. Cap. 47. and it is desired that he may take up the matter. 
7 Vials pa. 45.  Peace is amiable, and the mediation of wise men is to us very acceptable. The Person is Reverend, neither will we descent from him in any thing without due respect had to his place and learning. But wherefore, when you are urged with a cloud of witnesses in this very cause, do you 
7. Vials. pa. 51.  reject them as private persons, whose opinions must not prescribe against truth? Caluin, Bucer, Beza, Melanchton, 
See the reverend Bishop's Apology.  Mornay, Deering, junius, Raynolds, Param, Hooker, Perkins, etc. all these you slight, and would have us be tried by one only, who indeed is Reverend, but All these much more. Yet, as if he disinherited this alleged Author somewhere else, he wil● have him to Umpire the Cause in th● one place. Fear not, a wise man wil● not contradict himself; and it is ● received Rule in reading both the Scriptures, and the Fathers, and 〈◊〉 Writers, That the clearer places are to interpret those that be more obscure.  
But because you shall acknowledge yourself in our debt, we yield y●● this request, though unreasonable: but upon this condition, that if Dr▪ Field be found to speak against y●● rather than for you, you never appear more in this cause. Courteous Reader, the passages are but short therefore read and judge. The w●●thy Deane bringeth in Bellarm●●● objecting against us, that by the confession of our own Writers, Luther and Caluin, etc. the Church of Rom● is a true Church. What now dot● he answer to this? He saith not, T●● before the Council of Trent they were a Church, but none since: bu● grants him, That they might in some sense truly say that they were a true Church. But, saith he, neither Luther, nor Caluin, nor any of us do acknowledge that the Popish Religion is the true Religion, or the Romish faction the Orthodox Church of God. See then, we may affirm Rome to be a true Church, and yet the Romish cause gain nothing by it: for the Popish Religion is never a whit sooner the true Religion. and though we give 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 Orthodox Church of God. Where me thinks the Dean gives more than we delire, for we have already distinguished betwixt the Church of Rome, and the Faction of Rome, and this we do not hold to be a Church at all, much less the Orthodox Church of God. He proceeds to speak of the Council of Trent, touching which he layeth down his opinion in these words. The general and main Doctrine agreed upon in the Council of Trent, in such sort as it is most generally conceived, is damnable; But there are, no doubt, some of a better Spirit, 
The French receive not the Council of Trent to this day.  and have in them particularly a better conceit of things than generally is holden. So that the faith of the Council of Trent, is not the faith of every particular man, much less is every Idiot chargeable with the dam●●blenesse of those doctrines. Lastly, saith he, formerly the Church of Rome was the true Church, but had in it a● Heretical faction; now the Church i● self is Heretical, and some certain only are found in it, in such degreey Orthodoxie, as that we may hope w●● of their salvation. Lo, Mr. Burt●●▪ the Church of Rome is now Heretical, not no Church at all: for Heresy (as we have showed) taketh not away the being of a Church; and there is hope of some men's salvation living in that Communion, which you deny in every page. Thus the worthy Dean of Gloucester hath not a word against us, but for us; and you are no less unfortunate in your Authorities, than before you were in your Similitudes. Now vicem red, let us be as much beholding to you, as you are to us, and tell us what you answer to those formal passages alleged out of the said Reverend Author in his Appendix 
See our reverend Bishop's Apology.  to the Treatise of the Church, where he is clearly for us, That the Romish Church is a part of the Catholic Church of God; showing it likewise to be the Tenent of the greatest Divines of our side: In this you are silent, and pass it over siccopede, with a dry foot, as the Proverb is. And therefore whereas you afterwards tell us of a many Shells in the 
pag. 46.  Church of Rome; the Shell of the Scriptures, the Shell of the Creed, the Shell of the Sacraments, and the like, you had done much better to fit down and crack nuts, than to trouble the world with such empty discourse. Nucleum amisit, reliq●i● pignori put omina.   

CHAP. VIII.  
Mr. Burtons' exceptions against so●e passages in the Reverend Bishop's Apology.  
THus Mr. Burton having done with the Reverend Bishops Rhetorical discourse, he comes to take notice of what he hath more seriously laid down in an Apologetical advertisement, joined to the second edition of his Book. And here whiles 
pag. ●●  he expects from the Bishop an ingenuous recantation of his error, lo● a constant asseveration of the truth and the Reverend Bishop is hearty pitied that he is not mutable. But consider, Mr. Burton, that if he had retracted that which you think his error, all your former paints had been lost: and for the rest; how would you have done for a genuine interpretation of St. john's meaning in the pouring out of the second Vial? As for your pity, bestow it somewhere else, he hath no need of it: rather pity yourself, that it was your lot to fall upon so weak a cause, and to meet with so strong an Adversary.  
But let us see what are his exceptions against the Reverend Bishops second thoughts. First, it is not enough for Mr. Burton that he thus distinguisheth, referring Visible to outward Profession; True, to some essential Principles of Christianity, neither of them to soundness of belief; that so though the Church of Rome be a true Visible Church, yet is she not a true believing Church. Acutely and admirably. What reasonable man would not this satisfy? Why doth not this please him? Because he denieth any being at all to her; and 
pag. 48.  that which is not, is not Visible. Thus nothing but the blood, the life of the Church of Rome, will satisfy his zealous thirst. But hear what he objects: Under correction, is outward Profession a sufficient Mark of Visibility for a Church? Ridicule: What is Visible in a Church, but that which she professeth? Or, if you will not refer Visible to outward Profession, whereunto will you refer it? But this is none of those Marks 
〈◊〉 pag. 48.  which the Church of England takes notice of a Church by. The Word preached, and the Sacraments administered, make her a Church: but her Profession makes her Visible. But they are the Synagogue of Satan which call themselves jews, and are not: and the Samaritans feared God, but they served Idols withal: and so doth the Church of Rome; therefore it followeth, that she neither feareth God, nor doth after his Laws. True, it followeth very well. Add to this that which elsewhere you teach, What is it generally to profess Christ, and particularly 
7. V●alls. pa. 25.  to have no interest in him; to profess the foundation, but not to be built upon it? But all this while you are beside the cause; here is an homonymy, you argue from the Church Visible to the Church Mystical and Invisible: and fallacies, Mr. Burton, are no demonstrations. Many things exclude a man from Heaven (as well errors in manners, as Faith) which do not exclude him from the Visible Church: he that would have salvation, by true Faith must be made a member of the Mystical body of Christ. Doth not the Reverend Bishop tell us, that visibility availeth not to salvation; and the Church of Rome, that Their danger is more Visible th●n their Church? Wherein then hath he offended?  
But to what purpose is it, that you entertain us with a tedious discourse of the Visible Church, all the while neither telling us what the Church is, nor what is visibility; 
* Thus his disputing i● nothing but equivocation all along.  by these ambiguous proceed deceiving the simple; whereas a fair distinction, if it might take place, would make all friends? Sometimes indeed you show us the Church clad in her glorious apparel, that thereby we may take notice of her: but what if Briers rend her , and dirt defile her goodly garments, doth she then cease to be a Church? Surely no. Now it being objected, that the Church of Rome holdeth some Essential Principles of Christianity, first you confess it, than (contradicting 
pag. 4●.  yourself) you deny it, saying, That she hath professedly abjured Christ; thereby also gainsaying what even now you granted, namely, that she● professeth to fear God: for how can she profess to fear him, and yet professedly abjure him?   

CHAP. IX.  
Whether Papists be Christians.  
IN the next place Mr. Burton is so oppressed with the weight of the Bishops reasoning, that he sees not which way to turn himself. Grant the Romanists to be but Christians, how corrupt soever, and we cannot deny them the name of a Church. This is Gordians knot, which because he cannot untie, Alexander-like he cuts it. But why should we grant them 
pag. 49:  to be Christians? Not Christians? Of what Sect then are they? jews, or Turks, or Pagans? We know no other Sects in the world. Nay, they are worse than these, yea, worse than the Devils themselves, as he affirms in the next page. I never yet heard by a sober man, that any greater fault than Heresy was laid to their charge. Now he that is an Heretic, is necessarily a Christian: for he that is not a Christian, cannot be an Heretic. Olim qui Haeretici non inter Tureas, 
Epi●●o● Winton. Tortura Torti. pag. 304.  aut judaeos, aut Ethnicos, censebantur, neque nisi qui de Christianis essent Haeretici audiebant, nuper exortus (nobis) Tortus qui Christianos negat: In former times Heretics were not reckoned amongst Turks, or jews, or Infidels, (much less amongst Devils) neither were any called Heretics, but such ●● were Christians, of late some perverse men are risen up, which deny them to be at all Christians. But why must we not grant them to be Christians? Because they are not able to demonstrate themselves to be such. But what if they have not all your faculty of reasoning demonstratively, shall they be no Christians therefore? Can no man be a Christian except he be a Logician? But it is further objected▪ that No Papist can undoubtedly persuade himself that he is a Christian; 
Ibi●. pag. 42.  and this reason is given, He is not certain of the Priest's intention in his Baptism, nor yet of the Bishop's intention, by whom that Priest was ordained. Therefore no Papist can be sure whether he be a Christian or no. Well then, for answer to this, first it is granted, That admission into the Church by Baptism maketh men Christians, Christianity maketh them a true Church. So that all we have to do now, is to prove their Baptism good; which if we evince, we have gotten the day.  
First then, All that is alleged to make their Baptism a nullity, is a possibility, that the Priest's intention might be absent, when they were baptised: but▪ à posse ad esse non valet consequentia; from a possibility of the Priests not intending, to his not intending actually, the Argument follows not. So that if this reasoning were found, the most that can be concluded from thence, is, That (perhaps) Papists are no Christians. It is uncertain, whether they be so or no: now in things which are doubtful, we are not to learn which way charity should incline. But secondly, It is unreasonable that another man's spite or ill-meaning should do me hurt. Delictum cum capite semper ambulat: That men's own faults are their own harms, is an undeniable Rule of Equity. Thirdly, It matters not whether the Baptism according to their Tenants be good, or no; you must prove it not to be available according to us, and according to the Word of God. We are no Papists, whatsoever you think of us, neither will we betyed to their opinions. There be two things essential to Baptism: the Matter and the Form; Water and the words of Christ's Institution. If with Water they were baptised, In the Name of the Father, the Son, and the Holy Ghost, their baptism was good, we care not what become of the Priest's intention. But fourthly, to come home to you; Either the baptism in the Church of Rome is true, or not: if it be true baptism, then have we gained, and you are overcome: if not, than it must be iterated when they turn to us, and so you rush unawares into the exploded Heresy of rebaptisation; your ground being the same upon which the Masters of that error built their opinion: which 
See Hooker. Eccles. Pol. lib. 3 § 1.  was, That knowing how the Administration of Baptism belongeth only to the Church of Christ, they thought that Heretics are not at all any part of the Church: and therefore rebaptised them.  Dum vitant Docti vitia, in contraria Currunt. 
But wherefore do you now departed from your fore-alledged Classical Author, the learned Dr. Field, 
See our reverend Bishop's Apology.  who saith, that the Church of Rome ministereth the true Sacrament of Baptism, to the salvation of the souls of many thousand Infants? This is too gross an oversight for him that promised nothing but substantial reason & demonstrative proof. Therefore be advised against another time, & though the Priests wits be a woolgathering, let not yours be so.  
But why trifle we? Why should we grant Papists to be Christians? Wherefore should not we grant them that which we cannot deny them? For howsoever the Priest at the baptising, or the Bishop at the ordaining, had another meaning; yet the words 
Dr Chaloner, cream-bowls. Sanct Cat●ol.  wherewith they baptised, and ordained, being the words of Christ, are to be taken in Christ's meaning, in as much as he which receiveth a thing from another, is to receive it according to the intention of the principal Giver, and not the instrumental Giver. He which confers Baptism, and Orders as the Principal Donor, is Christ: the Bishop or Pastor confers them only as his Instruments. See if this be not the Catholic Doctrine of the Church of England in the 26. Article. But is it credible, that Mr. Burton should be all this while in jest? For he addeth, For the bare Name of Christians, and a 
pag. 4●.  Church, we will not stand with them. What more do we require? Why contend we? But he kicks it down again with his heel; So they do not hereupon, nor any for them, encroach and challenge the being and reality; yea, or the very Visibility of a true Church. When you make this sense, we will give you an Answer. The next page I wholly omit, as judging it unfit for a Christian to utter against any that bear the Image of God, where he doth nothing but compare Papists with the Devils, making them worse, contending that the Devils are as good a Church as the Papists. But the ill luck is, that he cannot prove them Visible.   

CHAP. X.  
How from the Council of Trent, Mr. Burton would pro●e, that the Church of Rome doth directly deny Christ jesus.  
TO draw to an end: I come now to the head of the Cause, wherein he would prove, That the Church of Rome, not by a circle of Consequence, but ditectly, denieth Christ jesus. Directly, not by Consequence only: directly (I say) she denieth, 
pag. 51.  and destroyeth the Foundation of Faith. I have borne with him all along hitherto, but now I must crave pardon to challenge him for an egregious contradiction. Directly, not by Consequence only. Can the Foundation be overthrown both by consequence and directly too? None can overthrew by Consequence, unless they hold directly: and can any man both hold directly, and deny directly? Wherefore then do you take the pains to prove both? unless you mean to declaim rather than to dispute, and (howsoever, you would be thought to neglect Rhetoric) affect the praise of Garneades the great Orator, who having one day prevailed in Court by his Eloquence, would come the next day, and as strongly maintain the contrary Cause. Otherwise, that which you first allege, to prove that the Church of Rome by Consequence overthrower the Foundation, destroys that, which you bring in the last place to make it appear that she denies it directly; and that which would show her to deny directly, makes void all that proves her to deny by Consequence: And so both former and latter reasoning fall to the ground, being nothing worth.  
But that you may confess, and the Readers may see, tha● you have a fair Adversary, we will pardon you all this, and bind ourselves to grant you the Victory, if you can perform this latter promise; prove but the Church of Rome directly to deny salvation by Christ alone, and yours be the day. How, or where? 
pag. 51.  In the Council of Trent you say. Sess. 6. Can. 10. If any shall say, that men are formally i●st by the righteousness of Christ, let him b●● accursed. Is not this a direct and 〈◊〉 express denial of the Foundation?  
Answ. I will not pronounce Anathema to those that shall be otherwise minded: but this I say, That this alleged passage is so fare from implying a direct denial of t●e Foundation of Faith, that it opposeth no truth, it favoureth no error. Formal justice is the same that inherent Righteousness, inherent Righteousness is the Righteousness of Sanctification. Now who can say that we are formally just, that is, that we are sanctified by the righteousness of Christ? That which we have of Christ, is the righteousness, not of his Person, but of his Merit, not inherent, but imputed. Qui● unquam è n●stris nos per iustitiam Christi imputatam, formaliter iustificari asseruit? An non f●●mam quamlibet inharentem, qua formaliter iusti denominemur, semper explosimus? Anon fidem, utcunque inbaeret, non ut formam, sed ut organon, non formaliter, sed relatiuè tantùm iustificare astrnimus? who of us e●er affirmed, that we are formally justified by the imputed righteousness of Christ? Have not we always exploded any inherent form, which ●hould denominate us formally just? And although Faith be inherent, ●et we teach, that it justifieth, not as ●● form, but as an instrument, not ●●●mally, but relatively, saith that 
Dr. Prideaux. Lect. de iustific.  ●orthy Oxford Light. Me thinks ●ee that can tell others that they will bewray their shameless ignorance, ●f they deny that the Church of ●ome in the Council of Trent ●dmitteth of any other Faith than such as the Devils and damned in 
* 7. Vials. pag. 2●.  Hell have, which must be deduced by I know not what blind consequences: should not himself be thus foully mistaken.  
We have passed one danger: th●● which is alleged in the next place will make more against the Council of Trent: but will advantage hi● that alleged it as little as the form●●▪ Can. 11. If any shall say, that men are justified by the sole imputation ●● Christ's righteousness, or by sole ●●mission of sins, otherwise than ●● inherent righteousness in us obtai●●● thereby; or also that the grace whereby we are justified, is the only fa●●● of God, let him be accursed. Answ. No● consider whether they which affirms that by the righteousness of Chris● 
Offer th●m the fundamental word●, and ●ee 〈…〉 them will refu●e to 〈◊〉 to them.  that inherent righteousness whic● we have, is obtained, and the mer●●riousnesse thereof whereby we ●● justified, do directly deny, th●● jesus Christ came into the world ●● save sinners. Now this is the Pop●● doctrine of justification, Christ hath ●●●rited to make us just: but as a Medicine, which is made for health, doth not he●l● by being made, but by being applied: so by the Merits of Christ there can be no justification, without the application of his Merits. Thus fare we join hands with them: but in the Application ●ee disagree. We teach, that by ●aith the Merits of Christ are apprehended, and applied to our ●ules; and so we are imputatively justified; they, that the Merits of Christ have obtained for our works ●●at pitch of advancement, that by them we are made just; and so our inherent righteousness is our justification. Let no man think, that I s●●ke to varnish their opinions, or to ●●● the better foot of a lame Cause ●o● most, Thus they teach: yet is their doctrine contumelious to God, 〈◊〉 injurious to the blood of Christ. The Pelagians being over great 
M Hoo●er in his discourse of justification.  friend's to Nature, made themselves enemies unto grace, for all their confessing, that men have their souls, and all the faculties thereof, their wills, and all the ability of their wil●, from God. And so the Church of Rome is still an Adversary unto Christ's Merits, notwithstanding her acknowledging that we have received the power of meriting by the blood of Christ. And if it were not a strong deluding spirit which hath possession of their hearts, it were not possible but they should see, ho● plainly they do herein gainsay the very ground of our Faith Gainsay it they do, not directly deny it: all the pains which shall be taken to prove it, will be● utterly lost. Nay, what great●● Argument against them to pr●●● their Cause weak, than the pain●● they take in it? seeing the direct denial 
To jews and Turks Christ is an execration, we doubt it not, but Popery is a mystery.  of the Foundation, is not ● thing that can be done in a com●●▪ If it be, it is as manifest as the No●●● day: it is not, if it need pr●●●▪ Now for the other clause, touching the Grace whereby we are justified, we must be content to take them according to their meaning. Whensoever they speak of justifying, they understand that which we call sanctifying; and when they mention justification, they mean iusti-faction. Thus it is evident, that Papists do not directly deny the foundation of Faith: (which if they did, they were no Christian Church) by just consequence we grant that they do, yet even in this impiety some are deeper than the rest. The Philosopher noteth in men's capacities that weakness, that the common sort cannot see things which follow in reason, when they follow (as it were) a fare off by many deductions. For which cause, the unlearneder sort of Papists seem more excusable. The Masters of the Synagogue of Rome know better; and therefore heavy will their account be. Many partake in the error, which are not guilty of the Heresy of the Church of Rome; yet even their error also is damnable. By this time we may percelue with how good reas●● Mr. Burton could say before concerning the Pope's Bull, or now of the Council of Trent (which yo●● as we have showed, is not the belief of every Papist) that therein Chris● jesus is renounced as solemnly as 〈◊〉 in Baptism renounce the Devil and all his works. And I cannot bu● exceedingly wonder, that 〈◊〉 Divine should dare to publish to the world such uniustifiable untruths, ●● if he should never give an accou●● thereof neither to God nor Man: Me thinks I could feel his pulse though I never saw his face, and 〈◊〉 you his temper: but because so●è Reverend Friends of mine 〈…〉 good opinion of him for his honesty, though not for his discretion, for their sakes I spare him. Only this I add, that his fault to the greatest that being before admonished, that 
See the conclusion of the Reverend Bish. apology.  there is a bar before which we shall once give account of all our everlashing, he would yet go on, and despise such Fatherly counsel. He shutteth up his discourse, turning himself to the learned Bishop, and blaming him for trusting the judgement of 
* Amongst whom is our royal King james, to whose Paraphrase on the Revelation, M Burton acknowledgeth himself much beholden.  particular persons in a Point, the contrary whereof the Church hath publicly resolved, and diverse famous and learned have avouched: and again solicits him for a Retraction. The judgement of those particular Persons, is the universal Consent of Protestant Writers: the Church our Mother hath taught us no such Doctrine; nay, I dare say, she abhors it. You speak of many famous and learned, but we find not one sentence of theirs alleged; and those whose judgement you would have us to stand to, are found to speak against you. And now let the judicious Reader judge to whom it appertains to make the Palinody.  
For mine own part, I have now brought that to pass which I earnestly desired; and if I have favoured any unsound opinion, yea, or spoken suspiciously, let me suffer as an Heretic. Nay, God knoweth, that I have weighed every word in a Balance, being fearful to give offence either to Protestant, or Papist, or to the Church of God. The Position, which, according to my weak ability, I have maintained, is this, That all the corruptions in the Church of Rome do prove her more or less sound, not more or less a Church. If in this o● any other thing I have erred, I shall thank those that will bring me into the way again. Let wise men finite me, and it shall be a precious Oil that shall not hurt me: but let no man condemn me, till he have first shown me better, and found me obstinate. I hate lukewarmness, I abhor neutralizing, I hearty embrace that speech of the Reverend Bishop of London, of blessed 
Dr. King. 7. ●● Lect. on jonas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Memory, It hath been a favourable Compromission of men more partial than wise, that the Questions betwixt Rome and the Reformed Churches, might easily be accorded. I find it not, etc. We have Altar against Altar, Liturgy against Liturgy, Prayers against Prayers, Doctrine against Doctrine, Potentate against Potentate, Pope against Prince, Religion against Religion, Subjection against Subjection, Faith against Faith, so Diametrally opposed, as th': Northern and Southern Poles shall sooner meet together, than our opinions. (standing as they do) can be reconciled. Yet I unfeignedly desire that things may be otherwise; and my prayer unto Almighty God is, that they may at length (if it be his will) so yield to frame, and reform themselves, that no distraction remain in any thing, but that 
* Which is our prayer in the Church Liturgy, that all which confess his holy name, may agree in the truth of his holy word.  we all may with one heart and one mouth, glorify God the Father of our Lord and Saviour, whose Church we are, I conclude my Apology for the Reverend Bishop, with his Application of the sweet Apologue before the Body of the Clergy met in the Convocation; The Spider in the Cup, 
Conc●o ad Clerum.  the Worm● in the Apple, what else be they but superstition in their worship, rotten and unwholesome traditions in their Faith? without these the Religion pleaseth us well.  
Nu●●●● quit 〈◊〉 qui dictum in se inclementiù●  
Existima●●ss●, sic existi●e●, 〈◊〉  
Resp●●sum, no● dictum esse quia 〈◊〉 prius.  
FINIS.