The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

For our selves; the most infallible mark of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospel. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortal seed, by the Word of GOD which abideth for ever: not of traditions, miracles, dreams; but of this incorruptible seed. And when they are borne ⟨p. 61⟩anew, feeds them with sincere Milk out of her two breasts, the two Testaments. This you know in your con sciences to be true in our Mother: she doth not give us pro lacte venenum, but milk; even the same that Christ himself put into her breasts. When we grow strong, she gives us meat, not bones: troubles us not with the subtleties of the Schools; that have Plus argutiarum quàm doctrinae, plus doctrinae quàm usus: but Quod accepit a Domino, what shee hath received of the Lord; neither more nor less, but just weight. She doth not say, Haec dicit Papa, but Haec dicit Dominus: not thus saith the Pope in his Decretals, but thus saith the Lord in his Scriptures. She doth ^gsay the truth in Christ, and lieth not, her conscience bearing her witness in the holy Ghost. She doth not sophisticate truth, not mingle wine with water, not daub the walls of Gods house with untempered mortar: not build upon the foundation straw & stubble: not adulterate the Word; like a lustful man, whose end is not to increase mankind, but to satisfy concupiscence. O then let us hang upon her lips, that preserve this true knowledge: and say with Peter; ^hLord, to whom should we go? Thou hast the words of eternal life.

For our selues; the most infallible marke of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospell. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortall seed, by the Word of GOD which abideth for euer: not of traditions, miracles, dreames; but of this incorruptible seed. And when they are borne ⟨p. 61⟩anew, feedes them with syncere Milke out of her tvvo brests, the two Testaments. This you know in your cō sciences to be true in our Mother: shee doth not giue vs pro lacte venenum, but milke; euen the same that Christ himselfe put into her brests. When we grow strong, shee giues vs meate, not bones: troubles vs not with the subtilties of the Schooles; that haue Plus argutiarum quàm doctrinae, plus doctrinae quàm vsus: but Quod accepit a Domino, what shee hath receiued of the Lord; neither more nor lesse, but iust weight. She doth not say, Haec dicit Papa, but Haec dicit Dominus: not thus saith the Pope in his Decretalls, but thus saith the Lord in his Scriptures. She doth ^gsay the truth in Christ, and lyeth not, her conscience bearing her witnesse in the holy Ghost. She doth not sophisticate truth, not mingle wine with water, not dawbe the walls of Gods house with vntempered morter: not build vpon the foundation straw & stubble: not adulterate the Word; like a lustfull man, whose end is not to encrease mankind, but to satisfie concupiscence. O then let vs hang vpon her lips, that preserue this true knowledge: and say with Peter; ^hLord, to whom should we goe? Thou hast the words of eternall life.

1. f1. Pet. 1. 23.
2. gRom. 9. 1.
3. hJohn 6. 68.Iohn 6. 68.

Thus we have proved the truth of our Church by Scripture: but our adversaries oppose the sufficiency of this proof, by disabling the Scriptures. They say we cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witness of man subject to error, is nothing to the testimony of GOD that cannot err. Therefore the Scripture is called the ⁱTestimony, because it bears witness to it self. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depends on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is under the Law. But they object, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that general faith whereby we believe Scripture to be Scripture: but that justifying faith whereby we attain salvation. And this comes by the voice of the Church, not of it self, but as it is the ministry of Gods Word. John is but Uox clamantis, Christ is Verbum clamans. Particular Churches have erred; therefore the best security from error is in the Scriptures.

Thus wee haue prooued the truth of our Church by Scripture: but our aduersaries oppose the sufficiencie of this proofe, by disabling the Scriptures. They say wee cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witnesse of man subiect to error, is nothing to the testimony of GOD that cannot erre. Therefore the Scripture is called the ⁱTestimonie, because it beares witnesse to it selfe. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depēds on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is vnder the Law. But they obiect, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that generall faith whereby wee belieue Scripture to be Scripture: but that iustifying faith whereby we attaine saluation. And this comes by the voice of the Church, not of it selfe, but as it is the ministerie of Gods Word. Iohn is but Uox clamantis, Christ is Verbum clamans. Particular Churches haue erred; therefore the best securitie from error is in the Scriptures.

This is a Lesbian rule, able to decide all Controversies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that pervert it, it suffers martyrdom, and may not be heard declare it self. The Papist in expounding Scripture after his own fancy, makes himself Judge, not the Scripture. But all their drift is with Gods loss to promove the Popes gain. He must be Judge, yea he shall be an unerring Judge. Yet if the Pope have this infallibility, I wonder what need there is of Councils. Here they fly to distinctions, as to familiar spirits. The Pope may err Argumentativè, not Definitivè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How prove they such an exposition of the Scripture? Here they fly to the Pope, he so expounds it. How prove they the Pope cannot err? Here straight they fly back again to Scripture; Peter, I have prayed for thee that thy faith shall not fail. These hang gather like a sick mans dream. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only prove the Pope by the Scripture, spite of their teeth they prefer the Scripture above the Pope.

This is a Lesbian rule, able to decide all Controuersies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that peruert it, it suffers martyrdome, and may not be heard declare it selfe. The Papist in expounding Scripture after his owne fancie, makes himselfe Iudge, not the Scripture. But all their drift is with Gods losse to promoue the Popes gaine. He must be Iudge, yea he shall be an vnerring Iudge. Yet if the Pope haue this infallibility, I wonder what need there is of Councells. Here they fly to distinctions, as to familiar spirits. The Pope may erre Argumentatiuè, not Definitiuè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How proue they such an exposition of the Scripture? Here they fly to the Pope, hee so expounds it. How prooue they the Pope cannot erre? Here straight they fly back againe to Scripture; Peter, I haue prayed for thee that thy faith shal not faile. These hang gether like a sick mans dreame. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only proue the Pope by the Scripture, spight of their teeth they preferre the Scripture aboue the Pope.

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leaven sour the whole lump, what will a little poison do? If Paul to his ^kGalatians could not endure Christ and Moses together: how would he to his Corinthians, endure ^lChrist and Belial together? He sticks not to ingeminate Anathema's to them that preached another Gospel. The Papists cry out against us for persecution: they that shame not to belly the Scriptures, will not blush to belly us. Their prosperity, their riches, their numbers among us, directly prove; that a man may be a Papist in England, and live. But if their religion turn to treason, shall it scape unpunished? A Papist may live, a Traitor may not live. To persuade that a Christian king at the Popes will may, yea must be decrowned or murdered: is this the voice of Religion, or Treason? If this be conscience, there is no villainy: if such an act merit Heaven, let no man fear Hell. I would ask a Papist, whether he be not bound by his religion to execute the Popes doctrinal will: whether if he bid him kill his King, he may refrain from that sacred blood, and not sin. If he refuse treason, he is not constant to his Religion: if he keep his Religion, he must not stick at any act of treason. So that who knows whether this day a mere Papist, may not on the Popes command to morrow be a Traitor?

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leuen sowre the whole lumpe, what will a little poison do? If Paul to his ^kGalatians could not endure Christ and Moses together: how would he to his Corinthians, endure ^lChrist and Belial together? Hee sticks not to ingeminate Anathema's to them that preached another Gospel. The Papists cry out against vs for persecution: they that shame not to bely the Scriptures, will not blush to bely vs. Their prosperity, their riches, their numbers among vs, directly proue; that a man may be a Papist in England, and liue. But if their religion turne to treason, shall it scape vnpunished? A Papist may liue, a Traitor may not liue. To perswade that a Christian king at the Popes will may, yea must be decrowned or murdered: is this the voice of Religion, or Treason? If this be conscience, there is no villany: if such an act merite Heauen, let no man feare Hell. I would aske a Papist, vvhether he be not bound by his religion to execute the Popes doctrinall will: whether if he bid him kill his King, hee may refraine from that sacred bloud, and not sinne. If he refuse treason, he is not constant to his Religion: if hee keepe his Religion, hee must not sticke at any act of treason. So that who knowes whether this day a mere Papist, may not on the Popes command to morrow be a Traytor?

But say they, this a supposition as likely as if Heaven should fall: the Pope will never command it. I answer, that Popes have commanded it. But we hope his present Holiness will not: we were in a piteous case, if our security was no better then your hope. God bless our gracious Sovereign from ever standing at the Popes mercy. Why should such Seminaries of heresy, and Incendiaries of conspiracy be suffered? What atonement of affection ⟨p. 64⟩can there be in such disparity of Religion? when some cry, God help us: others, Baal hear us. They to Angels and Saints, we to the Lord that made Heaven and Earth. But the event hath often proved, which of these could best hear prayers. As in that memorable fight on the Levant Seas, of five English ships against eleven Spanish; they crying for victory to our Lady, we to our Lord: it seems, the Son heard better then the Mother, for the victory was ours. The Common-wealth that stands upon legs, partly of iron, and partly of clay, is never sure. One womb held Romulus & Remus in peace, one kingdom could not contain them.

But say they, this a supposition as likely as if Heauen should fall: the Pope will neuer command it. I answere, that Popes haue commanded it. But we hope his present Holinesse will not: we were in a pitious case, if our securitie was no better then your hope. God blesse our gracious Soueraigne from euer standing at the Popes mercy. Why should such Seminaries of heresie, and Incendiaries of conspiracie be suffered? What atonement of affection ⟨p. 64⟩can there be in such disparitie of Religion? when some cry, God helpe vs: others, Baal heare vs. They to Angels and Saints, wee to the Lord that made Heauen and Earth. But the euent hath often prooued, which of these could best heare prayers. As in that memorable fight on the Leuant Seas, of fiue English ships against eleuen Spanish; they crying for victory to our Lady, wee to our Lord: it seemes, the Sonne heard better then the Mother, for the victory was ours. The Common-vvealth that stands vpon legges, partly of yron, and partly of clay, is neuer sure. One wombe held Romulus & Remus in peace, one kingdome could not containe them.

But every mans mind is as free as the Emperors: Conscience is a Castle, and there is nothing so voluntary as religion: faith comes by persuasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite verbera, ostendite ubera. Make a man in error rather blush, then bleed. But if they break the foundation, Non ferendi, sed feriendi. First speak to the Conscience by good counsel: but if that ear be stopped, shake the whole house about it. Speak to the ears of the inheritance, of the liberty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrained: let the Inheritance say, For thy sake I am impoverished: let the Body say, For thy sake I am afflicted. But because heresy dies not with the particular person, but kills also others: and Centum inficit, dumb unum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the just shall live by his faith. Therefore pereat unus, potius quàm unitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretics are to be corrected lest they damn themselves, to be restrained lest they damn others. Persecutio facit Martyrs, haeresis apostatas: plus nocuerunt horum ¹tog•, quàm illorum galeae. Persecution made Martyrs, heresy makes Apostates: the Heretics words have done ⟨p. 65⟩more hurt then the tyrants swords. Apertè savit persecutor ²ut Leo: haereticus insidiatur ut draco. Ille negare Christum cogit, iste docet. Aduersus illum opus patientià, aduersus istum opus vigilantia. The persecutor rageth like a Lyon, the heretic insinuates himself like a serpent. To deny Christ he compels, this man instructs. Against the former we have need of patience, against the latter of vigilance.

But euery mans mind is as free as the Emperors: Conscience is a Castle, and there is nothing so voluntarie as religion: faith comes by perswasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite verbera, ostendite vbera. Make a man in error rather blush, then bleede. But if they breake the foundation, Non ferendi, sed feriendi. First speake to the Conscience by good counsell: but if that eare be stopt, shake the whole house about it. Speake to the eares of the inheritance, of the liberty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrained: let the Inheritance say, For thy sake I am empouerished: let the Body say, For thy sake I am afflicted. But because heresie dies not with the particular person, but kills also others: and Centum inficit, dum vnum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the iust shal liue by his faith. Therfore pereat vnus, potius quàm vnitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretikes are to be corrected lest they damne themselues, to be restrained lest they damne others. Persecutio facit Martyres, haeresis apostatas: plus nocuerunt horum

Excommunication, bondage, exile have bin thought fit punishments for heretics: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretic dying in his heresy cannot be saved: therefore Luther thinks, he that puts an heretic to death is a double murderer; destroying his body with death temporal, his soul with death eternal. But saith Augustine, Diligite homines, interficite errors: Love the persons, kill the errors. Presume on the truth without pride, strive for it without rage. Severitas, quasi s•ua veritas: but verity and severity do not agree. Fire and sword may put to death heretics, but not heresies. See here the difference betwixt the Papists proceedings against us, and ours against them. They dye not among us for refusing our faith: but us they burned (not for denying any article of faith, but) for not believing Transubstantiation. So strange an Article, that Bellarmine himself doubts whether it may be proved from Scripture or no: but that the Church hath declared it so to be. But though faith be above reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoun demonstrative they will have to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will have something demonstrated to the understanding, nothing to the senses. Some will have a demonstration to the senses, nothing to the understanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is individuum vagum. ⟨p. 66⟩But Quod multipliciter exponitur, communiter ignoratur. That which is so variously expounded, is generally unknown. The most judicious among them cannot explicate it. Corpore de Christi lis est, de sanguine lis est: Deque modo lis est non habitura modum.

Excommunication, bondage, exile haue bin thought fit punishments for heretikes: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretike dying in his heresie cannot be saued: therefore Luther thinkes, hee that puts an heretike to death is a double murderer; destroying his body with death temporall, his soule with death eternall. But saith Augustine, Diligite homines, interficite errores: Loue the persons, kill the errors. Presume on the truth without pride, striue for it without rage. Seueritas, quasi s•ua veritas: but verity and seuerity doe not agree. Fire and sword may put to death heretickes, but not heresies. See heere the difference betwixt the Papists proceedings against vs, and ours against them. They dye not among vs for refusing our faith: but vs they burned (not for denying any article of faith, but) for not beleeuing Transubstantiation. So strange an Article, that Bellarmine himselfe doubts whether it may bee proued from Scripture or no: but that the Church hath declared it so to be. But though faith be aboue reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoune demonstratiue they will haue to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will haue something demonstrated to the vnderstanding, nothing to the senses. Some will haue a demonstration to the senses, nothing to the vnderstanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is indiuiduum vagum.

What damnable cruelty then was it in them to burn silly women, for not understanding this their inexplicable mystery? Those gunpowder divines condemned others to the fire for not knowing that, which they never knew themselves. We teach such erring souls be corrected, that they may be converted: not be confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

What damnable cruelty then was it in them to burne silly women, for not vnderstanding this their inexplicable mysterie? Those gunpowder diuines condemned others to the fire for not knowing that, which they neuer knew themselues. Wee teach such erring soules bee corrected, that they may bee conuerted: not bee confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus.

1. m1. Cor. 5. 5.

2. Whether a separation may be justly made from our Church for some errors or corruptions of life. I know that divers, who were once among us, never of us, have put out their own lights, indeed excommunicated themselves. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are either in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation overturn all. So long then as no foundation is harmed, it is not lawful depart. until the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted. ⁿWhat agreement hath the Temple of God with Idols? when this is, ver. 17. Come out from among them, and be ye separate, saith the Lord, when Jeroboam had set up Idols in Israel, ^othe Priests and the Levites left their suburbs and possession, and came to Judah and Jerusalem. Secondly, when the substance of ⟨p. 67⟩doctrine is quite corrupted. ^pIf any man consent not to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, &c. From such, vers. 5. withdraw thy self. Paul in the Synagogue at Ephesus preached for the space of three months together. ^qBut when divers were hardened, and believed not, but spake evil of that way, he departed from them, and separated the Disciples. In these two cases lawful, not else.

2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life. I know that diuers, who were once among vs, neuer of vs, haue put out their owne lights, indeed excommunicated themselues. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are eyther in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation ouerturne all. So long then as no foundation is harmed, it is not lawfull depart. vntill the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted.

For corruption in manners, they make not Nullam Ecclesiam, sed malam ecclesiam; not no Church, but a bad Church. Wicked Scribes sitting in Moses chair, and teaching the things he wrote, must be heard. ^rWhatsoever they bid you observe, that observe and do: but do not after their works. Separate from their private society, not from the public assembly. But they charge us, that we deny Christ. I answer, Denial of Christ is double, either in judgement or in fact. Denial of Christ in judgement, makes a Christian no Christian: denial in fact, the judgement being sound, makes him not no Christian, but an evil Christian. When the Jews had crucified the Lord of life, they remained still a Church, if there were any on the face of the earth: and Jerusalem was still called the ^sHoly City. To them belonged ^tthe promise, and to their children. ^uTo them pertaineth the adoption, and the glory, and the covenants. I would to God this bloody issue were stanched: but what age hath not complained it? This mischief is intestine. Amara persecutio in cruore martyrum, amarior in pugna haereticorum, amarissima in malis moribus domesticorum. The persecution of Tyrants was bitter, the poison of heretics more bitter, but the evil lives of Christians most bitter of all. ^xMany walk, of whom I have told you often, and now tell you weeping, that they are enemies of the cross of Christ. Whereupon saith Augustine; How comes that great Champion to fall a weeping? Could he endure ^astripes above measure, prisons frequent, shipwrecks, perils by sea and land; among enemies, ⟨p. 68⟩among false brethren; hunger, thirst, cold, weariness, painfulness: ^bDid he fight with beasts after the manner of men; was he rapt up among the Angels? Did he bear all these miseries? was he honoured with all these mercies? and now does he weep? Yes, sin and sensuality was crept into the Church; and this made that undanted spirit fall a weeping. Pax a Paganis, Pax ab Hreticis, nulla pax a falsis filijs. We have quiet from the Pagans, quiet from heretics, but no quiet from wicked and exorbitant professors. Our greatest enemies are they of our own house. Lord Jesus heal this plague.

Now we have proved and approved the truth of our own Church at home; let us examine whether the Church of Rome be also a true member of this Catholic Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of ^chay and stubble on the foundation: the stubble burnt, their souls may be ^dsaved. A man breaks down the windows of his house, the house stands though defaced: he pulls down the lead or tiles, the house stands though uncovered: he beats down the walls, the house stands though deformed? he plucks up the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the overthrowing errors; by them a Church ceaseth to be a Church. Yet if an error be against the foundation, we are to consider the persons; whether they err of malice, or of weakness. If of malice, ^elike Jannes and Jambres that withstood Moses, resisting the truth; it is no longer a Church. But if of weakness, we must not so peremptorily conclude: for Paul writes to the Galatians as a Church of God, though they were perverted to another doctrine; embracing a fundamental error of Justification by works. The Church of Rome doth wilfully & obstinately destroy the foundation, therefore may be concluded for no Church. If they will be justified by the works of the law, they are fallen from Grace.

Now wee haue proued and approued the truth of our owne Church at home; let vs examine whether the Church of Rome be also a true member of this Catholike Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of ^chay and stubble on the foundation: the stubble burnt, their soules may be ^dsaued. A man breakes downe the windowes of his house, the house stands though defaced: he puls downe the lead or tiles, the house stands though vncouered: he beats downe the wals, the house stands though deformed? he plucks vp the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the ouerthrowing errors; by them a Church ceaseth to bee a Church. Yet if an error be against the foundation, we are to consider the persons; whether they erre of malice, or of weaknesse. If of malice,

Let us hear how they quit themselves. First, they would do it by retorting all this back upon us: they tell us flatly, that we are no Church, and thus they prove it. They say, we have no Bishops, so no Ministers, so no Sacraments, therefore no Church. Here they clap their wings, and crow, Victory, Victory. ^fAs Manasseh against Ephraim, and Ephraim against Manasseh, and both against Judah. So they have set our brothers against us, us against our brothers, Papists against us all. Behold the exigent we are in: the Papists say we have no Ministers, because they are not made by Bishops; the Puritans say we have no Ministers, because they are made by Bishops. Which of these speak true? Neither. First to answer the Puritan; Bishops may make Ministers: Paul chargeth Timothy to ^glay hands suddenly on no man: therefore he may lay hands on some. To Titus: ^hFor this cause I left thee in Crete, that thou shouldest ordain Elders in every City. Now we have true Bishops, therefore in Gods name allow us to have true Ministers. For the Romanists, that tell us we have none of these, how strangely do they belly us, and themselves? Oportet mendacem esse memorem. Have they forgot their upbraiding us, that we have all our Episcopal rites from them? All our ministerial orders from them? If we have it from them, then we have it. They are Bristo's own words in his Motives: The Protestants are Apes of the Papists, the Communion-book is made altogether out of the Mass-book. Why then do they not communicate with us? It is not for conscience, but for malice. Let it be granted, that we have this from them: but then they must grant withal, that Jacob by Gods disposing hath gotten Esau's Birthright. So the Israelites were fain to go to the Philistines to sharpen their scythes. We abhor not Episcopal ordinations, but Papal. Our substance from them, their circumstances to themselves. Papales ordinationes sunt foedaenundinationes. We have their gold, they have left themselves nothing but Tinkers metal. ⟨p. 70⟩Let them keep their own, give us ours.

Let vs heare how they quit themselues. First, they would doe it by retorting all this backe vpon vs: they tell vs flatly, that we are no Church, and thus they prooue it. They say, we haue no Bishops, so no Ministers, so no Sacraments, therefore no Church. Here they clappe their wings, and crow, Victory, Victory.

But further they object the continuance of their succession. We answer, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by us granted, what never shall be by them proved, that Peter is succeeded by the Pope: Yet as Matthias succeeding Judas was never the worse, so the Pope succeeding Peter is never the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Roman Church, Baptism is rightly for the substance of it administered; therefore it is a true Church. Indeed they have the outward washing, but quite overthrown the inward; which stands in justification by the imputed righteousness of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptism severed from the preaching of the Gospel, is of no more force, then a seal when it is plucked off from the Indenture. Indeed truly, though they have Baptism, yet it belongs not to them, but to a hidden Church among them. For doubtless God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lantern belongs not properly to the Lantern, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thieves hand: it no more proves them a true Church, then that purse proves the thief a true man. The Lord of his goodness, that hath given them the sign of the Grace, give them also the grace of the sign, true washing away of their sins in the blood of Christ.

But further they obiect the continuance of their succession. We answere, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by vs granted, what neuer shall be by them proued, that Peter is succeeded by the Pope: Yet as Matthias succeeding Iudas was neuer the worse, so the Pope succeeding Peter is neuer the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Romane Church, Baptisme is rightly for the substance of it administred; therefore it is a true Church. Indeed they haue the outward washing, but quite ouerthrowne the inward; which stands in iustification by the imputed righteousnesse of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptisme seuered from the preaching of the Gospel, is of no more force, then a seale when it is plucked off from the Indenture. Indeed truly, though they haue Baptisme, yet it belongs not to them, but to a hidden Church among them. For doubtlesse God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lanthorn belongs not properly to the Lanthorne, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thiefes hand: it no more proues them a true Church, then that purse prooues the theefe a true man. The Lord of his goodnesse, that hath giuen them the signe of the Grace, giue them also the grace of the signe, true vvashing away of their sinnes in the bloud of Christ.

Some have objected, and they seem to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proves them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gains in their eye. I hope they will not confess their Pope Antichrist, to have us grant ⟨p. 71⟩them a true Church. Therefore some of them have affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not he be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoever, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a member of the Church, but as an Usurper. So the Pirate sits in the Merchants ship, yet hath no right to it. All that can be proved hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of salvation in it. What cause then have we to bless our GOD, that hath brought us from Babylon to Jerusalem, out of darkness into his marvellous light, from the Romish Synagogue to the General Assembly, and Church of the first borne which are written in Heaven? and the Lord of his mercy preserve us in it for ever and ever.

Some haue obiected, and they seeme to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proues them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gaines in their eye. I hope they will not confesse their Pope Antichrist, to haue vs grant ⟨p. 71⟩them a true Church. Therefore some of them haue affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not hee be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoeuer, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a mēber of the Church, but as an Vsurper. So the Pyrate sits in the Merchants ship, yet hath no right to it. All that can be prooued hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of saluation in it. What cause then haue we to blesse our GOD, that hath brought vs from Babylon to Ierusalem, out of darknesse into his maruelous light, from the Romish Synagogue to the Generall Assembly, and Church of the first borne vvhich are vvritten in Heauen? and the Lord of his mercie preserue vs in it for euer and euer.

To conclude, there be diverse Censures of the Roman Church. Some say it is no Church, but Aequivocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carcass of a dead man, that hath on a living mans garments, is a living man, look it never so like him. These look upon it Oculo vero, sed severo: with a true, but a sharp eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they have nullified the native sense; and so are Lanterns that show light to others, none to themselves. They have the Articles of the Creed, and make the same general confession of faith: yet overthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blow upon him, yet by secret conveyances inwardly infects the heart, & destroys him. Thus they say, it is still a member, ⟨p. 72⟩still a Church; as a brain-sick man is a man. The Roman Assembly is Verè Ecclesia, sed non vera Ecclesia: truly a Church, but not a true Church. A leprous man is a man: Adultera uxor, tamen uxor est: an adulterous wife is still a wife. So Duraus. In Papatu est Ecclesia, et Papatus non est Ecclesia. Ut Ecclesia Dei, ut Papalis Diaboli. In Popery is a Church, yet Popery is not the Church. As it is a Church, it is of God; as Popish, of the devil. It is Incurata Ecclesia, an incurable Church, that hates to be reformed: therefore no Church. We would have cured Babel, but she would not be cured. She hath apostated into treason, clipped Regiam monetam, the great Kings coin, the Word of God: turned that pure gold into sophisticate Alchemy: prayer to Christ, into invocation of Saints. These men conclude, that it is not a body diseased, & full of wounds, that hath the throat cut, yet with some life and breath remaining: but a rotten and dead carcass, void of spiritual life. It hath blended Judaism and Paganism together with Christianity, and so swelled up a superstitious worship of God; therefore no Church.

To conclude, there be diuerse Censures of the Romane Church. Some say it is no Church, but Aequiuocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carkase of a dead man, that hath on a liuing mans garments, is a liuing man, looke it neuer so like him. These looke vpon it Oculo vero, sed seuero: with a true, but a sharpe eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they haue nullified the natiue sense; and so are Lanthornes that shew light to others, none to themselues. They haue the Articles of the Creed, and make the same generall confession of faith: yet ouerthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blowe vpon him, yet by secret conueyances inwardly infects the heart, & destroyes him. Thus they say, it is still a member,