Innovations unjustly charged upon the present church and state. Or An ansvver to the most materiall passages of a libellous pamphlet made by Mr. Henry Burton, and intituled An apologie of an appeale, &c. By Christopher Dow, B.D.

CHAP. VII.

Of the bookes that have beene printed of late. Of Franciscus à S. Clara. Desire of peace war∣ranted by S. Paul. We and they of Rome differ not in fundamentals. What are funda∣mentals in Mr. Burtons sense. The distincti∣on, in fundamentalibus & circa fundamen∣talia justified. The Church of England not Schismaticall. How far separated and wherein, yet united with the Romish Church. Good workes necessary to salvation. Iustification by workes; By charity, in what sense no Popery. Whether the Pope be That Antichrist, dispu∣table. Of confession. Of prayer for the dead, how maintained by our Church. Praying to Saints, justly condemned by Protestants.

FOr the bookes that he saith of late times have come abroad maintaining Popery and Arminianisme; My answer is, that M^r. Bur∣ton knowes well enough how to get bookes printed in spight of authority, and therefore he cannot lay the blame there, if any such have past out without license. And for those that have * 1.1 beene licensed, it passeth Mr. Burtons learning (yea, though Mr. Prinne should bee of his coun∣sell) to find any thing in them, which is not con∣sonant

to the doctrine of the Church of England, * 1.2 conteyned in the 39. articles, and the booke of Common prayer; Nor which is contrary to this Declaration of his Majesty. Onely here, I except my Lo: of Chichester his Appeale, which was published some yeares before the making of the Declaration.

And what blemish can it bee to Authority or to the Prelates, if the booke of Franciscus a S. Clara. * 1.3 had beene printed 23. times, and in London too; so long as it is not, cum Privilegio? And what if he were so bold as to dedicate it to his Majesty? I have knowne others (and Mr. Burton by name) * 1.4 more bold in that kind, than either was fitting, or, as I beleeve, well pleasing to his Majesty.

But (they say) it was presented to the King by a Prelate. And how if his highly-esteemed author (They say) do mis-informe him, and there were no such matter? Yet granting it to be true, what hurt can be in it? Blessed be God, his Majesty is of yeares and wisdome abundantly sufficient, to be able to discerne truth from falsehood, be it never so cunningly masked or disguised. Lastly, what if a Romanist (acting his owne part like himselfe) indeavour to pinne such a sense upon our Articles, as may make them almost Romish. Who can hinder such mens tongues and pens? * 1.5 But doe any of our Innovators approve or ap∣plaud his wresting of our Articles to serve his owne turne? I thinke Mr. B. cannot name any of them that doth. And yet, I cannot see what harme can follow, if any shall so farre approve

him, as to like his moderate straine, his lessening the number and quality of the differences between us (which most of his owne party, like M. Burton, study to multiply and increase) and so his desire of peace and reconciliation; which if (salvâ ve∣ritate) it might once be wrought, were a most blessed and happy accomplishment. Neither is that (though M. Burton so terme it) true Christian * 1.6 zeale (but a distempered heat of a contentious spirit) that shall come between, and make an inter∣ruption. And if (as hee confesseth) Puritans and Calvinists be such men; no matter if they had no place either in Synode or Church of England.

As for those, who (because they know better) are not willing (as M^r Burton and others of his straine use) to call all opinions and practices Po∣pish, which are beyond their learning, and crosse the principles of their Catechismes, and are there∣fore by him, in scorne, termed peaceable and indif∣ferent men, and well affected to Rome, as Ely and Chi∣chester, and the Arch-Prelates, they, by their wis∣dome and moderation, doe more good and ac∣ceptable service to God and his Church, than ten thousand such fiery▪spirited Zelotes, who, under∣standing nothing, but that the Romish Church are not of their opinion, make it their ambition, and highest point of Religion, to condemne whatsoe∣ver is held or practiced in that Church, not be∣cause evill or erroneous, but because theirs: What warrant they can have from the God of peace for their courses, I cannot imagine: One thing I am sure of, that the Apostle S. Paul doth sufficiently

warrant the contrary, when he commands us, If it be possible, and as much as in us is, to live peacea∣bly * 1.7 with all men: and, according to his wont, makes good his precept by his owne practice, and that having to doe with men (Jews and Gen∣tiles) opposite not to the faith onely, but even to the very name of Christianity, which yet they of Rome (though bad enough) are not. For to the * 1.8 Iewes he became as a Iew, that he might gaine the Iewes. To them that were under the law, as under the law, that he might gaine them under the law, &c. Yea (as he there saith) he was made all things to all men, that he might by all meanes save some. Not that thereby he did betray the truth, or joyn with either Iew or Gentile in their errors, (from which he laboured by all means to with-draw them) but because, commiserating their condition, he did condescend to their weaknesse, and yeelded to them in what he might, that thereby hee might winne them to yeeld to him in the maine; As S. Augustine expounds the place. And thus to * 1.9 deale with them of the Church of Rome at this day, (not that I intend to parallel them with either) how any man can (without wrapping up the bles∣sed Apostle within the same sentence) justly con∣demne, I must confesse, I am altogether ignorant. For, whereas such are bruited abroad to comply with Papists in their errors, that is meere clamour, without ground, or shew of truth, saving that they joyne not with these hot-spurres in rayling and raging, and so exasperating them, but leave that part to them, as most delighting and exercised

in that way, and lacking compassionate affections to seek to gain and reduce those that wander, in∣to the way of truth.

Yet here we must take heed of going too far, and that we doe not, while we pitty and seeke to gain the adversary, become injurious to the truth, and lose it: as it seemes (if M. Burton may be be∣leeved) some Factionists and Factors for Rome among us (so he is pleased to style the Reverend Prelates, and those that oppose his crotchets) have done: for (he saith) it is a common cry among them, that we and they of Rome differ not in fundamentals. This is, I confesse, to goe farre; yea, and a great deale too farre, if we measure Fundamentalls by M. Burtons last, who under that name will com∣prise all matters of faith: as is evident by his quo∣tation of these words out of our 19. Art. in the margent; The Church of Rome hath erred in matters of faith. And this is usuall with others of his par∣ty (who more truly may be termed Factionists, than those whō he so calls) for I once lighted up∣on a small book, set forth by one of them, which bare this title [Fundamentall truths, and nothing but Fundamentalls] in which were contained all Catecheticall Doctrines, the high points of Prede∣stination, the ten Commandements of the Law, yea and (though some more sublimated among them will admit none) ten Commandements of the Go∣spell: But M. Burton hath beene told sufficiently, (if prejudice would let him see) that by Funda∣mentalls * 1.10 are meant those points of faith, which are absolutely necessary to salvation, which whoso∣ever

beleeves not, cannot be saved; and to admit that in the Church of Rome these points are yet to be found and believed among them, is no more than not absolutely to deny salvation to all that live in communion with that Church; or to yeeld them the name of Christians, and of a Church, and so to difference them from Turks and Pagans: to which, the profession of the same Creed, and their Baptisme is sufficient. And though the errors of Popery, as now it stands, are grosse and palpable; yet to make them such, as presently and absolute∣ly to cut off all that professe and beleeve them, from the Catholick Church, and hope of salvation, is an uncharitable & groundlesse rigor and strict∣nesse: neither can they who are not thus harshly uncharitable, be justly taxed; nor is it an absurd distinction (as he unreverently and absurdly ter∣med it) that a Great Prelate, who ever he was (for he names him not) used in the High Commission at the censure of D^r Bastwick, when he said, that We & the Church of Rome differ not, in Fundamētalibus, but, circa Fundamentalia: for there may be (and indeed are) many intercurrent questions concer∣ning points fundamentall disputed among us, in which we and they differ, and yet the fundamen∣talls themselves confessed by both sides. For ex∣ample, both sides doe professe their agreement and common beliefe of that grand Fundamentall of Christianity, that Iesus Christ the Son of God, and Sonne of the B. Virgin, is the Saviour of the world. and that salvation is obtained onely by vertue of his merits: Yet we doe not agree in every thing

that concerns this principle, or how, and in what manner this vertue is efficacious unto our salvati∣on. Whether it make the good works of those that beleeve in this common Saviour properly me∣ritorious, and fully worthy of everlasting life, as they will have it; or onely, as we contend, in re∣gard * 1.11 of Gods gracious acceptation, and by means of his promise and covenant whereby hee hath bound himselfe to reward them. So that, the di∣stinction is not absurd, but may most truely and fit∣ly be said, that wee may and doe differ about and not in fundamentalls. That which M. Burton out of the Apostle alledgeth to crosse this, is most * 1.12 frivolous and vaine, for he might have knowne that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that place, is better turned [of] or [concerning] than either [in] or [about:] and so a 1.13 Beza renders it: or (as b 1.14 Tremellius out of the Syriack) they lost their faith: so that faith is the merchandise lost or cast away, and not any thing about it. But, granting that to erre in faith and about the faith (as they may in some sense) be all one: yet will not that follow which hee would have, but for all that, there will be ground suffici∣ent to justifie that distinction, and to lay the absur∣dity upon those that quarrell it. But this is an old theme upon which M. B. hath long wrangled, and he might now doe well to give it over, or, if he will needs be doing, let him goe lend his help to the Jesuite, (with whom he sides in opposing this distinction) to answer D^r Potters learned and * 1.15 judicious discourse, wherein it is fully and unan∣sweraby asserted.

But M. Burton hath another quarrell yet, but it is so weake and silly, that I would not grace it with an answer, but that haply some of his admi∣rers may think it of greater moment, because hee affirmes, that thereby is made a change of our very Church, &c. This is a great matter; but how is this made good? Thus. My L. of Ely affirmes, * 1.16 that the Romish adversary, fromt he rising up of some schismaticall spirits among us, uncharitably concludes, that the whole body of our Church is schis∣maticall.

But in good earnest, is M. Burton so deeply in love with his schismaticall humour, that he cannot be content himselfe alone to be a schismatick, but that he will have the maine body of our Church schismaticall? or must we needs joyn with the Ro∣mish Church in their errors, unlesse we wil confesse our selves guilty of the crime of schisme? So they would have us indeed, and M. B. (it seemes) so he may shew himself to be at enmity with them, cares not though he draw that name upon himself and the whole Church of England: whereas it hath been the care of discreet and wise men, that have dealt in the controversies betweene us and them, to wipe off that unjust and infamous asper∣sion. To whom I referre him, and others of his * 1.17 minde, to be better informed; and to learn, That the Church of England did reform the errors and abuses of Rome without schisme. And that though we have separated from thē in those things which they hold, not as the Church of Christ, but as the Romane and Pontifician; yet we remaine still uni∣ted

both in the bond of charity, and in those Articles of faith which that Church yet hath from Apostolicall tradition; yea, and in those acts of Gods worship which they yet practise accor∣ding to Divine prescript: that is, wee and they professe one beleefe of the same Apostolike Creed, as it is expounded by the foure first Generall Councels: Wee approve with them, the things which the Ancient Church of Christ decreed a∣gainst Pelagius: We and they worship and invo∣cate the same God, in the Name of the same Iesus Christ. And (what ever some turbulently-uncha∣ritable haply may doe) we study to reduce them from their errors, and pray for their salvation, accounting them not quite cut off, but to conti∣nue still members (though corrupt ones) of the same Catholike Church.

But the man hath not yet done, but to shew that there will come in an universall change in all our doctrine, reckons up divers particulars: as Iustification by works, maintained openly, not long agoe, at the Commencement in Cambridge: Iustifi∣cation by charity, in Mr. Shelfords Booke. The Pope not Antichrist. Pulpits and preaching bea∣ten downe by the same man in his second Treatise. The Virgin Mary Deified, in a booke intitled, The female glory, &c.

For answere to these: I say for the first, That hee hath shamefully slandered the University: [ 1] The Heads whereof are more judicious and dis∣creet, than to suffer any position which doth di∣rectly and in terminis crosse the Articles of our

Church, to bee openly disputed and maintained. That which I suppose he aimes at by his quoting of Fr. à S^ta. Clara was to this purpose: That good * 1.18 works are effectively necessary to salvation: which position was intended and maintained, in opposi∣tion to the enemies of good works, of whom some deny their necessity; others, allowing their presence as requisite, deny that they conduce any thing to the furtherance of salvation. Now this is not to maintaine Iustification by works, (for the works here meant were such as follow justificati∣on) but to assert the Doctrine of St. Paul, com∣manding * 1.19 us to Work out our salvation with feare and trembling; and of St. Peter, who tells us, * 1.20 That thus an entrance shall bee ministred into the e∣verlasting Kingdome of our Lord and Saviour Ie∣sus Christ.

And, I beleeve (for I have not the Booke at [ 2] hand) if Mr. Shelfords justification by charity, be well examined, it will proove to bee no other than this; at least, no other than in St. Iames * 1.21 sense, when he saith; Yee see how that by works a man is justified, and not by faith onely. And I would demand of any reasonable man, whether the expresse words of that Apostle may not with∣out aspersion of Popery, be even openly and pub∣likely maintained, if there be no sense obtruded upon them, which may crosse St. Pauls doctrine, which Mr. Burton can never prove that they did, whom hee chargeth with that assertion. But the the truth is, such is the humour that possesses ma∣ny men of Mr. Burtons straine, that they cannot

endure any glosse upon that place of St. Iames, but such as shall both make the Text (like them∣selves) full of non-sence, and to turne the see∣ming and verball into a reall and direct contra∣diction of St. Paul.

To the third; That the Pope is not Antichrist, I an∣swere, [ 3] that though many of the learned in our Church (especially at the beginning of the Refor∣matiō when the greatest heat was strickē between us and Rome) have affirmed the Pope to be Anti∣christ, and his whole religion Antichristian: and that some, exceeding the bounds of moderation in this point, have passed abroad, & that with the license of authority (wherein yet they are to be excused, in that they have beene so intolerably provoked by the odious criminations of the ad∣versary) yet to them that calmely and seriously consider it, it may not without good reason bee disputed as doubtfull: whether the Pope, or any of them, in his person, or the Papall Hierarchy bee that great Antichrist, which is so much spo∣ken of. And which way soever it be determined, it makes not the religion any whit the better, nor frees the practises of the Popes and Court of Rome, from being justly accounted and stiled Antichristian.

For Mr. Shelfords second Book, I have not [ 4] seene it, and therefore will say nothing, but one∣ly that, if hee seeme to set (as they thinke) too light by preaching and pulpits, hee doth (at the worst) but pay them in their owne coine, who have magnified it to the vilifying and contempt

of publick Prayer, the most sacred and excellent part of Gods worship.

Neither have I seene that other Booke, called [ 5] the Female glory, nor will I spend words, by way either of censure or defence of it, upon sight onely of those fragments which here hee presents us with, as well knowing his art, and at what rate to value his credit in quotations. Yet in all those panegyrick straines of Rhetorick (for such for the most part they seeme, rather than positiue assertions) he hath not deviated so much to the one extreme, as Mr. Burtons margi∣nall hath to the other, in scoffingly calling her, the New great Goddesse Diana. And if it bee true that hee hath not digressed in any particular * 1.22 from the Bishop of Chichester, as Mr. Burton makes him affirme, I dare boldly say, Mr. Bur∣ton will never bee able to finde the least point of Popery in it. For (it is well known) that Bi∣shop (whom he (as if hee had bid adieu to all ci∣vility, yea and shame too) termes a tried Cham∣pion of Rome, and so a devout votary to the Queene of heaven) hath approved himselfe such a Cham∣pion against Rome, that they that have tried his strength durst never yet come to a second en∣counter.

Beside, we have, elsewhere, other points of * 1.23 Popish Doctrine, which, he saith, are preached, and printed of late: As Auricular Confession, Prayer for the dead, and praying to Saints: Which, because I finde onely mentioned by him, with∣out any proofe to evidence the truth of his asser∣tion,

I might with one word reject, till hee pro∣duced the Authors, which have so Preached and Printed, and what it was that they have delive∣red touching those points. But because there are many that, by reason of their ignorance of the truth in these points, are apt to beleeve what he affirmes, and to entertaine a sinister opinion of the Churches Doctrine in them; I will briefly adde some of them in this place.

First, for Confession: It cannot bee denied, * 1.24 but that the Church of England, did ever allow the private confession of sinnes to the Priest, for * 1.25 the quieting of mens consciences burdened with sinne, and that they may receive ghostly counsell, advice and comfort, and the benefit of absolution. This is the publike Order prescribed in our Church. And it were very strange, if our Church ordaining Priests, and giving them power of ab∣solution, and prescribing the forme to bee used * 1.26 for the exercise of that power upon confession, should not also allow of such private confession. To advise then and urge the use and profit of private confession to the Priest, is no Popish Inno∣vation, but agreeable to the constant and resol∣ved Doctrine of this Church; and that which is requisite for the due execution of that ancient power of the Keyes, which Christ bestowed up∣on his Church: And if any shall call it, auricular, because it is done in private, and in the eare of the Priest, I know not why hee should therefore bee condemned of Popery. But if Mr. Burton by Auricular Confession, meane that Sacramentall

Confession, which the Councell of Trent hath de∣fined to bee of absolute necessity by Divine or∣dinance, and that which exacts that (many times impossible) particular enumeration of every sinne, and the speciall circumstances of every sinne. This wee justly reject, as neither requi∣red by God, nor so practised by the ancient * 1.27 Church. And if Mr. Burton knowes any, that hath Preached or Printed ought in defence of this new pick-lock, and tyrannicall sacramen∣tall Confession, hee may, if he please, (with the Churches good leave) terme them in that point, Popish Innovators.

For the second point: Simply to condemne * 1.28 all prayer for the Dead, is to runne counter to the constant practise of the ancient Church of Christ. Prayer for the dead, it cannot bee deni∣ed, it is ancient, saith the late learned Bishop of Winchester. That the ancient Church had Com∣memorations, Oblations, and prayers for the dead, the testimonies of the Fathers, Ecclesiasticall Histories, and ancient Liturgies, in which the formes of Prayers, used for that purpose, are * 1.29 found, doe put out of all question: and they that are acquainted with the Canons and Liturgy of our owne Church, cannot but say this Do∣ctrine hath beene ever taught and maintained a∣mong us: That is, Wee praise God for all those that are departed this life in the faith of Christ; and pray, that they may have their perfect con∣summation and blisse, both in body and soule, &c. And thus farre, Prayer for the dead is no Innova∣tion,

and much lesse Popish. For, wee maintaine no Suffrages for the reliefe of soules in the fooles-fire of Purgatory, which prayers and * 1.30 place wee condemne as fond things vainly in∣vented, and grounded upon no warranty of Scrip∣ture, but rather repugnant to the word of God. So our Church-article speakes: and in the same condemnation joines that other point of Mr. Burtons charge: Invocation of Saints, which Do∣ctrine * 1.31 taken at the best, and as the learned Pa∣pists defend it, deserves that censure; and as it is commonly practised by the vulgar sort among them, is not foolish onely, but flatly Idolatrous: And therefore justly exploded and condemned by all Protestants, and I dare boldly say, Mr. Burton cannot produce any one of those whom hee endeavours to blemish, that holds or teaches that doctrine.

Notes

• * 1.1

  Bishop. Mount. Appeale. D^r. Iacksons bookes.
• * 1.2

  D^r. Cosens pri∣vate devot. M^r. Brownes sermons I have not seene.
• * 1.3

  Also that book of Fr. à S. Clara.
• * 1.4

  p. 117.
• * 1.5

  Much applau∣ded by our In∣novators.
• * 1.6

  p. 121.
• * 1.7

  Rom. 12. 18.
• * 1.8

  1 Cor. 9. 20, 21.
• * 1.9

  August. Ep. 19.
• * 1.10

  See B. of Exon advertisement. Cholmely & But∣terf. treatises.
• * 1.11

  Rhemist, on 2 Tim. 4. See B▪ Andr. Ser. of justificat. in Christs name.
• * 1.12

  1 Tim. 1. 19.
• a 1.13

  Naufragium fidei fecerunt.
• b 1.14

  Fide vacuati sunt.
• * 1.15

  Ans. to Char. mistaken, Sec. 7
• * 1.16

  In his Epist. to my Lo: Grace of Cant. before his discourse of the Sabbath.
• * 1.17

  See the Ans. to Char. mistaken, Sect. 3.
• * 1.18

  Bona opera sunt efficaciter neces∣saria ad salutem. Resp. Dr. Duncan.
• * 1.19

  Phil. 2. 12.
• * 1.20

  2 Pet. 1. 11.
• * 1.21

  Iam. 2. 24.
• * 1.22

  Lo here the new great god∣desse Diana, whom the whole Pontifi∣cian world worshippeth. H. B. p. 125.
• * 1.23

  Pag. 67.
• * 1.24

  Of Confession
• * 1.25

  Booke of Com∣mon Prayer, Exhortation before the Communion.
• * 1.26

  Forme of ab∣solution in the Visitation of the sick.
• * 1.27

  See Bishop Ushers answer to Iesuites ••chall.
• * 1.28

  Of prayer for the dead.
• * 1.29

  Cannon 55.
• * 1.30

  Artic. 22.
• * 1.31

  Of praying to Saints.