pag. 342. Papist b Russic conun c. 23. p. 103. Russeist c Sle. Hist l. 5. Anabaptist d Allens confes Familist and e Protest p. 16. Puritan hold no Church a Church of God but his owne conuenticle and all to bee damn'd that are not of his societie and combination Now what beliefe you shall affoord these Bouteseux of the Catholike Church that dispose of Heauen and Hell as if it were their own Fee-simple I leaue to your wisdome and common vnderstanding Pap. Me thinks you now put me in minde of another obiection which vsually we make against the Protestants of England that they bring in too much good fellowship in religion and make Saluation a flowre which growes in euery mans garden Seeing that according to their Tenets Papist Protestant Anabaptist and Familist may euery one of them by meanes offered in his own Church as a portion or fragment of the Catholike Church attaine vnto Saluation Prot. If you were learned I could answere you in a word that none of these three Sectories considered in his owne Formality Qua talie as he is a Papist Anabaptist or Familist can euer attaine vnto Saluation but only as he is a Christian man admitted by Baptisme vnto the visible Church there made partaker of Gods word and Sacraments For then although these blessed means are very much weakened and obscured in their Synagogues by the malice of Sathan and inuentions of men yet may that holy Spirit that * Iohn 3.8 bloweth where he listeth worke in such a mans heart by these weake instruments and the rather the more the Word is faithfully preached and the Sacraments be in those places sincerely administred a true faith in Christ Iesus to bring him to saluation So then we doe not hold that Papists Anabaptists and Familists but onely that some Christians liuing in their congregations may though with great difficultie in comparison of this flourishing Church of ours and these admirable meanes of Saluation tendered in the same by the speciall mercy of God be saued and preserued If we be in an errour it is safer to erre in Charity then in Malice and praecipitancie considering the euent hereof is vnknowen to either of vs. Pap. I but where was your Church before this reformation began Prot. 1. When our Sauiour Christ with-drew the people from the a Matt. 16.12 leauen of the Scribes and Pharisees to the bread b Iohn 6.35 which came down from heauen and to saluation by faith in his Name was it fitting to demaund of him where his Church was before that Reformation 2. When these Churches of c 1. Corin. 5.1 Corinth d Galat. 3.1 Galatia e Reuel 2.12 Pergamus and f Reuel 2.18 Thiatyra were full of abuses if some part onely vpon the preaching of the Apostles had reformed themselues and so a diuision had growen would you straight wayes haue tax't them of Nouelty or ask't them where their Church had beene before this reformation 3 When the Apostles cast off â—he Lawe of Moses excepting only those g Acts 15.29 three or foure Ceremonies and when the Primitiue church some hundred yeeres after cast off those Ceremonies also for I finde them breathing of their last as it were about the times of h Anno 〈◊〉 140. Dialog quâ— insâ—â—â—â—tur Tryphon Iustin Martyr had it not beene a poore challenge of the Iewes or Traskists of those times to demaund where this vnceremoniall Church lay hid before the reformation I answer then that our Church before this reformation began liued together in one communion with yours with toleration of all those abuses which you haue still retained and wee most iustly reiected Pap. I but I hope you dare not compare in the gifts of the Spirit with Christ his Apostles or those worthies of the primitiue Church And therefore how presumed you to reforme your selues Reformation being a worke fitter for a generall Councell to haue gone about then for a small handfull of Northerne people Prot. Luther in epist ad Galat. in praefat distinctio admissa in Comitijs Augustanis ab ipsis Germanis Principibus Scultet annal decad 1. pa. 43. The Court of Rome had so gained vpon the Church of Rome that is the Pope and his conclaue of Cardinals had wriggled in themselues to that transcendencie of power ouer the rest of the Clergie and well minded laity that it appeared both at a In the yeere 1415. Constance b In the yeere 1546. Trent there was small hope of Reformation from such a Councell where the Pope the partie to bee reformed became the party reforming and supreame Iudge and president of the Reformation it selfe Although poore seduced ignorant women are much caried away with the name of the Councell of Trent yet you will quickly find out this ridiculous absurdity In a generall Councell as now it is held sithence the decay of the Empire the Pope is the party to be accused yet puts vp his owne endictment passeth a iury of his own vassals and finde they what they will being to giue finall iudgement he will be sure to do as his supposed predecessor taught our Sauiour to doe to wit fauour himselfe Matth. 16.22 So as there was no hope of doing good by a Generall Councell See the history of the Councell of Trent vnles it were a generous and free Councell and such a one the Pope you may bee sure would neuer abide Gerson de concil vnius obed And therefore one of your own writers concludes that in such a case seuerall kingdomes are to reforme themselues by National Councels which England and Denmark did put in practise Pap. Yea but it is too wel knowne It was no zeale of Reformation but carnall respects that mooued King Henry to touch vpon religion Prot. To you it seemes it is giuen to know these secrets but I see no reason we should thinke so The King could not bee induced to this reformation as a meanes to possesse himselfe of the Abbeies for they were already swallowed vp 31. Henr. 8. Nor as a preparatiue for his woing as Saunders thinks because Fisher the Bishop of Rochester who opposed his marriage made vp the one and twentieth prelate in banishing the Pope out of this Kingdome Instruction of a Christian in the Preface But without doubt the finger of God was the cause whatsoeuer was the hint or occasion Act. 23.1 Festus his popularitie and humour of pleasing gaue S. Paul occasion to appeale to Cesar and to visite Rome where and when hee layd the first stone of the Romane church Would you like it well a Protestant should say that your Church was founded vpon courtship and popularity If any carnall respect whetted on the king that was but the opportunity God onely was the first mouer and prime Agent in this reformation Pap. Nay surely God is the God of vnity but your Church being once seuered from the Romane
THREE SMALL AND plaine Treatises 1. Of Prayers or Actiue Diuinitie 2. Of Principles or Positiue Diuinitie 3. Resolutions or Oppositiue Diuinitie Translated and collected out of the Auncient Writers for the priuate vse of a most Noble Ladie By an old PRAEBENDARY of the Church of Lincolne CERTAINE PRAYERS AND short MEDITATIONS translated out of the Writings of S. Augustine S. Gregorie S. Bernard Ioannes Picus Mirandula Ludouicus Viues Georgius Cassander Charolus Paschalius and others for the priuate Vse of the L. M. B. Morning Prayer MY Soule fleeth vnto the Lord before the morning Watch Psal 130.6 I say before the morning Watch. O let me heare thy louing kindnesse betimes in the morning Psal 143.8 for in thee is my trust shew thou mee the way that I should walke in for I lift vp my soule vnto thee O Lord assist mee with thy holy Spirit in my prayers And let my cry come vnto thee Our Father which art c. A Prayer for Confession of sins S. Greg. Homil 33. in Iob. REceiue O Lord in the armes of thy mercie thy distressed handmaiden who in remorse and contrition returnes vnto thee from her sinnes Because the life of that sinner is not abhorred of thee which is accompanied with sighes and repentance Pardon then O Lord all my offences for thy deare Sons sake Amen A Prayer for the Morning ALmighty God Georg. Cassander Pres. Eccles our heauenly Father which hast brought me thy handmaiden to this present morning protect mee still with thy mighty power that this ensuing day I may fall into no sinne nor run into any kinde of danger but that my thoughts wordes and deedes may tend to the honor and glory of thy name and the eternall comfort and saluation of mine own soule through Iesus Christ my Lord and onely Sauiour Amen Another Viues O Most syncere and pure Light from whence this light of the day and of the Sunne fetcheth his beginning Thou which enlightenest euery man that commeth into the world Thou Light whome no night or euening can obscure but continuest euer in thy High-noone brightnesse Thou Word and Wisedome of so great a Father enlighten this morning my soule and vnderstanding that thy weake handmaiden may be this day as blinded to the Vanities of the world and quick-sighted only to those things which are pleasing vnto thee and leading to the wayes of thy Commandements Amen For the Mediation of Christ LOrd Iesus Greg. Hom. 7. in Ezech. that art not onely righteous but righteousnesse it selfe and art my Aduocate with God the Father iustifie thou me thy hand-maiden in the day of iudgement because I acknowledge and accuse my self as full of vniustice and pollution For it is not vpon any action or contrition of mine owne that my soule relies but only vpon a faith assurance and bolde confidence in thee mine Aduocate who liuest and raignest with the Father and the holy Ghost one God world without end Amen Against Temptations GIue me thy grace O Almighty God so to vanquish Aug. Serm. 86. de verbis Domini and ouercome the lusts and temptations of this world that I may triumph with thee ouer the Diuell and his wicked angels in the world to come Amen For Piety I Humbly beseech thee O Almighty God that this desire of reading Aug. Serm. 82. and hearing thy sacred Word which by thy holy Spirit thou hast planted in my heart may by thy grace and mercie be daily renued and augmented vnto a perfect fire of zeale and deuotion to the honor of thy Name and saluation of mine owne soule in Christ Iesu Amen A Prayer for a Noble-woman Carolus Paschalius O Lord Iesus Christ that art so far from contemning Nobilitie of birth that thy Euangelists haue diligently searched out and recorded thine owne genealogie giue me thy vnworthy handmayden the grace that I abuse not by ingratitude this thy fauour and mercie But rather as it was first acquired in my Auncestors let it still be preserued in my person by my continuall seruing of thee and doing as it shall lie in my power all workes of Charity to my neighbours Giue me grace that as thou hast plac't mee in Birth and rancke so I may be found in deuotion pietie lowlinesse of minde meeknesse and a religious care of thy worship conspicuous aboue others And if it bee â—hy gracious will to make me a mother of children and a mistresse of a family let me appeare a patterne and ensample of deuotion and pietie to all that are about mee And make mee and them so to liue in thy feare that we may die in thy fauour through Iesus Christ our Lord and onely Sauiour Amen A Prayer for a Wife Charolus Paschal ALmighty God which haste giuen me to be a comforter and an helper vnto my husband endue my soule with those heauenly Graces wherwith I may be most enabled to serue thee and please him Knit our mindes as well as our bodies in an indissoluble band of syncere affection Giue either of vs sanctified hearts zealous towards thee thankefull towards our Soueraigne syncere and louing one towards another Crowne withal if it be thy will these chaste intentions with thy fructifying Grace that wee may become the happy Parents of such Oliue branches as may one day aduance thy glory in this Church and Commonwealth In a word so incorporate vs both by faith in Christ vnto thy kingdom of Grace that we may at the last attaine vnto thy kingdome of glorie Amen A prayer for one attendant neere the person of a Prince Carolus Paschal ALmighty God by whose gracious prouidence it commeth that my Lord and Husband is thus employed in that neernesse of attendance vpon his Royall Maiestie giue him grace so to serue thee that hee may the better serue him and by making him thy Saint continue him his seruant Fill his mind with all wisedome knowledge and other vertues befitting his ranck and calling that he may seeme no more elected by the King then selected by thee for these employments Make him vigilant carefull and industrious in his Masters afaires Make him to accompt it his onely happinesse to serue thee his onely vertue to obserue him and all the rest as glittering vanity That after a troublesome but long life in a Kings Court his soule may bee carried by the Angels vnto thy Court where one day is better then a thousand Grant this for thy deare Sonnes sake Iesus Christ our Lord. Amen Meditation Count MIRANDVLA his twelue Thoughts or weapons against all the temptations of Sinne. Thinke Io. Pici Mirandulae Doctr. Salutif 1 THe pleasure thou art tempted vnto but short and momentarie 2 And euen this is attended with loathing and anxietie 3 And yet that for this thou must loose Heauen 4 That thy life is but as a dreame and shadow 5 Thy death is suddaine and at thy doore 6 Thy time of repentance casuall and vncertaine 7 Thy
neither be deceiued nor deceiue vs. For the King and the Royall Issue I Humbly beseech thee G. Cass Almighty God to preuent with all blessings of goodnesse our King and his Royall issue Increase vpon them day by day all thy fauours vanquish with thy mighty hand all open enemies and priuie Conspirators who oppugne their religion life diademe or dignitie Crowne each of them with all vertues these vertues with long liues and their liues at the last with eternall glory Amen For Charitie or the workes of Mercie August Meditat. O Lord of mercie and compassion I beseech thee by the tender bowels of thy Sonne Christ Iesus to mooue my stonie heart to the workes of mercie that I may keepe my howers of prayers mourne with them that mourne counsell them that are amisse helpe them that are in miserie releeue the poore comfort the sorrowfull helpe the oppressed forgiue them that trespasse against me pray for them that hate mee requite good for euil despise no man or woman reuerence my betters respect my equals be humble and courteous to my inferiors imitate those that are good shunne those that are bad embrace vertue eschew vice Be patient in aduersitie modest in prosperitie thankfull in either Keepe a watch ouer my tongue Scorne this world and thirst after heauen Amen For the receiuing of the B. Sacrament O Lord Iesus Christ the onely begotten Sonne of God G. Cass thorough whom onely is granted forgiuenesse of sinnes and life euerlasting who diddest iustifie the Publican when he confessed the woman of Chanaan when shee prayed Peter when hee repented and the thiefe vpon the Crosse when hee called vpon thee grant vnto me a most miserable and wretched sinner pardon and forgiuenesse of all my transgressions which I most humbly confesse I haue committed against thee that I may receiue this Communion of thy body and blood not to my iudgement and condemnation but to my euerlasting comfort and saluation who liuest and raignest with the Father and the holy Ghost one God world without end Amen Meditation When you haue newly receiued O Lord encrease my faith O Lord G. Cass let the body and blood of Christ be fixed in my soule to my comfort in this life and eternall saluation in the life to come Amen For that day you expect to heare a Sermon or when you reade vpon your Bible G. Cass ALlmighty and euerlasting God whose Word is a lanterne to our feete and a light vnto our pathes open and enlighten my vnderstanding that I may learne the mysteries of thy Word so farre foorth as is necessary to my saluation purely and syncerely and bee so transfigured in my life and conuersation vnto that which I shall learne as to please thee in will and deede through Iesus Christ my Lord and onely Sauiour Amen For sicknesse and all other vses you haue excellent Prayers in the Booke of Common prayers PRINCIPLES Few Notes for the priuate vse of my L. M. B. A Prayer to be said vpon your knees before the reading ouer of these Notes ALmightie God the Fountaine of true Wisedome and knowledge send thy holy Spirit into my heart that I may sufficiently vnderstand and stedfastly beleeue all the doctrines necessary to my Saluation and adde such practise and obedience to this Faith thorough the whole course of my life and conuersation as I may so serue thee in thy kingdome of Grace that hereafter I may be made partaker of thy kingdom of Glory through the onely merit and mediation of thy deare Sonne and my deare Sauiour Iesus Christ. Amen I. MAn sithence his fall in Adam hath no hope of saluation but by the Couenant of Grace betwixt God and Man Whereby God promiseth vnto man Mercie and Forgiuenesse of Sinnes and man vnto God true Faith in Christ and holines of life and conuersation II. ALl men haue not interest in this Couenant of Grace but they onely that are of Gods Church Now the Church of God is Any Company or Congregation of men wheresoeuer liuing called by God through the sound of the Gospel vnto the Faith of Christ and distinguished from other Societies by these fiue Marks especially 1. hearing and reading the Word 2. Faith thereunto 3. the vse of the Sacraments 4. Prayer and 5. Sanctity of life Where these fiue things are there is euer a Church of God and sufficient means of saluation III. THe Word must be read often vpon your Bible with modesty and short desires of the heart vnto God to giue you grace to vnderstand it to beleeue it and to practise it It must bee heard vpon all conuenient occasions especially in those two houres of the Sabbath day appointed by the Church and the State for that Diuine worship and then you must obserue foure Rules 1 Obserue the Preacher with attention modestie 2. Secondly apply vnto your selfe in particular the Doctrines and Vses which are deliuered in generall 3. Examine your conscience if you be guilty of the sinnes there reproued and presently call to God for grace to amend them 4. Thinke vpon these things againe when you come to your Chamber IIII. THis outward hearing and reading of the Word together with the inward working of the holy Ghost in your heart doeth beget a true liuely and sauing faith which is A certaine knowledge and assurance of the heart that all is true which God hath spoken or promised in the Scripture and that you rest wholly and confidently vpon God that he hath granted vnto your selfe in particular forgiuenes of sinnes and true righteousnesse in Christ Iesus This is the maine point you are seriously to meditate vpon and therefore obserue these precepts 1. If you doe not beleeue or if you doe doubt of any thing in Scripture presently pray vnto God to strengthen and enlighten you 2. If you doubt whether you may haue any particular interest in those generall promises of grace in Christ propounded in the Gospel fall againe to your prayers for an increase of Faith 3. If you doubt and yet can finde in your heart to pray for more faith Let your conscience neuer bee troubled with such a doubting 4. Marke well when the Creed is in reading and giue an assent with your heart to euery Article And as I doubt not you haue learned it so keepe it still in memorie V. NOw as this faith of remission of sinnes and righteousnesse in Christ is wrought in vs by the reading and hearing of the Word ioyned with Prayer so is it signed and sealed in our hearts by the two Blessed Sacraments Baptisme The Lords Supper Obserue in either Sacrament two parts A visible signe Water in Baptisme Bread Wine in the Supper An inuisible grace Remission of sinnes in Baptisme The benefite of Christs passion in the Supper VI. BAptisme is the first Sacrament of the new Testament to wit An outward washing of Water appointed by Christ in his Church with this promise that vpon your being Baptized you were
as certainely washed from your sinnes Original being an infant and actuall if you had beene of yeeres by the holy Ghost and the Blood of Christ as you were rinsed outwardly in body by this Element of Water Marke then these vses of Baptisme 1. It assures vs wee are washed from our sinnes by the Holy Ghost and the Blood of Christ 2. It keeps vs from despaire because it assures vs our sinnes are washed away 3. It keepes vs from sinne for it is a shame for one washed to soile himselfe againe 4. It giues an entrance into the Church 5. It hath a visible signe Water Grace inuisible Forgiuenesse of sinnes by the blood of Christ VII THe Lords Supper is a distribution of Bread and Wine which seales signes and exhibits or giues vnto you Christs true Body offered and his true Blood poured out vpon the Crosse for your sinnes as certainely as the Priests exhibite vnto your hands the Bread and the Wine And withall the Supper assures your heart that Christs Body and Blood nourish your soule to perpetual life as surely as Bread and Wine doth nourish your body to the offices of this temporall life Marke then the vses of this Sacrament of the Supper 1. It assures you of all the benefit that is to be expected from the Bodie and blood of Christ 2. It puts you continually in minde that Christ dyed for you 3. It strengthens and ascertaines your faith if it be receiued worthily And therefore you must not neglect twice in the yeere at the least to approch with all reuerence this heauenly Table VIII THat this Sacrament may be receiued worthily you must examin your selfe before the receiuing Pray vnto God for Faith in the receiuing and take heed of grosse and premeditated sinnes after the receiuing of this Sacrament IX BEfore the receiuing you must examine foure things 1. You must examin your knowledge 1. Whether you know how you ought to liue To this end read ouer the 10. Commandements 2. Whether you know how to beleeue Read ouer attentiuely your Creed 3. Whether you know how to Pray Say ouer aduisedly the Lords Prayer Without this little knowledge at the least you are not fit to Receiue 2. You must examine your faith Whether you are assured in your heart that Christ hath fully satisfied for your sins and perfectly reconciled you vnto God not others only but your selfe also Without this assurance in some measure you may not receiue 3. You must examine your Repentance 1. Whether you are sory for your sinnes 2. Whether you hate sinne 3. Whether you resolue to indeauour to sinne no more Without this Repentance you cannot receiue worthily 4. You must examine your Charitie 1. Whether you forgiue all the world 2. Whether you are free from malice and hatred When you haue examined these foure points you may receiue worthily X. NOw your faith in Christ which you haue gotten in Gods Church being thus hatched by the holy Ghost in your heart brought foorth by your hearing cherished by your reading of the word sealed by your Baptism and strongly confirmed and strengthened by your partaking of the blessed Sacrament of the Supper must be continually maintained and preserued by these two meanes Prayer vnto God him only And Good works or holines of life And this is the summe of all your notes which I recommend vnto you for this time 1. Saluation is only by faith in Christ 2. Faith onely in Gods Church 3. Where by the Word read or heard Faith is nourished 4. By the Sacrament of Baptisme assured 5. By the Sacrament of the Supper ratified and confirmed 6. By Prayer and Good workes for euer established A Prayer after the reading of these few Notes O Lord God that I may be partaker of thy couenant of Grace make me a beleeuing member of thy Church send thy holy Spirit into my heart to beget there a confidence and full assurance of the remission of all my sinnes in Christ Iesus let this assurance bee still nourished with my hearing and reading of the Word let it be sealed vnto mee by my Baptisme confirmed by the Sacrament of the Supper and fully established by my seruing of thee in Prayer and Good workes to the glory of thy Name and the endlesse comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen ¶ A SHORT CATECHISME concerning Faith and good Workes to be read and meditated vpon once euery weeke at the least which may be well called The Catechisme of the Conscience Question WHy hath GOD made me a reasonable Creature and not as well hee might of a meaner kinde Answ That with your whole heart that is with your will and vnderstanding you might serue him and loue him which creatures only indued with reason can doe Q. How is God principally serued and loued of mee A. By your faith and good workes which God commaunds you in his Word And these good workes of yours are twofold Prayers to God Charitie to men Q. What is Faith A. A full beliefe assurance and perswasion of your heart whereby you are vnmoueably resolued of these three points 1. That there is one onely God one Essence three Persons The Father who created you Sonne who redeemed you Holy Ghost who sanctified you 2. That God the Sonne came into the world to doe all that was to bee performed and to suffer all that was to be endured by you for your sinnes actuall and originall And hereby obtained for you perfect forgiuenesse of all your sinnes and hath bestowed vpon you his owne perfect righteousnesse by the meanes whereof you stand iust and guiltlesse before the throne of God 3. That God hath prompted with his holy Spirit the Pen-men of the Scriptures to teach you all this faith and beleefe as also all the course of his worship And that euery thing contained in these Scriptures is true Q. Why doeth God so much require of mee Faith and beleefe A. Because without beleeuing in him you cannot loue him nor reuerence him As if you did not beleeue your father to be your father you would not loue him or reuerence him as your father Q. How is this Faith first wrought A. By your hearing of Gods word and vsing those two Sacraments appointed by Christ in his Church Baptisme and the Lordes Supper And withall by praying continually vnto God and doing of good workes Q. How shall I know that I beginne to haue Faith A. If you finde in your selfe these alterations 1. If you finde that you haue gotten more knowledge of God and of Religion are glad therof 2. If you doe desire more then you did to haue the Sonne of God to become your Sauiour and to stand betwixt you and Gods wrath for the sinnes you haue committed against God 3. If you take more delight then you did in Reading and hearing the Word of God Receiuing the Sacrament 4. If you finde doubtings in your minde and can pray vnto God to strengthen your
Faith 5. If you endeauour to abstaine from sinne for feare of offending so good a God 6. If you beginne to endeauour to liue godly and righteously because it is the will and commandement of God 7. If you take more delight then you did in praying to God 8. If you thanke God priuately for these his good motions By these eight points you may soone know whether you haue true faith or not Q. What is the infallible marke of true and iustifying Faith A. The effectuall applying of Christ and all his benefits to your owne soule in particular This application doeth make a difference betwixt iustifying Faith and all other kindes of faith which cannot saue vs As Historicall Faith which is a bare knowledge Faith of Miracles which is a bare assent Temporary Faith which is but a bare profession of the Faith for a time embraced onely for the desire of Knowledge Credite Profite Q. What is the meaning of this assertion of S. Paules that we are iustified by Faith alone A. The meaning is this Euen as when you giue your almes to a begger it is receiued by his hand alone and yet his hand is not alone when it receiues these alms but accompanied with an arme sinewes and arteries Euen so when God offers vnto you Christ and his righteousnesse you doe receiue him by Faith alone and yet this Faith which receiues Christ is neuer alone but still accompanied with Charitie and good workes In a word 1. To holde almes is proper to the hand and not the arme and to holde Christ proper to Faith and not good workes 2. You are iustified by Faith alone and yet if your faith be alone it cannot iustifie you Q. What is the meaning of S. Iames when hee sayth That wee are iustified by workes and not by Faith A. The meaning is this 1. Faith iustifieth vs before God good works before men 2. Faith makes vs good workes declare vs to bee iustified 3. Faith giues vs our first iustificatioÌ„ good works our second which is our Sanctification or holinesse Q. What is the least and weakest degree of Faith that I may build vpon to keepe mee from despaire in case I finde not all those alterations in my selfe which you spake of before A. 1. If you desire Faith or pray vnto God that you may desire Faith 2. If you can pray or desire of God to enable you to pray 3. If you find fault with your want of faith and desire sometimes of God to helpe this want You are for all that the childe of God RESOLVTIONS OPPOSITIVE DIVINITIE OR The ordinary Obiections of Papists against them of the reformed Churches DIALOGVE Papist Protestant CHAP. I. Of the Church Pap. THe Church of England is no Church 〈…〉 strange considering your owne Writers conclude a Church to be there where there is found 1 doctrine of saluation Georg. Cassan consult titul de Ecclesia according to Scripture 2 the vse of the Sacraments and 3 outward discipline or Ecclesiasticall gouernement although the Churchmen should fall short of those Apostolicall and primitiue perfectioÌ„s which flourished in their predecessours Pap. Yea but it is not the Catholike Church mentioned in the Creed I beleeue in the Catholike Church Prot. 1. No more is the Church of Rome for there was no Church at all in Rome when the Creed was made by the Apostles at Hierusalem Ruffin in Symb. Augustin Ser. 115. euery Apostle making his Article when they were to depart to plant particular Churches in Rome Id. Serm. 181. de Tempore England and other places 2. But our Church is a branch and portion of that Catholike Church as is also the a Theoriani collo Damianus à Gots Onuphrius in vita Iulij Greeke Armenian Aethiopian and Syrian as well if not rather then the Romane Church Pap. Peraduenture these other Churches may bee members of that Catholike Church as ioyned and vnited with vs but the vnion betwixt your Church and ours hath beene cut asunder aboue an hundred yeeres agone and therefore you are quite cut off from the Catholike Church Prot. This is more then you know or then I am bound to beleeue For Cassand consult pag. 930. meerly spirituall consisting in Faith Hope Charitie true Doctrine c. Institut of a Christian fol. 19. This vnion of the members of the Catholike Church is inward not outward and therefore discerned onely by God himselfe We neuer sundred our selues from the people or Church of Rome but from the Faction or Court of Rome not from the sincere doctrine of that Church but from the corruptions and innouations foisted into that Church And therefore although we be neuer so hated Cassand ibid. and excommunicated by your Priests yet we may be still vnited in internall societie with your Church if you retaine those principles of Religion sound and vnaltered in the which our forefathers died and as we well hope were saued Pap. How are you then gone from vs if you be still vnited with vs. Prot. As the Prophets went from the corrupt Churches of the Iewes and as Christ and his Apostles from the Scribes and Pharises clamando dissentiendo by crying out against your corruptions and dissenting from your innouations and this a Cas consult pag. 929. Gerson de pâ—â—â—…tate Ecclesiae your owne men allowed vs to doe Pap. I but some of your men say that wee had no true Church of God in the West of many yeeres before Luthers time Prot. Their meaning is to be limited in respect of the Predominant and preuailing Faction Your Church held I confesse a sauing profession of the Trueth of God but your Church-men mingled therewith many damnable impieties And these innouators onely carrying the greatest shew of the Church are denied by our Writers to bee the true Church of God Pap. This it is we Catholikes obserue You dare not for all your malice deny the Church of Rome to haue in some sort a sauing profession of the truth of God but our Priests conclude directly that your Church hath no truth at all and that a Barclaius paraenes li. 1. pag. 7. none can be saued in that Church Prot. As in euery kingdome the generall estate is nothing so forward actiue quicke and peremptorie as the priuate Factions and yet is found at the last more wise and stayed in finall resolution So in the Catholike Church the b Can. loc theol l. 4. c. 1. Lindan panopl. lib. 4. cap. 7. Factions are euer more headie and precipitate in their denunciations of Heauen and Hell then the maine body thereof Hence it commeth to passe that although the Greeke Armenian Ethiopian and Syrian and for the most part the Protestant doth censure charitably of those Laickes who liuing rather In then Of the Church of Rome hold the grounds of the doctrine of Saluation without any notorious mixtures with the late superstitions and impieties crept into the same yet doth the a Quodlibet
yea and three National Councels from Pope Stephen in the yeere 250 i Bellar. de Ro. Pont. l. 2. c. 25. 46. Lindan panopl. l. 7. c. 89. Possevinus in Apparat. titul Carthag the Bishops of Carthage Schismatized from all Popes of Rome for an hundred yeres together about the yeere 409. lastly k Bellar. de Ro. Pont. l. 2. c. 31. Idem de Matri c. 15. art 2. the Greeke Church cut off from the Roman for 300. yeeres are sufficient testimonies there may be a true Church of God though seuered and diuided from the Pope of Rome And here in this kingdome it was no Protestant but Popish Bishops that concluded in a Nationall Synode l Institut of a Christian set foorth anno 1537. by Authority our King might if he pleased create a Pope of his owne in his own kingdoms and dominions and yet remaine a member of the Catholike Church Pap. Well the best is you haue beene so tedious in your answeres that I haue I thank God forgotten all that you haue said for your reformed Church Prot. But I will helpe that quickly by summing vp of all into these 12. Positions 1 We haue a Church as hauing Doctrine Saluation Discipline 2 It is a portion of the Catholique Church 3. It hath a Spirituall vnion of doctrine with the vntainted members of the Church of Rome 4 And yet hath seuered her selfe from the Church of Rome by crying against and dissenting from her Superstions 5 Which some of vs hold no true Church of Gods in regard of the preuailing Faction 6 Although we iudge charitably of the Saluation of some in that Church 7 Who notwithstanding are saued not as Papists but as Christians 8 And in one lumpe or communion with this Church liued ours before the Reformation 9 Which then for want of a Generall did seuer her selfe by a Nationall Councell from the same 10 Nor was it any by-respect of the Kings but God and the cry of that age that caused this reformation 11 Nor doe our reformed Churches dissent amongst themselues in doctrine but in outward politie and discipline onely 12 Our Bishops and Priests come by a lineall Succession from Henry the eights time nor can a supposall of Heresie cut off this descent CHAP. 2. Of the Scriptures Pap. DOe you then hold this Church of yours to bee the ground of your Faith and reason of your beleeuing So as you doe therefore beleeue all the points of your saluation to be true because the Church doeth teach and instruct you in the same Or haue you any other rule and ground of your faith Prot. The Authority and good conceipt we haue of Gods Church a August contra Epistol fundam c. 5. prepareth vs to beleeue the points of our Saluation and serueth as an introduction to bring vs to the discerning and perfect apprehension of these mysteries of our faith but the Scripture onely is the ground and reason of our beleeuing For as the b Iohn 4.29 Samaritans were induced and drawne on to beleeue in Christ by that talk of the woman but hauing heard Christ himselfe professe plainely they beleeue no longer for her saying but c Iohn 4.42 because they heard him speake himselfe So doe we beginne to beleeue moued thus to doe by the good conceipt we haue of the Church but rest not in it as the ground of our beleeuing but onely in the infallible assurance of Gods truth in the booke of Scriptures Pap. Then God helpe you if that be your last resolution For our Church cannot erre but your Scriptures without the helpe of the Church to tell you so much can neuer bee ascertained vnto you to be the word of God And therefore what assurednesse of beleefe can you propose your selues vpon so vnsetled a foundation Prot. The Catholike Church indeed Wald. doctr fid l. 2. art 2. c. 27. spread ouer the world cannot erre damnably though the Church of Rome and all other particula Churches may as your owne Writers confesse But the Scriptures wee know to be the word of God not because the Church or Churchmen doe tell vs so much but by the Authority of God himselfe a Caluin instit l. 1. c. 7. d. 4. whom we doe most certainely discerne to speake in his word when it is preached vnto vs. For if we bring pure eyes and perfect senses the maiestie of God forthwith presenteth it selfe vnto vs in the holy Scriptures and beating downe all thoughts of contradicting or doubting things so heauenly forceth our hearts to yeeld assent and obedience vnto the same And therefore if you doubt whether that which you reade in your Bible be the word of God or finde any reluctancy in your vnderstanding to the doctrine of the same it is in vaine to flie vnto either Church or Churchmen to be perswaded in this point but down vpon your knees and pray feruently vnto God for Faith and the illumination of the Holy Ghost which can only assure you of the trueth of the Scriptures Caluin instit l. 1. c. 7. dist 5. For after wee are enlightned by the Spirit we do no longer trust either our owne iudgement or the iudgement of other men or of the Church that the Scriptures are of God but aboue all certainety of humane iudgement wee most certainely resolue as if in them wee saw the maiestie and glory of God that by the ministerie of men they came vnto vs from Gods owne most sacred mouth Pap. But what certaine ground of faith can you place on the Scriptures seeing by the seuerall interpretations of men and women they are turned and wrested like a nose of wax to euerie priuate designe and purpose Doe not you obserue how the Catholikes Protestants and especiallie the Brownists and Anabaptists doe fit all their turnes out of the holie Scriptures on which of these senses and imaginations is your faith rooted or peraduenture haue you some odde capritchious kinde of interpretation of your owne apprehension to direct you in these businesses Prot. Wee lay-folkes are licensed in the Church of England to reade Doe all interprete 1. Cor. 12.30 but not to interprete Scriptures excepting onely those passages which containe the necessarie points of our Saluation the which passages are so plaine easie euery where that any man or woman of the meanest capacitie especiallie if he or she be instructed in their Catechisme or grounds of religion may perfectly conceiue Staplet cont 6. q. 7. exp si art and vnderstand them But for the harder and more difficult places we leaue them to be interpreted by our Church-men in their Sermons and dailie ministerie For the ordering of which interpretations there are as I haue beene told 10. seuerall helps Obserued out of D. Field M. Hooker Chemnitius and Trelcatius the which if they be followed wil be sure and vnfallible guides to bolt out the true meaning of each place of Scripture 1 An illumination of the vnderstanding by
the Holy Ghost 2 A minde free from other thoughts and desirous of the truth 3 Knowledge of the Scriptures Creedes Catechismes Principles and other Axiomes of Diuinitie 4 A considerations how our meaning suites with other points of Christianitie 5 The weighing of circumstances antecedents and consequents 6 Knowledge of Histories Arts and Sciences 7 Continuall reading meditating and praying 8 Ioint and vniarring expositions of the Fathers 9 Consenting decrees of auncient Synods and Councels 10 Knowledge in the tongues Because therefore lay-men and women Papists Brownists and Anabaptists are wanting in all or some of these helpes they bring foorth many times such lame and prodigious interpretations Pap. If wee make the Scripture not the Church the rule of our Faith how shall we beleeue the Creed the Trinity the Sacraments the vnity of Essence the three persons in the Deity c. words neuer read in the Bible and yet necessarily to be apprehended of vs vpon paine of damnation Prot. I say that all these things are set downe in Scriptures either in so many syllables or at leastwise by necessarie inferences and deductions And wee doe not therefore beleeue them because they are onely taught by the Church but because they are rooted and grounded in the holie Scriptures the onelie stay and pillar of our affiance To summe vp therefore all this Chapter 1 The Church doeth prepare vs but the Scripture onely doeth force vs to beleeue 2 The whole Church cannot any part thereof may erre damnablie 3 Wee are taught the Scriptures to bee the word of God by the Holy Ghost mouing in our hearts and not by the Church sounding in our eares 4 Lay-men are to reade not to interprete Scriptures 5 The misse of some rules causeth wrong expositions of Scriptures 6 All things necessary to bee beleeued are either found in or collected and inferred from the Scriptures CHAP. 3. Of Iustification Pap. HOW then doe you learne out of the Scriptures that you are to be iustified and saued before God Prot. I am to bee iustified before God by an Act single in it selfe but double in our apprehension which is By Gods not imputing vnto me my sinnes and the same Gods imputing vnto mee Christs righteousnesse and withall by his creating of faith in my heart by the Holy Ghost to assure my Soule that God for the Actiue and Passiue obedience of Christ Iesus hath accomplished those two former Actes of not imputing my Sinne and of imputing vnto mee Christs righteousnesse Pap. A verie easie no doubt and reasonable religion which you haue learned out of the Scriptures Heere is no burthen left for your owne backe you cast all vpon Christs shoulders by the meanes of these two fine wordes Not imputing and imputing and a third swimming notion of your own conceipt which any man may haue with a little imagining termed by you faith it would be knowne therefore where your Church hath found out these words of Art in the holie Scriptures Prot. We do in all humilitie confesse that the globe of our sinnes and the world of that righteousnesse which is to appeare in the presence of Gods Iustice is too massie for vs to sustaine that are but dust and ashes and supportable only by that Atlas Verba Lutheri ep ad Henr. 8. tom 2. ep p. 290. Christ Iesus vpon whose shoulders not our conceits but the goodnes of God hath plac't and pressed them But that these wordes imputing and not imputing are such Greeke vnto you I doe impute it to your not reading of Scriptures and taking vp your religion by trust and credit from such Fripperers and Brokers as by lending your soules a false opinion of merits and good workes do diue into your purses and eat vp your estates by way of interest Not to trouble you as I might with a thousand places aske Dauid Psal 32.1 whether not imputing of sin and S. Paul Rom. 4.45 whether the imputing of Christs righteousnesse doth not make vs blessed and iustified For the words vse your owne eyes and inspection And for the meaning I referre you to a August tom 8 in psalm 31. S. Augustines vpon the one and b Amb. in ep ad Rom. c. 8. S. Ambrose his commentarie vpon the other passage Now that you fondlie imagine that Faith this heauenly hand that reacheth at this double Act and applies it to our owne Soules is such an apprehension as you may command when you please out of your owne phantasie it is such a poore opinion that no Soule warmed with the least touch or feeling of religion but contemnes with a most holie scorne and reproach I tell you and if you once haue it your conscience will tell you no lesse this Faith is the richest iewell in Gods cabinet Ephes 2.8 and can neuer be compas'd by any endeuour of ours vntill the Holy Ghost comes downe from heauen to set and enchase it in our hearts with his owne fingers as it were And being once obtained it new moldes and fashions the whole nature of man so as the vnderstanding becomes more enlightned to know God the will to obey God the affections to loue God and our brethren Nor can it bee preserued to the comfort of our conscience without daily praying meditating doing good workes reading the Scriptures hearing good Sermons and perusing of deuout and godly Treatises My beliefe therefore is this Gods not imputing of sinne and imputing of righteousnesse is the worker The Merits of Christ the procurer Faith wrought by the holy Ghost the instrument or applier good workes or my inherent righteousnesse poore as it is a consequent onely effect and follower of my iustification Pap. I haue heard some of your side raile against the very name of inherent righteousnesse which you seem now to acknowledge embrace Do Protestants therefore challenge any other righteousnesse besides that of Christs which is imputed Prot. They doe acknowledge a Sanctification or inherent righteousnes in the same sence as the auncient Fathers tooke the Word but not as Iesuits of late mistake it We haue righteousnesse inherent or subsisting in vs according to the which we shall be iudged but not according to the which wee shall be iustified You make your righteousnesse to goe before as the cause we ours to come after as the effect of Iustification You suppose yours so absolute as to euict from God all wee expect from ours is but to testifie vnto men that we are iustified You bragge of a perfection of degrees wee onely teach a perfection of parts in our righteousnesse For as in the dawning of the day euery part of the heauens is enlightened though none as yet in a full and compleat splendour so after the Act of Iustification apprehended by faith euery facultie of the soule is sanctified and made righteous the vnderstanding the will the affections the thoughts the words the deedes but none of those so exactly perfect as to implead a Iustification at the throne of
Father 3 August de ciuit Dei l. 8. cap. 27. The better sort of Christians did not so And we hold it very idle to 4 Plin. Secâ—â— l. 4. ep 8. propose for our imitation any other then the best and most absolute patterne Pap. You do also speake basely of the blessed virgin and compare her to your owne wiues and such baggages Prot. A rayling Frenchman doth charge Melancthon with such a comparison Florim Remond en son Histoir ex Hom. Mel. in euang de incarnat but that booke or passage hee cites is not to bee found among the workes of that most learned and modest writer Howeuer our Church hath neuer a * Rogers in art 22. Saint Ruffyn as yours hath to heale all frenzies and madnesses and we count no better of those desperate speeches that any one shall vomit against the glorious virgin Yet I thinke your men abuse her farre more * Leo 10. ep ad Bemb 17. one calling her a Goddesse another * Rosar Mar. the Goddesse of the sea which is the title of Venus Making of Mary the euer Virgin a meere * in Petr. Arbit Quartilla that could neuer remember she was a Virgin In euery deed you all abuse her For * Polan synt l. 3. c. 24. as one wel obserues when you say your Aue Maries you pray for her But wee hold as to pray for her to be most * Aug. serm 17. de verb. Ap. iniurious so to pray to her to be most * Epiph. l. 3. aduers haeres vnlawfull and superstitious Pap. Also you neuer vse to pray for the dead although the Auncients did so Prot. Wee dare not indeed For if they bee in Heauen * P. Lomb. 4 sent distinct 45. we shall wrong them if in Hell we cannot helpe them and Purgatory * Roffens contra art Luther art 18. your owne men confesse was neuer heard of amongst the Auncients Now for those prayers for the dead in the old Liturgies they were conceiued if you marke them for men dying Caessand prec eccles and passing not dead already and so they are still vsed in the Church of England and most diligently deuourly in the Collegiate Church of Westminster But to stretch and extend these * Vide epist Vratislau apud Scultet Annal. dec 1. pa. 152. Collects to men stone-dead and past their particular iudgements was a pretty proiect of the Monkes and Friars and they were very wel payd for their wit and inuention as you shall finde when you shall haue occasion to purchase a Masse for any of your kindred departed Pap. Nay say you nothing of the Masse for out of malice and derogation from the Sacrifice therin offered you haue bred in the people such a sleight opinion of the Blessed Sacrament as they make of it but a bare signe or a token or a figure or I cannot tell what And dare not conceiue Christ to be there for feare of imprisonment or the high Commission Prot. Wee doe indeed acknowledge no oblation in the blessed Sacrament but a * See common praier booke liuely commemoration of that oblation of Christ which he offered vpon the Crosse for our redemption Nor any Sacrifice at all but that Sacrifice of Collects prayers and thankesgiuing which the Church powres out vnto God at the receiuing of the Sacrament And these commemorations and collects are the reason why the Supper of the Lord was termed by the Auncients a Sacrifice an Oblation the Eucharist the Hoast c. But the reuerence due to this great Sacrament is as obseruable as the maner of Christs presence therein is vnexpressable The names of a figure a signe a type and the like wee keepe to expound the words onely but not as though they were keyes to open and vnfolde the maner of the mysterie The speech is to be expounded figuratiuely because * Schoolemen in 4. sent This and Christs body before the pronuntiation of the last syllable of the wordes are disparats and of a contrary nature But Christ is present there for the matter a Aug. confess apud Cassand consult art 10. substantially b Caluin in 1. Cor. 11.21 truely c Melan. in ep ad Palat. Granguellam really nay most truely d Fortunatus Caluinista apud Greg. de Valent. l. 1. de praesen Christi in Euchar. c. 7. dist Istius and most really and more truely and more really then the bread and the wine but for the maner ineffably and vnexpressably And this is that Caluinisticall doctrine you so much cauill at and deride 1 Wee honour the Saints with Ecclesiasticall obseruation but not with a Spirituall adoration 2 The ancient Fathers made Orations but no Orisons vnto them 3 The blessed Virgin is more abused by Papists who make her To giue sucke to a Priest Vincent Spec. hâ—st l. 7. 84. Mend Thomas a Beckets old hose Cantip. lib. 2. c. 29.12 Heale a scabd head Caes l. 7. c. 25. Clippe a Monke Id. l. 7. c. 51. Kisse another Id. l. 7 c. 33. Sing to a third Id. l. 7. c. 22. Lie betweene man and wife Vincent lib. 7. c. 8. Supplie a Nunnes place that was gone to a Bawdy house Caesar lib. 7. cap. 35. Bring an Abbesse to bed gotten with childe by her Seruing-man Vincent Spec. hist lib. 7. cap. 87. 4 Wee are ready to bury but not to adore reliques 5 We pray for men departing as the Fathers did not for the departed as the Friars did 6 Christ is in the Sacrament really for the matter ineffably for the maner CHAP. 5. Some idle personall exceptions Prot. HAue you any other points of our Religion that you stumble at Pap. These are the main points of your religion questioned But some aspersâ—ons more are cast vpon the persons of your Ministers As that they lie wilfullie and against their knowledge in points of Diuinity and are thus zealous in the cause out of a desire onely to preserue their great estates in the Church wheras our Priests haue no other worldlie comfort but the goodnesse of their cause and the testimonies of their consciences Prot. Let your common discretion be your iudge in this case whether wee that ground our doctrines vpon the word of God interpreted by those ten rules I formerly set downe or these men that put all to the determination of the Church that is to their own proper phantasies and the grosse exposition of an vnlearned Pope are most likely to gull the world with crotchets and Chimaeras Besides you know how full this kingdome is of men well read as in all sciences so especially in Diuinity You know and yet none knowes it so well as they that best know him the profound learning and deepe apprehension of the King himself as hauing perfectly digested the very body and bulke of all sacred knowledge And is this a stage for ignorance imposture to play their parts on Or doeth this
learned Monarch the Lord of 3. Kingdomes woed and sought vnto by all the Catholike Princes palliate his religion in hope of a Bishoprick These are poore and toothlesse aspersions Then for our Ecclesiasticall estates they are so par'de and pol'de with duties and impositions all which had their Originall from the Court of Rome that the time of the charge of breeding vp a minister would raise him a better meanes then he hath in the Church in any other trade or trafficque whatsoeuer The King is gracious to his seruants of all professions But a Countrey Minister cannot inne for the haruest of a whole yeere what a Iesuite can get in an hours confession Lastly concerning these professors of pouerty the Priests and the Iesuites it is too well knowne they want no maintenance What by traducing our Nation abroad and seducing our people at home their bones are full of marrow and their eyes swell with fatnesse and what the Statute hath taken from vs cogging and cheating hath drawen vpon them I mean the priuie Tithes and Beneuolences of the Kingdome But to choke this Obiection in one word That our meanes is no cause to keepe vs in this profession witnes our Brethren in France and elsewhere who without the same means teach preach the selfe same doctrine Pap. They also inform vs that your Ministers haue neither learning nor honestie Prot. It is true indeede they teach their Nouices that the greatest Doctor in our Church doth not vnderstand the common grounds of Diuinity and must of * Britanno-Romanus pag. 19. necessity bee put to his A. B. C. againe But common reason can inform you whether this bee true or not Againe they are onely the base fugitiues and discontented runnagates of our own nation that spread these rumours who thinke their Countrie-men the grossest fooles in Christendome that they dare thus amuse them and lead them by the nose with such impossible assertions And therefore I will giue you a touch heere how other Papists haue ingeniously acknowledged the learning and piety of many Protestants * Aeneas Syluius de orig Bohem c. 35. Pope Pius commended Hus for learning and purity of life Alph. lib. 2. aduers haeres tit Ador. haer 2. Alphonsus de Castro Oecolampadius for all kinde of knowledge and the tongues especially * In annot in Tert. coron Militis In defens conc Trid. l. 1. p. 41. Rhenanus also Conradus Pellican as a man of a wonderfull sanctity and erudition Andradius likewise Chemnitius for a man of a sharpe wit and great iudgement Costerus all the Protestants for their ciuill behauiour their almes their building of hospitals and forbearing from reuiling swearing * Enchirid. c. 2. p. 101. De prohib l. 2. c. 13. Gretzer himselfe our ordinarie writers to bee for the most part of great learning 1 Recherches de la Fraunce pag. 910. 511. and iudgement Stephen Paschier held Caluin worthie set his opinions aside to be compared for zeale and learning to the chiefe Doctors of the Catholique Church 2 Lib. 11. epist 11. Epist Erasmus held Luther of that integritie of life that his very enemies had nothing to cast in his dish 3 Lindan l. 3. Strom. cap. 33. Lindanus acknowledged Melancthon to be adorned with all kind of learning In a word your Writers themselues did so applaud the persons of their aduersaries for learning and pietie that 4 Index expurg distinct 2. Pope Clement the 8. was faine to command all your Controuersie-writers to bee reuiewed and these graces and praises bestowed on our men to be blotted out and expunged And therefore when you next heare a Iesuite in this theme thinke vpon these true relations and withall laugh at him and pray for him Pap. Sir I haue receiued some satisfaction that matters are not so farre out of square in the Church of England as I haue beene informed But yet my conscience will not serue mee to come to your congregations because there are beside these triuiall many other points of doctrine neuer heard of amongst Protestants which be in very deed the Caballas and mysteries of the Romane-Catholique Religion You haue beene very tedious in your answeres and declarations I pray you therefore bestow the last Chapter vpon me to shew the reasons why so many Ladies and good Soules refuse to conforme themselues to the Church of England Prot. With all my heart I will therefore end my speach with the summing vp this fifth Chapter and leaue the euent to God and your Conscience 1. The meanes of our Churchmen are not so great as to make them maintaine a false religion but their religion is so true as it makes them contented with any meanes 2. Yet in other countries where no hope of preferment appeares there appeares an equall zeale of our Religion 3. Our Church-men are commended for their liues and learning by the pens of their prime aduersaries CHAP. 6. Reasons of refusall to leaue the Romish religion collected out of printed Authors Pap. I Cannot leaue my Religion I. Reason Because We must simply beleeue the Church of Rome whether it teach true or false Stapl. Antidot in Euang. Luc. 10.16 pag. 528. And if the Pope beleeue there is no life to come wee must beleeue it as an Article of our Faith Busgradus And we must not heare Protestant Preachers though they preach the Truth Rhem. vpon tit 3.10 Blasph And for your Scripture we litle weigh it For the Word of God if it bee not expounded as the Church of Rome will haue it is the word of the Diuell Hosius de expresso verbo Dei II. Reason You rely too much vpon the Gospel and S. Paules Epistles in your Religion whereas Blasph the Gospel is but a fable of Christ as Pope Leo the tenth tels vs. Apol. of H. Stephen fol. 358. Smeton contra Hamilton pag. 104. And the Pope can dispense against the New Testament Panormit extra de diuortiis And hee may checke when hee pleases the Epistles of S. Paul Carolus Ruinus Consil 109. num 1. volum 5. And controule any thing auouched by all the Apostles Rota in decis 1. num 3. in nouiss Anton. Maria in addit ad decis Rotae nou de Big n. 10. And there is an eternall Gospel to wit Blasph that of the holy Ghost which puts down Christs Cirellus a Carmelite set it foorth III. Reason You attribute all your Saluation to Faith in Christ alone Whereas He is the Sauiour of men onely but of no women Dial. of Diues and Pauper compl 6. cited by Rogers vpon the Artic. and Postellus in Iesuits Catech. l. 1. cap. 10. For women are saued by S. Clare Mother Iane. Som. in Morn de eccl cap. 9. Postellus in Iesuits Catech. lib. 8. cap. 10. Nay to speake properly S. Francis hath redeemed as many as are saued sithence his dayes Conformit of S. Fran. And the blood of S. Thomas a Becket Hor. Beat. Virg. And sometimes one man by his Satisfactions redeemes another Test Rhem. in Rom. 8.17 IV. Reason In your Church there is but one way to remission of sinnes which you call Faith in Christ but we haue many For we put away Our Venials with a litle holy water Test Rhem. in Rom. 8.17 Mortals by 1. Merits of the B. Virgine Hor. B. Virg. 2. The blood of Becket ib. 3. Agnos Dei or holy Lambes Cerem l. 1. t. 7. 4. Little parcels of the Gospel Breuiar 5. Becomming Franciscans confor l. 1. fol. 101. 6. A Bishops pardon for 40. dayes a Cardinals for a 100. daies and the Popes for eeuer Tak Camaer apud Espens in 1. ad Tim. V. Reason You stand too precisely vpon your Sacraments and require a true Faith in the partaker Whereas with vs To become a Monke or a Nunne is as good as the Sacrament of Baptisme Aquin. de ingres relig l. 2. c. 21. And the very true and reall body of Christ may bee deuoured of dogs hogges cattes and rattes Alex. Hales parte 4. q. 45. Thom. parte 3. q. 8. art 3. VI. Reason Then for your Ministers euery one is allowed to haue his wife or else enforced to liue chastly whereas with vs the Pope himselfe cannot dispense with a Priest to marrie no more then he can priuiledge him to take a purse Turianus found fault withall by Cassand Consult art 23. But whordome is allowed all the yeere long See Sparkes discouery pag. 13. constitut Othon de concubit cleric remouend Abhominable And another sinne for Iune Iuly August which you must not know of Allowed for this time by Sixtus Quartus to all the family of the Cardinall of S. Lucie vessel Grouingens tract de indulgent citat a Iacob Laurent Iesuit lib. pag. 196. vide Io. Wolfij lection memorab centen 15 p. 836. For indeed the wickednes of the Church-men is a prime argument of the worthinesse of the Roman Church Bellar. l. 4. de Rom. Pont. cap. 14. artic 28. And the Pope can make that righteous which is vnrighteous l. 1. Decretal Greg. tit 7. c. 5. And yet can no man say vnto him Sir why do you so In extrau tom 22. titul 5. c. ad Apostolatus VII and last Reason You in the Church of England haue cast off the Bishop of Rome Blasph whereas the Bishop of Rome is a God Dist. 96. c. Satis euidenter Panorm cap. Quanto Abbas FINIS