The Safe Way Leading All Christians

Sect. 1. The causeless bitterness of the Church of Rome against the Reformed Churches.

W E read in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselves: Theodoret sought by a favorable report to allay the bitterness of their Contention with these words: Both parts make one and the same Confession of their faith. For both maintain the Creed of the Nicene Council.

The beautiful and sacred name of Truth, speaks peace to all: and that lovely name of Peace, gives that sweet counsel to all Christians, which Abraham gave to Lot: Let there be no strife betwixt me and thee, for we be brethren.

If the Church of Rome had loved Truth and Peace, without doubt the common bond of Christianity, and the Creed which is the general Cognizance of our faith, would have incited them to the like favorable construction of the Controuersies of this age, and the rather because their own learned Cardinal professeth; That the Apostles never propounded as Common Articles of faith; other things then the Articles of the Apostles Creed, the ten Commandments, & some few of the Sacraments because (saith he) these things are simply necessary and profitable for all men, the rest are such as a man may be saved without them.

But such is the nature of the malignant Church (and for that cause the Church of Rome is rightly deciphered by that name) that instead of qualifying the unquenchable broils, and entirely preserving the seamless garment of Christ, she •• rmes us Heretics, hell • ounds of Swinglius, Luther's whelps, Turkish Hugenots, damned persons, and worse then Infidels; which unchristian speeches dipt in lie and gall, give us just cause to say with Agustine: Our daily furnace is our adversaries tongue.

It cannot be denied that the reformed and the ancient Roman Church are two Sisters, both descended from one and the same Catholic and universal Mother of us all, but when the world shall understand that the Romish Sister hath lost her breasts, or at least-wise giveth her Children little or no sincere milk out of her two breasts the two Testaments: when the world shall plainly discern that she doth daily practice spiritual fornication with the inhabitants of the earth, when it shall be witnessed by her self that her Sister hath kept her first love and continued her ancient birth-right, from the time of the Apostles to the days of Luther, Will it not seem a strange folly or a willful madness to quarrel with her Sister, because she will not follow her unknown ways, and go a whoring after her inventions? If for no other cause yet for this alone, (because she played the Harlot) her Sister might better justify a separation from her, then to retain fellowship with her lewdness.

It is the counsel of the Prophet, If Ephraim be joined to Idols, let him alone: If Israel play the Harlot, let not Judah sin. Babylon was a true Church, with which sometimes the religious did communicate, but after it was more depraved, the faithful are commanded to go out of her, and for that cause Abraham was commanded to go forth of Chaldea, wherein he was borne, because the inhabitants of the country were idolaters: and the Hebrews were led out of Egypt by Moses and Aaron, because the Egyptians were given to vain superstitions; such is our departure from the Church of Rome, or rather from the errors of that Church that hath departed from her self, and for that cause; Non fugimus sed fugamur, we left her unwillingly, not voluntarily, That we be not partakers of her sin, and that we receive not of her plagues.

That saying of Erasmus was no less true then witty: who being demanded of the Duke of Saxony, what was Luther's capital offense that stirred up so many opposites against him, made answer: Luther had committed two great sins, for he had taken away the Crown from the Pope, and had taken down the belly of the Monks: and surely (setting aside the Popes Lordlines and the luxury of Priests) it shall appear there is no such cause why she should breathe out, Anathemas, Curses, Excommunications, with a Tradatur Satanae: let her Sister be delivered to Satan: There is no such cause why she should daily entertain Jews into her bosom, when a poor Christian soul, a believing Protestant may not approach to her sanctuary for fear of the Inquisition.

Nobis non licet esse tam disertos; The children of this world are wiser in their generation then we profess our selves to be. For as touching the twelve Articles of the Apostles Creed which are the main parts of the Christian Truth, and wherein the Church of Rome doth still persist, we gladly acknowledge her to be of the family of Jesus, (saith Hooker ) and that which Saint Paul witnessed of the Israelites, that in one respect they were enemies, but in another they were beloved of God: so likewise as concerning the word of God, and the Apostles Creed, we give the Church of Rome her due, but in another respect as she hath created twelve new Articles, and coined new expositions upon the old, far different from the doctrine of the Apostles, as she depends upon customary Tenants which makes their chief claim by Tradition, as she relies upon the Church for the last resolutiō of faith, as she maintaineth and practiseth manifest and manifold Idolatry; as she derogateth from the high price of our Redemption, by adding their own merits and satisfactions to the Merits of Christ, as she advanceth the Pope for the Lord Paramont above all that are called God's; In these and many like respects we say her Tenure is mean and base, her Tenets are subject to alienation, her Articles are evidences of an unknown Truth, her unwritten verities are prescriptions within the memory of man, her Title is usurpation, her confidence is presumption, her devotion is superstition, and she her self a professed enemy to the Gospel.

Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their own confession.

BVt before we enter into the debates and differences of these times, it will not be amiss to look back and examine the cause of this great calamity and distraction in the Christian Church, and to inquire by whom and what means this bitter contention is fallen out betwixt two Sisters; Cassander a learned Papist took special notice that these two sisters were fallen asunder, even to the dividing of the household: he observed the Author of those fresh bleeding wounds, and accordingly as an eyewitnesse of those differences, protesteth openly that the fault is to be laid upon those which being puffed up with vain insolent conceits of their Ecclesiastical power, proudly and scornfully contemned and rejected them which did rightly and modestly admonish the reformation: If we shall further inquire of him: what remedy to apply to such incurable diseases: he professeth seriously, that the Church can never hope for any firm peace unless they begin to make it, which have given the cause of that distraction. If we further press him for his advise how to procure that Peace from them which first occasioned the falling off, he replies and confidently assures us, that this cannot be effected, unless those which are in place of Ecclesiastical government, would be content to remit something of their too much rigor, and yield somewhat to the peace of the Church, and hearkening unto the earnest prayers and admonitions of many godly men, will set themselves to correct manifest abuses according to the rule of divine Scriptures and the Primitive Church, from which they have swerued.

Here is a plain confession of a learned Romanist, that many abuses are crept into the Roman Church; here is likewise an acknowledgement of a distemperature that proceedeth from the head (and we know when the head is distempered commonly the whole body is out of order.) Now to rectify these abuses, he prescribes a Rule which is the holy Scriptures, and he sets before us an ancient pattern for our instruction which is the Primitive Church.

If the Scripture be the rule of Truth, and the ancient doctrine be the pattern of a true Church, how can our Religion be charged with heresy, which professeth the Scripture to be the sole rule of faith, or how can it be justly accused of Noueltie as derived from Luther, when it is a Canon published for the direction of Preachers and Pastors in our Church, (viz.) that they should never teach anything as matter of faith religiously to be observed, but that which is agreeable to the doctrine of the old and New Testament, and collected out of the same doctrine by the ancient Fathers and Catholic Bishops of the Church.

Let us ascend higher and look into former ages, and there let us examine whether these two Sisters agreed in unity of doctrine in one and the same house.

It is reported of Redwald king of the East Saxons, that he was the first of all his Nation that was baptized and received Christianity: but afterward being seduced by his wife: he had in the self same Church (saith Bede ) one Altar for Christ's Religion, and another for sacrifices unto devils. Such was the state of the Roman Church especially in the ages after the devil was let loose: there were some that did consecrate themselves and their service to the right worship of God alone: others to the adorations of Saints and Images; there were some that did constantly adore the Creator in his bodily presence in heaven: whilst others in the same Church did ignorantly worship the Creature in a consecrated host upon the Altar: and thereupon Michael Cecaenas General of the order of Franciscans, about 400. years past, observing the different opinions of different members in the same Church, complained: There were two Churches, the one of the wicked sort flourishing in which the Pope reigned: the other of godly & good men, and this Church he persecuted.

This learned Friar by his discovery of two Churches, shows that long since there was a difference in Religion betwixt the two Sisters, and thereby he plainly intimates the different estate betwixt Papist and Protestant in the same Church; the major part was subject to the Pope, and that flourished and was visible in the eyes of the world: but, saith the Franciscan, that part consisted of the wicked, and consequently was the malignant Church: the other part was obscured and persecuted by the Pope, but (saith he) it consisted of the faithful and true believers, and consequently was the true Church.

I could ascend yet higher, and show that the falling out of the two Sisters was about a husband; the one was constant to her first love Christ Jesus the sole head of her Church; the other sought a divorce from her husband, acknowledging the Pope to be the universal head of all Churches: but I leave this to a longer time and a larger Tract.

Sect. 3. Corruptions both in faith and manners confessed by the members of the Roman Church, and yet the reformation denied by the Pope, and why, &c.

IF we look upon the latter ages, we shall easily discern an alteration of Religion by the complaints of Head and members in the same Church: Pope Alexander the fifth, in the year 1411. promiseth solemnly to intend the Reformation of the Church: and for that purpose to assemble the most learned of all Nations: yet nothing was performed: At the Council of Senes in the year 1423. this proposition of Reformation was revived: but withal it was adiourned de die in diem, and the day of their reformation is not yet come. If we come nearer to these times: the Council of Trent in Paul the thirds time complained of Indulgences, an Article of the Roman faith: That the Popes officers in collectings of money for those Indulgences, gave a scandal to all faithful Christians which might seem to be without all hope of remedy. They complained in general that there were many errors and corruptions crept into the Mass by the error of time and wickedness of men: they confess in particular, that Priests for covetousness and gain made contracts and bargains to say Masses for money: in so much it was observed that the Priest alone said straggling Masses in a corner of the Church for a Tester at the request of him that paid for them: they confess that wanton and lascivious songs were mingled with the Organs and other Church music: and this is likewise complained of by their own Agrippa: Hodie, &c. (saith he) At this day obsoene and filthy songs have their intercourse with the Canon of the Mass: and as concerning superstitious Ceremonies, as namely, the certain number of their candles at their Masses, they confessed, they were first invented rather out of superstitious devotion then true Religion: neither did these men seek a reformation in manners only, but in the doctrine it self; they confessed that the Mass wherein the Priest and people did communicate together was more fruitful, they professed openly and wished unfeignedly that private Mass might be restored to the ancient custom, and the practice of the Reformed Churches which communicate jointly and severally with Priests and people together. And as concerning Latin Service in their Church, although the council did not allow that at all times and in all places it should be celebrated in the vulgar tongue: yet they confess that the Mass doth contain great instruction for the faithful: and therefore (say they) lest the sheep of Christ should thirst: and the children should crave bread and none should be present to break it to them. Mandat sancta Synodus, &c. The holy Synod commands all Pastors having cure of souls that frequently at the celebration of the Mass either by themselves or by some others, to interpret and declare the mystery of the Sacrament unto the people. How near these men do come to our doctrine who doth not perceive? For touching p • incipall points of their doctrine: First, their great Council of Trent declares it for a point of faith, that the use of Indulgences is most wholesome for the people: yet they confessed the scandal that came by them was very great, and without hope of reformation: their Council accurseth all those that should hold private Masses unlawful: yet they wish they were restored to the custom of the reformed Church, where Priest and people communicate together: the Council accurseth all those that condemn the practice of the Roman Church, for delivering the Canon of their Mass in a silent or an unknown tongue, and yet she commands all Massing Priests to explain and expound the meaning of those words delivered in a silent and unknown manner.

From these and the like confessions of diverse errors in the Church, the Bishops and Fathers of the Council made a Decree for a Reformation: the Pope himself caused many Cardinals to assemble and consider of the errors, and for the easier redress they were commanded to be proposed to the Pope and Cardinals in the Consitory: and if you question me who did hinder the reformation, I must say with Cassander, they were such who were puffed with Ecclesiastical authority, and reputed principal members in the same Church: Nicholas Scomberg by profession a Dominican, by place a Cardinal, opposed the Reformation, and pressed the Pope and his Cardinals with these and the like reasons: It would give an occasion to the Lutherans to brag that they had enforced the Pope to make that Reformation, and above all, it would be a beginning to take away not only the abuses but good uses also, and so to endanger the whole state of Religion: for by the Reformation it would be confessed that the things provided against were deservedly reprehended by the Lutherans which would be a great abetting to their whole doctrine.

Sect. 4. Many learned Romanists convicted by the evidence of Truth, either in part or in whole, have renounced Popery before their death.

HOw available these reasons may seem to hinder a reformation, I leave to every man's judgment: yet sure I am the reformed Churches have done nothing in this, other then the former Councils had anciently decreed, and diverse of their own Church had formerly wished to be done; and I am certainly persuaded, were it not for fear of endangering the Romish Religion (as the Cardinal rightly observed) our adversaries would come nearer unto us in all the fundamental points that our Church teacheth: for look upon the Communion in both kinds, and you shall find the Council of Basil about two hundred years since, did allow the Cup to the Bohemians upon this condition: That they should not find fault with the contrary use, nor sever themselves from the Catholic Church: Look upon the restraint of Priests marriage, and you shall hear Aeneas Siluius, afterward Pope Pius, give his Royal assent with us. As marriage upon weighty reasons was taken from the Priests: so upon weighty considerations it were wished to be restored. Look upon private Masses, and of this, saith Master Harding, the godly and faithful people have since the time of the Primitive Church much complained: and for the better correspondence with us in the greatest mystery of our salvation: Look upon the Scriptures and you shall find the Rhemist Testament translated into English, and this was done Importunitate Haereticorum (as they of Douay speak) by the importunity of Heretics: and to conclude, they have of late granted a dispensation to some men & women also to read the Scriptures, and this was done Importunitate Haereticorum by the importunity of Heretics.

It is no wonder that the poor widow in the Gospel did prevail with the corrupt Judge by importunity, when such heretics as we are reputed to be, have prevailed by importunity with such true Catholics as they pretend themselves to be: yet if we look but within the memory of man, we shall find that most of the Romish proselytes did frequent our Church and divine service for the first eleven years of our blessed Queen Elizabeth, neither was their communicating with us forbidden by any lawful Council: and I am verily persuaded, That many at this day in the Church of Rome do assent to our doctrine that dare not communicate with us openly in the Church: for I appeal to their own consciences how many of them which are taught the doctrine of concomitance have wished the restoring of the Sacramental Cup to the lay people? how many with hands and hearts lifted up, adore Christ Jesus in his bodily presence in heaven, when the consecrated bread is presented to them for real flesh upon the Altar? How many worship the invisible God in Spirit and Truth, when they retain the Images for memory, for history, for ornament, not for adoration? How many do smile at Indulgences and Pardons, at particular shrifts, at merry Pilgrimages, at ridiculous and feigned miracles, at divine virtue ascribed to Medals Beads, Agnus Dei, and the like, which are termed godly deceits, and harmless guiles to feed the ignorant? How many do prefer the lawfulness of Priests marriage before the keeping of a Concubine, although the contrary be the common doctrine of the Church of Rome? Lastly, how many for fear of vain glory, and by reason of the uncertainty of their works, do rely wholly upon the merits of Christ Jesus? Shew me that learned man that liveth a professed Papist in the Church of Rome, and dieth not a sound Protestant in this prime foundation of our faith. That Bishop who would not have the gap of this doctrine opened to the ignorant in time of his health, yet in the time of his sickness sets the merits of Christ in the gap to stand betwixt God's judgment and his own sins. And Cardinal Bellarmine who taught in time of his health that a man had a double right to the kingdom of God, part by his own merits, part by the merits of Christ; Yet, I say, this stout and learned defender of his faith, concludes with a Tutissimum, It is the safest way to rely wholly on the merits of Christ Jesus; and in time of his sickness when he was to render an account of his works and doctrine: in his last Will and his last words he sounds a retreat and beggeth pardon at the hands of God: Not as a valuer of merits but as a giver of mercy. And their own Albertus Piggius who did bitterly inveigh against our Church and doctrine, especially in the point of Justification, by reading of Calvin's Institutions, with a purpose to confute them in that very point, became himself a Caluinist: neither was it his case alone, but Paulus Vergerius a Romish Bishop, who in like manner began to write a book against the Protestants which he entitled, Adnersus Apostatas Germaniae, against the Apostates of Germany, after he had examined their books, and weighed their arguments with a purpose to confute them, found himself taken 〈1 page duplicate〉 〈1 page duplicate〉 and vanquished, and laying aside the hope of a Cardinalship which at that time the Pope intended him, he traveled to Pola, where Germanus his brother a Romish Bishop was residing, and after much debate and conference had of the doctrine of Justification, his brother also yielded and protested against the Romish doctrine, and both with mutual joy and consent of minds professed and proclaimed the Protestant faith to all believers.

Sect. 5. Worldly policy and profit hinders the Reformation of such things which are altogether inexcusable in themselves.

I Speak not this as if there were hope of a Reformation in the Roman Church: For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith, when I consider that some of their points are so linked together, that the vnloosing of one is sometimes the loss of all, when I plainly see upon one point of faith (namely, one Purgatory) Trentals, Masses, Diriges, Requiems, Prayers for the dead, the doctrine of Merits, works of Supererogation, Indulgences, Pardons, Iubilies, the power of binding and loosing; since, I say, all these attend upon the opening and shutting of Purgatory, and this Purgatory is created a point of faith, and this faith is confirmed by Councils, merely for the benefit of the Pope and Clergy. What hope can we have to get these golden keys of Purgatory from them? by what means can we procure them to exercise the faculty of shutting, as well as opening: the power of binding as well as loosing, when no man will give money to be bound, but to be loosed in Purgatory?

Again when I consider the saying of Maldonado the Jesuit, daily practiced by the Church of Rome against our Church and doctrine, viz. Although I have no other Author for my exposition but myself, yet I allow it rather then Augustine's, Although his be most probable; because this of mine doth more cross the sense of the Calvinists: When, I say, our Religion is directly and immediately derived from the Scripture, when our doctrine agreeth in the fundamental points with Saint Agustine, and the Fathers; when the Primitive and Reformed Churches have shakē hands together, is it not a mere malice to oppose a known ancient doctrine, and to make a league against God and his Word, against the true religion & her Church? They are base wits (saith Viues) which are so affected, whereas ingenious minds and natures well given will rather seek how true that is which they hold; then how they may defend it, making greater price of verity then victory: yet it cannot be denied that this is the common practice of the Roman Church; for otherwise what man in his right senses would take upon him to be wiser then God, and in their Psalters leave out the second Commandment, & hazard that heavy doom: Cursed be he that addeth or detracteth from the least of these sayings? What sense is there, that the Church of Rome should presume to alter Christ's Institution, and take away the Cup from the Laity, when it is confessed by their own general Council, that Christ did institute the Cup for the people, and the Primitive Church did continue it in both kinds? what reason can be alleged why an ignorant man should pray without understanding, when the Apostle commands us to pray with the Spirit, and to pray with the understanding also? What discretion should lead men to invocate Saints and Angels, when the Apostle doth make this unanswerable question: How shall they call upon him in whom they have not believed? What confidence and assurance of human frailty should cause them to lean to lean to a broken staff of their own merits, when they may safely rely upon the sole merits of Christ Jesus? What madness is it to adore a piece of bread, which depends upon the intention of another man, seeing his intention may fail and cause flat idolatry in the worshipper; when they may safely & certainly adore Christ Jesus sitting at the right hand of the Father? What stupidity is it to worship a picture, the work of men's hands, and to adventure idolatry upon nice distinctions; when without danger they may worship the true God in Spirit and truth, as he will be worshipped? Lastly, what foolishness is it for man to rely upon the Church which is the authority of man that may err, when he may build upon the infallible rule of God's word, which is agreed on all hands that cannot err? If men for advantage of their cause, or for their own preferment, will by shifts and cavils turn the necks of Scriptures and Fathers clean about, and wrest them to their own side, let them beware of their example who could not believe, or if they did believe, durst not confess Christ, Because they sought the praise of men more then the praise of God!

Sect. 6. The common pretence of our Adversaries refusing Reformation, because we cannot assign the precise time when errors came in; Refuted.

HOw far the Church of Rome stands guilty of this crime, I will not take upon me to censure; but sure I am they are so far from reforming the abuses and errors in their Church, that they will not acknowledge their points of doctrine to be errouious, unless we can assign the time, and point at the persons who first broached them. Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious, that a very child may reprehend them; it were more fit (as I conceive) to redeem the time by correcting those errors that crept into the Church, then to inquire after times and persons which are not in their hands?

If a man be sick of a Consumption, will he refuse help of the Physician, except he can resolve him whether his Lungs or his Liver were first infected, and show the time when, and the occasion how his body grew first distempered? When an house is ready to fall, men do not stand to inquire what post or principal did first decay, or the time when the rain did first begin to rot it, but they seek to amend that which is most ruinous, and support that part which is most subject unto falling: If you will have a more familiar example, S. Austin will give you one, A man (saith he) falls into a pit and calls for help, he that should lend him his hand for present relief, falls to asking him this question; Quomodo hîc cecidisti? How didst thou fall in here, but hear what answer he makes him: I pray advise me how I may come out, never ask me the question how I came in.

In the parable of the Sower, Christ himself gives a full answer to those impertinent demands: he tells us that the Thief sowed the tares in the night time when all were asleep, and from this parable common reason will forthwith conclude; If all were asleep, how could those of the house see him? if they did not see him, how could they produce him? Now as the Thief came at unawares and in the night season when there was none so much as dreamt of him: so likewise of this be sure (saith the Evangelist) if the good man of the house knew at what watch the Thief would come, he would surely have watched: and then certainly he would have told the time and the person.

The doctrine that we complain of is a mystery of Iniquity, it is a mystery cloaked with the name of piety; and we know mysteries are secret, and have close and private working; they work not openly and publicly, but by decrees leasurably, cunningly, and warily to avoid discoueries; And as Tares sown in good ground being but a small seed, lie long covered and hid in the earth before they appear, after they appear they grow to another shape, and so multiply in the seed sown; such is the condition of errors sowed in the Church: first, it is an opinion broached by some private man, and happily with a good intention, then by addition becomes an error of someone, or few, which at first is not easily espied, or not much regarded: afterward it gathereth strength, and multiplieth it self into diverse parts and members of the body, and so by continuance becomes a known error, and then the servant makes complaint to his Master: Sir, didst thou not sow good seed in thy field, from whence then hath it Tares? but which is most observable, the husbandman did not espy the tares until they had almost choked the good corn.

We say therefore that in the Primitive Church when any heresy did arise, that endangered the foundation, such as was the heresy of the Arians, of the Pelagians, of the Donatists, and the like, the first Authors were observed, the times were known, the place was pointed at, and forthwith demissarie and testimonicall letters were written (which were then in use) and were sent to all the parts and sound members of the Catholic Church, by which public notice, the steal-truth was discovered, and after publication of his heresy, the party was repressed and excluded from the communion of the whole Church; and in this alteration or change of doctrine: Bellarmine's reason may take place; that is, in every great and notorious mutation there may be observed the Author, the time, and the place, the beginnings, increasings, and resistance made against it: but the change of Romish doctrine was otherwise, it was like the cokatrise egg along time in the shell, before the Cokatrise did appear, it was a secret Apostasy, a falling away from the Truth which was caused at the first by an error stole into the Church: Sensim sine sensu, insensible and unawares; and therein appears the difference betwixt open heresy and secret Apostasy. The open heretic visibly and professedly in a time known by a person named, with a doctrine publicly professed, proclaims his heresies against all true Catholics; The secret Apostate closely and warily in the time of darkness when the husbandman is asleep, unseen and unawares scattereth his seed, the one is easy to be discovered and known both for time and person, because he worketh openly in the day, the other scarcely to be discovered, because he worketh only in the night.

It is an undeniable truth, that some opinions were condemned in the Primitive Church for erroneous and superstitious, which now are established for Articles of faith in the Roman Church, to give an instance: S. Austin complains that in his time the rude sort of people were entangled with superstition, even in the true Church. I myself (saith he) know many that are worshippers of Tombes and Pictures, whom the Church condemneth, and seeks every day by correction to amend them as ungracious children. This holy Father complains of some people in his days which became superstitious in worshipping of Images, whom the Church did then condemn as corrupters of true Religion, the authors of this error, he nameth not, the time when it began, he showeth not, notwithstanding we are all eye witnesses that this corruption hath got the upper hand, and that which was then condemned by Saint Austin and the Church for superstition, was confirmed four hundred years after; by the second Council of Nice for Catholic doctrine, and is now decreed by the Council of Trent for an Article of faith.

He that gave first a Primacy of order to Saint Peter, did never intend a primacy of power to the Pope, and yet we see the Pope hath obtained it: he that made pictures of Saints for memory, for history, for ornament, did little dream that the works of his hands should be worshipped, and that worship should be decreed for an Article of faith; and yet we see it is so established in the Church of Rome. He that in testimony of the resurrection, and out of human affection, commended the memory of dead souls unto God, did never dream of Purgatory, & yet we see Purgatory is become a point of faith, and made a gainful merchandise in the Papal sea: He that stirred up men to charity and works of piety, did never intend to make works copartners with faith in our Justification, and yet we see this doctrine is stoutly justified by their Proselytes: He that instructed the Minister at the time of the Sacraments, religiously and carefully to intend that part of God's service in the time of the ministration, did little dream that the Ministers intention should make good or make void all the seven Sacraments, and yet we see this is the Tenet of the Romish doctrine. The intention no doubt of many opinions in the first founders was good, but the application is now amiss; for the householder made good Laws, but the enemy added a Gloss: There was a double sin in Gideon (saith Ferus) both in that he made an Ephod contrary to the word of God, and in that seeing the abuse thereof he took it not away; now who seeth not that the like happeneth to the Church? How many things did the Saints ordain with a good intent, which we see at this day changed, partly by abuse, and partly by superstition. The Feasts, Ceremonies, Images, Masses, Monasteries, and the like, none of them were instituted in that sort at first, as now they are used, and yet we Gideon's hold our peace, they take not away the abuse, they take not away the superstitions. This complainant was a Friar, and a member of the Roman Church; he tells us that Masses, and Monasteries and Images are all different from the meaning of the first founders, yet never tells us of the times nor Authors that first changed them: Now if the Reformed Churches should have declined a reformation, because they could not assign the time and Authors of those errors, who seeth not but they had fallen into the sin of Gideon, who in seeing the abuse took it not away? Nay more, those Romanists which made great search and inquiry to know the time and Authors of their errors, although they profess they cannot precisely set down their first beginnings, yet ingeniously confess an alteration of diverse Tenets in their own Church; The restrain of Priests marriage, to say precisely when it came in (saith Marius) I cannot tell, although I have most diligently inquired after it. Concerning Prayer in an unknown tongue, It is to be wondered how the Church is altered in this point (saith Erasmus, ) but the precise time he cannot tell: The Communion in one kind when it got first footing in the Church, Minime constat, it doth not appear saith Gregory de Valen.

Now if these men could have proved their doctrine originally from the Scriptu • es, they should not have needed to inquire of us for the first Authors of their doctrine; for I am confident beyond all belief, if forbidding of Marriage had been the doctrine of Christ which S. Paul termeth the doctrine of devils: If Prayer in an unknown tongue had been taught and commended by the Apostle Saint Paul, as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians; If the Communion in one kind had been instituted by Christ as the contrary was, to wit, in both kinds; If these points, I say, had been derived from the word of God; or had they always been received as Apostolic Traditions in the Church, the beginning and the Author of their Tenets had been easily known, and then they might have been published out of certain knowledge both for time and person: and as touching this and the rest of straw and stubble which the Church hath added to her building, it is manifest by the Testimonies of our adversaries that there was a known time when those Tenets were not certainly known, and generally received in the Roman Church.

The Marriage of Priests was not altogether forbidden till the time of Gregory the seventh (saith Polidore ) and this was above a thousand years after Christ: The number of seven Sacraments was not expressly defined till the days of Peter Lombard (saith Cassander ) and this was 1140. years after Christ. The doctrine of Transubstantiation was not received for a point of faith till the Council of Lateran (saith Scotus ) and this was above 1200. years after Christ. The power of Indulgences extended to souls in Purgatory was first decreed by Boniface the eighth, (saith Agrippa ) and this was 1300. years after Christ. The Communion in one kind began to be generally received but a little before the Council of Constance (saith Gregorio de Valentia ) and this was almost 1400. years after Christ.

Sect. 7. The Pedegree of the Romish faith drawn down from the ancient Heretics, and the Protestant faith derived from Christ and his Apostles

BVt since these men are so inquisitive to know of us the first Authors of their Religion; I will tell them of their Predecessors, and give them a short Pedegree both of their Roman faith, and our Protestant doctrine, that it may appear from whom they and we are lineally descended: and first touching the succession in person and doctrine. I will examine it, Ordine retrogrado, and ascend upward.

Latin service and prayer in a strange tongue came into the Church by Pope Vitalian, (saith Wolfius ) and this was about the year 666. if we ascend higher the Heretics, Osseni taught in the first ages There was no need to make a prayer in a known tongue, saith Epiphanius. If you will ascend to the Apostles time, and claim Antiquity in the highest degree, there were certain Jews (saith Ambrose) amongst the Grecians, • s namely, the Corinthians who did celebrate the divine Service and the Sacrament, sometimes in the Syriac, and most commonly in the Hebrew tongue, which the common people understood not; For which cause Saint Paul wrote that whole Chapter of the fourteenth to the first of the Corinthians, which is wholly and flatly delivered against the Prayer and Service in an unknown tongue. Here you have the Romish succession in doctrine & person derived frō Jews & Heretics: here is our Protestant doctrine derived from S. Paul the Apostle: Pray with the spirit, Pray with the understanding also.

The doctrine of Transubstantiation was first decreed at the Council of Lateran, about four hundred years ago: if we ascend higher, it was set afoot by Damascene and Epiphanius, for bringing in the worship of Images at the Council of Nice; If we look further, it was practiced by the Helcesaitae, which feigned a twofold Christ, one in heaven, another in earth: like the Mass Priests who admit one body with all his dimensians and properties in heaven, another body in the Sacrament, which hath no properties of a true body. If we look higher, it was delivered by Marcus the Heretic who by his invocation over the Sacramental Cup, caused the wine to appear like blood: if you will look into the Apostles time, the first Authors were those disciples that believed the gross and carnal eating of Christ's flesh which murmured against him and forsook him. Here is their succession in doctrine and person, derived from Idolaters, from heretics, from Capernaites. Here is our faith delivered at the same time by Christ himself: The words I speak are spirit and life.

The Popes Supremacy was confirmed at the Council of Trent, and the Council of Lateran: if we ascend higher, it was first granted by Phocas the bloody Emperor to the Bishop of Constantinople 600. years after Christ, if they claim Antiquity from the time of the Apostles, the Gentiles were their first founders and benefactors: For (saith Christ) the Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them are called benefactors. Here is their succession in doctrine and person, derived from blood-suckers and Gentiles, in usurping right over Kings and kingdoms in things spiritual, in things temporal; here is our received doctrine from Christ himself, Whosoever will be great among you let him be your Master: and whosoever will be chief among you let him be your servant.

The worship of Images was decreed at the second Council of Nice, almost 800. years after Christ: but if you claim Antiquity (because it is a point of faith) Iraeneus tells us the Basilidians and Carporatians in the Primitive times did worship Images, and professed they had the Image of Christ made by Pilate; Here is their succession in doctrine and person, derived from the heretics Basilides and Carporates, here is ours derived from the doctrine of Saint Paul, from the lesson given by Saint John, and from the mouth of God himself, Thou shalt not make to thyself any graven Image, &c.

The Communion in one kind was decreed at the Council of Constance above 1400. years after Christ: yet if you stand upon Antiquity, because it is an Article of faith: Pope Leo tells you the Manichees, a sort of heretics, in his time used the Sacrament in one kind, viz. in bread only: if you ascend to the time of the Apostles, the Nazarites (saith Bellarmine) had made a vow not to drink wine, and therefore in all likelihood they took Sacrament in bread only: here then is their succession in person and doctrine, derived from Nazarites and heretics; here is our doctrine taught by Christ himself, and so commended to our Church, Drink ye all of this.

Again, look upon their Invocation of Saints and Angels, and you shall find their founders were the heretics Angelici: Look upon their doctrine of merits and works of Supererrogation, and you shall see their first Authors were the Cathari, the Puritans: Look upon their 〈 in non-Latin alphabet 〉 , their worship given to the blessed Virgin, and you shall discern the Collyridian heretics (which Epiphanius terms Idolaters ) were their first leaders: Look upon their restraint of Priests Marriage, and you shall observe that the heretic Tatianus and the Manichees were their Predecessors, and forbad Marriage in Sacerdotibus, in their Priests: These and the like errors taught in the Church of Rome, either lineally descended from the aforesaid heretics, or at leastwise have near affi • itie with their adulterate issue. And if I have failed in calculating the right nativity of their ancient doctrine, yet sure I am they are utterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitive Church: as shall appear by many testimonies of the best learned amongst themselves.

Sect. 8. The Testimonies of our Adversaries touching the Antiquity and universality of the Protestant faith in general.

IN the mean time I will call the Church of Rome for a witness to our cause, and if she do not plainly confess the Antiquity of our Tenets, and the Noueltie of her own. If she herself do not proclaim the universality of our faith: if she do not confess that we are both in the more certain and safer way in the Protestant Church, I will neither refuse the name, nor the punishment due to heresy.

He therefore that shall question us where our Church was before Luther, let him look back into the Primitive Church; nay let him but look into the bosom of the present Roman Church, and there he shall find and confess, that if ever Antiquity and Vniuersality were marks of the true Church, of right and necessity they must belong to ours. Look into the four Creedes which the Church of Rome professeth, and you shall find three of those Creeds are taught and believed in our Church, and these by our adversaries confession were instituted by the Apostles and the Fathers of the Primitive Church, not created by Luther. Look into the seven Sacraments which the Church of Rome holdeth, and you shall acknowledge that two of those Sacraments are professed by us; and these by our adversaries confession were instituted by Christ, not broached by Luther. Look into the Canon of our Bible, and you shall observe that 22. books of Canonical Scripture which our Church alloweth, were universally received in all ages, and are approved at this day by the Church of Rome, for Canonical Scripture not devised by Luther. Look into the first seven general Councils, and you • hall confess, that the first 4. general Councils are rati • ed by our Church and Acts of Parliament, not called by Luther. Look into the Traditions of the Church, and you shall see and confess that all the Apostolical Traditions which were universally received, and which the Church of Rome confesseth at this day to be Apostolical, are descended from the Apostles to us, not derived from Luther. Look into our book of Common Prayer, and compare it with the ancient Liturgies, and it will appear the same forms of Prayer (for substance) were read and published in a known tongue in the ancient Churches, not broached by Luther. Look into the ordination & calling of Pastors, and it will appear that the same essential form of ordination which at this day is practiced in our Church, was used by the Apostles & their successors, not devised by Luther. If therefore the three Creeds, the two principal Sacraments of the Church, the 22. books of Canonical Scripture, the first four general Councils, the Apostolic Traditions, the ancient Liturgies, the ordination of Pastors: If, I say, all these were anciently taught and universally received in all ages in the bosom of the Roman Church, even by the testimonies of our adversaries themselves, it is but a silly and senseless question to demand of us where our Church was before Luther.

The positive doctrine which we teach is contained in a few principal points, & those also have Antiquity and Vniuersality with the Consent of the Roman Church: The points in controversy which are sub Iudice, in question, are for the most part, (if not) all additions to the Church, and certainly frō those additions and new Articles of faith, the question doth truly and properly result upon themselves: Where was your Church (that is) Where was your Trent doctrine and Articles of the Roman Creed received de Fide before Luther?

But admit our doctrine lay inuolued in the bosom of the Roman Church (which no Romanist can deny) I say admit it became hidden as good corn covered with chaff, or as fine gold ouerlayed with a greater quantity of dross, was it therefore new and unknown, because Popery sought by a prevailing faction to obscure it? was there no good corn in the Granary of the Church, because till Luther's days it was not severed from the chaff? no pure gold because our adversaries would not refine it by the fire of God's word? If the chaff and dross be ours, or if our Church savor of nothing but Noueltie and heresy, (as some of these men pretend) let them remove from the bosom of their own Church, that new and heretical doctrine which they say was never heard of before Luther, and tell me if their Church will not prove a poor & senseless carcass, & a dead body without a soul. Take away the three Creeds which we profess, our two Sacraments, the 22. books of Canonical Scripture, the Apostolical Traditions, the four first general Councils, and tell me (such light chaff & new heresies as they how style them, being removed) if their twelve new Articles, their five base Sacraments, the Apostolical Scriptures, their unwritten verities and Traditions will make a true visible Church.

It is true that we deny their additions there (aliquod amplius) because they are grounded on human authority, and want the foundation of the Scriptures, we deny Purgatory, Invocation of Saints, Works of Supererrogation, worship of Images, and the like: and if our Religion be therefore termed Negative for denial of those things, who sees not but for the like reason they themselves will stand guilty of the same aspersion? Do not they deny the substance of bread after Consecration? do not they deny the Scriptures to the Laity? Marriage to the Priests? the Cup to the Lay people? the Supremacy to their Sovereign in his own dominions? and may not we for these and the like reasons protest against them, that therefore theirs is a Negative Religion?

But that the world may know we obtrude not these things by way of recrimination, it shall appear by their own confession, the Traditions which we deny, are declined by the best learned amongst themselves. Nay more, they do not only acknowledge those things which we hold, but the most ingenious of them are ashamed also of those additions which we deny: As for instance, we charge them with the worship of Images, they deny it, or leastwise excuse their manner of adoration; but they condemn not us for not worshipping: We accuse them for praying in an unknown tongue, they excuse it, that God knows the meaning of the heart: but they do not condemn us for praying with the spirit and with understanding. We condemn them for adoring the elements of bread and wine in the Sacrament, because it depends upon the intention of the Priest: they excuse it, that they adore upon condition, If the consecrated bread be Christ, but they do not condemn us for adoring Christ's real body in heaven: we accuse them for taking away the Cup from the Lay people: they excuse it, that it was not taken up by the Commandment of the Bishops, but it crept in, the Bishops winking thereat (saith Costerus ) but they did not condemn us for following Christ's example, and receiving in both kinds. Lastly, we accuse them for their private Masses, contrary to Christ's institution and the custom of the Primitive Church; they excuse it, That it is through their own default and negligence, whereof (saith Master Harding) the godly and faithful people, since the time of the Primitive Church, have much complained: and which is remarkable and comfortable to all believing Protestants, we charge them with flat idolatry, in the adoration of the Sacrament, in Relics, in Saints, in Images, and howsoever they excuse themselves, in distinguishing their manner of adoration: yet, I say, to our endless comfort be it spoken, they cannot charge us in the positive doctrine of our Church, no not with the least suspicion of idolatry.

Sect. 9. The testimonies of our Adversaries touching the Protestant and the Roman faith in the particulars.

Sect. 10. The Testimonies of our Adversaries touching the infallible certainty of the Protestant faith, and the uncertainty of the Romish.

OF what strength and force is truth, it appears by this, that she extorts a full and ample testimony of her doctrine from her sworn enemies, and yet for further proof of our cause, I will give another summons to the prime men even of their grand Inquest, who, without partiality, will testify in our behalf, that our Church is built upon a more stable and sure foundation then the Papacie, and that our doctrine is more fruitful and profitable, and every way more safe and comfortable for the belief of every Christian, and the salvation of the believer.

Touching the certainty of faith, it is Bellarmine's confession, None can be certain of the certainty of faith that he doth receive a true Sacrament, for as much as the Sacrament cannot be made without the intention of the Minister, and none can see another man's intention. This confession being laid for a positive ground of their Religion, the Church of Rome hath over thrown in one Tenet all certainty of true faith; To begin with the Sacrament of Baptism: If the Priests intention fail (by their doctrine) the Insant is not baptized, he is but as a Heathen out of the Church, and consequently in the state of damnation. Look upon their Sacrament of Orders, it is the confession of learned Bellar mine: If we consider in Bishops their power of Ordination and Jurisdiction, we have no more then a Moral certainty that they are true Bishops; and there he gives the reason for it, Because the Sacrament of Orders depends upon the Intention of the ordeiner. Look upon the Sacrament of Matrimony, and of this there is no certainty, because it doth depend upon the Intention of the Minister, and if he fail in his Intention at the time of solemnization, the married people live all their days in adultery: so that by their own confession there is no certainty of Christianity by Baptism, no certainty of their Sacrament of Orders, and consequently no certainty of succession in person, (which they so much magnify in their Church:) besides if in the whole succession of Popes and Pastors, the Intention of any one Priest did fail either in Baptism or in Orders, all succeeding generations that ordain and consecrate both Priest and people are become utterly void and of none effect. He that is bound upon a curse to believe seven Sacraments, and yet is not certain of any one, must be saved by an implicit faith, and yet it is to be feared for want of their Priests intention, the poor ignorant soul doth sometimes worship a piece of bread, because the consecration of Christ's body depends (say they) upon the intention of the Priest, and no man doth know another man's intention.

Again touching their Invocation of Saints, they are uncertain whether the Saints do hear their prayers: they are uncertain whether some they pray unto, be Saints in heaven, or Devils in hell. Touching the first, It is not certain (saith Biel) but it may seem probable that God revealeth unto Saints, all those suits which men present unto them; and saith Peter Lombard, It is not incredible that the souls of Saints hear the prayers of the suppliants. Here is nothing but probability and uncertainty, and yet admit it were more then probable, that they did hear our prayers, yet there is no certainty that all such are Saints which are canonized by the Roman Church: It cannot be known infallibly (saith Cajetan) that the miracles whereon the Church groundeth the Canonization of Saints be true, by reason the credit thereof depends on the reports of men, who may deceive others, and be deceived themselves. And upon this uncertainty Saint Austin complained in his days: That many were tormented with the devil, who were worshipped by men on earth. Whose reason and authority was so undoubtedly true, that Bellarmine had no way to avoid it but with a Fortasse &c. Peradventure (saith he) it is none of Austin's: and yet if Bellarmine's answer were true, which is but a peradventure, yet, I say, he witnesseth from Sulpitius that the common people did long celebrate one for a Martyr, who afterwards appeared and told them that he was damned: and their own Cassander gives us the like example, that S. Martin found a place honored in the name of a holy Martyr to be the Sepulcher of a wicked robber.

Touching Purgatory, it is uncertain: It is not incredible (saith Austin) that some such thing should be after life, but whether it be so or no, it may be a question. Touching the place the Roman Church, hath defined nothing touching the punishment; Whether it be by material fire or some other means it is doubtful, saith Bellarmine: touching the continuance of souls there, it is not certain, Dominicus Soto thinketh that no man continueth in this purgation ten years: If this be true (saith the Cardinal) no soul needs stay in purging one hour. Again Sir Thomas Moore held for certain, that in Purgatory there was no water, and this he proves out of the Prophet David: Thou hast delivered thy prisoners out of the place where there was no water. Roffensis Bishop of Rochester, would prove out of the same Prophet, that in Purgatory there is good store of water, For we have passed through fire and water, saith the Psalmist. Lastly, Gregory who gave the first Credo to Purgatory, tells us some were purged by fire, some by hot baths, and this he learned by visions and revelations: and how safe it is to ground an Article of faith upon the spirits and apparitions of dead men, I leave it to be judged. If we descend to the age next after Gregory, Venerable Bede by a vision also established a fourth place; he tells us of an apparition of a ghost, reporting there was an infernal place where souls suffered no pain, where they had a fair green meadow, with a brook running through it; Nec improbable, &c. Neither is it improbable (saith Bellarmine ) there should be such an honorable prison, which is a most mild and temperate Purgatory. This Saint Austin held as a doubtful opinion. Saint Gregory gave credit to it from the visions of dead men; and Bede received it from the reports of wandering ghosts: the first conceived it doubtfully to be in fire, the second in hot baths, the third in a part of hell, where they had meadowes and rivers of waters: and from these and the like uncertainties, we appeal from the Church of Rome in this Article of faith, and conclude with Saint Austin: Know that when the soul is separated from the body; (statim) presently it is either placed in Paradise for his good works, or cast headlong into the bottom of hell for his sins.

Touching Pardons and Indulgences, Durand tells us, Little can be said of any certainty, or as vndoubtfully true, seeing neither the Scriptures nor Fathers speak expressly of them. And Gerson saith, Whether the power of the keys extend only to such as are on earth, or to them also that are in Purgatory, the opinions of men are contrary and uncertain.

Touching the adoration of Images, they are uncertain what worship to give them: Tharrasius in the second Council of Nice teacheth, that the Images are to be adored that is kissed and loved, for (say they) that which a man loveth, that he adoreth, and that which he adoreth, that he earnestly loveth. Here they pretended nothing but a civil kind of embracing, or kissing, without any corporal submission to Images; about four hundred years after, Thomas Aquinas and other Schoolmen taught: Because Christ himself is adored with divine honor, it is consequent that his Image is to be adored with divine honor. This learned founder had many Proselytes, as namely, Bonaventure, Caietā, Swarez, Vasques, Jacobus de Graphijs, & diverse others who taught the same doctrine, and it seems the Images themselves were sensible of so beneficial a patton. For ( Antoninus tells us) whilst Thomas was praying devoutly before a Crucifix, he was lifted up a cubit above the ground, and a voice proceeded from the crucifix, saying, O Thomas thou hast written worthily concerning me. If we descend to the Council of Trent, they tell us, due honor and veneration must be given, but what honor that is, which of due belongs unto them, is not expressed, neither is it understood of the people. Bellarmine tells them negatively, that they are not to be worshipped (as in the days of Thomas ) with divine honor, neither is it safe to teach so in the hearing of the people: for (saith he) those that defend Images to be adored with divine honor, are driven to use such subtle distinctions, which they themselves can scarcely understand, much less the ignorant. Thus first they began with ambiguous terms to teach men to embrace Images (as two friends salute each other) then they taught the Latria, the divine honor to be given in plain deeds: and lastly they say, That worship must be given improperly to the image which is properly due to Christ. This uncertainty of doctrine hath bred another dangerous consequence, for by reason idolatry is incident to this doubtful Tenet, Gregory de Valentia would maintain that there is a kind of idolatry lawful, Otherwise (saith he) Saint Peter would not have charged Christians to abstain from unlawful idolatry, except some had been lawful. By which reason S. Paul likewise did afford proof for theft and adultery, and the like, for he bids us have no fellowship with the unfruitful works of darkness: therefore we may as well conclude, some works of darkness are fruitful.

Concerning the two Sacraments of Baptism, and the Eucharist, It is most evident (saith Bellarmine) but concerning the rest of the Sacraments it is not so certain. And saith Cano, The Divines speak so uncertainly of the matter and form of matrimony, that they do not resolve whether it gives grace or not. Lastly, concerning the undoubted truth in the Church of God: The Scriptures are written (saith the Apostle) that we might have the certainty whereof we are instructed: but it is uncertain whether Traditions and unwritten verities delivered from hand to hand, having no foundation in the Scriptures, do not vary from their first institution.

Sect. 11. The testimonies of our Adversaries touching the greater safety, comfort, and benefit of the soul in the Protestant faith, then in the Romish.

FRom the certain way I will proceed to the safer way, wherein it shall appear that as our doctrine is more Catholic, more stable and certain; so likewise it is more profitable, more safe and fruitful (or to use their own phrase) of greater merit, even by the testimonies of their best learned amongst themselves. Look upon the all-sufficiency of the Scriptures: All those things are written by the Apostles (saith Bellarmine) which are necessary for all men, and which the Apostles preached generally unto all. And although this Cardinal will allow the word of God to be but a partial not a total rule, yet, saith he, Regula credendi certissima tutissima{que} est, The Scripture is a most certain and most safe rule of believing. So that it is a safer way to rely wholly upon the word of God that cannot err, then upon the Pope or Church which is the authority of man and may err; It is a safer way to adore Christ Jesus sitting at the right hand of the Father, then to adore the sacramental bread which depends upon the intention of the Priest, and may fail: It is a safer way, and we live more in safety (saith Austin) if we give all unto God, rather then if we commit our selves partly to ourselves, and partly unto God: we will but it is God that worketh in us to work according to his good pleasure, this is behooveful for us both to believe and to speak, this is a godly, this is a true doctrine, that our confession may be humble and lowly, and that God may have the whole.

Look upon the Communion in both kinds, and the Dean of Louaine will tell us: It were better the Communion were administered in both kinds, in respect of the perfection thereof, for it were more agreeable to Christ's institution, and it best agrees with the corporal feeding which is both in bread and drink. And saith Vasques, Their opinion seemeth to us more probable, who say that greater fruits of grace are reaped by the Communion in both kinds then in one. And saith Cassander, Although the Communion in both kinds be not simply necessary nor contrary to Christ's precept, yet it is much to be preferred before the Communion in one kind. And their own Schoolman Alexander • b Hales professeth, Though the order of receiving in one kind be sufficient, yet the other of both kinds is: of greater merit, of greater fullness and power.

Look upon private Mass and it will appear by a general confession, that the Communion of Priests and people together, is more safe and profitable then private Mass: It is the confession of their great and general Council of Trent: Optaret quidem, &c. The Council could wish the people would communicate together with the Priest, because it would be more fruitful & more profitable: the like confession is made by M ^r . Harding: I deny not (saith he) but that it is more commendable and more godly on the Churches part, if many well disposed and examined would be partakers of the blessed Sacrament with the Priest: and lastly, Bellarmine himself is forced to confess: Because the celebration of the Mass is ordained not only to offer Sacrifice to God, but also the spiritual food to the people, therefore it cannot be denied, that it is a more perfect and lawful Mass, where the Communicants are present, then wherein the Private Mass, the Priest alone receiveth.

Look upon the Marriage of our Ministers, and it will appear by their own confessions that it is the safer way to live chastely in matrimony, then by a single life to hazard their souls by Incontinencie. It was the opinion of Aeneas Sylvius, afterwards Pope Pius: Perhaps it were not the worst that many Priests were married, for by that means, many might be saved in married Priest-hood, which now in barren Priest-hood are damned: and Panormitan a great Canonist was sensible of the dangers that accompanied a single life, and thereupon resolves: It were good and behooveful for the souls of many, if Priests might marry, because we find by experience, the Law of single life hath brought forth contrary effects: and Cassander who well understood the life and conversation of Priests proclaims it to his Church: If ever certes in these our days the change of the Law (of single life) may be thought necessary, that those which cannot attain to the perfect degree of chastity, may be permitted to live in the second degree of chaste marriage.

Look upon our Prayer in a known tongue, and Aquinas their learned Schoolman tells us, It is manifest that he receiveth more benefit which prayeth and understandeth what he saith, for the mind of him that understandeth not, is without fruit and refection; and Lyra was of the same opinion, and withal gives a further reason: If the people understand the prayer of the Priest, they are better brought to the knowledge of God, and they answer Amen with greater devotion: and Cardinal Cajetan, who had often performed the public service in an unknown tongue in the Church, yet contrary to his practice professeth: It is better by Saint Paul's doctrine for the edifying of the Church, that public prayers were made in a vulgar tongue, to be understood indifferently by Priests and people, then in Latin; and Gabriel Biel was so far from approving the vocal prayer in an unknown tongue, that on the contrary he gives seven special reasons why it should be understood by the people: First, because it stirreth up the mind to inward devotion: Secondly, it enlighteneth the mind: Thirdly, it causeth a better remembrance of things spoken in the time of prayer: Fourthly, it keepeth the thoughts from wandering: Fifthly, It causeth a more full performance of our duty both in body and soul: Sixthly, there is a better redundance from the soul to the body, by a vehement affection and devotion: Seventhly, it is better for the instruction of our brethren: and which is observable, the Rhemists themselves in their Annotations upon Saint Paul's Epistle touching prayer in an unknown tongue make this confession: When a man prayeth in a strange tongue which himself understandeth not, it is not so fruitful for instruction to him as if he knew particularly what he prayed.

Look upon their worship of Images, and their own Erasmus tells us; Tulius, It is more safe to remove Images out of Churches then to pray to them, that the mind may be altogether free from superstition, for no man can be free from show of superstition, that is prostrate before an Image, and doth look on it Intentionally, and doth speak unto it, and kiss it; nay, although he do but (only) pray before an Image: and saith Cassander, It were better in these times to invite men to worship the true Image of God in relieving the poor, then to worship the work of men's hands: and withal concludes; Their opinion is more sound, which say, that an Image neither as it is considered in it self as wood and stone, neither as it is considered in the nature of a sign or representation is to be adored.

Lastly, look upon their doctrine of Merits: Dangerous (saith Bernard) is the habitation of those that trust in their own merits: Again, he proclaims our doctrine for the safest way in the sole confidence of Christ's merits: Vbi tuta, what safe rest or security can the weak soul find, but in the wounds of our Savior? as he is mighty to save, so dwell I there with more safety; and Friar Walden accordeth with the Protestants in the same belief: I repute him (saith he) the sounder Divine and more consonant to the holy Scriptures, who doth simply deny such merit, and (with the qualification of the Apostle,) confesseth, that simply no man meriteth the kingdom of heaven but by the grace of God or will of the giver, as all the former Saints, until the late Schoolmen, and the universal Church hath written; and for a Conclusion of this point, Cardinal Bellarmine who doth labor and sweat by subtlety of wit, to maintain merits of condignity and congruity, at last confidently resolves: For fear of vain glory, and by reason of the uncertainty of our works, Tutissimum, &c. It is the safest way to place all our trust in the only merits and favor of God: and from these several confessions, I may infer that the Protestant faith is more certain, more safe and sure, more comfortable, and every way more profitable then the Romish doctrine, by the testimony of our Adversaries themselves; for we protest against free will, against the Communion in one kind, against Private Mass, against Prayer in an unknown tongue, against the worship of Images, against the doctrine of Merits, all which are received for principal Articles in the Church of Rome, and yet are acknowledged by the Romanists to want that assurance, that comfort, that benefit, that safety for the souls of the faithful, which the Reformed Churches teach and profess in a different doctrine at this day.

Sect. 12. Our Adversaries convicted by the evident Testimonies of the Ancient Fathers, either ridiculously elude them, or plainly reject them.

IT is no wonder that many Romanists are Testes veritatis, Witnesses of God's truth in the bosom of a corrupt Church, but it may seem strange that such men should establish the antiquity of our doctrine by their own confessions, and decline the certainty and safety of their own, and that it may yet further appear, these are not forced or feigned allegations, wrested to another sense then their own men delivered them; I will give you the express words and authorities of the Ancient Fathers themselves, whereby you shall observe, that the Church of Rome doth seek to elude all records and real proofs in Fathers and other learned Authors, touching the chief points in Controuersie betwixt us.

Touching the all-sufficiency of the Scriptures, Saint Chrysostom saith: The Church is known, tantummodo only by the Scriptures: What say the Romanists to this doctrine? Bellarmine answers: It is probable the Author was a Catholic, but it seems to be none of Chrisostomes.

Touching the adoration of Saints, Saint Austin saith: Many are tormented with the devil who are worshipped by men on earth: what say the Romanists to this doctrine? Bellarmine answers: This place (fortasse) peradventure is none of Austin's.

Touching the Popes Supremacy, Saint Austin saith, Thou art Peter, and upon the Rock which thou hast confessed, upon this Rock which thou hast known (saying Thou art Christ the Son of the living God) will I build my Church: what saith the Romanists to this doctrine? Stapleton answers: It was lapsus humanus a human error caused by the diversity of the Greek and Latin tongue, which either he was ignorant of or marked not.

Touching the Communion in both kinds; Ignatius saith, One cup is distributed to all: what saith Bellarmine to this doctrine? In the Latin books it is not found, that one cup is given to all, but for all.

Touching the Sacrament of Christ's body; Origen saith, The body of Christ is typical and Symbolical: what saith Senensis to this doctrine? To speak my mind freely, I suspect this place to be corrupted.

Touching Transubstantiation, Theodoret saith, the substance of bread and wine ceaseth not in the Sacrament; what answer the Romanists to this doctrine? Gregory de Valentia saith, Theodoret did err in the Council of Ephesus, although he afterwards repented it.

Touching our Justification by faith only: Chrysostom saith: Faith alone doth justify, &c. what saith, Nobilius Flaminius to this doctrine? I do not think this Homilie is received in Greek, neither do I acknowledge it to be Chrysostom's.

Touching Images in Churches, Epiphanius saith, he found a veil at the entrance of the Church representing the Image of Christ or some Saint, and commanded it to be taken down and buried: what saith Sanders to this doctrine? they are not the words of Epiphanius, but some counterfeit: they are the words (saith Baronius) of some Image breaker.

Touching Traditions and unwritten verities: Saint Cyprian 〈1 page duplicate〉 〈1 page duplicate〉 saith, From whence is this tradition? for the Lord commanded us to do those things which are written? what saith Bellarmine to this doctrine? Saint Cyprian thought to defend his own error, and therefore it is no marvel if he erred in so reasoning.

Touching Private Mass, Chrysostom saith, It is better not to be present at the Sacrifice, then to be present and not communicate (with the priest:) what saith Bellarmine to this doctrine? Chrysostom spake this as at other times by exceeding the truth, when he would incite men frequently and worthily to communicate.

Again, if we cite Prudentius, Bellarmine answers, I say no more of him but that he played the Poet.

If we object Tertullian, Bellarmine answers: His authority is of no great account, when he contradicts other Fathers, and when it appears he was no man of the Church.

If we produce Origen; Ribera the Jesuit saith: He was full of errors, which the Church always detested.

If we cite Jerome: Cano makes answer: Jerome is no rule of faith.

If we cite Justin, Irenaeus, Epiphanius, and Oecumenius: Bellarmine answers: I see not how we can defend these men from error.

Lastly, if we produce the uniform, consent of Fathers against the immaculate conception of the blessed Virgin: Salmeron the Jesuit makes answer, weak is the place which is drawn from authority, for Pauperis est numerare pecus: It is the sign of a poor man to number his cattle.

Thus in behalf of the Protestant doctrine, you have heard the proof of the Romish witnesses in the chife points, made good by the testimōies of the Fathers themselves, you have heard likewise (notwithstanding their great vaunt of the Fathers) how lightly they regard them or reject them, when they speak not Placentia, agreeable to their Church and doctrine; and that no man may doubt, many in the bosoms of their own Church have spoken freely and truly, in many particular points of doctrine, both with us, and against their own Tenets, behold, it is so truly felt, and commonly understood, that the Church hath complained to the Inquisitors, and the Inquisitors have sent out Melius Inquirendum a new writ of inquiry after such delinquents, and have censured them with a Deleatur, in those passages that make either for our doctrine, or against their own.

Sect. 13. Our adversaries convinced of a bad cause and an evil conscience, by razing of our Records, and clipping their own Authors tongues.

IN the Margent of the Bible, it is declared: God forbids graven Images to be made: what say the Inquisitors to this? Delcatur, let that passage be stricken out.

The Gloss upon Gratian saith: The Priest cannot say significatiuely of the bread, (This is my body) without telling of a lie: what say the Inquisitors to this doctrine? Deleatur, let that old leaven be cast out.

Cassander wrote a whole tract for the Communion in both kinds: what say the Inquisitors to this? Deleatur, let the whole Tract be blotted out.

C. Cajetan saith, the words This is my body, do not sufficiently prove Transubstantiation: what saith Paul the fifth to this? Deleatur, let that passage be no more printed amongst Caietans works.

Vdalricus Bishop of Augusta writes a whole Epistle touching the lawfulness of Priests marriage: what say the Romanists to this? Deleatur, let that whole Epistle be blotted out.

Bertram wrote a book of the body & blood of Christ opposite to the doctrine of Transubstantiation: what say the Inquisitors to this? Totus liber penitus auferatur, away with that whole book.

Anselm or the author of the book for baptizing and visiting the sick, saith: Doest thou believe that our Lord Jesus Christ died for our salvation, and that there is no means to be saved by our own merits? what say the Inquisitors to this? Deleatur, let it not be spoken at the visitation of the sick.

The word Merit, saith Cassander amongst the Ancients, is almost the same as to obtain: what say the Inquisitors to this doctrine? Deleatur, let that observation of the word Merit be clean stricken out.

Polydore Virgil saith, almost all the Ancient Fathers condemned Images for fear of Idolatry: what say the Romanists to this doctrine? Deleatur, from the beginning of that Chapter to the leaf, Lex per praesentes, &c. let it be blotted out.

Langus saith, the substance of bread and wine remain after Consecration, what say the Inquisitors to this doctrine? Deleatur, from the pag. 179. to the pag. 199. let all be blotted out.

Ferus saith, Ridiculum est, It is ridiculous that some will have Cephas for the head; In their latter edition printed at Rome 1577. they have left out the words: Ridiculum est: and say, some will have Cephas for the Head.

Lastly, the ancient Council of Laodicea decreed, Anno 368. We ought not to leave the Church of God and invocate Angels: In the same Council published by Merlin and Crabbe; by transmutation of a letter we are taught to say: We ought not to leave the Church of God, and have recourse to Angles or corners; and thus are Angeli become Anguli, Angels are become Angles or blind corners, least so fair an evidence of an ancient Council should be produced against Invocation of Angels: But what these men have gained by purging and razing of true Evidences; their late Divinity Reader at Louaine, will give his fellow Romanists a good account: After I was appointed (saith he) to put in execution the tyrannical decree of the Inquisitors, and had noted six hundred several passages to be spunged and blotted out, which animaduersions of mine I wished I could have washed away with my tears and blood; my heart at length being smitten, and mine eyes opened by the mercy of my God, I plainly perceived abomination in the Papacie, an Idol in the Temple, Tyrannie in the commonwealth, poison and infection in Religion. And thus this learned professor, sometimes a votary to the Church of Rome, from the observation of those purging Indices, makes protestation against their practices, & withal became a true convert to the Protestant faith.

Sect. 14. Our Adversaries convicted of their defense of a desperate cause, by their blasphemous exception against the Scripture it self.

WHen therefore we see with the Louanian Doctor, poison in their Religion, and tyranny in their commonwealth, when we apparently discern the Abomination of desolation stand in the holy place, let us fly (saith Chrysostom) to the mountains of the Scriptures. But can any man be persuaded, that these men, after their purging and condemning all sorts of writers, will at last come to the trial of the Scriptures? Are we not all eye witnesses that Christ and his Apostles are called in question at the Popes Assizes, and there arraigned and condemned of obscurity & insufficiency in their Gospel? Is not the sacred Bible ranked inter libros prohibitos? hath it not the first place in the Catalogue of books prohibited? doth not their own Agrippa proclaim it to the shame of his own religion, that the Inquisitors deal most cruelly with the Protestants concerning their trial by the Scriptures? For (saith he) If the party examined shall offer to prove his opinion by Scriptures, then with swelling and angry countenance, they tell him that he is not now to deal with scholars in their Schools, but with Judges before their Tribunal, and therefore he must answer directly, whether he will stand to the decrees of the Roman Church or not: If he refuse, then they conclude, saying, they are not to dispute with him by arguments and Scriptures, but with fire and faggot. Now can any man imagine, why these men should be so angry with Christ and his Apostles? can they say the word of God is mutable and uncertain? or can they say it is subject unto alteration, and need an Index Expurgatorius? No surely these are but peccadilioes small faults, which are incident to Fathers & Schoolmen, and the Polemicall Authors of these times, but you shall hear them speak in their own sense, wherein they abound (for I tremble to speak it: ) The Scriptures (say they) are dead Characters, a dead and killing letter, without life, which neither knows nor understands, a mere shell without a kernel, a nose of wax, a delphich sword, a leaden rule, a shoe fit for any foot, Sybillas prophecies, Sphinx his riddles, and matter for contention, a wood of thieves, a shop of heretics, imperfect, doubtful, obscure, full of perplexities. And saith Pighius, as one hath truly and merrily said, the Scripture is like a nose of wax, that easily suffereth it self to be drawn backward and forward, to be molded and fashioned this way and that way, and howsoever ye list. What further need have we of witnesses, behold you have heard their blasphemy; It is no wonder that Robertus Tuitiensis cried out before the Pope, Fie upon Peter, Fie upon Paul, when these men dare deliver such accursed speeches against the whole body of the Scriptures: Certainly the Archangel contending with the devil, durst not bring against him such railing accusations, as these men contending with us, have brought against the truth of God and his heavenly word; If we cite the Fathers, they are slighted by them, or rejected as counterfeit: if we cite Berengarius, the Waldenses, and the like, they are charged with heresy, and therefore their testimonies are not authentical; if we produce their own Doctors and Schoolmen, as Testes veritatis, witnesses of God's truth in the bosom of a corrupt Church, these men (say they) are Catholic Authors, but they stand not Recti in Curiâ, they are too lavish of their tongues, and therefore they must be purged. If we cite the Scriptures, they answer they are imperfect, they are a subject of debate and contention, a covert for thieves, and a shop for heretics; Give me leave therefore to use the words of Campian: Can I imagine any of you to be so stuffed in the nose, that being forewarned cannot quickly smell out this subtle juggling? Can these men challenge succession in person and doctrine from Christ and his Apostles? can they vaunt of the general consent of all the Fathers? can they glory in the unity and universality of all Romish proselytes in their own Church, & when they come to the trial of their cause, will they decline the Scriptures as imperfect, the Fathers as counterfeit, the Protestants as heretics, and their own writers as erroneous? If these men would maintain no other Tenet but this alone, The Scripture is imperfect: they shall never be able to prove their doctrine Apostolic, nor their Church Catholic: but to wave the Scriptures, and Fathers, and writers, as imperfect, and yet to cry out with the father of lies, All is mine: this is a proper piece of policy to delude the ignorant, and deceive their own souls. For, the truth is, howsoever they pretend that the sound of their Roman faith goeth through the world, (yet the emptiest vessels make the greatest sound) there silencing of Scriptures, and purging of learned writers, argues a distrust in their own cause, and a fear lest the truth should appear: nay more, S. Chrysostom rightly observed the like practice amongst the heretical priests in his days, and gives a further reason why the priests led the people by an implicit faith, and shut up the gate of truth: For (saith he) they know that if the Truth be once laid open, their Church shall be forsaken, and they from their pontifical dignity shall be brought down to the baseness of the people. This reason is so truly accomplished amongst the Romanists in these days, that their own Cardinal (as I have shown) withstood the reformation of known errors in the Roman Church, especially for this cause, lest it should endanger the whole state of the Roman Church.

Sect. 15. Our chiefest Adversary Cardinal Bellarmine, testifies the truth of our doctrine in the principal points of controversy betwixt us.

BVt admit our Translation of the Scriptures were imperfect, the Fathers doubtful, the Romish writers not refined by the Inquisitors for weighty reasons best known unto themselves were to be rejected, yet I hope they will give us leave to produce such writers against whom they take no exception, I will present unto them their own Cardinal Bellarmine, who I think was the first and best that wrote the whole body of Controuersies on their side, let him, I say, be convented and examined without partiality, and it shall appear upon a review, that in the principal points of difference betwixt us, he is enforced to confess the antiquity and safety of our doctrine, and plainly to acknowledge the uncertainty and novelty of his own.

First touching the uncertainty of all the Trent Sacraments, it is Bellarmine's confession, None can be certain of the certainty of faith, that he doth receive a true Sacrament, because it depends upon the intention of the Minister, and none can know another man's intention.

Touching the succession in person, it is Bellarmine's confession: There is no certainty of ordination, because the Sacrament of Orders depends upon the intention of the Ordeyner.

Touching Transubstantiation, it is Bellarmine's confession, it is not improbable that there is no express place of Scripture to prove it, and it may be doubted whether the Text will bear it.

Touching Private Mass, it is Bellarmine's confession: That is a more perfect and lawful Mass wherein priests and people communicate together; Neither is there any express mention amongst the ancients where none did communicate but the Priest alone; but by conjectures.

Touching our prayer in a known tongue, it is Bellarmine's confession (in the Primitive Church) when the Christians were but few, they did all sing and answer one Amen, at the time of divine Service.

Touching our Communion in both kinds: it is Bellarmine's confession: Christ did institute in both kinds, and the ancient Church did administer under both kinds, but the multitude increasing, the inconvenience appeared more and more, and by degrees the use of both kinds ceased.

Touching our two Sacraments, it is Bellarmine's confession: As for baptism and the Eucharist, the thing is most evident, concerning the other five it is not so certain.

Touching faith and good works, it is Bellarmine's confession: The Protestants do not deny but that faith and repentance are requisite, that is a lively faith and an earnest repentance, and that without them no man can be justified.

Lastly, touching Justification by faith only, it is Bellarmine's confession: For fear of vain glory, and by reason of the uncertainty of our works, Tutissimum, it is the safest way to rely wholly on the mercy of God.

I beg not of our Adversaries the points in question betwixt us, but I wonder rather why they should send out such (Anathemas) and curses against all or any of those that deny their doctrine, when as their best learned confess, that many principal points of their own Religion, yea many Articles of faith are neither ancient, safe, nor Catholic: It is not the name of Catholic (which they assume) that makes good the Catholic doctrine, neither is it the opinion of the great learning, or the multitude on that side which must out face the truth, for our Savior Christ doth especially note the members of his body by the name of a Little flock, as if the paucity of true believers were the special Caracter of the true Church: and as for the learned on that side, You see your calling brethren (saith the Apostle,) Not many wise men after the flesh, not many mighty, not many noble are called. And if our adversaries list to assume all learning and knowledge unto themselves, I envy not their great wisdom, but I rather admire with wonder and pity, and I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. And if our adversaries please to reflect upon their own Religion, they shall find likewise that the principal marks of the Roman Church were discovered and foretold long since by Christ and his Apostles, that it should be after the working of Satan, with all power, and signs, and lying wonders: and we know such miracles are the special caracters of the Roman Church: The Spirit of God foresaw that their doctrine would consist in forginges, not only of Fathers, of Councils, of Schoolmen, but of daily miracles in their Church, and for this deceivableness of unrighteousness, because they received not the love of truth, that they might be saved: their judgment was foretold, and is now accomplished. God shall send them strong delusions, and they shall believe lies. I list not to insist upon such feigned miracles wrought either by their Priests or by their companions for lucre sake: It is sufficient that their own Schoolmen confess it, but I profess with Austin, As they were necessary before the world believed to induce it to believe; so he that seeketh to be confirmed by wonders, now is to be wondered as most of all himself, in refusing to believe what all the world believes besides himself.

Sect. 16. Our Adversaries objection drawn from the Testimomonies of pretended Martyrs of their Religion: answered.

BVt observe the cunning and policy of these men, they are not contented to claim an interest in all ancient and orthodox Authors, in behalf of their Church, but they would seem to confirm the truth of their doctrine by the sufferings of Saints, and testimonies of holy Martyrs. Let us ascend into Heaven by imagination (saith Campian) and there we shall find such as through martyrdom are as ruddy as the Rose, and also such as for their innocence while they lived, do glister as beautifully as the white Lilies, there may we see three and thirty Bishops of Rome, which for their faith were immediately murdered one after another. Thou shalt find that they lived here, and died members of the Catholic Church. I confess the name of Martyrdom carries some show in honor of the Church of Rome, but the truth being weighed in the balance of sincerity, it will appear but a braggeful of froth & vain glory; for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths, nor in all their lives received that faith which is now published with Anathema to all them that believe it not: surely those Saints and Martyrs will never be found to have lived and died members of their Church, although they died Martyrs in the ancient Roman Church. Let us examine some particulars: did ever any Martyr die upon confidence of his own merits? or dare any Romanist suffer death in justification of his own righteousness? was there any of those three and thirty Bishops canonized a Saint for his adoration given to Images? Did ever any Martyr take it vpō his death, or dare any Romish priest die upon this confidence, that he hath absolute power to remit sins, to dispense with oaths, to create in the Sacrament the Creator of heaven and earth? Did ever any ancient Martyr teach that the Scripture was imperfect, without the help of Traditions, or dare any Romanist take it upon his death, that all the unwritten verities now taught and received in the Church of Rome, are of equal authority with the Scripture? Did ever any Martyr take it upon his death, or dare any Romish Priest die upon confidence, that the consecrated bread depending upon the Intention of the Priest, is the corporal and real flesh of Christ? It was the case of certain Mass priests, now or lately living, and in particular of F. Garnet, who being demanded whether if he were to consecrate the Sacrament that morning he should suffer death, durst after consecration pronounce openly over the Cup: If this wine in the Cup whose accidents you see, be not the very blood of Christ, which flowed from his side as he hung upon the cross, let me have no part either in the blood of Christ, or with Christ hereafter. F. Garnet as a man perplexed made answer, It might justly be doubted, neither did he conceive that any one was bound rashly to endanger his salvation by assuming upon his death, that any Indiuiduall Priest at a time certain did transubstantiat the bread into the body of Christ, but peradventure in general and indefinitely (saith he) it may be resolved that Transubstantiation is made: Ab aliquo, Alicubi, Aliquando: By some Priest, in some place, at sometime. And as concerning the Saints and Martyrs of the ancient Church, it is undoubtedly true, that they could not die in that faith, nor for that Religion which was altogether unknown to their Church: The doctrine of Private Mass, the Communion in one kind, the Prayer in an unknown tongue, the works of Supererogation, the peremptory number of seven Sacraments, the power of Indulgences, the worship of Images and the like; these are fundamental points, and most of them taught and received for Articles of faith, yet by our Adversaries manifold confessions were unknown to former ages, and how those Bishops and Martyrs could suffer and die in that faith, which was not received in the ancient Church, is a mystery unsearchable and a Martyrdom past finding out.

Thus our adversaries have compassed sea & land, and by Imagination ascended into Heaven to seek for members of their Church, yet their doctrine of faith which they claim from the Primitive Church, is but an Imaginary faith, their Martyrs which they challenge and assume into the Catalogue of those Saints, are but Imaginarie persons: their Miracles which they so much magnify, are but Imaginarie and false; and lastly, the Heaven which they claim as a common appendant to their Church, is the Jesuits heaven but by Imagination.

Sect. 17. Our Adversaries common objection, drawn from the charitable opinion of Protestans; touching the salvation of professed Romanists living and dying in their Church, Answered.

I come to the last and greatest wonder: The Romanists have confessed, that their doctrine is different from the Ancient Church in many principal points of their faith, yet say they, there is no salvation to be had but in the Roman Church: No (saith Costerus,) Fieri nequit, &c. It cannot be that any dying a Lutheran can be saved: No doubt there is a woman, a Church, a City which reigneth over the Kings of the earth, which sitteth on seven Mountains, which is drunk with the blood of Saints and Martyrs, which hath multitudes, and Nations, and tongues at her command, and if this be the Lutheran Church, or any of the Reformed Churches, questionless there is damnation to be feared, for it was foretold; She ascends out of the bottomeless pit, and shall go into perdition: but blessed be God, their marks cannot be applied to our Church: we have no Bishop that assumes a supremacy over Kings and Princes: We have no Massacres of Saints & faithful Christians in our Kingdom: no, we have no City built on seven hills which is called the seven hill'd City: we account not universality of nations and people, a mark of our Church, but we say it is a little flock, and the number of God's Elect are but few.

I will descend to the particular Tenets of both Churches, and in this I shall appeal to any moderate Romanist, whether they or we (for the faith professed in their Church or ours) stand guilty of damnation.

Are we accursed because we disclaim all merits in our best works, and rely wholly upon the merits of Christ? Blessed are all they that put their trust in him (not in their own righteousness) saith the Prophet David.

Are we accursed, because according to Christ's institution we receive the Sacrament in both kinds? He that eateth my flesh and drinketh my blood, hath life eternal saith our Savior.

Are we accursed, because we search the Scriptures, we read them to our Family, we meditate on them day and night? Blessed are they whose delight is in the Law of the Lord, and in his Law will exercise himself day & night (saith the Psalmist.) Again, look upon the Tenets of the Roman Church, and let the Word of God be Judge between them and us, whether they or we are in the more safe and blessed way.

Are they blessed that make distinction of meats & forbid marriage to Priests? Be not high minded, but fear: Forbidding of marriage and meats is the doctrine of Devils.

Are they blessed that administer the Sacrament and Service in an unknown tongue? In the Law it is written, with men of other tongues, and other lips, will I speak unto this people, and so they shall not hear me (saith the Apostle.)

Are they blessed, that contrary to the Law of God give adoration to Images? Confounded be all they that worship carved Images saith the Prophet David.

Are they blessed that give adoration to Saints, & to the creatures of bread and wine: They that worship the creature instead of the Creator, God gives them over to a reprobate mind; and they are accursed.

Are they blessed that add new Traditions to the Scriptures, and detract from God's commandments & Christ's Institution in the Sacrament? Cursed be he that addeth or detracteth from the least of these sayings, saith the Evangelist. Are they blessed that create new Articles of faith, praeterquam or contra quā, besides or contrary to the doctrine of the Scriptures? If an Angel from heaven preach any other Gospel then that you have received, let him be accursed.

From these sew instances, it may easily appear whether they are damned which believe and receive that faith which was taught by Christ and his Apostles; or they blessed which obey the Trent-Fathers, and their doctrine which is condemned by the Apostles and Fathers of the Primitive Church.

But observe the wisdom and policy of these men, they know the ignorant people of their Church (& their special care is to keep all in ignorance) would be easily led by an implicit faith to believe the Church in all, if they were once possessed with some general Rule, that they were in the safe and certine way of Saluatiō in their own Church: and thereupon from the charitable opinion of well disposed Protestants, they have drawn this general Conclusion: We see the Protestants, at least many of them confess there may be saluatiō in our Church, we absolutely deny there may be salvation in theirs, therefore it is safer to come to ours, then to stay in theirs, to be where almost all grant salvation, then where the greatest part of the world deny it. Surely it were great pity that a charitable opinion on our part should give any Romanist occasion, the rather to live and die in the bosom of the Roman Church, whereas we should rather give them a warning in the name of the Apostle: Come out of her my people, that you be not partaker of her plagues: but it were more then shame for them to adjudge our religion, therefore the worse, because we are more charitable: when we say a Papist may be saved, it is meant only (as I conceive) of those who by an invincible and compelled ignorance, resign up their own eye-sight to look through such spectacles as their Priests and Pastors have tempered for them: these men so long as they hold fast the true faith of Christ, according to the Articles of the Apostolic and Christian belief, without oppositiō to any ground of Religion; and have furthermore a mind and purpose to obey God, and keep his commandments; according to that measure and knowledge of Grace which they have received, and live for outward things in the Unity of the Church where they dwell; such men I say, otherwise morallie good, and relying wholly on the merits and sole mercy of Christ Jesus, that is, living Papists, and dying Protestants in the principal foundation of our faith, may find mercy because they did it ignorantly: This is the best construction charity can afford them, and yet this is no certainty but a bare possibility: They may be saved.

I must confess, I do incline to the charitable opinion of every poor ignorant soul, for what have I to do to judge another man's servant, seeing he standeth or falleth to his own Master? but I take God, and his holy Angels to witness, that had I ten thousand souls, I would not adventure one of them in the Roman faith and the Roman Church, for howsoever I will not, I dare not pronounce damnation upon their persons as they do on ours, yet I will proclaim confidently and openly to all the world that their doctrine is damnable.

Far be it from the thoughts of good men, to think the points in controversy betwixt them and us, are of an inferior alloy, that a man may resolve this way or that way, without peril of hu salvation: The fresh bleeding wounds and sufferings of holy men & blessed Martyrs in our church, do sufficiently witness the great danger in their Religion and the difference betwixt us; and that you may yet further know the best learned of our Church were far from granting salvation to any Papist, living and dying a professed Papist in the knowledge and belief of the present Roman faith, our Reverend Whitaker's sends this summons to the great Champion of the Roman Church: Survey heaven it self and all the heavenly host, look well into all the parts and coasts of it whilst you list, you shall not find there (upon my word) one Jesuit, or one Papist, for none shall stand in Mount Zion with the Lamb, that have received the mark of the Beast, or belong to Antichrist.

Sect. 18. Prouing (according to the Title of the book) by the confession of all sides, that the Protestants Religion is safer, because in all positive points of our doctrine, the Romanists themselves agree with us, but in their additions they stand single by themselves.

BVt admit the Protestants should allow a possibility of salvation, to all believing Christians in the bosom of the Roman Church (which never yet was granted) what do our adversaries infer from hence? Therefore (say they) It is the safer way to persist in that Church where both sides agree, then where one part stands single in opinion by themselves. Now surely, if that be the safer way wherein differing parties agree both in one; I will join issue with them in this very point, and if in this I make not good (the Title of my book) that we are therefore in the safer way, because they agree in the principal points of Controuersie with our doctrine, I will reconcile myself to the Roman Church, and creep of all four to his Holiness for a pardon.

First then, we say there is a Heaven and a Hell; It is true say they, but there is a Purgatory, there is a Limbus Infantum also; In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say we shall be saved by the Merits and satisfactions of Christ Jesus: It is true say they, but there are likewise merits of Saints, and satisfactions of our own helpful and necessary to salvation: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say the Sacrament of Baptism and the Eucharist, are two proper Sacraments instituted by Christ: it is true say they, but there are five more to be received as true and proper Sacraments, de fide for an Article of belief: The first two they confess with us, in the latter five they stand single by themselves: And that is the safer way where both sides agree.

We say that Images of Christ and his Saints are ornaments and memorials of the absent, and may in some Cases serve for History; It is true say they, but there is also worship and veneration due unto them: In the first part they agree with us, in the latter they stand single by themselves, And that is the safer way where both sides agree.

We say with the Evangelist: Thou shalt worship the Lord thy God, and him only shalt thou serve; It is true say they, but there be Saints and Angels also that must be invocated and adored: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say that Christ is the Mediator and Intercessor betwixt God and Man: It is true say they, but the Saints and Angels are our Intercessors and Mediators also: In the first part they join with us, in the latter they stand single by themselves, & that is the safer way where both sides agree.

We say that Christ is the Head and Monarch of the Church, it is true say they, but there is likewise another visible Head of the Church which is the Pope: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say that Peter had a Primacie of order, that is, a First-ship among the Apostles: It is true say they, but withal he had a supremacy of power and Jurisdiction: In the first place they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say there are 22. books of Canonical Scripture, It is true say they, but there are other books also, as namely To bit, Judith, the Maccabees, &c. that are Canonical, In the first part they approve all that we hold, in the latter they stand single by themselves: And that is the safer way where both sides agree.

We say the Scripture is the Rule of faith, It is true say they, but there are Traditions likewise, and unwritten verities that must be added to the Scriptures: In the first they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.

Lastly, we say there are 12. Articles of the Creed, and this is the Tenet and confession of all Christian Churches: It is true say they, but their are 12. Articles more published by Pope Pius the Fourth, to be received of all men: In the first place they confess all that we hold, in the latter they stand single by themselves: And that is the safer way by our adversaries confession where both sides agree.

Thus by the ample testimonies of the best learned in the Roman Church, there is nothing taught by the Protestants, de fide, for matter of faith, which the Church of God hath not always held necessary to be believed, nothing but that which alone is sufficient for every Christian man to know concerning his salvation, nothing but that which is confessed by our adversaries to be safe and profitable for all believers, nothing but that wherewith the writings of all antiquity are consonant, and all Christian confessions agreeable.

Now since I have brought you into Via tuta, the safe Way; I will briefly commend unto you Christ and his Apostles for your Leaders, the Ancient Fathers for your Associates and Assistants, and the blessed Spirit for your guide, and conduct in your safe Way: There are other passengers (viz.) Cardinals and Bishops, and Schoolmen which do accompany you part of your way, but they are strangers, and therefore be wary of them and by way of prevention: Stand in the ways and see, and ask for the old paths, where is the good way, and ye shall find rest for your souls.