DIALOGVE
I.
Christian
.
AMong
the
diuersities
of
opinions
that
are
in
the
world
,
how
may
I
know
which
is
the
truth
whereto
J
must
cleaue
,
and
who
are
the
true
Church
,
and
true
Catholikes
?
Minister
.
[
a
](A07472-e10240-b)
a
1.
Ioh.
4.1
.
Beleeue
not
euery
spirit
(
that
is
,
euery
doctrine
,
which
men
bragging
of
the
Spirit
doe
teach
)
but
try
them
whether
they
be
of
God
or
no
;
[
b
](A07472-e10260-b)
b
1.
Thes.
5.21
.
Examine
all
things
,
hold
fast
that
which
is
good
,
C.
Whereby
shall
I
try
them
?
M.
By
the
Scriptures
,
Ioh.
5.39
.
Act.
17.11
.
C.
I
am
vnlearned
,
and
the
Scriptures
are
hard
to
be
vnderstood
.
M.
There
are
indeed
many
things
in
them
,
hard
to
bee
vnderstood
:
2.
Pet.
3.16
.
but
such
things
as
are
necessarie
to
be
knowne
of
all
to
saluation
,
are
plainely
set
downe
,
Prou.
8.9
.
The
meaning
of
which
place
is
this
:
The
Word
of
God
,
in
points
necessarie
to
saluation
,
is
easie
vnto
all
that
haue
a
desire
vnto
it
.
Turne
to
the
places
of
Scripture
,
added
to
euery
answere
of
the
Catechisme
,
and
you
shall
finde
this
to
be
most
true
.
C.
Is
there
no
other
way
and
meanes
,
whereby
to
try
and
know
the
truth
and
the
true
professors
thereof
?
M.
Yes
,
it
may
be
done
euen
by
the
aforesaid
grounds
of
Religion
.
Whatsoeuer
doctrine
is
agreeable
thereunto
,
is
true
,
and
to
be
receiued
:
but
whatsoeuer
is
contrary
to
the
same
,
is
false
,
and
to
be
reiected
.
As
many
as
do
sincerely
and
soundly
imbrace
,
professe
,
and
practise
the
same
,
they
are
the
Catholike
Church
,
(
that
is
,
parts
and
members
of
the
Catholike
Church
)
and
true
Catholikes
indeed
.
But
such
as
teach
,
professe
,
and
practise
things
contrary
thereunto
,
are
not
the
true
Church
,
nor
true
Catholikes
.
C.
The
Papists
say
that
they
onely
are
the
true
Church
,
and
true
Catholikes
,
and
that
we
are
not
.
M.
So
the
Iewes
cryed
:
[
a
](A07472-e10610-b)
a
Ieremy
7.4
.
The
Temple
of
the
Lord
:
[
b
](A07472-e10630-b)
b
Ioh.
8.33
,
41.
We
are
the
seed
of
Abraham
:
the
children
of
God
.
But
Christ
told
them
they
were
the
children
of
the
diuell
,
Joh.
8.44
.
C.
Are
not
the
Papists
then
good
Catholikes
?
M.
No
:
but
rather
grosse
Heretikes
.
C.
What
is
an
Hereticke
?
M.
One
that
doth
erre
in
any
fundamentall
point
of
Christian
Religion
,
and
doth
obstinately
teach
,
maintaine
,
and
defend
the
same
.
C.
Doe
the
Papists
erre
in
the
fundamentall
points
of
Religion
?
M.
They
doe
teach
and
maintaine
many
false
opinion
against
the
very
grounds
of
Religion
;
as
by
and
by
shall
be
shewed
in
many
particulars
.
C.
Are
all
Papists
then
Hereticks
?
M.
No
:
for
there
are
(
no
doubt
)
many
of
them
that
doe
erre
of
simplicitie
and
ignorance
,
and
which
would
bee
brought
from
their
errours
,
if
they
had
the
meanes
,
namely
,
the
Scriptures
in
their
owne
language
,
preaching
,
catechizing
,
and
the
like
.
We
doe
not
therefore
account
them
all
Hereticks
,
but
onely
those
before
mentioned
.
C.
How
doe
you
proue
that
they
are
not
good
Catholicks
?
M.
I
proue
it
thus
:
They
are
good
Catholicks
,
which
are
of
sound
faith
,
and
good
life
.
(
Aug.
lib.
quaest.
in
Mat.
Chap.
11.
)
but
Papists
are
neither
of
sound
faith
,
nor
good
life
:
therefore
they
are
no
good
Catholikes
.
C.
How
doe
you
proue
that
they
are
not
of
sound
faith
?
M.
Euen
by
the
Apostles
Creed
(
which
may
serue
in
stead
of
a
rule
,
whereunto
the
faith
of
all
men
ought
to
agree
)
contrary
whereunto
they
teach
many
things
.
C.
Shew
me
wherein
.
M.
The
Creed
is
a
confession
of
faith
,
containing
the
summe
of
the
Gospell
,
and
of
such
things
as
are
necessary
to
be
beleeued
of
all
that
will
be
saued
.
They
haue
deuised
many
other
new
Articles
of
faith
,
besides
,
and
contrary
to
the
Articles
of
the
Apostles
Creed
:
which
they
hold
necessarily
to
be
beleeued
of
all
that
will
be
saued
:
As
namely
,
Indulgences
and
a
treasurie
of
Saints
merits
,
the
reall
presence
,
the
Popes
Supremacie
,
Purgatorie
,
and
such
like
.
In
the
Councell
of
Trent
,
the
curse
Anathema
is
pronounced
vpon
all
such
as
deny
these
or
any
of
them
,
Master
Perkins
first
Vol.
page
621.
The
Creed
teacheth
what
euery
one
in
particular
is
to
know
and
beleeue
:
and
a
true
faith
cannot
stand
without
certaine
knowledge
.
The
Papists
maintaine
an
implitite
,
or
an
ignorant
faith
;
namely
,
that
it
is
enough
to
beleeue
as
the
Church
beleeueth
:
though
they
know
not
what
the
Church
is
,
nor
what
the
Church
beleeueth
.
And
●hey
commend
this
faith
by
the
example
of
an
old
deuout
●ther
,
a
Colliar
,
who
being
tempted
of
the
Diuell
,
and
asked
how
he
beleeued
;
answered
,
That
hee
beleeued
as
the
Church
beleeued
:
being
asked
againe
how
the
Church
beleeued
,
he
answered
,
As
I
beleeue
:
whereupon
,
the
Diuell
(
as
they
say
)
was
faine
to
depart
.
C.
It
should
seeme
it
was
but
a
simple
Diuell
:
for
if
hee
had
beene
wise
,
he
would
haue
asked
him
this
question
;
What
if
the
Church
beleeue
that
thou
art
a
foole
;
what
would
the
Colliar
thinke
you
,
haue
answered
then
?
M.
I
thinke
he
would
haue
said
nothing
:
for
if
he
should
haue
said
,
I
beleeue
so
too
,
the
diuell
might
then
haue
begged
him
for
a
foole
indeed
.
And
yet
such
fooles
are
the
simple
and
ignorant
Papists
,
which
content
themselues
with
this
kinde
of
faith
:
for
thus
one
may
reason
with
them
;
You
are
to
beleeue
as
the
Church
beleeueth
:
but
the
Church
beleeues
that
you
are
fooles
:
therefore
you
are
to
beleeue
so
too
.
This
their
implicite
faith
euery
one
of
himselfe
may
haue
.
The
diuels
in
some
sence
may
bee
said
to
haue
a
better
faith
then
this
:
for
they
know
what
is
contained
in
the
Scriptures
,
and
beleeue
it
to
be
true
,
Mat.
4.6
.
Jam.
2.19
.
This
fond
and
ridiculous
kind
of
faith
,
is
a
notable
meanes
to
muzzle
people
in
blindnesse
,
superstition
and
perpetuall
ignorance
.
Againe
,
faith
is
a
certaine
and
true
perswasion
of
the
heart
,
whereby
wee
are
perswaded
,
and
in
some
measure
assured
of
the
forgiuenesse
of
our
sinnes
,
and
eternall
saluation
.
The
Papists
say
,
It
is
presumption
to
bee
assured
of
saluation
,
and
will
haue
men
to
doubt
thereof
:
the
which
is
contrary
to
the
nature
of
true
faith
.
They
call
the
certaintie
of
remission
of
sinnes
,
a
faithlesse
perswasion
:
and
the
faith
of
diuels
,
not
of
Apostles
,
Concil.
Trid.
Sess.
6.
cap.
9.12
,
13.
Rhemists
Annot.
1.
Cor.
9.
Sect.
9.
DIALOGVE
2.
C.
Shew
me
,
I
pray
you
,
what
things
in
particular
they
teach
c●●rary
to
any
Article
of
the
Creed
.
M.
I
could
shew
you
many
,
but
I
feare
that
then
I
should
be
tedious
to
you
:
I
will
therefore
set
downe
onely
the
chiefest
.
In
the
second
&
third
Article
is
described
and
set
forth
vnto
vs
both
the
person
and
office
of
our
Mediator
,
namely
,
that
he
is
both
God
and
man
,
a
Prophet
,
Priest
,
and
King
.
Concerning
his
person
,
although
in
words
they
confesse
him
to
be
God
and
man
,
yet
in
deed
they
deny
it
:
for
they
ascribe
to
him
a
body
inuisible
and
infinite
:
they
teach
that
he
is
corporally
present
in
infinite
places
at
once
,
which
is
proper
onely
to
God
,
and
contrary
to
the
nature
of
a
true
body
.
And
so
in
effect
they
doe
euen
deny
his
Man-hood
.
The
Sonne
of
God
is
called
Iesus
,
because
hee
is
a
Sauiour
,
yea
the
onely
and
perfect
Sauiour
which
saueth
vs
from
our
sinnes
:
that
is
,
hath
deliuered
vs
not
onely
from
the
blame
,
or
guiltinesse
,
but
fully
also
from
the
punishment
due
to
our
sinnes
,
Mat.
1.21
.
Acts
4.12
.
Heb.
7.25
.
The
Papists
teach
,
that
there
must
also
some
satisfaction
of
our
owne
come
to
make
vp
our
perfect
Redemption
,
Concil
Trid.
Sess.
14.6.8
.
Can.
11.15
.
They
will
not
be
saued
only
by
IESVS
CHRIST
,
but
by
the
merits
also
of
Saints
,
their
owne
merits
,
Popes
pardons
,
&c.
yea
,
they
ascribe
that
to
others
,
which
is
proper
to
Christ
alone
,
and
so
consequently
make
them
their
Sauiours
:
As
for
example
.
They
ascribe
to
St.
Francis
the
same
titles
,
properties
,
power
,
and
the
very
same
office
due
to
Iesus
Christ
,
and
in
all
respects
they
make
him
like
to
Christ
:
whatsoeuer
Christ
did
,
that
(
as
they
say
)
did
S.
Francis
.
And
what
is
this
in
effect
,
but
to
make
him
their
Sauiour
?
That
they
doe
ascribe
the
former
things
to
S.
Francis
,
is
to
be
seene
,
in
a
Booke
written
on
purpose
,
to
shewe
the
conformity
betweene
him
&
Christ
,
called
[
The
Conformitie
of
Francis
]
the
which
hath
bin
confirmed
by
the
authority
of
the
Church
of
Rome
.
Pope
Gregory
the
Ninth
,
enioyned
the
faithfull
to
hold
,
and
firmely
to
beleeue
the
things
taught
in
the
said
booke
concerning
S.
Francis
,
and
that
he
should
be
punished
as
an
Hereticke
,
that
would
thinke
the
contrary
.
Confor
.
F.
2.
lib.
1.
Fol.
3.
C.
To
whom
else
doe
they
ascribe
that
which
is
proper
to
IESVS
CHRIST
?
M.
To
the
Virgin
Mary
.
They
describe
her
nature
by
her
name
(
Maria
,
)
consisting
of
fiue
letters
,
and
these
(
as
they
say
)
doe
import
the
fiue
offices
to
be
exercised
by
her
toward
vs
.
The
first
is
Maternitatis
,
of
Mother-hood
:
signified
by
the
letter
M
:
for
shee
(
as
they
say
)
is
the
Mother
of
mercy
,
through
whom
we
obtaine
mercy
.
Her
second
office
is
Conseruationis
,
of
conseruing
the
treasure
of
God
:
signified
by
the
letter
A
:
which
representeth
Arcam
thesauri
,
the
chest
of
treasure
:
for
in
her
(
as
they
say
)
we
shall
find
an
infinite
treasure
of
the
wisedome
and
grace
of
God
.
Her
third
office
is
,
Directionis
&
gubernationis
,
of
direction
and
gouerning
by
example
of
her
life
.
This
is
imported
by
the
letter
R.
and
therefore
she
is
named
Regina
,
the
Queene
.
Her
fourth
office
is
,
Iaculationis
,
&
repulsionis
inimicorum
,
of
flinging
and
repelling
backe
of
enemies
:
signified
by
the
letter
I
:
and
therefore
they
pray
thus
to
her
:
Tu
nos
ab
hoste
protege
,
&
hora
mortis
suscipe
.
Protect
thou
vs
from
the
enemy
,
and
receiue
vs
at
the
houre
of
death
.
Her
last
office
is
Aduocationis
,
of
Aduocation
,
imported
by
the
letter
A.
From
whence
they
pray
thus
:
O
our
Aduocate
,
turne
thy
mercifull
eyes
vnto
vs
.
And
what
doe
they
herein
,
but
euen
place
her
in
the
roome
of
Iesus
,
and
make
her
their
Sauiour
?
These
be
the
very
words
of
Fryer
Iohn
Viguerius
,
(
a
Doctor
,
yea
and
a
publike
professour
of
Diuinitie
among
them
)
in
his
Institutions
to
his
Catholike
Theologie
,
Cap.
20.
Sect.
9.
Fol.
214.
And
herein
he
is
like
to
such
as
can
make
Bells
to
sound
,
euen
what
pleaseth
their
phantasticall
braine
,
and
as
best
may
feede
their
superstitious
humours
.
Further
they
say
,
That
she
is
the
originall
of
our
saluation
,
the
recouerer
of
grace
and
forgiuenesse
,
our
hope
,
our
saluation
,
resurrection
,
&c.
yea
that
to
her
it
is
giuen
to
bruise
the
Serpents
head
,
that
she
hath
done
it
,
and
procured
that
peace
betweene
God
and
man
,
which
no
man
could
procure
,
Viguerius
ibid.
214.
215.
Confor
.
Fran.
in
conclus
.
Lib.
1.
Is
not
this
to
make
her
a
Sauiour
?
C.
Surely
yes
:
and
J
thinke
it
most
horrible
blasphemie
.
M.
Account
you
this
blasphemy
?
what
say
you
then
to
that
which
Carolus
Scribanius
,
a
Iesuite
,
hath
written
of
her
?
As
namely
,
First
,
that
the
milke
of
Mary
may
come
into
comparison
with
the
bloud
of
Christ
.
Secondly
,
that
the
Christian
mans
faith
may
lawfully
take
hold
of
both
as
wel
as
one
.
Thirdly
,
that
the
best
compound
for
a
sicke
soule
,
is
to
mixe
together
her
milke
and
Christs
bloud
.
Fourthly
,
that
the
sinnes
and
spirituall
diseases
of
the
soule
,
are
cured
aswell
by
her
milke
as
by
his
bloud
.
Fifthly
,
that
her
milke
and
the
merit
and
vertue
of
it
,
is
more
precious
and
excellent
then
Christs
bloud
.
These
most
horrible
blasphemies
,
with
many
such
like
,
are
to
bee
found
in
the
aforesaid
Iesuites
booke
:
which
M.
C.
hath
put
into
English
,
and
sufficiently
answered
,
calling
it
,
[
The
Iesuites
Gospell
]
besides
all
these
things
,
in
a
booke
called
the
Ladies
Psalter
,
they
haue
put
out
the
word
Lord
,
and
put
in
the
word
Lady
.
As
for
example
,
Psalme
110.1
.
The
Lord
said
vnto
our
Lady
,
Sit
thou
mother
at
my
right
hand
,
&c.
The
like
they
doe
in
the
rest
of
the
Psalmes
.
And
is
not
this
good
stuffe
,
thinke
you
?
C.
These
bookes
were
written
long
agone
,
and
it
may
be
that
they
are
now
reiected
by
the
Papists
.
M.
The
later
of
them
was
indeede
written
long
agone
,
but
is
not
reiected
,
but
stands
vncontrouled
,
or
rather
defended
by
the
Iesuites
,
and
those
of
the
principall
.
The
formeh
was
written
but
lately
.
And
whereas
both
the
Author
and
his
booke
(
as
M.C.
saith
)
deserued
the
fire
and
halter
,
it
was
so
farre
from
being
misliked
in
the
Romane
Sinagogue
,
or
any
way
censured
,
that
the
booke
hath
bin
reprinted
,
&
the
Author
and
his
booke
stand
enrolled
,
approued
,
and
commended
(
in
their
great
volumes
set
out
for
that
purpose
)
for
good
and
Catholike
.
As
they
place
St.
Francis
and
the
Virgin
Mary
in
Christs
roome
,
so
doe
they
the
Pope
also
:
a●ribing
that
to
him
,
which
is
proper
vnto
Iesus
Christ
,
and
●ay
not
(
without
blasphemy
)
be
ascribed
to
any
creature
.
They
say
that
the
Pope
is
the
Sun
:
The
Church
the
Moone
.
The
Pope
is
the
Bridegroome
:
the
Church
the
Bride
.
The
Pope
is
the
head
:
the
Church
the
body
.
And
what
is
this
,
but
to
place
the
Pope
in
the
roome
of
Iesus
Christ
;
and
euen
to
say
that
the
Pope
is
Christ
?
Confor
.
F.
2.
li.
2.
fol.
10.
That
they
doe
thus
place
S.
Francis
,
the
Virgin
Mary
,
and
the
Pope
in
Christs
roome
,
and
so
make
them
Sauiours
,
is
more
at
large
,
and
sufficiently
proued
(
out
of
their
owne
Writers
)
in
a
little
Treatise
(
set
forth
by
M.
Thomas
Rogers
in
the
yeere
1589.
)
intituled
,
An
historicall
Dialogue
of
Antichrist
and
Popery
.
DIALOGVE
3.
Ch.
Hitherto
you
haue
shewed
,
how
the
Son
of
God
is
called
Iesus
,
because
he
is
a
Sauiour
,
and
how
the
Papists
do
place
others
in
his
roome
:
Now
shew
me
also
why
he
is
called
Christ
,
&
what
that
title
signifieth
.
M.
Christ
signifieth
,
Anointed
:
which
title
setteth
forth
his
office
:
namely
,
that
he
is
our
only
true
Prophet
,
Priest
&
King
.
C.
Doe
they
teach
any
thing
contrary
hereunto
?
M.
They
doe
euen
deny
this
Office
of
his
,
and
so
consequently
,
deny
the
fruits
of
his
comming
in
the
flesh
,
1.
Iob.
4.3
C.
Shew
me
wherein
they
deny
his
Office
.
M.
Christ
is
a
Prophet
to
teach
his
Church
,
and
to
reueale
the
will
of
God
vnto
vs
,
to
whom
all
are
to
hearken
,
Mat.
17.5
.
Ioh.
10.27
.
Act.
3.22
,
23.
And
this
hee
hath
perfectly
done
in
the
Scriptures
.
They
preferre
their
owne
blinde
traditions
before
the
Scriptures
:
they
lay
aside
the
Scriptures
,
accounting
and
calling
them
dumbe
Iudges
,
A
nose
of
Waxe
,
The
blacke
Gospell
,
Inken
diuinitie
,
&c.
Piggius
Contr.
3.
de
Eccl.
Hierarch
.
lib.
3.
cap.
3.
A
certaine
popish
Doctor
reasoning
with
M.
Tindal
,
was
not
ashamed
to
say
,
that
we
were
better
to
be
without
Gods
Law
then
the
Popes
.
They
likewise
set
vp
Images
to
be
Lay-mens
bookes
,
and
so
in
all
this
they
deny
by
consequence
his
Propheticall
office
.
Christ
is
also
a
Priest
,
and
that
for
euer
,
after
the
order
of
Melchsedech
,
Heb.
7.24
▪
And
in
this
his
office
he
hath
none
to
succeede
him
.
The●
acknowledge
not
this
,
but
maintaine
still
an
outward
an●
corporall
Priesthood
,
to
offer
vp
an
outward
sacrifice
,
eue●
Christ
himselfe
,
Rhem.
on
Heb.
chap.
7.7
.
Sect.
7.8
.
C.
If
this
were
true
,
why
then
,
the
Priest
were
become
a
Mediator
betweene
God
and
Christ
:
the
which
is
most
absurd
,
to
thinke
that
any
creature
should
be
such
a
one
.
M.
It
is
indeed
most
absurd
:
and
yet
in
the
very
Canon
of
the
Masse
they
intimate
thus
much
,
when
they
request
God
to
accept
their
gifts
and
offerings
(
namely
,
Christ
himselfe
offered
)
as
he
did
the
sacrifices
of
Abel
and
Noah
.
And
which
is
more
absurd
than
this
,
(
yea
blasphemy
for
any
to
affirme
)
they
(
by
their
former
doctrine
)
doe
make
the
Priest
to
be
more
worthy
,
in
some
respect
,
then
Christ
:
for
the
person
that
doth
offer
a
sacrifice
,
is
of
more
worth
&
honour
then
the
thing
which
he
offereth
;
but
the
Priest
(
as
they
say
)
offereth
vp
Christ
to
God
his
Father
:
therefore
the
Priest
that
offereth
him
,
is
of
more
worth
and
honour
then
Christ
,
whom
he
offereth
.
As
Christ
is
a
Priest
,
so
he
alone
,
(
and
that
but
once
for
all
)
offered
himselfe
:
and
by
his
one
offering
once
offered
,
hath
made
a
full
and
perfect
satisfaction
for
all
our
sinnes
,
so
that
now
there
remaineth
no
more
offering
for
sinnes
,
Heb.
9.12
,
14
,
26
,
10
,
14
,
18.
They
teach
that
in
the
Masse
,
there
is
dayly
a
sacrifice
offered
for
the
sinnes
both
of
the
quick
and
the
dead
:
and
so
they
make
Christs
sacrifice
not
to
bee
the
perfect
and
onely
sacrifice
of
the
New
Testament
,
but
set
vp
another
in
stead
thereof
.
C.
They
say
that
their
sacrifice
is
not
a
new
sacrifice
,
or
another
from
Christs
,
but
that
it
is
the
same
.
M.
The
Author
to
the
Hebrewes
teacheth
,
that
Christs
sacrifice
neither
may
,
nor
ought
to
bee
reiterated
&
repeated
:
for
as
it
is
but
one
,
so
it
was
but
once
offered
.
And
this
word
(
Once
)
he
vseth
fiue
seuerall
times
,
Heb.
7.27
,
9
,
12
,
26
,
28
,
30.
C.
They
say
that
Christ
indeed
was
offered
but
once
after
a
bloudy
manner
:
but
he
is
often
offered
after
an
vnbloudy
manner
.
M.
This
distinction
of
theirs
hath
no
warrant
out
of
Gods
Word
:
nay
rather
it
is
directly
against
the
Word
:
for
,
Heb.
9.
●2
.
it
is
said
,
Almost
all
things
are
by
the
Law
purged
with
bloud
:
and
without
shedding
of
bloud
is
no
remission
.
From
whence
we
may
thus
reason
,
Without
shedding
of
bloud
is
no
remission
:
but
in
the
Masse
is
no
shedding
of
bloud
:
therefore
no
remission
.
And
therefore
it
is
no
sacrifice
for
sinne
.
C.
Though
this
their
distinction
bee
not
to
bee
found
in
the
Scriptures
,
yet
it
is
in
the
writings
of
the
Fathers
.
M.
The
Fathers
indeed
make
mention
of
vnbloudy
Sacrifices
:
but
they
hereby
vnderstand
not
outward
and
bodily
Sacrifices
for
sinne
,
but
the
Spiritual
Sacrifices
of
Christians
;
and
they
so
call
them
,
in
comparing
them
with
the
bloudy
sacrifices
of
the
Law
,
&
with
Christs
bloudy
sacrifice
.
C.
The
Papists
doe
not
say
that
the
sacrifice
of
the
Masse
is
an
expiatorie
,
but
an
applicatorie
sacrifice
:
that
is
,
it
serues
not
properly
to
make
any
satisfaction
to
God
,
but
rather
to
apply
vnto
vs
the
satisfaction
of
Christ
already
made
.
M.
Their
doctrine
is
,
that
it
is
a
sacrifice
propitiatory
:
that
is
,
auaileable
to
obtaine
(
ex
opere
operato
,
by
the
very
work
wrought
)
remission
&
pardon
of
all
their
sinnes
:
yea
,
that
it
is
auailable
to
obtaine
all
other
benefits
;
as
peace
,
health
,
and
such
like
,
Concil.
Trid.
Sess
.
22.
Can.
3.
Bellar.
lib.
1.
de
Miss.
cap.
25.
lib.
2.
cap.
3.
But
let
it
be
(
as
you
say
)
that
they
account
it
but
an
applicatory
sacrifice
,
yet
this
maketh
nothing
for
them
.
The
Sacrifices
of
the
Law
did
serue
to
apply
the
vertue
of
Christs
Crosse
:
and
yet
the
Apostle
excludeth
them
by
this
reason
;
that
where
there
is
remission
of
sinnes
,
there
is
no
more
Sacrifice
,
Heb.
10.18
.
Wherefore
if
the
Apostles
reason
be
good
,
it
concludeth
also
against
their
Sacrifice
applicatory
.
Againe
,
the
Apostle
teacheth
,
that
therefore
the
Sacrifices
of
the
Law
are
abolished
by
the
death
of
Christ
;
because
they
were
but
shadowes
of
good
things
to
come
,
and
could
not
make
the
offerers
perfect
,
&c.
Heb.
10.1
,
2
,
3.
And
therefore
,
this
kinde
of
applying
sacrifice
(
which
they
faine
themselues
)
hath
ceased
.
We
need
not
now
a
Sacrifice
for
the
application
of
Christs
death
:
for
Christ
to
that
end
hath
appointed
the
preaching
of
the
Word
,
and
hath
instituted
Sacraments
,
whereby
his
death
,
with
all
the
benefits
thereof
,
are
most
fruitfully
applied
vnto
vs
,
Gal.
3.1
.
1.
Cor.
11.26
.
Againe
,
this
their
applying
sacrifice
,
is
against
the
nature
of
a
Sacrament
,
in
which
God
giues
Christ
vnto
vs
:
whereas
in
a
sacrifice
God
receiues
from
man
,
and
man
giues
something
to
God
.
C.
The
ancient
Fathers
vsed
to
call
the
Supper
of
the
Lord
,
a
Sacrifice
:
it
should
seeme
therefore
,
that
there
is
some
sacrifice
offered
therein
to
God
.
M.
It
is
true
that
they
called
it
so
:
not
that
Christ
is
therein
offered
a
Sacrifice
to
God
,
but
in
other
respects
.
First
,
because
that
therein
there
was
an
offering
and
giuing
of
almes
,
bread
,
wine
,
&c.
which
are
a
Spirituall
Sacrifice
.
Secondly
,
they
called
the
Sacrament
,
a
Sacrifice
,
not
properly
,
but
figuratiuely
:
because
there
was
therein
a
representation
of
that
Sacrifice
which
was
offered
vpon
the
Crosse
,
and
because
it
is
a
commemoration
of
Christs
body
,
which
he
offered
for
vs
,
and
of
his
bloud
which
he
shed
for
vs
.
Thirdly
,
It
is
called
a
sacrifice
,
because
it
is
an
application
of
the
Sacrifice
offered
vpon
the
Crosse
,
vnto
our selues
.
Fourthly
,
It
is
so
called
,
because
of
the
sacrifice
of
prayers
&
thanksgiuings
:
and
because
in
the
Lords
Supper
we
offered
our selues
vnto
God
to
be
consecrated
vnto
him
,
and
serue
him
in
body
and
soule
.
C.
What
is
then
your
opinion
of
the
Popish
Masse
?
M.
It
is
an
abbridgement
of
all
superstition
and
idolatry
:
there
is
in
it
adoration
directed
to
bread
:
there
is
(
as
they
say
)
the
body
of
Christ
offered
really
in
a
sacrifice
of
propitiation
:
which
was
neuer
offered
but
once
with
shedding
of
bloud
.
There
is
adoration
of
stocks
&
stones
,
inuocation
of
dead
men
,
saying
of
Masses
to
the
honour
of
Saints
&
Angels
,
worshipping
of
dead
mens
bones
,
&
such
like
abominations
.
C.
If
the
Masse
be
such
an
idoll
,
and
so
contrarie
to
Christs
sacrifice
,
whence
had
it
then
its
first
beginning
?
M.
The
Masse
had
this
originall
:
First
,
the
Lords
Supper
was
celebrated
in
most
simple
&
plaine
manner
.
Secondly
,
it
●egan
to
admit
some
increase
of
ceremonies
,
especially
the
offrings
for
the
dead
,
which
was
but
a
thanksgiuing
for
them
,
vntill
more
then
two
hundred
yeeres
after
Christ
.
Thirdly
,
prayers
for
the
dead
,
got
entrance
into
the
Lords
Supper
about
the
yeere
foure
hundred
:
and
then
came
in
Purgatory
,
and
the
redemption
of
soules
from
thence
by
Masses
,
M.
Perkins
2.
Vol.
554.
1.
D.
Againe
,
you
are
to
know
that
the
Masse
is
like
a
beggers
cloake
,
patcht
vp
with
many
pieces
,
whereof
some
were
put
in
at
one
time
,
some
at
another
.
One
Pope
puts
in
one
patch
,
another
Pope
puts
in
another
:
and
it
was
not
fully
patcht
vp
,
as
now
it
is
,
till
twelue
hundred
yeeres
after
Christ
,
Acts
and
Monuments
,
pag.
1274.
&c.
And
in
the
Canon
of
the
Masse
,
there
are
to
bee
found
a
full
halfe
hundred
of
errours
and
blasphemies
,
Synopsis
Papismi
,
the
13.
generall
controuersie
,
quest.
8.
C.
But
how
can
the
Masse
bee
so
late
and
now
,
seeing
that
the
Fathers
in
their
writings
make
mention
of
it
?
M.
The
word
(
Missa
)
(
which
is
now
called
the
Masse
)
in
the
Fathers
,
signifieth
a
publike
meeting
to
the
communion
,
and
to
prayers
,
or
the
solemne
dismission
of
that
meeting
,
or
euen
the
forme
of
their
religious
worship
.
And
the
Phrase
Missam
facere
,
(
vsed
in
some
of
the
Fathers
)
doth
not
signifie
to
say
the
Popish
Masse
,
but
to
dismisse
some
out
of
the
assembly
.
After
the
Sermon
the
Catechumenists
,
(
that
is
,
such
as
learned
the
Catechisme
,
and
were
not
yet
admitted
to
the
Lords
Supper
)
are
dismissed
.
And
hereupon
the
Communion
was
called
Missa
figuratiuely
,
because
when
it
began
,
there
was
a
dismission
of
some
,
Perkins
2.
Vol.
552.
2.
D.
553.
Synopsis
Papismi
.
the
13.
generall
Controuersie
,
Quest
2.
C.
I
am
satisfied
touching
the
Sacrifice
of
the
Masse
,
by
which
(
as
I
doe
now
plainely
perceiue
)
they
doe
euen
deny
the
Priesthood
,
and
the
onely
sacrifice
of
Christ
:
I
pray
you
now
to
shew
me
wherein
else
they
deny
his
Priesthood
?
M.
Christs
Priesthood
consisteth
of
two
parts
,
Satisfaction
,
and
Intercession
.
As
by
his
owne
Sacrifice
once
offered
,
he
hath
made
a
perfect
satisfaction
for
our
sinnes
:
so
he
now
continually
maketh
intercession
to
God
for
vs
,
Rom.
8.34
Heb.
7.25
.
The
Papists
teach
,
that
the
Saints
in
Heauen
do●
make
intercession
to
God
for
particular
men
,
according
to
their
seuerall
wants
:
and
that
hauing
receiued
particular
mens
prayers
,
they
present
them
vnto
God
.
And
so
herein
they
doe
also
deny
the
Office
of
Christs
Priest
hood
,
Rhem.
on
Luke
16.
Sect.
4.
on
2.
Cor.
1.
Sect.
3.
on
2.
Pet.
1.
Sect.
3.
and
in
many
other
places
.
C.
They
say
that
Christ
indeed
is
the
onely
Mediator
of
Redemptions
but
the
Saints
are
also
Mediatours
of
Intercession
.
M.
This
is
but
an
idle
distinction
:
for
Christ
onely
is
the
Mediatour
as
well
of
the
one
as
the
other
.
For
in
a
true
and
sufficient
Mediatour
,
there
must
be
these
properties
:
first
of
all
,
the
Word
of
God
must
reueale
and
propound
him
vnto
the
Church
.
Secondly
,
he
must
be
perfectly
iust
,
and
such
a
one
as
in
whom
was
no
sinne
euer
found
.
Thirdly
,
hee
must
be
a
Propitiator
,
that
is
,
bring
some
thing
to
God
,
that
may
appease
and
satisfie
his
wrath
&
iustice
for
our
sinnes
.
Now
,
these
three
properties
are
not
to
be
found
in
any
creature
,
but
in
Christ
alone
:
and
therefore
he
is
the
onely
Mediator
of
Intercession
,
as
well
as
of
Redemption
,
Perkins
1.
Volume
.
603.
604.
C.
Do
they
teach
any
thing
contrary
to
the
Kingly
office
of
Christ
?
M.
Yes
,
they
teach
that
the
Pope
is
Christs
Vicar
,
&
head
of
the
Church
;
that
hee
can
make
Lawes
to
binde
the
Conscience
;
that
he
can
make
new
Articles
,
and
abolish
the
old
;
that
he
can
dispense
with
al
the
precepts
both
of
the
old
and
new
Testament
:
And
so
herein
(
and
in
many
other
such
like
things
)
they
deny
the
Kingly
Office
of
Christ
.
C.
It
seemeth
then
to
me
(
by
this
which
you
haue
said
)
that
though
in
words
they
confesse
Christ
,
yet
in
deed
and
in
truth
they
deny
him
.
M.
They
doe
so
indeed
:
for
whosoeuer
denyeth
the
office
of
Christ
,
(
for
the
performance
whereof
he
came
in
the
flesh
)
denyeth
in
effect
,
Christ
to
be
come
in
the
flesh
:
but
the
Papists
deny
his
office
,
therefore
they
deny
him
to
be
come
in
●he
flesh
:
&
so
they
are
no
good
Catholikes
,
but
rather
Here●ikes
.
C.
What
should
mooue
the
Church
of
Rome
in
words
to
acknowledge
CHRIST
,
and
yet
to
deny
his
office
?
M.
It
makes
much
for
her
profit
,
and
by
this
meanes
they
doe
the
more
easily
deceiue
people
.
That
their
profit
and
aduantage
is
the
onely
end
they
aime
at
,
appeareth
by
a
most
blasphemous
speech
of
a
Pope
of
Rome
,
(
Leo
the
10
)
who
being
somewhat
moued
against
one
of
his
Cardinals
,
for
alleadging
a
place
against
him
out
of
the
Gospell
concerning
Christ
,
answered
him
thus
,
Quantum
nobis
profuit
ista
fabula
de
Christo
?
O
what
aduantage
hath
this
fable
of
Christ
brought
vs
?
Sleydan
de
statu
Relig.
&c.
Reip.
lib.
1.
They
are
herein
much
like
to
a
Fowler
,
who
spreading
his
net
to
catch
Larkes
,
hath
tyed
to
his
net
an
artificiall
Larke
,
a
Larke
in
shew
,
but
not
indeede
.
This
hee
causeth
to
moue
and
stirre
,
the
which
the
Larkes
perceiuing
,
and
thinking
it
to
be
a
Larke
indeede
,
they
fall
downe
by
him
,
and
so
are
caught
in
the
net
.
So
they
haue
a
Christ
in
their
mouthes
,
to
draw
people
to
them
,
but
it
is
a
counterfeit
Chirst
.
Or
if
it
be
the
true
Christ
,
yet
they
doe
it
but
as
the
Larke-catcher
doth
,
who
many
times
hath
in
his
net
a
true
and
liuing
Larke
indeede
,
but
it
is
to
deceiue
the
Larkes
,
and
the
more
easily
to
catch
them
in
his
net
.
So
they
professe
Christ
,
haue
his
Word
and
Sacraments
among
them
,
but
it
is
onely
to
deceiue
simple
people
,
and
to
make
a
prey
of
them
.
DIALOGVE
4.
C.
Doe
they
teach
any
other
thing
,
contrary
to
any
other
article
of
the
Creede
?
M.
Yes
,
diuers
things
.
In
the
Article
we
professe
to
beleeue
,
that
Christ
was
conceiued
by
the
Holy
Ghost
:
and
so
he
,
and
he
onely
,
was
conceiued
without
originall
sinne●
They
teach
,
that
the
Virgin
Mary
was
also
conceiued
withou●
origin
all
sinne
:
and
that
by
this
meanes
it
came
to
passe
that
Christ
was
free
from
all
spot
,
Concil.
Trid.
Sess
.
5.
Cap.
1.
●peccato
originali
.
And
so
herein
they
do
altogether
ouerthro●
this
Article
of
Christs
conception
by
the
Holy
Ghost
,
〈◊〉
whose
onely
power
the
Scripture
doth
impute
Christs
holinesse
,
and
not
the
Virgin
Marie
,
which
was
no
lesse
then
all
others
conceiued
and
borne
in
sinne
,
&
did
need
Christ
to
be
her
Mediator
as
wel
as
the
rest
of
mankind
.
There
was
a
long
time
a
foule
stirre
in
the
Church
of
Rome
,
betweene
the
Dominicans
and
the
Franciscans
about
this
point
,
Acts
and
Monuments
,
pa.
732.
It
was
the
common
opinion
of
Fathers
and
Writers
vntill
Lumbards
time
,
(
which
was
about
the
yeere
1150.
)
that
she
was
conceiued
in
Original
sinne
,
Perkins
2.
Vol.
596.
In
the
fourth
Article
wee
professe
,
that
Christ
suffered
,
&c.
by
which
he
hath
made
a
full
and
perfect
satisfaction
for
the
sinnes
of
his
elect
,
and
for
the
whole
punishment
thereof
,
both
eternall
and
temporall
.
The
Papists
teach
,
that
Christ
hath
satisfied
for
sinnes
going
before
Baptisme
;
but
concerning
sinnes
following
Baptisme
,
the
fault
is
remitted
by
the
Passion
of
Christ
,
and
the
punishment
(
which
of
infinite
is
made
finite
)
is
to
be
satisfied
for
,
by
men
themselues
,
either
heere
or
in
Purgatorie
:
that
is
,
men
themselues
must
satisfie
the
iustice
of
God
,
for
the
temporall
punishment
of
their
offences
,
either
on
earth
or
in
Purgatorie
.
There
is
(
say
they
)
a
certaine
infernall
place
in
the
earth
,
called
Purgatory
,
in
the
which
as
in
a
prison-house
,
the
soules
which
were
not
fully
purged
in
this
life
,
are
there
clensed
and
purged
by
fire
,
before
they
can
be
receiued
into
heauen
:
Bell.
de
Purgat
.
lib.
1.
cap.
1.
and
cap.
3.
lib.
2.
cap.
6.
Rhem.
on
1.
Cor.
3.
Sect.
4.
They
say
also
,
that
it
is
an
Article
of
faith
,
to
beleeue
that
there
is
a
Purgatorie
;
and
that
he
which
beleeues
it
not
,
is
●●re
to
goe
to
hell
,
Bellar.
ibid.
l.
1.
c.
15.
But
this
is
so
farre
from
●eing
an
Article
of
faith
,
as
that
it
is
a
meere
fable
,
and
con●rarie
to
an
Article
of
faith
.
The
bloud
of
Christ
is
the
Pur●atory
of
our
sinnes
,
1.
Ioh.
1.7
.
Afflictions
are
called
the
fie●
tryall
,
1.
Pet.
1.7.4.12
.
whereby
wee
are
clensed
from
our
●orruption
,
as
gold
is
from
the
drosse
by
fire
.
No
other
Purga●●rie
is
to
be
found
in
Scriptures
.
The
Scriptures
mention
but
two
sorts
of
men
,
beleeuers
,
and
vnbeleeuers
;
and
but
two
places
after
this
for
them
,
heauen
for
the
one
,
and
hell
for
the
other
,
Luke
16.25
,
26.
Iohn
3.36
.
Reuelation
20.14
,
15.21.7
,
8.
They
that
dye
in
the
Lord
,
rest
from
their
labours
:
which
cannot
be
true
,
if
any
of
them
goe
to
Purgatorie
.
Their
workes
follow
them
,
that
is
,
the
reward
of
their
workes
,
Reuel.
14.13
.
If
any
man
should
haue
gone
to
Purgatorie
,
then
the
thiefe
vpon
the
Crosse
had
gone
thither
:
who
repenting
at
his
end
,
wanted
time
to
make
satisfaction
for
the
temporall
punishment
of
his
sinnes
:
but
Christ
said
to
him
,
To
day
shalt
thou
bee
with
me
in
Paradise
.
The
doctrine
of
Purgatorie
came
into
the
Church
,
out
of
the
Heathen
writers
,
for
the
Philosophers
and
Poets
were
the
first
that
euer
wrote
of
it
:
and
Popish
Purgatorie
was
vnknowne
to
the
Fathers
many
hundred
yeeres
after
Christ
,
Perkins
.
2.
Vol.
568.569
.
C.
If
Purgatorie
be
but
a
fable
,
contrary
to
an
Article
of
faith
,
then
what
is
the
cause
that
the
Church
of
Rome
so
stifty
maintaines
it
?
M.
There
is
great
cause
why
they
should
so
doe
,
for
it
keepes
in
the
fire
in
the
Popes
Kitchin
:
for
,
if
the
fire
of
Purgatorie
were
not
great
,
the
fire
in
the
Popes
Kitchin
would
be
but
small
;
for
,
by
this
meanes
they
haue
store
of
money
for
Pardons
,
Masses
,
Diriges
,
and
other
such
like
trumperies
.
DIALOGVE
5.
C.
Doe
they
teach
any
thing
else
contrary
to
the
Creede
?
M.
Yes
:
The
sixth
Article
saith
,
that
Christ
ascended
into
Heauen
,
&c.
and
the
Scriptures
say
,
that
the
Heauens
must
containe
him
,
&c.
Acts.
1.11.3.21
.
They
teach
contrarie
hereunto
,
namely
,
that
Christ
is
corporally
present
in
th●
Sacrament
,
and
that
in
many
places
at
once
:
The
which
〈◊〉
contrary
to
the
nature
of
a
true
body
,
and
contrarie
to
th●
nature
of
the
Sacrament
,
which
is
a
remembrance
〈◊〉
Christ
.
Virgilius
against
Eutyches
.
lib.
4.
saith
thus
:
When
〈◊〉
(
that
is
the
flesh
of
Christ
)
was
on
earth
,
it
was
not
in
he●uen
:
and
because
it
is
now
in
Heauen
,
it
is
not
on
eart●
This
is
the
Catholike
faith
and
confession
.
It
is
an
Arti●
of
faith
to
beleeue
the
Catholike
Church
:
and
faith
is
the
euidence
of
things
not
seene
,
Heb.
11.1
.
Therefore
the
Catholike
Church
is
alwaies
vnto
the
world
inuisible
,
and
not
to
be
espied
but
by
the
eyes
of
faith
:
because
things
seene
are
not
beleeued
.
The
Papists
teach
that
the
Catholike
Church
is
,
and
hath
bin
alwaies
visible
.
Rhem.
on
Mat.
5.
Sect.
3.
The
Church
is
said
to
be
Catholike
,
that
is
,
vniuersall
,
because
it
is
not
tyed
to
any
one
speciall
place
,
but
is
spred
abroad
ouer
the
face
of
the
earth
.
They
tye
it
to
Rome
alone
,
which
can
be
but
a
particular
Church
,
&
not
vniuersall
,
In
the
Church
there
is
a
Communion
of
Saints
:
and
these
are
they
that
are
sanctified
by
the
bloud
and
Spirit
of
Christ
,
hauing
the
perfect
holines
of
Christ
put
vpon
them
,
by
imputation
of
faith
,
and
the
quality
of
imperfect
holines
powred
into
their
heart
by
the
Spirit
of
sanctification
,
And
such
are
the
Faithfull
here
on
earth
,
1.
Cor.
1.2
.
Psal.
16.2
.
The
Papists
acknowledge
none
to
bee
Saints
,
but
such
as
are
in
heauen
,
They
teach
that
the
Pope
can
canonize
Saints
:
whereas
to
make
one
a
Saint
,
is
onely
the
worke
of
God
,
1.
Cor.
11.
The
Pope
hath
canonized
many
,
that
indeede
were
neuer
true
Saints
of
God
,
but
wicked
men
,
and
ranke
Traitours
to
their
Princes
,
as
Becket
,
with
many
others
.
This
canonizing
of
Saints
was
neuer
heard
of
with
the
Fathers
,
vntill
the
yeere
880.
and
then
Adrian
tooke
vp
this
authoritie
.
And
Alexander
the
Third
,
after
him
,
confirmed
it
in
his
decrees
.
In
the
Creede
we
professe
,
to
beleeue
the
forgiuenesse
of
sinnes
,
that
is
,
I
beleeue
that
God
,
for
Christ
his
sake
,
doth
freely
forgiue
the
sinnes
of
his
Elect
,
and
my
sinnes
also
.
And
herein
consisteth
our
iustification
,
namely
,
in
the
free
forgiuenes
of
our
sinnes
,
and
the
imputation
of
Christs
righteousnes
to
vs
.
The
Papists
teach
many
things
contrary
to
this
Article
.
First
,
that
men
are
to
make
satisfaction
for
their
sinnes
.
Now
,
satisfaction
for
sinnes
,
and
forgiuenes
of
sinnes
,
are
contraries
.
If
we
satisfie
in
our
own
person
,
wee
are
not
iustified
freely
:
if
we
be
iustified
freely
(
as
most
certainely
we
are
,
Rom.
3.23
.
)
then
we
make
no
satisfaction
at
all
.
If
a
man
can
satisfie
and
pay
a
debt
,
then
he
needes
no
forgiuenesse
:
but
if
the
debt
bee
forgiuen
him
,
then
it
is
plaine
,
that
there
is
no
satisfaction
made
.
The
satisfaction
for
our
sinnes
was
made
by
Christ
,
and
not
by
vs
.
C.
Did
not
the
ancient
Fathers
teach
men
to
make
satisfaction
for
their
sinnes
?
M.
The
satisfaction
which
they
maintained
,
was
an
ecclesiasticall
and
publike
mulct
,
or
penalty
imposed
vpon
notorious
offenders
,
thereby
to
testifie
their
repentance
,
and
to
satisfie
the
Church
whom
they
had
offended
,
Perkins
.
1.
V.
577
,
&c
2
vol.
165.
2
D.
166.
The
efficient
caus●
of
our
iustification
,
is
God
alone
.
It
is
God
onely
that
forgiueth
our
sinnes
.
Esa.
43.25
.
Mar.
2.7
.
Ro.
8.33
.
They
teach
that
the
Pope
can
forgiue
sinnes
,
and
we
know
that
he
giues
pardons
,
not
only
for
the
time
past
,
but
also
for
the
time
to
come
:
yea
they
teach
that
priests
haue
right
to
remit
sinnes
,
and
they
alleadge
these
places
to
proue
it
:
Math.
16.19
.
Ioh.
20.23
.
Now
we
are
to
note
this
,
that
as
none
can
forgiue
a
debt
,
but
the
party
to
whom
the
debt
is
due
:
so
none
can
forgiue
sinnes
,
but
God
onely
,
against
whom
the
sinne
is
committed
,
Ps.
51.4
.
The
power
of
binding
and
loosing
committed
to
the
Apostles
&
Ministers
of
the
Word
,
is
,
by
declaring
the
will
and
pleasure
of
GOD
out
of
his
Word
,
both
to
pronounce
forgiuenes
of
sinnes
to
all
that
are
truely
penitent
:
and
the
retayning
of
them
to
the
impenitent
.
The
Pope
and
his
Clergie
are
neuer
able
to
proue
themselues
to
bee
the
true
Ministers
of
Christ
:
and
they
cannot
so
much
as
challenge
this
latter
authoritie
and
power
to
themselues
,
much
lesse
the
former
which
is
proper
to
God
onely
.
The
motiue
or
impulsiue
cause
,
which
moued
God
to
iustifie
vs
,
was
not
any
thing
in
vs
,
but
onely
the
grace
of
God
,
that
is
the
free
good
will
and
pleasure
of
God
,
Rom.
3.24
.
Eph.
2.8
Tit.
3.5
,
7.
They
teach
that
wee
are
not
iustified
by
grace
onely
,
but
by
workes
also
,
that
is
,
by
the
merit
of
our
works
.
And
to
this
end
they
haue
(
of
late
yeeres
)
deuised
a
first
&
second
Iustification
.
The
first
is
,
when
a
sinner
(
of
an
euill
man
)
is
made
a
good
man
:
and
this
(
they
say
)
commeth
onely
of
Gods
mercy
by
the
merit
of
Christ
.
The
second
is
,
when
one
(
of
a
good
or
iust
man
)
is
made
better
and
more
iust
:
and
this
proceedeth
from
workes
.
But
we
are
to
know
,
that
there
are
not
two
kinds
of
iustification
,
a
first
and
second
;
but
one
and
the
same
iustification
,
considered
in
different
respects
.
In
respect
of
Gods
actuall
acceptation
of
a
mans
person
,
iustification
is
absolute
:
but
in
respect
of
the
actuall
application
,
and
manifestation
of
Gods
acceptation
vnto
a
mans
conscience
,
iustification
is
by
parts
and
degrees
.
(
M.
Scudder
on
the
Lords
Prayer
,
pag.
303.
to
309.
And
further
we
are
to
note
,
that
the
Papists
second
iustification
,
is
no
other
then
sanctification
,
which
is
an
effect
&
fruit
of
iustification
:
the
which
is
imperfect
,
&
not
able
to
iustifie
vs
before
God
The
materiall
cause
of
our
iustification
,
is
the
actiue
and
passiue
righteousnesse
and
obedience
of
Iesus
Christ
,
his
inherent
holinesse
,
his
fulfilling
of
the
Law
,
his
death
,
sacrifice
,
and
full
satisfaction
.
The
formall
cause
,
or
the
forme
of
iustification
,
is
the
righteousnesse
of
Christ
,
imputed
of
God
vnto
vs
,
Rom.
5.19
.
Rom.
4
,
5
,
6
,
7
,
8.
1.
Cor.
1.30
.
2.
Cor.
5.19
,
21.
Phil.
3.9
.
The
Papists
deride
this
doctrine
,
that
Men
are
iustified
by
the
imputation
of
the
righteousnesse
of
Christ
:
which
righteousnesse
is
not
in
vs
,
but
in
Christ
.
The
Rhemists
call
it
a
new
no-iustice
,
a
phantasticall
apprehension
of
that
which
is
not
.
Rhem.
on
Ro.
3.
Sect
7.
They
hold
them
accursed
that
so
affirme
and
teach
:
And
they
teach
,
that
the
onely
formall
cause
of
our
iustifica●ion
,
is
the
iustice
of
God
,
whereby
wee
are
not
reputed
and
●ccounted
iust
,
but
are
made
iust
indeed
:
and
this
iustice
is
●hat
which
euery
man
hath
within
himselfe
,
and
is
inherent
●n
him
,
Concil.
Trid.
Sess.
6.
can.
10
,
11.
Rhem.
on
Phil.
cha
.
3.
Sect.
3.
●he
instrumentall
cause
of
iustification
,
on
our
part
,
is
a
true
●nd
liuely
faith
,
whereby
wee
receiue
and
apply
vnto
our
selues
the
mercy
of
God
,
Christ
Iesus
and
all
his
benefits
,
resting
vpon
him
alone
for
saluation
.
They
teach
,
that
faith
doth
not
iustifie
,
as
an
instrument
in
apprehending
the
righteousnesse
of
Christ
,
but
as
a
proper
and
true
cause
,
it
actually
iustifieth
by
the
dignity
,
worthinesse
and
meritorious
worke
thereof
,
Bellar.
l.
1.
de
iustificat
.
cap.
17.
They
teach
also
,
that
faith
is
not
the
onely
cause
of
our
iustification
,
but
that
there
are
other
also
,
as
hope
,
charity
,
almes-deeds
and
other
vertues
:
yea
,
they
say
,
that
workes
are
more
principall
then
faith
,
in
the
matter
of
iustification
:
and
pronounce
him
accursed
that
shall
say
,
a
man
is
iustified
onely
by
faith
.
Rhem.
on
Rom.
8.
Sect.
6.
and
on
I●m
.
2.
Sect.
7.
Bellar.
l.
1
de
iustif.
c.
13.
Concil.
Trid.
Sess.
6
Can.
9.
These
and
other
such
like
things
they
teach
,
contrary
to
the
doctrine
of
iustification
,
which
is
a
maine
ground
of
Religion
.
And
if
there
were
no
more
points
of
difference
betweene
vs
,
these
were
sufficient
to
keepe
vs
from
vniting
of
our
Religions
:
for
heereby
the
Church
of
Rome
doth
raze
the
very
foundation
.
C.
You
said
before
,
that
we
are
iustified
freely
:
I
would
know
how
this
can
be
,
if
we
be
iustified
by
the
righteousnes
,
and
for
the
merit
of
Christ
.
M.
Because
the
Decree
of
God
the
Father
for
our
Redemption
is
free
,
and
we
pay
nothing
againe
to
God
of
our
owne
.
And
therefore
by
the
word
(
freely
)
our
merits
are
excluded
,
but
not
Christs
.
By
which
it
appeareth
,
that
in
respect
of
our selues
,
we
are
iustified
freely
of
Gods
meere
mercy
and
grace
,
without
any
respect
of
our
owne
righteousne●
or
worthinesse
,
but
yet
through
Christ
,
and
for
his
righteou●nesse
and
obedience
imputed
to
vs
:
both
which
are
signifie●
by
the
Apostle
,
Rom.
3.23
,
24.
C.
Shew
me
(
I
pray
you
what
is
meant
by
(
Merit
)
what
the
dect●●
of
the
Papists
is
concerning
merit
,
and
whether
that
our
workes
be
m●●●orious
or
no.
M.
By
(
Merit
)
wee
vnderstand
any
thing
,
or
any
worke●
whereby
Gods
fauour
and
life
euerlasting
is
procured
;
〈◊〉
that
for
the
dignitie
and
excellency
of
the
worke
or
thi●
done
.
Now
the
true
merit
whereby
wee
looke
to
attaine
the
fauour
of
God
,
and
life
euerlasting
,
is
to
be
found
in
the
person
of
Christ
alone
,
in
whom
God
is
well
pleased
.
The
Papists
make
two
kindes
of
merit
:
the
merit
of
the
person
,
and
the
merit
of
the
worke
.
The
merit
of
the
person
is
(
as
they
say
)
a
dignitie
in
the
person
,
whereby
it
is
worthy
of
life
euerlasting
.
The
merit
of
the
worke
,
is
a
dignitie
or
excellency
in
the
worke
,
whereby
it
is
made
fit
,
and
inabled
to
deserue
life
euerlasting
for
the
doer
of
the
worke
.
See
Rhem.
on
Rom.
8.
Sect.
5.
We
now
doe
renounce
our
owne
personall
merits
,
and
all
merit
of
our
owne
workes
,
and
rely
onely
vpon
the
merits
of
Christ
,
and
we
hold
that
no
workes
of
ours
can
merit
.
That
no
man
by
any
workes
of
his
can
merit
,
may
bee
proued
by
the
properties
and
conditions
that
must
bee
in
a
worke
meritorious
,
and
they
are
fiue
.
First
,
the
worke
must
be
absolutely
perfect
:
but
all
our
workes
are
vnperfect
,
as
well
in
parts
,
as
in
degrees
of
accomplishment
.
In
parts
,
because
we
omit
many
things
which
the
Law
prescribeth
,
and
doe
many
euill
things
which
the
Law
prohibiteth
.
In
degrees
,
because
the
works
of
the
Saints
are
vncleane
,
Esay
64.6
.
Phil.
3.8
.
Secondly
,
a
man
must
doe
the
worke
of
himselfe
,
and
by
himselfe
:
for
if
it
be
done
by
the
helpe
of
another
,
the
merit
doth
not
properly
belong
to
the
dooer
.
But
the
good
workes
which
we
doe
,
are
not
ours
,
but
are
wrought
by
God
in
vs
.
Thirdly
,
a
man
must
doe
the
worke
,
of
his
owne
free
will
and
pleasure
,
not
of
due
debt
:
for
when
we
doe
that
which
we
are
bound
to
doe
,
we
doe
no
more
but
our
duty
.
But
whatsoeuer
we
doe
,
we
doe
it
as
poore
debters
;
nay
,
wee
are
worse
then
poore
debters
;
we
are
miserable
bankerupts
,
wee
haue
nothing
;
we
haue
lesse
then
nothing
to
pay
,
Luke
17.10
.
Fourthly
,
the
worke
must
be
done
to
the
benefit
and
profit
of
him
from
whom
we
looke
to
be
repayed
.
But
no
man
by
any
worke
of
his
can
bring
any
profit
vnto
God
,
Iob
22.2.35.7
.
Psal.
16.2.50.12
.
We
may
benefit
men
,
but
we
cannot
benefit
our
Maker
,
from
whom
we
haue
receiued
life
and
limb
,
soule
and
body
,
and
all
that
we
haue
:
wee
can
giue
him
nothing
,
and
therefore
can
deserue
nothing
from
him
,
Rom.
11.35
,
36.
Lastly
,
the
worke
and
the
reward
must
be
in
proportion
equall
:
for
if
the
reward
be
more
then
the
worke
,
it
is
not
then
a
reward
of
desert
,
but
a
gift
of
good-will
.
But
there
is
no
proportion
betweene
our
workes
,
which
are
altogether
vnperfect
,
and
the
excellency
of
those
great
blessings
,
and
benefits
which
the
Father
giueth
vs
freely
in
his
Sonne
,
Rom.
8.18
.
And
therefore
in
this
and
the
former
respects
,
there
can
be
no
merit
in
any
meere
man
:
wherefore
it
is
no
lesse
absurd
to
say
,
that
we
merit
saluation
at
Gods
hands
by
good
works
,
then
if
one
should
say
,
Thou
hast
giuen
mee
an
hundred
pounds
,
therefore
thou
oughtest
to
giue
me
a
thousand
.
C.
Was
not
this
doctrine
of
merit
taught
in
the
times
of
ancient
Fathers
?
M.
Merit
being
taken
in
his
proper
sense
,
for
due
&
iust
desert
,
was
neuer
allowed
of
the
sound
Professors
for
a
thousand
yeeres
after
Christ
,
Perkins
1.
Vol.
574
,
575.
second
Vol.
535
,
536.
Such
therefore
as
will
be
iustified
and
saued
by
their
owne
workes
,
and
challenge
eternall
life
by
their
merits
,
doe
shew
themselues
to
be
most
proud
and
vnthankefull
persons
,
and
deserue
most
iustly
to
be
condemned
eternally
.
C.
The
Papists
at
their
end
,
doe
renounce
their
owne
merits
,
and
professe
that
they
looke
to
be
saued
onely
by
the
merits
of
Christ
.
M.
If
there
were
nothing
else
but
this
,
it
were
enough
to
proue
their
doctrine
of
merit
,
to
be
a
false
doctrine
:
for
if
it
were
a
truth
,
then
a
man
is
not
onely
in
his
life
time
to
professe
it
,
and
maintaine
it
,
but
also
in
his
death
;
yea
rather
to
dye
for
it
,
then
to
deny
it
.
But
seeing
they
in
their
life
professe
it
and
maintaine
it
,
but
at
their
death
renounce
it
;
it
is
a
manifest
argument
,
that
euen
they
themselues
doe
know
,
that
it
is
not
a
true
,
but
a
fal●e
doctrine
.
C.
If
they
know
that
it
is
not
a
truth
,
what
makes
them
then
in
their
life-time
so
stiffely
to
maintaine
it
?
M.
It
serues
greatly
to
maintaine
and
vphold
the
Popes
kingdome
:
for
they
teach
,
that
the
ouer-plus
of
Christs
merits
,
and
of
the
merits
of
Saints
and
Martyrs
,
is
the
treasure
of
the
Church
,
which
being
gathered
together
,
and
put
into
a
store-chest
,
is
in
the
Popes
custodie
,
and
he
alone
hath
the
plenary
opening
and
shutting
of
this
Chest
,
and
the
ordering
and
disposing
of
these
merits
:
by
vertue
whereof
,
hee
giues
out
Indulgences
and
Pardons
when
and
to
whom
hee
will
:
So
that
such
as
haue
not
merits
enow
of
their
own
,
may
haue
them
from
thence
.
And
so
hereby
hee
maintaines
and
vpholds
his
kingdome
:
for
hereby
comes
in
infinite
wealth
and
reuenewes
,
Perkins
3.
vol.
1.
part
.
pag.
165
2.
D.
2.
vol.
590.
2.
a.
In
these
and
many
other
particular
points
,
the
Papists
teach
contrary
to
the
Articles
of
the
Creed
,
and
therefore
are
no
true
Catholikes
,
neither
doe
they
belong
to
the
Catholike
Church
,
as
is
thus
proued
:
Whosoeuer
haue
not
the
Catholike
faith
,
doe
not
belong
to
the
Catholike
Church
:
but
the
Papists
haue
not
the
Catholike
faith
;
therefore
they
doe
not
belong
to
the
Catholike
Church
.
That
they
haue
not
the
Catholike
faith
,
is
plaine
by
that
aforegoing
.
DIALOGVE
6.
C.
Doe
they
teach
any
thing
contrary
to
the
doctrine
of
the
Sacraments
?
M.
Yes
,
many
things
.
Christ
ordained
but
onely
two
Sacraments
.
The
Church
of
Rome
hath
added
to
them
fiue
more
;
namely
,
Confirmation
,
Penance
,
Matrimonie
,
Orders
,
and
ext●eme
Vnction
.
C.
Are
not
these
Sacraments
indeed
?
M.
No
surely
:
for
there
are
foure
things
necessarily
required
to
make
a
Sacrament
.
First
,
the
authoritie
of
Christ
commanding
it
.
Secondly
,
the
element
or
outward
signe
,
as
the
matter
of
it
.
Thirdly
,
the
word
of
institution
,
as
the
forme
.
Fourthly
,
the
end
and
vse
,
to
be
a
seale
of
our
faith
,
for
remission
of
sinnes
.
These
foure
things
are
not
to
be
found
in
their
fiue
latter
Sacraments
,
and
therefore
they
are
no
Sacraments
indeed
.
Master
Attersoll
on
the
Sacraments
,
pag.
119.
to
150.
Synopsis
Papis
.
Controu.
14
,
15
,
16.
C.
May
not
the
Church
then
institute
and
ordaine
Sacraments
?
M.
None
may
ordaine
a
Sacrament
,
but
onely
the
Lord
.
As
none
may
put
a
signe
and
seale
to
a
mans
last
Will
and
Testament
,
but
onely
the
maker
of
the
Testament
:
so
none
may
ordaine
Sacraments
(
which
are
signes
and
seales
of
the
new
Testament
and
couenant
of
grace
)
but
onely
the
Lord
which
made
the
couenant
.
And
therefore
the
Church
of
Rome
,
in
doing
the
contrary
,
proues
her selfe
not
to
bee
the
true
Church
of
Christ
,
but
rather
the
Church
of
Antichrist
.
They
doe
also
in
many
other
things
teach
contrary
to
the
doctrine
of
the
Sacraments
.
As
;
First
,
that
the
Sacraments
doe
giue
grace
,
and
namely
,
remission
of
sinnes
,
ex
opere
operato
,
by
the
worke
wrought
,
Rhem.
Acts
22.
Sect.
1.
Secondly
,
that
not
onely
faith
doth
iustifie
,
but
the
Sacraments
also
,
Rhem.
Rom.
6.
Sect.
5.
Whereas
Sacraments
are
signes
and
seales
of
iustification
,
Rom.
4.11
.
Thirdly
,
that
Infants
dying
without
Baptisme
,
cannot
bee
saued
,
Rhem.
Ioh.
3.
Sect.
2.
They
haue
also
added
many
idle
ceremonies
to
Baptisme
,
as
Creame
,
Tapers
,
Salt
,
&c.
with
an
opinion
of
saluation
and
worship
annexed
vnto
them
:
yea
in
times
past
they
baptized
Bels
,
but
now
they
begin
to
be
ashamed
of
it
,
and
say
that
they
were
but
onely
hallowed
and
consecrated
to
holy
vses
,
Bellar.
l.
4.
de
Pont.
Rom.
c.
12.
Synopsis
Papismi
,
Controu
12.
Quest.
5.
Concerning
the
Lords
Supper
,
they
haue
likewise
most
grossely
abused
it
in
many
things
.
First
,
they
take
away
the
Cup
from
the
Laity
:
whereas
the
Church
of
Rome
for
aboue
a
thousand
yeeres
after
Christ
,
vsed
both
signes
in
the
Communion
.
The
Communion
vnder
one
kind
,
was
decreed
,
defined
,
and
determined
as
a
publike
Law
in
the
Councell
of
Constance
,
about
the
yeere
1114.
Perk.
2.
Vol.
554.2
.
b.
Secondly
,
they
reserue
the
Bread
in
boxes
,
pixes
&
other
vessels
of
the
Church
,
for
dayes
,
weekes
,
and
moneths
.
They
shew
it
to
the
people
,
the
Priest
lifting
it
ouer
his
head
,
an●
going
with
it
in
procession
.
All
this
is
contrary
to
the
Sacrament
:
for
it
is
no
Sacrament
,
vnlesse
there
be
a
giuing
,
receiuing
,
eating
,
and
drinking
,
M.
Attersoll
on
the
Sacraments
,
386
,
387.
The
reseruation
of
the
Sacrament
was
not
allowed
of
,
but
rather
found
fault
withall
by
the
Fathers
,
Perk.
2.
vol.
557.
Thirdly
,
they
adore
,
fall
downe
and
honour
the
Sacrament
with
diuine
worship
,
calling
it
their
Lord
and
God
.
A
thing
neuer
heard
of
among
the
heathen
Idolaters
,
namely
,
to
worship
a
piece
of
bread
,
or
rather
,
a
thin
Wafer
.
The
adoration
in
the
Sacrament
belongeth
vnto
Christ
sitting
in
heauen
:
and
is
an
inward
worship
of
the
heart
,
or
lifting
vp
of
the
minde
,
being
stirred
vp
with
the
outward
signes
.
Pope
Honorius
the
third
(
in
the
yeere
1220.
)
was
the
first
that
euer
instituted
the
adoration
of
the
Sacrament
.
And
after
him
Vrban
the
fourth
ordained
a
feast
in
honour
of
the
body
of
Christ
.
Perk.
2.
Vol.
564.
Attersoll
on
the
Sacraments
,
388
,
389.
Fourthly
,
they
turne
the
Sacrament
into
a
sacrifice
for
the
quick
&
the
dead
,
abolishing
the
fruit
&
remembrance
of
the
death
of
Christ
,
disannulling
his
Priesthood
,
giuing
him
to
his
Father
,
whereas
the
Father
hath
giuen
him
to
vs
,
&c.
ibid.
page
390.
Fiftly
,
they
maintaine
Transubstantiation
.
These
are
their
very
words
:
If
any
man
shall
say
,
that
there
remaineth
the
substance
of
Bread
and
Wine
in
the
Sacrament
,
after
the
words
of
consecration
,
or
shal
deny
that
the
whole
substance
of
Bread
and
Wine
is
changed
and
conuerted
into
the
bodie
and
bloud
of
Christ
(
the
formes
and
shewes
onely
of
Bread
and
Wine
remaining
:
which
singular
and
miraculous
conuersion
the
Church
calleth
Transubstantiation
:
)
let
him
be
accursed
.
Con.
Trid.
Sess
.
13.
Can.
2.
This
their
doctrine
of
Transubstantiation
,
is
a
very
fable
to
mock
fooles
withall
,
and
it
ouerturneth
both
the
nature
and
vse
of
the
Sacrament
,
Attersoll
on
the
Sacraments
,
page
45.
46.
&
page
365.
to
369.
If
there
were
a
miraculous
conuersion
(
as
they
say
there
is
)
of
the
Bread
and
Wine
,
it
would
appeare
to
the
outward
senses
.
For
al
true
miracles
are
wrought
openly
,
cleerely
,
&
euidently
to
mens
senses
,
Ioh.
6.26
.
But
the
Bread
and
Wine
,
by
the
iudgement
of
all
the
senses
,
remaineth
and
appeareth
to
be
the
same
in
substance
which
it
was
before
,
of
the
same
quality
,
quantitie
,
colour
,
taste
,
handling
,
smelling
,
vertue
and
nourishment
:
there
is
not
any
one
sense
,
or
all
the
senses
together
,
that
can
iudge
otherwise
of
it
,
then
it
did
before
.
If
a
man
should
bee
called
in
,
when
the
Bread
and
Wine
is
set
on
the
Table
,
and
bidden
to
consider
well
what
he
there
seeth
,
smelleth
&
tasteth
,
and
then
is
willed
to
goe
forth
,
and
to
come
in
againe
,
after
the
Consecration
is
ended
by
the
Priest
,
and
to
do
the
like
:
and
then
is
asked
what
he
thinketh
of
it
:
he
,
no
doubt
,
will
answere
(
vnlesse
feare
of
persecution
make
him
to
conceale
the
truth
)
I
see
,
feele
,
smell
,
and
taste
the
same
wafer-cake
,
and
wine
that
I
did
before
:
I
can
perceiue
no
naturall
and
substantiall
change
therein
.
And
therefore
it
followeth
,
that
there
is
no
miracle
wrought
,
and
consequently
,
no
transubstantiation
at
all
.
The
difference
that
is
,
is
in
the
end
&
vse
onely
.
Before
consecration
,
it
was
common
bread
and
wine
,
ordained
for
the
nourishing
of
our
bodies
.
After
consecration
,
it
becommeth
holy
Bread
and
Wine
,
sanctified
by
the
Lord
,
not
so
much
to
feede
the
body
,
as
the
soule
.
C.
Did
not
the
ancient
Fathers
hold
this
doctrine
of
Transubstantiation
?
M.
They
knew
nothing
hereof
,
for
at
least
800.
yeeres
after
Christ
.
Afterwards
begun
the
disputations
of
Transubstantiation
,
but
not
approued
as
an
Article
of
faith
.
The
Church
for
a
whole
thousand
yeeres
taught
no
other
then
spirituall
receiuing
of
Christ
.
In
the
yeere
1215.
Transubstantiation
was
decreed
and
determined
in
the
Councell
of
Lateran
,
vnder
Pope
Innocent
the
Third
,
and
made
a
maine
matter
of
faith
,
Perk.
2.
vol.
558
,
559.
C.
What
say
you
then
of
their
Transubstantiated
,
or
consecrated
host
(
as
it
is
called
)
or
the
bread
in
the
boxe
carried
in
processi●n
&
worshipped
?
M.
Surely
it
is
nothing
else
,
but
a
wheaten
,
or
breaden
god
,
or
rather
an
Idol
,
nothing
inferiour
to
Aarons
Calfe
,
or
Ierohoams
Calues
,
or
the
Nehustan
,
and
piece
of
brasse
that
Ezechias
brake
in
pieces
:
nay
,
as
vile
and
detestable
as
an
Idoll
among
the
Heathen
.
And
for
a
conclusion
of
their
doctrine
of
Transubstantiation
,
I
will
heere
set
downe
a
wittie
conceit
which
one
shewed
me
not
long
since
:
I
haue
kept
the
matter
,
but
changed
the
meeter
,
to
make
it
sound
somewhat
the
sweeter
.
The
Priests
doe
make
Christs
body
and
bloud
,
Hereof
none
must
once
doubt
:
They
eate
,
they
drinke
,
they
box
him
vp
,
They
beare
him
all
about
.
DIALOGVE
7.
C.
I
am
satisfied
touching
the
first
point
,
namely
,
that
the
Papists
are
not
of
sound
faith
:
but
how
doe
you
proue
that
they
are
not
of
good
life
,
seeing
they
doe
so
many
good
workes
?
M.
I
proue
it
thus
:
Where
the
Doctrine
is
corrupt
,
the
life
cannot
be
good
:
but
their
doctrine
(
as
you
haue
heard
)
is
most
corrupt
,
therefore
their
life
cannot
bee
good
.
A
true
faith
is
the
ground
of
a
good
life
,
and
without
which
it
is
impossible
to
please
God
,
Heb.
11.6
.
yea
,
whatsoeuer
is
not
of
faith
,
is
sinne
,
Rom.
14.23
.
A
true
faith
they
haue
not
,
and
therefore
their
workes
cannot
be
good
,
and
such
as
may
please
God
.
That
they
haue
not
a
true
and
sound
faith
,
hath
bin
shewed
in
many
particulars
,
and
it
further
appeareth
also
in
this
,
that
they
do
euen
wilfully
reiect
the
meanes
whereby
it
is
wrought
,
namely
,
the
preaching
,
hearing
and
reading
the
Word
of
God
.
They
haue
not
,
neither
will
they
haue
the
Scriptures
to
be
soundly
preached
,
read
,
and
heard
in
their
owne
tongue
.
That
they
cannot
abide
to
haue
them
in
their
owne
language
,
appeareth
by
this
one
example
▪
One
Pauier
a
Towne-Clarke
of
London
(
in
the
time
of
King
Henry
the
Eighth
)
hearing
that
the
Scriptures
should
be
put
into
English
,
he
spake
to
this
effect
,
and
confirmed
it
with
an
oath
:
viz.
that
if
he
knew
that
the
Scriptures
should
bee
put
into
English
,
and
that
the
King
would
haue
them
to
be
read
in
the
Church
,
rather
then
he
would
l●ue
so
long
to
see
it
,
he
●ould
cut
his
owne
throat
:
But
(
as
Hall
saith
,
who
heard
him
speake
it
)
he
was
not
so
good
as
his
word
:
for
,
instead
of
cutting
his
throat
,
he
hanged
himselfe
.
C.
What
is
the
cause
that
they
cannot
abide
to
haue
the
Scriptures
in
their
owne
language
?
M.
S.
John
giues
the
reason
.
For
,
euery
one
that
doth
euill
hateth
the
light
,
neither
commeth
to
it
,
left
his
deeds
should
be
reproued
&
discouered
,
Ioh.
3.20
.
If
the
Owle
flieth
abroad
by
day
,
the
birds
by
&
by
discerne
him
,
follow
him
,
&
fall
vpon
him
;
and
therfore
he
flies
abroad
in
the
night
,
and
then
he
is
quiet
.
If
the
Scriptures
should
be
suffered
to
be
expounded
and
read
of
all
Nations
in
their
owne
language
,
then
that
Owle
of
Rome
(
the
Pope
I
meane
)
with
all
his
fooleries
and
abominations
,
would
be
discerned
and
discouered
,
and
then
the
world
would
hate
him
,
follow
after
him
,
&
persecute
him
,
(
euen
as
the
small
birds
doe
the
Owle
:
)
and
therefore
they
cannot
abide
the
Scriptures
in
the
vulgar
tongue
,
but
loue
darknes
rather
then
light
,
because
their
deedes
are
euill
:
Iohn
3.19
.
C.
What
say
you
then
to
their
good
works
,
as
building
of
Churches
,
giuing
of
Almes
,
&
c
?
M.
These
and
such
like
workes
,
required
in
the
Law
of
God
,
in
themselues
are
good
,
and
to
be
practised
of
all
:
but
to
them
they
are
(
as
the
Fathers
called
the
vertues
of
the
Heathen
)
but
splendida
peccata
,
glittering
drosse
,
and
beautifull
deformities
.
C.
Doe
they
teach
any
thing
contrarie
to
the
morall
Law
,
and
to
the
doctrine
of
good
workes
?
M.
Yes
,
they
doe
both
teach
and
practise
many
things
directly
contrarie
to
Gods
Commandements
.
They
reach
for
good
workes
,
such
things
as
are
not
commanded
,
but
rather
forbidden
in
the
Law
of
God
,
as
namely
,
to
goe
on
Pilgrimage
,
to
vow
single
life
,
to
fast
forty
dayes
and
forty
nights
▪
&c.
First
,
concerning
set
Pilgrimages
vnto
certaine
Images
there
was
none
of
the
Fathers
did
so
much
as
dreame
of
th●
for
600.
yeeres
after
Christ
at
the
least
,
Perkins
2.
Vol.
p
▪
141
,
542.
Secondly
,
the
necessitie
of
the
vowe
of
continencie
was
established
first
,
and
annexed
vnto
Orders
,
about
380.
yeeres
after
Christ
,
and
that
by
Pope
Siricius
.
But
it
had
no
vniuersall
admission
,
vntill
the
time
of
Pope
Hildebrand
,
in
the
yeere
1070.
Perkins
1.
Vol.
583.
to
587.
2.
Volume
575
,
576.
Acts
and
Monuments
,
1151.
Thirdly
,
their
doctrine
of
single
life
was
neuer
commanded
of
God
,
nor
knowne
in
the
Primitiue
Church
,
but
hath
sprung
vp
since
,
and
is
indeede
the
very
doctrine
of
Diuels
,
1.
Tim.
4.13
.
So
is
also
their
forbidding
of
meates
for
religions
sake
.
They
teach
also
,
that
a
man
may
fulfill
the
Lawe
;
yea
,
doe
workes
of
Supererogation
,
that
is
,
more
then
the
Lawe
doth
require
:
and
that
men
of
their
abundance
,
may
allot
to
others
such
workes
of
Supererogation
,
Rhem.
on
1.
Cor.
9.
sect.
6.
2.
Cor.
8.
sect.
3.
This
doctrine
of
theirs
makes
the
Law
of
God
to
be
vnperfect
,
and
is
directly
contrary
to
the
words
of
Christ
,
Luke
17.10
.
And
it
was
not
knowne
of
the
ancient
Fathers
.
They
spake
indeed
sometimes
of
Supererogation
,
but
in
a
farre
other
sence
then
Papists
doe
.
There
are
no
such
workes
to
be
found
in
the
person
of
any
meere
man
or
Angell
,
but
onely
in
the
person
of
Christ
,
God
and
man
,
Perk.
1.
vol.
598.
599.
2.
vol.
540.
541.
DIALOGVE
8.
C.
Shew
me
,
I
pray
you
,
in
particular
,
what
things
they
teach
contrary
to
the
commandements
?
M.
I
could
plainely
proue
vnto
you
,
that
they
doe
both
teach
and
practise
many
things
contrary
to
euery
one
of
the
Commandements
:
but
I
will
onely
set
downe
the
chiefest
,
and
such
as
most
men
know
to
be
true
.
The
first
Commandement
concernes
the
inward
worship
of
God
:
the
ground
of
which
worship
is
the
true
knowledge
of
God
;
and
without
which
,
none
can
truely
worship
and
serue
him
:
for
such
as
our
knowledge
is
,
such
is
our
worship
,
●
.
Chron.
28.9
.
Psal.
9.10
.
Ier.
9.24
.
The
Papists
teach
,
that
●gnorance
is
the
mother
of
deuotion
:
but
the
truth
is
,
it
is
●he
mother
of
superstition
and
idolatry
,
Gal.
4.8
.
The
Papists
therefore
being
ignorant
,
and
without
the
true
knowledge
of
God
,
cannot
truely
worship
him
,
but
must
needs
bee
Idolaters
,
worshipping
they
know
not
what
.
The
first
Commandement
requireth
that
wee
haue
the
true
Iehoua
for
our
onely
God
.
They
make
Christs
body
to
be
God
,
because
they
hold
that
it
may
be
in
many
places
at
once
,
which
thing
is
proper
only
to
God
.
They
make
the
Pope
to
be
God
,
&
that
in
plaine
words
.
Christopher
Marcellus
said
to
the
Pope
,
Thou
art
another
God
vpon
earth
:
and
the
Pope
tooke
it
to
himselfe
,
Concil.
Later
.
Sess.
4.
They
giue
the
power
to
the
Pope
,
which
is
proper
to
God
,
and
so
make
him
to
be
God
.
As
,
that
he
can
make
holy
that
which
is
vnholy
,
pardon
sinnes
,
&c.
Perkins
1.
vol.
400.
1.
and
they
giue
diuine
worship
to
creatures
,
and
so
make
them
their
Gods
.
The
second
Commandement
concerneth
the
outward
worship
of
God
,
or
the
forme
&
manner
of
his
worship
.
This
Commandement
they
haue
cleane
put
out
of
the
Decalogue
,
and
to
fill
vp
the
number
,
they
diuide
the
last
into
two
.
The
scope
of
this
Commandement
is
,
that
no
Image
is
to
be
made
of
God
,
nor
any
worship
performed
to
him
in
an
Image
,
Deut.
4.15
,
16.
But
they
teach
it
lawfull
to
make
Images
of
the
true
God
,
and
to
worship
him
in
them
,
and
that
there
is
a
religious
worship
due
to
them
,
Belarm
.
〈◊〉
imag.
sanct.
lib.
2.
cap.
21.
And
in
the
second
Nicen
Councell
it
it
was
decreed
,
that
the
Image
of
God
should
be
worshipped
with
the
same
worship
that
is
due
vnto
God
.
Their
practice
is
answerable
to
their
doctrine
:
for
they
worship
the
Images
of
God
,
of
Christ
,
the
Saints
,
the
woodden
Crosse
,
yea
,
a
piece
of
bread
.
C.
They
say
,
that
they
doe
not
worship
the
images
,
but
God
,
Christ
,
and
the
Saints
in
the
image
.
M.
Suppose
that
this
were
true
,
yet
in
so
doing
,
they
commit
grosse
idolatry
,
and
the
same
that
the
people
of
Israe●
did
,
for
which
God
plagued
them
greatly
,
Exod.
32.5
,
28.
〈◊〉
thinke
there
is
none
so
very
a
Calfe
,
as
to
thinke
that
they
did
worship
the
Calfe
it selfe
.
The
Calfe
was
but
a
representation
of
God
;
and
yet
they
sinned
greatly
in
making
it
,
and
worshipping
God
in
it
.
The
Heathen
in
times
past
could
say
as
much
for
themselues
,
concerning
their
worshipping
of
Images
,
as
the
Papists
now
doe
:
and
yet
as
they
were
Idolaters
,
so
are
the
Papists
:
for
as
touching
their
superstition
and
idolatry
,
bloud
cannot
be
more
like
to
bloud
,
or
an
egge
to
an
egge
,
then
the
one
of
them
is
to
another
.
The
Heathen
had
for
euery
Nation
and
Prouince
,
some
peculiar
god
.
Among
them
,
the
Elements
had
their
seueral
gods
to
rule
ouer
them
.
The
Heathen
had
a
certain
god
assigned
to
their
cattell
.
The
Heathen
had
peculiar
gods
for
learning
and
learned
men
,
and
for
handi-crafts
men
.
And
all
these
haue
the
Papists
likewise
.
The
Heathen
erected
Altars
,
ordained
Priests
to
offer
sacrifices
,
fell
downe
before
their
idols
,
&c.
So
the
Papists
deck
and
adorne
their
images
,
goe
on
Pilgrimage
to
them
,
fall
downe
vpon
their
knees
before
them
,
and
make
their
prayers
vnto
them
.
And
what
is
all
this
,
but
to
worship
the
very
images
themselues
,
the
which
is
most
grosse
idolatry
?
Musculus
on
Psa.
16.
ver.
4.
page
139.
140
,
Virels
grounds
,
pag.
87.
to
92.
Attersoll
on
Philemon
,
pag.
63.
64.
C.
They
say
,
that
there
be
degrees
of
religious
worship
,
the
highest
is
latria
,
and
this
is
due
vnto
God
:
the
lowest
is
Dulia
,
proper
to
Saints
,
&c.
Bellar.
de
imag.
Sanct.
lib.
2.
cap.
25
The
Scripture
acknowledgeth
one
onely
kinde
of
religious
worship
,
and
that
due
onely
to
God
,
Math.
4.10
.
Reu.
22.9
.
And
this
distinction
of
theirs
was
not
known
and
receiued
into
the
Church
,
till
400.
yeeres
after
Christ
,
Perk.
1.
●ol
.
page
696.
2.
vol.
530.
C.
Was
not
the
making
and
worshipping
of
Images
approued
of
〈◊〉
●he
ancient
Fathers
?
M.
There
was
no
vse
of
Images
among
Christians
,
speci●lly
in
their
Churches
,
for
379.
yeeres
after
Christ
.
Adora●●on
of
Images
was
neuer
publikely
authorized
till
788.
yeres
●fter
Christ
,
in
the
second
Councell
of
Nice
,
Perk.
1.
vol.
page
●6
.
2.
vol
421.
If
you
be
disposed
to
see
more
at
large
when
images
first
●●e
vp
,
how
they
were
forbidden
and
condemned
by
Fathers
,
Emperours
and
Councels
,
and
how
all
that
the
Papists
can
say
for
them
,
is
answered
:
then
read
the
booke
of
Homilies
against
perill
of
idolatry
:
for
I
know
none
that
hath
written
more
soundly
,
fully
,
and
plainely
thereof
.
C.
Doe
they
teach
and
practise
any
thing
else
against
the
second
Commandement
?
M.
Yes
:
to
the
right
worshipping
of
God
,
there
is
required
a
reuerend
vse
of
the
meanes
of
Gods
worship
and
seruice
,
the
which
are
sincere
prayer
,
preaching
,
hearing
of
Gods
Word
,
and
the
vse
of
the
Sacraments
.
Concerning
prayer
,
it
must
be
made
with
vnderstanding
,
1.
Cor.
14
ver.
15.
Contrary
hereunto
is
their
praying
in
an
vnknown
tongue
.
In
the
purest
Churches
for
the
space
of
800.
yeeres
at
the
least
,
diuine
prayer
was
neuer
performed
in
a
tongue
vnknowne
to
the
people
,
Perk.
2.
vol.
557.
Concerning
the
Sacraments
,
they
doe
not
rightly
administer
and
receiue
them
,
but
haue
added
and
taken
from
them
at
their
pleasure
.
The
helps
and
furtherances
of
Gods
worship
are
specially
two
;
vowes
and
fasting
.
The
Papists
make
these
to
be
parts
of
Gods
worship
:
yea
,
they
make
fasting
to
be
a
worke
of
satisfaction
to
Gods
iustice
,
for
the
temporall
punishment
of
sinne
,
and
a
meritorious
worke
,
Rhem.
on
1.
Cor.
15.
Sect.
7.
Perk.
1.
vol.
596.
Synopsis
Papismi
.
The
sixt
generall
Controuersie
,
quest.
3.4
.
The
19.
generall
Controuersie
,
quest.
8.
In
a
word
,
all
their
carnall
ceremonies
,
deuised
by
men
,
and
wherein
they
place
the
worship
of
God
,
are
contrary
to
the
second
Commandement
.
The
most
of
which
ceremonies
,
they
haue
borrowed
,
partly
,
from
the
Iewes
,
partly
from
the
Gentiles
.
Wil●●●
on
Iude
,
pag.
215.
216.
DIALOGVE
10.
C.
Doe
they
teach
and
practise
any
thing
contrary
to
the
sixt
commandement
?
M.
Yes
,
the
sixt
commandement
forbiddeth
vs
to
kill
,
or
hurt
any
man
.
They
teach
it
lawfull
for
subiects
not
onely
to
rise
vp
against
,
but
euen
to
kill
their
Princes
the
Lords
Anointed
(
if
they
be
excommunicated
by
the
Pope
)
and
that
it
is
a
meritorious
worke
so
to
doe
.
This
with
other
such
like
diuellish
doctrines
,
and
the
Authors
thereof
,
are
to
be
seene
more
at
large
in
Bucanus
Common
places
,
concerning
Magistrates
:
and
in
Master
Taylor
on
Psalme
32.
pag.
208
,
209.
C.
Can
you
name
any
that
haue
put
it
in
practice
?
M.
Yes
,
Pope
Gregory
the
Seuenth
,
called
Hildebrand
,
hired
one
to
kill
the
Emperour
.
A
Monke
poisoned
King
Iohn
,
Henry
the
third
,
King
of
France
,
was
slaine
by
a
Frier
.
Yea
,
Pope
Sixtus
Quintus
highly
commended
the
Fryer
for
doing
of
it
.
Henry
the
fourth
of
France
was
also
slaine
by
a
Papist
.
Many
of
them
,
(
yea
of
their
Priests
and
Iesuites
)
haue
attempted
to
kill
our
late
Queene
Elizabeth
,
and
our
King
Iames
,
with
all
his
royall
Issue
,
and
that
after
a
most
barbarous
manner
.
These
Popish
Traitors
may
very
fitly
bee
compared
to
that
base
and
vnnaturall
bird
the
Cuckow
:
who
though
hee
be
hatched
,
fed
and
brought
vp
by
a
little
bird
,
yet
he
deuoureth
both
the
naturall
yong
ones
,
and
also
the
damme
her selfe
.
C.
Are
there
none
that
teach
and
practise
the
killing
of
Princes
bu●
Papists
?
M.
This
doctrine
was
neuer
maintained
by
any
Heretikes
(
besides
the
Papists
)
as
our
most
Christian
and
learned
King
hath
shewed
in
a
speech
of
his
,
vttered
in
the
Parliament
house
,
in
the
yeere
●605
.
by
occasion
of
the
Gun-powder
Treason
.
And
herein
you
may
see
how
contrarie
they
are
both
to
the
doctrine
&
practice
of
the
Prophets
,
Christ
,
and
his
Apostles
,
who
both
taught
and
practised
subiection
,
euen
to
wicked
and
idolatrous
Princes
,
and
did
neuer
so
much
as
attempt
to
hurt
them
.
As
for
example
:
Saul
was
a
wicked
King
,
forsaken
of
God
,
and
one
that
did
most
cruelly
persecute
Dauid
,
who
was
anointed
to
be
King
after
him
.
At
two
seuerall
times
the
Lord
deliuered
Saul
into
his
hands
,
so
that
he
might
(
without
any
resistance
)
haue
killed
him
:
yea
,
Abishai
desired
that
he
might
strike
him
but
once
with
his
speare
.
But
what
said
Dauid
?
Touch
him
not
,
for
who
can
lay
his
hand
on
the
Lords
anointed
,
and
be
guiltlesse
?
Nay
,
his
heart
smote
him
for
cutting
off
the
skirt
of
Sauls
Robe
,
1.
Sam.
24.4
,
5
,
6.
&c.
chap.
26.8
,
9
,
&c.
And
afterwards
,
when
one
brought
tidings
to
Dauid
that
he
had
slaine
Saul
,
what
did
Dauid
?
Did
he
commend
him
for
it
,
as
the
Pope
did
the
Frier
?
No
,
he
caused
him
to
be
slaine
for
his
labour
,
2.
Sam.
1.14
,
15
,
16.
Now
what
thinke
you
of
Dauid
?
C.
Hee
was
a
man
after
Gods
owne
heart
,
indued
with
the
Spirit
of
God
.
M.
It
is
most
true
:
and
therefore
the
Papists
(
which
both
teach
and
practise
the
contrary
)
are
indued
with
the
Spirit
of
Satan
.
S.
Paul
saith
,
that
to
forbid
marriage
and
meates
,
is
a
doctrine
of
diuels
,
1.
Tim.
4.1
,
3.
If
that
bee
a
doctrine
of
diuels
,
then
much
more
is
this
.
In
the
sixt
Commandement
is
also
condemned
all
crueltie
:
yet
herein
they
exceed
and
excell
all
others
.
And
this
is
a
speciall
note
of
a
false
Religion
;
and
yet
this
is
one
speciall
meanes
whereby
Popery
is
vpheld
.
See
Tailor
on
Psal.
32.
p.
204.
to
208.
Salomon
describes
an
Harlot
by
three
properties
,
cruelty
,
treachery
,
and
flattery
,
Pro.
2.16
,
17
,
18.
As
a
dishonest
and
vnchaste
woman
is
thus
discerned
,
so
is
a
corrupt
religion
.
And
these
are
the
very
●adges
and
ensignes
of
the
Whore
of
Babylon
:
Where
they
get
the
sword
,
they
shew
all
cruelty
:
where
their
power
fai●eth
,
they
worke
by
trechery
:
where
this
speedeth
not
,
they
will
deceiue
by
flattery
and
hypocrisie
.
See
the
Preface
to
Doctor
Willets
Treatise
on
the
Epistle
of
S.
Iude
,
page
2
,
3
,
&c.
DIALOGVE
11.
C.
What
doe
they
teach
and
practise
contrary
to
the
seuenth
Commandement
?
M.
They
hold
and
teach
,
that
marriage
is
vnlawfull
in
the
Clergie
:
and
that
the
marriage
of
Ministers
is
the
worst
sort
of
incontinency
and
fornication
,
Rhem.
on
1.
Cor.
7.9
.
Sect.
8.
whereas
marriage
is
the
remedy
against
fornication
,
1.
Cor.
7.2
.
They
allow
their
Priests
to
keepe
harlots
,
(
rather
then
to
marry
)
so
they
doe
it
closely
:
for
this
caueat
is
giuen
them
:
Si
non
caste
,
tamen
cautè
.
If
thou
canst
not
liue
chastely
,
thou
maist
keepe
a
whore
warily
.
And
what
vncleannes
and
filthinesse
hath
bin
committed
by
many
Popes
and
Popish
priests
,
all
the
world
knoweth
.
A
taste
hereof
,
I
will
giue
you
in
a
few
examples
.
Pope
Iohn
the
13.
was
an
Adulterer
,
and
an
incestuous
person
.
Being
found
without
the
City
with
another
mans
wife
,
he
was
so
wounded
of
her
husband
,
that
within
eight
dayes
after
he
died
,
Acts
and
Monuments
,
page
143.
Pope
Sixtus
the
fourth
erected
at
Rome
a
Stewes
of
double
abomination
,
not
onely
of
women
;
but
also
of
men
,
ibid.
6.
pag.
667.
Alexander
the
sixt
committed
incest
with
his
owne
daughter
Lucretia
,
Guicciardine
lib.
3.
Jnnocentius
the
eighth
had
diuers
bastards
,
and
boasted
of
them
.
See
Willet
on
Iude
,
page
188.
They
had
one
Pope
that
did
beget
no
child
,
but
was
begotten
with
child
,
and
brought
it
forth
in
going
on
procession
:
and
that
was
Pope
Iohn
the
eighth
,
who
proued
to
be
Joane
,
and
not
Iohn
.
This
they
deny
,
but
there
was
of
late
yeeres
written
a
booke
by
M.
Alexander
Cooke
:
and
another
written
in
Latine
by
a
stranger
,
wherein
they
proue
(
and
that
out
of
Popish
Writers
)
that
there
was
such
a
one
.
For
they
sufficiently
proue
themselues
to
be
men
indeed
,
in
begetting
Bastards
.
It
is
an
old
saying
,
It
must
needs
be
a
holy
Procession
,
where
the
Diuell
beares
the
Crosse
:
so
it
must
needs
bee
an
holy
,
chaste
and
pure
Church
,
that
hath
such
vnholy
,
impure
,
vnchaste
,
and
filthy
heads
,
as
many
Popes
haue
been
.
And
as
were
the
heads
,
such
was
the
rest
of
the
body
.
Their
Monasteries
and
Monkish
Cels
were
detected
of
most
infamous
incests
,
fornications
,
&c.
as
doth
appeare
in
the
inquisition
made
in
the
time
of
King
Henry
the
eighth
,
Praefat.
Balaei
.
de
actis
Roman
.
Pontif.
See
a
little
booke
(
lately
set
forth
)
called
the
Friers
Chronicle
.
Contrary
to
the
eighth
Commandement
are
the
Popes
Buls
,
Indulgences
and
pardons
for
sinnes
and
all
for
money
.
They
sell
such
things
as
are
not
to
bee
sold
,
namely
,
remission
of
sinnes
,
and
the
merits
by
which
men
may
come
to
the
Kingdome
of
Heauen
.
But
no
penny
,
no
Pater-noster
,
Synopsis
Papismi
.
Controuersie
14.
part
.
3.
Popes
Buls
and
Indulgences
(
wherein
is
giuen
absolution
from
the
guilt
of
temporall
punishment
)
were
not
knowne
to
the
Catholike
Church
,
for
1000.
yeeres
and
more
after
Christ
,
Perk.
2.
vol.
589.
And
herein
they
maintaine
licenciousnesse
:
for
what
neede
one
care
what
sinne
hee
committeth
,
when
for
a
little
money
he
may
haue
a
Pardon
for
it
?
One
Roger
Holland
(
sometime
a
Papist
)
saith
thus
,
I
was
of
this
your
blind
religion
;
hauing
liberty
vnder
your
auricular
confession
,
I
made
no
conscience
of
sinne
,
but
trusted
to
the
Priests
absolution
;
he
also
for
money
,
doing
some
penance
for
me
:
which
after
I
had
giuen
,
I
cared
no
further
what
offences
I
did
:
no
more
then
he
cared
,
after
he
had
my
money
,
whether
he
fasted
with
bread
or
water
for
mee
or
no
,
Acts
and
Monuments
,
pa.
2040.
DIALOGVE
14.
C.
If
Popery
be
so
contrary
to
the
grounds
of
Religion
,
then
we
may
●ot
ioyne
with
the
Papists
in
their
profession
?
M.
It
is
true
indeede
:
we
must
therefore
doe
as
the
Lord
●●de
Ieremy
(
Chap.
15.19
.
)
Let
them
returne
to
thee
,
but
re●urne
not
thou
to
them
.
We
may
ioyne
with
them
in
respect
●f
ciuill
societie
,
but
not
in
respect
of
Religion
:
and
yet
e●en
then
we
are
to
take
heed
,
left
we
be
corrupted
by
them
:
●r
he
that
toucheth
Pitch
,
shall
be
defiled
therewith
.
Some
thinke
that
our
Religion
,
and
the
religion
of
the
present
Church
of
Rome
,
are
all
one
for
substance
,
and
that
they
may
be
vnited
:
but
they
are
grosely
deceiued
:
for
an
vnion
of
these
two
Religions
can
neuer
be
made
,
more
then
the
vnion
of
light
and
darknesse
,
and
that
because
the
Church
of
Rome
(
as
hath
at
large
bin
shewed
)
hath
strooke
at
the
very
foundation
.
C.
If
Poperie
bee
so
contrary
to
the
very
grounds
of
Religion
,
then
,
what
is
the
cause
that
so
many
(
yea
,
of
the
more
wise
and
learned
sort
)
do
embrace
and
cleaue
to
it
?
M.
One
speciall
cause
of
it
is
,
that
because
men
will
not
receiue
the
loue
of
the
Trueth
,
therefore
God
will
send
them
strong
delusion
,
that
they
should
beleeue
a
lie
,
2.
Thes.
2.10
,
11.
A
second
cause
is
,
ignorance
of
the
Scriptures
,
and
of
the
grounds
of
Religion
,
for
if
men
would
well
acquaint
themselues
herewith
,
they
should
easily
see
the
grossenesse
of
Poperie
.
A
third
cause
is
,
that
Popery
is
very
agreeable
and
pleasing
to
mans
corrupt
nature
:
As
for
example
:
to
be
iustified
by
our
good
works
:
to
haue
images
to
worship
God
in
:
to
liue
in
ignorance
:
to
haue
pardons
for
our
sinnes
:
to
serue
God
in
outward
ceremonies
,
as
in
choice
of
meate
,
difference
of
dayes
,
&c.
these
are
things
very
agreeable
&
pleasing
to
our
corrupt
nature
,
and
therefore
one
especiall
cause
why
so
many
embrace
Popery
.
A
fourth
cause
is
,
the
tyranny
of
the
Church
of
Rome
,
whose
chiefe
meanes
to
vphold
her
religion
,
is
fire
&
sword
for
were
it
not
for
this
,
many
thousands
in
a
few
yeers
would
vtterly
renounce
Popery
.
A
fifth
cause
why
so
many
(
especially
of
the
Learned
)
d●
embrace
it
,
is
pompe
and
profit
:
that
is
,
ambition
and
couetousnesse
.
This
was
that
which
made
the
Scribes
and
Pharises
(
eue●
against
their
owne
knowledge
)
to
withstand
Christ
and
〈◊〉
Gospell
.
And
this
makes
many
learned
Papists
ro
do
the
like
.
They
know
(
no
doubt
)
that
in
some
things
they
erre
:
as
it
doth
appeare
by
the
words
of
Stephen
Gardiner
on
his
death
bed
.
The
Bishop
of
Chichester
seeing
him
to
be
in
a
desperate
case
,
comforteth
him
with
the
hope
of
remission
of
sinnes
by
the
merits
of
Christ
.
Gardiner
hereunto
answereth
thus
:
What
,
will
you
open
that
gappe
now
?
you
may
speake
it
to
me
,
and
to
such
as
are
in
my
case
:
but
if
you
teach
it
to
the
people
,
then
farewell
all
;
meaning
our
authority
,
pompe
,
and
profit
by
absolutions
,
Masses
,
&c.
These
are
the
speciall
causes
why
so
many
embrace
Popery
.
C.
There
is
one
thing
more
that
I
would
gladly
know
concerning
the
Papists
,
and
that
is
,
whether
a
Papist
may
be
saued
,
seeing
that
Pope●ie
is
so
contrary
to
the
grounds
of
Religion
?
M.
You
are
then
to
marke
what
a
Papist
is
.
A
Papist
(
as
the
Rhemists
on
Acts
11.
Sect.
4.
doe
describe
him
)
is
one
that
cleaueth
to
the
Pope
in
Religion
,
and
is
obedient
to
him
in
all
things
.
Euery
one
now
that
is
vnder
the
iurisdiction
of
the
Pope
,
is
not
to
be
counted
a
Papist
:
for
there
are
some
euen
in
Italy
,
●paine
,
&c.
that
hold
the
Grounds
of
Religion
,
doe
sigh
and
●rone
vnder
the
Romish
yoke
,
and
desire
to
be
free'd
from
〈◊〉
,
yea
,
would
reioyce
to
see
it
.
Againe
,
there
may
be
some
,
that
(
for
want
of
knowledge
,
●nd
the
meanes
thereof
)
are
entangled
with
some
points
of
●opery
,
but
yet
they
hold
the
foundation
,
which
is
CHRIST
●ESVS
,
and
looke
to
be
saued
by
his
merits
,
and
not
by
their
●wne
,
or
any
others
.
Such
we
account
not
Papists
,
but
the
●●e
Church
and
children
of
GOD.
But
by
Papists
,
wee
meane
such
as
cleaue
fast
to
the
Pope
in
Religion
,
are
in
all
●●ings
obedient
to
him
,
will
not
be
reclaimed
from
their
er●●urs
,
refuse
to
heare
the
Word
of
God
,
to
read
the
Scrip●●res
,
or
any
other
good
bookes
.
Of
such
we
may
boldly
say
,
●●t
if
they
thus
continue
to
the
end
,
they
cannot
be
saued
.
DIALOGVE
16.
C.
Are
there
none
among
vs
,
that
maintaine
any
strange
and
new
opinions
,
contrary
to
the
grounds
of
Religion
?
M.
If
there
be
any
such
,
our
Church
doth
not
approue
of
them
,
but
rather
censure
and
punish
them
.
C.
There
be
some
that
professe
the
former
grounds
of
Religion
as
we
doe
,
and
yet
say
that
there
is
no
true
Church
among
vs
:
and
therefore
will
not
ioyne
with
vs
in
prayers
,
hearing
the
Word
,
and
in
the
vse
of
the
●acraments
,
but
separate
themselues
from
vs
:
what
say
you
of
such
?
M.
I
say
,
that
they
are
possessed
with
the
spirit
of
pride
and
singularity
;
and
that
in
so
doing
,
they
doe
euen
deny
●hese
Articles
of
faith
,
the
Catholike
Church
,
and
the
Communion
of
Saints
,
and
are
such
as
the
Apostle
speakes
of
,
Ro.
●6
.
17
.
Heb.
10.25
,
39.
Master
Perkins
(
in
his
first
Vol.
pag.
409.
)
●ls
them
a
schismaticall
and
vndiscreet
company
,
and
saith
,
●●at
they
are
full
of
pride
,
thinking
themselues
to
bee
full
,
●hen
they
are
empty
;
to
haue
all
knowledge
,
when
they
are
●●norant
,
&
haue
need
to
be
catechized
.
Another
saith
thus
〈◊〉
them
:
The
errour
of
those
men
is
full
of
euill
,
yea
of
bles●●emie
,
who
doe
in
such
manner
make
a
departure
from
this
●hurch
,
as
if
Christ
were
quite
banished
from
hence
,
and
●●at
there
could
be
no
hope
of
saluation
to
those
that
abide
●●ere
.
And
further
he
saith
,
that
if
they
cannot
finde
Christ
●ere
,
they
shall
finde
him
no
where
.
The
errours
of
these
●●n
you
may
see
in
a
little
Treatise
set
forth
by
M.
Bernard
,
●●led
,
The
Separatists
Schisme
.
C.
I
pray
shew
me
some
example
,
that
they
ought
not
to
separate
●●●mselues
from
vs
,
and
that
they
doe
sinne
in
so
doing
.
M.
In
the
Church
of
Corinth
,
the
incestuous
man
was
not
●●nished
:
fornication
was
lightly
regarded
,
yea
there
were
some
that
euen
denied
the
Resurrection
,
yet
S.
Paul
doth
account
and
call
them
the
Church
and
Saints
:
hee
doth
not
perswade
any
to
make
a
separation
,
but
doth
plainely
rebuke
them
,
and
sheweth
how
they
should
punish
the
euill
doer
.
I
speake
not
this
to
excuse
any
grosse
sinne
that
raigneth
amongst
vs
:
(
for
I
wish
that
the
same
might
bee
seuerely
punished
)
but
to
shew
,
that
where
the
Word
is
truely
preached
and
the
Sacraments
rightly
administred
(
as
in
our
Church
they
are
)
none
ought
for
any
cause
to
separate
themselues
▪
And
,
that
such
as
doe
it
,
doe
sinne
grieuously
,
I
will
shew
yo●
by
a
familiar
example
.
A
mother
conceiueth
and
bringeth
forth
a
sonne
,
and
that
with
great
trauaile
and
paine
:
She●
traineth
him
vp
to
mans
estate
,
and
that
not
without
great
care
and
labour
:
This
sonne
at
length
espying
some
spot
and
blemish
,
or
some
infirmitie
in
his
mother
,
forsaketh
her
,
and
will
not
acknowledge
her
to
be
his
mother
,
what
would
you
now
thinke
of
him
?
C.
Surely
I
should
thinke
such
a
one
to
be
a
very
wicked
and
vnnaturall
sonne
.
M.
Euen
such
are
they
,
who
(
for
some
seeming
faults
i●
our
Church
)
deny
it
to
be
a
true
Church
,
and
doe
separat●
themselues
from
it
:
whereas
this
Church
hath
conceiue●
them
,
brought
them
forth
,
and
nourished
them
.
For
if
e●e●
they
were
truely
begotten
vnto
Christ
,
and
borne
anew
,
i●
hath
been
by
our
Church
,
and
our
Ministerie
,
by
whic●
likewise
they
haue
been
trained
vp
,
and
brought
to
th●●
knowledge
which
they
haue
.
C.
There
are
many
amongst
vs
that
make
great
profession
of
R●●●on
,
but
I
can
see
no
good
workes
come
from
them
:
nay
,
they
are
〈◊〉
onely
barren
in
good
workes
,
but
also
liue
in
some
one
grosse
sinne
or
〈◊〉
▪
Are
these
the
true
Church
,
and
true
Catholikes
?
M.
Though
they
liue
in
the
Church
,
yet
they
are
no●
the
Church
:
they
are
but
Hypocrites
,
and
shal
(
if
they
rep●●●
not
)
haue
the
reward
of
Hypocrites
:
yea
it
shall
bee
e●●
in
the
Day
of
Iudgement
for
many
Papists
,
then
for
the●●
because
by
their
barten
and
fruitlesse
,
yea
wicked
〈◊〉
they
haue
caused
the
Name
of
God
,
his
Gospell
,
&
the
true
Professors
thereof
,
to
be
euil
spoken
of
.
Let
all
therfore
that
will
be
accounted
the
true
Church
,
and
true
Christians
,
be
carefull
to
adorne
the
doctrine
of
God
our
Sauiour
in
all
things
,
and
that
by
a
godly
conuersation
,
and
by
doing
of
good
workes
.
C.
The
name
of
God
be
blessed
for
this
our
conference
,
whereby
I
finde
my selfe
much
edified
.
There
remaineth
yet
one
thing
more
,
which
I
will
demand
of
you
:
and
that
is
,
How
I
may
come
to
know
and
be
assured
,
that
I
am
indeed
a
member
of
the
true
Church
,
and
that
I
shall
certainly
be
saued
?
M.
Be
diligent
to
heare
the
Word
of
God
preached
.
Reade
the
Scriptures
.
Receiue
often
the
Sacrament
.
Acquaint
your selfe
throughly
with
the
aforesaid
grounds
of
Religion
.
Ioyne
hereunto
earnest
and
hearty
prayer
.
Set
apart
some
time
for
these
things
,
specially
be
carefull
to
spend
the
Sabbath
herein
.
And
to
all
these
things
ioyne
an
holy
conuersation
,
indeuouring
aboue
all
things
to
haue
alway
a
cleere
conscience
toward
God
,
and
toward
men
.
In
doing
this
,
you
shall
at
length
come
to
that
full
assurance
,
whereof
S.
Paul
speaketh
,
namely
,
that
you
are
the
child
of
God
,
and
that
nothing
shall
be
able
to
separate
you
from
the
loue
of
God
,
which
is
in
Christ
,
Rom.
8.38
.