Three small and plaine treatises 1. Of prayer or actiue 2. Of principles, or positiue 3. Resolutions, or oppositiue Diuinitie. Translated and collected out of the auncient writers for the priuate vse of a most noble ladie. By an old praebendary of the Church of Lincolne. This text is an enriched version of the TCP digital transcription A13949 of text S102025 in the English Short Title Catalog (STC 24259). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 119 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A13949 STC 24259 ESTC S102025 99837826 99837826 2171 2240867956

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 Early English books online. (EEBO-TCP ; phase 2, no. A13949) Transcribed from: (Early English Books Online ; image set 2171) Images scanned from microfilm: (Early English books, 1475-1640 ; 1040:12) Three small and plaine treatises 1. Of prayer or actiue 2. Of principles, or positiue 3. Resolutions, or oppositiue Diuinitie. Translated and collected out of the auncient writers for the priuate vse of a most noble ladie. By an old praebendary of the Church of Lincolne. Williams, John, 1582-1650. [2], 163, [1] p. By J. Bill, [London : 1620] Imprint from STC. On title page, the word "Diuinitie" is preceded by a brace bracket. "Old praebendary" = Abp. John Williams. "For the priuate use of the L.M.B.".--NUC Pre-1956?. Print faded and show-through; pages marked and stained. Reproduction of original in the British Library. eng eebo Three small and plaine treatises. 1. Of prayer or actiue 2. Of principles, or positiue 3. Resolutions, or oppositiue Diuinitie. Translated and collect [no entry] 1620 166 17887 14 0 0 0 0 0 7.83 B The rate of 7.83 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2012-04 Assigned for keying and markup 2012-04 Keyed and coded from ProQuest page images 2012-05 Sampled and proofread 2012-05 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

THREE SMALL AND plaine Treatises .

1. Of Prayers or Actiue Diuinitie . 2. Of Principles , or Positiue Diuinitie . 3. Resolutions , or Oppositiue Diuinitie .

Translated and collected out of the Auncient Writers for the priuate vse of a most Noble Ladie .

By an old PRAEBENDARY of the Church of Lincolne .

CERTAINE PRAYERS , AND short MEDITATIONS translated out of the Writings of S. Augustine , S. Gregorie , S. Bernard , Ioannes Picus Mirandula , Ludouicus Viues , Georgius Cassander , Charolus Paschalius , and others , for the priuate Vse of the L. M. B.
Morning Prayer .

MY Soule fleeth vnto the Lord before the morning Watch , Psal. 130.6 . I say , before the morning Watch.

O let me heare thy louing kindnesse betimes in the morning , Psal. 143.8 . for in thee is my trust : shew thou mee the way , that I should walke in , for I lift vp my soule vnto thee .

O Lord assist mee with thy holy Spirit in my prayers , And let my cry come vnto thee .

Our Father which art , &c.

A Prayer for Confession of sins .

S. Greg. Homil. 33. in Iob. REceiue ( O Lord ) in the armes of thy mercie , thy distressed handmaiden , who in remorse and contrition , returnes vnto thee from her sinnes . Because the life of that sinner is not abhorred of thee , which is accompanied with sighes , and repentance . Pardon then ( O Lord ) all my offences for thy deare Sons sake . Amen .

A Prayer for the Morning .

ALmighty God , Georg. Cassander Pres. Eccles. our heauenly Father , which hast brought me thy handmaiden to this present morning , protect mee still with thy mighty power , that this ensuing day , I may fall into no sinne , nor run into any kinde of danger , but that my thoughts , wordes , and deedes may tend to the honor , and glory of thy name , and the eternall comfort , and saluation of mine own soule , through Iesus Christ my Lord , and onely Sauiour . Amen .

Another .

Viues . O Most syncere , and pure Light , from whence this light of the day , and of the Sunne fetcheth his beginning ; Thou which enlightenest euery man , that commeth into the world . Thou Light , whome no night , or euening can obscure , but continuest euer in thy High-noone brightnesse . Thou Word , and Wisedome of so great a Father , enlighten this morning my soule , and vnderstanding , that thy weake handmaiden may be this day as blinded to the Vanities of the world ; and quick-sighted only to those things , which are pleasing vnto thee , and leading to the wayes of thy Commandements . Amen .

For the Mediation of Christ .

LOrd Iesus , Greg. Hom. 7. in Ezech. that art not onely righteous , but righteousnesse it selfe , and art my Aduocate with God the Father , iustifie thou me thy hand-maiden in the day of iudgement , because I acknowledge , and accuse my self , as full of vniustice , and pollution . For it is not vpon any action , or contrition of mine owne , that my soule relies , but only vpon a faith , assurance , and bolde confidence in thee , mine Aduocate , who liuest , and raignest with the Father , and the holy Ghost , one God , world without end . Amen .

Against Temptations .

GIue me thy grace ( O Almighty God ) so to vanquish , Aug. Serm. 86. de verbis Domini . and ouercome the lusts , and temptations of this world , that I may triumph with thee ouer the Diuell , and his wicked angels in the world to come . Amen .

For Piety .

I Humbly beseech thee ( O Almighty God ) that this desire of reading , Aug. Serm. 82. and hearing thy sacred Word , which by thy holy Spirit thou hast planted in my heart , may by thy grace , and mercie be daily renued , and augmented vnto a perfect fire of zeale , and deuotion to the honor of thy Name , and saluation of mine owne soule in Christ Iesu . Amen .

A Prayer for a Noble-woman .

Carolus Paschalius . O Lord Iesus Christ , that art so far from contemning Nobilitie of birth , that thy Euangelists haue diligently searched out , and recorded thine owne genealogie , giue me thy vnworthy handmayden the grace , that I abuse not by ingratitude this thy fauour , and mercie . But rather , as it was first acquired in my Auncestors , let it still be preserued in my person , by my continuall seruing of thee , and doing ( as it shall lie in my power ) all workes of Charity to my neighbours . Giue me grace , that as thou hast plac't mee in Birth , and rancke , so I may be found in deuotion , pietie , lowlinesse of minde , meeknesse , and a religious care of thy worship , conspicuous aboue others . And if it bee ●hy gracious will to make me a mother of children , and a mistresse of a family , let me appeare a patterne and ensample of deuotion , and pietie to all that are about mee . And make mee and them so to liue in thy feare , that we may die in thy fauour , through Iesus Christ our Lord , and onely Sauiour . Amen .

A Prayer for a Wife .

Charolus Paschal . ALmighty God , which haste giuen me to be a comforter , and an helper vnto my husband , endue my soule with those heauenly Graces , wherwith I may be most enabled to serue thee , and please him . Knit our mindes , as well as our bodies in an indissoluble band of syncere affection . Giue either of vs sanctified hearts , zealous towards thee , thankefull towards our Soueraigne , syncere , and louing one towards another . Crowne withal , if it be thy will , these chaste intentions with thy fructifying Grace , that wee may become the happy Parents of such Oliue branches , as may one day aduance thy glory in this Church , and Commonwealth . In a word , so incorporate vs both by faith in Christ vnto thy kingdom of Grace , that we may at the last attaine vnto thy kingdome of glorie . Amen .

A prayer for one attendant neere the person of a Prince .

Carolus Paschal . ALmighty God , by whose gracious prouidence it commeth , that my Lord , and Husband is thus employed in that neernesse of attendance vpon his Royall Maiestie , giue him grace so to serue thee , that hee may the better serue him , and by making him thy Saint , continue him his seruant . Fill his mind with all wisedome , knowledge , and other vertues befitting his ranck and calling , that he may seeme no more elected by the King , then selected by thee for these employments . Make him vigilant , carefull , and industrious in his Masters afaires . Make him to accompt it his onely happinesse to serue thee , his onely vertue to obserue him , and all the rest as glittering vanity . That after a troublesome , but long life in a Kings Court , his soule may bee carried by the Angels vnto thy Court , where one day is better then a thousand . Grant this for thy deare Sonnes sake Iesus Christ our Lord . Amen .

Meditation . Count MIRANDVLA , his twelue Thoughts , or weapons against all the temptations of Sinne . Thinke Io. Pici Mirandulae Doctr. Salutif . 1 THe pleasure thou art tempted vnto , but short , and momentarie . 2 And euen this is attended with loathing and anxietie . 3 And yet that for this , thou must loose Heauen . 4 That thy life is but as a dreame and shadow . 5 Thy death is suddaine , and at thy doore . 6 Thy time of repentance casuall , and vncertaine . 7 Thy reward , or punishment endlesse and eternall . 8 That thou art a creature of an excellent worth , and made to serue God . 9 That thou hast no happinesse to the peace of Conscience . 10 Thinke how good thy God hath bin vnto thee . 11 Thinke of the Crosse , and of Christ , who there died for thee . 12 Of examples of holy men and Saints , who liued before thee .

Walke about your chamber a turne or two after your prayers , and meditate vpon these points seriously , and you shall finde , that temptations to sinne will vanish away , and leaue to assault you .

The 4. last things to bee first thought vpon by all good Christians . Bern. Bonauent. Dionys. Carthus . 1 The day of thy death , thou knowest not how suddenly . 2 The day of iudgement , that will come certainely . 3 The ioyes of heauen , if thou liue religiously . 4 The paines of hell , if thou continuest to doe wickedly .
The end of Morning prayer .
Euening Prayer to bed-ward .

O Lord heare my prayer .

And let my cry come vnto thee .

Our Father which art , &c.

A Prayer for Euening .

O LORD , Carol●● Paschal . I doe confesse to my shame , and confusion , that this day hath beene spent by me with lesse puritie , and pietie , then it should haue bin . I haue augmented sithence this morning the score of my sinnes . My thoughts haue beene polluted , my wit prophane , and vnsanctified , my tongue more rash , and vnbridled , then became any one of that rancke , and calling , wherein thou hast set me . I haue sinned through idlenesse , ignorance , slouthfulnesse , and malice . And this darknesse of the night puts mee in minde of that eternall darknesse my sinnes haue deserued . Pardon , and forgiue me all my transgressions . Let this darkenesse bee a fit time vnto mee of rest , and sleepe , and no opportunitie of snares , and temptations . Send thy holy Ghost into my heart , to free , and purifie the same from all rolling motions , and suggestions of Sathan , and from the vsuall terrours , and affrightments of the night . Preserue this house in safety ( O Lord ) and all the people that are therein . Let my prayer ascend vp vnto thy presence as the incense , and let this lifting vp of mine hands be as an Euening sacrifice , through Iesus Christ our Lord , and onely Sauiour . Amen .

Another .

HAuing spent the day , Viues . wee betake our ▪ selues to our repose in the night . So after the troubles of this present life , wee shall rest our selues in death . Nothing doth more resemble our life then the day , our death then sleepe , our graue then the bed , and our resurrection then our awaking in the morning . Doe thou then , O God my protectour , and defender , preserue me in my sleepe , from the incursions , and temptations of the diuell , and in my death from the guilt and punishments of my sinnes . I haue no strength to resist in the one , nor merits of mine owne to display in the other . Looke only vpon the merits of my Lord , and Sauiour , and giue mee a strong , and stedfast faith , to apply his righteousnesse to mine owne soule . In confidence , and full assurance of whose satisfactions for all my sins , I doe for this night lie mee downe in peace , and take my rest , for it is that Lord onely , that maketh mee to continue in safetie . Amen .

Another .

ALmighty , G. Cass . and euerlasting God , who makest the light to succeed the darknesse , giue mee the grace to spend this night freed from the snares of sinne and Sathan , and to bee here againe vpon my knees in the morning , to giue thee thankes for the same , through Iesus Christ my Lord , and onely Sauiour . Amen .

MEDITATIONS . When your mayd is getting you to bed .

Viues . HEe that willingly goes to bed , should as willingly goe to his graue . We willingly put off our cloathes , being to put them on againe in the morning : and should as willingly put off our bodies , beeing to put them on againe in the Resurrection .

2 After the troubles of the day comes the quietnes of the night , Viues . in the which the King , and the swaine differ nothing : so after this life comes death ; where poore , and rich are alike , and equall .

3 Here is a fit time ( especially layd in your bed ) to fall to your Audite for the day past . The practise of the Kings Maiesty , as I haue heard

What euill you haue committed by 1. Swearing . 2. Lying . 3. Taunting . 4. Beeing too angry . 5. Vaine talking , especially of Religion . 6. Exceeding in fare or apparell . 7. Iniuring of another . Repent of it . Detest it . Resolue to doe it no more .

What good you haue omitted , as Saying grace when you eate . Praying . Releeuing of a poore bodie . Respecting your husband parents . Spending some time vpon Meditations . Works of charitie . Desire Gods grace to be more warie .

What good you haue performed If you haue learned any thing that day . If you haue done any man good that day . If you haue kept your priuate and publike prayers , that day . If you haue giuen any almes that day . If you haue heard the Word , or receiued the Sacrament that day . If you haue spent any time vpon your Meditations that day . Reioyce in it , and giue God thankes for it .

When you haue runne ouer these accompts , and finde sleepe comming , say ,

Into thy hands I commit my Spirit , for thou hast redeemed me ( O Lord ) thou God of truth . Amen .

The end of Euening prayer .
Some other Collects .
For Faith .

MAn is blinded by sin , Viues . but thou ( O Christ ) by the goodnes and mercie of God the Father , art become our guide in the way of saluation . And yet such is our wretchednesse , and miserie , that we stagger for all this , sometimes not vnderstanding , sometimes not beleeuing , many times not applying to our soules with a sure confidence thy promises of saluation set downe in the Gospell . O miserably blind that we are , that can neither see our selues , nor beleeue our guider , and instructer . O thou eternall , and pure veritie , vouchsafe so to slide into our hearts , that we may be more certainely perswaded of thee , and thy Truth , then of those things wee see with our eyes , heare with our eares , and handle with our handes , the weake apprehensions of our bodily senses , vpon which this flesh and blood doeth so much depend . Appease and asswage those rolling thoughts , and wandring motions of the flesh , that make vs to doubt , and stagger in those high mysteries , of the which wee ought most firmely to bee fixed , and resolued . Faith is thy gift , and therefore worke it by the holy Ghost in my heart , that all my senses , and imaginations may become slaues , and captiues to the same . Lord , I beleeue , helpe thou mine vnbeleefe . O Lord increase my faith . Amen .

MEDITATION .

Viues . 1 How easily wee beleeue a lewd , and lying man , and yet how scrupulous we are to beleeue God himselfe .

2 We beleeue a man in things , which nothing concerne vs ; we beleeue not God in matters of our saluation . Man is impotent , God omnipotent .

3 We beleeue our senses , which often delude vs , as in all trickes of Legeyr-demaine : we distrust Christ , who can neither be deceiued , nor deceiue vs .

For the King , and the Royall Issue .

I Humbly beseech thee , G. Cass . Almighty God , to preuent with all blessings of goodnesse , our King , and his Royall issue . Increase vpon them day by day all thy fauours , vanquish with thy mighty hand , all open enemies , and priuie Conspirators , who oppugne their religion , life , diademe , or dignitie . Crowne each of them with all vertues , these vertues with long liues , and their liues at the last with eternall glory . Amen .

For Charitie , or the workes of Mercie .

August . Meditat. O Lord of mercie , and compassion , I beseech thee by the tender bowels of thy Sonne Christ Iesus , to mooue my stonie heart to the workes of mercie , that I may keepe my howers of prayers , mourne with them that mourne , counsell them that are amisse , helpe them that are in miserie , releeue the poore , comfort the sorrowfull , helpe the oppressed , forgiue them that trespasse against me , pray for them that hate mee , requite good for euil , despise no man or woman , reuerence my betters , respect my equals , be humble , and courteous to my inferiors : imitate those that are good : shunne those that are bad : embrace vertue , eschew vice . Be patient in aduersitie , modest in prosperitie , thankfull in either . Keepe a watch ouer my tongue . Scorne this world , and thirst after heauen . Amen .

For the receiuing of the B. Sacrament .

O Lord Iesus Christ the onely begotten Sonne of God , G. Cass . thorough whom onely is granted forgiuenesse of sinnes , and life euerlasting , who diddest iustifie the Publican , when he confessed , the woman of Chanaan , when shee prayed , Peter when hee repented , and the thiefe vpon the Crosse , when hee called vpon thee , grant vnto me , a most miserable , and wretched sinner , pardon and forgiuenesse of all my transgressions , which I most humbly confesse I haue committed against thee : that I may receiue this Communion of thy body and blood , not to my iudgement , and condemnation , but to my euerlasting comfort and saluation , who liuest and raignest with the Father , and the holy Ghost , one God world without end . Amen .

Meditation When you haue newly receiued .

O Lord encrease my faith , O Lord , G. Cass . let the body and blood of Christ be fixed in my soule to my comfort in this life , and eternall saluation in the life to come . Amen .

For that day you expect to heare a Sermon , or when you reade vpon your Bible .

G. Cass . ALlmighty , and euerlasting God , whose Word is a lanterne to our feete , and a light vnto our pathes , open and enlighten my vnderstanding , that I may learne the mysteries of thy Word , so farre foorth , as is necessary to my saluation , purely and syncerely : and bee so transfigured in my life and conuersation , vnto that which I shall learne , as to please thee in will , and deede , through Iesus Christ my Lord , and onely Sauiour . Amen .

For sicknesse , and all other vses , you haue excellent Prayers in the Booke of Common prayers .

PRINCIPLES . Few Notes for the priuate vse of my L. M. B.
A Prayer to be said vpon your knees , before the reading ouer of these Notes .

ALmightie God , the Fountaine of true Wisedome and knowledge , send thy holy Spirit into my heart , that I may sufficiently vnderstand , and stedfastly beleeue all the doctrines necessary to my Saluation , and adde such practise and obedience to this Faith , thorough the whole course of my life and conuersation , as I may so serue thee in thy kingdome of Grace , that hereafter I may be made partaker of thy kingdom of Glory , through the onely merit and mediation of thy deare Sonne , and my deare Sauiour Iesus Christ . Amen .

I.

MAn , sithence his fall in Adam , hath no hope of saluation , but by the Couenant of Grace betwixt God and Man ; Whereby God promiseth vnto man , Mercie and Forgiuenesse of Sinnes , and man vnto God , true Faith in Christ and holines of life and conuersation .

II.

ALl men haue not interest in this Couenant of Grace , but they onely that are of Gods Church : Now the Church of God is ;

Any Company or Congregation of men wheresoeuer liuing , called by God through the sound of the Gospel , vnto the Faith of Christ , and distinguished from other Societies by these fiue Marks especially , 1. hearing and reading the Word , 2. Faith thereunto , 3. the vse of the Sacraments , 4. Prayer , and 5. Sanctity of life .

Where these fiue things are , there is euer a Church of God and sufficient means of saluation .

III.

THe Word must be read often vpon your Bible , with modesty and short desires of the heart vnto God , to giue you grace to vnderstand it , to beleeue it , and to practise it , It must bee heard vpon all conuenient occasions , especially in those two houres of the Sabbath day , appointed by the Church and the State for that Diuine worship , and then you must obserue foure Rules .

1 Obserue the Preacher with attention & modestie .

2. Secondly , apply vnto your selfe in particular , the Doctrines and Vses which are deliuered in generall .

3. Examine your conscience if you be guilty of the sinnes there reproued , and presently call to God for grace to amend them .

4. Thinke vpon these things againe when you come to your Chamber .

IIII.

THis outward hearing and reading of the Word , together with the inward working of the holy Ghost in your heart , doeth beget a true , liuely and sauing faith , which is ,

A certaine knowledge and assurance of the heart that all is true which God hath spoken or promised in the Scripture , and that you rest wholly and confidently vpon God , that he hath granted vnto your selfe in particular , forgiuenes of sinnes , and true righteousnesse in Christ Iesus .

This is the maine point you are seriously to meditate vpon , and therefore obserue these precepts ,

1. If you doe not beleeue , or if you doe doubt of any thing in Scripture , presently pray vnto God to strengthen and enlighten you .

2. If you doubt whether you may haue any particular interest in those generall promises of grace in Christ , propounded in the Gospel , fall againe to your prayers for an increase of Faith .

3. If you doubt , and yet can finde in your heart to pray for more faith , Let your conscience neuer bee troubled with such a doubting .

4. Marke well when the Creed is in reading , and giue an assent with your heart to euery Article . And ( as I doubt not you haue learned it ) so keepe it still in memorie .

V.

NOw as this faith of remission of sinnes , and righteousnesse in Christ is wrought in vs by the reading and hearing of the Word ioyned with Prayer , so is it signed and sealed in our hearts by the two Blessed Sacraments .

Baptisme . The Lords Supper .

Obserue in either Sacrament two parts . A visible signe Water in Baptisme . Bread & Wine in the Supper . An inuisible grace . Remission of sinnes in Baptisme . The benefite of Christs passion in the Supper .

VI.

BAptisme is the first Sacrament of the new Testament , to wit ,

An outward washing of Water appointed by Christ in his Church , with this promise , that vpon your being Baptized , you were as certainely washed from your sinnes Original being an infant , and actuall , if you had beene of yeeres , by the holy Ghost , and the Blood of Christ , as you were rinsed outwardly in body by this Element of Water .

Marke then these vses of Baptisme .

1. It assures vs wee are washed from our sinnes by the Holy Ghost , and the Blood of Christ .

2. It keeps vs from despaire , because it assures vs our sinnes are washed away .

3. It keepes vs from sinne : for it is a shame for one washed to soile himselfe againe .

4. It giues an entrance into the Church .

5. It hath a visible signe . Water . Grace inuisible . Forgiuenesse of sinnes by the blood of Christ .

VII .

THe Lords Supper is a distribution of Bread and Wine , which seales , signes and exhibits , or giues vnto you Christs true Body offered , and his true Blood poured out vpon the Crosse , for your sinnes , as certainely , as the Priests exhibite vnto your hands the Bread and the Wine . And withall , the Supper assures your heart , that Christs Body and Blood nourish your soule to perpetual life , as surely , as Bread and Wine doth nourish your body to the offices of this temporall life .

Marke then the vses of this Sacrament of the Supper .

1. It assures you of all the benefit that is to be expected from the Bodie and blood of Christ .

2. It puts you continually in minde that Christ dyed for you .

3. It strengthens and ascertaines your faith , if it be receiued worthily . And therefore you must not neglect ( twice in the yeere at the least ) to approch with all reuerence this heauenly Table .

VIII .

THat this Sacrament may be receiued worthily , you must examin your selfe before the receiuing , Pray vnto God for Faith in the receiuing , and take heed of grosse and premeditated sinnes after the receiuing of this Sacrament .

IX .

BEfore the receiuing , you must examine foure things :

1. You must examin your knowledge , 1. Whether you know how you ought to liue . To this end read ouer the 10. Commandements . 2. Whether you know how to beleeue . Read ouer attentiuely your Creed . 3. Whether you know how to Pray . Say ouer aduisedly the Lords Prayer .

Without this little knowledge ( at the least ) you are not fit to Receiue .

2. You must examine your faith Whether you are assured in your heart , that Christ hath fully satisfied for your sins , and perfectly reconciled you vnto God , not others only , but your selfe also .

Without this assurance ( in some measure ) you may not receiue .

3. You must examine your Repentance . 1. Whether you are sory for your sinnes . 2. Whether you hate sinne . 3. Whether you resolue to indeauour to sinne no more .

Without this Repentance you cannot receiue worthily .

4. You must examine your Charitie . 1. Whether you forgiue all the world . 2. Whether you are free from malice and hatred .

When you haue examined these foure points you may receiue worthily .

X.

NOw your faith in Christ which you haue gotten in Gods Church , being thus hatched by the holy Ghost in your heart , brought foorth by your hearing , cherished by your reading of the word , sealed by your Baptism , and strongly confirmed and strengthened by your partaking of the blessed Sacrament of the Supper , must be continually maintained and preserued by these two meanes ,

Prayer vnto God & him only .

And

Good works , or holines of life .

And this is the summe of all your notes which I recommend vnto you for this time .

1. Saluation is only by faith in Christ .

2. Faith onely in Gods Church .

3. Where , by the Word read or heard , Faith is nourished .

4. By the Sacrament of Baptisme assured .

5. By the Sacrament of the Supper ratified and confirmed .

6. By Prayer and Good workes for euer established .

A Prayer after the reading of these few Notes .

O Lord God , that I may be partaker of thy couenant of Grace , make me a beleeuing member of thy Church , send thy holy Spirit into my heart to beget there a confidence and full assurance of the remission of all my sinnes in Christ Iesus , let this assurance bee still nourished with my hearing and reading of the Word , let it be sealed vnto mee by my Baptisme , confirmed by the Sacrament of the Supper , and fully established by my seruing of thee in Prayer and Good workes , to the glory of thy Name , and the endlesse comfort and saluation of mine owne soule , through Iesus Christ our Lord .

Amen .

A SHORT CATECHISME concerning Faith and good Workes , to be read and meditated vpon once euery weeke at the least : which may be well called , The Catechisme of the Conscience .

Question .

WHy hath GOD made me a reasonable Creature , and not ( as well hee might ) of a meaner kinde ?

Answ. That with your whole heart , that is , with your will , and vnderstanding , you might serue him , and loue him : which creatures only indued with reason can doe .

Q. How is God principally serued , and loued of mee ?

A. By your faith and good workes , which God commaunds you in his Word . And these good workes of yours are twofold , Prayers to God . Charitie to men .

Q. What is Faith ?

A. A full beliefe , assurance , and perswasion of your heart , whereby you are vnmoueably resolued of these three points :

1. That there is one onely God , one Essence , & three Persons . The Father , who created you . Sonne , who redeemed you . Holy Ghost who sanctified you .

2. That God the Sonne came into the world , to doe all that was to bee performed , and to suffer all that was to be endured by you , for your sinnes actuall , and originall . And hereby obtained for you perfect forgiuenesse of all your sinnes , and hath bestowed vpon you his owne perfect righteousnesse , by the meanes whereof you stand iust , and guiltlesse before the throne of God .

3. That God hath prompted with his holy Spirit the Pen-men of the Scriptures , to teach you all this faith , and beleefe , as also all the course of his worship . And that euery thing contained in these Scriptures is true .

Q. Why doeth God so much require of mee Faith , and beleefe ?

A. Because without beleeuing in him , you cannot loue him , nor reuerence him . As if you did not beleeue your father to be your father , you would not loue him , or reuerence him , as your father .

Q. How is this Faith first wrought ?

A. By your hearing of Gods word , and vsing those two Sacraments appointed by Christ in his Church , Baptisme , and the Lordes Supper : And withall , by praying continually vnto God , and doing of good workes .

Q. How shall I know that I beginne to haue Faith ?

A. If you finde in your selfe these alterations :

1. If you finde , that you haue gotten more knowledge of God , and of Religion , & are glad therof .

2. If you doe desire more then you did , to haue the Sonne of God to become your Sauiour , and to stand betwixt you and Gods wrath for the sinnes you haue committed against God .

3. If you take more delight then you did in Reading and hearing the Word of God . Receiuing the Sacrament .

4. If you finde doubtings in your minde , and can pray vnto God , to strengthen your Faith .

5. If you endeauour to abstaine from sinne , for feare of offending so good a God .

6. If you beginne to endeauour to liue godly , and righteously , because it is the will , and commandement of God .

7. If you take more delight then you did in praying to God .

8. If you thanke God priuately for these his good motions .

By these eight points you may soone know , whether you haue true faith or not .

Q. What is the infallible marke of true , and iustifying Faith ?

A. The effectuall applying of Christ , and all his benefits to your owne soule , in particular .

This application doeth make a difference betwixt iustifying Faith , and all other kindes of faith , which cannot saue vs : As Historicall Faith , which is a bare knowledge . Faith of Miracles , which is a bare assent . Temporary Faith , which is but a bare profession of the Faith for a time , embraced onely for the desire of Knowledge . Credite . Profite .

Q. What is the meaning of this assertion of S. Paules , that we are iustified by Faith alone ?

A. The meaning is this . Euen as when you giue your almes to a begger , it is receiued by his hand alone , and yet his hand is not alone when it receiues these alms , but accompanied with an arme , sinewes , and arteries : Euen so , when God offers vnto you Christ , and his righteousnesse , you doe receiue him by Faith alone , and yet this Faith , which receiues Christ is neuer alone , but still accompanied with Charitie , and good workes .

In a word .

1. To holde almes is proper to the hand , and not the arme : and to holde Christ , proper to Faith , and not good workes .

2. You are iustified by Faith alone , and yet if your faith be alone , it cannot iustifie you .

Q. What is the meaning of S. Iames , when hee sayth , That wee are iustified by workes , and not by Faith ?

A. The meaning is this ?

1. Faith iustifieth vs before God , good works before men .

2. Faith makes vs , good workes declare vs to bee iustified .

3. Faith giues vs our first iustification ; good works our second , which is our Sanctification , or holinesse .

Q. What is the least , and weakest degree of Faith , that I may build vpon , to keepe mee from despaire , in case I finde not all those alterations in my selfe , which you spake of before ?

A. 1. If you desire Faith , or pray vnto God , that you may desire Faith .

2. If you can pray , or desire of God , to enable you to pray .

3. If you find fault with your want of faith , and desire sometimes of God to helpe this want .

You are for all that the childe of God .

RESOLVTIONS . OPPOSITIVE DIVINITIE : OR The ordinary Obiections of Papists , against them of the reformed . Churches . DIALOGVE . Papist . Protestant .
CHAP. I. Of the Church . Pap.

THe Church of England is no Church , 〈…〉 strange , considering your owne Writers conclude a Church to be there , where there is found ¹ doctrine of saluation , Georg. Cassan . consult , titul . de Ecclesia . according to Scripture , ² the vse of the Sacraments , and ³ outward discipline , or Ecclesiasticall gouernement , although the Churchmen should fall short of those Apostolicall , and primitiue perfections , which flourished in their predecessours .

Pap.

Yea , but it is not the Catholike Church mentioned in the Creed , I beleeue in the Catholike Church .

Prot.

1. No more is the Church of Rome : for there was no Church at all in Rome , when the Creed was made by the Apostles at Hierusalem ; Ruffin in Symb. Augustin . Ser. 115. euery Apostle making his Article , when they were to depart to plant particular Churches in Rome , Id. Serm. 181. de Tempore . England , and other places .

2. But our Church is a branch , and portion of that Catholike Church , as is also the a a Theoriani collo . Damianus à Gots . Onuphrius in vita Iulij . Greeke , Armenian , Aethiopian , and Syrian as well , if not rather then the Romane Church .

Pap.

Peraduenture these other Churches may bee members of that Catholike Church , as ioyned and vnited with vs , but the vnion betwixt your Church , and ours hath beene cut asunder aboue an hundred yeeres agone , and therefore you are quite cut off from the Catholike Church .

Prot.

This is more then you know , or then I am bound to beleeue . For

Cassand . consult . pag. 930. meerly spirituall consisting in Faith , Hope , Charitie , true Doctrine , &c. Institut. of a Christian fol. 19. This vnion of the members of the Catholike Church is inward , not outward , and therefore discerned onely by God himselfe : We neuer sundred our selues from the people , or Church of Rome , but from the Faction , or Court of Rome , not from the sincere doctrine of that Church , but from the corruptions and innouations foisted into that Church .

And therefore although we be neuer so hated , Cassand . ibid. and excommunicated by your Priests , yet , we may be still vnited in internall societie with your Church , if you retaine those principles of Religion sound , and vnaltered , in the which our forefathers died , and ( as we well hope ) were saued .

Pap.

How are you then gone from vs , if you be still vnited with vs .

Prot.

As the Prophets went from the corrupt Churches of the Iewes , and as Christ , and his Apostles from the Scribes , and Pharises , clamando , & dissentiendo , by crying out against your corruptions , and dissenting from your innouations , and this a a Cas. consult . pag. 929. Gerson . de p●●●…tate Ecclesiae . your owne men allowed vs to doe .

Pap.

I , but some of your men say , that wee had no true Church of God in the West of many yeeres before Luthers time .

Prot.

Their meaning is to be limited in respect of the Predominant , and preuailing Faction . Your Church held ( I confesse ) a sauing profession of the Trueth of God , but your Church-men mingled therewith many damnable impieties . And these innouators onely carrying the greatest shew of the Church , are denied by our Writers to bee the true Church of God .

Pap.

This it is we Catholikes obserue . You dare not for all your malice deny the Church of Rome to haue in some sort a sauing profession of the truth of God , but our Priests conclude directly that your Church hath no truth at all , and that a a Barclaius paraenes . li. 1. pag. 7. none can be saued in that Church .

Prot.

As in euery kingdome the generall estate is nothing so forward , actiue , quicke , and peremptorie , as the priuate Factions , and yet is found at the last more wise , and stayed in finall resolution : So in the Catholike Church , the b b Can. loc. theol . l. 4. c. 1. Lindan . panopl. lib. 4. cap. 7. Factions are euer more headie , and precipitate in their denunciations of Heauen , and Hell , then the maine body thereof . Hence it commeth to passe , that although the Greeke , Armenian , Ethiopian , and Syrian , and ( for the most part ) the Protestant doth censure charitably of those Laickes , who liuing rather In then Of the Church of Rome , hold the grounds of the doctrine of Saluation , without any notorious mixtures , with the late superstitions , and impieties crept into the same ; yet doth the a a Quodlibet pag. 342. Papist , b b Russic . conun . c. 23. p. 103. Russeist , c c Sle. Hist. l. 5. Anabaptist , d d Allens confes . Familist , and e e Protest . p. 16. Puritan hold no Church a Church of God , but his owne conuenticle , and all to bee damn'd , that are not of his societie , and combination . Now what beliefe you shall affoord these Bouteseux of the Catholike Church , that dispose of Heauen , and Hell , as if it were their own Fee-simple , I leaue to your wisdome and common vnderstanding .

Pap.

Me thinks you now put me in minde of another obiection , which vsually we make against the Protestants of England that they bring in too much good fellowship in religion , and make Saluation a flowre , which growes in euery mans garden . Seeing that according to their Tenets , Papist , Protestant , Anabaptist , and Familist , may euery one of them by meanes offered in his own Church , as a portion , or fragment of the Catholike Church attaine vnto Saluation .

Prot.

If you were learned I could answere you in a word , that none of these three Sectories considered in his owne Formality , Qua talie , as he is a Papist , Anabaptist , or Familist can euer attaine vnto Saluation , but only as he is a Christian man , admitted by Baptisme vnto the visible Church , & there made partaker of Gods word , and Sacraments . For then ( although these blessed means are very much weakened , and obscured in their Synagogues by the malice of Sathan , and inuentions of men ) yet may that holy Spirit , that * * Iohn 3.8 . bloweth where he listeth , worke in such a mans heart by these weake instruments , ( and the rather , the more the Word is faithfully preached , and the Sacraments be in those places sincerely administred ) a true faith in Christ Iesus , to bring him to saluation . So then we doe not hold , that Papists , Anabaptists , and Familists , but onely that some Christians liuing in their congregations may ( though with great difficultie in comparison of this flourishing Church of ours , and these admirable meanes of Saluation tendered in the same ) by the speciall mercy of God be saued , and preserued . If we be in an errour , it is safer to erre in Charity , then in Malice , and praecipitancie , considering the euent hereof is vnknowen to either of vs .

Pap.

I but where was your Church before this reformation began ?

Prot.

1. When our Sauiour Christ with-drew the people from the a a Matt. 16.12 . leauen of the Scribes , and Pharisees , to the bread , b b Iohn 6.35 . which came down from heauen , and to saluation by faith in his Name , was it fitting to demaund of him , where his Church was before that Reformation ?

2. When these Churches of c c 1. Corin. 5.1 . Corinth , d d Galat. 3.1 . Galatia , e e Reuel. 2.12 . Pergamus , and f f Reuel. 2.18 . Thiatyra , were full of abuses , if some part onely vpon the preaching of the Apostles had reformed themselues , and so a diuision had growen : would you straight wayes haue tax't them of Nouelty , or ask't them where their Church had beene before this reformation ?

3 When the Apostles cast off ●he Lawe of Moses , excepting only those g g Acts 15.29 . three or foure Ceremonies : and when the Primitiue church some hundred yeeres after , cast off those Ceremonies also ( for I finde them breathing of their last as it were about the times of h h Anno 〈◊〉 . 140. Dialog. qu● ins●●●●tur Tryphon . Iustin Martyr ) had it not beene a poore challenge of the Iewes , or Traskists of those times , to demaund , where this vnceremoniall Church lay hid before the reformation ?

I answer then , that our Church , before this reformation began , liued together in one communion with yours , with toleration of all those abuses , which you haue still retained , and wee most iustly reiected .

Pap.

I , but I hope you dare not compare in the gifts of the Spirit with Christ , his Apostles , or those worthies of the primitiue Church . And therefore how presumed you to reforme your selues ? Reformation , being a worke fitter for a generall Councell to haue gone about , then for a small handfull of Northerne people .

Prot.

Luther . in epist. ad Galat. in praefat. distinctio admissa in Comitijs Augustanis ab ipsis Germanis Principibus . Scultet . annal. decad. 1. pa. 43. The Court of Rome had so gained vpon the Church of Rome , that is , the Pope , and his conclaue of Cardinals had wriggled in themselues to that transcendencie of power ouer the rest of the Clergie , and well minded laity , that it appeared both at a a In the yeere 1415. Constance b b In the yeere 1546. & Trent , there was small hope of Reformation from such a Councell , where the Pope the partie to bee reformed , became the party reforming , and supreame Iudge , and president of the Reformation it selfe . Although poore seduced ignorant women are much caried away with the name of the Councell of Trent ; yet you will quickly find out this ridiculous absurdity . In a generall Councell ( as now it is held sithence the decay of the Empire ) the Pope is the party to be accused , yet puts vp his owne endictment , passeth a iury of his own vassals , and finde they what they will , being to giue finall iudgement , he will be sure to do , as his supposed predecessor taught our Sauiour to doe , to wit , fauour himselfe . Matth. 16.22 . So as there was no hope of doing good by a Generall Councell , See the history of the Councell of Trent . vnles it were a generous and free Councell , and such a one the Pope ( you may bee sure ) would neuer abide . Gerson . de concil . vnius obed. And therefore one of your own writers concludes , that in such a case , seuerall kingdomes are to reforme themselues by National Councels , which England and Denmark did put in practise .

Pap.

Yea , but it is too wel knowne , It was no zeale of Reformation , but carnall respects , that mooued King Henry to touch vpon religion .

Prot.

To you ( it seemes ) it is giuen to know these secrets , but I see no reason we should thinke so . The King could not bee induced to this reformation , as a meanes to possesse himselfe of the Abbeies for they were already swallowed vp . 31. Henr. 8. Nor as a preparatiue for his woing ( as Saunders thinks ) because Fisher the Bishop of Rochester , who opposed his marriage , made vp the one and twentieth prelate in banishing the Pope out of this Kingdome . Instruction of a Christian in the Preface . But without doubt , the finger of God was the cause , whatsoeuer was the hint , or occasion . Act. 23.1 . Festus his popularitie , and humour of pleasing gaue S. Paul occasion to appeale to Cesar , and to visite Rome , where , and when hee layd the first stone of the Romane church . Would you like it well a Protestant should say , that your Church was founded vpon courtship and popularity ? If any carnall respect , whetted on the king , that was but the opportunity , God onely was the first mouer , and prime Agent in this reformation .

Pap.

Nay surely , God is the God of vnity , but your Church being once seuered from the Romane , was presently cantl'd out , into as many factions almost , as there are Countries ; witnes the Lutherans soft and rigid , the Caluinists , Puritans , Conformitans , Brownists , Anabaptists , &c. So as one may easily guesse , from what Lerma , and fenny ground this Hydra of so many heades had her first Originall .

Prot.

This argument sounds very bigge in a ladies closet , and weighs much with the ignorant , and vnlearned people , but with a man , but of a reasonable vnderstanding , this seeming diuision is no scandall at all to our reformed Churches . What man of any reading in the Histories of the time , but knowes well , that after the trumpet for this reformation had blowne , the first warning by a a In the yeere 1375 Wicklef , b b In the yeere 1410. Hus , and Hierome of Prage , and then the second by c c de signis ruin . eccl. Gerson , d d 1411. Peter de Aliaco , e e Bucholcer Anno 1517. Cardinall Cusanus , f f in Theor. Picus Mirandula g g Phil. Comin . l. 3. Sauanorola , and many others , ( of whom we reade in h h Guic. hist. l. 4. Guicchiardyn ) when i i In the yeere 1512. Luther in Germany blew the last , and that there appeared no hope of a free and indifferent Councell , so as seuerall kingdomes were thus necessitated to prouide , and take care for themselues , this worthy Act of Reformation , beginning in sundry estates , by reason , partly of their diuers shapes , and formes of gouernements , and partly , of a great disaduantage that one part of Christendome , knew not , what another did , nor consulted with their fellowes , that so they might with vnanimitie proceed in the same , did necessarily produce a seeming difference in the outward formes of particular Churches .

But loe , the goodnesse , and prouidence of Almighty God . Although these Churches haue seuerall faces , yet haue they all but one heart , there being no essentiall , fundamentall , or materiall difference amongst any of vs of the reformed Religion , as you may easily finde by reading the confessions of our seueral churches . And therfore for these odious Nick-names of Lutheran , Caluinist , Huguenot , Zuinglian , and the like , be more sparing of them , vntill you haue reconcil'd your own churchmen , as your Minorits , and Dominicans about the conception of the blessed Virgine , your Iesuits , and Dominicans about predestination , and those dependant questions , your Sorbonists , and Iesuits about the bounding , and mereing out the Regall , and Papall Authority : and you shall finde more doctrinall oppositions in your owne , then you can imagin in our Churches . But keepe you at home in your natiue countrey , and looke ( without enuie or partialitie ) vpon this flourishing Church of England , & name me one Kingdom in all Europe that hath continued very neere this hundred yeres in that constancie , and immutabilitie of doctrine or discipline . Wee are ordered with that consecration , that † † Sand. de schis . Angl. lib. 3. Archbishop ‖ ‖ 32. of Henry 8. Cranmer was , we renounce the Pope by that abiuration , that Archbishop Cranmer did , we subscribe to those Articles of religion , which * * In the yeere 1552. Archbishop Cranmer in the Reformation pitch't vpon , before we can be admitted to any Ecclesiasticall function . Some wilde coults we haue , that start , and boggle at the first , if they see but their owne shadowes , but by the discipline of the Church they are curb'd , and fetch 't about againe , and taught in a little while to come on gently to this vniformitie and subscription . So that malice it selfe cannot challenge the Church of England , this most glorious portion of that Catholike Church , of any fractions , or diuisions in points of Doctrine .

Pap.

Nay , but I haue often heard , that you haue no Bishops or Priests at all in your Church . But that in the beginning of Q. Elizabeths raigne , lay-men in the Parliament did appoint you Bishops , who consecrated one another in a Tauerne at the * * Sander . de Schism . lib. 3. Harding against Iewell . Nags-head in Cheapside , and that your Priests were ordered onely by these Parliamentary Prelates .

Prot.

This tale of the Nags-head , Harding , Sanders , and Stapleton haue forged out of their owne Nagges-heads without any ground , or likelihood at all . And yet as easily as they came by it , it put a a a M. Mason Archdeacon of Suff. Minister of our Church to an infinite deale of learned paines . Who by his Maiesties speciall commandement , did search out the auncient Records of the Archbishop of Canterbury ( agnized sithence by many Priests and Iesuits , in the Clincke , and other prisons ) and out of them hath composed a learned booke , shewing the successiue Consecrations of all the Bishoppes of England , from that first conuocation that b b Institut. of a Christian . fol. 19. banisht the Pope about the yeere 1536 , so as any Minister looking out that Bishop , who gaue him Orders , may presently ascend in a right line of Bishops to those Prelates , that liued in the raigne of Henry the eighth , before the reformation . And therfore if your owne Priests be lawfull , you may not quarrell with ours , differing onely from yours , in their renouncing of your impieties , and superstitions .

Pap.

This Record you speake of , is somewhat to the purpose , vnlesse the heresie of those first Bishops did disable them for granting of lawfull Consecrations , and Orders .

Prot.

c c S. Basil . Nazianz. S. Ambros . S. Hierom. S. Austen : were in their times called heretiques . Lindan . panopl. lib. 4. cap. 7. Heretique indeed , is a common word for vs , in the mouth of euery woman , that is but a little Romanized . But is it not strange how d d Institut. of a Christian , fol. 18 he should be an Heretique , that sayes the Creed , and the Lords prayer in that literall , and explicite sense , and meaning , that all the Fathers of the Church for the first 500. yeeres vnderstood the same ? Yet this is nothing to the point in hand . For first , if the Bishops in Queen Maries time were lawfull , notwithstanding their being consecrated by Cranmer , and other tainted Bishops ( as you terme them ) why may not the Bishops in Queene Elizabeth , and King Iames his time , expect the same priuiledge ? And secondly , your owne e e Dominic . a● Soto . in 4. Sent. d. 25. Biel. in 4 d. 25. q. 1. Con. 4. Capreol , in 4. d. 25. q. 1. art. 3. &c. Writers confesse , that Heresie ( which we suppose , but not yeeld these Prelates fallen vnto ) cannot rase out from that Character of a Bishop , this inseparable power of consecrating , and ordering .

Pap.

Yet there remaines an obiection against your Church , that it cannot possibly be a true Church , because it is seuered from the true visible head thereof the Pope of Rome .

Prot.

This is a stale obiection , and soone answered . The church of f f Euseb. li. 5. c. 23. Eras . epist. in Agrippa de vanit . c. 59. Asia seuered from Pope Victor in the yeere 200. g g Baron . tom. 3. ad ann. 375. Athanasius , and his fellowes from Faelix and Tiberius in the yere 375 , h h Euseb. l. 7. c. 2. 3. 4. Casian . consult . art. 7. Cyprian , and his brethren , yea and three National Councels from Pope Stephen , in the yeere 250 , i i Bellar. de Ro. Pont. l. 2. c. 25. & 46. Lindan . panopl. l. 7. c. 89. Possevinus in Apparat. titul . Carthag . the Bishops of Carthage Schismatized from all Popes of Rome for an hundred yeres together , about the yeere 409. lastly k k Bellar. de Ro. Pont. l. 2. c. 31. Idem de Matri . c. 15. art. 2. the Greeke Church cut off from the Roman for 300. yeeres , are sufficient testimonies , there may be a true Church of God , though seuered ▪ and diuided from the Pope of Rome . And here in this kingdome it was no Protestant , but Popish Bishops , that concluded in a Nationall Synode , l l Institut. of a Christian , set foorth anno 1537. by Authority . our King might ( if he pleased ) create a Pope of his owne in his own kingdoms , and dominions , and yet remaine a member of the Catholike Church .

Pap.

Well the best is you haue beene so tedious in your answeres , that I haue ( I thank God ) forgotten all , that you haue said for your reformed Church .

Prot.

But I will helpe that quickly by summing vp of all into these 12. Positions :

1 We haue a Church , as hauing Doctrine . Saluation . Discipline .

2 It is a portion of the Catholique Church .

3. It hath a Spirituall vnion of doctrine with the vntainted members of the Church of Rome .

4 And yet hath seuered her selfe from the Church of Rome by crying against , and dissenting from her Superstions .

5 Which some of vs hold no true Church of Gods , in regard of the preuailing Faction .

6 Although we iudge charitably of the Saluation of some in that Church .

7 Who notwithstanding are saued not as Papists , but as Christians .

8 And in one lumpe , or communion with this Church liued ours before the Reformation .

9 Which then for want of a Generall , did seuer her selfe , by a Nationall Councell , from the same .

10 Nor was it any by-respect of the Kings , but God , and the cry of that age , that caused this reformation .

11 Nor doe our reformed Churches dissent amongst themselues in doctrine , but in outward politie , and discipline onely .

12 Our Bishops and Priests come by a lineall Succession from Henry the eights time , nor can a supposall of Heresie cut off this descent .

CHAP. 2. Of the Scriptures . Pap.

DOe you then hold this Church of yours to bee the ground of your Faith , and reason of your beleeuing , So as you doe therefore beleeue all the points of your saluation to be true , because the Church doeth teach , and instruct you in the same ? Or haue you any other rule , and ground of your faith ?

Prot.

The Authority , and good conceipt we haue of Gods Church a a August . contra Epistol. fundam . c. 5. prepareth vs to beleeue the points of our Saluation , and serueth as an introduction to bring vs to the discerning , and perfect apprehension of these mysteries of our faith , but the Scripture onely is the ground , and reason of our beleeuing . For as the b b Iohn 4.29 . Samaritans were induced , and drawne on to beleeue in Christ by that talk of the woman , but hauing heard Christ himselfe , professe plainely , they beleeue no longer for her saying , but c c Iohn 4.42 . because they heard him speake himselfe : So doe we beginne to beleeue ; moued thus to doe , by the good conceipt we haue of the Church , but rest not in it , as the ground of our beleeuing , but onely in the infallible assurance of Gods truth in the booke of Scriptures .

Pap.

Then God helpe you , if that be your last resolution . For our Church cannot erre , but your Scriptures without the helpe of the Church , to tell you so much , can neuer bee ascertained vnto you , to be the word of God ; And therefore what assurednesse of beleefe can you propose your selues vpon so vnsetled a foundation ?

Prot.

The Catholike Church indeed , Wald. doctr. fid. l. 2. art. 2. c. 27. spread ouer the world , cannot erre damnably , though the Church of Rome , and all other particula Churches , may , as your owne Writers confesse . But the Scriptures wee know to be the word of God , not because the Church , or Churchmen , doe tell vs so much , but by the Authority of God himselfe , a a Caluin instit . l. 1. c. 7. d. 4. whom we doe most certainely discerne to speake in his word , when it is preached vnto vs . For if we bring pure eyes , and perfect senses , the maiestie of God forthwith , presenteth it selfe vnto vs in the holy Scriptures , and beating downe all thoughts of contradicting , or doubting things so heauenly , forceth our hearts to yeeld assent , and obedience vnto the same . And therefore if you doubt whether that which you reade in your Bible be the word of God , or finde any reluctancy in your vnderstanding to the doctrine of the same , it is in vaine to flie vnto either Church , or Churchmen , to be perswaded in this point , but down vpon your knees , and pray feruently vnto God for Faith , and the illumination of the Holy Ghost , which can only assure you of the trueth of the Scriptures . Caluin . instit . l. 1. c. 7. dist. 5. For after wee are enlightned by the Spirit , we do no longer trust either our owne iudgement , or the iudgement of other men , or of the Church , that the Scriptures are of God , but aboue all certainety of humane iudgement , wee most certainely resolue , as if in them wee saw the maiestie and glory of God , that by the ministerie of men they came vnto vs from Gods owne most sacred mouth .

Pap.

But what certaine ground of faith can you place on the Scriptures , seeing by the seuerall interpretations of men and women they are turned and wrested like a nose of wax to euerie priuate designe and purpose ? Doe not you obserue how the Catholikes , Protestants , and especiallie the Brownists , and Anabaptists , doe fit all their turnes out of the holie Scriptures ? on which of these senses , and imaginations is your faith rooted ? or peraduenture , haue you some odde capritchious kinde of interpretation of your owne apprehension to direct you in these businesses ?

Prot.

Wee lay-folkes are licensed in the Church of England to reade , Doe all interprete . 1. Cor. 12.30 . but not to interprete Scriptures , excepting onely those passages , which containe the necessarie points of our Saluation , the which passages are so plaine , & easie euery where , that any man , or woman of the meanest capacitie ( especiallie if he , or she be instructed in their Catechisme or grounds of religion ) may perfectly conceiue , Staplet . cont. 6. q. 7. exp . si art . and vnderstand them . But for the harder and more difficult places , we leaue them to be interpreted by our Church-men in their Sermons , and dailie ministerie . For the ordering of which interpretations , there are ( as I haue beene told ) 10. seuerall helps , Obserued out of D. Field , M. Hooker , Chemnitius , and Trelcatius . the which if they be followed wil be sure , and vnfallible guides , to bolt out the true meaning of each place of Scripture .

1 An illumination of the vnderstanding by the Holy Ghost . 2 A minde free from other thoughts , and desirous of the truth . 3 Knowledge of the Scriptures , Creedes , Catechismes , Principles , and other Axiomes of Diuinitie . 4 A considerations how our meaning suites with other points of Christianitie . 5 The weighing of circumstances , antecedents , and consequents . 6 Knowledge of Histories , Arts , and Sciences . 7 Continuall reading , meditating , and praying . 8 Ioint , and vniarring expositions of the Fathers . 9 Consenting decrees of auncient Synods , and Councels . 10 Knowledge in the tongues .

Because therefore lay-men , and women , Papists , Brownists , and Anabaptists , are wanting in all , or some of these helpes , they bring foorth many times such lame , and prodigious interpretations .

Pap.

If wee make the Scripture , & not the Church the rule of our Faith , how shall we beleeue , the Creed , the Trinity , the Sacraments , the vnity of Essence , the three persons in the Deity , &c. words neuer read in the Bible , and yet necessarily to be apprehended of vs vpon paine of damnation ?

Prot.

I say that all these things are set downe in Scriptures , either in so many syllables , or at leastwise by necessarie inferences , and deductions . And wee doe not therefore beleeue them because they are onely taught by the Church , but because they are rooted and grounded in the holie Scriptures , the onelie stay and pillar of our affiance .

To summe vp therefore all this Chapter ,

1 The Church doeth prepare vs , but the Scripture onely doeth force vs to beleeue .

2 The whole Church cannot , any part thereof may erre damnablie .

3 Wee are taught the Scriptures to bee the word of God by the Holy Ghost , mouing in our hearts , and not by the Church sounding in our eares .

4 Lay-men are to reade , not to interprete Scriptures .

5 The misse of some rules causeth wrong expositions of Scriptures .

6 All things necessary to bee beleeued are either found in , or collected and inferred from the Scriptures .

CHAP. 3. Of Iustification . Pap.

HOW then doe you learne out of the Scriptures , that you are to be iustified , and saued before God ?

Prot.

I am to bee iustified before God , by an Act single in it selfe , but double in our apprehension , which is , By Gods not imputing vnto me my sinnes , and the same Gods imputing vnto mee Christs righteousnesse , and withall by his creating of faith in my heart by the Holy Ghost , to assure my Soule that God , for the Actiue and Passiue obedience of Christ Iesus hath accomplished those two former Actes , of not imputing my Sinne , and of imputing vnto mee Christs righteousnesse .

Pap.

A verie easie , no doubt , and reasonable religion , which you haue learned out of the Scriptures . Heere is no burthen left for your owne backe , you cast all vpon Christs shoulders by the meanes of these two fine wordes , Not imputing , and imputing , and a third swimming notion of your own conceipt ( which any man may haue with a little imagining ) termed by you faith , it would be knowne therefore , where your Church hath found out these words of Art , in the holie Scriptures .

Prot.

We do in all humilitie confesse , that the globe of our sinnes , and the world of that righteousnesse , which is to appeare in the presence of Gods Iustice , is too massie for vs to sustaine , that are but dust and ashes , and supportable only by that Atlas , Verba Lutheri ep. ad Henr. 8. tom. 2. ep. p. 290. Christ Iesus , vpon whose shoulders , not our conceits , but the goodnes of God hath plac't and pressed them . But that these wordes imputing , and not imputing , are such Greeke vnto you , I doe impute it to your not reading of Scriptures , and taking vp your religion by trust , and credit from such Fripperers , and Brokers , as by lending your soules , a false opinion of merits and good workes ▪ do diue into your purses , and eat vp your estates , by way of interest . Not to trouble you ( as I might ) with a thousand places , aske Dauid , Psal. 32.1 . whether not imputing of sin , and S. Paul , Rom. 4.45 . whether the imputing of Christs righteousnesse doth not make vs blessed , and iustified . For the words vse your owne eyes , and inspection . And for the meaning , I referre you to a a August . tom. 8 in psalm . 31. S. Augustines vpon the one , and b b Amb. in ep. ad Rom. c. 8. S. Ambrose his commentarie vpon the other passage . Now that you fondlie imagine , that Faith , this heauenly hand , that reacheth at this double Act , and applies it to our owne Soules , is such an apprehension , as you may command , when you please out of your owne phantasie , it is such a poore opinion , that no Soule , warmed with the least touch or feeling of religion , but contemnes with a most holie scorne , and reproach . I tell you , ( and if you once haue it , your conscience will tell you no lesse ) this Faith is the richest iewell in Gods cabinet , Ephes. 2.8 . and can neuer be compas'd by any endeuour of ours , vntill the Holy Ghost comes downe from heauen to set , and enchase it in our hearts with his owne fingers as it were . And being once obtained , it new moldes , and fashions the whole nature of man , so as the vnderstanding becomes more enlightned to know God , the will to obey God , the affections , to loue God , and our brethren . Nor can it bee preserued ( to the comfort of our conscience ) without daily praying , meditating , doing good workes , reading the Scriptures , hearing good Sermons , and perusing of deuout , and godly Treatises . My beliefe therefore is this : Gods not imputing of sinne , and imputing of righteousnesse is the worker , The Merits of Christ the procurer , Faith wrought by the holy Ghost the instrument , or applier , good workes , or my inherent righteousnesse ( poore as it is ) a consequent onely , effect , and follower , of my iustification .

Pap.

I haue heard some of your side , raile against the very name of inherent righteousnesse , which you seem now to acknowledge , & embrace . Do Protestants therefore challenge any other righteousnesse , besides that of Christs , which is imputed ?

Prot.

They doe acknowledge a Sanctification , or inherent righteousnes , in the same sence as the auncient Fathers tooke the Word , but not as Iesuits of late mistake it . We haue righteousnesse inherent , or subsisting in vs , according to the which we shall be iudged , but not according to the which wee shall be iustified . You make your righteousnesse to goe before as the cause ; we ours , to come after , as the effect of Iustification . You suppose yours so absolute as to euict from God ; all wee expect from ours , is , but to testifie vnto men , that we are iustified . You bragge of a perfection of degrees , wee onely teach a perfection of parts in our righteousnesse . For as in the dawning of the day , euery part of the heauens is enlightened , though none as yet in a full , and compleat splendour : so after the Act of Iustification , apprehended by faith , euery facultie of the soule is sanctified , and made righteous , the vnderstanding , the will , the affections , the thoughts , the words , the deedes , but none of those , so exactly perfect , as to implead a Iustification at the throne of God . We therfore waue off this little righteousnesse of our owne , as a piece of * * Esay 64.6 . polluted cloth in the Act of our Iustification , and cast anchor onely vpon the merits of Christ . But according to your Doctrine of * * Concil. Trid. infused Charitie , not the Almighty reconciled , but the man qualified , not Christ patient , but an habite inherent , not God by grace pardoning , but an instilled vertue ( like a receipt of Mithridate ) expelling sinne , is the cause of your Iustification .

Pap.

But haue you any vse of your Free-wil in either righteousnes ; I meane that imputed , or this inherent ? Or are you ( as some relate your opinions ) meerely suffering , and passiue , like so many stockes , and stones , casting not so much as a sigh , grone , or short wish , towards this great worke of your conuersion ?

Prot.

In our first conuersion to be righteous , and the Act of our Iustification , wee are like so many Niobes , or images of marble , which moue not at all , but as they are , in the whole lumpe , carted , and transported ; Our vnderstandings not affoording themselues the least glymps of knowledge , nor our wils , the least shew of inclination vnto this Act , but as they are either of them powerfully bended by the Holy Ghost to lay holde by Faith on this imputed righteousnesse . But in our second conuersion to be more righteous , which we call the Act of our Sanctification , wee moue like * * Arist. polit. 1. c. 1. Daedalus his statues , or pageants vpon wheeles , dull , and vnweldy in our owne natures , but so quickened , and enliued by those engines of Grace , and motions of the holy Ghost in our soules , and consciences , that now our vnderstandings , wils , and affections doe cooperate , and runne along , with the Grace of God in all our workes of pietie , and deuotion . To that imputed righteousnesse therfore we haue no freenesse , or cooperation of our Willes : to our inherent righteousnesse we haue . Wee haue no concurrance in that first Act of our Iustification , but we haue a cooperation of the will ( rouzed vp , and excited by grace ) in all subsequent Acts of our Sanctification . The points therfore of this Chapter are these : 1. Iustification consists , in Gods not imputing of Sinne , and in his imputing of Christs righteousnesse vnto vs . 2. It is not our conceipt , but the iustice , and mercy of God , which layes this loade on our Sauiour Christ . 3. Whosoeuer is acquainted with the Scripture , cannot be vnacquainted with imputed righteousnes . 4. Imputed righteousnesse is soone apprehended , but infused Faith , must bee first obtained . 5. We haue an inherent righteousnesse , which is the effect , but none , which is the cause of our Iustification . 6. Grace alone works our iustification ; Grace , and we together ( but wee in the second place ) our Sanctification .

CHAP. 4. Of Saints , Soules of the Dead , and those dependant questions . Pap.

WEe are scandalized likewise at your Church , because you giue no more reuerence to the Saints then you doe , neither praying vnto them , nor adorning their images , nor giuing them any set imployment aboue in heauen , or the least care of vs here on earth . Which smels very much of the heresies of the a a Epiphan. Cainans , and Eunomians condemned so many yeeres agone in the Christian Church .

Prot.

What employment the Saints haue in heauen , besides the contemplation of God face to face , b b Hugo de S. V. l. 2. de Sacram. c. 11. Al●is . l. 3. we know not , nor doe c c Cassand . in consult . art. 21. we deny their praying for vs . Vpon earth they receiue in our Church , all that honour bespoken for them in the primitiue Church . Wee keepe duely the memorials of the blessed Virgine , and the twelue Apostles , and a yeerely panegyricall commemoration of all the Martyrs , & Saints of God : respecting them ▪ as our d d August . contr. Faust . l. 20. c. 2. fellowes and friends , though not as our e e Iouius hist. lib. 24. Tutelar gods , and young little Sauiours . We admire their liues , and as we doe not furiously deface , so doe we not adore their images . Because f f August . in Psal. 113. S. Augustin would faine know , where that Christian may be found , that prayeth or adoreth , beholding an image . g g Idem de ciuit . Dei . lib. 22. cap. 10. We reare them no Temples , as to Gods , but trophees onely of praise , as to deseruing men . h h Epi. ad Hebr. cap. 11. S. Paul himselfe did all this , and hee did no more . We dignifie them as Saints by celebration , wee dare not deifie them , as Gods by inuocation . Your i i Eckius in his Enchirid. owne men confesse , there is for this praying to Saints neither precept nor example in all the Bible . And 1 1 Orig. l. 2. in Epist. ad Rom. Origen made but a question , 2 2 Basil . cited by the Bishop of Lincolne . S. Basil an If , 3 3 NaZ . Orat. 1. in Iulian ▪ & orat . in Gorgon . Gregory Nazianzene a thinking , or an opinion onely of this , which you make an Article of Faith . We are commanded to call vpon 4 4 Psal. 50 15. God , vpon him 5 5 Matth. 4.10 . onely , for he is our 6 6 Psal. 74.12 . King of old , and we are starke mad if we thinke to better our selues by changing of Masters .

Pap.

I , but how will you answere Antiquitie : For I haue beene told , that there are found in the writings of the Auncient Fathers , prayers made to many of the Saints and holy men departed .

Prot.

If you please to obserue them well , you shall finde , they are no Orisons , but Orations . A certain kind of passionate , and rhetoricall exclamations made vnto the dead , concerning some notable euents happened vnto the Church in generall , or the parties themselues in particular . This is easily beleeued of them , who vse to reade the Greeke Fathers , which are full of such eiaculations in their affectionate Discourses . And that their passages , are no prayers , this is an argument . 1 1 Eliens . resp. ad Apolog. pag. 42. Because there is not any of all these Fathers , when they treat of prayer , ( as it is their vsuall theme ) of set purpose , and handle all the obiects , and kindes therof , that euer mention one syllable of this prayer to Saints . This is an answere will neuer be taken away by any of your side . Now if your Priests tooke an hint hereby , to erect Masses for the 2 2 Vide Epist. Vratislauiens . apud S●●ltetum , Annal. decad. 1. p. 150 dead , I hope you know they loose nothing by the bargaine .

Pap.

You likewise contemne , and deride the Reliques of the Saints , which are shewed , preserued , and adored in our Churches .

Prot.

We are so farre from contemning any thing in this kinde , that did wee knowe them to bee true reliques , and no impostures , we should honour them more then you doe , to wit , 1 1 K. Iames preface monit . with an honourable , and Christian buriall . Wee heare indeed that there were of old 2 2 August . de moribus Ecclesiae . some Christians that attributed too much to the reliques of the Martyrs , but we heare from the same Father , 3 3 August . de ciuit . Dei , l. 8. cap. 27. The better sort of Christians did not so . And we hold it very idle to 4 4 Plin. Sec●● ▪ l. 4. ep. 8. propose for our imitation any other , then the best , and most absolute patterne .

Pap.

You do also speake basely of the blessed virgin , and compare her to your owne wiues , and such baggages .

Prot.

A rayling Frenchman doth charge Melancthon with such a comparison , Florim . Remond en son Histoir ex Hom. Mel. in euang. de incarnat . but that booke or passage hee cites , is not to bee found among the workes of that most learned and modest writer : Howeuer , our Church hath neuer a * * Rogers in art. 22. Saint Ruffyn ( as yours hath ) to heale all frenzies , and madnesses , and we count no better of those desperate speeches , that any one shall vomit against the glorious virgin . Yet I thinke your men abuse her farre more , * * Leo 10. ep. ad Bemb . 17. one calling her a Goddesse , another * * Rosar . Mar. the Goddesse of the sea , which is the title of Venus . Making of Mary the euer Virgin a meere * * in Petr. Arbit . Quartilla , that could neuer remember she was a Virgin . In euery deed you all abuse her . For * * Polan : synt . l. 3. c. 24. as one wel obserues , when you say your Aue Maries , you pray for her . But wee hold , as to pray for her to be most * * Aug. serm. 17. de verb. Ap. iniurious , so to pray to her to be most * * Epiph. l. 3. aduers . haeres . vnlawfull and superstitious .

Pap.

Also you neuer vse to pray for the dead , although the Auncients did so .

Prot.

Wee dare not indeed For if they bee in Heauen , * * P. Lomb. 4 sent. distinct. 45. we shall wrong them , if in Hell , we cannot helpe them ; and Purgatory , * * Roffens . contra art. Luther . art. 18. your owne men confesse , was neuer heard of amongst the Auncients . Now for those prayers for the dead in the old Liturgies , they were conceiued ( if you marke them ) for men dying , Caessand . prec . eccles. and passing , not dead already , and so they are still vsed in the Church of England , and most diligently , & deuourly in the Collegiate Church of Westminster . But to stretch , and extend these * * Vide epist. Vratislau . apud Scultet . Annal. dec. 1. pa. 152. Collects to men stone-dead , and past their particular iudgements was a pretty proiect of the Monkes and Friars , and they were very wel payd for their wit , and inuention , as you shall finde , when you shall haue occasion to purchase a Masse for any of your kindred departed .

Pap.

Nay say you nothing of the Masse , for out of malice , and derogation from the Sacrifice therin offered , you haue bred in the people such a sleight opinion of the Blessed Sacrament , as they make of it , but a bare signe , or a token , or a figure , or I cannot tell what : And dare not conceiue Christ to be there , for feare of imprisonment , or the high Commission .

Prot.

Wee doe indeed acknowledge no oblation in the blessed Sacrament , but a * * See common praier booke . liuely commemoration of that oblation of Christ , which he offered vpon the Crosse for our redemption . Nor any Sacrifice at all , but that Sacrifice of Collects , prayers , and thankesgiuing , which the Church powres out vnto God at the receiuing of the Sacrament . And these commemorations , and collects , are the reason , why the Supper of the Lord , was termed by the Auncients , a Sacrifice , an Oblation , the Eucharist , the Hoast , &c. But the reuerence due to this great Sacrament is as obseruable , as the maner of Christs presence therein is vnexpressable . The names of a figure , a signe , a type , and the like , wee keepe to expound the words onely , but not as though they were keyes to open , and vnfolde the maner of the mysterie . The speech is to be expounded figuratiuely , because * * Schoolemen in 4. sent. This , and Christs body ( before the pronuntiation of the last syllable of the wordes ) are disparats and of a contrary nature . But Christ is present there , for the matter a a Aug. confess . apud Cassand . consult . art. 10. substantially , b b Caluin . in 1. Cor. 11.21 . truely , c c Melan. in ep. ad Palat. & Granguellam . really , nay most truely , d d Fortunatus Caluinista apud Greg. de Valent. l. 1. de praesen . Christi in Euchar. c. 7. dist. Istius . and most really , and more truely , and more really , then the bread and the wine , but for the maner ineffably , and vnexpressably . And this is that Caluinisticall doctrine , you so much cauill at , and deride .

1 Wee honour the Saints with Ecclesiasticall obseruation , but not with a Spirituall adoration .

2 The ancient Fathers made Orations , but no Orisons vnto them .

3 The blessed Virgin is more abused by Papists who make her To giue sucke to a Priest . Vincent . Spec. h●st . l. 7. 84. Mend Thomas a Beckets old hose . Cantip. lib. 2. c. 29.12 . Heale a scabd head . Caes . l. 7. c. 25. Clippe a Monke . Id. l. 7. c. 51. Kisse another . Id. l. 7 c. 33. Sing to a third . Id. l. 7. c. 22. Lie betweene man and wife . Vincent . lib. 7. c. 8. Supplie a Nunnes place that was gone to a Bawdy house . Caesar . lib. 7. cap. 35. Bring an Abbesse to bed gotten with childe by her Seruing-man . Vincent . Spec. hist. lib. 7. cap. 87.

4 Wee are ready to bury , but not to adore reliques .

5 We pray for men departing , as the Fathers did , not for the departed as the Friars did .

6 Christ is in the Sacrament really for the matter , ineffably for the maner .

CHAP. 5. Some idle personall exceptions . Prot.

HAue you any other points of our Religion that you stumble at ?

Pap.

These are the main points of your religion questioned . But some aspers●ons more are cast vpon the persons of your Ministers . As that they lie wilfullie , and against their knowledge in points of Diuinity , and are thus zealous in the cause , out of a desire onely to preserue their great estates in the Church , wheras our Priests haue no other worldlie comfort , but the goodnesse of their cause , and the testimonies of their consciences .

Prot.

Let your common discretion be your iudge in this case , whether wee , that ground our doctrines vpon the word of God , interpreted by those ten rules I formerly set downe , or these men , that put all to the determination of the Church that is , to their own proper phantasies , and the grosse exposition of an vnlearned Pope , are most likely to gull the world , with crotchets , and Chimaeras . Besides , you know how full this kingdome is of men well read , as in all sciences , so especially in Diuinity . You know ( and yet none knowes it so well , as they that best know him ) the profound learning and deepe apprehension of the King himself , as hauing perfectly digested , the very body and bulke of all sacred knowledge . And is this a stage for ignorance & imposture to play their parts on ? Or doeth this learned Monarch , the Lord of 3. Kingdomes , woed and sought vnto , by all the Catholike Princes , palliate his religion , in hope of a Bishoprick ? These are poore and toothlesse aspersions . Then for our Ecclesiasticall estates , they are so par'de , and pol'de with duties , and impositions ( all which had their Originall from the Court of Rome ) that the time of the charge of breeding vp a minister , would raise him a better meanes then he hath in the Church in any other trade or trafficque whatsoeuer The King is gracious to his seruants of all professions . But a Countrey Minister cannot inne for the haruest of a whole yeere , what a Iesuite can get in an hours confession . Lastly , concerning these professors of pouerty the Priests , and the Iesuites , it is too well knowne they want no maintenance . What by traducing our Nation abroad , and seducing our people at home , their bones are full of marrow , and their eyes swell with fatnesse ; and what the Statute hath taken from vs , cogging , and cheating hath drawen vpon them , I mean the priuie Tithes , and Beneuolences of the Kingdome . But to choke this Obiection in one word . That our meanes is no cause to keepe vs in this profession , witnes our Brethren in France and elsewhere , who without the same means , teach & preach the selfe same doctrine .

Pap.

They also inform vs that your Ministers haue neither learning , nor honestie .

Prot.

It is true indeede , they teach their Nouices , that the greatest Doctor in our Church , doth not vnderstand the common grounds of Diuinity , and must of * * Britanno-Romanus pag. 19. necessity bee put to his A. B. C. againe . But common reason can inform you , whether this bee true or not . Againe , they are onely the base fugitiues , and discontented runnagates of our own nation , that spread these rumours , who thinke their Countrie-men the grossest fooles in Christendome , that they dare thus amuse them , and lead them by the nose , with such impossible assertions . And therefore I will giue you a touch heere , how other Papists haue ingeniously acknowledged the learning , and piety of many Protestants . * * Aeneas Syluius de orig. Bohem . c. 35. Pope Pius commended Hus for learning , and purity of life ; Alph. lib. 2. aduers . haeres . tit. Ador. haer. 2. Alphonsus de Castro Oecolampadius for all kinde of knowledge , and the tongues especially , * * In annot. in Tert. coron. Militis . In defens . conc . Trid. l. 1. p. 41. Rhenanus also Conradus Pellican as a man of a wonderfull sanctity , and erudition ; Andradius likewise , Chemnitius for a man of a sharpe wit , and great iudgement ; Costerus all the Protestants for their ciuill behauiour , their almes , their building of hospitals , and forbearing from reuiling , & swearing ; * * Enchirid. c. 2. p. 101. De prohib . l. 2. c. 13. Gretzer himselfe , our ordinarie writers to bee ( for the most part ) of great learning , 1 1 Recherches de la Fraunce , pag. 910. & 511. and iudgement , Stephen Paschier held Caluin worthie ( set his opinions aside ) to be compared for zeale and learning to the chiefe Doctors of the Catholique Church . 2 2 Lib. 11. epist. 11. Epist. Erasmus held Luther of that integritie of life , that his very enemies had nothing to cast in his dish ; 3 3 Lindan . l. 3. Strom. cap. 33. Lindanus acknowledged Melancthon to be adorned with all kind of learning . In a word , your Writers themselues did so applaud the persons of their aduersaries for learning , and pietie , that 4 4 Index expurg . distinct. 2. Pope Clement the 8. was faine to command all your Controuersie-writers to bee reuiewed ; and these graces , and praises bestowed on our men , to be blotted out , and expunged . And therefore when you next heare a Iesuite in this theme , thinke vpon these true relations , and withall laugh at him , and pray for him .

Pap.

Sir , I haue receiued some satisfaction , that matters are not so farre out of square in the Church of England , as I haue beene informed . But yet my conscience will not serue mee , to come to your congregations , because there are ( beside these triuiall ) many other points of doctrine neuer heard of amongst Protestants , which be in very deed the Caballas , and mysteries of the Romane-Catholique Religion . You haue beene very tedious in your answeres and declarations , I pray you therefore bestow the last Chapter vpon me , to shew the reasons , why so many Ladies , and good Soules refuse to conforme themselues to the Church of England .

Prot.

With all my heart , I will therefore end my speach with the summing vp this fifth Chapter , and leaue the euent to God , and your Conscience .

1. The meanes of our Churchmen are not so great , as to make them maintaine a false religion , but their religion is so true , as it makes them contented with any meanes .

2. Yet in other countries , where no hope of preferment appeares , there appeares an equall zeale of our Religion .

3. Our Church-men are commended for their liues , and learning , by the pens of their prime aduersaries .

CHAP. 6. Reasons of refusall to leaue the Romish religion , collected out of printed Authors . Pap.

I Cannot leaue my Religion .

I. Reason .

Because , We must simply beleeue the Church of Rome , whether it teach true , or false . Stapl. Antidot . in Euang. Luc. 10.16 . pag. 528.

And if the Pope beleeue there is no life to come , wee must beleeue it as an Article of our Faith . Busgradus .

And we must not heare Protestant Preachers , though they preach the Truth .

Rhem. vpon tit. 3.10 .

Blasph . And for your Scripture , we litle weigh it . For the Word of God , if it bee not expounded , as the Church of Rome will haue it , is the word of the Diuell . Hosius de expresso verbo Dei .

II. Reason .

You rely too much vpon the Gospel , and S. Paules Epistles in your Religion , whereas , Blasph . the Gospel is but a fable of Christ , as Pope Leo the tenth tels vs . Apol. of H. Stephen . fol. 358. Smeton . contra Hamilton . pag. 104.

And the Pope can dispense against the New Testament . Panormit . extra de diuortiis .

And hee may checke , when hee pleases the Epistles of S. Paul . Carolus Ruinus Consil. 109. num. 1. volum. 5.

And controule any thing auouched by all the Apostles . Rota in decis. 1. num. 3. in nouiss . Anton. Maria in addit . ad decis . Rotae nou. de Big . n. 10.

And there is an eternall Gospel , to wit , Blasph . that of the holy Ghost , which puts down Christs . Cirellus a Carmelite set it foorth .

III. Reason .

You attribute all your Saluation to Faith in Christ alone . Whereas , He is the Sauiour of men onely , but of no women . Dial. of Diues and Pauper , compl . 6. cited by Rogers vpon the Artic. and Postellus in Iesuits Catech. l. 1. cap. 10.

For women are saued by S. Clare . Mother Iane. Som. in Morn . de eccl. cap. 9. Postellus in Iesuits Catech. lib. 8. cap. 10.

Nay to speake properly , S. Francis hath redeemed as many , as are saued sithence his dayes . Conformit . of S. Fran.

And the blood of S. Thomas a Becket . Hor. Beat. Virg.

And sometimes one man , by his Satisfactions , redeemes another . Test . Rhem. in Rom. 8.17 .

IV. Reason .

In your Church there is but one way to remission of sinnes , which you call Faith in Christ , but we haue many . For we put away Our Venials , with a litle holy water , Test . Rhem. in Rom. 8.17 . Mortals , by 1. Merits of the B. Virgine , Hor. B. Virg. 2. The blood of Becket , ib. 3. Agnos Dei , or holy Lambes , Cerem . l. 1. t. 7. 4. Little parcels of the Gospel , Breuiar . 5. Becomming Franciscans , confor . l. 1. fol. 101. 6. A Bishops pardon for 40. dayes , a Cardinals for a 100. daies , and the Popes foreeuer . Tak . Camaer . apud Espens . in 1. ad Tim.

V. Reason .

You stand too precisely vpon your Sacraments , and require a true Faith in the partaker . Whereas with vs , To become a Monke , or a Nunne , is as good as the Sacrament of Baptisme . Aquin. de ingres . relig. l. 2. c. 21.

And the very true , and reall body of Christ may bee deuoured of dogs , hogges , cattes , and rattes . Alex. Hales , parte 4. q. 45. Thom. parte 3. q. 8. art. 3.

VI. Reason .

Then for your Ministers , euery one is allowed to haue his wife , or else enforced to liue chastly , whereas with vs , the Pope himselfe cannot dispense with a Priest to marrie , no more then he can priuiledge him to take a purse . Turianus found fault withall by Cassand . Consult . art. 23.

But whordome is allowed all the yeere long . See Sparkes discouery , pag. 13. & constitut . Othon . de concubit . cleric . remouend .

Abhominable . And another sinne for Iune , Iuly , August . which you must not know of . Allowed for this time by Sixtus Quartus to all the family of the Cardinall of S. Lucie , vessel . Grouingens . tract . de indulgent . citat . a Iacob . Laurent . Iesuit . lib. pag. 196. vide Io. Wolfij lection . memorab . centen . 15 p. 836.

For indeed the wickednes of the Church-men is a prime argument of the worthinesse of the Roman Church . Bellar. l. 4. de Rom. Pont. cap. 14. artic. 28.

And the Pope can make that righteous , which is vnrighteous . l. 1. Decretal . Greg. tit. 7. c. 5.

And yet can no man say vnto him , Sir , why do you so ? In extrau tom. 22. titul. 5. c. ad Apostolatus .

VII . and last Reason .

You in the Church of England haue cast off the Bishop of Rome , Blasph . whereas the Bishop of Rome is a God . Dist. 96. c. Satis euidenter . & Panorm. cap. Quanto Abbas .

FINIS .