CHAP. I.
Of the Church.

THe Church of England is no Church.

That were very [Page 64] strange, considering your own Writers conclude a Church to be there, where there is found 1. Doctrine of Georg. Cassan. consult. titul. de Ecclesia. salvation, according to Scrip­ture; 2. the Ʋse of the Sa­craments; and 3. outward Discipline, or Ecclesiastical Government, although the Church-men should fall short of those Apostolical, and primitive perfections, which flourished in their prede­cessors.

Yea, but it is not the Catholick Church men­tioned in the Creed, I believe in the Catholick Church.

1. No more is the Church of Rome: For there [Page 65] was no Church at all in Rome, when the Creed was made by the Apostles at Hie­rusalem; Russin. in Symb. August. Ser. 115. every 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 Catholick Church, as is also the Theoriani collo Damia­nus à Gots. Onuphrius in vita Julii. Greek, Armenian, Aethiopian, and Syrian as well, if not rather than the Roman Church.

Peradventure these other Churches may be members of that Catholick Church, as joyned and uni­ted with us, but the union [Page 66] betwixt your Church, and ours hath been cut asunder above an hundred years agone, and therefore you are quite cut off from the Catholick Church.

This is more than you know, or than I am bound to believe. For

This union of the mem­bers Cassand. cons. Page 930. meerly spiritu­al consisting in Faith, Hope, Charity, true Doctrin, &c. Institut. of a Christian. fol. 19. of the Catholick Church is inward, not outward, and therefore discerned only by God himself: We never sundred our selves from the People, or Church of Rome, but from the Fa­ction, or Court of Rome; not from the sincere doctrin of that Church, but from the [Page 67] corruptions and innovations foisted into that Church.

And therefore although Cassand. ibid. we be never so hated, and excommunicated by your Priests, yet, we may be still united in internal society with your Church, if you re­tain those principles of Reli­gion sound, and unaltered, in the which our forefa­thers died, and (as we well [...]ope) were saved.

How are you then gone from us, if you be still [...]nited with us.

As the Prophets went from the corrupt Churches of the Jews, and as Christ, and his Apostles from the [Page 68] Scribes, and Pharises, cla­mando, & dissentiendo, by crying out against your cor­ruptions, and dissenting from your innovations, and this Cas consult. pag. 929 Gerson de pote­staie Ecclesix. your own men allowed us to do.

I, but some of your men say, that we had no true Church of God in the West of many years before Luther's time.

Their meaning is to be limited in respect of the Predominant and prevai­ling Faction. Your Church held (I confess) a saving profession of the Truthmof God, but your Church-men mingled therewith many [Page 69] damnable impieties. And these innovators only carry­ing the greatest shew of the Church, are denied by our Writers to be the true Church of God.

This it is we Catho­licks observe. You dare not for all your malice deny the Church of Rome to have in some sort a saving profes­sion of the truth of God, but our Priests conclude direct­ly that your Church hath no truth at all, and that Barclajus paraenes. lib. 1. gag. 7. none can be saved in that Church.

As in every King­dom the general estate is nothing so forward, active, quick, and peremptory, as [Page 70] the private Factions, and yet is found at the last more wise, and staied in final re­solution: So in the Catholick Church, the Can. loc. theol. l. 4. c. 1. Lindan panopl. l. 4. c. 7. Factions are ever more heady, and pre­cipitate in their denunci­ations of Heaven, and Hell, than the main body thereof. Hence it cometh to pass, that although the Greek, Armenian, Ethiopian, and Sy­rian, and (for the most part) the Protestant doth censure charitably of those Laicks, who living rather in than of the Church of Rome, hold the grounds of the do­ctrin of Salvation, without any notorious mixtures, [Page 71] with the late superstitions, and impieties crept into the same; yet doth the Quodlibets pag. 342. Papist, Russic. com. c. 25. p. 103. Russeist, Sle. Hist. l. 5. Anabaptist, Allens confes. Familist, and Protest. p. 16. Puritan hold no Church a Church of God, but his own conven­ticle, and all to be damn'd, that are not of his society, and combination. Now what belief you shall afford these Boutefeux of the Ca­tholick Church, that dispose of Heaven, and Hell, as if it were their own Fee-simple, I leave to your wisdom and common understanding.

Me thinks you now put me in mind of another objection, which usually we [Page 72] make against the Protestants of England that they bring in too much good fellowship in Religion, and make Sal­vation a flower, which grows in every mans Garden. See­ing that according to their Tenets, Papist, Protestant, Anabaptist, and Familist, may every one of them by means offered in his own Church, as a portion, or frag­ment of the Catholick Church attain unto Salvation.

If you were learned I could answer you in a word, that none of these three Sectaries considered in his own Formality, Quatalis, as he is a Papist, Ana­baptist, [Page 73] or Familist can ever attain unto Salvation, but only as he is a Christian man, admitted by Baptism unto the visible Church, and there made partaker of Gods word, and Sacraments. For then (al­though these blessed means are very much weak'ned, and obscured in their Syna­gogues by the malice of Sa­than, and inventions of men) yet may that holy Spi­rit, that John 3. 8. bloweth where he listeth, work in such a mans heart by these weak instru­ments, (and the rather, the more the Word is faithfully preached, and the Sacra­ments be in those places sin­cerely [Page 74] administred) a true faith in Christ Jesus, to bring him to salvation. So then we do not hold, that Pa­pists, Anabaptists, and Fami­lists, but only that some Christians, living in their congregations may (though with great difficulty in comparison of this flouri­shing Church of ours, and these admirable means of Salvation tendered in the same) by the special mercy of God, be saved, and preser­ved. If we be in an errour, it is safer to erre in Charity, than in Malice, and preci­pitancy, considering the event hereof is unknown to either of us.

[Page 75]

I, but where was your Church before this reformation began?

1. When our Saviour Christ with-drew the people from the Mat. 16. 12. leaven of the Scribes, and Pharises, to the bread, Joh. 6. 35. which came down from Heaven, and to sal­vation by faith in his Name, was it fitting to demand of him, where his Church was before that Reformation?

2. When these Churches of 1. Cor. 5. 1. Corinth, Gal. 3. 1. Galatia, Rev. 2. 12. Pergamus, and Rev. 2. 18. Thiatyra, were full of abuses, if some part only upon the preach­ing of the Apostles had re­formed themselves, and so a [Page 76] division had grown: would you straight waies have tax'd them of Novelty, or ask'd them where their Church had been before this reformation?

3. When the Apostles cast off the Law of Moses, excepting only those three Acts 15. 29. or four Ceremonies: and when the primitive Church some hundred years after, cast off those Ceremonies also (for I find them brea­thing of their last as it were about the times of Anno Dom. 140. Dialog. qui inscribitur Tryphon. Justin Martyr) had it not been a poor challenge of the Jews, or Traskists of those times, to demand, where this un­ceremonial [Page 77] Church lay hid be­fore the reformation?

I answer then, that our Church, before this refor­mation began, lived toge­ther in one communion with yours, with toleration of all those abuses, which you have still retained, and we most justly rejected.

I, but I hope you dare not compare in the gifts of the Spirit with Christ, his Apostles, or those worthies of the primitive Church. And therefore how presumed you to re­form your selves? Refor­mation, being a work fit­ter for a general Councel to [Page 78] have gone about, than for a small handful of Nor­thern people.

The Court of Rome had so gained upon the Luther. in epist ad Galat. in praefat. distin­ctio amissa in Comitiis Augu­stanis ab ipsis Germanis Principibus. Scultet. annal. decad. 1. p. 43. Church of Rome, that is, the Pope, and his Conclave of Cardinals had wriggled in themselves to that transcen­dency of power over the rest of the Clergy, and well minded laity, that it appear­ed both at In the year 1415. Constance In the year 1546. and Trent, there was small hope of Reformation from such a Council, where the Pope the party to be reform­ed, became the party reform­ing, and supream Judge, and president of the Reformati­on [Page 79] it self. Although poor seduced ignorant women are much carried away with the name of the Councel of Trent; yet you will quickly find out this ridiculous ab­surdity. In a general Coun­cil (as now it is held since the decay of the Empire) the Pope is the party to be accused, yet puts up his own endictment, passeth a jury of his own vassals, and find they what they will, being to give final judge­ment, he will be sure to do, as his supposed predecessor taught our Saviour to do, to wit, favour himself. So as Matt. 16. 22. there was no hope of doing [Page 80] good by a General Councel, See the Histo­ry of the Coun­cil of Trent. unless it were a generous and free Councel, and such a one the Pope (you may be sure) would never abide. And Gerson. de con­cil. [...]ius obed. therefore one of your own writers concludes, that in such a case, several Kingdoms are to reform themselves by National Councels, which England and Denmark did put in practise.

Yea, but it is too well known, it was no zeal of Reformation, but carnal respects, that moved King Henry to touch upon Re­ligion.

To you (it seems) it is given to know these se­crets, [Page 81] but I see no reason we should think so. The King could not be induced to this reformation, as a means to possess himself of the Abbeies, for they were already 31. Hen. 8. swallowed up. Nor as a preparative for his woing (as Saunders thinks) because Fisher the Bishop of Roche­ster, who opposed his Mar­riage, made up the one and twentieth prelate in banish­ing the Pope out of this Instructions of a Christian in the Preface. Kingdom. But without doubt, the finger of God was the cause, whatsoever was the hint, or occasion. Fe­stus Act. 23. 1. his popularity, and hu­mour of pleasing gave S. Paul [Page 82] occasion to appeal to Caesar, and to visit Rome, where, and when he laid the first Stone of the Romane Church. Would you like it well a Protestant should say, that your Church was founded upon Courtship and popularity? If any carnal re­spect, whetted on the King, that was but the opportunity, God only was the first mo­ver, and prime Agent in this reformation.

Nay surely, God is the God of unity, but your Church being once severed from the Roman, was pre­sently can [...]l'd out, into as many factions almost, as [Page 83] there are Countries; witness the Lutherans soft and rigid, the Calvinists, Puritans, Con­formitans, Brownists, Anabap­tists, &c. So as one may ea­sily ghess, from what Lerna, and fenny ground this Hy­dra of so many heads had her first Original.

This Argument sounds very bigg in a La­dies closet, and weighs much with the ignorant, and un­learned people, but with a man, but of a reasonable understanding, this seeming division is no scandal at all to our reformed Churches. What man of any reading in the Histories of the time, [Page 84] but knows well, that after the trumpet for this refor­mation had blown, the first warning by In the year 1375. Wicklef, In the year 1410. Hus, and Hierome of Prage, and then the second by De signis ruin. eccl. Gerson, 1411. Peter de Aliaco, Bucholcer Anno 1517. Cardinal Cusanus, In Theor. Picus Mirandula, Phil. Comin. l. 3. Sava­norola, and many others, (of whom we read in Guic. hist. l. 4. Guic­chiardyn) when In the year 1512. Luther in Germany blew the last, and that there appeared no hope of a free and indiffe­rent Council, so as several Kingdoms were thus neces­sitated to provide, and take care for themselves, this worthy Act of Reformation, [Page 85] begining in sundry estates, by reason, partly of their divers shapes, and forms of governments, and partly, of a great disadvantage thatone part of Christendom, knew not, what another did, nor consulted with their fel­lows, that so they might with unanimity proceed in the same, did necessarily produce a seeming difference in the outward forms of particular Churches.

But loe, the goodness, and providence of Almighty God. Although these Chur­ches have several faces, yet have they all but one heart, there being no essential fun­damental, [Page 86] or material diffe­rence amongst any of us of the reformed Religion, as you may easily find by read­ing the confessions of our several Churches. And therefore for these odious Nick-names of Lutheran, Calvinist, Huguenot, Zuinglian and the like, be more spar­ing of them, until you have reconcil'd your own Church­men, as your Minorits, and Dominicans about the con­ception of the Blessed Vir­gin, your Jesuits, and Do­minicans about predestina­tion, and those dependant questions: Your Sorbonists, and Jesuits about the boun­ding, [Page 87] and meeting out the Regal and Papal Authority: and you shall find more doctrinal oppositions in your own, than you can imagin [...]n our Churches. But keep you at home in your [...]ative Country, and look without envy or partia­ [...]ity) upon this flourishing Church of England, and [...]ame me one Kingdom in all Europe that hath continued [...]ery neer this hundred years in that constancy, and [...]mmutability of Doctrin or Discipline. We are ordered with that consecration, that Sand. de schis Ang. lib. 3. Archbishop 32. of Henry 8. Cranmer was, we renounce the Pope [Page 88] by that abjuration, that Arch­bishop Cranmer did, we sub­scribe to those Articles of Re­ligion, which Arch Bishop In the Year 1552. Cranmer in the Reformation pitch'd upon, before we can be admitted to any Ecclesia­stical function. Some wild coults we have, that start, and boggle at the first, if they see but their own shadows, but by the discipline of the Church they are curb'd, and fetch'd about again, and taught in a little while to come on gently to this uni­formity and subscription. So that malice it self cannot challenge the Church of England, this most glorious [Page 89] portion of that Catholick Church, of any fractions, or divisions in points of Do­ctrin.

Nay, but I have of­ten heard, that you have no Bishops or Priests at all in your Church. But that in the beginning of Q. Eliza­beths reign, Lay-men in the Parliament did appoint you Bishops, who consecrated one another in a Tavern at the Nags-head in Cheapside, Sander. de Scism. lib. 3. Harding a­gainst Jewell. and that your Priests were ordered only by these Par­liamentary Prelates.

This tale of the Nags-head, Harding, Sanders, and Stapleton have forged [Page 90] out of their own Nags­heads without any grounds, or likelihood at all. And yet as easily as they came by it, put a M. Mason Arch-deacon of Suff. Minister of our Church to an infinite deal of learned pains. Who by His Majesties special com­mandment, did search out the ancient Records of the Arch-bishop of Canterbury (agnized since by many Priests and Jesuits, in the Clink, and other prisons) and out of them hath com­posed a learned Book, shew­ing the successive Consecra­tions of all the Bishops of England, from that first con­vocation that Institut. of a Christian. fol. 19. banish'd the [Page 91] Pope about the year 1536, so as any Minister looking out that Bishop, who gave him Orders, may presently ascend in a right line of Bishops to those Prelates, that lived in the Reign of Henry the eighth, before the reformation. And therefore if your own Priests be law­ful, you may not quarrel with ours, differing only from yours, in their re­nouncing of your impieties, and superstitions.

This Record you speak of is somewhat to the purpose, unless the he­resie of those first Bishops did disable them for gran­ting [Page 92] of lawful Consecrations, and Orders.

S. Basil. Nazianz. S. Ambros. S. Hierom. S. Austin. were in their times called Heretiques. Lind in panopl. lib. 4. cap. 7. Heretick indeed, is a common word for us, in the mouth of every Wo­man, that is but a little Ro­maniz'd. But is it not strange how Institut of a Christian fol. 18. he should be an Heretique, that saies the Creed and the Lords Prayer in that literal, and explicate sense, and meaning, that all the Fathers of the Church for the first 500 years under­stood the same? Yet this is nothing to the point in hand. For first, if the Bi­shops in Queen Maries time were lawful, notwithstan­ding their being consecra­ted [Page 93] by Cranmer, and other tainted Bishops, (as you term them) why may not the Bi­shops in Queen Elizabeth, and King James his time, expect the same priviledge? And secondly, your own Dominic à 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 confess, that Heresie (which we suppose, but not yield these Prelates fallen unto) cannot rase out from that Character of a Bishop, this inseparable power of consecrating, and ordering.

Yet there remains an objection against your Church, that it cannot pos­sibly be a true Church, be­cause it is severed from the [Page 94] true visible head thereof the Pope of Rome.

This is a stale ob­jection, and soon answered. The Church of Euseb. l. 5. c. 23. Eras. epist. in Agrippa de vanit. c. 59. Asia se­vered from Pope Victor in the year 200. Baron. tom. 3. ad ann. 375. Athanasius, and his fellows from Faelix and Tiberius in the year 375. Euseb. l. 7. c. 2, 3, 4. Cassan. consult. art. 7. Cyprian, and his Brethren, yea, and three National Coun­cils from Pope Stephen, in the year 250. Bellar. de Ro. Pont. l. 2. c. 25. & 46. Lindan Panopl l. 7. c. 89. Pos­sevinus in Ap­parat. titul. Carthage. the Bishops of Carthage Schismatized from all Popes of Rome for an hundred years together, about the year 409. lastly, Bellar. de Ro. Pont. l. 2. c. 31. Idem de Matri. c. 15. art. 2. the Greek Church cut off from the Roman for 300. years, are sufficient testi­monies, [Page 95] there may be a true Church of God, though se­vered, and divided from the Pope of Rome. And here in this Kingdom it was no Protestant, but Popish Bi­shops, that concluded in a National Synode, our King Institut. of a Christian, set sorth Anno. 1537. by Au­thority. might (if he pleased) create a Pope of his own in his own Kingdoms, and Dominions, and yet remain a member of the Catholick Church.

Well, the best is, you have been so tedious in your answers, that I have (I thank God) forgotten all, that you have said for your reformed Church.

But I will help that [Page 96] quickly by summing up of all into these twelve Positions:

1. We have a Church, as having,

• Doctrine.
• Salvation.
• Discipline.

2. It is a portion of the Catholick Church.

3. It hath a Spiritual union of Doctrin with the untainted members of the Church of Rome.

4. And yet hath severed her self from the Church of Rome by crying against, and dissenting from her Su­perstitions.

5. Which some of us hold no true Church of Gods, in regard of the prevailing Fa­ction.

[Page 97] 6. Although we judge charitably of the Salvation of some in that Church.

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

8. And in one lump, or Communion with this Church lived ours before the Re­formation.

9. Which then for want of a General, did sever her self, by a National Council, 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 do our refor­med Churches dissent a­mongst [Page 98] themselves in Do­ctrine, but in outward poli­cy, and discipline only.

12. Our Bishops and Priests come by a lineal Suc­cession from Henry the eights time, nor can a supposal of Heresie cut off this dis­cent.

CHAP. II.
Of the Scriptures.

DOe you then hold this Church of yours to be the ground of your Faith, and reason of your believing, so as you do therefore be­lieve [Page 99] all the points of your salvation to be true, because the Church doth teach, and instruct you in the same? Or have you any other rule, and ground of your faith?

The Authority, and good conceipt we have of Gods Church, prepareth us to August. contra Epist. fundam c. 5. believe the points of our Salvation, and serveth as an introduction to bring us to the discerning, and perfect apprehension of these My­steries of our faith, but the Scripture only is the ground, and reason of our believing. For as the Samaritans were John 4. 29. induced, and drawn on to believe in Christ by that talk [Page 100] of the woman, but having heard Christ himself, pro­fess plainly, they believe no longer for her saying, but be­cause John 4. 42. they heard him speak himself: So do we begin to believe; moved thus to do, by the good conceipt we have of the Church, but rest not in it, as the ground of our believing, but only in the infallible assurance of God's truth in the Book of Scriptures.

Then God help you, if that be your last re­solution. For our Church can­not erre, but your Scriptures without the help of the Church, to tell you so much, [Page 101] can never be ascertained unto you, to be the word of God; and therefore what assuredness of belief can you propose your selves upon so unsetled a founda­tion?

The Catholick Wald. doct. fid. l. 2. art. 2. &. 27. Church indeed, spread over the world, cannot erre dam­nably, though the Church of Rome, and all other particu­lar Churches, may, as your own Writers confess. But the Scriptures we know to be the word of God, not because the Church, or Church-men, do tell us so much, but by the Authority Calv. Instit. l. 1. c. 7. d. 4. of God himself, whom we [Page 102] do most certainly discern to speak in his word, when it is preached unto us. For if we bring pure eyes, and perfect senses, the Majesty of God forthwith, present­eth it self unto us in the Holy Scriptures, and beating down all thoughts of con­tradicting, or doubting things so Heavenly, forceth our hearts to yield assent, and obedience unto the same. And therefore if you doubt whether that which you read in your Bible be the Word of God, or find any reluctancy in your under­standing to the Doctrin of the same, it is in vain to flie [Page 103] unto either Church, or Church-men, to be perswaded in this point, but down up­on your knees, and pray fer­vently unto God for Faith, and the illumination of the Holy Ghost, which can on­ly assure you of the truth of the Scriptures. For after Calvin. instit. l. 1. c. 7. d. 7. we are enlightned by the Spirit, we do no longer trust either our own judgement, or the judgement of other men, or of the Church, that the Scriptures are of God, but above all certainly of hu­mane judgement, we most certainly resolve, as if in them we saw the Majesty and Glory of God, that by [Page 104] the ministery of men they came unto us from Gods own most sacred mouth.

But what certain ground of faith can you place on the Scriptures, seeing by the several interpretations of men and women they are turned and wrested like a nose of wax to every pri­vate design and purpose? Do not you observe how the Catholicks, Protestants, and especially the Brow­nists, and Anabaptists do fit all their turns out of the Holy Scriptures? on which of these senses, and imagi­nations is your faith root­ed? or peradventure, have [Page 105] you some odd capritchious kind of interpretation of your own apprehension to direct you in these busi­nesses?

We Lay-folks are Do all Inter­pret? 1. Cor. 12. 30. licensed in the Church of England to read, but not to interpret Scriptures, excep­ting only those passages, which contain the neces­sary points of our Salvation, the which passages are so plain, and easie every where, that any man, or woman of the meanest capacity (espe­cially if he, or she be instru­cted in their Catechism or Staplet. cont. 6. q. 7. exp. si art. grounds of Religion) may perfectly conceive, and un­derstand [Page 106] them. But for the harder and more difficult places, we leave them to be interpreted by our Church­men in their Sermons, and daily Ministery. For the ordering of which inter­pretations, there are (as I have been told) ten seve­ral Observed out of Dr. Field, Mr. Hooker, Chemnitius, and Trelcatius. helps, the which if they be followed will be sure, and unfallible guides, to boult out the true meaning of each place of Scripture.

1. An illumination of the understanding by the Holy Ghost.

2. A mind free from other thoughts, and desirous of the truth.

[Page 107] 3. Knowledge of the Scrip­tures, Creeds, Catechismes, Principles, and other Axiomes of Divinity.

4. A consideration how our meaning suits with other points of Christianity.

5. The weighing of cir­cumstances, antecedents, and consequents.

6. Knowledge of Histo­ries, Arts, and Sciences.

7. Continual Reading, Meditating, and Praying.

8. Joint, and unjarring expositions of the Fathers.

9. Consenting decrees of Synods, and Councils.

10. Knowledge in the tongues.

[Page 108] Because therefore Lay­men, and women, Papists, Brownists, and Anabaptists, are wanting in all, or some of these helps, they bring forth many times such lame, and prodigious interpreta­tions.

If we make the Scripture, and not the Church the rule of our Faith, how shall we believe, the Creed, the Trinity, the Sacraments, the unity of Essence, the Three Persons in the Deity, &c. words never read in the Bible, and yet necessarily to be apprehended of us upon pain of damnation?

I say that all these [Page 109] things are set down in Scriptures, either in so many syllables, or at leastwise by necessary inferences, and de­ductions. And we do not therefore believe them be­cause they are only taught by the Church, but because they are rooted and groun­ded in the Holy Scriptures, the only stay and pillar of our affiance.

CHAP. III.
Of Iustification.

HOw then do you learn out of the Scrip­tures, that you are to be ju­stified, and saved before God?

I am to be justified before God, by an Act single in it self, but double in our apprehension, which is, by Gods not imputing unto me my sins, and the same Gods imputing unto me Christs righteousness, and with­all by his creating of faith [Page 112] in my heart by the Holy Ghost, (I mean an operative, a lively, a working Faith,) to assure my Soul that God, for the Active and Passive obedience of Christ Jesus, hath accomplished those two former Acts, of not imputing my Sin, and of imputing unto me Christs Righteousness.

A very easie, no doubt, and reasonable Religion, which you have learned out of the Scriptures. Here is no burthen left for your own back, you cast all up­on Christ's shoulders by the means of these two fine words, Not imputing, and imputing, and a third swim­ming [Page 113] notion of your own conceipt (which any man may have with a little ima­gining) termed by you faith, it would be known there­fore, where your Church hath found out these words of Art, in the Holy Scrip­tures.

We do in all humi­lity confess, that the globe of our sins, and the World of that righteousness, which is to appear in the presence of Gods Justice, is too massie for us to sustain, that are but dust and ashes, and sub­portable Verba Lutheri ep. ad Hen. 8. tom. 2. ep. p. 290 only by that Atlas, Christ Jesus, upon whose shoulders, not our conceits, [Page 114] but the goodness of God hath plac'd and pressed them. But that these words imputing, and not imputing, are such Greek unto you, I do im­pute it to your not reading of Scriptures, and taking up your Religion by trust, and credit from such Fripperers, and Brokers, as by lending your souls, a false opinion of Merits and good works, do dive into your purses, and eat up your estates, by way of interest. Not to trouble you (as I might) with a thousand places, ask David, Psal. 3 [...]. 1. whether not imputing of sin, and S. Paul, whether the im­puting Rom. 4. [...]5. of Christs righteous­ness [Page 115] doth not make us bles­sed, and justified. For the words, use your own eyes, and inspection. And for the meaning, I refer you to August. tom. in Psal. 31. S. Augustin upon the one, and Amb. in. cp. ad Rom. c. 8. St. Ambrose his com­mentary upon the other passage. Now that you fondly imagin, that Faith, this Heavenly hand, that reacheth at this double Act, and applies it to our own Souls, is such an apprehen­sion, as you may command, when you please out of your own phantasie, it is such a poor opinion, that no Soul, warmed with the least touch or feeling of re­ligion, [Page 116] but contemns with a most holy scorn, and re­proach. I tell you, (and if you once have it, your con­science will tell you no less) this Faith is the rich­est Ephes. 2. 8. jewel in Gods cabinet, and can never be compas'd by any sole endeavour of ours, until the Holy Ghost comes down from Heaven to set, and enchase it in our hearts with his own fingers as it were. And being once obtained, it new molds, and fashions the whole nature of man, so as the understan­ding becomes more enlight­ned to know God, the will to obey God, the affections, [Page 117] to love God, and our bre­thren. Nor can it be pre­served (to the comfort of our conscience) without daily praying, meditating, do­ing good works, reading the Scriptures, hearing good Ser­mons, and perusing of de­vout, and Godly Treatises. My belief therefore is this: God not imputing sin and im­puting righteousness, is the worker; The Merits of Christ, the procurer; Faith wrought by the Holy Ghost, the instrument, or applier; good works, or my inhe­rent righteousness (poor as it i) is partly a concause, or a necessary condition, and [Page 118] partly an effect of my Ju­stification. For Faith it self does sanctifie in part, and Rom. 8. 33. thereupon it is God that justifies.

I have heard some of your side, rail against the very name of inherent righteousness, which you seem now to acknowledge, and embrace. Do Prote­stants therefore challenge any other righteousness, be­sides that of Christ's, which is imputed?

They do acknow­ledge a Sanctification, or in­herent righteousness, in the same sense as the ancient. Fathers took the Word, but [Page 119] not as Jesuits of late mistake it. We have righteousness inherent, or subsisting in us, according to which we shall be judged, but not according to which we shall be juctified though we cannot be justi­fied in the whole, unless in some measure (such as God in Christ accepts) we be sanctified first. Which yet we cannot be of our selves, but by Gods free Grace. We cannot therefore plead Merits (as you of Rome are wont to do) at the Throne of God. For Faith it self cannot justifie, although without it we cannot be justified. That indeed is a [Page 120] Condition, but God in Christ is the sole Author of our Justification, because by him and by him alone, our sins are not imputed to us. You make your righteous­ness to go before as the cause; we ours, to come after, as the effect of justification.

But have you any use of your Free-will in ei­ther righteousness; I mean that imputed, or this inherent? Or are you (as some relate your opinions) meerly suffe­ring, and passive, like so ma­ny stocks and stones, casting not so much as a sigh, grone, or short wish, towards this great work of your conversion?

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In our first conver­sion to be righteous, we are not like so many Niobes, or images of marble, which move not at all, but as they are, in the whole lump, car­ted, and transported; Our understandings not afford­ing themselves the least glymps of knowledge, nor our wills, the least shew of incli­nation unto this Act; but be­ing quickened, & enlivened by the engines of Grace, and motions of the Holy Ghost in our souls, and consciences, our understandings, wills, and affections do cooperate, and run along, with the Grace of God in all our works [Page 122] of piety and devotion. The points therefore of this Chapter are these:

1. Justification consists, in Gods not imputing of Sin, and in his imputing of Christs righteousness unto us.

2. It is not our conceipt, but the justice, and mercy of God, which layes this load on our Saviour Christ.

3. Whosoever is ac­quainted with the Scripture, cannot be unacquainted with imputed righteousness.

4. Imputed righteousness is soon appprehended, but infused Faith must be first obtained.

5. We have an inherent [Page 123] righteousness in part, which is the Condition of our Ju­stification.

6. Grace alone works our justification; grace, and we to­gether (but we in the second place) our Sanctification.

CHAP. IV.
Of Saints, Souls of the Dead, and those dependant Questions.

WE are scandali­zed likewise at your Church, because you give no more reverence to the Saints than you do, nei­ther praying unto them, nor adoring their images, nor giving them any set im­ployment above in Heaven, [Page 124] or the least care of us here on earth. Which smells ve­ry much of the Heresies of the Epiphau. Cainans, and Euno­mians condemned so many years agone in the Christian Church.

What employment the Saints have in Heaven, besides the contemplation of God face to face, Hugo de S. V. l. 2. de Sacram. c. 11. Altis. l. 3. we know not, nor do Cassan. in consult. art. 21. we deny their praying for us. Upon earth they receive in our Church, all that honour be­spoken for them in the pri­mitive Church. We keep duely the memorials of the Blessed Virgin, and the twelve Apostles, and a year­ly [Page 125] panegyrical commemora­tion of all the Martyrs, and Saint of God: respecting them as our August. con [...] Faust. l. 20. c. 2. fellowes and friends, though not as our Jovius hist. lib. 24. Tutelar gods, and young little Saviours. We admire their lives, and as we do not furiously deface, so do we not adore their Images. Be­cause August. in Psal. 113. S. Augustin would fain know, where that Chri­stian may be found, that prayeth, or adoreth, behold­ing an Image. Idem de civit. Dei. lib. 22. cap. 10. We rear them no Temples, as to Gods, but trophees only of praise, as to deserving men. Epi. ad Heb. cap. 11. S. Paul himself did all this, and he did no more. We [Page 126] dignifie them as Saints by celebration, we dare not dei­fie them, as Gods, by invo­cation. Your Eckius in his Enchirid. own men confess, there is for this praying to Saints neither precept nor example: in all the Bible. And Orig. l. 2. in Epist. ad Rom. Origen made but a question, Basil, cited by the Bishop of Lincoln. S. Basil an If, Naz. Orat. 1 in Julian. & orat. in Gorgon. Gregory Na­zianzene a thinking, or an opinion only of this, which you make an Article of Faith. We are commanded to call upon Psa. 50. 15. God, upon him Mat. 4. 10. only, for he is our Psa. 74. 12. King of old, and we are stark mad if we think to better our selves by chang­ing of Masters.

[Page 127]

I, but how will you answer Antiquity? For I have been told, that there are found in the writings of the Ancient Fathers, pray­ers made to many of the Saints and Holy men de­parted.

If you please to ob­serve them well, you shall find, they are no Orisons, but Orations. A certain kind of passionate, and rhetori­cal exclamations made unto the dead, concerning some notable events happened un­to the Church in general, or the parties themselves in particular. This is easily believed of them, who use [Page 128] to read the Greek Fathers, which are full of such ejacu­lations in their affectionate Discourses. And that their passages are no Prayers, this is an argument. Eliens. resp. ad apolog. pag. 44. Because there is not any of all these Fathers, when they treat of Prayer, (as it is their usual theam) of set purpose, and handle all the objects, and kinds thereof, that ever men­tion one syllable of this prayer to Saints. This is an answer will never be taken away by any of your side. Now if your Priests took an hint hereby, to erect Mas­ses for the Vide Epist. Ʋratistaviens. apud Sculte­tum, Annal. decad. 1. p. 150. dead, I hope you know they loose no­thing [Page 129] by the bargain.

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

We are so far from contemning any thing in this kind, that did we know them to be true reliques, and no impostures, we should honour them more than you do, to wit, 1 K. James preface monit. with an honourable, and Chri­stian burial. We hear indeed that there were of old (b) some Christians that (a) August. do moribus Eccle­siae. attributed too much to the reliques of the Martyrs, but we hear from the same Fa­ther, [Page 130] August. de civit. Dei, l. 8. cap. 27. The better sort of Christians did not so. And we hold it very idle to Plin. Sect. l. 4. ep. 8. propose for our imitation any other, than the best, and most absolute pattern.

You do also speak basely of the blessed Virgin, and compare her to your own Wives, and such bag­gages.

A rayling French­man Florim. Remon. en son Histoir ex Hom. Mel. in evang. de Incarnat. doth charge Melanc­thon with such a compari­son, but that Book or pas­sage he cites, is not to be found among the works of that most learned and mo­dest writer: However, our Rogers in art. [...]2. Church hath never a Saint [Page 131] Ruffyn (as yours hath) to heal all frenzies, and mad­nesses, and we count no bet­ter of those desperate spee­ches, that any one shall vo­mit against the glorious Vir­gin. Yet I think your men abuse her far more, Leo 10. ep. ad Bemb. 17. one calling her a Goddess, ano­ther Rosa. Mar. the Goddess of the sea, which is the title of Venus. In very deed you all abuse her. For Polan. synt. l. 3. c. 24. as one well ob­serves, when you say your Ave Maries, you pray for her. But we hold, as to pray for her to be most Aug. ser. 17. de verb. Ap. injurious, so to pray to her to be Epiph. l. 3. advers. haeres. most unlawful and supersti­tious.

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Also you never use to pray for the dead, al­though the Ancients did so.

We dare not in­deed. For if they be in Heaven, P. Lom. 4. sent. dist. 45. we shall wrong them; if in hell, we cannot help them; and Purgatory, (b) your own men confess, Roffens. cont. art. Luther. art. 18. was never heard of amongst the Ancients. Now for those prayers for the dead in the old Liturgies, they were conceived (if you mark them) for men dying, and Cassand. prec. eccles. passing, not dead already, and so they are still used in the Church of England, and most diligently, and devout­ly in the Collegiate Church [Page 133] of Westminster. But to stretch, and extend these Collects to men stone-dead, Vide epist. Ʋra­tislau. apud Scultet. Annal. dec. 1. pa. 152. and past their particular judgements was a pretty pro­ject of the Monks and Fry­ars, and they were very well pay'd for their wit, and in­vention, as you shall find, when you shall have occa­sion to purchase a Mass for any of your kindred departed.

Nay say you nothing of the Mass, for out of ma­lice, and derogation from the Sacrifice therein offered, you have bred in the peo­ple such a slight opinion of the Blessed Sacrament, as [Page 134] they make of it but a bare sign, or a token, or a figure, or I cannnot tell what: And dare not conceive Christ to be there, for fear of impri­sonment, or the high Com­mission.

We do indeed ac­knowledge no oblation in the Blessed Sacrament, but a lively commemoration of See Common Prayer Book. that oblation of Christ, which he offered upon the Cross for our redemption. Nor any Sacrifice at all, but that Sacrifice of Collects, Prayers, and Thanksgiving, which the Church poures out unto God at the recei­ving of the Sacrament. And [Page 135] these commemorations, and Collects, are the reason, why the Supper of the Lord, was termed by the Ancients, a Sacrifice, an Oblation, the Eucharist, the Hoast, &c. But the reverence due to this great Sacrament is as ob­servable, as the manner of Christs presence therein is unexpressible. The names of a figure, a signe, a type, and the like, we keep to ex­pound the words only, but not as though they were keys to open, and unfold the manner of the mystery. The speech is to be expoun­ded figuratively, because This, and Christs body (be­fore Schoolmen is 4. sent. [Page 136] the pronounciation of the last syllable of the words) are disparats and of a contrary nature. But Christ is present there, for the matter Aug. conf. à apud Cassan. consult. art. 10. substantially, Calvin. in 1 Cor. 11. 21. truly, Melan. in ep. ad Palat. & Granguellam. really, nay most truly, Fortunatus Calvinista a­pud Greg. de Valent. l. 1. de praesen. christi in Euchar. c. 7. dist. Istius. and most really, and more truly, and more really, than the Bread and the Wine, but for the manner ineffa­bly, and unexpressably. And this is that Calvinistical do­ctrin you so much cavil at, and deride.

1. We honour the Saints with Ecclesiastical observati­on, but not with a Spiritual adoration.

2. The Ancient Fathers [Page 137] made Orations, but no Ori­sons unto them.

3. The bles­sed Virgin is more abused by Papists who make her

• To give suck to a Priest. Vincent Spec. hist. l. 7. 84.
• Mend Thomas a Beckets old hose. Cantib. l. 2. c. 29. 12.
• Heal a scab'd Head. Caes. l. 7. c. 25.
• Clip a Monk. Id. l. 7. c. 51.
• Kiss another. Id. l. 7. c. 33.
• Sing to a third. Id. l 7. c. 22.
• Lie between Man and Wife. Vincent. l. 7. c. 8.
• Supply a Nuns place that was gone to a Bawdy House. Caesar. lib. 7. cap. 35.
• Bring an Abbesse to Bed gotten with Child by her Serving-man. Vin­cent. Spec. hist. lib. 7. cap. 87.

4. We 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 Fryars did.

[Page 138] 6. Christ is the Sacra­ment really for the matter, ineffably for the manner.

CHAP. V.
Some idle personal excep­tions.

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

These are the main points of your Religion questioned. But some as­persions more are cast up­on the persons of your Mi­nisters. As that they lie wil­fully, [Page 139] and against their knowledge in points of Divinity, and are thus zea­lous in the cause, out of a desire only to preserve their great estates in the Church; whereas our Priests have no other worldly comfort, but the goodness of their cause, and the testi­monies of their consciences.

Let your common discretion be your judge in this case, whether we, that ground our doctrins upon the Word of God, inter­preted by those ten rules I formerly set down, or these men, that put all to the determination of the Church, [Page 140] that is, to their own proper phantasies, and the gross ex­position of an unlearned Pope, are most likely to gull the World, with crotchets, and Chimaeras. Besides, you know how full this King­dom is of men well read, as in all sciences, so especial­ly in Divinity. You know (and yet none knowes it so well, as they that best know him) the profound learning and deep apprehension of the King himself, as having perfectly digested, the very body and bulk of all sacred Knowledge. And is this a stage for ignorance & impo­sture to play their parts on? [Page 141] Or doth this learned Mo­narch, the Lord of three Kingdoms, woed and sought unto by all the Catholick Princes, palliate his Religi­on, in hope of a Bishoprick? These are poor and tooth­less aspersions. Then for our Ecclesiastical Estates, they are so par'de and pol'de with duties, and impositi­ons (all which had their Original from the Court of Rome) that the time of the charge of breeding up a Minister, would raise him a better means than he hath in the Church in any other Trade or Traffick whatso­ever. The King is gracious [Page 142] to his servants of all profes­sions. But a Country Mini­ster cannot inne for the har­vest of a whole year, what a Jesuit can get in an hours confession. Lastly, concer­ning these professors of po­verty the Priests, and the Jesuits, it is too well known 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 fatness; and what the Statute hath taken from us, cogging, and cheating hath drawn upon them; I mean the privy Tithes, and Bene­volences [Page 143] of the Kingdom. But to choke this Objecti­on in one word. That our means is no cause to keep us in this profession, witness our Brethren in France and elsewhere, who without the same means, teach & preach the selfe same doctrin.

They also inform us that your Ministers have neither learning, nor ho­nesty.

It is true indeed, they teach their Novices, that the greatest Doctor in our Church, doth not un­derstand the common grounds of Divinity, and must of * necessity be put Britanno Re­manus pag 19. [Page 144] to his A B C again. But common reason can inform you, whether this be true or not. Again, they are only the base fugitives, and discontented runnagates of our own Nation, that spread these rumours, who think their Countrey-men the grossest fools in Christen­dome, that they dare thus amuse them, and lead them by the nose, with such im­possible assertions. And therefore I will give you a touch here how other Pa­pists have ingeniously ac­knowledged the learning, and piety of many Prote­stants. Pope Pius com­mended Aeneas Sylvi­us de orig. Bo­hem. c. 35. [Page 145] Hus for learning, and purity of life; Alphonsus Alph. lib. 2. ad­vers. haeres. tit. Ador. haer. 2. de Castro Oecolampadius for all kind of knowledge, and the tongues especially, Rhe­nanus In annot. in Tertul. coron. Militis. Indefens. conc. Trid. l. 1. p. 41 also Conradus Pellican as a man of a wonderful sanctity, and erudition; An­dradius likewise Chemnitius for a man of a sharp wit, and great judgement; Co­sterus all the Protestants for their civil behaviour, their Alms, their building of Ho­spitals, and forbearing from reviling, and swearing; Gret­zer Enchirid. c. 2. p. 101. De pro­hib. l. 2. c. 13. himself, our ordinary writers to be (for the most part) of great learning, and Recherches de la Fraunce, pa, 910, & 511. judgement, Stephen Paschier [Page 146] held Calvin worthy (set his opinions aside) to be com­pared for zeal and learning to the chief Doctors of the Catholick Church. Lib. 11. epist 11. Epist. Eras­mus held Luther of that inte­grity of life, that his very e­nemies had nothing to cast in his dish; Lindan. l. 3. Strom. cap. 33. Lindanus ac­knowledged Melancthon to be adorned with all kind of learning. In a word, your Writers themselves did so applaud the persons of their adversaries for learning, and piety, that Index expur. distinct. 2. Pope Clement the 8. was fain to com­mand all your Controver­sie-writers to be reviewed, and these graces, and praises [Page 147] bestowed on our men, to be blotted out, and Expunged. And therefore when you next hear a Jesuit in this theme, think upon these true relations, and withall laugh at him, and pray for him.

Sir, I have received some satisfaction, that mat­ters are not so far out of square in the Church of England, as I have been in­formed. But yet my consci­ence will not serve me, to come to your congregati­ons, because there are (be­side these trivial) many o­ther points of doctrine ne­ver heard of amongst Pro­testants, [Page 148] which be in very deed the Caballas, and my­steries of the Roman-Catho­lick Religion. You have been very tedious in your answers and declarations, I pray you therefore bestow the last Chapter upon me, to shew the reasons, why so many Ladies, and good Souls refuse to conform themselves to the Church of England.

With all my heart, I will therefore end my speach with the summing up this fifth Chapter, and leave the event to God, and your Conscience.

[Page 149] 1. The Means of our Church-men are not so great, as to make them maintain a false Religion, but their Religion is so true as it makes them contented with any means.

2. Yet in other Coun­treys, where no hope of pre­ferment appears, there ap­pears an equal zeal of our Religion.

3. Our Church-men are commended for their lives, and Learning, by the pens of their prime Adversa­ries.

CHAP. VI.
Reasons of refusal to leave the Romish Religion, col­lected out of printed Authors.

I Cannot leave my Religion.