have indeed the divine gift of Love and thereby love God as a Father that hath already so merited of them all that they are and have that his merit is to them a most sufficient motive to serve him heartily even with all that might and being which they have received from him Accordingly the man according to Gods owne heart calls upon all mankinde for their service as due to God for making them Come let us kneele and worship before God our Maker Againe the love of God in redeeming us hath deserved all our love and service and accordingly the Apostle rap'd into the third heaven saith The love of Christ constraineth us and why doth it constraine because wee thus judge that if Christ dyed for us wee should live to him Gods merits in creating and redeeming us are strong motives to serve him though wee cannot merit of him though Gods merit is so great that it hath swallowed up all our merits we are therefore to serve him not the lesse but the more the more hee hath deserved beyond our requitall A good Sonne would serve and obey this heavenly Father for that which hee hath done though hee gave him nothing hereafter And surely if there were not such an affection even in humanitie how should thee sonne of a poore father ever doe him service But yet wee doe not stop here because the bounty of our heavenly Father doth not stop but enlargeth it selfe further for though God hath already deserved of us all that we can doe so that all that wee can doe were but our dutie yet hee goes on and promiseth to give rewards even for doing our duty And doth not this reward move us as much being given by free promise as if it were gotten by the workers merit yea much more in a noble worker For such a one will reason thus My heavenly Father freely gives mee infinite rewards even an excessively exceeding weight of glory for small and moment any passions and actions hee gives mee that which hee is not bound to give hee gives that which I can never deserve and shall I not couragiously and affectionately serve him who is so freely gracious and bountifull to mee far beyond my deserts But indeed much rather and that contrary to Romish Divinity out of a right consideration of Gods great rewards and our great unworthinesse wee being if Iacob say true lesse then the least of Gods mercies wee may truely affirme That we can have no courage to good workes if wee will not worke without a true confidence of Merits For if Gods rewards be beyond all merits as it needes must bee since hee himselfe whom all that we have and are cannot merit is our exceeding great reward how should there bee good works raised from the confidence in that merit which is not And though there be an excellency in the grace of the Spirit by which wee worke yet even that grace is a free loane and wee are debters to God for it and how can wee merit of him by growing in debt unto him especially because the money wherewith we should pay those debts is of a baser Alloy by the mixture of our corruption then that which wee received and whereby wee became debtors And wee cannot pay debts much lesse become meriters by paying ten borrowed Talents of pure gold with ten Talents of the metall of Nebuchadnezzars Image Therefore the Saints trust perfectly in the grace of God and not in their merits and from that grace as from a boundlesse and bottomelesse Ocean fetch most sufficient motives of good works While they have grace that enables them to worke and grace that forgives the imperfection of their workes and grace that rewards whatsoever goodnesse is in their workes yea even the will for the deede they are mightily encouraged to continue in good workes knowing that Their labour thus is not in vaine in the Lord. And herein their hearts agree with the heart of him that rewardeth them For his eyes are on them that feare him and trust in his mercie They feare God and by good workes keepe his Commandements but they trust not in the merits of their workes but in Gods mercy And in such God takes delight and loves to behold them and if God love to behold them hee will also bring them to behold him in a beatificall vision SECT II. Wherein are contained these two Tenets 1. That the best workes of Gods children are mixed with some sinne 2. That no man doth or will perfectly fulfill the whole Law And yet contrary to the Cavaliers lame Inferences there are encouragements sufficient to good works and to use our best endeavours toward the fulfilling of the Law BUt that which followeth next requires a patient Reader For if the Articles of the Church of England bee but compared with this Authours words I doubt the Reader will feele some need of patience The Authours words are these And what cause can they assigne why men should abstain from sin when they teach them that the best workes which are performed by the greatest Saints in the world are no better then sinnes and they in their owne nature mortall The Articles words are these Albeit that works which are the fruits of faith and follow after justification cannot put away our sinnes and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ. And the like approbation of good works by the Church of Scotland and forraine Churches of Protestants is to bee seene in the harmonie of Confessions Wherefore I should offend my Reader to say much against this which appeares so plainely to be a scandall even one of those coales of Iuniper which comes from devouring tongues and I wonder it had not burned the tongue or the conscience of the speaker Briefly wee hold that a good tree made good by Regeneration and ingrafted by faith into Christ Jesus bringeth forth good fruit even this fruit of good works and these works as much as they come from the sappe of the roote of Christ Jesus and partake of his fatnesse so much are they good but as much as they partake of us and our remnant of corruption so much are they faulty This faultinesse hath need of mercy and receiveth it through Christ into whom wee are ingrafted but this being removed by Christ the goodnesse which the worke hath from Christ shall eternally bee rewarded And this reward is a very good motive to good works unto all those who with Moses have an eye of faith where with truely to see the recompence of the reward Hee goes on and askes When they teach men that the Commandements of God are not possibly to bee kept by any man even with the helpe of Divine grace what reason can they have either to exhort men to keepe Gods Commandements or to reprove them for infringing the same The Cavalier is here troubled and troubles us with an old
him a right Citizen of Sodom And now call him a Monk if you will hee shall bee but a Monk of the Order of Sodome his function farre from sacred farre from the Spirit but even a hellish trade of fleshly abominations And so I think we have drawn up these conclusions First That it should not bee true Christian charity which by excessivenesse gives that provision which makes such a childe of hell Secondly It may bee no charity because it may bee an erroneous opinion of merit and satisfaction And it is too well knowne that the supposed expiation of crying sins hath laid the foundation of too many Monasteries Thirdly This Provision may be a fruit not of Romish Charity but of Romish Policy for Rome may cherish this provision and enriching of Monasteries that they may serve as so many Garrisons for Rome against Princes for by them they may diminish Kingdoms and as much as they take from these so much they adde to the Kingdome of Rome The Champion passeth on and having wrought a glittering curtaine bespangled with the seeming good works of Visiting the condemned Redeeming captives Instructing the ignorant hee spreads this curtaine before the eyes of his Readers at once to dazle them with this glorious shew and to cover from them the horrid spectacle of Romes bloudy uncharitablenesse That there are no good works in the limits of Rome I will no more say then I will say there are no knees there â—hat doe not bow to Baal And these as I said before serve well the turne of the Beast to make his hornes shew like those of the Lambe as they doe at this time serve our Author to make a shew that Rome is charitable But take out of his Inventory those works that are done for satisfaction to pay God the debt of sins and so to make them Saviours or for merit and supererogation to bring God in debt unto man I doubt not the remaining works like Gideons Army will abate from thousands to hundreds And indeed the greater multitude there is of erroneous works the more Arguments not of Romish charity but of Romish error and superstition But when among these works of Romish charity I see the Instructing of the ignorant I wonder at the Cavaliers blinde partiality that could not see this which hee brings forth as a proofe of Romish charity to bee an high proofe and accusation of Romish uncharitablenesse and this uncharitablenesse is the greater for his owne reason because soules are more precious then bodies So that the great deluge of this transcendent uncharitablenesse to soules seemes to drowne all the former wâ—rks of charity to the body And indeed what instruction can a Latin Pater noâ—ter a Latin Creed a Latin Ave Maria a Latin Masse give to an ignorant soule It hath been to mee a spectacle of compassion when beyond the Seas in some principall City I have met with a poore Popish soule that spake some of these her devotions in that which was thought to be Latin but could not bee understood to bee Latin by those who knew that language much lesse by the party that knew it not what instruction can these words give to the ignorant which the ignorant know not This is not to take away ignorance but to add new ignorance to the old And surely they need not to send men to compasse sea and land to convert Infidels abroad untill they have converted their ignorant unbeleevers at home for if they make no better Christians abroad then they leave thousands at home it is but to pollute that glorious Name wherewith wee are called and to put the name of Christians on those that know not Christ. Now that Rome is this cruell Stepmother whose children thus lye swowning dying in the streets for hunger though our eies have seen it let Romish words speak it Let us hear their great Jesuit Navarre setting forth the ignorance of the Romish Church as her shame whereas the Cavalier sets forth the Instruction of the ignorant as her glory Hee sins mortally saith he who being come to the judgement of reason neglects explicitely and particularly to know the second Person of the Trinity that is That the Sonne of God the Father was made man was born and dyed c. And he that is ignorant of other Articles of the Creed at least those which the Church doth solemnize by Festivall dayes c. Wherefore we desire all Curates Godfathers Parents Confessors especially of the common people and all Preachers of Gods Word that they will not cease to inculcate this particular and explicite faith of these Articles and of those other which are contained in the Apostles Creed which the holy Church of Rome doth use For in the whole Church of Christ there is so great negligence about these that every where you shall finde many that beleeve no more explicitely and in particular of these then an heathen Philosopher endued onely with the naturall knowledge of one true God And now if the Reader withdraw this painted and deceitfull curtaine that seemes to represent a Heaven sprinkled with the Starres of seeming good works and looke into the Hell of Romish uncharitablenesse whereof a small but true modell was represented in the former Chapter Or if he see it not there he will look into the Inquisition House and there behold it set forth to life or rather to death in severall torments I doubt not but this pleasant image will soon be frighted out of his Imagination by the terrible shape of Rome appearing all bloudy and drunken with the bloud of the saints And so the improbability of Romish uncharitablenesse to Protestants will vanish away like a fantasie and a Poeticall fable And indeed if the Pharisee notwithstanding his tyth-paying and fasting went away condemned because proudly and uncharitably hee despised and damned the Publicane though hee did neither imprison noâ— burne him how shall Rome escape this condemnation which both despiseth and damneth and imprisoneth and tortureth and burneth Protestants whom shee accounteth worse then Publicans and Heathens And thus though the Cavaliers words may bee true that At the first sight it is wholly improbable that Rome is uncharitable yet at the second sight it is more then probale because it is proved This Chapter is almost ended but before the end of it the Champion shoots an arrow like a Parthian flying even then to hurt us when hee seemes to looke from hurting us Hee would seeme to spare Protestants in not recriminating yet in naming this not recriminating hee did not spare us but indeed hee did spare himselfe most in not urging it more for wee have such proofs of Protestant charity as may shame his Recrimination For they are ready to bee brought forth against a Recriminator and may binde his Recrimination as a crown to the head of the Protestants And when a catalogue of them is brought forth wee may boldly say and that not without Recrimination to Romists that
this same opinion of inerrability was the cause of their Error as it is even now in the Romish Papacy Their presumption of not erring was so far from being an Argument of inerrability that it made them to runne into error and to lead the people after them blinde after blinde into the ditch of error This wee see in their owne words for thus they say Come let us devise devices against Ieremiah for the law shall not perish from the Priest yea this presumption of not erring was thought a very sure ground of erroneous judgement in this strange controversie whether Christ be Christ Do any of the Rulers or of the Pharises beleeve on him as if they should say The Rulers and the Pharises the Priests and the Doctors cannot erre and they have judged this controversie that Christ is not Christ And therefore without controversie men ought not to beleeve in Christ. But is there then no use of judgement of the Church yes surely very great The Church yea the Priests or Ministers of the Church according to the covenant of Levi ought to speake the Law of God to the people and judge controversies thereby And then as the Thessalonians hearing Saint Paul wee must not thinke that wee doe so much heare their word as the very word of God And this word being followed will make a true and inerrable judgement and truth ever being one it will ever cause unity And so are we come to the fourth point and indeede the point most proper to the present question though the place bee not proper to prove the Popish unity which this Author would picke out of it For whereas to raise this unity out of this text he would thereby enforce an absolute yeelding to the judgement of the Church without appealing to Scripture hee must remember that in this judgement of the Church the Scripture is implyed and included And the including of it is the onely right meanes of causing true christian unity For the case wherein a man not hearing the Church is to be accounted an Heathen is sinning against a brother Now sinning against a brother is plainly forbidden by Scripture being contrary to that Royall law of love which commands a man to love his Neighbour as himselfe So that not to heare the Church in a case of sinning against a brother is not to heare the Church advising or judging according to Scripture And so upon the matter it is a not hearing of the Scripture speaking by the mouth of the Church and then see how unhandsomely ariseth the Inference of this Author That he that will not hear the Church judging according to Scripture may not appeale to the Scripture that is he may not appeal from Scripture to Scripture But much more right and reasonable is this consequence That if a man shall wilfully not hearken to the Church in a case thus evidently judged by Scripture let such an one bee accounted as an heathen And indeed I can scarce thinke that if this man who is questioned and accused by his brother were guiltlesse and so by the Word of God should bee acquitted that this Author himselfe would have him taken for a heathen being judged by the Church against Gods Law and Scripture to bee an offender But in this case the curse lights on the false Judges that call good evill as it doth on those that falsely damne Protestants And thus also the Cavaliers imaginary contrariety of two Churches judging one against another is prevented and removed through this stedfast rule of unity for two Churches judging one case according to one right rule and such is the Scripture cannot pronounce of one case more then one judgement And so the man whom hee would affright is put out of feare for being tossed betweene two damnations by two contrary judgements for there is but one right judgement according to the Scripture and so but one damnation to bee feared which any man may avoyd by hearing the Church judging uniformely according to the Scripture for if the Church make a man a heathen against the Word of God we have seen that Christ did not take such a one for an heathen for Christ tooke the blinde man into his company whom the Jewish Prelates had unjustly excommunicated and made like an heathen And no wonder for Nicodemus Christs Disciple takes it for a confessed ground neither is it denyed by the Pharisees That the Law is Judge and from the Law all Judgement should proceed Doth our Law saith hee judge any man Accordingly S. Paul tels the High Priest That hee sits to judge after the Law Therefore when the Judgement is contrary to the Law it hath in it a nullity Now in all Judgements according to the Law as there is a power and efficacie so there is an harmonious unity But when there are two Popes a Pope and an Antipope or two successively that Judge one against the other how are the poore Popish souls that depend on a Popes word as a divine Law tossed miserably between two damnations But this while the children of the Church are safe from this distraction by the unity of that judgement which proceedeth from the constant unity of verity in the Scriptures CHAP. VI. The Testimonies of the Fathers which the Cavalier in his fourth Chapter alledgeth for the necessity of his conceited unity are turned upon himselfe and the Papists THis Champion of Rome goes from Scriptures which indeed went from him runs after Fathers which also run from him And although he please himself much when he findes the word Unity especially Books written for Unity yet hee must still bee put in minde that all mention of unity in the Fathers doth not prove this unity which hee undertakes They write of unity in love and unity under lawfull Pastors that flocks bee not divided by partiall and schismaticall setting up Pastors against Pastors in one and the same Flock But our Authors businesse is as I said before and himselfe now and then remembers that there must bee an universall unity in all points of doctrine decreed by the Pope bee they great or small which hee will never prove by any Fathers to bee absolutely necessary to salvation or to a reall unity in the Church Yet thus hee strives to wrest out this unity Others have written and framed expresse Catalogues of all the heresies which had risen in the Church of Christ our Lord from his ascension to heaven till their owne time expressely shewing hereby that both the unity of the Church was directly broken by the obstinate beliefe of any one doctrine which was held in disobedience to the same Church and withall that whosoever did so breake it must forfeit the salvation of his soule thereby And this was done by Saint Epiphanius Bishop of Cyprus by Phylastriâ—s Bâ—shop of Brescia who are both cited to this purpose by the incomparable Saint Augustine in his Treatise de haeresibus ad quod vult
that hee himselfe can by name say that we admit him So it seems wee had no great depth in hiding the name of Saint Iames which our Authour as shallow as his pen runs did so easily find But I confesse I am sorry both for him and my selfe for him that hee is troubled with working such Cob webs and for my selfe that I have the labour of sweeping them away Yet will hee needs goe on in such industrious vanities But abstracting from all these insincerities wherewith that booke of Articles is full fraught they doe not so much as say that the Articles of Doctrine which they deliver are fundamentall either all or halfe or any one thereof or that they are necessarily to be beleeved by them or the contrary damnable if it be beleeved by us But they are glad to walk in a cloud for the reasons which have been already toucht Our Author commends the booke of Articles while he calls the Insincerities of it These Insincerities that is these which before have been shewed to be invisible and no Insincerities Insincerities only in the eye of the Author which did cast the shape of them on the booke when he read it But saith he They shew not which are fundamentall and which are not Neither did they ever promise you that they would do so The fundamentalls are said to be there but no man said for ought I know that there it was shewed which are fundamentalls and which are not Your selves hold points of importance which are more fundamentall and to bee explicitely knowne and doth every Romish Councell tell you which are these points and which are not And if it doth not why doe you demand it of our Church in her Synod more then of your own Or if you can excuse your own why doe you quarrell with ours It was not the intended much lesse promised businesse of our Church there to distinguish fundamentalls from superedifications but to set downe both fundamentalls and superedifications And these being taught to her children the Spirit of Christ the foundation will discover the fundamentalls to his members and thereby settle them on Christ and further build them up by the superedifications according to their appointed measure And I have before shewed how our fundamentalls may bee discerned though I may say somewhat like to that of our Saviour to the Jewes Why of your selves discern ye not that which is right and rightly fundamentall For if you know how to find out these grounds of Christianity which must bee explicitely knowne which your selves acknowledge to be more fundamentall you may easily find out our fundamentalls so that all this is but an empty out-cry to affright the Reader with noise without reason thus to call for a designment of fundamentalls where none was undertaken and where in like case your selves do it not and to quarrell with fundamentalls which your self and yours do acknowledge Yet when Romists have agreed of the set number themselves let them send to us their Catalogue defined by a Synod and it may be we may deale with them upon exchange The Cavalier goes on Master Rogers indeed in the Analysis which hee makes of those nine and thirty Articles speakes loud enough by way of taxing the Doctrine of the Church of Rome as being contrary to that of the Church of England and hee gives it 〈◊〉 many ill names as his impure spirit can devise and affirmes among other things that many Papists and namely the Franciscans blush not to affirme that S. Francis is the holy Ghost and that Christ is the Saviour of men but one mother Jane is the Saviour of women a most execrable aspersion of Postellius the Iesuite with a great deale of such base trash as this And yet his Booke is declared to have beene perused and by the lawfull Authoritie of the Church of England permitted to be publick But yet even Master Rogers himselfe is not so valiant as to tell us in particular which point of their doctrine is fundamentall to salvation and which is not True it is that Master Rogers doth very clearely and audibly speake against and condemn divers errours of the Church of Rome as being not onely contrary to the doctrine of the Church of England but to the Word of God with which commonly he confronts the errours which hee brings forth to judgement And among them hee sheweth some errours of a high nature which make Saviours of Merits and Masses and Popish Pardons yea which carry the faith of the soule from God unto man the Pope and his Councels And for ought I see hee doth not give worse names then the purest and holiest Spirit gives to the Pope who calleth him the Man of sinne and sonne of perdition c. And the impurity which this Authour at his owne costs and upon his owne word layes on him Mr Rogers layes on Rome by proofes and allegations as in divers places so particularly in the nineteenth Article Propos. 7. whereof the Title is this That the Church of Rome most shamefully hath erred in life ceremonies and matters of faith But for that to which this Authours spirit gives the ill name of base trash it is brought in as the filth of his owne Associates and testified by other Writers and therefore the basenesse of it most justly should light on them that are the first Authours of it Neither is it strange amongst Papists to make creatures to share salvation with our Saviour the hymnes concerning the milke of the blessed Virgin the bloud of Thomas the vertue of the woodden Crosse singing it aloud in the ears of the world Filthinesse and basenesse most abominable and that deserves to bee swept out of the Church with detestation and to bee carried out as the Filthinesse out of the holy Place in the Reformation of Hezekiah And why in an equall judgement should not Master Rogers his Books much rather be permitted to bee publick for naming such filthinesse with detestation then Rome allowed to bee Catholick though using such filthinesse with practicall approbation Lastly The want of valour in Master Rogers to tell us which point of our doctrine is fundamentall and which is not I thinke is no just accusation because for ought I know hee did not undertake this as his businesse neither had any Romish Cavalier yet challenged him upon this quarrell SECT III. Wherein is discovered the vanity of his boasting That the Protestant Church is unlikely to define which are the fundamentall differences betwixt them and the Papists since they scarce dare avow any difference at all HEe goes on Much lesse is there any appearance that ever the Church of England should doe it since even now wee have seene that it dares not in divers points so much as declare in publick manner that it professes the expresse contrary of what wee held Nay wee are not likely to see the fundamentall points of faith whereof they talke so loud to bee avowed by so much as either
of the Universities yea or yet by any one Colledge or Societie of learned men amongst them This Authour is exceedingly troubled for want of more division and complaines there is not opposition enough betweene us and Rome yet when wee expresse a contrariety to the Tenents of Rome then hee cryes out There is such a crossenesse betweene us that wee cannot bee one Church and when wee doe not expresse it then Wee dare not so much as declare it in publick manner And now he calls for Fundamentals as Goliah for Combatants Give mee a man that wee may fight together and yet a man would thinke that one trained up in the Schoole of Rome to such an eminence as to take him to bee her Champion and Cavalier should so know the first grounds of Christianity which himselfe calls more fundamentall that hee should not make it a quarrell against us that wee doe not teach him Yet before hath beene shewed how a man that hath not much more skill then himselfe may ghesse with as much certainty at our fundamentals as at his owne Romish Explicites But if hee lack work for his Cavalier and to that end desire plaine points of Controversie our Church hath evidently declared her judgement against the Papall Supremacy Transubstantiation Worship of Images Merits Purgatory Prayer in an unknowne tongue Sacrifice of the Masse and divers other points And I wonder how this Authour got leave either of his judgement or modesty to say that shee who daâ—es in these points to declare her opposition to the Synagogue of Rome dare not doe it in others if shee pleased For to omit the other points shee that dares declare her opposition against the Popes Supremacie hath dared to oppose the very Head and Heart of Popery and if shee dare oppose the Head why should shee bee affraid of the Limmes and Branches But both in the Head and many Branches our Church hath declared her judgement and therein may hee and his fellowes exercise their valour if they doe so much overflow with it even to complaining of want of quarrels And when they have dispatched these Controversies and quit themselves in them like Cavaliers then let them call for more and find fault with want of differences And now if I would answer a wise man according to his wisdome I would use his owne words and make them speak against himselfe and his fellowes We are not likely to see their Romish Explicites whereof they talke so loud avowed by their Universities Colledges or Councels c. Yea we are not likely to see the point of worshipping images with Latria nor the Popes power to depose Kings determined by any Councell and yet of these points Papists speak aloud for them fill the world with Treasons against God in heaven and Gods Deputies on earth And I might with very little exchange adjoyne his own following words The reason of their Reservation is plaine for if a Councell should bee convinced of errours their maine Cause would receive a mortall wound But now when some particular men defend these errours they may say as Master Hart did to Master Reynolds I care not for the judgement of Andradius or Cajetane or any other private man though you could bring an hundred of them But I am weary of waiting on his words which either have no weight or weight to presse himselfe to the ground But a swelling yet most empty vanity is that saying which our Authour imagineth to bee great with reason I have heard some Catholicks affirme and that to my thinking with great reason that they would hold it to bee no ill work for them if the pretended Colledge of Chelsey or any other were founded by Protestants expresly for writing Books of Controversie by common consent For as I said before Our Church by common consent hath declared her judgement in divers points of Controversie already named and the Romists have here worke enough to confute if they can what hath beene established by common consent Hic Rhodus Hic saltus This they have assayed hitherto with shame and losse and though they lose by the quarrels they have already undertaken yet they are not ashamed to call for more quarrels that is for more losse Besides this vanity may bee turned against themselves For why should not we also demand That the Pope and his Councell should establish a Colledge at Rome or Rhemes which should write Controversies by a Pseudo-Catholcik consent which when they have done then let them call for a Colledge from us I wish this Authour would try to speake something against us wherein hee might not speake against himselfe But our Cavalier is now like a Ship drawing neere to the Harbour and his water is still shallower and shallower yet hath he descryed one Doctor of whom if hee doe not make prize all his Adventures are lost But what if wee disclaime the Doctor as Master Hart did Andradius and Cajetane then is our Authour put to silence for want of a Colledge writing with common consent Yet saving to our selves these and the like exceptions Let us see what hee saith and first take notice of the Preface which like a Beadle doth usher and make way for the Doctor On the other side at times they make eager Invectives against us for declaring so many yea and all the Doctrines of our Church to bee fundamentall so farre forth as that whosoever refuses obstinately to beleeve any of of them doth forfeit the salvation of his soule And in the strength of this zeale of theirs Doctor Dunne in a Sermon made before his Majesty at his first happy comming to this Crown doth bitterly exclaime against the Catholick Roman Church as making every toy to bee fundamentall And can you blame our Writers or Preachers to reprove you that you will damne so many soules for toyes yea for errours For herein they have God for their patterne and your patterne is that which God reproved in Ionah For we with the Father of Mercie would save many thousand soules who by faith in Christ the foundation are united unto God and by repentance and regeneration doe strive and endeavour to obey him But you imitating the fault of Ionah for the Popes honour and supremacy will have many thousands of such beleeving and penitent soules to be damned who know not the right hand from the left in many of your frivolous Doctrines if the Pope doe affirme it For example If a man beleeve all the Truths in the Bible and all those which are in the Romish Decrees and withall lives justly soberly and godly yet beleeves not that it is unlawfull for Gossips to marry this man must bee damned And how may not Preachers then say to the Romists Now walke yee not charitably when through your vanities the brother must perish for whom Christ died Christ would have saved him as a foundation of salvation but the new and supposititious foundation the Pope damneth him whom Christ would save But the