A learned, vsefull and seasonable discovrse concerning the Chvrch of England, and the Chvrch of Rome addressed by way of letter to M. St. Iohn, a Romish priest / by that eminent author and worthy patriot, Dr. John Bastwick, now prisoner under the popish tyranny at Yorke. Bastwick, John, 1593-1654. 1643 Approx. 33 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A69532 Wing B1066 ESTC R18862 12114099 ocm 12114099 54238

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Early English books online. (EEBO-TCP ; phase 1, no. A69532) Transcribed from: (Early English Books Online ; image set 54238) Images scanned from microfilm: (Early English books, 1641-1700 ; 241:E77, no 26) A learned, vsefull and seasonable discovrse concerning the Chvrch of England, and the Chvrch of Rome addressed by way of letter to M. St. Iohn, a Romish priest / by that eminent author and worthy patriot, Dr. John Bastwick, now prisoner under the popish tyranny at Yorke. Bastwick, John, 1593-1654. 12 p. Printed for John Wright, Junior ..., London : 1643. Reproduction of original in Thomason Collection, British Library.

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eng Church of England -- Controversial literature. 2006-04 Assigned for keying and markup 2006-06 Keyed and coded from ProQuest page images 2006-08 Sampled and proofread 2006-08 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

A LEARNED Vſefull and SEASONABLE DISCOVRSE Concerning The CHVRCH of ENGLAND, And The CHVRCH of ROME.

Addreſſed By way of Letter to M. St. IOHN, a ROMISH PRIEST, By that Eminent Author and worthy Patriot, Dr. JOHN BASTWICK, Now PRISONER under the POPISH Tyranny at YORKE.

Imprimatur, JA. CRANFORD.

LONDON, Printed for John Wright, Junior, at his Shop at the upper end of the Old-Bailey. 1643.

A Learned, Vſefull, and Seaſonable Diſcourſe, concerning the Church of ENGLAND, and the Church of ROME. To the moſt accompliſht and learned, Mr. St. JOHN. Moſt worthy Sir,

FAme doth not ever delude us. She proclaimes you not onely for a Scholler, but celebrates you as a profound Divine and Philoſopher. It ſeemes yet to me, by her ſparing Relation, that ſhe was loth to offend your Modeſty. For, after our acquaintaince, you appear'd to me far greater then your Fame. Verily, you have ſo temper'd Excellent Learning, with ſweet Converſation, that your Demerits exceed the praiſes even of an eloquent Lover.

This rare Elogy is the more illuſtrious in you, as tis moſt ſeldome to be found in Others of your Rank and Roman profeſſion: (to deale freely with you, as your Curteſie invites me.)

Being both of us caſt into the ſame Priſon, but for different Cauſes, you for defending the Pope, I for impugning him; I confeſſe, that (at firſt) I purpoſly ſhun'd your Acquaintaince; not in hate to your Perſon, but out of feare of your Party, which after ſome private Colloquies had wrong'd me and the Truth, dearer to me then my ſelfe: reporting, that the Defenders of our Religion were unlearned and diſhoneſt: and abſurdly caluminating our Doctrin, as falſe and Hereticall. It happened likewiſe, that after we had caſually met together in company, (but had then no leiſure to enter into any Diſpute) it was bruited abroad, (I know not by whom) that being challeng'd by you to a Scholaſticall Combat, I had cowardly declin'd it. As my credit is not ſo weak, to be wounded with ſuch ſilly Rumors, ſo I hold it not fit to let them paſſe without Comptroll. Your Conference (indeed) I refus'd, for this reaſon, becauſe I conceiv'd, there was ſmall hope to win you to our fide, by any evidence of Truth, being ſuch an old Souldier of the Popes, and now growne aged and gray hair'd in Popery. But when (after) I had learnd by experience, that you were a Gent. of ſingular Ingenuity and Candor, and perceiv'd likewiſe how affectionately you lov'd me, and how zealous you were of my Soules-health: I began to be much inflamed with deſire of your Society. For, Civility and Curteſie is of ſo winning a nature, that it is a ſtronger Allurement then the ſtrongeſt Enchantment. You were often heard to ſay, that you would give any thing to procure my Converſion, yea, goe to Rome barefooted, if ſuch a painfull journey might reclaime me to the Roman-Church. How much am I obliged for ſo eminent a Favour? I confeſſe, I was (now) as zealouſly deſirous of your wel-fare. For how could I retaliate ſo ſolicitous a Love, but by a reciprocall Solicitude of your Salvation?

Nor did your Curteſie and good will, reſt onely in good wiſhes; but you promis'd alſo very kindly to lend me your helping hand to rayſe me from my Fall, and gently to ſhew me the way after my wandering. I began therefore to perſwade my ſelfe, that if haply (like a ſtraid Sheep) I had gon out of the way into the Mazes and by-pathes of Error, I could not poſſibly find out a better guide to conduct me to the Temple of Truth. Your Sufficiency, for Learning, was well known to me: and your Humanity ſo apparent, that it was ſtill ready to ſeize on me, even againſt my will. I ſaw, we had (Both) leiſure more then enough, and that we could not better beſtow our Time, nor find a more pleaſant Recreation during our Impriſonment. I was deſirous therefore to heare your Inſtructions, and to be better informed by you; not by any interloquntory Conference (which is ſubject to inconveniencies, and not ſo ſafe for either of Us) but by this ſilent and temperate way of Writing, which is more conſiderate, and not unbecomming our preſent condition.

I remember, at our laſt Parley, you moſt confidently affirmed, the Roman Party to be the onely true Church, renowned for Antiquity, Succeſſion, Conſpicuouſneſſe, Amplitude, and Unity. That in her Faith our Anceſtors liv'd and dyed; of whoſe ſalvation, ſhould their Poſteity doubt, it were groſſe impiety. That ſhe is reputed a true Church by her profeſt and Capitall Enemies: and that eternall Woe will be the Reward of them that erre or deviate from her.

Laſtly, you wiſht, out of your hearty deſire of the common ſalvation of all that all differences being accorded, and all Factions abandon'd, all men would returne to the Roman Church, caſheering the dull and droway Religion of Luther and Calvin: concluding (withall) that you could eaſily coine (if you were diſpoſed) one far better and more tolerable.

I, as confidently urged, that our Church wanted neither Divine-Truth, nor ſaving-Faith. Thus, all our talke, at that time, ended in your Yea, and my No. But becauſe the matter in controverſie, was of ſuch important conſequence, I conceiv'd that it ought to be aſſerted, not by bare words, but forcible arguments: yet, not with pride or pertinacy, but with Chriſtian Humility, and a mind prepared to imbrace the Truth.

The principall and moſt impregnable Reaſon, inducing me to beleeve, that ours is the true Church, is becauſe I cleerely ſee, it hath all thoſe Requiſits that conſtitute the eſſence of a Church. For, when our Saviour Chriſt ſent forth his Apoſtles to inſtruct the whole World, he gave them onely this Commiſſion, to preach the Goſpell, and adminiſter the Sacraments, promiſing his Peace (which includes all happineſſe to all Nations, Cities, and people that reſiſted not their Evangelicall Legation. Wherefore, ſince the ſincere preaching of the Word, and beliefe of that Word preached, together with the incorrupt adminiſtration of the Sacraments, containe the ſumme and ſubſtance of our Religion, and are the very eſſentials of the Church, why ſhould we not not both hope and judge moſt worthily of ours, that hath neither corrupted the Doctrine of the Goſpell, nor adulterated the Sacraments?

Contrariwiſe, your Church, having polluted the Fountaine of the Goſpels with the mire and dirt of humane Inventions, and having corrupted the purity of the Sacraments with a number of trifling Ceremonies, it ſeemes to me, to have declin'd far from Truth, and to have no right to challenge to it ſelfe the Title of Catholik, •… ver. •… gi. c. 5. to which ſhe vainly pretends. S. Auguſtin defines them to be Chriſtian Catholikes, that are keepers of Integrity, and follow thoſe things that are right.

And now you may ſee how weakely done it is of our wilfull Adverſaries, to cry out and calumnate us, for Heretiks: For, if men would be pleaſed to try our Doctrine and yours by the Rule and Canon of the Goſpell, 'twere no hard matter to judge whether Church were the preſerver of Integrity, and the Vaſſall of Hereticall impiety.

Thinke not (moſt curteous Sir) that I ſay thus, to object to you the Faults of others, which out of over-zealous Piety (as they conceit) regard not to violate Charity; truely, when I reflect on ſuch kind of men, the Image of the Samaritan Church comes into my mind: For that alſo was ancient, ſplendid, rich in Rites, and ſhining with Ceremonies; yea, it honour'd Moſes, and eagerly expected the Meſſias: notwithſtanding all this, the Author of Salvation, ſentenced Her (from his owne mouth) not to be in the ſtate of Salvation. This I am the more confident to ſay to you, whom I know to be a perſon of excellent moderation, and not to be taken with ſpecious Toies and empty Titles. For, what a brainſick piece of Braggardiſme is that; The Roman Church is ancient? Admit it be ſo: yet is it (withall impious and Superſtitious. But, ſhe is brave and Magnificent. Who denyes it? yet is ſhe falne into Idolatry. Tis the moſt pernicious policy of Satan, to gild moſt execrable Errors with the falſe (but glittering) ſhew of Titles. By theſe artifices, how fouly hath he defil'd your Church? The very Rites of Pagans, condemned and exploded by the Apoſtles, he hath revived and obtruded, having painted and varniſht them with new names. But, Chriſt himſelfe he hath baniſht from the Church and Soules of men, retaining onely his Name, for a ſhew. This was Satans ſubtilty, that he might place Antichriſt in the Throne of Chriſt. By theſe tricks, that Man of Sin mounted to the height of his Ambition. For, openly to have attempted to dethrone the Majeſty of Chriſt, had beene Folly and Madneſſe: as appeared (long before) in thoſe frantick Hereticks, Arius, Samoſatenus, Valentinus, and Neſtorius, ſcornd, contemnd, and plagu'd for their Blaſphemies. For, who is ſo deſperately hopeleſſe of Salvation, that could endure to heare an open Blaſphemer of Chriſt? They which deny the Godhead, or the Trinity, or which rage. and rayle at Chriſt, are by the common conſent of Chriſtians, adjudged to Death. But the myſtery of Iniquity was (by ſecret engines) to be contrived more cleanly. The Name of Chriſt was to be kept, and Adoration to be given at the naming of Jeſus, but the vertue and efficacy of his Merits, to be aboliſht. By this Stratagem, was Chriſt to be exterminated, that roome might be made [at Rome] for the ſeat of Antichriſt in the Temple of God. Horrible impiety! to deny that underhand, which openly dare not be attempted. Excellently was it ſaid of Seneca: What difference is there betwixt denying and defaming God? So, what matters it, whether you deny Chriſt, as a Renegado, or whether you ſtrip him of his Offices? For if Chriſt be not veſted and dignified with his Office, he is no Chriſt to us. Since then, under the Name Chriſt, his Regall, Sacerdotall, and Propheticall Offices, and under the Word Jeſus, all the ſaving Benefits flowing from that triple Office are comprehended: there is no doubt, but, that is a corrupt Church, which hath corrupted thoſe Offices. Not to aggravate the atrocity of the Fact, with words: I ſay impaſſionately: The Roman Church erres grievouſly about Chriſts Offices; which ſhe hath corrupted, deſtroyed, and violated. Of this hainous and hideous Crime our Church was never guilty, but ever maintained and defended them.

Intending to make a Parallel of the Doctrines of both Churches, I firſt ſay, by way of Preface, that in all your Doctrinall Additions and Corollaries, which (as ſo many unſound Fringes) you have ſewed to our Aſſertions, theres nothing which is not ſuperfluous, and which without any hazard of our Soules, may be canceld, exploded, and rejected. But, let us now beginne this parallel-collation of Doctrines, from Chriſts Regall Office.

This is the Faith of the Reformed Chrurches. That Chriſt Jeſus is the onely Monarch, Moderator, Defender, and Governor, both of the whole World, and of his Church in the World, •… ol. 2: •… ac. 28 •… eb. 7. •… ay. 9. •… oc. 17: as being ſet by God upon his Holy Mountaine, who hath given him all power in Heaven and Earth: and as being the King of Righteouneſſe, the King of Eternity, and the King of Kings. That he hath a provident care of all things, but watches over his Church with a ſpeciall eye of Providence, as having bin ſought & bought with his owne moſt precious Bloud, & reſcu d from the Uſurpation of Satan. That into this Church there is infus'd from Chriſt her Emperor, Righteouſneſſe, Peace, Joy, Happineſſe, Light, Knowledge of God, Certainty of Salvation, and whatever other Benefits may redound to loyall and faithfull Subjects, from ſo Great and Gracious a Prince. That this Kingdome and Empire is of Divine and Celeſtiall nature, •… 18.38. •… k. 1.33. not of a Worldly or vaniſhing ſplendor, as being governd and guided by the Scepter of the Word and Spirit, not by the Authority of Humane Power. That this Regiment had never any Vicar or Deputy aſſign'd to it. That to call Peter, the Monarch of the Church, and the Popes, his Succeſſors, are meere Toies and Fopperies of Puff-paſte Ambition. That after the Apoſtles times, no infallible Guides or Doctors are to be found. That Multitude, Miracles, Riches, and worldly Pompe, are no Markes of the true Church. That the Church is not at all times (alike) conſpicuous and viſible. That we are not to follow Fathers and Councells, decreeing any thing diſſonant from Chriſts Edicts.

But, your Papall Church teacheth otherwiſe: viz. That Chriſt is a King, but a worldly one: and not King alone neither, but the Pope his Vicar, ſhares with him in Raigne and Regiment. That in this Vicariat, there is a long Series and ſucceſſion of Popes, which are the Heads and Foundations of the Church. That the Church muſt be regulated & governd not by Chriſts Lawes onely, but by the Canons alſo, and Conſtitutions of Councells and Fathers: and that the Violaters of ſuch Decrees are more ſeverely to be puniſht, then the Tranſgreſſors of Gods Law. That ſhe is to be ruled by Traditions, not by Scripture onely. That thoſe Traditions (of ſtraw) are equall to that Sacred Scepter. That the genuine Notes and ſureſt ſigns of the Church, are multitude of Men, a continued Succeſſion, Worldly Pompe and Magnificence, Miracles, Antiquity, Unity.

Here, I appeale to your Candor and Ingenuity, that ſetting aſide Partiality (for a while) and conſidering well what both ſides affirme, you would be pleaſed to judge, without Hate or Love, whether of us teach and deliver the Doctrine of Chriſts Princely Office, more ſoundly and ſincerely?

Our Divines leave to Chriſt alone, his Priviledges, Prerogatives, Honour and Glory, inviolate: yours either aſcribe all theſe to Men, or aſſociating M n with Chriſt in his Regiment, contaminate his Crowne and Dignity, with the contagion of moſt ſordid company.

But perhaps you are loth to condemne that Doctrine as impious, which you have bin ſo long uſed to, conſider yet, whether at leaſt, it be not ſuperfluous and needleſſe. For tell me if any man utterly ignorant of Pope, Fathers, and Councells ſhall ſubmit only to Chriſts Scepter, and obey his Lawes, in beleeving in him alone, as his only comforter, and protector in Adverſity, and his ſole patron in proſperity: ſhall this man (thinke you) on his deathbed, need to feare any Doome for his premention'd ignorance? I know, you are not ſo harſhly opinionate. Againe, if any man that knowes there is a Pope, ſhall confidently beleeve that Chriſt hath no Vicar on earth, that the Pope is very like Antichriſt: that Rome is Heriticall, that we muſt rather obey Chriſts Lawes, then Decrees of Fathers, and Councells, that no mortall man is inerrable; Multitude, Antiquity, Vnity, and worldly Felicity, have bin oft found In a falſe & Malignant Church, will you take from this man ſo beleeving, and dying in this beleif, all hope of Heaven? Far be ſuch Immanity from your Humanity. For, wherein hath he offended? what crime is he guilty of, that ſo beleev'd? This I would faine know, what Law (by that Faith) he hath broken. For, without tranſgreſſion of a Law, no man is a Delinquent. I ſuppoſe therefore (moſt learned Sir) you will grant me, that the Pope and his Gew-gawes may either be unknowne, or unacknowledg'd, without loſſe of Salvation.

The Reformed Church beleeves, that Chriſt only is the ſole Mediator betwixt God and men, that he only hath made ſatisfaction to God, fulfil'd the Law, paid our Ranſom, offer'd himſelfe in Sacrifice, that he alone is our interceſſor to God the Father, opens the paſſage for our prayers to the throne of grace, and emboldens us with confidence to addreſſe our ſupplications to God, and (therefore) that he alone is Mediator both of Redemption and Interceſſion: whence it followes that we ought not to pray to the Saints departed (nor to the Angels) as being ignorant of our preſent State of calamity or infirmity, and not able to penetrate the ſecrets af our hearts, as alſo, that this Mediator-ſhip is impiouſly aſſign'd to the Virgin Mary, who though ſhe were indeed of all Women the moſt bleſſed, yet had ſhe need (her ſelfe) of this Mediator. That this our Prieſt offer'd himſelfe a Victime for his choſen flock and people, not promiſcuouſly for all men whatſoever. That he is the Sacrificing Prieſt of the New Teſtament, and that there are on Earth no other Prieſts to offer daily a propitiatory ſacrifice for the ſinnes of quick and dead. That this Prieſts Sacrifice being of infinite vertue and value, is applied to the Faithfull, by the operation of the Holy Spirit, the preaching of the Goſpell, and adminiſtration of the Sacraments: which Sacrifice having bin once conſummate on the Croſſe by himſelfe, is not to be reiterated by any man on Earth. That wee are clad with the Righteouſneſſe of this Prieſt, and by vertue thereof, abſolvd from guilt and puniſhment. That beſide his blood, there it no Purgatory that can cleanſe the ſpots and blots of our ſoules. That there are no torments or tortures, by the ſuffering whereof, any man can ſatisfie divine Juſtice, much leſſe can there be any workes of ſuper-erogation, which being laid up in the Granary or Treaſury of the Church, may by the ſale of Indulgences, be diſpenſ'd to others of leſſe deſert or merit. That our workes being far from perfection, cannot purchaſe eternall life. That remiſſion of ſinnes, is concredited and conſign'd to Miniſters, as Preachers, or Proclaimers of it, not as Iudges.

But your Churches Creed runs thus, viz. That Chriſt is indeed Mediator of Redemption: yet Saints and Angels act likewiſe their parts in mediating: but moſt of all, the Virgin Mary, the Gate of Paradiſe, and Queene of Heaven, and that (therefore) Wee ought to addreſſe our Vowes, Prayers, & Petitions, to them that ſo well, knowe our Wants. That there muſt be on Earth other Prieſts after the order of Melchizedek, to offer Chriſt daily as a Sacrifice propitiatory for dead and living. That the Righteouſneſſe of this Sacrificing Prieſt is not imputed to us. That by his Merits, we are indeed delivered from the guilt of Sin, not from the puniſhment, to which we are ſtill liable. That the ſoules departed are purg'd and cleanſ'd by the Fire of Purgatory. That by our owne ſufferings, wee may make ſatisfaction to God. That there are works of ſupererogation in the Churches Magazine, which the Pope may ſel to lewd and looſe perſons. That life eternall is due to our workes, as wages are to a labourer. That to the goodneſſe of a worke, tis ſufficient, if the mind and intendment of the worker be good: Laſtly, that Eccleſiaſticall miniſters have Iudiciall power and authority, to forgive Sinns.

Is not this (moſt worthy Sir) a groſſe Colluſion, to acknowledge Chriſt to be a Prieſt, in word, but to deny him indeed? To leave a ſhew only, and evacuate the vertue and ſubſtance of his Prieſt-hood. This mighty maſſe of Blaſphemous contumelies againſt Chriſt, may it not be unknowne without detriment to our faith. Can it hurt or prejudice a Chriſtian to diſbeleeve ſuch fainged devices? Admit, there be a good man, and carefull of his Salvation, which repoſes his confidence in Chriſts only Mediation, offers his prayers in his only Name to God, ſeekes for righteouſneſſe by his bloody Sacrifice alone, being utterly ignorant of other ſacrificing Prieſts, of any other Mediator, Sacrifice, Merit, or Purgatory: thinke you, that this his ignorance, ſhall be any impeachment or prejudice to him at Gods Tribunall? I trow you are not ſo unwiſe, to thinke ſo. Imagine now, there is one that is rooted and ſtrongly grounded in this belief. That beſide Chriſt, there is no Mediator or Sacrificer, that the Dignity of Mediation is not to be communicated to Angels, Saints, or the Virgin Mary. That our affaires are to them unknowne and vnregranted. That to them we are neither to make Vowes, nor Prayers. That ſoule tormenting Purgatory is no where to be found, but in the crackt braines of Lunaticks, or the jugling knavery of cozening Prieſts. That the Saints of God, are freed both from guilt and penalty. That Chriſts Righteouſneſſe is imputed to the Faithfull. That our ſufferings can effect nothing towards ſatisfaction, nor our doings conduce ought to ſalvation, by way of merit. That ſupererogation, is a Bravado and Braggardiſme, and a device of Avarice to draw on filthy lucre. That good intents are not ſufficient for good works. That the miniſter hath no judiciall Authority to remit Sinns. What? doe wee thinke this man in danger, for this his confident perſuaſion? this belief breakes no Law nor Commandement. What danger then can there be where is no Delinquency?

The Reformed Church beleeves: That Chriſt is conſtituted by God, a Prophet, Paſtor, Doctor, and Preacher of Peace: that he promulgated Gods ſecret and cabinet-counſell of the redemption of mankind, that he publikly preached this good tydings and goſpell,Deut. •… 18. confirming and ſtrengthning it by his ſpirit in the uſe of the Sacraments, that this Prophet declares to us all that God commanded him. That in him, God was well pleaſ'd, and that we were to heare him. Mat. 17.5. That from this Prophet, Gods perfect will was manifeſted to the World, and the ſame (by his Order) written in the Old and new Teſtament, not in darke or doubtfull termes, but plainely and perſpicuouſly, as far as was neceſſary for our Salvation. That theſe ſacred Scriptures, being the Iudges of all controverſies, need not the addition of humane Traditions. That we are to ſerve and obey God, not according to the Commandements of men, but his owne celeſtiall ſanctions: and that (therefore) the worſhip of Images, is to be aboliſht out of our Churches and minds, not commanded by God. That Holidaies, not appointed and ſanctified by the Lord, need not be obſerved. That the uſe of all kind of Meates, is at any time lawfull, being frugally and moderately taken. That divine ſervice is miſ-celebrated in a language unknowne to the people. That ther's no inherent ſanctity in ſome place, more then other, nor in any Church: and that our prayers are no ſooner heard in ſome one place, then another.

Thus beleeves the Reformed Church. But ſhe gives no credit to thoſe prodigious paradoxes, viz. That iuſtifiing faith, may be without charity and good workes. That faith may be without knowledge of what is to be beleeved. That men drown'd in their owne corruptions, are indued with certaine preparatives to grace, or furniſht with merits of congruity. That our converſion to God is not wholly to be aſcrib'd to grace, but in part to Natures endeavour. That election depends of faith fore-ſcene & the motion of our free will. That the faithfull may: Apoſtatize, and fall from grace. That concupiscence is void of ſinne. That Kings have not their preheminence by divine Right. That the Clergy are exempt from the ſubjection and juriſdiction of Kings. That faith is not to be kept with Hereticks. That blind Monaſtick obedience is lawfull and laudable. That children may lawfully make and breake vowes without their parents conſent. That a Clergy mans marriage is more deteſtable then adultery or murther. That the gift of continence is given to all that refuſe it not. That the Pope may lawfully take tribute of ſtewes. That Sacraments confer grace by the worke wrought. That infants baptiſed are not tainted at all with ſinne. That Chriſts body is in divers places at once, yet neither viſible nor tangible. That Bread and Wine are tranſform'd into the very ſubſtance of Chriſts Fleſh and Blood. That wicked men eat the fleſh of Chriſt in the Euchariſt. That tis not lawfull for Laicks to drinke of the Sacramentall Cup. Theſe and the like monſtrous opinions, ſince Chriſt the Prophet of the Church hath not taught, the Reformed Churches doe not beleeve. But concerning Chriſts Prophetick office, your Doctors teach moſt inſincerely, viz. That Chriſt indeed is given by God as a Prophet, yet hath he not declar'd to the Church all the will of God, nor purpoſely cauſ d it to be written in the Scripture for the deciſion of controverſies of Faith by its Light and Evidence. That Scriptures are obſcure, perillous, & not to be permitted Laymen to read. That Authority of Traditions, Fathers, and Councels, are neceſſary to the Church, to ſupply the Scriptures imperfection. That God is to be worſhipt according to the preſcript of Mens Lawes. That Images are to be ſet in Churches, as inſtructers of the Ignorant. That God may lawfully be effigiated and repreſented in humane Forme. That Holidayes are religiouſly to be obſerved and celebrated. That we ought to obſtaine from Meats, at Times appoynted by the Church or Pope. That tis no prejudice to our prayers, to uſe an unknowne Language in the publike Lyturgy. That one place is more holy then another. That a man may beleeve, and yet be ignorant: and that Faith is beſt defined by Ignorance. That charity may be wanting to juſtifying Faith. That men ſwallowed up in the Whirpoole of corruption, retaine yet certaine preparatories to Grace. That our Converſion is to be aſcribed both to Nature and Grace. That Election depends of Faith and the right uſe of our free Will. That Concupicence is not to be reputed ſinne. That Kings raigne not by the Authority of Scripture. That Clergymen are not bound to any Secular Authority. That blind and fooliſh Obedience in Monks, is commendable. That the Marriage of Clergymen is equall to Sacrilege, or worſe. That the Bond of Matrimony is not diſſolved by Adultery. That the Gift of Continence is given to all promiſcuouſly. That the Pope may well exact Tribute from Strumpets. That children may vow againſt the will of their parents. That Sacraments confer Grace by the work wrought. That children once waſht with Baptiſmall water, are utterly voyd of ſin. That all unbaptized perſons are condemned to eternall Death. That Chriſts Body, is in many places at once, yet not ſubject to ſight or touch. That Bread and Wine are tranſubſtantiated into Chriſts Body and Blood. That our Lords Body is ſwallowed by impious perſons. That Chriſtian people ought not to communicate of the Chalice in the Sacrament. Thus, they attribute indeed the name of Prophet and Doctor to Chriſt, but all the force and power of his prophetick Office is tranſlated to the Pope, Councells, and Fathers.

Now (Worthy Sir) ſuppoſe ſome wel-affected Chriſtian, to be of this Beliefe: that he will wholly give eare to, and be inſtructed by Chriſt, our Prophet: that he will obey onely the Scripture and Gods will therein revealed: ſuppoſe this man to beleeve that the Scripture is perfect, perſpicuous, the Judge of all controverſies and determiner of all doubts: that Laicks ought to read it, and regulate their lives and manners by it. Doe yee thinke, the high honour which this man gives to Chriſt as to our Chiefe-Prophet, ſhall or can prejudice him? Far be ſo wide and wilde a conceit from your ingenuous Candor. For, what crime hath he committed, which being ignorant of Traditions, Holidayes, Images, Faſting-dayes, and a number of the like Ceremonious obſervances, doth ſoly imbrace thoſe Doctrines which Chriſt hath taught for the Churches comfort and edification? Adde now hereto, that the ſame man is fully confidenced, that Scripture cannot (without extreme impiety) be charged with imperfection or obſcurity: that tis a great crime to debar the people from reading Scripture: and no leſſe ſin, to traine them to the beliefe of Traditions: that tis impious, to worſhip God in the ſhape or likeneſſe of Man, or to expoſe Images to the peoples Adoration: that tis Tyranranicall to obtrude the obſervance of Holidaies (under the terror of Penalties) which are inſtituted by men; as alſo to forbid Meats, to ſober men at certaine Seaſons. That tis unlawfull to mumble & mutter prayers in a ſtrange Tongue. That tis abſurd to thinke one place holier then another. That tis impoſſible, at once to beleeve, and yet to be ignorant: or that juſtifying Faith ſhould ſubſiſt, without charity: or, that man wallowing in his corruption, ſhould be able to prepare himſelfe for Grace: or, that concupiſcence ſhould be put out of the catalogue of ſins. That they are moſt execrable Miſcreants, that deprive the Kings Crowne of its divine Right, or exempt the Miter from obedience to the Scepter: or breake their Faith with Hereticks; or draw monaſtick perſons to a blind obedience: or calumniate the Marriage of the Clergy, as worſe then Adultery. That they are abſurd and ſenſeleſſe, that teach, the Gift of continence to be promiſcuous and obvious to all: which approve of tribute taken from mercenary Proſtitutes: which think that children may vow or diſ-avow againſt their parents wils: which hold that Matrimony is not violated by Adultery. That they erre grievouſly, that pretend, the Sacraments collate Grace by the bare worke done: that all baptized perſons are without all Sin, and all unbapatized liable to eternall Damnation. That they are the maddeſt Bedlams that (like Corybanticall Prieſts) teach, Chriſts Body to be in many places at once, unſeene, and inſenſible: which dreame of a Metamorphoſis, and change of Bread and Wine into his Body and Blood: which dote that our Lords Fleſh may be ſwallowed and devoured by impious Wretches: which preclude the Cup from the people, though Chriſt himſelfe reach it to them in the Scripture: which adore a Wafer in ſtead of Chriſt: which vainly imagine his corporall preſence on earth, being conſign'd to Heaven till the end of the World. Can ſuch a mans ignorance of theſe Romiſh Trumperies, or his beliefe of Chriſts ſincere Doctrine, hurt him when he is alive, or damne him for ever being Dead? What cruell Rhadamanth (or Judge of Hell) can paſſe ſuch a Sentence? For; what crime is there here? What Law hath he tranſgreſt? ſhall any man be blam'd, for being afraid to Idolatrize, or to worſhip God after his owne voluntary invention? ſhall he be condemn'd for abandoning the impious and abſurd Traditions of Men, and obeying the Doctor and Prophet that is given us from Heaven?

Thus, if we collate and parallel the adverſe Opinions of the Romiſh and Reformed Churches, it will ſoone appear which Party is moſt Zealous of Religion, and Piety, which is its proper Fruit and product.

And now (moſt Worthy Sir) if I ſeeme to you to be of a dull underſtanding and weake judgement, pray be pleaſed to helpe me in this exigent: which as it will be a worke worthy of you, ſo moſt welcome to me. Take the Lanthorn of Gods Word in your hand, & enlighten my Darkeneſſe, ſhew me the way of God, and reduce me from the By-pathes of Error. I promiſe you to baniſh from me all pertinicious opinionativeneſſe, if I ſhall ſee you compleately arm'd with Scriptures proofes. But if ſhould attemt to cry downe our Churches Doctrine, with clamors onely, and Great words and brags of Eminent (but Humane) Authorities, We ſhall eaſily ſleight ſuch braving Arrogance, your rare curteſie commands me to be confident, that you will not faile to doe me this good Office. For it is not credible, that you who are reported to have challeng'd the chiefe of our Champions, to the Combate; will now refuſe, as a Maſter, to inſtruct in the wayes of God, ſo willing a Scholler.

Adieu (moſt Learned Sir) and love Your moſt affectionate IOHN BASTWICK. FINIS.