in behalfe of their Church, but they would seeme
to confirm the truth of their doctrine by the suf-
ferings of Saints, and testimonies of holy Martyrs.
"Let us ascend into heaven by imagination (saith
Campian) and heere wee shall finde such as through
Martyrdome are as ruddy as the Rose; and also.
such as for their innocency while they lived, doe
glister as beautifully as the white lillies; there
may wee see three and thirtie Bishops of Rome,
which for their faith were immediately murdered
one after another, Thou shalt finde that they lived
heere, and dyed ours*." I confesse, the name of
Martyrdome carries some shew in honor of the
Church of Rome (because many Martyrs dyed in
in the bosome of the ancient Romane Church) but
the truth being weighed in the ballance of judge-
ment and sinceritie, it will appeare but a brag full
of froth and vaine glory. For if those Martyrs and
Bishops neither suffered for that faith at the time
of their deaths, nor in all their lives received that
Faith, which is now published with Anathema to
all them that beleeve it not surely those Saints
and Martyrs will never bee found to have lived and
dyed members of their new Church, although they
dyed Martyrs in the ancient Romane Church. Let
us examine some particulars. Did ever any Mar-
tyr dye upon confidence of his own merits? Or
dare
any Romanist suffer death in justification of
his own righteousness? Was there any of those

Camp. Rat. 10.

three

three and thirty Bishops canonized a Saint for his adoration given to Images? Did ever any Martyr take it upon his death, or dare any Romish Priest dye upon his confidence, that hee hath absolute power to remit sinnes, to dispense with oaths, to' create in the Sacrament the Creator of heaven and earth? Did ever any ancient Martyr teach, that the Scripture was unperfect, without the help of traditions? Or dare any Romanist take it upon his death, that all the unwritten verities now taught and received in the Church of Rome, are of equall authoritie with the Scripture? Did ever any Martyr take it upon his death, or dare any Romish Priest die upon confidence, that the consecrated bread, depending upon the Intention of the Priest, is the corporall and reall flesh of Christ? It was the case of certaine Masse Priests, now or lately living, and in particular of F. Garnet, who being demanded, whether if hee were to consecrate the Sacrament that morning hee should suffer death, hee durst after consecration pronounce openly over the Cup: If this Wine in the cup, whose accidents you see, bee not the very blood of Christ, which flowed from his side as he hung upon the Crosse, let me have no part either in the blood of Christ, or with Christ hereafter. F. Garnet, as a man perplexed, made answere, It might justly be doubted, neither did he conceive, that any one was bound rashly to endanger his salvation by assuming upon his death, that any in

*B. Andrewes resp. ad Apolog. Bellar. cap. 1. p. 7.

dividual

dividual Priest, at a time certaine, did transubstantiate the Bread into the Body of Christ; but peradventure in generall, and indefinitely (saith he) it may bee resolved, that Transubstantiation is made, Ab aliquo, Alicubi, Aliquando: By some Priest, in some place, at some time. And as concerning the Saints and Martyrs of the ancient Church, it is undoubtedly true, that they could not die in that faith, nor for that Religion, which was altogether únknowne to their Church. The doctrine of private Masse, the Communion in one kind, the Prayer in an unknown tongue, the works of Supererogation, the peremptory number of seven Sacraments, the power of Indulgences, the worship of Images, and the like; these are urged by them as fundamentall poynts, and most of them taught and received for Articles of faith. Yet, by our adversaries manifold confessions, they were unknown to former ages. And how those Bishops and Martyrs could suffer and dye in that faith, which was not received in the ancient Church, is a mystery unsearchable, and a Martyrdome past finding out. !

Thus our Adversaries having compassed sea and land, and by imagination ascended into heaven to seeke for members of their Church; yet their doctrine of faith, which they claime from the Primitive Church, is prooved to be but an Imaginary faith; their Martyrs which they challenge and assume into the Catalogue of their Saints, are but imaginary persons; their Miracles, which they so much magnifie, are but imaginarie and false; and lastly,

the

the heaven which they claim as a common appendant to their Church, is the Jesuits' heaven onely by Imagination.

FROM

SECT. XVII.

OUR ADVERSARIES COMMON OBJECTION, DRAWNE THE CHARITABLE OPINION OF PROTESTANTS, TOUCHING THE SALVATION of proFESSED ROMANISTS, LIVING AND DYING IN THEIR CHURCH, ANSWERED.

I COME to the last and greatest wonder. The Romanists have confessed, that their doctrine is different from the Ancient Church in many principall points of their faith. Yet say they, there is no salvation to bee had, but in the Romane Church. No, (saith Costerus) Fieri nequit, &c. It cannot bee, that any dying a Lutheran can bee saved. No doubt there is a Woman, a Church, a Citie, which reigneth over the kings of the earth, which sitteth on seven mountaines, which is drunke with the blood of Saints and Martyrs, which hath multitudes, and Nations, and tongues, at her command. And if

* Fieri nequit, ut Lutheranus moriens salvetur. Cost. resp. ad refut. Osiandr. propos. 8.

this bee the Lutheran Church, or any of the Reformed Churches, questionlesse there is damnation to be feared. For it was foretold: Shee ascends out of the bottomlesse pit, and shall goe into perdition.(Rev. xvii.) But blessed be God, their markes cannot bee applied to our Church: wee have no Bishop that assumes a Supremacie over Kings and Princes; we have no Massacres of Saints and faithfull Christians in our kingdomes: no, we have no Citie built on seven hilles, which is called, The sevenhill'd Citie; we account not universalitie of Nations and people, to be a marke of our Church; but we say, it is a litttle flock, and the number of God's elect are but few.

I will descend to the particular Tenets of both Churches. And in this I shall appeale to any moderate Romanist, whether they, or wee, '(for the faith professed in their Church, or ours) stand guilty of damnation ?

Are we accursed, because wee disclaime all merits in our best workes, and relie wholly upon the merits of Christ? Blessed are all they that put their trust in him (not in their own righteousnesse) saith the Prophet David. (Psalm ii. 12.)

Are we accursed, because according to Christ's Institution, we receive the Sacrament in both kinds? He that eateth my flesh, and drinketh my blood, hath life eternall, saith our Saviour. (John vi.)

Are we accursed, because we search the Scrip

* ἑπτάλοφος Ρώμη. Septicollis Roma.

tures