the Scriptures receiue authoritie from the Church and the sense thereof onely subiect vnto her That the Vulgar Latin translation is only to be admitted as authenticall That the Scriptures be imperfect and are not the certaine rule of faith That there are traditions besides for perfecting the Scriptures and to bee receiued with equall authoritie with Scriptures III. Of the Church That the Catholike Church is not the company onely of Gods elect people That the Church of Rome cannot erre IV. Of the Pope Where is Scripture to proue that Peter was at Rome and Bishop there twenty fiue yeeres That he was to be appointed Vicar of Christ That the Pope is the vniuersall Bishop That he onely is Peters successour and Christs Vicar That he cannot erre è Cathedra That he is aboue Councels That hee may depose Kings from their temporall estates and dispose of their Kingdomes That he can dispense with sinnes against the plaine Law of God That he can set soules free out of torments after this life V. Of the Clergie and Ecclesiasticall persons In what place of Scripture is it taught that there be Popes Cardinals and Popish Prelates like Princes That there are now Priests to whom a speciall Office of Priesthood is assigned That there bee seuen degrees thereof That a man is now appointed in the time of the Gospell to offer sacrifices daily for the quicke and the dead That all Churchmen so called are to liue vnmarried That a Monasticall life is the best estate That Ecclesiasticall persons are exempt from secular authority VI. Of the Sacraments Where doth the Scripture teach that Baptisme is to bee administred with Chrisme Oyle Coniuring Salt Spittle That there is such a spirituall kindred betweene the Witnesses and the party baptized as also betwixt the Parents and Children of those Witnesses as it hindreth marriage without a dispensation betwixt one another though there be otherwise no kindred either of affinity or consanguinity That Iesus Christ is bodily and wholly as he is Man borne of the Virgin Mary in the Sacrament the Bread being turned into his Flesh That it is a sacrifice for the quick and the dead That the Cake is to bee reserued and carryed about in pompe and that all are to fall downe to it and worship it That it is to bee administred but in one kind That the Lay people must not take it but gape and eate it That the Priest that saith Masse must haue a shauen Crowne haue his Amice Girdle Aube Manuple Stole Chesible and other pretended holy vestments That he must vse such crossings turning duckings liftings whisperings gapings minglings of wine and water such lickings and other variety of stagelike gestures VII Of Prayer That it must be in Latine That not God onely but Saints may be prayed vnto That the dead are to be prayed for That it is lawfull to pray by number to say the same 150. times and to pray vpon Beades VIII Of Worship What written Word teacheth that Diuine Seruice is to bee said onely in the Latine Tongue That Saints and their Reliques are to be adored That Images and Pictures are to be in Churches for adoration sake and to be Lay-mens bookes IX Of the Virgin Mary That she was borne without sinne That she is the Queene of Heauen the Lady of the World That she is diuinely to be worshipped That shee is to haue her proper seruice and her Aue Maries X. Of the Church or Temple the place of publike worship What Scripture that Belles are to bee baptized That there must bee Altars Veiles Holy-water Holy-ashes Palmes and many such trumperies That children dying without Baptisme are not to be buried in the Church-yard and that there is for their soules a Limbus Infantium XI Of dayes Where doe the Apostles teach that there are such a number of Holy-dayes as be in that Religion That a speciall Holinesse is to be put in the obseruation of dayes That dayes and times are to bee set apart to the worship of Saints XII Of meates Where in Scripture reade they that there is such a difference of meates as the obseruation of such a difference at some times is more holy then at other some times All these differences are humane inuentions without warrant of Scriptures Now let them shew that any of these sorts of Martyrs beleeued and professed these differences if they cannot then the conclusion is good that they were not their Martyrs by these differences but in common still ours as well as theirs III. If these differences be but a very patchery of Heresies Iudaisme and Paganisme then in respect thereof they cannot be their Martyrs for Martyrs suffered for none of these three but in detestation thereof were grieuously persecuted by Iewes Pagans and Heretikes But the anticedent is most true as our learned men haue made it manifest For Heresies Bish Morton Doct. Whitacres Gab. Powel and Doctor Willet For Iudaisme Doctor Raynolds hath sufficiently manifested it and somewhat of Paganisme But for this reade Thom. Moresin Doctor of Physick his whole booke called Papatus printed at Edenburgh and Gab. Powel on the first Chapter to the Romanes For all three see a late published booke called The three Conformities And therefore in respect of these differences being hereticall Iewish and Paganish these Martyrs are none of their Martyrs neither did their sufferings make good any whit this their now present Religion IV. If these differences from our Religion doe offer violence to the three Offices of Christ and make their publike worship in many things blasphemous and idolatrous then in respect of such differences they are not their Martyrs But the antecedent is true Ergo the consequent To proue the antecedent Doctor Fownes hath lately of purpose set forth his Trisagion wherein he hath sufficiently confirmed it out of their publike Missaes Breuiaries Portuses Rosaries Liturgies Psalters Primers and Manuals of prayers to which I referre the Reader for full satisfaction And doe conclude therefore that these blessed Martyrs were none of theirs by vertue of these differences V. If many of these differences of theirs be not only besides Scripture without warrant from thence as before is shewed but also flat against Scripture and against our common tenents agreed vpon betweene vs and them then in respect of these differences they are not their Martyrs For they did not suffer for those things which were against Scripture and the common tenents of Christianity wherein we and our Aduersaries doe agree If they dare affirme this let them giue instances thereof But many of these their differences are against Scripture and against the common tenents of Christianity in which we both agree Which being so these their differences can be no part of Christianity because they be against both the rule and also against the grounds of Christianity Therefore the consequence is true That there are such differences betweene vs I instance for proofe in these ensuing That the Scriptures are
will abusiuely now and then alleage Scripture yet is he a deadly enemie to the Scriptures he will not leade to the right vse of them nor perswade men to frame their Religion and life after them but rather doth suggest the cleane contrarie as the storie of the Scriptures witnesseth and our owne temptations tell vs. For as a Father saith The Deuill cannot endure to haue any to studie the Scriptures that is torment and paine aboue all paines to him He hath euer been a raiser vp of persecution against such as serue God in a Religion onely grounded vpon the Scriptures as hee was in the Iewes against the Apostles and the beleeuing Gentiles so in Gentiles Infidels against Christians in the Heretikes against the Orthodoxall in our Antichristian Aduersaries against vs and in all lewde liuers the children of disobedience in whom he beareth rule and whose hearts he stirreth vp to doe his will against all such as in a more strict manner endeuour to frame their liues after Gods Word though in general together they professe one God and haue receiued the same Baptisme and doe liue together in the same Church Therefore wee see that it cannot be the spirit of Satan that perswadeth to our so holy a Religion by the Scriptures vpon which onely it is settled seeing he so deadly hateth such a Religion and the sound and zealous Professours thereof III. It is not the spirit of man and Satan together as may appeare first in Heretikes who are led by Satan and their owne spirit These being not able to iustifie their heresies by holy Scripture they fall to weaken the authoritie of the Scriptures they will not rest on them but doe flie the light of them as Tertullian and other ancient Fathers witnesse of Heretikes in their times who left the Scriptures and ran to Traditions as did the Manichees Cerynthians Basilidians Carpocratians Marcionists Valentinians Arians and others Secondly In all will-worshippers which framing a seruice to God out of their owne braines cannot away to make holy Scriptures their guide but doe leaue them assoone as they bee addicted to their owne inuentions of which God by his Prophets in Scripture often complaines Thirdly In Heathen Idolaters who haue been set on worke by the Deuill to burne the Scriptures as did that wicked Dioclesian also here in Brittaine the Infidell Saxons and in Ierusalem that vngodly Iehoiakim who burnt the Prophecie of Ieremiah which Baruch writ from his mouth at that time Fourthly In our Aduersaries now who cannot rest with the Scriptures nor will admit them as the only Iudge in controuersies nor as the onely Rule of Religion And the very reason is because they teach and practise many things out of their owne spirit euen the doctrine of Deuils which the Scripture vtterly condemneth Their Sainted will-worshippers in their Heremeticall life and their world of Monkish Orders cannot abide the rule of Scripture their holy course of life so much admired and extolled yet onely of such as know not the power of Satan in the deceiueable wayes of his vnrighteousnesse dares not stand to be iudged ruled and squared after the rule of holy Scriptures yea as holy as they pretend to bee yet neither can they nor wil they wholly frame their seruice and deuotion and life after the Word of life And therefore we see that it cannot be the spirit of Man and Satan whether apart considered or conioyned that doth perswade mooue and further to the embracing of that Religion which is wholly grounded vpon the Scriptures as ours is And therefore not being either of these it followeth that it must needs bee the Spirit of God that thus perswadeth men to our Religion by the Scriptures wherein it is contained III. Our Religion appeareth to be written in and iustified by the Scriptures for that in those places it getteth entrance and thriueth where they are permitted to be studied and read of all and to be taught as the onely rule of Religion The Scriptures are the very life and strength of our Religion as is sufficiently knowne by experience to our very Aduersaries Now how could this be if our Religion were not that which is taught in the Scriptures For the Scripture as is aforesaid doth condemne Heretikes Heresies will-worship and will-worshippers idolatry and idolaters and is the Sword of the Spirit the breath of Christs mouth that consumeth the Man of Sinne. If our Religion were heresie or wil-worship or idolatrie or the inuention of that Man of sin the Scriptures could not be the life and strength thereof seeing they oppose and vtterly condemne those things IV. Our Religion standeth and is vpheld by such holy and heauenly meanes onely as the Scriptures allow and prescribe and which we find there to bee the onely meanes vsed at the first planting of Christian Religion by the Apostles in the Primitiue Church which were these that follow I. There was then the preaching of Gods Word This meanes was prescribed by our Sauiour Christ to make Disciples vnto him Mat. 28.19 20. and the same obserued by his Apostles Mark 16.15 20. Acts 2.14 10.34 11.19 So preaching of Gods Word is the meanes by which our Religion through Gods blessing is planted in mens hearts As also it was foretold and appointed that it should bee the meanes to regaine people from vnder Antichrist Reuel 10.11 14 6. II. There was the teaching of the grounds and principles of Christianitie then called milke now commonly called the Catechisme Heb. 6.1 5 12. 1. Cor. 3.2 This hath greatly furthered our Religion euen by the testimony of our Aduersaries and is a speciall meanes to informe the minds of the ignorant in the truth of our Religion that they may not be deceiued III. Then was teaching and preaching altogether out of the Scriptures of the Prophets The Apostles taught the Gospell onely out of them Rom. 1.2 Acts 26.22 28.23 the Scriptures they cited Acts 1.16 2.16 17. by them they confuted the Aduersaries Acts 17.2 18.28 So our teaching and preaching is out of the Scriptures of the Prophets and Apostles by these we confirme our doctrine and by these chiefely doe we confute our Aduersaries IV. Then was allowed the vse of the holy Scriptures indifferently to all sorts without restraint or exception they were free to all of the Laity both men and women The Apostles neuer forbade them to any nor euer reprooued any for reading or studying of them but commended them to all sorts 2. Tim. 3.15 16. 2. Pet. 1.19 20 21. and left it written as a matter worthy prayse in religious men the Eunuch and the Noble Baereans that they read and searched the Scriptures so also in godly women for training vp their children herein Acts 8.30 17.11 2. Tim. 1.5 3.15 Yea Peter whom our Aduersaries make their Rocke in generall telleth all Christian beleeuers that they should do well to take heed thereunto as to a sure Word 2.
Pet. 1.19 So is there here with vs the free vse of the Scriptures this wee commend to all sorts forbid them to none but rather hold them most religious who delight in the holy and reuerent studie of the Scriptures according to the practice of the ancient Primitiue Church in the Apostles dayes V. Then were there publike Assemblies where they met together 1. Cor. 11.18 19. Acts 1.13 2.46 and that vpon the first day of the weeke Acts 20.7 1. Cor. 16.2 These Assemblies none might forsake but all were mutually to exhort to the frequent vse of them Heb. 10.25 to beware of causing diuisions and offences contrary to the receiued doctrine of the Apostles Rom. 16.17 So haue wee publike Assemblies where wee meete on the first day of the weeke and at other times which all are bound to come vnto and none ought to forsake to preuent diuisions contrarie to the Apostolicall doctrine and to preserue the publike profession and exercise of our Religion VI. Then was there set ouer euery seuerall Assembly and Congregation such as might be able to teach hauing the ouersight of the people and care of their soules Acts 14.23 Tit. 1.5 Acts 20.28 Heb. 13.7 17. 1. Pet. 5.2 3. So is this in our Church a most excellent meanes to vphold our Religion VII Then was God onely worshipped and he onely prayed vnto in those Assemblies not Saints nor Angels nor the Virgin Marie In them prayers were made with one accord Acts 1.14 2.42 4.24 the Word read 1. Thes 5.27 Col 4.16 the Word preached Act. 20.7 the Sacraments administred Act. 2.42 1. Cor. 11.18 20 23 26. and the Lords Supper in both kinds deliuered 1. Cor. 10.16 Collections were also made for the poore 1. Cor. 16.12 and al things were performed to edification in a known tongue 1. Cor. 14. In our Assemblies God is onely worshipped to him onely we make our prayers and neither to Saint nor Angell nor to the Virgin Mary though wee honour them duly as we ought In our Assemblies Prayer is made with one accord the Word read and preached the Sacraments administred and the Lords Supper in both kinds deliuered Almes as need requires giuen to the poore and all done to edification and in a knowne tongue as in the Apostles dayes VIII Then was preached against and forbidden all will-worship though neuer so faire in shew all seruice to God after the doctrine and cōmandements of men Col. 2.20 23. also the worship of Angels Col. 2.18 the worship of Idols 1. Ioh. 5.21 and fellowship with Idolaters 1. Cor. 8.10 and 5.11 2. Cor. 6.14 18. So with vs are forbidden all these things and condemned by our Religion as is euident by our booke of Homilies booke of Articles the publike authorized larger Catechisme and other publike Records yea the forbidding abolishing and preaching against these things is an excellent meanes to vphold the purity of our Religion which in it selfe is so contrary to all will-worship humane inuentions superstition and idolatry IX Then was the exercise of Ecclesiasticall discipline for the preseruation of order for the punishing and casting out of obstinate Heretikes 1. Tim. 1.20 6.3 Tit. 3.10 as also of notorious offenders which would not otherwise bee reformed 1. Cor. 5.7 2. Thes 3.14 and those the people were to auoyd 1. Cor. 5.10 2. Thes 3.6 2. Tim. 3.5 Ephes 5.7 This godly discipline duly obserued is of great force to preserue our Religion and to keepe it in honour and estimation X. Then was there vrging and pressing to a holy conuersation both in Pastors Tit. 2.7 8. 1. Tim. 4.12 and in the people Rom. 12.1 2. Eph. 5. 6. This Christian-like conuersation adorneth our Religion which is onely powerfull in them which liue well for it condemneth all Libertinisme and requireth very strict obedience to God and his Word XI Then was suffering of persecution for the truth and the same foretold to accompany the godly Acts 14.22 1. Thes 3.3 2. Tim. 3.12 1.8 Phil. 1.19 which greatly furthered Religion taught by the Apostles Phil. 1.12 And so hath it done ours in these parts of Christendome as the World knoweth XII Then was taught subiection both of Pastors and people vnto Principalities and Powers as to Kings so to inferiour Magistrates sent by them All sorts without exception were taught obedience to them and for conscience sake were they bound to render to them dues tribute custome honour They were commanded to make prayers for them with thanksgiuing which was a meanes to further Religion for the Apostle telleth them that thus to doe is well-doing and a meanes to stop the mouthes of the Aduersaries that so they might leade a quiet and peaceable life in al godlinesse and honestie Rom. 13.1 7. T it 3.1 1. Pet. 2.13 17. 1. Tim. 2.1 2. This is hath bin an excellent meanes to aduance our Religion for Kings and Princes seeing that our true and Apostolicall Religion did not derogate from their lawfull authoritie did not draw subiects from their allegeance nor exempt any from their true obedience but rather maintained the right which God by his holy Word in Scriptures had giuen them they submitted to the truth and embraced our Religion shaking off the yoake of Antichrist and so tooke vpon them the authoritie giuen them of God to reforme Religion according as they were taught and had learned the doctrine of Christ in the Scriptures Thus wee see first the ordinarie meanes which the holy Scriptures prescribe and euidently shew to haue been vsed in the Primitiue Church for the planting and vpholding of Christian Religion And secondly that the very selfe-same haue been and yet are the meanes for planting and preseruing of our Religion in euery Country where it hath been receiued Which meanes are so powerfull and effectuall for this purpose that looke by how much these meanes are put in execution by so much doth our Religion prosper in spite of all worldly oppositions and gaine-sayings whatsoeuer and on the contrarie looke as these meanes either wholly or but in part are neglected or faile to bee performed so doth our Religion lose of its strength and decay amongst the people what policie soeuer men otherwise vse to vphold the same For our Religion stands by holy and heauenly meanes and not by meere worldly policie or humane deuices faire shewes to the eyes delights to the eare pleasurable obiects to delight the carnally-minded Neither can it be held by any Satanicall delusions fabulous narrations feigned miracles deceitfull iugglings nor by pretended apparitions of Angels or of soules departed nor by the bare authoritie of mens sayings Decrees of corrupt Councels Popes sentences wrangling Canonists Sophisticall distinctions of Schoolemen humane Traditions Apocryphall writings old and idle customes examples of ignorant forefathers estimation of mens persons for learning and shew of holinesse nor by any deceitfull wicked and corrupt dealing as by counterfeite and bastard writings corrupting of Councels and Fathers expunging words and
together with vs yet are deadly enemies to the effectuall operation thereof denying the power of it and deriding such as striue to liue strictly and would expresse the liuely vertue and force of it What diuisions what varietie of sects and schismes haue and doe yet hinder the growth of our Religion And lastly these last Enemies of it the Papists vnder that Antichrist of Rome against whom if God himselfe had not fought and vpheld our Religion they had ere this vtterly extinguished it And who will denie this that seriously considereth our simplicitie and their deepe policie our too much distractions their strong combination our small strength their great power our meane estates their abundance of wealth and treasures our more then supine carelesnesse their continuall watchfulnesse and daily endeuours which possibly Satan can put into their hearts to root out our holy profession as by their cruell Inquisition mercilesse persecution barbarous Massacres horrible Treasons vniust Inuasions bloody Warres the neuer to be forgotten Gunpowder plot killing of Kings faithlesse and treacherous dealings playing fast and loose with vs by lying Equiuocations and mentall Reseruations in all couenants promises and oathes besides their shamelesse belying our persons foule and false taxing vs of errours and heresies imputed to our doctrine and Religion Libertinisme Atheisme and other abominations their flattering of Kings and suggestion of falshoods of disloyaltie against such as they find best affected to our Religion their politike framing of their religion for worldly respects to euery mans humor to entangle the sooner mens minds to get the more to them besides all those hellish deuices before mentioned in the first argument among which is the corrupting of Fathers and the Writings of learned men both old and new that so we might be altogether destitute of all humane testimonies to witnesse with vs or any helpe of man but to be left to stand as indeed wee doe by the hand of God the onely Author of our Faith and Religion and the onely blessed Preseruer of the same hitherto before Luther was borne who now also euen in these troublesome times doth keepe it on foote against all the power and policie of our Enemies praysed bee his holy Name for euer and euer Amen If our Aduersaries thinke that here is all that can be said for vs or that onely we can thus prooue our Religion they are much deceiued for much more may bee said and also otherwise euen by Historie may our Religion and the Professours be shewed at large This for the present is onely to confirme such as in our Church truly feare God and make conscience of their wayes for such doers of Gods will shall know whether this doctrine be of God or no Ioh. 7.17 THE AVTHORS FARTHER HELPE TO stay the honest-hearted Protestant from Apostacie WEl-disposed Reader thou hast an answer to the question Where our Religion was before Luther If yet further they aske thee Where were the Professors thereof also before this time Thou mayst thence shape them this answere Euen where the Apostles and Apostolicall men did teach it and where Saints professed it and Martyrs dyed for it It is not so difficult a matter as they would make the world beleeue to bring forth in euery Age the Professours of this our Christian Faith A harder and a more impossible taske is it for them to prooue from Christ and his Apostles who and where the persons were that in euery Age made an intire profession of euery point which now this their present Romish Church teacheth and practiseth We will doe the former if they will faithfully performe this latter They haue set out as they call it a Catalogue of chiefe Pastors Generall Councels and Catholike Professors of which they much glory seducing therewith the simple and vnaduised They doe begin with Christ then follow they on with Saint Peter and other Bishops of Rome on the one side on the other they place the Virgin Marie Iohn Baptist Saint Iohn the Apostle with other Apostles and Euangelists then they reckon vp Christian Churches as the Romans Corinthians Galatians and the rest to whom Saint Paul and Saint Peter wrote and so they run on along to the end Now this is it that thou shouldest demand of them and put them to proue whether Christ and his Apostles taught and all the rest there mentioned did learne and practise all that the Church of Rome now doth If they can shew this but in the first hundred of yeeres professe thou to be satisfied and not to require farther after a continuall succession in the Ages following Presse this home to them stand onely vpon this this is plaine dealing to begin with them where they begin And if they will not indeuour to satisfie thee in this certainely the Catalogue of the names of Christ of his Apostles and the rest in the Primitiue Church are put onely in the forefront to coozen thee if they can For will they begin it with Christ Saint Peter and the rest and yet not proue them of their present Religion If they can why doe they it not Why doe they seeke to put it off If they cannot why claime they these for the authors and maintainers of this their present Romish Religion I say their present Romish Religion because there is a great difference betweene the Religion once at Rome in the Apostles dayes and the Religion of Rome now that of the Church then this of the Court and faction there now And here I pray thee wel vnderstand this one thing to wit what they meane by their Religion as we also doe by our Religion we neither side took it only for that wherein we both do agree but chiefely because of the distinct differences thereof either from the other this obserue that thou mayst not be deceiued by the Catalogue And the better to cleare thy iudgement therein let them shew thee that Iesus Christ that also his Apostles with the rest in the first hundred of yeeres taught not onely that wherein wee and they doe agree for so they gaine nothing to themselues but the Catalogue therein serues for vs aswell as for them but also that they taught and obserued all their now present differences from vs as for example let them shew that then was taught and the Churches learned I. To picture the holy Trinitie to make Images to worship them to adore the Virgin Marie as our Lady and the Queene of Heauen also to pray vnto other Saints and Angels and to adore their Images and Reliques II. To hold the Scriptures to be imperfect and obscure that the Apocryphall bookes were of diuine Authoritie the Latine Translation was to bee authenticall that Traditions were to be added to perfit the Scriptures concerning necessarie matters of saluation that the authoritie of the holy Scriptures doth depend vpon the authoritie of the Church that they are not to be made so free as to be read and studied of all without licence III.
To hold seuen Sacraments that Baptisme is to bee administred with hallowed Water with Chrysme Salt Spittle Coniuring and other deuices IV. To beleeue that the Priest may receiue the Sacrament alone and yet many other Christians to be there present looking on that the Bread without the Cup is to bee giuen to the people that after the words of consecration the Bread is turned into the very naturall body of Christ the accidents of Bread and Wine onely remaining but not the substance that it is to be adored and prayed vnto and to be carried about in Procession that it is to bee administred with such varietie of garments alterations of gestures and change of voyce that it is a propitiatorie sacrifice for the quicke and the dead V. To make prayer to administer the Sacraments and to say all diuine Seruice in an vnknowne Tongue to say the Creed amongst Prayers the Aue Marie as a prayer with the Pater noster vpon Beades with Crosses and that to a certaine number repeating the Aue Marie fortie times and the Pater noster foure times with a Creed at the end that many thus praying though they vnderstand not the words which they vtter yet hauing a good intent they do a work pleasing to God VI. To hold the Church of Rome to bee the Mother Church the onely One Holy Catholike and Apostolike Church that it could not erre and that all which should not beleeue euer as it beleeueth should not bee held for sound Christians and such as should not submit to her authoritie to be held Heretikes VII To hold the Pope of Rome to bee Christs Vicar and Peters successor that all should depend vpon him as vpon their Head that he as Pope cannot erre è Cathedrâ that to him as of right belongeth the spirituall and temporall iurisdiction and so hath authoritie to make Lawes to bind conscience to depose Kings and to dispose of their Kingdomes that he and his Clergy are exempt from the authoritie of Secular power VIII To hold seuen degrees of Priesthood that there are sacrifizing Priests in the time of the Gospell that all the Clergie are to liue a single life IX To set vp high and worldly dignities in the Church as Kingly Cardinals Prince-like vnpreaching Prelates and Pastors ouer Congregations not able to teach them to allow infinite Orders of Monkes Friers and Nunnes X. To beleeue that there is a Limbus Patrum a Limbus Infantium and a place called Purgatorie In their Catalogue they are to bring Christ his Apostles and all the rest therein named for teachers and professours of these things and the like else are they not to be reputed of this their present Religion Vrge them friendly Reader vnto the proofe of these particular differences till then keepe thy right standing and be not mooued with a shew of names In the meane space that thou mayest be well assured that thou art a true member of the Catholike Church of Christ though no Romane Catholike haue recourse vnto thy baptisme and the Couenant which God made with thee and thou with him therein Aske them when any of them goeth about to seduce thee whether they thinke that thou hast receiued true baptisme If they say Yea as they cannot answere truly otherwise though wee were baptized of very condemned Heretikes as the Trent Councel decreeth then demand of them againe Whether true baptisme doth admit the baptized into the true Church of God or no If it doe know of them that then being thereby receiued into the true Church why thou and wee so baptized should not still be of it in their account Will them to shew what we teach and beleeue differing from them that hath disannulled our Couenant with God and how we come to bee out of the Church The Romane Catechisme which with them is of great authority telleth vs that men are out of the Church as Infidels which neuer were in it as Heretikes Schismatiks and Excommunicated persons once of it whereto may be added such as be Apostates wholly renouncing Christ Taking this for granted that these be all and then that we be none of these it must needs follow that we are through Baptisme yet in the true Church I hope our aduersaries will not say that wee be either of the first or last sort let them cleare vs of that and wee will well enough acquit our selues of the rest I. We are not though they so call vs commonly Heretikes If they please let the Catholike Moderator pleade for vs or let them beleeue their owne moderate Answerer to whom my L. of Couentry and Lichfield maketh reply who saith that he supposeth that no one particular learned Catholike in this Kingdome doth or will defend this opinion That Protestants are Heretikes and excommunicate If these on their side will not be sufficient to cleare vs let vs learne from them what an Heretike is and so cleare our selues thereby An Heretike saith the Romane Catechisme is he which neglecting the Churches authority doth maintaine impious opinions obstinately By this wee cannot be proued to bee Heretikes this cannot agree to vs. For first we may demand What impious opinions either affirmatiue or negatiue doe we hold which they can iustly task vs of Let them instance what pleaseth them and then prooue the same to be heresie first by plaine and pregnant places of holy Scripture which may conuince the conscience of indifferēt men Secondly by general Councels or by any one generall Councell within 600. yeres after Christ in which space were most famous renowned Councels that hath condemned any maine doctrine of our Faith for heresie Thirdly by the vnanimous consent and generall voyce of the Greeke and Latine Fathers for that space condemning the same for heresie and for an impious opinion Let them if they be able shew first in our faith that wee hold any thing against any Article of our Creed which is the summe of our beliefe Secondly in our prayers any thing against the patterne of all true prayers commonly called The Lords Prayer Thirdly in our deeds which we teach to be done or bid to be left vndone any thing against any of the Commandements in the Decalogue the rule of our obedience If they can thus fairely and euidently proceede they should doe well so to conuince vs. Secondly if any impious opinions could be found among vs it must be considered whether they be broched by priuate persons or tenents held of the Church in her publike Records If the former then are they not the Churches if the Church should hold any such how can they proue that she maintaineth them obstinately For obstinacy is not to be imputed vnto vs till all lawfull good and sufficient meanes haue been vsed to conuince our iudgement and the same also by such as haue lawfull and full authority to iudge and determine thereof But hitherto this hath not been done neither can it be but by a
lawfull and free generall Councell which the Conuenticle of Trent was not till then we are not to be condemned of obstinacy and so as yet no Heretikes Thirdly we neither haue neglected nor yet doe neglect the true Catholike Churches authority into which wee are receiued by Baptisme For we very willingly desire to heare her sentence but where can that bee except in a generall Councels determination therein to heare the Catholike Church speaking to vs from the Scriptures we greatly long for we readily submit vnto Let her thus speak that we may know her Iudgement and we will hearken thereunto As for the Church of Romes authoritie we doe not acknowledge it ouer vs because it is not nor euer was in her best estate the Catholike Church but onely a particular Church which now also is a party questioned And therfore her authoritie for her selfe against vs is no more of vs to be regarded then by them our Churches authority for her selfe against them Seeing then that by their definition wee are not conuinced of heresie wee are not out of the Church as Heretikes II. Not as Schismatikes For albeit we haue no departed from this Romish Church yet are we no Schismatikes First for that we keepe communion with the Catholike Church into which we by Baptisme were admitted which is the body of Christ and wee truly members thereof in faith and loue through the worke of Gods Spirit being built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the Corner-stone Secondly because this Church of Rome hath falne from the faith and obedience commended by S. Paul to be in the Church at Rome in his time as appeareth in many particulars before named which the Church first planted at Rome neuer taught neuer beleeued nor practised Therefore are we no Schismatikes for leauing her in those things wherein she hath left the true and Apostolike Church at the beginning Thirdly for that wee doe not breake off from her simply but in some respect that is as farre foorth as she hath forsaken her former selfe so that if shee would returne to the Catholike Faith and Religion and forsake her Trentisme Iesuitisme and Popery the inuentions of her owne added to that which first she did professe wee want not charitie towards her to vnite our selues vnto her againe For otherwise neither our true loue to God nor true loue to his Church will suffer vs to liue with her so defiled as she is in the spirituall bond of sacred loue which knits the true members of Christ one to another Heauenly charity which maketh this vnitie admitteth not of such things into the vnitie of faith as bee taught and practised in that Church both sinfull against God and pernicious to mens soules yea vtter destruction to them without hearty repentance Fourthly wee haue a warrant yea a commandement from God to separate our selues from her for that she is become the great Whore and spirituall Babylon Reuel 18.4 This charge of God freeth vs from Schisme for there is no sin no Schisme in that which God commandeth to be done Fifthly we by leauing this Romish Church doe not deuide our selues from the true Catholike and Apostolike Church but by this separation doe we indeed returne to the vnitie of it and to our first blessed estate therein when first the Gospell was here planted in this Iland by Apostles or Apostolicall men which came hither not from Rome but from Ierusalem our Mother Church where the Lord and his blessed Apostles first began to teach and erect a Church which is the Church we returne vnto in doctrine and worship of God from which Holy Catholike and Apostolike Church wee were drawne by the vsurping and tyrannical power and iurisdiction of the Pope and his faction and the generall backsliding of this his Church So as this which they call Schisme is no Schisme in vs but a forsaking of schisme in them and is only a returning vnto and a recouerie of our selues againe to our former vnion with Christs true Church beginning at Ierusalem and planted here many hundred yeeres before the Monke Austin euer came into England Sixthly They are properly called Schismatikes saith Aquinas which of their owne accord and will separate themselues from the vnitie of the Church If this be true in the iudgement of this their owne so greatly honoured Doctor then certainely wee are no Schismatikes First of our owne accord and will we make not a separation but are inforced therto by the power of Gods commandement to come out of this Babylon to auoyde her sinnes to escape thereby her punishments She her selfe hath caused deuision and offences contrary to the doctrine which shee once receiued as the Epistles of S. Paul and S. Peter do in many particulars witnesse against her The Apostle S. Paul therefore wils vs to auoyde her and such as cause deuision and offences contrary to the Apostles doctrine Rom. 16.17 It may seeme from hence that a faction begun euen then among you Secondly we doe not separate from the Church that is from the vniuersall Catholike Church but from a Church that is the particular Church of Rome for Thomas doth not say He is a Schismatike which separateth from a Church but from the vnitie of the Church to wit the Church vniuersall which is but one For indeed no reason can bee giuen why any should deuide themselues from the true Catholike Church but good reasons may be giuen why a particular Church may be and ought to bee forsaken as wee doe giue for our departing from the Church of Rome for we are commanded to forsake Idolaters 1. Cor. 5.11 Heretikes Tit. 3.10 such as bring not the doctrine of Christ and doe not abide therein 2. Ioh. 10. and her that is called Babylon Reuel 18.4 Thirdly before we can be Schismatikes we must forsake the vnitie of the Church Now wherein stands this vnitie Standeth it only in affection of loue or also in the faith of the truth For both these graces the Apostle commendeth the Churches Ephes 1.15 2. Thes 1.3 and faith is preferred to the first place in both Scriptures We haue not forsaken the vnitie of the Faith of which S. Paul speakes Eph 4.13 For we teach the doctrine of the Apostles and no other in any thing when we differ from this present Church of Rome which hath lost her first faith of truth in many things Now can true diuine loue be there kept where faith is lost or can there be charitie to vnite where doctrine doth deuide Can light and darkenesse truth and falsehood cohabite in loue Truth and loue onely dwell together and for truths sake loue separateth from falshood wheresoeuer she finds it And therefore except they can proue that we haue lost the vnitie of faith wee haue not forsaken the vnitie of the Church in loue as the former reasons shew To conclude were the Priests and Leuites Schismatikes which left
the people of Israel once the people of God in Dauids and Salomons dayes and many hundred yeeres before when Idolatrie vnder pretence to worship no false but the true God was set vp and they not suffered then to do their office vnto the Lord as their office required If they were not no more are we For why doe we forsake the Romish Church Is it not because she hath set vp a new manner of seruice vnto God new kinds of Priests new Holy-dayes new Sacraments new Orders and will not permit the Lords Seruants and Ministers to do their Offices vnto the Lord as he hath by his written Word prescribed Therefore seeing we are not guiltie of Schisme we are not as Schismatikes out of the Church into which by Baptisme wee are receiued III. Not as excommunicate persons For if we be neither Heretikes nor Schismatikes vpon what other ground will they iudge vs to be proceeded against There are other causes for which men are excommunicate but in this question our aduersaries cannot pleade any such Againe I aske if wee bee excommunicate who hath pronounced the sentence Is it the Romish Church By what authoritie Their Church is not the Catholike Church but only a particular as ours is and it is by vs questioned and therefore in reason it cannot bee both a Partie accused and also a Iudge against vs in her owne cause Thirdly we doe appeale from her vnrighteous iudgement to a lawfull generall Councell where vpon earth our cause is onely to bee heard and decided lawfully Till which time wee for any censure of this Church of Rome doe remaine in the true Church into which by Baptisme wee are admitted out of which as yet we are not lawfully iudged to bee by any lawfull and supreme authoritie as either Heretikes Schismatikes or as excommunicate persons Therefore Christian-harted Reader thou that art a member of the Church of England though thou beest no Romanist assure thy soule that thou art of that Church which is vndoubtedly a member of the True Ancient Catholike and Apostolike Church in which abiding thou maist through the merits of thy blessed Sauiour obtaine eternall life if thou so beleeuing doest demeane thy selfe as it becommeth a good Christian and a Protestant in earnest And for thine owne more certaine assurance and stable abiding let me aduise thee to a few things Haue a care to keepe thy Couenant in thy Baptisme that thou mayst be better perswaded that God keepes his with thee and so to be one of his in the true Church Labour to feare God for it is the beginning of wisdome and the secrets of the Lord are with such as feare him and he will shew them his couenant Psal 25.14 Haue euer a loue of the truth and God will not giue thee ouer to beleeue lyes for this is a iudgement befalling such as loue not the truth beleeue it not but take pleasure in vnrighteousnesse Be a doer of the Word and thou shalt know the doctrine whether it bee of God or no. Beware of affected ignorance and carelesse neglect of knowledge but vse the meanes appointed to attaine vnto it Exercise thy selfe much in prayer beg of God wisdome and hee will giue it thee his Spirit and he will vouchsafe it thee pray against sedition and God will keepe thee frequent the company of such as haue knowledge the feare of God before them the loue of the truth in them and make conscience of their wayes Aske aduice of faithfull Teachers listen not to false Teachers feare to be seduced And further that thou mayst both defend the truth and also be able according to thy measure receiued to resist the aduersaries I. Learne carefully the truthes of God necessarie to saluation set downe in holy Scriptures Such truths are very manifestly and plainely deliuered either in expresse termes or by an vndoubted consequent drawne from thence and all such necessarie points as concerne all are written in the Scriptures as their Bellarmine confesseth With these Scriptures acquaint thy selfe and being an ordinarie Christian doe not trouble thy selfe about obscure places for plaine and easie places will bee sufficient to confirme thy faith in any thing necessarie for thee to beleeue and practize in the way of saluation II. Be well grounded in the Catechisme the parts whereof are the Creed the Lords Prayer the Decalogue and the doctrine of the Sacraments for these are the compendium or short summe of all Christianitie These well vnderstood will furnish thee with reasons to withstand seducers There is not any thing of which they shall speake but the same may be brought to some head in Catechisme as either concerning Faith and so referred to the Creed or concerning Prayer and so referred to the Lords Prayer or concerning obedience and so referred to the Decalogue or ten Commandements or else touching the Sacraments the Seales of our Faith III. Adde to these certaine considerations by which thou mayest defend the truth and ouerthrow falshood as the common law of Nature common reason right vse of senses common experience common equitie common charitie common honestie the witnesse of knowne Martyrs whereto adde the corruption of our nature allowing or disliking of any thing By the plaine euidence of Scripture by the Catechisme and by these considerations mayst thou trie all things which be necessarie for thee to stand vpon If a seducer come to thee and that he will needs deale with thee obserue two things first not to regard what he saith if it be not about necessarie points Secondly see that his confirmation or confutation bee onely by either some or all these three aforenamed to wit plaine Scriptures the parts of the Catechisme and those considerations from whence if hee cannot proue his assertions beleeue him not If he begin to tell thee of Councels ancient Fathers and the Churches custome in all Ages answere him first that the three former are knowne to thee the Bible common at hand the Catechisme in thy remembrance and the consideration of such as are without difficultie but as for these three last great reading and learning and knowledge in Historie are required to vnderstand them well and to cite them truly They are for the best learned of the world and not for any of the common sort ordinarie men cannot iudge aright by them neither will any such presume to thinke such abilitie to be in them if they would take notice of diuers things concerning Councels Fathers and the Churches custome I. Touching Councels they must know that they are not only subiect to errour but also haue erred that they haue contradicted one another that some of them haue been carried by a strong faction that ancient Fathers would not rest euer vpon the sole authoritie of Councels that Papists themselues though they pretend them yet doe not wholly resigne their iudgement vnto them that there are some counterfeite and forged Councels and counterfeite Canons added
perfection or of merit but to beleeue the forgiuenesse of sinnes And in reading the Law truly vnderstood it doth cause a mans conscience euen in the best to acknowledge himselfe guiltie I might here goe thorow many other points which they teach to which from either plaine Scriptures or from the Catechisme or from these considerations thou maist make answere in thine owne defence But yet for all this though thou also hast gotten helpe to stand for thy selfe beware of Seducers run not easily into disputes with them but rather put them ouer to learned men to be answered It is not good for Eue for to fall into conference with the subtill Serpent Be bold vpon these grounds with ordinarie Papists if they will attempt to set vpon thee but consider thy abilitie presume not aboue thy measure continue in Gods Word and the Lord will vphold thee To whose blessed guide and Fatherly protection I commit thee Pray we all continually FINIS 1. Cor. 2.11 1. Cor. 2.14 Rom. 8.7 Verse 5. * Origen vpon Numb Tertul. de resur Carnis Epiphaen de Haeres lib. 1. cap. 23 24 38. Irae li. 1. cap. 23. Tertul. de praescript Aâ—bana orat 2. contra Arianos Ier. 36. 2. Thes 2. In the Popes Bull before the Catechisme of the Councell of Trent a De Eccles pa. 308. b Apol. Catho cap. 66. c Lib. de Antichrist c. 24. d In his second pillar of Pop. e Against Hart. cap. 8. diuis 4. pa. 567.568.569 572. f Ca. 1. vers 25. pa. 200 Lib. de Antichr cap. 6. to cap. 33. Lib. de eccles cont 2. quaest 5. pa. 300. 308. Obiect Answ Obiect Answ De continu statu Ecclesiae See Doct. Hall his peace of Rome In his Symphonia Cathol In his reformed Catholike Cambden in Brit. p 40.157 * Harison before Hollins Chron. Midleton in his Papistomastix pag 202. See the Protestants Apol. vnder Brerelys name Brerely his Appeale Trac 1. Sect. 2. pag. 69. Beda histor lib. 2. cap. 2. Beda lib. 2. ca. 4. Bish Vshers letter pag. 80.81.82.83 Galfridus Monumentisis Centur 6 p. 689. Beda lib. 3. Hist cap. 3.6 Ibi. c. 21.22.24 Bish Vsher in his late Epistle added to Sir Chr. Sybthorps booke Se Archb. Parker his booke de anti Brit. cap. 18. Se Bishop Morton his Catholike Appeale lib. 1. cap. 2. sect 8. pag. 11. Ibidem lib. 1. ca. 12. sec 1.2 See Catol Test veritat pag. 26. to 69. last edition 1608. See the Epist in the booke of the Lawes of the Saxon Kings in the Saxons language Also in Fox Acts and Monum fol. 69. For the authoritie of this Epistle I take it as they approue of it a witnesse good against themselues See for all these in Cat. Test verit lib. 6. p. 558. See for these Bish Mortons Catho Appeal l. 1. c. 2.3.4.4 Doct. Feild of the Church b. 5. cap. 34 Catol Test verit lib. 1. p. 93. See his Epistle before named Ier. 6.14 The Papist cannot make a true Catalogue from Christ of their present Religion What to demand of them and to presse them vnto What are the things which in their Catalogue from Christ they must proue those in the first Age to haue maintained Protestants are of the Catholike Church though no Romanists In Can. 3. de bapt Part. 1. Act. 9. cap 10. q. 8. What sorts are out of the Church Protestants no Heretikes In his booke of equiuocation Part. 1. Art 9. cap. 10. q. 1. Protestants hold no impious opinions condemned for heresie Protestants are not conuicted of obstinacie See the Historie of the Councell of Trent Protestants do not neglect the authority of the Catholike Church Protestants are no Schismatikes Eph. 3.20 Let them answer the books which prooue her the great Whore Babylon and the Pope Antichrist if any denie these things In summa part 2. cap. 39. de Schismate Reuel 18.4 See for these Catal. Test verit pa. 27. to 70. in the last Edition 2. Ch. 11.13 14 Protestants not excommunicate persons How a man must be qualified which wil continue in the truth Prou. 1. 2. Thes 2.10 11 12. Ioh. 7.17 Iam. 1.5 Luk. 11.13 By what helpes to oppose the aduersaries Plaine Scriptures Aug. l. 2. de doct Chr. cap. 6. Chrysost 3. hom in 2. Thes Lib. 4. de verbo Dei non scripto cap. 11. The parts of the Catechisme Nine considerations Obserue two things in the aduersaries dealing with thee Three things beyond ordinarie mens capacitie which they must take heed they be not deceiued by Ordinarie meâ— cannot iudge of Councels and why Not of the allegation of Fathers and why Not of the allegation of the Churches custome and why Against the Popes headship Against his vnerring spirit Against transubstantiation Exod. 4.3 7.10 20 21 24. 8.17 Ioh. 2.9 10. Luke 24.39 The euill of the doctrine of transubstantiation Against Purgatorie Against Images and their worship Against praying to Saints Matth. 6. Against the Romanists condemning all that are not of their Church Against their vrging as necesary to make a Catalogue of our professors in all Ages Against their error of veniall sinnes Against mans power to doe well Against their error of mans abilitie to fulfil the Law