yeeres after Christ in which space was there none that might be called a Papist or Roman Catholike after the definition of the Trentists And therefore were they not their Martyrs neither did any of them professe the now new Romane Trentisme And thus wee see how by these differences they cannot claime the Martyrs Now our differences from them are all grounded vpon Scriptures and principles of Christianity and warranted by such common truth of Christian Religion as they and we doe fully accord in not one of our differences being either heresie or any part of Iudaisme or Paganisme nor euer condemned by any generall Councell in the space of these first sixe hundreds of yeeres in which these three sorts of Martyrs did liue True it is that our aduersaries call vs Heretikes and lay heresies to our charge but falsely without iust proose as our learned Whitacres Bishop Morton and others shew in answering Bellarmine his calumnies herein to the full Seeing then our differences and truths of Christian Religion taught by the Apostles and by the succeeding Pastors and belieued by the Church are the parts of that Faith and Religion which these Martyrs suffered for I conclude that in regard both of the truthes wherein wee and our Aduersaries agree and also of our differences wherein we disagree from the now present Church of Rome they were our Martyrs and none of theirs IV. Sort of Martyrs are those who suffered by and amongst these our aduersaries as the Berengarians Waldenses Albigenses Wicklife and his followers in England Iohn Hus and Ierome of Prague at Constance and many moe in Bohemia and in other places euen to Luthers time and after an innumerable multitude slaine and massacred burnt and put to sundry deathes for our Religion and for gaine-saying our aduersaries in those differences which we now stand out in against the Church of Rome at this present These were therefore our Martyrs But our aduersaries will say that these were no Martyrs but condemned Heretikes That they were Martyrs no Heretikes its cleare S. Iohn in the Reuelation calleth those Saints and Martyrs of Iesus Reuel 17.6 which should suffer for the Word of God for refusing to worship the Beast and his Image and for not receiuing his marke in their fore-heads or in their hands Reuel 20.4 and for keeping the Commandements of God and the faith of Iesus and so dying in the Lord should rest from their labours and be accounted blessed Reuel 14.12 13. But such were these our Martyrs for they suffered for Gods Word for keeping the Commandements and Faith of Iesus and for refusing to worship the Beast and Whore of Rome drunke with the blood of the Saints And therefore were blessed Martyrs and no Heretikes But they will say These held diuers errours and were not in all things wholly with vs They suffered and were Martyrs for those selfe-same things which with vs they witnessed against the Church of Rome II. Many errours are ascribed vnto them which they neuer held as Doctor Vsher Bishop of Meeth learnedly shewes III. Though in some things they should haue differed from vs yet doth not that make them not to be of our Religion For if for lighter differences in opinions men should be held not to be of the same Religion if so our aduersaries will conclude then are the now Romanists not of one and the same Religion which is now professed at Rome for one of them differs much from another in many things Neither haue they any right to the ancient Fathers betweene whom and these our aduersaries is also great difference and that in many things These Martyrs therefore though they might differ from vs in some things the Light then not shining so clearely as now it doth were our Martyrs Thus wee see all the Martyrs from the beginning to be ours and so haue our Aduersaries none at all which may be properly called theirs for the first 600. yeeres For if they claime the first three sorts it s but as they doe agree with vs for in their differences from vs the Martyrs are none of theirs The fourth sort are clearely our owne and are Martyrs in defence of our differences from them But for their differences they haue no Mrrtyrs of Iesus for such Martyrs as be his Martyrs suffer for his sake for Gods Word for his Faith and Commandements but their differences are not Gods Word nor the Faith nor Commandements of Iesus neither suffered Papists here for Religion but for treason rebellion disloyall acts for denying due obedience to lawfull authority and for standing in defence of forraine power and the authority of the Whore of Babylon the murtherer of Saints and of that Antichrist the Pope as hee is prooued sufficiently so to bee And therefore I conclude our Religion to be before Luthers time III. Argument From the Writings of the ancient Fathers THat Religion which is to be found in the writings of the ancient Fathers as professed and taught by them in the first 600. yeeres after Christ that was before Luthers time But this our present Religion in the poynts of doctrine wherin we differ from our Aduersaries is to be found in the writings of the ancient Fathers as professed and taught by them in the first 600. yeeres after Christ Therefore was this our present Religion in the poynts of doctrine wherein wee differ from our Aduersaries before Luthers time The Minor I thus prooue All the differing Religions of greatest note which were euer since Christs ascension are one of these Iudaisme Gentilisme or Paganisme Arianisme vnder which I comprehend all heresies Mahometisme or Turcisme the present Religion of the Church of Rome which may be called Trentisme or Iesuitisme commonly called Papistrie and this our Religion termed The reformed Religion or Protestancy which wee professe and teach with an vnanime consent in the Harmonie of Confessions otherwise then the Church of Rome now doth But those ancient Fathers taught not Iudaisme nor Paganisme nor Arianisme or other heresies which in those dayes rose vp nor Mahometisme Ergo either the Religion of the now Church of Rome or ours with either of our differences one from another But not so this of theirs For those differences on their part whereby a man becommeth a Romane Catholike or Papist the ancient Fathers with one consent neuer taught The differences are mentioned before for all which if they can produce the vnanime Consent of those Fathers in 600. yeeres space we yeeld them the Fathers but if not then are they ours as they that taught and professed our Religion For they not onely taught all the maine poynts of faith which we and our aduersaries doe agree in but also all the principall differences with vs wherein we and our aduersaries doe differ as Polanus hath largely prooued to whose learned paines I referre the Reader Therefore this our present Religion was before Luthers time IV. Argument From the witnesse of our very
Romish Bishops Yea the Centurists and other Protestants haue obserued out of Galfridus that before Austines comming there was here amongst the Britaines the profession of more pure Christianity then that which Austine brought from Rome Its babbled out by our aduersaries that this Austin conuerted this Iland but this is most vntrue for Saint Aidan and Saint Finan were the Lords instruments to gaine many here to Christ Saint Aidan recouered from Paganisme the Kingdome of Northumberland whereunto belonged besides Northumberland it selfe the Lands beyond it vnto Edenborow Frith these Countries Cumberland Westmerland Lancashire Yorkeshire and the Bishopricke of Durham Saint Finan regained not onely Essex and Middlesex but also the large Kingdome of Mercia conuerted first vnto Christianitie which Kingdome did comprehend vnder it these Countries Glostershire Herefordshire Worcestershire Warwickshire Leicestershire Rutlandshire Northamptonshire Lincolneshire Huntingtonshire Bedfordshire Buckingamshire Oxfordshire Staffordshire Darbyshire Shropshire Nottingamshire Cheshire and halfe Hertfordshire These holy men are they which vnder God are to haue the prayse and not Austin who brought some but few in comparison of these to the profession of Christ but withall besmeared them with Romish superstitions And such others as were already Christians hee endeuoured to loade with humane inuentions and vnnecessary ceremonies and was if not the cause yet the occasion of the destruction of many and of the miserable and mercilesse slaughter of the godly Monkes at Bangor to the number of 1200. for that these poore Monkes would not submit to him whom they saw to be too proud and not so humble a man as a man of God ought to haue been V. That this our Religion was here before Austin it may appeare by that publike doctrine of the Church which was taught about the time of Gregory who sent in hither this Austin concerning the blessed Sacrament altogether agreeing with our present doctrine and plainely opposite to the doctrine of the now Church of Rome For in an Homily of the Saxon Tongue appointed to be preached on Easter day throughout euery Church the bread is acknowledged to be naturally corruptible bread and corruptible wine truly Christs body and blood yet not so bodily but spiritually and nothing therein to be vnderstood bodily but all spiritually If this was the publike doctrine so fully herein agreeing with vs so contrary now to the Romish beliefe in their transubstantiated bread for deniall whereof they haue murthered so many and now hold it still so maine an article of their Romane beliefe how can it be otherwise imagined all things also before considered withall but that the Religion then was our religion now and not this of the Church of Rome VI. It cannot be denied if our Religion bee the same which was planted by the Apostles in the Easterne Churches from which our Religion was brought hither as is afore deliuered but that then this our Religion was before Austines time But that ours is the same the Apostles writings written to the Churches shew Secondly an Apostle or some Apostolicall men here taught it Thirdly the writings of the Greeke Fathers for 600. yeres space after Christ which is all the space from Christ to this Austin giue testimonie to our Religion in the maine points thereof as is prooued before in the third argument Fourthly it is euident euen by those things which yet the Churches at this day in those parts doe hold with vs and wherein wee and they agree against the now Romish Religion For the Greekes denie the Popes Supremacie Purgatorie and Prayer for the deliuerance of soules out of it the necessitie of Auricular Confession Meritorious satisfaction of the iustice of God Transubstantiation carued Images and Statues They deny that Saints departed heare our Prayers They administer the Sacraments in both kinds and allow Ministers marriage They mixe not water with wine they vse not vnleauened bread They admit not priuate Masses nor the Circumgestation or Adoration of the Sacrament nor the publike seruice in an vnknowne tongue They teach the assurance of saluation in Christ and renounce the merit of workes All which are opposite to the now Romish Religion and are the truths of our Religion taught by the Apostles and holy ancient Fathers from the beginning in the Easterne Churches wherein they are not falne from that which at first they receiued as they be in some other things which they teach and practise VII The Religion which we professe is the same which was at Rome at the time of the three conuersions of England as they call them and therefore was this our Religion before Austines comming and here professed when hee came in The first conuersion was in the Apostles dayes but in their daies was our religion at Rome as Saint Pauls Epistle written to the Saints there and other of his Epistles declare as also the Epistles of Saint Peter whom they would faine haue to haue been at Rome to which our Religion agreeth wholy and fully wherein soeuer wee now differ from the present doctrine of the Church of Rome Let their writings be Iudge from which our aduersaries haue greatly erred as is euidently prooued in all the maine poynts of the Christian Faith And therefore was it our Religion then professed at Rome and not this new Romish Faith The second Conuersion they make to bee in Eleutherius dayes who wrote as they acknowledge vnto our King here called Lucius If here was any conuersion wrought it was to our Religion and not to the present Romish Trentisme as may be clearely gathered out of that Epistle of Eleutherius and which they doe approue of as written to the same Lucius First Eleutherius there telleth the King that he had receiued the Law and Faith of Christ Secondly as hereby shewing him where this Law and Faith was to bee found he telleth him againe immediatly vpon these former words that he had receiued both the parts of the scriptures Thirdly he so commendeth the Scriptures to the King and his Councell that thence by Gods grace they themselues might take a Law to rule the Kingdome This Bishop did not take vpon him to prescribe them Lawes hee alloweth them being Lay persons as they now speake to meddle with the holy Scriptures and from thence and not from him nor from his Lawes nor from the Lawes of the Romanes to take a Law to liue by This Bishop therefore held the Scripture sufficient for a direction and guide to a whole Kingdome hee held them not so obscure but that the King and his Councell by Gods grace though but young Christians might learne out of them the wil of God how hee would haue a Christian Kingdome gouerned Fourthly this godly Bishop calleth Lucius Gods Vicar in his owne Kingdome and alleageth Scripture to prooue it hee was not then swolne vp with the pride of Antichristian Supremacy nor conceited any temporall power ouer kings as now the Popes doe Lastly hee puts wholly the care of
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
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
TO THAT QVESTION SO often and so insultingly proposed by our Aduersaries asking vs Where this our Religion was before Luthers time IT is a common question and often propounded by Papists in an insulting manner ouer vs Where our Religion was before Luthers time As though wee could not answere to the demand nor fetch our Religion from any more ancient or better Author but they are deceiued in both And that I may not be tedious in prefacing I answer I. It was and is written and contained in the holy Scriptures the Canonicall Books of the old and new Testament II. The same hath been and is written in the hearts of Gods people such as the Lord from time to time effectually hath called according to euerie mans measure as they haue bin taught it and learned it out of those books of holy Scripture For this must we know that no other doctrine of Christian Religion was or is written in mens hearts by Gods Spirit then that which the same Spirit inspired the Pen-men of the Scriptures to write in those Bookes The necessarie truths of doctrine therein contained as God had promised hath he written in the hearts of his people Ier. 31.33 34. 2. Cor. 3.3 And for these ends that they might know God and know him to be their God and they his people Ier. 31.33 34. that they might make profession thereof and obediently set themselues to the practice of that his blessed will Ezech. 11.19 20. 36.26 27. III. That it was also written in learned mens labours agreeing with those holy Bookes as they found the truth therein taught vnto them by the Prophets and Apostles So as the doctrine of our Religion is no other then that which the Scriptures doe teach the Church and true People of God haue beleeued and professed nor no other then that which is to be found in the writings of y e holy ancient Fathers and of learned men before euer Luther was borne That our Religion was thus before Luthers time I proue by these ensuing reasons I. Argument From holy Scriptures wherein our Religion is written and taught in euery point THat Religion which is in all and euerie point thereof written and prescribed in holy Scriptures the Canonical books of the old and new Testament was before Luthers time For the Scriptures were written many hundred yeeres before Luther was in beeing and the Pen-men thereof had a care to practise the same But this our present Religion in all and euerie point thereof wherein we differ from our Aduersaries is written and prescribed in the holy Scriptures the Canonicall bookes of the old and new Testament as is in euery particular point prooued exactly by those of our side And therefore was it before Luthers time The Minor I thus prooue I. By the publike Records of our Church here at home as the publike authorized Catechisme shorter and larger by the booke of Homilies by the book of Articles and our booke of Common-prayer Out of which wherein soeuer we differ from our Aduersaries nothing is found besides as wanting warrant of Scripture much lesse any thing contrarie thereunto but euery thing grounded vpon and fully agreeing with the same II. By Gods Spirit the Author of the Scriptures which doth further our Religion in the hearts of the people through the reading and interpreting thereof which the Spirit of God would not doe if our Religion were not that which the Scriptures teach For would the Author of the one approue of the other if they were not both one If hee should further a Religion contrarie to the Scripture hee should be contrary to himselfe allowing and making good that in mens hearts by inward operation which he hath disallowed by the Scriptures which are of his diuine inspiration It is euident to all that are read in the Scriptures that they condemne all Heathenish al Heretical and Idolatrous Religion likewise all will-worship all vaine inuentions of men the seruing of God by humane traditions by the precepts and doctrines of men so as if our Religion were any such Gods Spirit would not grace it nor so knit mens harts vnto it nor so effectually worke by it in mens consciences nor so perswade vnto it as he daily doth by the Scriptures If they shall denie that Gods Spirit doth any such thing as we suppose I would faine know of them what other spirit it possibly may be that doth so leade men to esteeme so much the Scriptures doth excite men to the studie of them and to make them the onely rule of doctrine and life to heare belieue rest and delight in them and so to worship God onely as herein he requireth to be worshipped and to reiect whatsoeuer is not warranted by them in euery necessarie point of faith And that onely vpon this perswasion that the Scriptures are Gods word that they are endited by his Spirit and written by his holy Prophets and Apostles If this be not the Spirit of God which doth thus magnifie the holy Scriptures in the heart of euery sound Christian what spirit then is it Certainely it must bee either the Spirit of God or of Man or of the Deuill But neither of these two latter therefore the former I. It is not the spirit of man that can and doth thus worke for first the spirit of man perceiueth not the things of God till Gods Spirit acquaint him with them Secondly they be foolishnesse vnto him Thirdly his wisdome is enmitie with God so as Gods wisdome in diuine mysteries and mans wisdome can neuer agree in one Fourthly the spirit of man sauoureth the things of the flesh and not of the Spirit of God Fifthly his heart is continually euil till he be regenerate Sixthly and lastly it is euidently knowne by too much miserable experience that man loueth not the studie of the Scriptures he cannot delight in them hee cannot away to frame his life after them euery one that hath any sparke of diuine knowledge knoweth this to bee true from his owne naturall corruption both in himselfe and others also Now can any reasonable-minded man thinke that such an auerse spirit as is in man so disaffecting the holy Scriptures and the studie thereof that it can be that Spirit which perswadeth and draweth men contrary to it corrupt selfe to embrace that Religion which is grounded vpon the Scriptures and to presse to the obedience thereof Yea can it bee mans spirit that worketh loue to such a Religion which so opposeth mans corruption as the worldly wise Politician derideth it the pleasurable man hateth it the greedy of gaine cannot abide to bee ruled by it and the haughtie spirit which hunteth after the pride of life hath it in great contempt so as none in very deed but onely such as doe denie themselues doe forsake the world and can bee well contented to take vp their crosse and follow Christ either can or will embrace the same II. It is not the spirit of Satan For although hee
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