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
imperfect contrary to Psal 19.7 1. Tim. 3.16 17. That there is an vnwritten word called Traditions to be added thereunto contrary to Deut. 4.2 Reuel 21.8 Prou. 30.6 That the witnesse of the Church is greater then the witnesse of the Scriptures and to be beleeued before them contrary to 1. Ioh. 5.9 Ioh. 5.17 That the inuisible God may bee pictured contrary to Deut. 4.15 Acts 17.29 Esa 40.18 Rom. 1.23 That Images may be made to be worshipped contrary to Deut. 27.15 Exod. 20. and that they are for instruction contrary to Hab. 2.18 That prayers may be made to the Virgin Mary and to Saints departed contrary to Matth. 6.19 and contrary to the practice of the Patriarchs Prophets and Apostles and holy men in Scripture That prayers made by number and often repetitions are pleasing vnto God as when people are taught to pray by number on Beades contrary to Matth. 6.7 That they may be vttered in an vnknowne tongue and also Gods publike seruice so said contrary to 1. Cor. 14.15 19. That therein a generall good intent is acceptable to God though the mind bee not endued with sound knowledge contrary to Prou. 19 2.n 1. Cor. 14.20 That the Sacrament of the Lords Supper is to be administred and receiued in one kind contrary to Matth. 26.27 1. Cor. 10.16 11.23 24 25. That Iesus Christ is corporally in the Bread transubstantiated contrary to Act. 3.21 And that it is very God contrary to Hos 8.6 That it is offered for a sacrifice propitiatory as if Christ once offering himselfe were not sufficient contrary to Heb. 10.10 14. That the Law may be fulfilled and a man iustified thereby before God contrary to Rom. 7.19 3.20 4.2 1. Cor. 4.4 Esa 46.6 That a man may merit by his works contrary to Tit. 3.5 Ephes 2.8 10. Rom. 6.23 Luk. 7.10 That a man may bee able to doe more then God requireth of him or that hee is tyed by dutie to doe contrary to Rom. 7.19 Luk. 17.10 Prou. 20.9 Eccles 7.20 Psal 130.3 That the Pope may dispense with Gods Law contrary to 1. Sam. 2.25 Rom. 8.33 34. Iob 9.33 34.29 That there are sinnes which yet are not prohibited by Gods Law contrary to 1. Ioh. 3.4 Ro. 4.15 7.8 3.20 That some sinnes are in themselues veniall which deserue not death contrary to Rom. 6.23 Iames. 1.15 Genes 2.17 That originall concupiscence is no sinne in the regenerate contrary to Rom. 7.19 Psalm 51. That the Virgin Mary was without sinne contrary to Iob 14.4 Eccles 7.2 20. Psal 130.3 Rom. 3.9 23. 1. Ioh. 1.7 8. Luk. 1.46 That Marriage is not honourable in all sorts of men as for instance not in the Clergie contrary to Hebr. 13.4 1. Cor. 7.9 1. Tim. 5.14 and contrary to the practice of the married Priests vnder the Law That married persons with consent may euer liue asunder to leade a Monasticall life contrary to 1. Cor. 7.2 That holinesse is to be put in the obseruation of dayes contrary to Col. 2.16 Of meates contrary to Rom. 14.14 1. Cor. 8.8 Matth. 15.20 1. Tim. 4.3 4. and so men lose thereby Christian liberty contrary to Gal. 5.1 That many who dye in the Lord not abiects from God yet rest not after death for a time contrary to Reuel 14.13 but make a temporall satisfaction in a place they call Purgatorie whose sinnes although heere pardoned yet goe not these soules immediately to heauen contrary to Luk. 23.43 where the good Thiefe is promised Paradise which is Heauen 2. Cor. 12.3 4. That the Popes power is kingly yea that he may vse the temporall Sword and depose Kings and dispose of their Kingdomes and be subiect to none contrary to Luke 22.25 26. Matth. 20.25 26. Rom. 13. 1. Tit. 3.1 1. Pet. 2.13 That he which gets the Popes dispensation sinneth not in that he doth though the same be against Gods Law contrary to Matth. 5.19 Deut. 27.26 Ier. 11.3 Ioh. 3.4 That the Pope is Christs Vicar and yet may intermeddle with the earthly and temporall Kingdomes of this World contrary to Christs owne practice Luk. 12.14 the nature of his Kingdome Iohn 18.36 against the nature of such spirituall weapons and power which God gaue to his Apostles 2. Corint 10.4 5 6. Yea that the Pope may take vpon him as hee doth to haue to doe with those which are without to wit the Heathen to giue away their Kingdomes as he presumeth to doe with such as forsake him whom hee iudgeth to bee Heretikes contrary to 1. Cor. 5.12 13. That his Clergie are exempted from ciuill iurisdiction contrary to Christs commandement Matth. 22.21 to his practice Matth. 17.27 to Saint Peters teaching 1. Pet. 2.13 14. and to Saint Pauls Rom. 13.1 7. Tit. 3.1 It were infinite to particularize all the differences betweene our Religion and theirs wherin they are contrary to holy Scripture and contrary to the tenne Commandements the Creed the Lords Prayer and the two Sacraments Of which if any desire herein instances to be better satisfied let him reade Gabriel Powel who hath purposely set downe a multitude of particulars VI. And lastly if none of the Martyrs were Papists or as they please to call themselues Romane Catholiks then could they not bee their Martyrs for they which bee not such are not held to bee of their Romane Religion nor Church But none of these Martyrs were Papists or Romane Catholikes for they held not these many differences of theirs from vs by which a Papist becommeth a Papist or Romane Catholike and without which hee is not by them approoued to be such a one For let a man hold all other poynts of Christianity wholly and fully yet if he hold not that the Pope hath authority as Christs Vicar vpon earth that the Church of Rome is the Mother and Mistresse of all Churches that there are seuen Sacraments that the Sacrament may be receiued in one kind that the bread after consecration is transubstantiated and Christ there corporally vnder the formes of Bread and Wine and so to bee diuinely adored that seruice is to bee said euery where in Latine that Images are to bee set in Churches and to bee worshipped that Saints departed are to bee prayed vnto and their Reliques worshipped that there is a Purgatory for penall satisfaction after this life that our workes doe merit and that we are iustified by them before God that Ecclesiasticall persons may not marry that confession of sinnes is to be made secretly to a Priest in his eare and that hee hath power iudicially to absolue the confitents and impose penance vpon them for satisfaction for sinne vnto God These and such like articles newly coyned whosoeuer doth not hold is not iudged to be a Romane Catholike But none of these differences did these Martyrs hold much lesse euer suffered persecution for For not one of these articles of the Trent Conuenticle was held in the time of these sorts of Martyrs all of them suffering within the 600.
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.
Looke beyond Luther OR AN ANSWERE TO THAT QVESTION SO OFTEN AND SO INSVLTINGLY PROPOSED BY our Aduersaries asking vs Where this our Religion was before Luthers time WHERETO ARE ADDED SOVND PROPS TO BEARE vp honest-hearted Protestants that they fall not from their sauing-faith BY RICHARD BERNARD OF Batcombe in Sommersetshire LONDON Imprinted by Felix Kyngston and are to be sold by Edmund Weauer at his shop at the great North-doore of Pauls 1623. TO THE RIGHT WORSHIPFVLL Sir WALTER ERLE Sir CLEMENT COTTEREL KNIGHTS And to their vertuous Ladies euersoundnesse of Faith with the power of Religion and constancie in both most heartie wished Right Worshipfull I Should maruell to see any once professing the truth to turne from the light vnto darkenes from the true Worship and Religion of Christ to the superstition and idolatrie of Antichrist but that I read that our first Parents beleeued Satan before God that men loue darkenesse more then the light and that fornot louing the truth and delighting in vnrighteousnesse God giueth such ouer to beleeue lyes that they may bee damned Could it else otherwise be that so many in this so cleare light of Gods Gospel should fall away What haue our aduersaries now more to pleade for their cause then heretofore they haue had What can they now say which is not alreadie fully answered by our learned men They put out indeed new bookes new in regard of the writing and printing but the reasons one and the same in older written and printed bookes this is in shew a putting of more strength to vphold their ruinous building but not in substance yet thus they beguile the simple and vnstable-minded By many waies they seeke to deceiue and beguile people but especially by accusing our Religion of falshood and nouelty and affirming theirs to bee the true and most ancient faith in both which they speake very vntruely For touching this their present Religion as it differeth from ours and as it is Popery it is but a new vpstart Religion a patcherie of Iudaisme Paganisme and Heresie a Religion deuised by men and not hauing God for the Author How farre our Religion is from falshood and noueltie I haue here indeuoured to shew answering to that question so often propounded Where it was before Luthers time If any of our aduersaries or all of them together dare to goe plainely to worke for hitherto they haue not and first set downe ours and their accord wherein and how farre we and they in euery thing doe agree to cut off hereby all needlesse strife and contentions Secondly then truely and faithfully without equiuocall termes to deliuer their distinct differences from vs that so euery one may rightly discerne whereabout we do contend and what indeede their now present Religion is which we call Popery bing seuered from our common agreement Thirdly to bring these their differences to the due triall of Scriptures the common principles of Christianitie and the true writings of the ancient Fathers in the first Ages then will it clearely appeare to euery one of indifferent iudgement whether ours or theirs be the true Religion and whether ours or theirs be the false Church In the meane space till they proceede thus vprightly and sincerely I hope no Protestant in earnest will be insnared and catched by their deceites Let such as in the plentifull meanes of knowledge wilfully liue in ignorance or hauing knowledge liue lewdly without feare of God loue of truth and power of Religion be the prey for craftie Foxes for these be the fittest subiects for them to worke vpon and these only preuaile they with receiuing a iust punishment for their contempt of sauing knowledge or for their consciencelesse liuing contrary to their knowledge For there is no man of right vnderstanding and that makes conscience of his waies louing the truth walking humbly before his God being acquainted with Gods Word and praying for Gods direction that God either will giue ouer or that can in reason submit vnto this false Antichristian Church if he doe but seriously consider of such things as will worke if not an absolute condemnation yet a most iust suspition of her to be naught as first the vilifying of holy Scriptures locking them vp from the common people as if Gods Word were infectious Secondly her thrusting vpon the people her feigned traditions all besides and many of them against Scripture Thirdly the absurd and vnreasonablenesse of their Latine Seruice which the people vnderstand not Fourthly their idolatrous praying to Saints worshipping stockes and stones and reliques of the dead Fifthly their grosse conceit of Christs corporall presence in the Sacrament Sixthly the feigned miracles and notable coozenages therin found out here and in other Countries the boasting of them a farre off but not able to worke the like among vs. Seuenthly the shamelesse grosse belying of our doctrine and slandring the liues of our learned men as Luther Caluin Beza and others Eighthly the citing in defence of their Religion counterfeit Authors so knowne to be and so condemned to be by the learned on their owne side Ninthly the not permitting freely our bookes among them as wee doe theirs among vs. Tenthly the tying of the people to the Priests lippes and not permitting them to trie their doctrine as we doe The vniust curses dissembling practices and mercilesse cruelties vsed to vphold their Religion swearing for swearing by equiuocations ment all reseruations and Popes dispensations massacres and powder-plots and bloodie persecutions Twelfthly The auoyding of a free generall Councell to heare and determine our differences Who is he that shall consider of these things with iudgement but will suspect this Romish Church to be none of Christs Church if withal he adde hereto the consideration of the differences betweene the wisedome below by which that seate is guided which is earthly naturall sensuall deuilish and the wisdom from aboue by which Christs Church is guided which is pure peaceable gentle easie to be intreated full of mercy and good fruits without partiality and without hypocrisie as Saint Iames writeth I doubt not but that you haue already considered of these premisses and that you are resolued that this is the true Religion and the good way wherein you walke euen the ancient Catholike and Apostolike veritie grounded vpon Scripture and the principles of Christianitie taught by the holy Fathers and Doctors of the Church and confirmed by the blood of blessed Martyrs My desire is that God would continue your loue with encrease of zeale towards the same more and more To this purpose are these my endeuors which I present vnto you praying your fauourable acceptance of my good meaning and hearty wel-wishes and worthie respect vnto your selues and to all that wish well to Sion and pray for the peace of Ierusalem God let them and you with yours to prosper which loue it Amen Your Worships in all Christian seruices to be commanded Richard Bernard Batcombe Sept. 26. Looke beyond Luther OR AN ANSWERE
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
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
sentences out of learned mens workes or altering them from the true meaning to beguile the simple Reader No nor by furious and forcible meanes as by fire and fagot massacres treasons poysons and stabbing of Kings and Gun-powder-plots nor by any such hellish practices such as the Apostles neuer spake of the Primitiue Church neuer knew of nor in holy Scripture were euer spoken of for all these our Religion doth vtterly condemne It is vpheld only by those holy and heauenly meanes which the Apostles taught and practised and which they haue left written in the Scriptures for direction of Gods Church that she may know which be the onely effectuall meanes that God hath appointed to vphold his true Religion By these meanes onely ours is preserued And therefore it is that true Religion which the holy Scripture teacheth Which being so I conclude this first argument That this our present Religion wherein we differ from our Aduersaries was before Luthers time II. Argument From the blessed Martyrs in all Ages THat Religion which was written by God in the hearts of his Martyrs and which from the beginning to this day they all suffered for was before Luthers time This cannot bee denied But our Religion now present was written by God in the hearts of his Martyrs and is that which from the beginning to this day they all suffered for And therefore this our now present Religion was before Luthers time The Minor is thus confirmed both for the writing of it in their hearts and for suffering for it The latter manifesteth the former for they that faithfully and constantly obey the truth euen vnto suffering persecution and death for it without doubt haue it written in their hearts For if Religion be not imprinted in the hearts of the Martyrs in whose hart is it written For the Martyrs had the Spirit of the liuing God sauing-knowledge and remission of sinnes they walked in Gods Statutes and kept his Iudgements sincerely all which are the euident signes that Gods truth was written in their hearts as these places of Scripture witnesse 2. Cor. 3.3 Ier. 31.33 34. Ezech. 36.27 This is not to bee doubted of But the question is Whether all the Martyrs did suffer for this our Religion or no To answere to this wee must consider that all the Martyrs of Christ may be ranked into foure sorts euery of which suffered for such truths as are in our Religion which we doe at this day professe I. Sort of Martyrs were those who suffered by the Iewes whereof the first was Stephen then Iames with many more Act 7. 12.2 4. All these did suffer for that Religion which Christ and his Apostles taught but they taught out of the Scriptures and not out of Traditions as the Euangelists and Acts shew But to suffer for that Religion which is onely taught in the Scriptures is to suffer for ours as by the former argument is prooued Therefore they suffered for our Religion II. Sort of Martyrs were such as suffered by and amongst the Heathen especially vnder the Romane Tyrants during the ten bloody persecutions among which Martyrs were most of the Apostles for we reade not in Scripture that any of the Apostles suffred martyrdome amongst the Iewes but onely Iames Iohns brother Acts 12. the rest suffered among the Heathen Now the Apostles being the planters of our Religion as by their writings doth appeare and also Martyrs for the same among this second sort they must needs be our Martyrs suffering for our Religion and so all the rest which followed the Apostles in the same faith III. Sort of Martyrs were such as suffered by the furie and rage of Heretikes when the Arians had god an ouerswaying power through Arian Emperours and Kings But those Orthodoxall Martyrs and Confessors suffered for no other doctrine then our Religion teacheth For wee hold and professe the faith of the Councell of Nice and Athanasius Creed for in our common Prayer-booke they are appoynted publikely to be read in our Assemblies And therefore these also suffered for our Religion and were our Martyrs But heere our Aduersaries will say that all these three sorts were their Martyrs for they brag and boast of these to silly people as if they had suffered for their religion now professed and practised among them But that the truth may appeare whether these Martyrs bee theirs or ours wee must consider them both as Martyrs and also as beleeuers properly they were Martyrs in those things for which they did suffer Now their suffering was for the common truths receiued both by our Aduersaries and vs. So the cause making the Martyrs and it equally held of both they are our Martyrs aswell as theirs Yea if we consider them also as Beleeuers holding other points of faith for which they were not questioned neither suffered for wee may more rightly claime them then our Aduersaries For of which Religion they held and most agreed vnto of that Religion must they be iudged to be That this may bee knowne it must be wel conceiued what they and we meane by saying Our Religion We either side stand vpon our Religion not as wee agree in points of Christianitie one with the other but as wee haue our differences also to our selues one from the other So vpon this resteth the point to trie the Martyrs whose they bee theirs or ours by their more or lesse agreeing or disagreeing with either side in our said differences But in respect of the maine differences of their Religion from ours that they cannot claime the Martyrs I thus proue by these ensuing reasons I. If these maine differences in their Religion be such as none of these Martyrs which suffered by and amongst the Iewes or by and amongst the Heathen or by and amongst the wicked Heretikes euer made profession of much lesse suffered for then in respect of these differences are they not their Martyrs they cannot appropriate them to themselues as they vse to doe but are still Martyrs in common But the antecedent is true as shall be prooued by my third reason next following for sixe hundred yeeres space after Christ in which space were all three sorts of Martyrs And therefore the consequence cannot be denied II. If these differences in their Religion bee nothing else but humane inuentions without sound authoritie from holy Scriptures and that the Martyrs professed and beleeued those things onely which expressely or by necessarie conclusions are contained in the Scriptures then in respect of these differences they are not their Martyrs But the former part is true Ergo the latter must needes be granted For the truth of the antecedent touching the vnwarrantablenesse of these their differences and without all ground of Scripture I demand of Papists what Scripture haue they for these things wherein we and they doe differ I. Of God What Scripture for the picturing of the holy Trinitie forbidden by Moses to be any way represented Deut. 4 15 16. II. Of the Scriptures Where is it written that
the people vpon the King as a Father to looke to his children to call them to the Faith and Law of Christ and to the holy Church hereby acknowledging the King to bee the supreme Head and Gouernour in all causes aswell Ecclesiasticall as Ciuill and to be Gods Vicar in his owne Realme which title that Bishop twice nameth in that Epistle Thus we see out of this short Epistle what we may thinke of the Religion then at Rome and how agreeing to ours now and differing from theirs at this present The third conuersion for which they magnifie so much this Austin but very falsely was in Gregorie the Great his dayes In which time though many corruptions were crept into the Church of Rome yet the maine points of our differences wherein we differ from this present Romish superstition were then taught in that Church as may appeare out of the writings of Gregorie as he did then teach concerning holy Scriptures the grace of God of Freewill of the Law of iustification of Faith of good Workes also concerning the not worshipping of Images likewise of the acknowledging of the two Sacraments also his iudgement of the Church of the head of the Church of Antichrist of an vniuersall Bishop of secular power ouer Bishops of Marriage of soules departed and whither they went Gregorie was no Patrone of the Romish Masse nor of the corporall and transubstantiated bread nor of merit nor of Papall supremacy nor of temporall iurisdiction ouer Kings and Emperours nor of the necessitie of Ceremonies alike in euery Church Gregorie held not the Machabees canonicall but taught the perfection of Canonicall Scripture he exhorted Lay men to the studie of them and in his time the Scriptures were allowed and prayers were said in a knowne and vulgar tongue he held the Catholike Church to be the elect and the reprobate out of it and was against marriages within degrees forbidden Leuit. 18. Thus we see that at the three conuersions our Religion now and that at Rome then was one and the same Neither can our aduersaries shew the contrary from Scripture from the vniforme consent of ancient Fathers either Greeke or Latine or from generall Councels within those times no nor from the Bishops of Rome themselues for that space if they will make conscience to deale squarely plainly and honestly in their proofes And that they may so doe I would entreate to lay aside first all counterfeite Decretall Epistles such as those be which are ascribed to the Bishops of Rome in the first 300 yeeres as our learned men haue prooued both by reasons and from the testimonie of the learned among them Secondly those partly corrupted and partly also counterfeit Decretall Epistles in the next 300. yeeres Thirdly all the counterfeite and corrupt Canons of Councels Fourthly all the bastard writings put vpon the ancient Fathers Fifthly the places corrupted in any of their writings If they will cast off this great and wicked deceite in alleaging these for themselues the truth of my assertion That this our Religion was then at Rome and not this their present Romish faith will manifestly appeare to all men not wilfully blinded for by and worldly respects Lastly the Christian Religion first planted in Ireland was before Austins comming in hither For as is afore spoken Scottish and Irish Christian Bishops withstood him at his comming But that which was then receiued and professed by the ancient Irish was for substance the very same which is now here in England by publike authoritie maintained as is substantially proued by a godly learned Father in all Antiquities of the Church the Lord Bishop of Meeth to which I referre euery Reader which desireth to bee satisfied in theirs and our agreement about Scripture translations predestination freewill the Law sinne free remission of sins iustification by faith onely imperfection of sanctification merit purgatory and soules departed about Gods worship Images the Masse communicating in both kinds and the mysticall receiuing of the Sacrament That Learned man doth shew how wee and they doe agree in all these things which are the most maine points of faith betwixt our aduersaties and vs. And therefore I conclude from this and all that formerly hath been produced in this fifth Argument that this our present Religion was heere in this Iland before Austines time VI. Argument From God the Author and continuall Preseruer of our Religion against all oppositions THat Religion which is of God was before Luthers time for that which is of God cannot bee ascribed to man nor so new as the late dayes of Luther For the true Religion is the most ancient and this is the good way to be found in the old wayes and not in new inuentions and new by-paths But our Religion is of God which I thus prooue It was taught by the Prophets and Apostles messengers of God the Prophets were sent by him 2. Chron. 36.16 2. King 17.13 Ier. 25.4 by whom God spake Heb. 1.1 and they taught and wrote as the holy Ghost directed them 2. Pet. 1.21 2. Tim. 3.25 The Apostles were sent of God Matth. 10.5 Mark 16.16 Gal. 1.1 12. and spake as God by his Spirit directed them Matth. 10.20 Ioh. 14.26 These were the publishers of our Religion both in the common truthes of our Christianitie as also in the differences from our aduersaries And for proofe wee appeale to the Apostles and Prophets extant writings Our Religion is written in those holy Scriptures the Booke of God as before is prooued It is propagated and preserued by such meanes as be ordained of God of which also before It is receiued beleeued conscience made of it onely by the operation of the Spirit of God It bringeth men to the true knowledge of God to beleeue onely in God to worship onely God onely to honour God and to be ruled onely after the will of God It s onely vpheld and preserued by Gods and not by mans power This will easily bee granted if men consider what weake meanes in mans iudgement hath spred it abroad and brought it into esteeme with such as professe it truly to wit onely preaching praying and constantly suffering in the defence thereof Also the small number and meanenesse of the persons for the most part which haue from the dayes of Iesus Christ made profession thereof and withall the little worldly policy vsed for helpe to support it But on the other side if the enemies thereof be well considered who haue continued from the beginning of the Gospell perpetually endeuouring to vndermine our Religion euery one will yeeld it to be the very hand of God that maintaineth it The multitude of them out of the Church are infinite as Iewes Gentiles Saracens Turkes and a world of other Infidels The Heretikes which haue risen vp and gone out from the true Church and haue laboured to shake the very foundation of our Christian Faith very many The Hypocrites and prophane are too many which professing the same
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
to true Councels Can an ordinarie man then iudge of these things And if he cannot let him not be deceiued by pretence of them II. Touching the ancient Fathers this they must know that they are found to be of differing opinions and had contentions among themselues that they held not their owne iudgements infallible nor submitted to one another otherwise then men godly and learned doe now but onely as by good reason and authoritie they were ouercome that they haue erred and this is acknowledged by most learned men on both sides that our aduersaries of the greatest note do often shake off their authoritie when they are against them that of the Fathers writings some are doubted of some are corrupted and many counterfeites are put out vnder their names that the iudgement of all the Fathers cannot be had for all our controuersies These things being so how idle is it then for ordinarie men to be talking of Fathers of the opinion of all the Fathers or for any such men to be carried away with such a sound which is not possible for them to vnderstand seeing our aduersaries alleage them for their selues and we more truly for our selues III. Concerning the Churches custome and path in euerie age let them consider that this is very vncertaine Historians haue not alwaies in euery relation bin found faithfull that euerie Age hath not had in it such as haue truly written of the Church that a man may spend his whole life in seeking out the whole Churches course and yet not be able to find it out I suppose I erre not if I say that all men now liuing cannot do it exactly in euery Age. And therefore it s but a gulling flourish of our aduersaries to boast of the whole Church in euery Age and yet withall so boasting fraudulently to meane their owne particular Romane Church By alleaging then these arguments to wit Councels Fathers and the generall custome of the whole Church the conscience of an ordinarie Christian cannot bee throughly satisfied his knowledge cannot herein bee certaine to conuince his iudgement these are beyond his reach and capacitie Be aduised therefore not to be drawne with these reasons which are to thee so vncertaine but rest vpon the other which be plaine and easie within thy capacitie and certaine vnto thee by which thou mayst through Gods helpe maintaine that which thou professest and confute the aduersaries vntruths or at least gather thence such strength as they shall not easily draw thee to beleeue them as for instance in some particulars I wil shew thee They say that the Pope is the head of the Catholike Church There is no plaine Scripture for this We find Iesus Christ to be called the Head of the Church but no other It s no Article of our Creed therefore thou art not bound to beleeue it But I adde this that what we beleeue is inuisible Heb. 11.1 and not seene 2. Cor. 5.7 If therefore the Pope be the Head there must be a visible head of an inuisible body Againe the head immediately giues life motion and direction to its true body which the Pope cannot doe to Christs Church It s also vnreasonable to thinke two heads to bee for one body whether one besides another or one vnder another it is a monstrousity Common experience testifieth against the Popes inabilitie to performe the true office of the true Head to Gods Church They say that he cannot erre Let it be taken in the best sense they can conceiue it there is no plaine Scripture which giueth this to any one particular person It s no Article of our Creed to beleeue it experience hath found him to haue erred foully They say that after the words of consecration the bread is turned into the very body of Christ and the wine into his bloud so as Iesus Christ is there corporally as he was borne of the Virgin Marie vnder the accidents of bread and wine In holy Scripture there is no such thing taught there is a sacramentall phrase This is my Body and the like vsed in the Sacraments of the old Testament This is my Couenant Gen. 17.10 This is the Lords Passeouer Exo. 12.11 The Rocke was Christ 1. Cor. 10.4 but yet no turning one substance into another The Creed teacheth vs to belieue him to be in heauen and thence to expect his comming when hee shall appeare to iudge the quicke and the dead This transubstantiation therefore is no part of our Faith It s against reason for a true body and continued quantitie to be in two places yea in a thousand mouthes at once The Angels reason vnto Marie Mat. 28.6 confuteth this grosse opinion for he said to her when she with the other Marie came to seeke Christ He is not here for hee is risen that is He is not in this place because he is else-where in another If Christ could haue been in two places at once the Angels argument had been of no force remember that this is an Angell-reason which know wee how to reason truly This opinion is against our sences we see not feele not nor taste not flesh and blood Now God neuer deluded mans sences whensoeuer he turned one substance into another Moses staffe was made a Serpent dust was Lice the water blood and water was wine and all these sensible No Scripture nor any other approued testimony can be produced to shew vndoubtedly the contrarie Yea this is certaine that the true body of Christ is discernable by sense to be a true bodie wheresoeuer it is therefore when the Disciples doubted at his sudden appearing he said It is I my selfe And to proue this he willeth them to vse their senses saying Handle me and see that so they might discerne his true body flesh and bones and so might it be in the Sacrament if indeed and truth he were there corporally It hath been witnessed against by the blood or many Martyrs but where be so many in defence of our aduersaries grosse opinion Which of them haue euer hitherto or dare to suffer for this their opinion as ours haue done against it This opinion of our aduersaries is to be detested for first the falshood thereof secondly for the grosse idolatry committed through it euen a piece of bread adored for Almightie Iesus Christ himselfe Thirdly for the bloodie crueltie which for the vpholding of it hath been done with furious rage vpon the bodies of Gods Saints because they would not beleeue this false doctrine nor commit this abominable idolatrie Fourthly all such as thus beleeue sinne not only in the act damnably for Idolaters perish euerlastingly Reuel 21.8 but also irrepentantly because they be perswaded that in so beleeuing and worshipping they doe not onely not sin but doe a most excellent worke and meritorious seruice to God They teach that there is a Purgatorie a place of torment In holy Scriptures we find plainely Heauen Earth Hell Sea but no
plaine name of Purgatorie nor Limbus Patrum nor Limbus Infantium In the Decalogue we find Heauen Earth and Waters vnder the Earth and in the Lords Prayer Heauen and Earth in the Creed Heauen Earth and Hell but none of the other deuised and faigned places This Purgatory for satisfaction is against common equity for they say the sinne is pardoned by Christ and can then in equity the partie be punished A Creditor forgiues freely to a man all his debt can he then with equitie after lay him in Gaole to make any satisfaction for the same They say that Images may be set vp to be adored The Scriptures are plaine against them Deut. 4.15 19. Esay 40.18 Act. 17.20 Rom. 1.23 The second Commandement in the Decalogue forbids them which our aduersaries bid from the people in their vulgar Catechismes Our corrupt nature is apt to these things and therefore the lesse to be liked of They teach to pray vnto the Virgin Marie to Saints and Angels The Scriptures afford no precept for this nor any euident example prayers there are taught to be made vnto God Angels are not to be worshipped Col. 2.18 Reuel 19.10 22.9 The Lords Prayer the perfect rule of prayer teacheth vs to pray to God our Father in Heauen whensoeuer we pray now can wee say to the Virgin Marie to Saint or Angell Our Father which art in Heauen Can we pray to any of them and say Thy Name be hallowed thy Kingdome come thy will be done in Earth as it is in Heauen Can we pray any one of them to giue vs daily bread to forgiue vs our sinnes to deliuer vs from euill Can we ascribe to any one of them and say Thine is Kingdome power and glory for euer Yet this prayer warrants vs that to whom in Heauen we may pray to him may we say all this but if not to the Virgin Marie not to Saint nor Angell then may wee not pray to them by any warrant of this prayer Our Creed teacheth vs to beleeue in none but God the Father Sonne and holy Ghost Now the Scripture plainely telleth vs that wee cannot pray to any but in whom we beleeue Rom. 10.14 Therefore then not to the Virgin Marie nor to Saint nor Angell because we are not to beleeue in them They tell thee that thou must beleeue the Romane-Catholik Church and to be also a member thereof else thou canst not be saued The Scriptures tell vs plainely that God added to the Church such as should be saued Acts 2.47 but not a word there of the Romane Church In our Creed we are taught to beleeue the Catholike Church and that we be members of it but to bee of any Romane Catholike Church is no Article of our Creed Besides the speech is absurd and it is against reason to call a particular Church the generall or the generall a particular as the Church of Rome in the best estate of it neuer was other And can the obiect of faith be the obiect of sight as it is the obiect of faith Now we beleeue the Catholike Church but the Papists tell vs that their Church is euer visible to the eye This also which they say is against common charitie for must all out of the Church of Rome be without hope of saluation In the planting of the Gospell there was a Church at Ierusalem before any at Rome and many Churches planted by Saint Paul which neuer had dependance vpon the Church of Rome many Churches in the East and other parts of the World which are not within the Romane iurisdiction nor doe acknowledge it must needs all these be without saluation because the Romane Pope is not domineering ouer them Now God forbid They will tell thee that thou must be able to shew thy Church and the professors therof in euery age else thou art not of the true Church But the holy Scriptures neuer bound any to such a taske neither Christ nor his Apostles in all the new Testament euer charged any Christian Church much lesse any beleeuer with this It is an Article of thy Faith to beleeue that there is a Church of God here and there dispersed abroad in the world This is a man bound to beleeue but not that euery one or any other for him should be able to make a Catalogue of all that went before in the same profession in euery Age. One ignorant of this may yet be of the true Church neither shal the ignorance thereof damne him They will tell thee that there are some sinnes in Nature veniall in themselues not deseruing eternall death The Scripture teacheth otherwise Rom. 6.23 The wages of sinne is death no exception of any at all Yea the consent of sinne is worthy of death Rom. 1.23 In the Lords Prayer when we craue pardon of our trespasses without exception wee thereby acknowledge that euery kind of trespasse offendeth God standeth need of forgiuenesse and therefore what else would follow if he did not forgiue it but death This false distinction giueth libertie to our corrupt nature to sinne as experience tels euery of vs euen in our aduersaries wallowing licenciously in their supposed veniall sinnes It may seeme vnreasonable if there be sinnes veniall in their owne nature that such a horrible scorching fire as they make that in Purgatorie to bee should bee prepared to plague soules for the same The greatest torments in the world as they say are not comparable to the torments there How can it then be possibly imagined that veniall sinnes which as they say doe not breake friendship with God should be so terribly punished by way of satisfaction and yet God remaine to him who is so punished a sure friend They teach that a man hath power to doe Gods will and to auoide euill and not be ouercome thereof if he will The Scriptures tell vs that it is God that workes the will and the deed Phil. 2.13 and maketh all our sufficiencie to be of him 2. Cor. 3.5 In the Lords Prayer wee are taught to beg of God abilitie to doe his will and his grace to deliuer vs from euill vnder will is comprehended all good and vnder euill is contained whatsoeuer is sinfull so as it s not in vs to doe good nor to auoyde euill but both is Gods worke in vs. Euery man feeleth this inabilitie in himselfe by experience yea these also which doe maintaine this power in man if they would confesse it And why are they not all most holy if they haue this power Their damnation is more iust when they sinne in any measure then such as want this power though they fall by infirmitie into greater sinnes They teach that a man may fulfill the whole Law and so merit The Scripture teacheth otherwise Luke 17.10 Eccles 7.20 Prou. 20.9 Psal 130.3 Iob 9.20 1. Ioh. 1.8 Iam. 3.2 In the Lords Prayer we aske all of vs forgiuenesse In the Creed wee are taught not to dreame here of