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
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
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.
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