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
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.
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.