yeeres after Christ in which space was there none that might be called a Papist or Roman Catholike after the definition of the Trentists And therefore were they not their Martyrs neither did any of them professe the now new Romane Trentisme And thus wee see how by these differences they cannot claime the Martyrs Now our differences from them are all grounded vpon Scriptures and principles of Christianity and warranted by such common truth of Christian Religion as they and we doe fully accord in not one of our differences being either heresie or any part of Iudaisme or Paganisme nor euer condemned by any generall Councell in the space of these first sixe hundreds of yeeres in which these three sorts of Martyrs did liue True it is that our aduersaries call vs Heretikes and lay heresies to our charge but falsely without iust proose as our learned Whitacres Bishop Morton and others shew in answering Bellarmine his calumnies herein to the full Seeing then our differences and truths of Christian Religion taught by the Apostles and by the succeeding Pastors and belieued by the Church are the parts of that Faith and Religion which these Martyrs suffered for I conclude that in regard both of the truthes wherein wee and our Aduersaries agree and also of our differences wherein we disagree from the now present Church of Rome they were our Martyrs and none of theirs IV. Sort of Martyrs are those who suffered by and amongst these our aduersaries as the Berengarians Waldenses Albigenses Wicklife and his followers in England Iohn Hus and Ierome of Prague at Constance and many moe in Bohemia and in other places euen to Luthers time and after an innumerable multitude slaine and massacred burnt and put to sundry deathes for our Religion and for gaine-saying our aduersaries in those differences which we now stand out in against the Church of Rome at this present These were therefore our Martyrs But our aduersaries will say that these were no Martyrs but condemned Heretikes That they were Martyrs no Heretikes its cleare S. Iohn in the Reuelation calleth those Saints and Martyrs of Iesus Reuel 17.6 which should suffer for the Word of God for refusing to worship the Beast and his Image and for not receiuing his marke in their fore-heads or in their hands Reuel 20.4 and for keeping the Commandements of God and the faith of Iesus and so dying in the Lord should rest from their labours and be accounted blessed Reuel 14.12 13. But such were these our Martyrs for they suffered for Gods Word for keeping the Commandements and Faith of Iesus and for refusing to worship the Beast and Whore of Rome drunke with the blood of the Saints And therefore were blessed Martyrs and no Heretikes But they will say These held diuers errours and were not in all things wholly with vs They suffered and were Martyrs for those selfe-same things which with vs they witnessed against the Church of Rome II. Many errours are ascribed vnto them which they neuer held as Doctor Vsher Bishop of Meeth learnedly shewes III. Though in some things they should haue differed from vs yet doth not that make them not to be of our Religion For if for lighter differences in opinions men should be held not to be of the same Religion if so our aduersaries will conclude then are the now Romanists not of one and the same Religion which is now professed at Rome for one of them differs much from another in many things Neither haue they any right to the ancient Fathers betweene whom and these our aduersaries is also great difference and that in many things These Martyrs therefore though they might differ from vs in some things the Light then not shining so clearely as now it doth were our Martyrs Thus wee see all the Martyrs from the beginning to be ours and so haue our Aduersaries none at all which may be properly called theirs for the first 600. yeeres For if they claime the first three sorts it s but as they doe agree with vs for in their differences from vs the Martyrs are none of theirs The fourth sort are clearely our owne and are Martyrs in defence of our differences from them But for their differences they haue no Mrrtyrs of Iesus for such Martyrs as be his Martyrs suffer for his sake for Gods Word for his Faith and Commandements but their differences are not Gods Word nor the Faith nor Commandements of Iesus neither suffered Papists here for Religion but for treason rebellion disloyall acts for denying due obedience to lawfull authority and for standing in defence of forraine power and the authority of the Whore of Babylon the murtherer of Saints and of that Antichrist the Pope as hee is prooued sufficiently so to bee And therefore I conclude our Religion to be before Luthers time III. Argument From the Writings of the ancient Fathers THat Religion which is to be found in the writings of the ancient Fathers as professed and taught by them in the first 600. yeeres after Christ that was before Luthers time But this our present Religion in the poynts of doctrine wherin we differ from our Aduersaries is to be found in the writings of the ancient Fathers as professed and taught by them in the first 600. yeeres after Christ Therefore was this our present Religion in the poynts of doctrine wherein wee differ from our Aduersaries before Luthers time The Minor I thus prooue All the differing Religions of greatest note which were euer since Christs ascension are one of these Iudaisme Gentilisme or Paganisme Arianisme vnder which I comprehend all heresies Mahometisme or Turcisme the present Religion of the Church of Rome which may be called Trentisme or Iesuitisme commonly called Papistrie and this our Religion termed The reformed Religion or Protestancy which wee professe and teach with an vnanime consent in the Harmonie of Confessions otherwise then the Church of Rome now doth But those ancient Fathers taught not Iudaisme nor Paganisme nor Arianisme or other heresies which in those dayes rose vp nor Mahometisme Ergo either the Religion of the now Church of Rome or ours with either of our differences one from another But not so this of theirs For those differences on their part whereby a man becommeth a Romane Catholike or Papist the ancient Fathers with one consent neuer taught The differences are mentioned before for all which if they can produce the vnanime Consent of those Fathers in 600. yeeres space we yeeld them the Fathers but if not then are they ours as they that taught and professed our Religion For they not onely taught all the maine poynts of faith which we and our aduersaries doe agree in but also all the principall differences with vs wherein we and our aduersaries doe differ as Polanus hath largely prooued to whose learned paines I referre the Reader Therefore this our present Religion was before Luthers time IV. Argument From the witnesse of our very
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
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
Aduersaries THat Religion which is to be found in the publike records of the Church of Rome and in the writings of learned men therein from the very first foundation of it vnto this day that was before Luthers time This I hope may passe for current But this our present Religion is such a religion and therfore before Luthers time The Minor if they deny is thus confirmed I. There are amongst them the holy Scriptures which they acknowledge to be the Word of God but by those Scriptures may all our Religion be proued and fully confirmed in any thing wherein we differ from our aduersaries And therefore this our Religion is to be found among them II. There is that which is called The Apostles Creed and the Nicene Creed which they professe the Articles whereof we hold and therein is contained the summe of our Faith III. There is the Lords Prayer the paterne of all true Prayers according to which onely we teach how to pray aright and thereafter doe frame our prayers IV. There is the Decalogue and ten Commandements which though defectiuely set downe in their Catechismes the second being left out yet are they wholly set downe in their Bibles which ten Commandements are the summe of our morall obedience and of our duties towards God and our neighbours V. They acknowledge the two Sacraments Baptisme and the Lords Supper both which we doe administer VI. There are common tenents of Christianitie which all Christian Churches haue euer held wherein we they doe fully agree VII There is their Seruice Booke wherein though many abominations are to be found yet in other things it iustifieth our Religion and Seruice As may appeare by comparing our Seruice Booke with it out of which ours was for the substance thereof taken Against which they cannot iustly take exception neither are they able to prooue by Gods Word by the ancient Councels and consent of the ancient Fathers any thing Idolatrous Heretical or any way vnlawfull wherein soeuer it differeth from theirs VIII There may also be found their accord in generall termes with vs in those things wherein for the particulars we and they bee at oddes and doe disagree as Master Perkins giueth instance in one and twenty particulars and the like may be done in many other points IX And lastly there is to be found all and euery point of our Religion particularly wherein wee differ from them which either wee affirme or they deny or we denie and they affrme and the same iustified by the writings of the learned amongst them For proofe hereof I referre the Reader to my Lord of Couentrie and Lichfield his Catholike appeale and Catholike Apologie first and second parts to my Lord of Meeth his booke de Chri. Eccles succes statu to Illyricus his Catalog Test Veritatis to Ioh. Ã Munster his Nobilis Discursus to Doct. Feild his fourth booke of the Church who proueth seuen and twenty particulars of our maine differences out of their owne Writers And if the writings of their learned men doe not iustifie our Religion I would know why they doe not suffer such writings to passe without purging For if such things were not for vs and against them they would not put out nor alter nor so indeed corrupt Authors or inhibite them to passe abroad as they doe which one act of theirs sheweth that our differences might bee prooued euen by their owne Writers if they might decide the controuersies betwixt vs and them Thus we see how our Religion is to be found amongst them not onely in the points wherein wee doe agree but euen in all our particular differences in which wee stand out against the preualent faction of that Church which alwaies hath ouer-borne the truth which by others of more sound iudgement in that Church hath been from time to time published and maintained And therefore this our now present Religion was before Luthers time V. Argument From the beginning of our Religion here before Austin the Monke came to this Iland THat Religion which was here in this Iland of Great Britaine before Austin the Monke came into it that was before Luthers time for this Monke came in many hundred of yeeres before Luther was borne But this our present Religion was here in this Iland of Great Britaine before Austin the Monke came into it Therefore was it before Luthers dayes The Minor I thus prooue I. The Christian Religion taught at Ierusalem by the Apostles and other Disciples of Christ was our Religion as by the first Argument is prooued from the Apostles writings But that same Christian Religion was here taught and that either by some Apostle as Simon Zelotes or some Disciple of Christ as Ioseph of Arimathea as some of our side haue prooued fully and our Aduersaries yeeld vs. Now if that which was taught at Ierusalem was ours then must it needs be ours which Simon Zelotes or Ioseph of Arimathea did here teach at the first planting of it being before Austins time for can any say that these brought from Ierusalem hither any other Religion then the Apostles deliuered there II. That same Religion first taught did continue here in succession from the Apostles dayes and was held at Austins comming as our aduersaries the Apologists do proue and doe take this also for an vndoubted truth that the Britaine 's of Wales receiued the faith of Christ by preaching of the Apostles and held that Faith at Austins comming Now the Faith taught by the Apostles being the same with ours as the holy Scriptures beare witnesse against all gaine-sayers it is cleare by the Apologists proofes and their owne acknowledgement of the continuance thereof from the very beginning that this our present Religion was here in this Iland of Great Britaine before Austins comming III. Here were many which suffered Martyrdome in Dioclesians reigne before Austines dayes but it is prooued before in the second Argument that all the Martyrs of Christ were of our Religion And therefore was that our Religion which was here before Austines time IV. Before Austines comming the Church of Christ here was not subiect to the Romish Church for first they kept not their Easter after the Romish fashion but as the Easterne Churches kept it whence our Religion came Now if they had been of the Romanists tutoring the fierie spirit of Victor who attempted to excommunicate the Easterne Churches would haue compelled the Britains to haue kept their Easter as hee did Secondly they administred Baptisme not after the ceremonious fashion of the Romanists Thirdly they refused to doe what Austin required neither would they acknowledge him their Archbishop though sent from Rome by the Bishop there Fourthly both the Britaines Scots and Irish Bishops so vtterly reiected the Romish Bishops as Bishop Daganus denied all communion with them yea and refused to eate bread with them in the same Inne so little regard had they then to the authoritie either of the Romish Church or
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
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