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.
Looke beyond Luther OR AN ANSWERE TO THAT QVESTION SO OFTEN AND SO INSVLTINGLY PROPOSED BY our Aduersaries asking vs Where this our Religion was before Luthers time WHERETO ARE ADDED SOVND PROPS TO BEARE vp honest-hearted Protestants that they fall not from their sauing-faith BY RICHARD BERNARD OF Batcombe in Sommersetshire LONDON Imprinted by Felix Kyngston and are to be sold by Edmund Weauer at his shop at the great North-doore of Pauls 1623. TO THE RIGHT WORSHIPFVLL Sir WALTER ERLE Sir CLEMENT COTTEREL KNIGHTS And to their vertuous Ladies euersoundnesse of Faith with the power of Religion and constancie in both most heartie wished Right Worshipfull I Should maruell to see any once professing the truth to turne from the light vnto darkenes from the true Worship and Religion of Christ to the superstition and idolatrie of Antichrist but that I read that our first Parents beleeued Satan before God that men loue darkenesse more then the light and that fornot louing the truth and delighting in vnrighteousnesse God giueth such ouer to beleeue lyes that they may bee damned Could it else otherwise be that so many in this so cleare light of Gods Gospel should fall away What haue our aduersaries now more to pleade for their cause then heretofore they haue had What can they now say which is not alreadie fully answered by our learned men They put out indeed new bookes new in regard of the writing and printing but the reasons one and the same in older written and printed bookes this is in shew a putting of more strength to vphold their ruinous building but not in substance yet thus they beguile the simple and vnstable-minded By many waies they seeke to deceiue and beguile people but especially by accusing our Religion of falshood and nouelty and affirming theirs to bee the true and most ancient faith in both which they speake very vntruely For touching this their present Religion as it differeth from ours and as it is Popery it is but a new vpstart Religion a patcherie of Iudaisme Paganisme and Heresie a Religion deuised by men and not hauing God for the Author How farre our Religion is from falshood and noueltie I haue here indeuoured to shew answering to that question so often propounded Where it was before Luthers time If any of our aduersaries or all of them together dare to goe plainely to worke for hitherto they haue not and first set downe ours and their accord wherein and how farre we and they in euery thing doe agree to cut off hereby all needlesse strife and contentions Secondly then truely and faithfully without equiuocall termes to deliuer their distinct differences from vs that so euery one may rightly discerne whereabout we do contend and what indeede their now present Religion is which we call Popery bing seuered from our common agreement Thirdly to bring these their differences to the due triall of Scriptures the common principles of Christianitie and the true writings of the ancient Fathers in the first Ages then will it clearely appeare to euery one of indifferent iudgement whether ours or theirs be the true Religion and whether ours or theirs be the false Church In the meane space till they proceede thus vprightly and sincerely I hope no Protestant in earnest will be insnared and catched by their deceites Let such as in the plentifull meanes of knowledge wilfully liue in ignorance or hauing knowledge liue lewdly without feare of God loue of truth and power of Religion be the prey for craftie Foxes for these be the fittest subiects for them to worke vpon and these only preuaile they with receiuing a iust punishment for their contempt of sauing knowledge or for their consciencelesse liuing contrary to their knowledge For there is no man of right vnderstanding and that makes conscience of his waies louing the truth walking humbly before his God being acquainted with Gods Word and praying for Gods direction that God either will giue ouer or that can in reason submit vnto this false Antichristian Church if he doe but seriously consider of such things as will worke if not an absolute condemnation yet a most iust suspition of her to be naught as first the vilifying of holy Scriptures locking them vp from the common people as if Gods Word were infectious Secondly her thrusting vpon the people her feigned traditions all besides and many of them against Scripture Thirdly the absurd and vnreasonablenesse of their Latine Seruice which the people vnderstand not Fourthly their idolatrous praying to Saints worshipping stockes and stones and reliques of the dead Fifthly their grosse conceit of Christs corporall presence in the Sacrament Sixthly the feigned miracles and notable coozenages therin found out here and in other Countries the boasting of them a farre off but not able to worke the like among vs. Seuenthly the shamelesse grosse belying of our doctrine and slandring the liues of our learned men as Luther Caluin Beza and others Eighthly the citing in defence of their Religion counterfeit Authors so knowne to be and so condemned to be by the learned on their owne side Ninthly the not permitting freely our bookes among them as wee doe theirs among vs. Tenthly the tying of the people to the Priests lippes and not permitting them to trie their doctrine as we doe The vniust curses dissembling practices and mercilesse cruelties vsed to vphold their Religion swearing for swearing by equiuocations ment all reseruations and Popes dispensations massacres and powder-plots and bloodie persecutions Twelfthly The auoyding of a free generall Councell to heare and determine our differences Who is he that shall consider of these things with iudgement but will suspect this Romish Church to be none of Christs Church if withal he adde hereto the consideration of the differences betweene the wisedome below by which that seate is guided which is earthly naturall sensuall deuilish and the wisdom from aboue by which Christs Church is guided which is pure peaceable gentle easie to be intreated full of mercy and good fruits without partiality and without hypocrisie as Saint Iames writeth I doubt not but that you haue already considered of these premisses and that you are resolued that this is the true Religion and the good way wherein you walke euen the ancient Catholike and Apostolike veritie grounded vpon Scripture and the principles of Christianitie taught by the holy Fathers and Doctors of the Church and confirmed by the blood of blessed Martyrs My desire is that God would continue your loue with encrease of zeale towards the same more and more To this purpose are these my endeuors which I present vnto you praying your fauourable acceptance of my good meaning and hearty wel-wishes and worthie respect vnto your selues and to all that wish well to Sion and pray for the peace of Ierusalem God let them and you with yours to prosper which loue it Amen Your Worships in all Christian seruices to be commanded Richard Bernard Batcombe Sept. 26. Looke beyond Luther OR AN ANSWERE
TO THAT QVESTION SO often and so insultingly proposed by our Aduersaries asking vs Where this our Religion was before Luthers time IT is a common question and often propounded by Papists in an insulting manner ouer vs Where our Religion was before Luthers time As though wee could not answere to the demand nor fetch our Religion from any more ancient or better Author but they are deceiued in both And that I may not be tedious in prefacing I answer I. It was and is written and contained in the holy Scriptures the Canonicall Books of the old and new Testament II. The same hath been and is written in the hearts of Gods people such as the Lord from time to time effectually hath called according to euerie mans measure as they haue bin taught it and learned it out of those books of holy Scripture For this must we know that no other doctrine of Christian Religion was or is written in mens hearts by Gods Spirit then that which the same Spirit inspired the Pen-men of the Scriptures to write in those Bookes The necessarie truths of doctrine therein contained as God had promised hath he written in the hearts of his people Ier. 31.33 34. 2. Cor. 3.3 And for these ends that they might know God and know him to be their God and they his people Ier. 31.33 34. that they might make profession thereof and obediently set themselues to the practice of that his blessed will Ezech. 11.19 20. 36.26 27. III. That it was also written in learned mens labours agreeing with those holy Bookes as they found the truth therein taught vnto them by the Prophets and Apostles So as the doctrine of our Religion is no other then that which the Scriptures doe teach the Church and true People of God haue beleeued and professed nor no other then that which is to be found in the writings of y e holy ancient Fathers and of learned men before euer Luther was borne That our Religion was thus before Luthers time I proue by these ensuing reasons I. Argument From holy Scriptures wherein our Religion is written and taught in euery point THat Religion which is in all and euerie point thereof written and prescribed in holy Scriptures the Canonical books of the old and new Testament was before Luthers time For the Scriptures were written many hundred yeeres before Luther was in beeing and the Pen-men thereof had a care to practise the same But this our present Religion in all and euerie point thereof wherein we differ from our Aduersaries is written and prescribed in the holy Scriptures the Canonicall bookes of the old and new Testament as is in euery particular point prooued exactly by those of our side And therefore was it before Luthers time The Minor I thus prooue I. By the publike Records of our Church here at home as the publike authorized Catechisme shorter and larger by the booke of Homilies by the book of Articles and our booke of Common-prayer Out of which wherein soeuer we differ from our Aduersaries nothing is found besides as wanting warrant of Scripture much lesse any thing contrarie thereunto but euery thing grounded vpon and fully agreeing with the same II. By Gods Spirit the Author of the Scriptures which doth further our Religion in the hearts of the people through the reading and interpreting thereof which the Spirit of God would not doe if our Religion were not that which the Scriptures teach For would the Author of the one approue of the other if they were not both one If hee should further a Religion contrarie to the Scripture hee should be contrary to himselfe allowing and making good that in mens hearts by inward operation which he hath disallowed by the Scriptures which are of his diuine inspiration It is euident to all that are read in the Scriptures that they condemne all Heathenish al Heretical and Idolatrous Religion likewise all will-worship all vaine inuentions of men the seruing of God by humane traditions by the precepts and doctrines of men so as if our Religion were any such Gods Spirit would not grace it nor so knit mens harts vnto it nor so effectually worke by it in mens consciences nor so perswade vnto it as he daily doth by the Scriptures If they shall denie that Gods Spirit doth any such thing as we suppose I would faine know of them what other spirit it possibly may be that doth so leade men to esteeme so much the Scriptures doth excite men to the studie of them and to make them the onely rule of doctrine and life to heare belieue rest and delight in them and so to worship God onely as herein he requireth to be worshipped and to reiect whatsoeuer is not warranted by them in euery necessarie point of faith And that onely vpon this perswasion that the Scriptures are Gods word that they are endited by his Spirit and written by his holy Prophets and Apostles If this be not the Spirit of God which doth thus magnifie the holy Scriptures in the heart of euery sound Christian what spirit then is it Certainely it must bee either the Spirit of God or of Man or of the Deuill But neither of these two latter therefore the former I. It is not the spirit of man that can and doth thus worke for first the spirit of man perceiueth not the things of God till Gods Spirit acquaint him with them Secondly they be foolishnesse vnto him Thirdly his wisdome is enmitie with God so as Gods wisdome in diuine mysteries and mans wisdome can neuer agree in one Fourthly the spirit of man sauoureth the things of the flesh and not of the Spirit of God Fifthly his heart is continually euil till he be regenerate Sixthly and lastly it is euidently knowne by too much miserable experience that man loueth not the studie of the Scriptures he cannot delight in them hee cannot away to frame his life after them euery one that hath any sparke of diuine knowledge knoweth this to bee true from his owne naturall corruption both in himselfe and others also Now can any reasonable-minded man thinke that such an auerse spirit as is in man so disaffecting the holy Scriptures and the studie thereof that it can be that Spirit which perswadeth and draweth men contrary to it corrupt selfe to embrace that Religion which is grounded vpon the Scriptures and to presse to the obedience thereof Yea can it bee mans spirit that worketh loue to such a Religion which so opposeth mans corruption as the worldly wise Politician derideth it the pleasurable man hateth it the greedy of gaine cannot abide to bee ruled by it and the haughtie spirit which hunteth after the pride of life hath it in great contempt so as none in very deed but onely such as doe denie themselues doe forsake the world and can bee well contented to take vp their crosse and follow Christ either can or will embrace the same II. It is not the spirit of Satan For although hee
to true Councels Can an ordinarie man then iudge of these things And if he cannot let him not be deceiued by pretence of them II. Touching the ancient Fathers this they must know that they are found to be of differing opinions and had contentions among themselues that they held not their owne iudgements infallible nor submitted to one another otherwise then men godly and learned doe now but onely as by good reason and authoritie they were ouercome that they haue erred and this is acknowledged by most learned men on both sides that our aduersaries of the greatest note do often shake off their authoritie when they are against them that of the Fathers writings some are doubted of some are corrupted and many counterfeites are put out vnder their names that the iudgement of all the Fathers cannot be had for all our controuersies These things being so how idle is it then for ordinarie men to be talking of Fathers of the opinion of all the Fathers or for any such men to be carried away with such a sound which is not possible for them to vnderstand seeing our aduersaries alleage them for their selues and we more truly for our selues III. Concerning the Churches custome and path in euerie age let them consider that this is very vncertaine Historians haue not alwaies in euery relation bin found faithfull that euerie Age hath not had in it such as haue truly written of the Church that a man may spend his whole life in seeking out the whole Churches course and yet not be able to find it out I suppose I erre not if I say that all men now liuing cannot do it exactly in euery Age. And therefore it s but a gulling flourish of our aduersaries to boast of the whole Church in euery Age and yet withall so boasting fraudulently to meane their owne particular Romane Church By alleaging then these arguments to wit Councels Fathers and the generall custome of the whole Church the conscience of an ordinarie Christian cannot bee throughly satisfied his knowledge cannot herein bee certaine to conuince his iudgement these are beyond his reach and capacitie Be aduised therefore not to be drawne with these reasons which are to thee so vncertaine but rest vpon the other which be plaine and easie within thy capacitie and certaine vnto thee by which thou mayst through Gods helpe maintaine that which thou professest and confute the aduersaries vntruths or at least gather thence such strength as they shall not easily draw thee to beleeue them as for instance in some particulars I wil shew thee They say that the Pope is the head of the Catholike Church There is no plaine Scripture for this We find Iesus Christ to be called the Head of the Church but no other It s no Article of our Creed therefore thou art not bound to beleeue it But I adde this that what we beleeue is inuisible Heb. 11.1 and not seene 2. Cor. 5.7 If therefore the Pope be the Head there must be a visible head of an inuisible body Againe the head immediately giues life motion and direction to its true body which the Pope cannot doe to Christs Church It s also vnreasonable to thinke two heads to bee for one body whether one besides another or one vnder another it is a monstrousity Common experience testifieth against the Popes inabilitie to performe the true office of the true Head to Gods Church They say that he cannot erre Let it be taken in the best sense they can conceiue it there is no plaine Scripture which giueth this to any one particular person It s no Article of our Creed to beleeue it experience hath found him to haue erred foully They say that after the words of consecration the bread is turned into the very body of Christ and the wine into his bloud so as Iesus Christ is there corporally as he was borne of the Virgin Marie vnder the accidents of bread and wine In holy Scripture there is no such thing taught there is a sacramentall phrase This is my Body and the like vsed in the Sacraments of the old Testament This is my Couenant Gen. 17.10 This is the Lords Passeouer Exo. 12.11 The Rocke was Christ 1. Cor. 10.4 but yet no turning one substance into another The Creed teacheth vs to belieue him to be in heauen and thence to expect his comming when hee shall appeare to iudge the quicke and the dead This transubstantiation therefore is no part of our Faith It s against reason for a true body and continued quantitie to be in two places yea in a thousand mouthes at once The Angels reason vnto Marie Mat. 28.6 confuteth this grosse opinion for he said to her when she with the other Marie came to seeke Christ He is not here for hee is risen that is He is not in this place because he is else-where in another If Christ could haue been in two places at once the Angels argument had been of no force remember that this is an Angell-reason which know wee how to reason truly This opinion is against our sences we see not feele not nor taste not flesh and blood Now God neuer deluded mans sences whensoeuer he turned one substance into another Moses staffe was made a Serpent dust was Lice the water blood and water was wine and all these sensible No Scripture nor any other approued testimony can be produced to shew vndoubtedly the contrarie Yea this is certaine that the true body of Christ is discernable by sense to be a true bodie wheresoeuer it is therefore when the Disciples doubted at his sudden appearing he said It is I my selfe And to proue this he willeth them to vse their senses saying Handle me and see that so they might discerne his true body flesh and bones and so might it be in the Sacrament if indeed and truth he were there corporally It hath been witnessed against by the blood or many Martyrs but where be so many in defence of our aduersaries grosse opinion Which of them haue euer hitherto or dare to suffer for this their opinion as ours haue done against it This opinion of our aduersaries is to be detested for first the falshood thereof secondly for the grosse idolatry committed through it euen a piece of bread adored for Almightie Iesus Christ himselfe Thirdly for the bloodie crueltie which for the vpholding of it hath been done with furious rage vpon the bodies of Gods Saints because they would not beleeue this false doctrine nor commit this abominable idolatrie Fourthly all such as thus beleeue sinne not only in the act damnably for Idolaters perish euerlastingly Reuel 21.8 but also irrepentantly because they be perswaded that in so beleeuing and worshipping they doe not onely not sin but doe a most excellent worke and meritorious seruice to God They teach that there is a Purgatorie a place of torment In holy Scriptures we find plainely Heauen Earth Hell Sea but no
plaine name of Purgatorie nor Limbus Patrum nor Limbus Infantium In the Decalogue we find Heauen Earth and Waters vnder the Earth and in the Lords Prayer Heauen and Earth in the Creed Heauen Earth and Hell but none of the other deuised and faigned places This Purgatory for satisfaction is against common equity for they say the sinne is pardoned by Christ and can then in equity the partie be punished A Creditor forgiues freely to a man all his debt can he then with equitie after lay him in Gaole to make any satisfaction for the same They say that Images may be set vp to be adored The Scriptures are plaine against them Deut. 4.15 19. Esay 40.18 Act. 17.20 Rom. 1.23 The second Commandement in the Decalogue forbids them which our aduersaries bid from the people in their vulgar Catechismes Our corrupt nature is apt to these things and therefore the lesse to be liked of They teach to pray vnto the Virgin Marie to Saints and Angels The Scriptures afford no precept for this nor any euident example prayers there are taught to be made vnto God Angels are not to be worshipped Col. 2.18 Reuel 19.10 22.9 The Lords Prayer the perfect rule of prayer teacheth vs to pray to God our Father in Heauen whensoeuer we pray now can wee say to the Virgin Marie to Saint or Angell Our Father which art in Heauen Can we pray to any of them and say Thy Name be hallowed thy Kingdome come thy will be done in Earth as it is in Heauen Can we pray any one of them to giue vs daily bread to forgiue vs our sinnes to deliuer vs from euill Can we ascribe to any one of them and say Thine is Kingdome power and glory for euer Yet this prayer warrants vs that to whom in Heauen we may pray to him may we say all this but if not to the Virgin Marie not to Saint nor Angell then may wee not pray to them by any warrant of this prayer Our Creed teacheth vs to beleeue in none but God the Father Sonne and holy Ghost Now the Scripture plainely telleth vs that wee cannot pray to any but in whom we beleeue Rom. 10.14 Therefore then not to the Virgin Marie nor to Saint nor Angell because we are not to beleeue in them They tell thee that thou must beleeue the Romane-Catholik Church and to be also a member thereof else thou canst not be saued The Scriptures tell vs plainely that God added to the Church such as should be saued Acts 2.47 but not a word there of the Romane Church In our Creed we are taught to beleeue the Catholike Church and that we be members of it but to bee of any Romane Catholike Church is no Article of our Creed Besides the speech is absurd and it is against reason to call a particular Church the generall or the generall a particular as the Church of Rome in the best estate of it neuer was other And can the obiect of faith be the obiect of sight as it is the obiect of faith Now we beleeue the Catholike Church but the Papists tell vs that their Church is euer visible to the eye This also which they say is against common charitie for must all out of the Church of Rome be without hope of saluation In the planting of the Gospell there was a Church at Ierusalem before any at Rome and many Churches planted by Saint Paul which neuer had dependance vpon the Church of Rome many Churches in the East and other parts of the World which are not within the Romane iurisdiction nor doe acknowledge it must needs all these be without saluation because the Romane Pope is not domineering ouer them Now God forbid They will tell thee that thou must be able to shew thy Church and the professors therof in euery age else thou art not of the true Church But the holy Scriptures neuer bound any to such a taske neither Christ nor his Apostles in all the new Testament euer charged any Christian Church much lesse any beleeuer with this It is an Article of thy Faith to beleeue that there is a Church of God here and there dispersed abroad in the world This is a man bound to beleeue but not that euery one or any other for him should be able to make a Catalogue of all that went before in the same profession in euery Age. One ignorant of this may yet be of the true Church neither shal the ignorance thereof damne him They will tell thee that there are some sinnes in Nature veniall in themselues not deseruing eternall death The Scripture teacheth otherwise Rom. 6.23 The wages of sinne is death no exception of any at all Yea the consent of sinne is worthy of death Rom. 1.23 In the Lords Prayer when we craue pardon of our trespasses without exception wee thereby acknowledge that euery kind of trespasse offendeth God standeth need of forgiuenesse and therefore what else would follow if he did not forgiue it but death This false distinction giueth libertie to our corrupt nature to sinne as experience tels euery of vs euen in our aduersaries wallowing licenciously in their supposed veniall sinnes It may seeme vnreasonable if there be sinnes veniall in their owne nature that such a horrible scorching fire as they make that in Purgatorie to bee should bee prepared to plague soules for the same The greatest torments in the world as they say are not comparable to the torments there How can it then be possibly imagined that veniall sinnes which as they say doe not breake friendship with God should be so terribly punished by way of satisfaction and yet God remaine to him who is so punished a sure friend They teach that a man hath power to doe Gods will and to auoide euill and not be ouercome thereof if he will The Scriptures tell vs that it is God that workes the will and the deed Phil. 2.13 and maketh all our sufficiencie to be of him 2. Cor. 3.5 In the Lords Prayer wee are taught to beg of God abilitie to doe his will and his grace to deliuer vs from euill vnder will is comprehended all good and vnder euill is contained whatsoeuer is sinfull so as it s not in vs to doe good nor to auoyde euill but both is Gods worke in vs. Euery man feeleth this inabilitie in himselfe by experience yea these also which doe maintaine this power in man if they would confesse it And why are they not all most holy if they haue this power Their damnation is more iust when they sinne in any measure then such as want this power though they fall by infirmitie into greater sinnes They teach that a man may fulfill the whole Law and so merit The Scripture teacheth otherwise Luke 17.10 Eccles 7.20 Prou. 20.9 Psal 130.3 Iob 9.20 1. Ioh. 1.8 Iam. 3.2 In the Lords Prayer we aske all of vs forgiuenesse In the Creed wee are taught not to dreame here of
To hold seuen Sacraments that Baptisme is to bee administred with hallowed Water with Chrysme Salt Spittle Coniuring and other deuices IV. To beleeue that the Priest may receiue the Sacrament alone and yet many other Christians to be there present looking on that the Bread without the Cup is to bee giuen to the people that after the words of consecration the Bread is turned into the very naturall body of Christ the accidents of Bread and Wine onely remaining but not the substance that it is to be adored and prayed vnto and to be carried about in Procession that it is to bee administred with such varietie of garments alterations of gestures and change of voyce that it is a propitiatorie sacrifice for the quicke and the dead V. To make prayer to administer the Sacraments and to say all diuine Seruice in an vnknowne Tongue to say the Creed amongst Prayers the Aue Marie as a prayer with the Pater noster vpon Beades with Crosses and that to a certaine number repeating the Aue Marie fortie times and the Pater noster foure times with a Creed at the end that many thus praying though they vnderstand not the words which they vtter yet hauing a good intent they do a work pleasing to God VI. To hold the Church of Rome to bee the Mother Church the onely One Holy Catholike and Apostolike Church that it could not erre and that all which should not beleeue euer as it beleeueth should not bee held for sound Christians and such as should not submit to her authoritie to be held Heretikes VII To hold the Pope of Rome to bee Christs Vicar and Peters successor that all should depend vpon him as vpon their Head that he as Pope cannot erre è Cathedrâ that to him as of right belongeth the spirituall and temporall iurisdiction and so hath authoritie to make Lawes to bind conscience to depose Kings and to dispose of their Kingdomes that he and his Clergy are exempt from the authoritie of Secular power VIII To hold seuen degrees of Priesthood that there are sacrifizing Priests in the time of the Gospell that all the Clergie are to liue a single life IX To set vp high and worldly dignities in the Church as Kingly Cardinals Prince-like vnpreaching Prelates and Pastors ouer Congregations not able to teach them to allow infinite Orders of Monkes Friers and Nunnes X. To beleeue that there is a Limbus Patrum a Limbus Infantium and a place called Purgatorie In their Catalogue they are to bring Christ his Apostles and all the rest therein named for teachers and professours of these things and the like else are they not to be reputed of this their present Religion Vrge them friendly Reader vnto the proofe of these particular differences till then keepe thy right standing and be not mooued with a shew of names In the meane space that thou mayest be well assured that thou art a true member of the Catholike Church of Christ though no Romane Catholike haue recourse vnto thy baptisme and the Couenant which God made with thee and thou with him therein Aske them when any of them goeth about to seduce thee whether they thinke that thou hast receiued true baptisme If they say Yea as they cannot answere truly otherwise though wee were baptized of very condemned Heretikes as the Trent Councel decreeth then demand of them againe Whether true baptisme doth admit the baptized into the true Church of God or no If it doe know of them that then being thereby receiued into the true Church why thou and wee so baptized should not still be of it in their account Will them to shew what we teach and beleeue differing from them that hath disannulled our Couenant with God and how we come to bee out of the Church The Romane Catechisme which with them is of great authority telleth vs that men are out of the Church as Infidels which neuer were in it as Heretikes Schismatiks and Excommunicated persons once of it whereto may be added such as be Apostates wholly renouncing Christ Taking this for granted that these be all and then that we be none of these it must needs follow that we are through Baptisme yet in the true Church I hope our aduersaries will not say that wee be either of the first or last sort let them cleare vs of that and wee will well enough acquit our selues of the rest I. We are not though they so call vs commonly Heretikes If they please let the Catholike Moderator pleade for vs or let them beleeue their owne moderate Answerer to whom my L. of Couentry and Lichfield maketh reply who saith that he supposeth that no one particular learned Catholike in this Kingdome doth or will defend this opinion That Protestants are Heretikes and excommunicate If these on their side will not be sufficient to cleare vs let vs learne from them what an Heretike is and so cleare our selues thereby An Heretike saith the Romane Catechisme is he which neglecting the Churches authority doth maintaine impious opinions obstinately By this wee cannot be proued to bee Heretikes this cannot agree to vs. For first we may demand What impious opinions either affirmatiue or negatiue doe we hold which they can iustly task vs of Let them instance what pleaseth them and then prooue the same to be heresie first by plaine and pregnant places of holy Scripture which may conuince the conscience of indifferēt men Secondly by general Councels or by any one generall Councell within 600. yeres after Christ in which space were most famous renowned Councels that hath condemned any maine doctrine of our Faith for heresie Thirdly by the vnanimous consent and generall voyce of the Greeke and Latine Fathers for that space condemning the same for heresie and for an impious opinion Let them if they be able shew first in our faith that wee hold any thing against any Article of our Creed which is the summe of our beliefe Secondly in our prayers any thing against the patterne of all true prayers commonly called The Lords Prayer Thirdly in our deeds which we teach to be done or bid to be left vndone any thing against any of the Commandements in the Decalogue the rule of our obedience If they can thus fairely and euidently proceede they should doe well so to conuince vs. Secondly if any impious opinions could be found among vs it must be considered whether they be broched by priuate persons or tenents held of the Church in her publike Records If the former then are they not the Churches if the Church should hold any such how can they proue that she maintaineth them obstinately For obstinacy is not to be imputed vnto vs till all lawfull good and sufficient meanes haue been vsed to conuince our iudgement and the same also by such as haue lawfull and full authority to iudge and determine thereof But hitherto this hath not been done neither can it be but by a
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