: f Looke beyond Luther: O R A N ANSWERE TO THAT QVESTI- ON, so OFTEN AND SO INSVLTINGLY PROPOSED BY our Aduer(arics> asking vsj Where this our l^ligionleas before Lu- thcrs iirne } WHERETO ARE ADDED SOVND PROPS TO BEARE vp honcft-hearted ProtcftantSjthat they fell not from theiria- uing-faiEh. BY RichardBernard, OF Batcombe in Somr»erfet[hire. L O N D O Nj Imprinted By Feli:i KyngltoHj-md are to be fold by WeaueTydX his lhop,at the great Norih-tlooi^ oiPanU, 162^-, -"t -v..,- j",--. -r • f . . >t r \ ,' ; ^:., ^ s ■ y .;, ft-y { -.. r.. . . t - f ^ ■- - '■■"*' . '■■ f '\'', i '■ , •■ -4 1 ■-■ *■ *' V": ( I r-y ijo y.l>'- ix yi cx 1 - ■■< ■; -.. V f Y J: ^^O >1 ^ YJ D >*: lY v,i V ti #<: I Yi ^ \ M ;8v Q ^etriilijubY .'ic) ^ -u 1 y tt iT r,c u.' . V AZ4 Ss-z^t-l-, . ,,■ ' r'/ * * yi u.^ > . O jti y:: n ^ h 3 Y- H. V \ ■ «J ; > *' -'. M jis ealetowardthefame more and more, T0 thispurpo/eare thefe my endeuours, which I prefent vn- toyou,praying your/auour able acceptance of my good mea~ ning, and hearty wel-wi/hes, and worthy reffeFi'vnteyour flues,and to all that wijh well to Sion, and pray for the peace oflerufalern:Godlet them, and you with yours, to pro/per which loueit. Amen, Your Worfliips in all Chriftian fcruiccs to be commanded, Batcombe^Sept.l 6. Richard Bernard. Looke beyond Luther: AN ANSWERE TO THAT QVESTION SO oftciband fo infuldngly propofed by our Aducrfaries, asking vs: Where this our Religion rvas, before Luthcrs time ? rT is a common qucftion, and often propounded by Papifts in an in- fulting manner oner vs. Where our Religion wa> before Lmhers time? As though wee could not anfwcre to the demand, nor fetch our Religion from any more anci- cnt, or better Authors but they arc deceiued in both. And that I may not be tedious in prefacing,! anfwer: I. It was,and is written,and contained in the holy Scrip- turesjihc Canonicall Books of the old and new Teftament. II. The fame bath been, and is written in the hearts of Godspcople,fuchasthe Lord from time to time cff (Rual- ly hath called, according toeuerie mans meaforc,asthcy haue bin taught it,andlcarneditoutofchofcbooks of ho- ly Scripturc.Forthisniuft weknow,'hatnootherdoflrine ofChiiftianR'-iigion wasjoris written in mens hearts, by Gods Spirit, then that which the fame Spirit infptred the B Pcn-mcn ' "■ ^ Looke beyond L v t h e r. Pen-men of the Scriptures to write in thofc Bookes. The neceflarie truths of do(^rine therein containcd(as God had promifed) hath he writtcmn the hearts ot his people,/er, 31.35,34. a.Cflr.3.3.Andforthefcends.thattheymighc know God, and know him to be their God, and they his people, ler. 31. 33,34. that they might make profefTion thereof, and obediently fet therttftlues to the prafticc of that his bltlfed will,36.26,27. III. That it was alfo written in learned mens labours, agreeing with thofc holy Bookes, as they found the truth therciiij taught vnt6 thftm by the Prophets and Apoftles. So as the do^lrine of our Religion is no other, then that which the Scriptiires doe te»ch, the Church and truePco- pleofGodhaocbeleeuedjandprofefledjnor nootherthen X. that,which is to be foQod In the writings of y holy ancient Fathers,and oflcafrned men, before euer Zwrfeer was bornco . . That our Religiotf wis thus before Luthers time,! proue by thcfc enfuing reafohs.. I. (Argument. From holy Scriptures, wherein our Religion h written and taught in euery point. THat Religion fvhich is in all and enerie point theneof writ- ten,and pre/cribedin holj Scriptures, the (Canonicalbooks ofthe old and new Teflament,was before Luthers time.Vox the ^ctiptures were written many hundred ycercs, before Lu- y/r'erwasinbeeing, and the Pen-jnen ihereofhadacare to pradhfe the fame. Butthisour prefent Religion in aU andeuerie point thereof (wherein we differ from our Aduerfartes,) is written and pre- fcribed in the holy Scriptures, the C^nenicaU bookes of the old andnewTefiament; as is in euery particular point prooued ciaftly by thofe of our fide. Andtherefore was it before Luthers time. The Minor I tbusprooue. ^ I. By the publikc Records of our Church here at home, , , ■ " as Lookeheysnd lv t h E r. 3 as the publilcc authorixcd Catcchifinc, fhorter and larger, by the bookc of Homilics.by the book of Articles,and our booke of Common-prayer. Out of which (wherein fo- cuer we differ from our Aduerfarics) nothing is found be- fidcs,as wanting warrant of Scripture, much leffc any thing contraric thereunto, buteucry thing grounded vpon, and fully agreeing with the fame, 11. By Gods Spiritjthe Author of the Scriptures,which doth further our Religion in the hearts of the people, through the reading and interpreting thereof, which the Spirit ofGod would not doe,ifour Religion were not that, which the Scriptures teach. For would the Author of the one,approouc of the othcr,if they wcic not both one? If he fhould further a Religion, contrarie to the Scripture, hce fhould be contrary to himfclfe,allowing and making good that in mens hearts by inward operation, which he hath dif- allowed by the Scriptures, which are of his diuinc infpirati- on. It is cuidcnt to all that are read in the Scriptures, that they condemne all Heatheni{h,3l Hcretical,and Idolatrous Religion; likewifcjall will-worfhip,all vainc inuentions of men,the feruingofCod by humane traditions, by ihepre- ceptsand do61:rinesofmen; fo as if our Religion were any fuchjGods Spirit would not grace it,nor fo knit mens harts vnto it,norfoeffc6}ually workc by it in mens confcienccs, nor fo perfwade vnto it,as he daily doth by the Scriptures. If they (hall deoie,thatGods Spirit doth any fuch thing, as we fuppofc; I would faine know of them, what other fpirititpofljblymay be, thatdoth foleadcmen toefteeme fo much the Scriptures, doth excite men to the ftudie of them,and to make them the onely rule of do61rine,and life, to hcare,bclicue,rcft and delight in them,and fo to worfhip God onely,as herein he requireth to be worfliippcd,and to reic6l whatfoeucr is not warranted by them,in cuery nccef- farie point l»f faith? And that onely vpon this pcrfwafion, that the Scriptures areGods word.that they arc endited by bis Spirit,and written by his holy Prophets and Apoftlcs?If this be not the Spirit of God, which doth thusraagnific the B1 holy 4 Beyond L V T H E R. ! holy Scriptures in the heart ofcucry found Chnftian,whst fpint then is it ? Ccriaincly it muft bee either the Spirit of • God, orofMsHjOr ofthcDcuill. But neither of ihcfc two - lattcr,thercfore the former. J. It is not the fpirit of man that can, and doth thus worke: for firft, the fpirit of man percciueth not the things i,Cor.t.ti. ofGod,till Gods Spirit acquaint him with them. Second- i.Cor,a.i4. ly,theybefoolifhnefTcvnto him. Thirdly, hiswifdomeis Rom.?.7. enmitlc with God,fo asGods wifdome in diuine myfteries, Vctfey. andmans wildome can ncuer agree in one. Fourthly, the fpirit of man rauoureth the things of the flefh, and not of the Spirit ofGod.Fifchly,his heart is contiiuially euil,tillhe be regenerate. Sixthly and laftly, it is cuidently knowne by too much miferable cxpcticnce,th3t man loueth not the ftu- die of the Scriptures,he cannot delight in them,hee cannot away to frame his liie after them ; euery one that hath any fparke ofdiiiine knowledge,knoweih thisiobeetruc from his ownenatiirall corruption, both in hinilclfe and others alfo. Now can any reaionable-minded man chmke, that fuch an auerfe fpirit as is in man, fo dr^ffccting the holy Scripturcs,andtheftudic thereof, that it can be that Spirit which pcrfwadcrh and drawcth men,contrary to it corrupt felfc,to embrace that Religion which is grounded vpon the Scrip:urcs,and to prefTc to theobed'cncc thereof r Yea,can it bee mans fpirit, that worketh lone to fuch a Religion, which fo oppdlcth mans corruption, as the worldly, wife Politician deridcth it, the pieafurable man hatcth ir, the greedy of gaine cannot abide to bee ruled by it, and the haughtie fpirit which huncctli after the pride of life, hath it i in great contempt ? fo as none in very deed, but one !y fuch ssdoe denictheiiiftlueSjdocforfakc the world,and can bee well contented to take vp their crolfe,and follow Chriftjei- ther c3n,'or will embrace the fame. II. ft is not the fpirit of Satan. For although hee will abufiuely now and then alleage Scripture,yec is he a deadly eriemic to the Scriptures: he will not Icade to the right vie ' ©ftherajnorperfvvademcnto framcthcirReligion andlifc after Leoke beyond L v t h e r. 5 after them,but rather doth faggeft thccleanecontrarie, ss the ftorie of the Scriptures svitnefleth, and our ownc temp- rations tell vs.For,as a * Father faith, The Dcuill cannot e?i- duretohaueany toftudie the Scriptures; that is torment and paine aboue all paines to him. He hath euer been a rai- fcr vp of perfccution againft fuch.as fcruc God in a Religi- on oncly grounded vpon the Scriptures; as hec was in the Iewes,againrt the Apoftles,and the beleeuiug Gentiles; fo in Gentiles InfiJcls, againlt Chr.ftians; in the Hcrctikes againrt theOuhodoxall; in our AntichrifVian Aduerfaries againft vs; and in all lewdeliucts,thc children ofdifobedi- ence,in whpm he beareth rule, and whofe hearts he (lirrcth vp to doc bis will agaihil all f ich, as in a more ftridl man- net endeiiour to frame then lines after Gods Word,though in general together,thcy profcfle one God,and haucrccei- ued the fame Baptifme, and doe liue together in the fame Church. Therefore wee lee, that it cannot be thcfpirjf of Satan, that perfwadeth to our fo holy a Religion by the Scriptiires.vpon which onely it is fettled,feeing he fo dead- lyhatethluch a Religion, and the found and zealous Pro- feffours thereof. III. It is not the fpiritofman and Satan together,3s may appeare,firft,w Htretikes, who are led by Satan, and their ownefpirit. Thcfe being not able to iuftiHc their hercfies by holyScriptuie,theyfallto weaken the authoritie of the Scriptures,they will not re ft on them, butdocfliethelighc ofthem,as 7er#»//w«,and other ancient Fathers witnefte of Tatuldenfttf Hcrctikes in their times, who left the Scriptures,and ran to carnii. Traditions, as did the Manichccs,Cerynthians,Bafilidians, Spiphari de Carpocratians, M-arcionifts, Valtncinians, Ariaris, and others. Secondly, Inallwill'WorJhipf ers., which framing a feruicetoGodoutof their ownebraincs, caniroc away to rertuUcpra.'' make holy Scriptures their guide, but doe Icauethcm af- flnpt. foone as they bee addified to their owne inuentions, of Athamarat.z^ wbich,God by his Prophets in Sciipture often complaines. Thirdly,/« Heathen Idolaters, who hauc been fet on woi kc by the Dcuill to burns the Scriptures, as did that wicked B 3 Dlcck^an^ 1 S Looke htjond L y t h e r. Tiioclejim\ alfoherc inBrittaine, the Infidell Saxons; and \ Icr.3^. inIeruralcm,thatvngodly/f^w, who cannot reft with the Scriptures, nor will admit them, as the only ludgcinconttoucrfics, nor as the onely Rule of Religion. And the very rcafon is,becaufe they teach and pra6tifc ma- ny things out of their owne fpiric,euen the doftrine of Dc- uils.which the Scripture vtterlycondemncrh. Their Sain- ted will-worfiiippers in their Hctemeticall life, and their world of Monkifli Orders, cannot abide the rule of Scrip- ture; their holy courfe of life fo much admired and extol- led (yet onely of fuch as know not the power of Satan, in thedeceiueable waycs of his vnrighteoufnefTe) dares not ftand to be iudgcd,ruled,and fquarcd after the rule of holy Scriptures: yea, as holy as they pretend to bee,yet neither can they,nor wil they wholly frame their feruice and dcuo- tion and life after the Word of life. And therefore we fee, that it cannot be the fpirit of Man and Satan,whethcr apart confidered or conioyned, that doth perfwade, mooue and further to the embracing of that Religion, which is wholly grounded vpon the Scripturcs,as ours is. And therefore not being either ofthefc.it followeth, that it muft needs bee the Spirit ofGod,that thus pcrfwadcth men to our Religion by the Scriptures,wherein it is contained. 111. Our Religion appeareth to be written in,and iufti- fied by thcScriptures, for that in thofe places it gettcth en- trance,and thriucth,where they arc permitted tobeftudicd, and read of all,and to be taught, as the onely rule of Religi- on. The ScripturesaretheverylifeandftrengthofourRc- ligion,asisfufficientlyknowne by experience to our very Aduerfaries. Now,how could this be, ifour Religion were notthat,which is taught in the Scriptures? For the Scrip- ture,as is aforefaid, doth condcmne Heretikcs & Herefies, will-worfbip and will-woi{bippcrs,idolatry and idolaters; a.Thcf.a. and is the Sword of the Spirit, the breath ofChrifts mouth, thatconfumcth the Man of Sinne. If out Religion were herefic. Leoke hcfond L v t h e r. 7 heretic,or wil- worfhip,or idoIacrie,or the inuention of that Man of fin,the Scriptures could not be the life and ftrcngch thereof^ leeing they oppofc, and vttcrly condemnc thofc things. IV. Our Religion ftandcth, and is vphcld by fuch ho- ly and heaucnly meancs onely, as the Scriptures allow and prcfcribc.and which we find there to bee the onely nicanes, vfcd at the firft planting of Chriftian Religion by the Apo- files in the Prinoitiuc Church, which were ihefe that low. I.Thcrr was then the preaching efGods fVerd.Thh meanes was-prcfcribed by our Sauiour Chiift, to make Difciplcs vntc him,/^/-«r.28.i9,20. and the fame obferucdby his A- pofiles,/Wiiri^. 16.15.20. 2.14-6^ 10.54.^ ii.19. So preaching of Gods Word is the meanes, by which our Re- ljgfon,through Gods b)clTvng,is planted in rncns hearts. As alfo it was foretold and appointed, that itfiiould bee the meanes toregaine people from vndcrAntichrift, Rettel.io, IX.& 14.6. II. There was theteachingvf thegreetndt, andprinciples In the Popes 9f Chrifiiamtie^x!nen called r?tUke,no'^ commonly called,?^ Catechtfme,Heh.6.i.&^ 12. i.-C«>r.3.2.Thishath greatly chifmeofthe furthered our Religion, 'uenbythc tcfthnony of our Ad- CounccIJof uerfarics, and is a fpcciall tncancs to informe the minds of Trent. the ignorant,in the truth ofour Religion,that they may not be deceiued. III. Then was teaching md preaching altogether out ^ the Scriptures of the Prophets. The Apoftlcs taught the Gofpellonely ^utofthcm,fiorJhipped,andhe onelyprayed vntointho/etyfjfembhesi not Saints, noi Angels, nor the Virgin C%jr>e. In them prayers were made with one ac- cord,.4^1/1.14. ^4.24- the Word read, 5.27. Lookebeyondhv t 9 5.27.Co/4.i mcntsadminiftred,y^^?.2,42. i,Cor,ii.i8,2o,23,26.and the Lords Supper in both kinds dcliuercd, i. Cor. 10.16. Collections were alfo made for the poore, i .Cor.16.12.and al things were performed to edlfication,in a known tongue, i.Cor,T4.Inour AffembliesGodis onely worlhippcd, to him onely we make our prayers, and neither to Saint nor Angell,nor to the Virgin Afarjr j though wee honour them duly as we oughr. In our Affcmblies, Prayer is made with oneaccord.the Word read and preached, the Sacraments adminiflred,and the Lords Supper in both kinds dcliuered, Almes,as need requires,giucn to the poorc,and all done to edification, and in a knownc tongue, as in the Apoftles dayes. VIII. Then v^zspreachedagainfi,and forbidden all will~ Jforyj/p, though ncuer fo faire in ^zv^^aUferuice to God after the doQrine andcomandementsofmen,f'ol. 2.20,2j. alfo,the worjhip of Angels, (fol. 2.18. the worjhip of Idols ^ i. loh, y. 21. andfeUo-pffhip with Idolaters, i.Cor.S.iQ.and 5.11. a.Cor. 6.14,18. So with vs are forbidden all thelc things,and.con- demned by our Religion,as is cuidcnt by our bookc of Ho- milies, booke of Articles, the publike authorized larger Catechifme, and other publike Records: yea, the forbid- ding,abolilhing,and preaching againft thefe things, is an excellent meanes to vphold the parity of out Religion, which in It felfe is fo contrary to all will-worfhip, humane inuentions, fuperftition and idolatry. IX. Then was the exercife of Ecclejtafticalldifciplinefor the preferuation of order,for the punilbing and calling out ofobftinate Heretikes,i .7i'«s.i.2o. ^ d.j.Tif.j.io. as alfo ofnotoriouscffenders.which would not.otherwife bee re- formed, i .for.5.7.2.Thef. 3.14. and thofe the people were to auoyd, I.Cor.5.10. 'i.'Thef,i.6. z.Tim,^.<^.Ephef ^.1. This godly difcipline duly obferued,is ofgreat force to pre- ferueour Religion, and to keepe it in honour and eflima- tion. X. Then was there vrging and preffing to 4 holy conuer- C fatioHi I p Looke bepnd L v r H E r. fation,l>othmF(^ors,Tir.r.j,%. i.Tim.^\.i ^.(tndtKthf peo^ pie. Rem.12.1 ,:i.Eph.%,Zc 6. This Ghriiiian-like conuerfa- ttonadorneih our Religion, which is onely powerfull in thcmwhtchliuc well; foritcondcmnech all Libertinifine, and rcquircth very firid obedience to God and his Word. X I.Thcn ^zs ftifferingofperJecHtionfir the trf{th,zt\A the fame foretold to accompany the godly,14.22. l.Thef, 3.3. i.S.P^i/.i.ip.which greatly furthered RcKgion, taught by the Apoftles,P^/7.i.i2. And fo hath itdoncoursin ihefe parts of Chriilcndonie, as the World koowcth. XII. Then was taught fubieElion both ofPAfiorsandpto- pie vnto PnncipalUtiesAndEowert,as to Kings,fo toinferiour Magiflratesfent by them. All forts without exception.wcrc taught obedience to them, and for confcience fake, were they bound to render to them dues, tribute, cuftome, ho- nour. They were commanded to make prayers for them with thankfgiuing, which was a mcanes to further Religi- onrfor the Aooftlc telleth thcm,that thus to doc is well-do- ing,anda meanes toftop the mouthes ofthe Aduerfaries, that fo they might lead a quiet and peaceable life in all god- lineffcandhoneftie, 7^fl»?.i3.i,7.7i!>.3.i. i.Pcr.a.i 3,17 S.7/w.2.i,2.This is & hath bin an excellent meanes to ad- uance our Religion: for Kings and Princes feeing, that our true and Apoftolicall Religion did not derogate from their lawful! authoritic, did not draw fubiefts fromthcir allege- ance, nor exempt any from their true obedience, but rather maintained theright, which God by his holy Word in Scriptureshad giucn them; they fubmitted to thetruth,and ! embraced our Rcligion,fhakingofftheyoakcofAntichrifl, and fo tooke vpop them the authoritic giuen them ofGod, to reforme Religion,according as they were taught, and ' had learned the doftrine of Chrift in the Scriptures. Thus wee fee, firft, the ordinay meanes which the holy Scriptures prefcribc,and euidcntly fiww to hauc been yfed in the Primitiuc Church,for the planting and vpholding of 8hriftian Religion. And fecondly, that the very felfe-fame hauc Looke beyond Lvt'her. ii haue been, and yet are the meaties for planting and prefer- uing of our Reiigton,in eucry Countrey where it hath been recciucd. Which mcanes are fo powerfuHand eflFcduall for this purpofe, that looke by how much thefe mcanes arc put in execution, by fo much doth our Religion profper, in Ipite of all worldly oppo(itions,and gaine-layings whatfo- cucrtand on the contrarie, looke as thefe meancs, cither wholly,or but in parr,arc negleitcd, or failc to bee perfor- medjfo doth our Religion lofc of its ftrength,and decay a- naongfi the peoplc,what policie foeuer men othcrwife vfc to y^hold the fame. For our Religion ftands by holy and heaucnly mcanes,and not by mecre worldly policie, or hu- mane deuices.faire fhcvves to the eyes, delights to the earc, pleafurableobie^ls to delight the carnaliy-minded.Neither can it be held by any Satanicall deluhons, fabulous narrati- ens,feigned miracles,dcceitfull iugglingsjnor by pretended apparitions T)f Angels, oroffoules departed; nor by the bare authority ofmens fay ings. Decrees of corrupt Coun- cels,Popcsfentenccs,wrangling Canonifts,Sophifticall di- ftindHons of Schoolcmcn,humanc Traditions, Apocriphall writings, old and idle cuftomcs.examples of ignorant fore- fathers, cflimation of mens pcrfbns for learning,& fhe w of holinefrc;norbyanydcceitfull, wicked, and corrupt dea- ling, as by counterfcite and baftard writings, corrupting ofCouncels and Fathers, expunging words andfcntences out of learned mens workes, or altering them from the true meaning, to beguile the fimple Reader.No,nor by firrious and forcible meanes; as by fire and fagot, maflacres, trea- fons, poyfons, and ftabbing of Kings, and Gun-powder- plots, nor by any fuchhelURi pra61:ices,fuch as the Apoftlcs ■euer fpake of, the Primitiue Church neuer knew of, nor in holy Scripture were euef fpoken of; for all thefc,ouc Religion doth vttcrly condemne. It is vphcld only by thofc holy and heaucnly meanes, which the Apoftlcs taught, and pradifed,and which they haue left written in the Scriptures for diredio of Gods Church, that fhe may know,which be the only cffctftuall mcancs,that God hath appointed to yp- C 2 hold X1 Looke bqond L v f h e'r. hold his true Religion. By thefe mcancs oncly, ours is pre- fcrucd. And therefore it is that true Religion,which the ho- ly Scripture teacheth. Which being fo, I conclude this firft argument,That this our prefent Rcligion,wherein we differ from our Aducrfarics, was before Luthers time. 11. Argument. From the blelTcd Martyrs in all Ages. TUat Religion which wnu written hj God in the hearts of hie Martyrs,and which from the beginning to this day^thej alifnfferedfer,wasbeforeLuihctstime. Thiscannot bccdc- nicd. But onr Religion now prefent, was written by Ged in the heartsof his O^artyrs,and rs that which from the beginning to this day,they allfnferedfor. uind therefore this onr now prefent Religion was before Lu- thersrt'wf. The Minor is thus confirmed, both for the writing of it in their hcarts,and for fuffering for it.The latter manifcfteth the former; for they that faithfully and conftantly obey the iruth,euen vnto fuffering porrccution,and death forit,with- out doubt banc it written in their hearts. For if Religion be not imprinted in the hearts of the Martyrs,in whofe hart is it written? Forthe Martyrs had the Spirit oftheliuing God,fauing-knowlcdgc,andrcmiHion of finnes; they waU ked in Gods Statutcs,and kept his ludgemerits fincetcly;all which are the euident figncs, that Gods truth was written in their hcarts,as thefe places ofScripture witneffe, a. Cor. 27, Thisisuotto bee doub- ted of. But the qucftion is, Whether all the Martyrs did fufferforthis ourReligion.orno? Toanfwcre to this, wee muft conflder,that all the Martyrs of Chrift may be ranked incofourefottSjeuery of which fuffercd for fuch truths, as •-■"V Looke bejond Lvther. 13 arc in our Religion,which wc doe at this day profcfle. \.Sort of Martyrs viztt thofe,who fufFcred by the Icwes, whereof the firft vtzs Stephe)t,\.\\tn lamesmany more, ■AH. y.&i 2.2,4. All thcfe did fuffcr for that Religion, which Chrift and his Apoftlcs taught: but they taught out of the Scriptures,and not out of Traditions, as the Euangc- lifts and Afts fhew. But to fuffer for that Religion, which is onely taught in the Scriptures, is jto fuffer for ours, as by the former argument is prooucd. Therefore they fuflfcred for our Religion. 11. Sort of Martyrs were fuch,as fuffered by and amongft the Heathen,efpccially vndcr the Romanc Tyrants, during the ten bloody perfecutions; among which Martyrs were moft of the Apoflles:for we reade not in Scripture,that any ofthe Apoftles fuffred martyrdome amongft the Icwes,buc onely lames,hhns hrothcxyAHs 12. the refi fuffered among the Heathen. Now the Apoftlcs being the planters of out Religion (as by their writings doth appcarc) and aifo Mar- tyfs tor the fame among this fccond fort,they muft needs be our Martyrs, fiifferingfor our Religion, and fo all the reft which followed the Apoftlcs in the fame faith. III. Sort of Martirs were fuch, as fuffered by the furie andrageofHcretikcs, when the Arians had got an oucr- fwaying power through Arian Emperours and Kings. But thofc Orthodoxall Martyrs and Confcffors fuffered for no other doifrinc, then our Religion teacheth. For wee hold and profcftc the faith of the Countell of Nicc,and Athana- Creed; for in our common Praycr-booke they areap- poynted publikely to'be read in our Affemblics. And there- fore thefealfo fuffered for our Religion,and were our Mar- tyrs. Butheereour Aduerfaries will fay, that all, thefe three forts were their Martyrs;for they brag and boaftofthefeto filly people, as if they had fuffered for their religion, now profeffedand pra6tifcd among them. But that the truth may appcarc,whethef thcfe Martyrs bee theirs, or ours,wec muft confider them both as Martyrs, and alfo as belceucrs: C 3 properly Looke hepnd L v t h e r. properly they were Martyrs in thofe things,for which they did fuffcr.Now their fuffcring was for the common truths, rccciued both by our Aduerlaries and vs. So the caufe ma- king the Martyrs,and it equally held of both, they are our Martyrs,afwcll as theirs. Yea, if we confidcr them alfo as Belecuers, holding other points of faith, for wlvich they were not qucftioned, neither fuffered for, we may more rightly claime them, then our aduerfarics. For of which Religion they hcld,and moft agreed vnto, of that Religion muft they beiudgedtobe.Thatthismay bee knowne, it muft be wel conceiucd,what they and we meane by faying, either fide ftand vponour Religion, not as we agree in points of Chridianitie one with the other; but as we haue our differences alfo to ourfelucsonc from the other. Sovponthis rcftcth the point, to try the Mar- tyres whofe they bee, theirs or ours, by their more or leffe agreeing, or difagreeing withjcither fide inourfaid diffc- rcnces.But inrcfpei^f ofthe maine differences of their Re- ligion from ours,that they cannot claime,the Martyrs,! thus prooue by thefc enfuing reafons. I. Ifthe maine differences in their Religion be fuch, as none of theft Martyrs(which fuffered by, and amongff the lewcs, or by,and amongft the Heathen,or by,and amongft the wicked Heretikcs) euer made profcflion of, much leffe fuffered for,then in refpeft of thefc differences,are they not their Martyrs ; they cannot appropriate them to them- fclues,as they vfc to doe;but are ftill Martyrs in common. But the antecedent is true, as fhall be prooucd by my third rcafon next following, for fixe hundred yeeres fpace after Chriff, in which fpace were all three forts of Martyrs. And therefore the confequencc cannot be denied. II. If theft differences in their Religion bee nothing clfe but humane inucntions,without found authoritie from holy Scriptures, and that the Martyrs profeffed and belee- ued thofe things onely, which expeffely, or by neceffarie conclufions, are contained in the Scriptures, then in refpedi; of thei'e differcnces,they are not their Martyrs. Buc Lookeheyond'Lv'tiiE'^. 15 But the former part is true. Erge^ the latter muft nccdes bee granted. For the truth of the anteccdcntj touching the vnwarran- tablencffe ofthefe their differences, and without all ground of Scripture: I demand of Papifts, what Scripture haue they for thsfe things, wherein we and they doe differ ? L Of God. What Scripture for the pitSfuring of the holy Trinitie; forbidden by OMofes to be any way reprcfcnted ? II. Of the Scriptures. Vihtxt is it written, that the Scriptures rcceiue authoritie from the Church, and the fenfcthereofonely fubieftvntoher?That the Vulgar La- tin tranflation is onely to be admitted as authenticalPThat the Scripturesbe imperfc£f:,and are not the certaine rule of faith? That there arc traditions bcfides for perfefting the Scriptures, .and to be receiued with equall authoritie with Scriptures ? III. Of the Church. That the Catholike Church is not the company onely of Gods eledf people? That the Church of Rome cannot ctrc ? IV. OfthePope. Whereis Scripture to proouc,thatPLul(.j. 10. That a man may bee able to doe more,then God requireth of bim,or that hce is tyedbydutieto doe:contrary ioRom.j. 19. LttkAJ. 10. 7ro«.20.9. Eccle/.j.2o.*Efal,\io. 3. That the Pope may difpcnfe with Gods Law: contrary to i,Sam.2,2S.Rm.S. 33,34./(»i9.33.e>* 34.29. That there are finnes which yet are not prohibited by Gods Law; contrary to t 7.8. ^ 3.20. That fbmefinncs are in themfelues veniall, which deferuc not death: contrary to R^f. ^.Gertef,2,ij. That original! concupifcence is no ftnne in the regenerate: contrary to l^ow.7.19. Pfalm.$ r. That the Virgin Maty D 2 was Pi.. —M—_ I- 20 Lfokbejojtd Lv tW^i.1 was wuhoiKfinnc:contrary to/<'^ i4..4. Ecclef.'j. », m«> Tfd,I JO.3,Rom,'^.9,t^..i.Ioh.t .yM- Luk^i. 46. ■ That Marriage is not honourable in all forts of men, as t forinftanccjnot in the- Clergie: contrary to Bebr. IJ.4. I .Cer.7.9.1 .Tiw. 5.14. and contrary to the pradicc ofthe married Pricfts vnder the Law. That married pcrfons with confentjmay cuerliue afunder, to Icadea Monafticalllifcs contrary to i.Cor.y.a. That hoHncffc is to be put in the obferuation of dayes: contrary to Co/.2.15. Of meates: contrary to 'J^w.14.14.. l.Cor^SS .O^atth.i^,io. i.7<>w.4.3,4.andfomcnlofe. thereby Chriftianliberty; contrary to C.3.1. It were infinite to par- ticulatize all-tlie differences betweene our Religion and theirSjWherin they are contrary to holy Scripture,and con- trary to the-tenneCommanderocnts, the Creed, the Lords Prayer, and the two Sacraments. Of which if any defirc herein inftances to be better fatisfied, let him reade Gahriel Twe/, who hath purpofely fct downe a multitude of parti- cbr.cap.o.io. culars. ("Mh V I. And laftly, if none of the Martyrs were Papifts, or (as they pleafc to call themfelues) Romanc Catholiks; then could they not bee their Martyrs: for they which bee not fuch,arc not held to bee of their Romanc Religion, nor Church. But noneoftbefe Mart3rrs were Papifis, or Rontane Catholikes; for they held not thefc many differences of theirs from vs, by which a Papift bccommetha Papiflor Romanc Catholike, and without which hceis notbythcm approoued to be fuch aone. For let aman hold allother poynts of Chriftianity whollyand fully; yet if he hold not; that the Pope hath authority, as Chrifls Vicar vpon earth : that the Church of Rome is the Mother and MiftrelTc of all • Churches: that there are fcuen Sacraments : that the Sacra- ment may be recciued in one kind: that the bread after con- fccration is tranfubftantiated, and Chrifl there corporally vnder the formes of Bread and .Wine,and fo to bee diuincly adored: that feruicc is to bee faid euery where in Latinc; that Images are to bee fet in Churches, and to bee worfhip- ped : that Saints departed,areto bee prayed vnto, and their Reliques worfbippedethat tbcre isva Purgatory for penall fatisfa(Ston after this life: that our workcs doc merit, and' thatweareiuftifiedby thenrbefore God; thatEcclcfiafli- call perfons may not marry: that confeffion of finncsisto bemadcfecretly toa Pri'cftin his eare, and that hcehath power judicially to abfoluc the confitents, and impofe pe- naoce vpon them for fatisfa^fion for finne vnto God. £>3 Thcfs 22 Loeke hepnd L tt h e r.' Thefc,and fuch like articles newly coyned, whofoeucr doth not hold,is not iudgcd to be a Romane Catholike.But none ofthefe differences did thefe Martyrs hold,much Icffc euer fuffered perfecution for. For not one of thefe articles of the Trent Conuenticle was held in the time of thefe forts ofMartyrs.allofthemfuffering within the 600. yecrcs af- ter Chrifi,in which fpacc was there none that might be cal- led a Papiff,or Roman Catholike after the definition of the Trentifis. And therefore were they not their Martyrs, nei- thcr did any of them profefTe the now new Romane Tren- tifmc. And thus wee fee, how by thefe differences they cannot claimctheM3rtyrs.Now our differences from them,are all grounded vpon Scriptures, and principles of Chrifiianity, and warranted by fuch common truth of Chrittian Religi- on,asthey and we doe fully accord in; not one of our diffe- rences being either herclie,or any part of ludaifme, or Pa- ganifp]e,nor euer condemned by any generall Councell in the fpace of thefe firft fixe hundreds of yeeres, in which thefe three forts ofMartyrs did liue. True it is,that our ad- uerfariescail vs Heretikes, and lay herefies to our charge, UbJe eeclejl b"' faIfely,without iuft proofe,as our learned Whuacres3'i- (hop Morto», and others,fhcw in anfwcring BellMrmine his f«i3oo.<&'3o?. calumnies herein to the full. Seeing then our differences and truths of Chriftian Religion, taught by theApoftles, and by the fucceeding Paflors,and belieued by the Church, arethe parts of that Faith and Religion, which thefe Mar- tyrs fuffered for; I conclude, that in regard both of the truthes,wherein wee and our Aduerfaries agree,and alfo of our differences, wherein we difagrce from the now prefcnt Church of Rome, they were our Martyrs, and none of theirs. ^ IV. are thoft, who fuffered by, and a- mongft thefe our aduerfaries,as the Bcrengarians,Walden- fes,Albigenfcs/^)^/i^and his followers in England, John Hms,Zfxdi lerome of Prague,at Conftance,and many tnoe in Bohemia,and in other places, euen to Lnthers time, and af. ter. Leo^ehe^dnd Lv t her. 2^ ' tcr,an innumerable multitude flaine and maflactcd, burnr, ' and put to fundry dcathcsforour Religion, and forgaine- ' faying our aducrfarics in thofc differences, which we now ® ftand out in, againft the Church of Rome at thisprclcnt. ° Thefe were therefore our Martyrs. J' But our aduerfaries will fay,that thcfe were no Martyrs, ohie&. ^ but condemned Herctikcs. ' Thar they were Martyrs,& no Hcreiikes,itscleare.S./e/&« ^ in the ReueUtion, calleth thofe Saints and Martyrs of lefiis, I- R^uel. 17.6.which fhould fuffer for the Word of God, for refufing to worfliip the B'caft and his Image,and for not re- * cciuinghis markcin their fore-heads,or in their hands, il «e/.20.4. and for keeping the Commandements of God, and the faith of lefuSjand fo dying in the Lord, fhould reft j' from their labours,and be accounted blcffcdj^^Wif/. 14.12> c- ig. But fuch were thefe our Martyrs, for they fufFered for i- Gods Word, for keeping the Commandements and Faith h oflcfus, and for refufing to worfh'ip the Beaftand Whore it of Ronicjdrunke with the blood of the Saints. And there- j. fore were bleflcd Martyrs.and no Heretikes, • But they will fay; Thefe held diuers errours, and were OhieU, not in all things wholly with vs ? I5 They fuffered, and were Martyrs for thofc frifc-fanie things,whichwith vs they witnefTed againft the Church of ^ Rome. , 11. Many errours arc afcribed vnto them, which they • neucrheld, as Doftor Vjher Bifhopof MeethXzvtntAly \ fhewcs. fiatuEulefi*. ^ III. Though in fomc things they fhould hauc differed J from vs, yet doth not that make them not to be ofcur Reli- ^ gion-Forif for lighter diffcrencesin opinions, men fhould be held not to be of the fame Religion (if fo our aduerfaries will conclude ) then are the now Roinanifts not of one and the fame Religion, which is nowprofeffed atRonie:-fbr one of them differs much from another in many things. SccDoft Hall Neither hauc they any right to the ancient Fathers, be- hispeaceof" twccncwhora and thefe our aduerfaries, is alfo great diffe- Roue. rcnce, 24 Leoke bejond L v t h e r. rcncc.and that in many things. Thcfc Martyrs thcreforf, though they might differ from vs in fomc things(the Light < then not (Lining foclearcly,a$ now it doth) were our Mar- tyrs. Thus wee fee all the Martyrs from the beginning, to beours,andfohaiieour Aduerfaricsnoneat all,which may be properly called theirs,for the fir ft 600. yeeres:For if they . claimc the firft three forts,its but as thfc'y doc agree with vs; for in their differences from vs, the Martyrs are none of tbcirs.The fourth fort are clearely our owne, and are Mar- tyrs in defence of our diflFerences from them. But for their differences,they haueno Martyrs of Icfus: forfuchMar- tyrs as be bis Martyrs, fuffer for his fake, for Gods Word, for his Faith and Commandemcnts; but their differences arenotOods Word,nor the Faith, nor Commandemcnts of Icfus, neither fuffcredPapiftsl'etc for Religion; but for treafon.tebellion, difloyall a<5ls, for denying due obedience to lawfull authority,and for ftanding in defence of forraine power, andthe authority of the Whore of Babylon, the muriherer of Saints,andof that Antichrift the Popc,as hec is prooued fufficiently fo to bee. And therefore I conclude, our Religion to be before Luthers time^ 111. Argument, From the Writing of the ancient Fathers. ''Y^Hat'R^UgioH which is to befomdin the writingscf the A dent F«- learned paines I refcrrc the Reader. Therefore this our pre- nkCathtk fent Religion was before Lnthers time. IV. r^rgument. From the witnefTcof ourveiy Aduerfaries. TH^tRe/i^ionwhichfitohefoundin thepuhlike records of thefhurchof Rome, and in the writings of learned men therein,from theverjfirflfoundationofitvntothis day, that was before Lathers time.Tbis (I hope) may pafle for current. E Looke hepnd L v T fl E "Bnt this our prefettt'^U^ian is fsich areUgio»\and therfere before Luthers time. The Minor, ifthcy deny, is thus confirmed. I. There are amongft them which they acknowledge to be the Word of God : but by ihofc Scriptures may all our Religion be proued, and fully confirmed, in anything wherein we differ from our aduerfaries. And therefore this our Religion is to be found among them. II. There is that which is callcd,75be Apoflles Creed,Sind the Nicene Creed, which they profcffcjihe Articles whereof wehold,and therein is contained the fijmme 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 doc frame our prayers. IV. There is the 'Decalogue and ten the Britiiines,theprofejponofmorepnre Chrifiiamty^then vehich hwWmt brought from Rome, Its babbled out by our aducrfarrcsjthat this y^^y?r»conuertcd this Hand; but this is moftvntruc; for Saint AidiuM, and Saint Finan, were the Lords inftruments to gaine many here to Chrift. Saint recouered from Paganifme, the Kingdome of Northumberland, whereunto belonged (bcfidcs Nor--^,|j^ thumberland it felfe,thc Lands beyond icjvnto Edenborow FrithJ thefe Countries, Cumberland,Weftinerland,Lanca- fhire, Yorkefhire,and the Bifliopiicke of Durham. Saint jF<«4»rcgained not onelyEfTcxand Middlcfex, but alio the large Kingdome of Mcrcia, conuerted firft vnto Bifli.Kj^rin Chriftianitie; which Kingdome did comprehend vnder it ImlateEpiftlc thefe Countries ; Glofterflaire , Hereforofhire, vVorcc- fterfhire, Warwickfhire, Lciccftcrfhirc, Rutlandfliire, Northamptonflairc , Lincolncfliire , Huntingtonfliire , Bcdfordfliire, Buckingamfliire, Oxfoidlhirc, Stafford- E 3 fhire, go' " Looke hepnd L v t h e r; fhire, Darbyfliire, Shropfhire, Nottingamfhirc, Chcflbire, and balfe Hertfordfhire, Thefc holy men arc they, which, vndcr God,are to haue theprayfcjandnot yf«y?i«,who brought feme, but few in comparifbnof chefcjto thcprofeifion of Chrift: but with- all, befmeared them with Romifh fupcrflitions. And fuch others as were already ChriHians, hee endeuoured to loade with humane inuentions, and vnneccflary ceremonies, and See Archb caufe) yet the occafion of the deflru6lion of Parlier hit many, and ofthcmiferable and mercileffeflaughter of the hooht deanti. godly Menkes at Bangor, to the number of 1200. for that Brit,cap.n. rhefcpoore Menkes would not fubmit to him, whom they faw to be too proud, and not fo humble a man,as a man of God ought to haue been. V.Thatthis our Religion was here before Auftinyitmrj appeare by that publike do^rine of the Church which was taught about the time of ^regary^ (who fcnt in hither this Auftin) concerning the bleffed Sacrament, altogether a- greeing with our prefcnt doftrine, and plainely oppofitc to the dodrineofthe now Church ofRome. For in an Morton Ca- ^ Saxon Tongue, appointed to be preached on Eafler tholike Ap- day, throughout eucry Church, the bread is acknowledged pca!c,/i6.1. to be naturally corruptible bread, and corruptible wine; truly cap. Chrijls body and blood,jet net fo bodily, but fpiritually\ andno- I. thing therein to be vnderfleodbodily, but all^irituallyd.? this was the publike do£lrine,fo fully herein agreeing withvs, fo contrary now to theRomiflibeliefe,in their tranfubftaO' tiated bread ( for dcniall whereof they haue murthered fo many, and now hold it ftill fo maine an article of their Ro- * mane beliefc,^how can it be otherwife imagined,all things alfo before confideredwithall,but that the Religion then, was our religion now, and not this of the Church of Rome? VI. It cannot be denied, ifour Religion bee the fame, which was planted by the Apoftles in the Eafterne Cbur- ches, from which our Religion was brought hither as is afore deliucrcd, but that then this out Religion was before Auftines time. But that ours is the fame, the Apoftles wri- tings Lookc bejOfjd'L \ t h e r. 51 tings written to the Churches fhcw. SccondlVjan Apcftlcj or feme Apoftolicall men here taught it. Thirdly, the wrU tings of the Greekc Fathers for doo.yeres (paceafter Chrift (which is all the fpacc from Chrift to this tefti- monic to our Religion in the maine points thereof, as is prooucd before in the third argument. Fourthly, it is cui- dent cuen by thofe things, which yet the Churches at this day in thofe parts doc hold with vs, and wherein wee and they agree againft the now Romifti Religion. For the Greekes denie the Pspes Supremacie, Pftrgaterie,andPrayer ^ for the deliuerance offottles out of it, the uecejjitieofAuricular i.Jec i!a Cenfeffi»n,Menteri$utfatisfaSlioM of the iuflice of (fodXrAn- fubfiaHtiatioUfCarHed Images and Statues, They deny, that Saints departed, heure our 'Prayers. They adminifter the Sa~ crament sin both kfnds, andallmUMimfters marriage. They mixe not water with wine, they vfe not unleauened bread. They admit not prinate Alaffes, nor the Circumgeftatien, or Adoration of the Sacrament, nor the publike femice in an vn- kncvane tongueIVhey teach the affurance offaluation in Chrifl, and renounce the merit of workes. All which arc oppofitc to the now Romifh Religion, and are the truths of out Reli- gion, taught by the Apoftlei, and holy ancient Fathers, from the beginning, in the Eafterne Churches, where- in they arc not falne from that which at firft they rccei- ued, as they be in fomcothcr things, which they teach and prfiiiifc. VI I.The Religion which we profcfle,is the fame which was at Rome,at the time of the three conuerfions of Eng- land, as they call them; and therefore was this our Religion before Auflines comming, and here profcffcd when hcc came in. Ihefirflconuerjten was in the Apoftlcs dayes; but in their daics,was our religion atRonte, as Saint Pauls Epi- ftlc written to the Saints there,and other of his EpiHlcsde- dare; asalfo the Epiftlcs ofSaint Peter (whom they would faiochauctohauebeen at Rome) to which our Religion agrceih wholy and fully, wherein focuer wee now differ Lo»ke hepnd L v t h £ r. from the preftfin doftrine of the Church of Romc.Lct their See caiol.TeJi. writings be Iiidgc.from which our aducrfarics hauc greatly veritxt.pag.z6. crred,as is eiiidcntly prooucd in all ihemaine pcynts of the 1069 lad cili. Chrirtian Faith. And therefore was it our Religion then 08. profcdcd at Rome,and not this new Romifh Faith, The fecond ConHerfien they make to bee in BUutheritu daycs, who wrote, as they acknowledge, vnto our King here,called Lucttts. If here was any conucrfion wrought, it was to our Religion, and not to the prefcnt Romilh Tren- ti(mc,asmay be clearcly gathered out of thatEpiftlcof E- h E ift and which they do approoueof,as written to the inthcLoke' Lucius. Firft,£/Wjerw# there telleth the K\og, that of the Lawes he had rccciued the Law and Faith of Chrift. Secondly, (as of the Saxon hereby lliewing him where this Law and Faith was to bee Kings,10 the found) he tcllcth him againe immediatly vpon thefe former euaec' words,thathehadrecciuedboththepartsofthefcriptures. Alfoiti Vox, Thirdly,hefo commendeth the Scriptures to the King and AftsandMo" his Councell,thatthcnce, by Gods grace, they themfelues numfoi.^9. might take a Law to rule the Kingdome. ThUBiftiop did r tic oft'l^s not vpon him to prefcribe them Lawes, hee alloweth Epiftic,! take them (being Lay pcrfons, as they now (peake) to meddle ir,as they ap- with the holy Scriptures, and from thence ( and not from prooQeofit,a him,norfrom his Lawes, nor from the Lawes of the Ro- witncffegood manes) totakea Law to liue by. This Bifliop therefore fdues held the Scripture fufflcient for a direftton and guide to a vvholeKingdome; hee held them not foobfcure,but that the King and his Councell(by Gods grace ) though but young Chriftians,might learncoutofthemthe wil of God, how hee would haue a Chriftian Kingdome goucrned. Fourthly, this godly Bifhop callcth Lucius GoAi Vicar in his ownc Kingdome, and allcageth Scripture to prooue it; hee was not then fwolne vp with the pride of Antichriflian Supremacy,nor conceited any temporall power ouer kings, as now the Popes doc. Laftly, heeputswholly thecare of the people vpon the King, as a Father tolooketohis chil- dren,to call them to the Faith and Law of Chrift,and to the holy Qiurch, hereby acknowledging the King to bee the fupremc Looke beyofidL v t h e r. 5 ^ rupreme Head and Goueriiour in ail caufes,aiwcll Ecclcfia- flicali, as Ciuill.and to be Gods Vicar in his ownc Realme; which title that Bifhop twice namcth in that Ephh'e. Thus we fee out of this fhortEpidle, what we may thinke of the Religion tlien at Rome,and how agreeing to ours noWjand differing fromtheirs at this prefcnt. Thtthirdcomerfon (^{or which they tnagnifie fo much this biitveryfalfely^wasin Gregorie the Great his dayes.In which time,though many corruptions were crept into the Church of Rometyet the maine points ofourdif- fercnccsjwherein we differ from this prefect RomiQi fupcr- flition,werc then taught in that Chuch, as may appearc out of the writings oiGregorie,zs he did then teach,concerning holy ScripHres.the grace of God^ofFreerviUy of the Law,of iu- See for all flification, of Faith, of good fVorfes, alfo concerning the not thefeinCdt. •worjhippingofImages, like wife ofthe acknowledging of the two Sacraments,zkohis'mdgement of the fhttrch, of the head of the (fhnrchiOf Antichrifl,of an vniuerfall BiJhop,offecaiar power ouer BiJhops,of Marriage, of fonles departed, and whi- ther they went. Gregorie was no Patrone of the Romijh LMaJfe,nor of ihc corpora/I and tranjahjlantiatedbread, nor Sceforthefc ofmerit,not of7apaH/ftpremacy, nor oftemporalliurifdiEli- ^idi.Mortons on ouer Kings and Emperours,not of the necejfttie offferemo- Catho.Appeal. niesalike in euery Chnrch. Gregorie held not the Machahees canonica/i,hut taught theperfeSfionof fdnonicallScriptures^ hee%hotted Zaty men to thejfudie of them,ind in his time the Scriptures were allowed, and prayers were faid in a knowne and vulgar tongue : he held the Catholike Church to betheelefi, and the reprobate out of it,and was againfl marriages within degreesforbidden, Leuit. 18. Thus we fee that at the three conuerfions, our Religion now,and that at Rome then,was one and the fame. Neither can ouraduerfaries fiiew the contrary from Scriptureftom the vniforme confentofancient Fathers,e\r.het Grecke or La- tine,or from qenertdl Councels within thofe times, no nor ftomthe BiJhopsofRome themfeiues, for that fpace; if they will make confcicncc to dcale fquarcly,plainly and honeftly F in a8 Looke beyond L v t h e r . in their proofes. And that they miyfodoe, I would en- trcatetofay aridc,fiift,3llco«»?rer/«>e Dcc*etali Epifiks iixdx DofiFc/Wof asthofcbe, which arc afcribed to the Bilhopsot Rome in iheCburch, the 6rft 500 yecres,as our learned men haueprooued both b.s.cap.s4.ca- byreafons, andfromthc tcdimonicofthcleariicdamong tel.Tefl.verit, [hern. Secondly, thofe partly corrupted, and partly alfo lib.i.p.93' counterfeit Decre/>w.3.2 5. The Apottles were fent of Cod, M4tth.io.^.Adark.i6,i6. (?<«/. 1.1,12. and fpake, as God by his Spirit dire61ed them, Matth. 10.20. loh. 14.26. Thelc were the publilhers of our Religion, both in the common truthes ofour Chriflianitie,as alfoin the diffcren- CCS from our aduerfaries. Andfor proofe, wecappeale to the Apoftles and Prophets extant writings. Our Religion is written in thofe holy Scriptures,the Booke of God,as be- fore is prooued. It is propagated and prefcrued by fiich raeanes,asbc ordained of God, of which alfo before. It is receiucd,belceued,confciencemadeofir,oncly by the ope- ration ofthe Spirit of God. It bringeth men to the true knowledge ofGod, tobeleeue onely mGod, to worftiip onely God,onely to honour God,and to be ruled onely ter the will of God Its onely vpheld and preferued by Gods,and not by mans power. Thiswill eafily bee gran- tcd,ifmen confiderwhat weake meanes, in mans iudge- ment, hath fpred it abroad, and brought it into efteeme with fucb a"i profefte it truly, (to wit) onely freaching,fray- »»^,and confiant/jfufering in the defence thereof, Alfo,the F 2 ftnall ^ 6 Look heyo»d L v t ii E Rii fmall number, and mcancncffe of ibe perfons for thcmoft part, which haue from ihc dayes of Icfiis Chrift, made pro- fefllon thereof; and withall, the little worldly policy vfcd for hclpc to 'upport it. But on the other fide if the enemies thereof be welUi.nfidcred, who haue continued from the beginning of tlicGofpcll, perpetually endcuouring tovn- dcrmine our Religion,cuery one willyecld it to be the very hand ofGod, that maintaincth it. The multitude of them out of the Church are infinite; as lewcs.Gcntilcs,Saracens, T urkes,and a world of other Infidels.Tlie Herctikcs which haue t ifen.vp,and gone out from the true Church,and hauc laboured to fiiakc the very foundation of our Chriftiail FaithjVcry many. The Hypocrites and prophane, arc too niany,which profelfing the fame together with vs, yet arc deadly enemies to the tffcdf uall operation thereof,denying the power erf it,and deriding fuch as ftriuc to liuc ftritftly, and would expreffc the liucly vcrtue and force of it. What diuifioijs, what variety of fedls and fchif(Des,haue, and doc yethindcr the growthof our Religion ? Andlaftly, thcfc laft Enemies of it, the Papifts, vndcr that Antichrift of Rome; againft whom,if God himfelfc had not fe)ught,and vpheld our Religion, they had erc this, vtterly t xtinguifh- edit. And who will denie this, that fcrioufly confidcrcth our fimplicitie,and their dcepe policic ; our too much di- ftratSfions, their ftrorrg combination ; our fmall firength, their great power; ourmcanecflares, their abundance of wealth and trcafures ; our more then fupinc carclefncfTe, their continuall watchfulncffe, and daily endeuours, which poflibly Satancan put into thcirhearts,to root cut our holy profcfnon?as by their crucll Inquifition,mercilcffepctfccu- tion, barbarous M-3iracrcs,hornbleTrcafb»s,vriiufi Inuafi- ons, bloody Warres,thcncucr to be forgotten Gunpowder plot,killing,ot Kings, fahhlcfle and treacherous dealings, playing fall and loofc with-vs by lying- Equiuocations, and imcntall Rcfcruations,in all coucnants,promifes, & oathes : bcfidcs their fliamclefle belying our pcrfons,fou!e and falfc tsaxingvs of errors and herefics, imputed to our doftrine and Lodke leyofid Lvther. 37 and Religion,Libcrtinifmc, Atheifmc, and other abomina- tion>; the ir flattering ot Kings, and fugeftion of falflioods of difloyaity againft fuch^as they find beff affedled to our ReHgion;thcir poluike framing of their religion for worldly refpcds,to cucry mans humor,to entang'e the fooncr mens mindcijto get the more to thcm;bcfidcs all thofe hcUifli de, uices before mentioned in the firft argument,among which is the corriiptiug of Fathers, and the Writing of learned incn,both old and nevv,that fo we might be altogether de- ftituteof ail humane cellimonics to witncflc with vsor any ht Ipe of man, but to be left to ftand (as indrede we doe)by the hand of God, the oncly Author of our Faith andReli- gion,andtheonelybUfrcd Prcfcrucr ofthe fame hitherto, before Luther was borne; who now alfo euen in thefe troa- blefome timestloth keepe it on foote,againff all the power and policte of our Enenaies, jTrayfed be his holy Name for euer and eutXyAmen, Ifour Aduerfariesthjnke, that here is all that can be faid for vs, or that onely we can thus prooue our Religion,they are much drceiued: for much more may be faid, and alfo otherwife,cucn by Hiftoric,may our Rcligion,and the Pro- feflbrs be (hewed at large. rhis,for the prefent, is onely to confirme fuch, as in our Church truly feare God, and make confcience of their waiestforfuch dooers of Gods will fhall know, whaher this doftrinc be of God, or nOjM.y. 17. F5 THE ? THE AVTHORS FARTHER HELPE TO ftay thchoneft-heartcdPro- teftant from Apo- ftacie. f|El-difpofcd Reader,thou haft an anfwcr to the queftion. Where our Religion was before Luther ? If yet further they askc thee. Where were the Proftflbrs thereofaifo before this time? Thou may ft thence ftiape them this anfwetc, Sj Euen where the Apoftlcs and Apofto- licall men did teach it, and where Saints profeffed it, and Martyrs dyed for it. It is not fo difficult a matter, as they would make the world belccue, to bring fonh in eucry Age the Profeffours of this our Chriftian Faith. A harder and a morcimpoffiblc taskc is it,for them toproouefrom Chrift and his Apoftles, who,and where the perfons were, that in eucry Age made The Papift profcffion of cuery point, which now this their cannot make a prcfcntRomifhChuich tcachcth and pra6Iifeth. We will true Cata- Joe the formcr.if they will faithfully performc this latter. . They haucfct out, as they call it, a Catalogue ofchiefe prcfentRc-^"^ Paftors.Generall Councels, and Catholike Profeffors, of ligioD, which they much glory,feducing therewith the fimple and, vnaduifed. They doe begin with Chrift, then follow they on with Saint Peter,zwA other Bifhops of Rome on the one fide: on the other, they place the Virgin Marie,lohn'Ba^ tifi,Sixnt lohn the Apoftle, with other Apoftlcs and Euan- gclitts: then they reckon vp Chriftian Churches,a» the Ro- mans,Corinthians, Galatians, and the reft, to whom S ainc Paul Loeke beyond L v t h e r. 2p /'<» our faith, that wee hold anything, againft any Article of our Creed, which is the fumme of our beliefe. Secondly, inourTrayers, any thing againft the patterne of ail true prayers, commonly called. The Lords Prayer .Thirdly,wear deeds, which we teach to bcdone,orbidtobeleftvndonc, anything againft any of the Commandements in the Decalogue, the rule of our o- bedience. Ifthey can thus faircly and euidently proceede, they fhould doe well fo to conuince vs. Secondlydfany impious opinions could be found among Proteftantsare vs, it muft be confidcred, whether they be broched by pri- o®' wnuifted uateperfons, ortenents held of the Church in her publike ° 'WT* Records: Iftheformer,then arc they not the Churches; if the Church (hould hold any fuch,how can they proue,thac fhc maintaineth them obftinately ? For obllinacy is not to be imputed vnto vs, till all lawful!, good, and fufficient meanes haue been vfcd to conuince our iudgcmeiit,and the fame alfo by fuch, 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 lawfull and free gene^ rail Councell, which the ConroperlycAlied3chifmatT}(es (iikhAq«i>t. 59.de vsitie fthe Ghttrcb.yi this be true in tWc iudgcrrt^ of this their owne fo greatly honoured Dodlor, then ccitainely wee are no Schifmatikcs. Firft,ofourowneaccord andvvill-wK: makenotct-feparafion, but areinforccd thcrtobi^* thcp^^tofGodjcomma'iidcment, tocomeootofthisBabylonj td-^e>yde hei fi'nnesy to cfeapc J, , thereby her punifhmcnts. She her frifc hath ciufed deuifioii, and ofiences, contrary to the.do^ine whkh' fbee once recei- Secfor the''e ucd,as the Epifiles of S.P*«/and S.Perey,do in many particulars cat.TeJi. vcrit. witneffeagainfther. The ApojFHe S.p4«/*tl:i^eforc vyils \s-to p" i7-'o 70. auoyde hcr,and fuch ascauft dettifionandoffWcesjCoinrary to G 3 The Authorsfarther helpe h^dy thcApoftles do^rinc, T^m.ig.ij. It may fcemc from hence, that a fallen begun cuen then among you. Secondly,wc doc not fcparatc from r^eCWcA, that is,from the vniuerfall Catholikc Church,buc from a Church,x.\\k is, the particular Church of Rome; ioxThomas (jothnotfay, Heeisa Schifmatikc, which fcparateth from an Church, but from the vnitic of the Church,to wit,the Church vniuerfall,which is but one. For indeed, no reafon can bee giucn, why any (hould de~ uide themfelucs from the true Catholike Churchrbut good rca- fons may be giucn,why a particular Church may be,and ought tobeetorfaken; as wee doe giue, for our departing from the Church of Rome; for we are commanded to forfake Idolaters, l.Cor.5.il.Herctikcs,7;>.3.io. fuch as bring not the dodfrine cfChri(f,and doe not abide therein, s./f^.io. andher that is called Babylon,I?e»e/. 18.4. Thirdly,bcforc wecan bcSchifinatikcs,we muft forlake the vnitie of the Church, Now wherein flands thisvoitie? Scan- deth it only in affeftion oflouc,or alfo in the faith of the truth ? For both thcfe graces the Apoftle commendcth the Churches, Efh.i.x 5. z.Thef.x.^. and faith is preferred to the firft place in both Scriptures. Webauenotforfaken the ynity of the Faith, of which S.Pdul fpcakes,Ap^,4.i 3. For we teach the dodirine of the Apoftles,and no other in any thing, when we differ from this prefcnt Church of Rome, which hath lofl her firfi faith, of truth in many things. Now,can true diuine louc be there kept, where faith is loft ? or can there be charitie to ynite, where do- £irine doth deuide ? Can light and darkencffe, truth and falfe- hood cohabke inloue? Truth and loueonely dwell together; and for truths fake,loue fcparateth from falfhood, whercfocucr (he finds it. And therefoieexcept they can prouc, that wehauc loft the vnitic offaith, wee hauc not forfaken the vnitie of the Church in louc,as the former rcafons fhew. To conclude, were the Priefts,and Lcuitcs Schifmatikes, a.C}i.ii,r3»i4 which left the people of I frael,once the people of God in Da- uids and Salomons daycs,3nd many hundred yeresbefore,when IdolatriCjVnder pretence to woruiip no falfe, but the true God, was fee vp,and they not fuffered then to do their office vnto the Xord,«s their 9fficc rcquUcd?If they were not,no more are we. For the honejl'hearted Pretefiantfrom A^efacie. 47 For why doe wc forfake the Romifli Church? Is it nor, bccaufc fhe hath fct vp a new manner of feruice vnto God,new kinds of Pricfts,nsw HoIy-daycs,nevv Sacraments,new Orders,and will not permit the Lords Seruancs and Minifters to do their Offices vnto the Lord as he hath by his written Word prefcribcd? ^ Therefore leeing wc arc not guilcie of Schifme.wc are not as Schifmatikcsout ofthe Church, into which by Baptifme, wee arc receiued. III. Not as excommunicate per/bns. For if wc be nci ther He- Proteftanti retikesj nor Schifmatikcs, vpon what other ground will they not excotrmu* judge vs to be proceeded again ft? There arc other caufes, for "'"teperfoiu. which men arc excommunicate: but in this queftion our adiier- farics cannot plead any fuch. Againe, I aske, if wc bee cxcom- municate, who hath pronounced the fentcncc? Is it the Romifti Church ? By what authoritic? Their Church is not the Catho- like Church, but only a particular,as ours is, and it is by vs que- ftioned, and therefore in reafon it cannot bee both a Partic ac- cufed, and alfo a ludge againft vsinher ownecaufe. Thirdly, wc doe appcalcfrom her vnrightcous iudgemcnt, to a lawful! gcnerall CouncelI,where, vpon earth,our caufc is onely to bee heard and decided lawfully. Till which time, wee (for any ccn- fure of this Church of Rome) doc remaineinthetrue Church, into which by Baptifme wee are admitted; out of which,as yet, wcarenotlawfully iudgedtobec, byanylawfull and fuprcme J. authoritic,as either Heretickcs,Schifmatikcs,or as cxcommuni- cate pcrfons. Tbercfore(Cbriftian-harted Rcadcr)thou that art a member of the Church ofEngland, though thoubeefi no Romanift,aC fure thy foule, that thou art of thatChurch, which is vndoub- tcdly a member ofthe True, Ancient, Catholike, and Apotto- like Church, in which abiding,thou maieft,through the merits of thy blcflcd Sauiour,obtainc eternall life, if thou fo bclccuing doeft demeane thy fclfc,asitbecommetha good Cbriftian,and a Proteftant in earnr ft. And for thine ownemorecertaine affurance and fiable abi-Howaman ding,let me aduifc thee to a few things. Hauc a care to kcepe thy Couenantin thy-Baptifme,that thoumaiftbe better per- tontmiie ^ fwaded, that God kecpc« his with thee, and fo to be one of his the truth, in ^8 The Authorsfarther helfe tofof in the true Church.Labour to fcare God,for it is the beginning Fioui, ofwirdomc, and the fccrcti of the Lord are with fuch as fcare him,and he will (hew themhis coucnant,P/*»/.25.i4.Haue cuer a loueofthe truth, and God will not giue thee ouertobeiccue a.Thcf.a lo ; for this is a iudgement befalling loch as loue not the truth, I i,iz, bcleeue it not,but take pleafure in vnrighteoufncffe. Be a doer lohn 7.i7t of the Word,and thou (halt know the dcxftrine, whether it bee ofGod,or no. Beware of affeftcd ignorance,and carelefle neg- letS of knowIcdge,but vfc the meanes appointed to attaine vn- latai • Exercife thy fclfe much in prayer, beg ofGod wifdomc, l.uk.ii.ij. and hcc will giue it thee; his Spirit, and he will vouchfafe it thee; pray againft fcdition,and God will kcepe thee; frequent the company offucbashauc knowledge, the fcare of God be- fore them,the loue of the trilth in them,and make confcie nee of their waycs. Aske aduiccof faithfull Teachers, Iiften not to falfc Teachers,fcare to be feduced. By whathelpcs And further,that thou mayft both defend the truth, and alfo to oppofe the be able according to thy meafurereceiued, to rcfift the aduec- aduetfaries. {arJes • ture" Eearne carefully the truthes of Godjneceffarie to faluati- ^ugj.2.de. on,fet downe in holy Scriptures.Such truths are very manifeft- do£l cbT.cap.6. ly and plainely deliuercd, cither in expreffe termes, or by an vn- chryfoft.s.bom. doubted conlequcnt drawne from thence; and all fuchneccf- Lil '^dfverba as concerne Bll,are written in theScriptures,a8 their Dei^ienfcripte, BelUrmitte confeffeth. cap.ji. With thefe Scriptures acquaint thy fclfe, and being an ordi- narie Chriftian,doe not trouble thy felfc about obfcure places; for plaine and eafie places will bee fufficient to confirmc thy faith in any thing neceffary for thee, to bcleeue and pra(^ize in the way of faluation. Thepartsof ^cwellgroundcdintheCatechifme, the parts whereof the Cate- Creed,thc Lords Prayer,t\\c Decalogue, and the dsSlriue cWfiBC. oftb; Sacraments: for thefe are the or fhort fumme of ail Chriftianitie. Thefe well vndcrftood, will furnifh thee with reafons to withff and feducers. There is not any thing of which they fhall fpeake,but the fame may be brought to fome head in Catechifmc,as cither concerning Faith, and lb referred to the Creed,or concerning Praier,and fo referred to the Lords Pfaycr, mmsmmmmp the honejl-heartcd Protejlantfrom Apofaeie, Prayer, or concerning obcdicnc?, and fo referred to thcDcca- loguCjOr tcnne CptTimandcmcntSj or elfc couching the Sacra- mentSjihc Scales ofour Faith. III. Addctothefejcertaineconlicierations, by which thou Nine conllde- mayeft defend the truth, and oucrthrovv faifljood, as the com- "C'ons. mon law of Nature, common reafon, righr vfcoffenfcs,com- moncxpcrienccjcomrnonequitic, common charicic, common honeftie, the witncffe ot knownc Martyrs; whcretoo adde the corruption ofour nature, allowing or difliking of anything. By thcplaineeuidencc ofScripture, by thcCatechifmc,andby thefe confidcrations.mayft thou trie all things,which be nccef- farie for thee to (land vpon. If a fcducer come to thee,and that hee will needs dcale with Obferue two thee,obferue two things; firft,noc to regafd what he faith; if it be not about neccHary points. Secondly, fee that his confirma- tion,or confutation, beoncly by either Ibme, or all thefe three thee, aforenamed; to wit, plaine Scriptures, theparts of the Gate- chifmc, and thefe confidcrations, from whence if hee cannot proue his aflcrtions,bclceuc him not. If lie begin to tell thee of Three thingi CoHnceh^ancient Father s,a»d the Churches cnfisme in all Ages: beyond ordi- anfwcrc him,firft,that the three former are knowne to thee, the "aiy mens ca- Bible common at hand, the Catcchifme in thy remembrance, andtheconfiderarion offuchas are without difhcultie: but as heed,they be" for ihcfc three laft.greac reading,and learning, and knowledge no: deceiued iiiHiftorie, are required to vnderfland them well, and to cite ^7* them truly. They are for the beft learned ofthe world,and not for any of the common fort; ordinarie men cannot iudge aright by them,neither will any fuch prefumc, to thinke fuch abilitie CO be in thenj,if they would take notice of diucrs things concer- ning Councels,Fathers,and the Churches cuftome. I. Touching Councels,they mutt know, that they arc not only fubie6I to ctrour,but alfo haue erred: that they hauc con- " Co tradiittcd one anothcnthat fomc of them hauc been carried by a v*hyT flrong fadion : that ancient Fathers would not reft euer vpon the folc authoritie of Councelsithat Papifts thcmfclucs, though they pretend them, yet doe not wholly refignc their judgement vnto them: that there are fome counterfeitc and forged Coun- ccls,and counterfeitc Canons added to true Councels. Can an e' ordinarie man then iudge of thefe things ? And if he cannot,let. H him I Not of the al. 'i legation of I Fathcrs,and why ? Notoftheal- legation of the Churches cuftcmcjand why? 50 ^he Authorsfarther helfe tofiaj him not be decciiicd by pretence of them. II. Touching the ancient Fathers, this they muft know,that they are found to be of differing opinions, and had contentions artjoiigthemfeluei: that they held not their owne iudgements infallible, norfubmitted to one another otherwifc, then men godly and learned doe no-w, but onelyas by goodrcafon and auchoritie they were ouercomerthat they haue errcd;and this is acknowledged by moff learned men on both (idcss that our ad- ucrfaries of the grcatcll note,do often iliake off' their authority, when they are againft them: that ofthcFkhcrs writings, fome arc doubted of,fome are conupted, and many countcrfcites are pjLit out vudcr their names; that the iiidgcmcntof all the Fa- rhers cannot be had for all our controuerfies, Thcfe things be- ingfojhow idle is it then for ordinaric men to be talking of Fa- thcrs,of the opinion ofall the Fathers, or for any fuch men to be carried away with fuch a found, which is not poffiblc for them to vnderftand, feeing our aducrfaries alleage them for their felues, and we more truly for our felues ? III. Concerning the Churches cuftome and path in cueric age, let them confidcr, that this is very vncertaine. Hidorians liaoe not alwaies in cuery rclacion bin found fakhfuH; that cue- rie Age hath not had in it fuch as han: truly' written of the Church:" thara man may fpcnd his whole li'c, in fecking out the whole Churches courfc,and yet not be able to find it out. I fuppofc,! crrenotjif Ifay, that all men now lining, cannot do it cxa£lly in cuery Age. And therefore its but a gulling flourith ofcur aducrfaries, toboaft of therrho/e Churchin ettcrit and yet wichall,fo boalVing fraudulently to mcane their ov>nc particular Romane Church. By alleagingihen thefe ai gumcnts,to wit,Councels,Fathers, andihegencrallcuftomc of the whole Church, the confciencc of an ordinarie Chriftian cannot bee throughly fafnficd, his knowledge cannot herein bee ccrtainc to conuincc his iadge- nicnr,thcfe are beyond his reach and capacitie.Be adiiifed there- fore not to be drawnc with thefe reafons, which are to thee fo vncertainCjbuc reft vpon the other which bee plainc and eafie, wiihinthy capacitie, and cercaine vnto thecj by which thou mayft,throngb Godshelpe, maintainc that vvhlch thou piofef- Ictfi: the honejl-hearted Prolejimtfrem Apojlacie. 51 feft, and confute the adiierfaries vntruths, or at Icaft, gather thence fuch fticngth, as they flaall not eaiily draw thee to be- leeue them: as for infl:ance,in fome particnlars I will (hew thee. Theyfaj, that the Pope tithe Head of the f'athohhe Charch. Agiinftihe There is no plaine Scripture for this. We find lefus Chrift to be head- called tiic Head of the Church, hot no other. Its no Article of our Creed; therefore thou art not bound to bclecue it. But I adde thiSjthat whatwcbeleciUSjis inuifible,f/e^.i i.T. and not fccne,2.^or-5 7. IfthercforethePopebethcHead, there muft be a vifible head,of an inuifible body. Againe,thc head imn e- diately giues lifc,motion,and dircdtionto its true body, which the Pope cannot doc to Chrifis Church. lis alfo vnrcafonable > to thinkc,two heads to bee for one body; whether one bcfidci another,or one vnder anothef,it is a monfirouficy.Common cx- periencc telhfieth againftthe Poprs inabilicie topcrforme the true office ofthe true Head to Gods Church. Thej fay,that he cannot erre. Let it be taken in t he befi fcnfc Againft his va- they canconceiue it, there is no plaine Scripture which giueth wng Spirit, this to anyone particular perfon. Its no Article of our Creed to bclecue it,experience hath found him to haue erred foully. They fay,that after the words ofconfecration, the bread is turned Againfl ttan." ioto the very body of fhrifi, and the wine into his blond, fo m lefm !"hftantiation. Chri(l is there corporally,04 he was borne of the Virgins yiixy,vnder the accidents of bread and wine. In holy Scripture there is no fuch J thing tai ght,there is a f3cramentallphraie,7"it«^»yF BodyiMA. the like vied in the Sacraments of the old T cfiament. This is my Conenant, Ge. 17. l o. This is the Lords Paffeouer,Exo.\ 2x1 .The 'Bockercis Chrifl, i,Cor. 10.4. but yet no turning one fubrtancc into anothcr.The Creed tcachcth vs to bclicue htm to be in hea- uen.and thence to cxpeift his comming, when he fhallappcare to iudgc the quick and the dead.Thi? tranfubflantiation there- fore is no part of our Faith. ItsagainHreafon,foratruc body, and continued quantitie,to be in two places, yea, in a thoufand mouthes at once. The Angels reafon vnto (JlLarie^Mat.zS 6. confuteth this groffc opinion; for he faid to her, when (lie with the other yi^<«rae came to feckeChrift; He is not here, for heeis riftn: that is. He is not in this place, becaufe he is elfc-where in another. If Chtift could hauc been in two places at once,the i' Hz Angels y 2 Authorsfarther hetpe toft ay Angels argument hath been of no force; remember that this an Angelhicafon,which know wee how torcafon truly. This opinion is againft our fences,wee fee not,feeIc not,nor taftc not flcfh and blood. Now God neuer deluded mans fences, when- E!{od;4.^ foeuei he turned one fubftance into another: Mofes^iSt was & 7,10,10,113 made a Serpent,dufl was Lice, the water blood, and water was 8.17. vs'incjand all thefe fenfible. No Scripturc,nor any other appro- loh.a.s.io. tefttmony can be produced, to (Kew vndoubtedly the con- trarie. Yea,thisiscertaine, that thetruebody of Chrift is dif- ccrnablc by fcnfe to be a true body wherefocuer it is; therefore Luke 14 39* when the Difciples doubted at his fudden appearing,he faid, Is is Imj felfe. And to proue this,he willeth them to vfe their fen- {cs,(zywg,Hi Limbus In- fantium. In the Decalogue we find Heauen,Earth,and W atcrs vndcr the Earth; and in the Lords Prayer,HcaUcn and Earthjin the Crced,Hcauen,Earth and Hell: but none of the other deui- fed and faigned placcs.Tbis Purgatory for fatisfaffion is againft common equic'ie: for they'ftyjthc finhois pardoned by Chrift: and J ihrhonejl-hearttd ?rotefi/mtfrom Afoftacie, 5 5 and can then in equity the partie be punidied ? A Creditor for- giues freely to a man all his debt: can he then with equitie after lay him in Gaolc to make any fatisfaflion for the fame ? Tl^ej fdj, that Images may befet vp to be adored. The Scrip- Againft Ima- turesare plaineagainft them, Dhich art in Heauenf Can we pray to any of them,and fay,Thy Name be hallowed, thy Kingdome come,thy will be done in Eartb,as itisinHeauen? Can we pray any one ofthem,togiucvs daily bread,to forgiue vs our finnes.to dcliuer vs from euill ? Can wc afcribc to any one of them, and fayjThine is Kingdome, power and glory for cuer? Yet this prayer warrants vs, that to whom in Heaucn wemay pray,tohimmay wcfay all this:but ifnot to the Virgin y^/-««e,not to Saint, nor Angell, then may wee not pray to them by any warrant of this prayer. Our Creed teach- eth vs to belceue in none,but God the Father, Sonne, and holy Ghoft. Now the Scripturcplainely telleth vs, that wee cannot pray to any, butin whom wcebelceue,/fo>w.io.i4.Therefore then not to the Virgin Marie, nor to Saint nor Angell, bccaufc wc are not to bcleeuc in them. They tell thee, that thou mufi beleeue the Romane Catholike Againft the rhurch,andtobe alfo a member thereof,el/e thou canjl not befaued. Ron^nifts, The Scriptures tell vs plainely, that God added to the Church <:°"deiBning fuchasfhould befaued, AElsz./^i. but nota word thereof the Romane Church. In our Creed,wec are taught to beleeue the Church. Catholike Church,and that we be members ofir, but tobefrof any Romane Catholike Church,is no Article of our Crecd.Bc- fides,the fpecch is abfurd,and it is againft rcafon,to call a parti- H 9 cular 54 The Authors farther helfeiojlaj cular Church the general!, or the gcnerall a particular, as the Church of Rome in the bcft eftatcof it ncuer wasother. And can the obic£l of faith be the obieit of fight, as it is the obictSl: of faith ? Now we bcleeue the Catholike Church, but the Papifts tell vs, that their Church is eucr vifible to the eye. This alfo which they fay,is agaiiift common charitie : for mufl all out of the Church of Rome,be without hope of faluationrln the plan- ting of the Gofpell,there was a Church at lerufalem,before any at Rome,and many Churches planted by Saint P4«/,which nc- 4ier had depcndance vpon the Church of Rome ; many Chur- ches in the Eaft, and other parts of the World, which are not within the Romane iurifdi6iion, nor doe not acknowledge it j inuft needs all thefc be without faluationjbecaufe the Romane Pope is not domineering ouer them ? Now God forbid. Againll their They mil tell thee,that thou muft be able te Jhew thy C hurch,a»d vrging as ne- prffejfors therofin euery age,elfe thou art mt of the true Church. "cwalo "e of Scriptures neuer bound any to fuch a ta»ke,neirher ourproUfiTors Chrift,norhis Apofiles in all the new Teliament euer charged in all Ages, any Chriftian Church, much Icfie any beleeuer with this. It is an Article of thy Faith,to bclieuc.that there is a Church of Gcd here and there difperfed abroad in the World. Tnis, is a tnan bound to beleeuc,but not that eucry one, or any other for him, fliouldbe abletomake a Catalogue of all thatwcnt before in the fame profcfTion in euery Age.One ignorant of this,may yet be of the true Church,neither flaal the ignorance thereof damne him. Againfi their They will tell theeyhat there are fame limieiin Nature vent all in themfelueSy»otdeferuingeternalldeath. The Scripture teacheth finncs. othcrwire,/?ow.6.23. The wages offinneisdeath,noexcepti- onofanyatall. Yea, the confcnt of finnc is w orthy of death. In the Lords Prayer,whcn wecraue pardotrofour trefpalfes without exception, wee thereby ackno wJedge, that eucry kind oftrcfpafleoffendethGod,ftandeth need offorgiue- nes,and therefore what clfe would follow.if he did notforgiue it,but death This falfc diftinfiion giucth libettie to our cor- rupt nature to finnc, as experience tels euery ofvs,cuen in our aduerfaries, wallowing liccncioufly in their fuppofed vcniall finncs. It may fceme vnrcafonable, if there be finncs veniall in their I * the honejl-heartedProttjlant frem Afdjlacie. 5 5 their dwnc nature, that fuch a horrible fcorching fire, as they makcthatinPurgatorietobce, fliould bee prepared to plague foulcs for the fame. The grcateft torments in the world,as they fay,arc not comparable to the torments there: How can it then be polTibly imagined, that venial! finnes,vvhich,a$ they fay,doc not break friendfhip with God,{hou!d be fo terribly punilbed, by way of fatisfadlion, and yet God remaine to him, who is fo punifhed,a fure friend ? They tearhjhat a man hath foreerto doe Gods will,and to auoide Againft mans ettiU,andmt be onercem: thereof,ifhewilL The Scriptures tell vs, powertodoe that it is God that vvorkes the will and the deed,P^r/.2.15, and maketl) allourfcfficiencie to bcofhimja.^cr.^.j.Inthe Lords Prayer, wee ate taught to beg of God abihtictodoehis w ill, and his grace,to deliuervs from cuill tvrider will,is comprthen- ded all good; and ynder tuill,is contained whatfoeueris finfull, fo as it is not in vs to doc good,nor to aucydc cuill, but both is Gods worke in vs. Euery man feeleth this inabilitie in himfclfc by experience; yea.thtfcalfo which doc imaintainc this power in man, if they would confcffirit. And why are they not all mold holy,if they haue this power ? Their damnation is more iuli, when they finne in any meafire, then fuch as want this power, though they fall by infiimitic into greater finnes. Thej teach, that a man-may fulfil the whole Law, andj'o merit. Againfl tlieir ThcScripture tcacheth otherwife, Lul^e 1710. Ecclef.'j.ro. Trou.io.y. TfaLi-^o."^. lobg.io. i.Ioh.i.S. /am.■^.2. Inthc " Lords Prayer,wcaske all of vs forgiucnclfe. In the Creed wee arc taught, not to dre3mchereofperfe£lion,or of merit; but to belecue the forgiueneffc of finnes. And in reading the Law tru- ly vndtrftood,itdothcaufeamansconfcience,euenin the beft,^^ to acknowledge himfclfe guiltie. I might here goc thorow many other points which they teach,to which from cither plainc Scriptures, or from the Gate- chifme,or from thefc confiderations, thou maift make anfwerc in thine ownc defence. But yet for all this (though thou alfo haft gotten helpe to ftand for thy fclfe)beware ofSeducers, run not eafily into difputcswiih them, but rather put themoucrto learned men to bee anfwcred. It is not good forf'/zeforto fail into conference vviththe fubtill Serpent. Bee bold vpon thefc grounds. ^5 Authors farther helpe^toJt^,(jrf* grounds with ordinaric Papifts, if they will attempt to fet Vpon thcc: but confider thy abilitic,prefumc not abouc thy mcafuie, continue in Gods Word, and the Lord will vphold thcc. To whofc bicflcd guide and Fatherly proitition, I commit thee. Pray wc ail con- tinually. riNis, /