Look Beyond Luther, Part 1

Look Beyond Luther · Part 1

p. 1Looke beyond Luther: OR AN ANSWERE TO THAT QVESTION SO often, and ſo inſultingly propoſed by our Aduerſaries, asking vsus; Where this our Religion was, before Luthers time?

IT is a common queſtion, and often propounded by Papiſts in an inſulting manner ouer vsus, 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 hauehave 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 p. 2Pen-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 vntounto 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 hauehave 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 eueryevery 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 eueryevery 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, p. 3as 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 eueryevery thing grounded vponupon, 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 vntounto it, nor ſo effectually worke by it in mens conſciences, nor ſo perſwade vntounto 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 onelyonly rule of doctrine, and life, to heare, belieue, reſt and delight in them, and ſo to worſhip God onelyonly, as herein he requireth to be worſhipped, and to reiect whatſoeuer is not warranted by them, in eueryevery neceſſarie point of faith? And that onelyonly vponupon 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 p. 4holy Scriptures in the heart of eueryevery 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,1. Cor. 2.11. 1. Cor. 2.14. Rom. 8.7.1 Cor 2:111 Cor 2:14Rom 8:7 till Gods Spirit acquaint him with them. Secondly, they be fooliſhneſſe vntounto him. Thirdly, his wiſdome is enmitie with God, ſo as Gods wiſdome in diuine myſteries, and mans wiſdome can neuer agree in one.Verſe 5. 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; eueryevery 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 vponupon the Scriptures, and to preſſe to the obedience thereof? Yea, can it bee mans ſpirit, that worketh louelove 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 onelyonly ſuch as doe denie themſelues, doe forſake the world, and can bee well contented to take vp their croſſe, and follow Chriſt, either can, or will embrace the ſame.

II. It is not the ſpirit of Satan. For although hee will abuſiuely now and then alleage Scripture, yet is he a deadly enemie to the Scriptures: he will not leade to the right vſe of them, nor perſwade men to frame their Religion and life p. 5after them, but rather doth ſuggeſt the cleane contrarie, as the ſtorie of the Scriptures witneſſeth, and our owne temptations tell vsus. For, as a **Origen vponupon Numb.Father ſaith, The Deuill cannot endure to hauehave any to ſtudie the Scriptures; that is torment and paine aboue all paines to him. He hath euer been a raiſer vp of perſecution againſt ſuch, as ſerue God in a Religion onelyonly grounded vponupon the Scriptures: as hee was in the Iewes, againſt the Apoſtles, and the beleeuing Gentiles; ſo in Gentiles Infidels, againſt Chriſtians; in the Heretikes againſt the Orthodoxall; in our Antichriſtian Aduerſaries againſt vsus; and in all lewde liuers, the children of diſobedience, in whom he beareth rule, and whoſe hearts he ſtirreth vp to doe his will againſt all ſuch, as in a more ſtrict manner endeuour to frame their liues after Gods Word, though in general together, they profeſſe one God, and hauehave receiued the ſame Baptiſme, and doe liue together in the ſame Church. Therefore wee ſee, that it cannot be the ſpirit of Satan, that perſwadeth to our ſo holy a Religion by the Scriptures, vponupon which onelyonly it is ſettled, ſeeing he ſo deadly hateth ſuch a Religion, and the ſound and zealous Profeſſours thereof.

III. It is not the ſpirit of man and Satan together, as may appeare, firſt, in Heretikes, who are led by Satan, and their owne ſpirit. Theſe being not able to iuſtifie their hereſies by holy Scripture, they fall to weaken the authoritie of the Scriptures, they will not reſt on them, but doe flie the light of them, as Tertullian, and other ancient Fathers witneſſe of Heretikes in their times, who left the Scriptures,Tertul. de reſur. Carnis. Epiphaen de Haereſ. lib. 1. cap. 23, 24 38. Irae. li. 1. cap. 23. Tertul. de praeſcript. A…bana. orat. 2. contra Arianos. and ran to Traditions, as did the Manichees, Cerynthians, Baſilidians, Carpocratians, Marcioniſts, Valentinians, Arians, and others. Secondly, In all will-worſhippers, which framing a ſeruice to God out of their owne braines, cannot away to make holy Scriptures their guide, but doe leaue them aſſoone as they bee addicted to their owne inuentions, of which, God by his Prophets in Scripture often complaines. Thirdly, In Heathen Idolaters, who hauehave been ſet on worke by the Deuill to burne the Scriptures, as did that wicked p. 6Diocleſian; alſo here in Brittaine, the Infidell Saxons; and in Ieruſalem,Ier. 36.Jer 36 that vngodly Iehoiakim, who burnt the Prophecie of Ieremiah, which Baruch writ from his mouth at that time. Fourthly, In our Aduerſaries now, who cannot reſt with the Scriptures, nor will admit them, as the only Iudge in controuerſies, nor as the onelyonly Rule of Religion. And the very reaſon is, becauſe they teach and practiſe many things out of their owne ſpirit, euen the doctrine of Deuils, which the Scripture vtterly condemneth. Their Sainted will-worſhippers in their Heremeticall life, and their world of Monkiſh Orders, cannot abide the rule of Scripture; their holy courſe of life ſo much admired and extolled (yet onelyonly of ſuch as know not the power of Satan, in the deceiueable wayes of his vnrighteouſneſſe) dares not ſtand to be iudged, ruled, and ſquared after the rule of holy Scriptures: yea, as holy as they pretend to bee, yet neither can they, nor wil they wholly frame their ſeruice and deuotion and life after the Word of life. And therefore we ſee, that it cannot be the ſpirit of Man and Satan, whether apart conſidered or conioyned, that doth perſwade, mooue and further to the embracing of that Religion, which is wholly grounded vponupon the Scriptures, as ours is. And therefore not being either of theſe, it followeth, that it muſt needs bee the Spirit of God, that thus perſwadeth men to our Religion by the Scriptures, wherein it is contained.

III. Our Religion appeareth to be written in, and iuſtified by the Scriptures, for that in thoſe places it getteth entrance, and thriueth, where they are permitted to be ſtudied, and read of all, and to be taught, as the onelyonly rule of Religion. The Scriptures are the very life and ſtrength of our Religion, as is ſufficiently knowne by experience to our very Aduerſaries. Now, how could this be, if our Religion were not that, which is taught in the Scriptures? For the Scripture, as is aforeſaid, doth condemne Heretikes & Hereſies, will-worſhip and will-worſhippers, idolatry and idolaters; and is the Sword of the Spirit,2. Theſ. 2.2 Thess 2 the breath of Chriſts mouth, that conſumeth the Man of Sinne. If our Religion were p. 7hereſie, or wil-worſhip, or idolatrie, or the inuention of that Man of ſin, the Scriptures could not be the life and ſtrength thereof, ſeeing they oppoſe, and vtterly condemne thoſe things.

IV. Our Religion ſtandeth, and is vpheld by ſuch holy and heauenly meanes onelyonly, as the Scriptures allow and preſcribe, and which we find there to bee the onelyonly meanes, vſed at the firſt planting of Chriſtian Religion by the Apoſtles in the Primitiue Church, which were theſe that follow.

I. There was then the preaching of Gods Word. This meanes was preſcribed by our Sauiour Chriſt, to make Diſciples vntounto him, Mat. 28.19, 20. and the ſame obſerued by his Apoſtles, Mark. 16.15. 20. Acts 2.14. & 10.34. & 11.19. So preaching of Gods Word is the meanes, by which our Religion, through Gods bleſſing, is planted in mens hearts. As alſo it was foretold and appointed, that it ſhould bee the meanes to regaine people from vnderunder Antichriſt, Reuel. 10.11. & 14 6.

II. There was the teaching of the grounds, In the Popes Bull before the Catechiſme of the Councell of Trent.and principles of Chriſtianitie, then called milke, now commonly called, the Catechiſme, Heb. 6.1. & 5 12. 1. Cor. 3.2. This hath greatly furthered our Religion, euen by the teſtimony of our Aduerſaries, and is a ſpeciall meanes to informe the minds of the ignorant, in the truth of our Religion, that they may not be deceiued.

III. Then was teaching and preaching altogether out of the Scriptures of the Prophets. The Apoſtles taught the Goſpell onelyonly out of them, Rom. 1.2. Acts 26.22 & 28.23. the Scriptures they cited, Acts 1.16. & 2.16, 17. by them they confuted the Aduerſaries, Acts 17.2. & 18.28. So our teaching and preaching is out of the Scriptures of the Prophets and Apoſtles: by theſe we confirme our doctrine, and by theſe chiefely doe we confute our Aduerſaries.

IV. Then was allowed the vſe of the holy Scriptures indifferently to all ſorts, without reſtraint or exception; they were free to all of the Laity, both men and women. The Apoſtles p. 8neuer forbade them to any, nor euer reprooued any for reading or ſtudying of them, but commended them to all ſorts, 2. Tim. 3.15, 16. 2. Pet. 1.19, 20, 21. and left it written, as a matter worthy prayſe in religious men, the Eunuch, and the Noble Baereans, that they read and ſearched the Scriptures; ſo alſo in godly women for training vp their children herein, Acts 8.30. & 17.11. 2. Tim. 1.5. & 3.15. Yea, Peter (whom our Aduerſaries make their Rocke) in generall telleth all Chriſtian beleeuers, that they ſhould do well to take heed thereunto, as to a ſure Word, 2. Pet. 1.19. So is there here with vsus, the free vſe of the Scriptures; this wee commend to all ſorts, forbid them to none, but rather hold them moſt religious, who delight in the holy and reuerent ſtudie of the Scriptures, according to the practice of the ancient Primitiue Church in the Apoſtles dayes.

V. Then were there publike Aſſemblies, where they met together, 1. Cor. 11.18, 19. Acts 1.13. & 2.46. and that vponupon the firſt day of the weeke, Acts 20.7. 1. Cor. 16.2. Theſe Aſſemblies none might forſake, but all were mutually to exhort to the frequent vſe of them, Heb. 10.25. to beware of cauſing diuiſions and offences, contrary to the receiued doctrine of the Apoſtles, Rom. 16.17. So hauehave wee publike Aſſemblies, where wee meete on the firſt day of the weeke, and at other times, which all are bound to come vntounto, and none ought to forſake, to preuent diuiſions, contrarie to the Apoſtolicall doctrine, and to preſerue the publike profeſſion and exerciſe of our Religion.

VI. Then was there ſet ouer eueryevery ſeuerall Aſſembly and Congregation, ſuch as might be able to teach, hauing the ouerſight of the people, and care of their ſoules, Acts 14.23. Tit. 1.5. Acts 20.28. Heb. 13.7, 17. 1. Pet. 5.2, 3. So is this in our Church a moſt excellent meanes to vphold our Religion.

VII. Then was God onelyonly worſhipped, and he onelyonly prayed vntounto in thoſe Aſſemblies; not Saints, nor Angels, nor the Virgin Marie. In them prayers were made with one accord, Acts 1.14. & 2.42. & 4.24. the Word read, 1. Theſ. p. 95.27. Col 4.16. the Word preached, Act. 20.7. the Sacraments adminiſtred, Act. 2.42. 1. Cor. 11.18, 20, 23, 26. and the Lords Supper in both kinds deliuered, 1. Cor. 10.16. Collections were alſo made for the poore, 1. Cor. 16.12. and al things were performed to edification, in a known tongue, 1. Cor. 14. In our Aſſemblies God is onelyonly worſhipped, to him onelyonly we make our prayers, and neither to Saint nor Angell, nor to the Virgin Mary; though wee honour them duly as we ought. In our Aſſemblies, Prayer is made with one accord, the Word read and preached, the Sacraments adminiſtred, and the Lords Supper in both kinds deliuered, Almes, as need requires, giuen to the poore, and all done to edification, and in a knowne tongue, as in the Apoſtles dayes.

VIII. Then was preached againſt, and forbidden all will-worſhip, though neuer ſo faire in ſhew, all ſeruice to God after the doctrine and cōmandements of men, Col. 2.20, 23. alſo, the worſhip of Angels, Col. 2.18. the worſhip of Idols, 1. Ioh. 5.21. and fellowſhip with Idolaters, 1. Cor. 8.10. and 5.11. 2. Cor. 6.14, 18. So with vsus are forbidden all theſe things, and condemned by our Religion, as is euident by our booke of Homilies, booke of Articles, the publike authorized larger Catechiſme, and other publike Records: yea, the forbidding, aboliſhing, and preaching againſt theſe things, is an excellent meanes to vphold the purity of our Religion, which in it ſelfe is ſo contrary to all will-worſhip, humane inuentions, ſuperſtition and idolatry.

IX. Then was the exerciſe of Eccleſiaſticall diſcipline for the preſeruation of order, for the puniſhing and caſting out of obſtinate Heretikes, 1. Tim. 1.20. & 6.3. Tit. 3.10. as alſo of notorious offenders, which would not otherwiſe bee reformed, 1. Cor. 5.7. 2. Theſ. 3.14. and thoſe the people were to auoyd, 1. Cor. 5.10. 2. Theſ. 3.6. 2. Tim. 3.5. Epheſ. 5.7. This godly diſcipline duly obſerued, is of great force to preſerue our Religion, and to keepe it in honour and eſtimation.

X. Then was there vrging and preſſing to a holy conuerſation, p. 10both in Paſtors, Tit. 2.7, 8. 1. Tim. 4.12. and in the people, Rom. 12.1, 2. Eph. 5. & 6. This Chriſtian-like conuerſation adorneth our Religion, which is onelyonly powerfull in them which liue well; for it condemneth all Libertiniſme, and requireth very ſtrict obedience to God and his Word.

XI. Then was ſuffering of perſecution for the truth, and the ſame foretold to accompany the godly, Acts 14.22. 1. Theſ. 3.3. 2. Tim. 3.12. & 1.8. Phil. 1.19. which greatly furthered Religion, taught by the Apoſtles, Phil. 1.12. And ſo hath it done ours in theſe parts of Chriſtendome, as the World knoweth.

XII. Then was taught ſubiection both of Paſtors and people vntounto Principalities and Powers, as to Kings, ſo to inferiour Magiſtrates ſent by them. All ſorts without exception, were taught obedience to them, and for conſcience ſake, were they bound to render to them dues, tribute, cuſtome, honour. They were commanded to make prayers for them with thankſgiuing, which was a meanes to further Religion: for the Apoſtle telleth them, that thus to doe is well-doing, and a meanes to ſtop the mouthes of the Aduerſaries, that ſo they might leade a quiet and peaceable life in al godlineſſe and honeſtie, Rom. 13.1, 7. Tit 3.1. 1. Pet. 2.13, 17. 1. Tim. 2.1, 2. This is, & hath bin an excellent meanes to aduance our Religion: for Kings and Princes ſeeing, that our true and Apoſtolicall Religion did not derogate from their lawfull authoritie, did not draw ſubiects from their allegeance, nor exempt any from their true obedience, but rather maintained the right, which God by his holy Word in Scriptures had giuen them; they ſubmitted to the truth, and embraced our Religion, ſhaking off the yoake of Antichriſt, and ſo tooke vponupon them the authoritie giuen them of God, to reforme Religion, according as they were taught, and had learned the doctrine of Chriſt in the Scriptures.

Thus wee ſee, firſt, the ordinarie meanes which the holy Scriptures preſcribe, and euidently ſhew to hauehave been vſed in the Primitiue Church, for the planting and vpholding of Chriſtian Religion. And ſecondly, that the very ſelfe-ſame p. 11hauehave been, and yet are the meanes for planting and preſeruing of our Religion, in eueryevery Country where it hath been receiued. Which meanes are ſo powerfull and effectuall for this purpoſe, that looke by how much theſe meanes are put in execution, by ſo much doth our Religion proſper, in ſpite of all worldly oppoſitions, and gaine-ſayings whatſoeuer: and on the contrarie, looke as theſe meanes, either wholly, or but in part, are neglected, or faile to bee performed, ſo doth our Religion loſe of its ſtrength, and decay amongſt the people, what policie ſoeuer men otherwiſe vſe to vphold the ſame. For our Religion ſtands by holy and heauenly meanes, and not by meere worldly policie, or humane deuices, faire ſhewes to the eyes, delights to the eare, pleaſurable obiects to delight the carnally-minded. Neither can it be held by any Satanicall deluſions, fabulous narrations, feigned miracles, deceitfull iugglings; nor by pretended apparitions of Angels, or of ſoules departed; nor by the bare authoritie of mens ſayings, Decrees of corrupt Councels, Popes ſentences, wrangling Canoniſts, Sophiſticall diſtinctions of Schoolemen, humane Traditions, Apocryphall writings, old and idle cuſtomes, examples of ignorant forefathers, eſtimation of mens perſons for learning, and ſhew of holineſſe; nor by any deceitfull, wicked, and corrupt dealing, as by counterfeite and baſtard writings, corrupting of Councels and Fathers, expunging words and ſentences out of learned mens workes, or altering them from the true meaning, to beguile the ſimple Reader. No, nor by furious and forcible meanes; as by fire and fagot, maſſacres, treaſons, poyſons, and ſtabbing of Kings, and Gun-powder-plots, nor by any ſuch helliſh practices, ſuch as the Apoſtles neuer ſpake of, the Primitiue Church neuer knew of, nor in holy Scripture were euer ſpoken of; for all theſe, our Religion doth vtterly condemne. It is vpheld only by thoſe holy and heauenly meanes, which the Apoſtles taught, and practiſed, and which they hauehave left written in the Scriptures for direction of Gods Church, that ſhe may know, which be the onelyonly effectuall meanes, that God hath appointed to vphold p. 12his true Religion. By theſe meanes onelyonly, ours is preſerued. And therefore it is that true Religion, which the holy Scripture teacheth. Which being ſo, I conclude this firſt argument, That this our preſent Religion, wherein we differ from our Aduerſaries, was before Luthers time.

II. Argument. From the bleſſed Martyrs in all Ages.

THat Religion which was written by God in the hearts of his Martyrs, and which from the beginning to this day, they all ſuffered for, was before Luthers time. This cannot bee denied.

But our Religion now preſent, was written by God in the hearts of his Martyrs, and is that which from the beginning to this day, they all ſuffered for.

And therefore this our now preſent Religion was before Luthers time.

The Minor is thus confirmed, both for the writing of it in their hearts, and for ſuffering for it. The latter manifeſteth the former: for they that faithfully and conſtantly obey the truth, euen vntounto ſuffering perſecution, and death for it, without doubt hauehave it written in their hearts. For if Religion be not imprinted in the hearts of the Martyrs, in whoſe hart is it written? For the Martyrs had the Spirit of the liuing God, ſauing-knowledge, and remiſſion of ſinnes: they walked in Gods Statutes, and kept his Iudgements ſincerely; all which are the euident ſignes, that Gods truth was written in their hearts, as theſe places of Scripture witneſſe, 2. Cor. 3.3. Ier. 31.33, 34. Ezech. 36.27. This is not to bee doubted of. But the queſtion is, Whether all the Martyrs did ſuffer for this our Religion, or no? To anſwere to this, wee muſt conſider, that all the Martyrs of Chriſt may be ranked into foure ſorts, eueryevery of which ſuffered for ſuch truths, as p. 13are in our Religion, which we doe at this day profeſſe.

I. Sort of Martyrs were thoſe, who ſuffered by the Iewes, whereof the firſt was Stephen, then Iames, with many more, Act 7. & 12.2, 4. All theſe did ſuffer for that Religion, which Chriſt and his Apoſtles taught: but they taught out of the Scriptures, and not out of Traditions, as the Euangeliſts and Acts ſhew. But to ſuffer for that Religion, which is onelyonly taught in the Scriptures, is to ſuffer for ours, as by the former argument is prooued. Therefore they ſuffered for our Religion.

II. Sort of Martyrs were ſuch, as ſuffered by and amongſt the Heathen, eſpecially vnderunder the Romane Tyrants, during the ten bloody perſecutions; among which Martyrs were moſt of the Apoſtles: for we reade not in Scripture, that any of the Apoſtles ſuffred martyrdome amongſt the Iewes, but onelyonly Iames, Iohns brother, Acts 12. the reſt ſuffered among the Heathen. Now the Apoſtles being the planters of our Religion (as by their writings doth appeare) and alſo Martyrs for the ſame among this ſecond ſort, they muſt needs be our Martyrs, ſuffering for our Religion, and ſo all the reſt which followed the Apoſtles in the ſame faith.

III. Sort of Martyrs were ſuch, as ſuffered by the furie and rage of Heretikes, when the Arians had god an ouerſwaying power through Arian Emperours and Kings. But thoſe Orthodoxall Martyrs and Confeſſors ſuffered for no other doctrine, then our Religion teacheth. For wee hold and profeſſe the faith of the Councell of Nice, and Athanaſius Creed; for in our common Prayer-booke they are appoynted publikely to be read in our Aſſemblies. And therefore theſe alſo ſuffered for our Religion, and were our Martyrs.

But heere our Aduerſaries will ſay, that all theſe three ſorts were their Martyrs; for they brag and boaſt of theſe to ſilly people, as if they had ſuffered for their religion, now profeſſed and practiſed among them. But that the truth may appeare, whether theſe Martyrs bee theirs, or ours, wee muſt conſider them both as Martyrs, and alſo as beleeuers: p. 14properly they were Martyrs in thoſe things, for which they did ſuffer. Now their ſuffering was for the common truths, receiued both by our Aduerſaries and vsus. So the cauſe making the Martyrs, and it equally held of both, they are our Martyrs, aſwell as theirs. Yea, if we conſider them alſo as Beleeuers, holding other points of faith, for which they were not queſtioned, neither ſuffered for, wee may more rightly claime them, then our Aduerſaries. For of which Religion they held, and moſt agreed vntounto, of that Religion muſt they be iudged to be. That this may bee knowne, it muſt be wel conceiued, what they and we meane by ſaying, Our Religion. We either ſide ſtand vponupon our Religion, not as wee agree in points of Chriſtianitie one with the other; but as wee hauehave our differences alſo to our ſelues one from the other. So vponupon this reſteth the point, to trie the Martyrs whoſe they bee, theirs or ours, by their more or leſſe agreeing, or diſagreeing with either ſide in our ſaid differences. But in reſpect of the maine differences of their Religion from ours, that they cannot claime the Martyrs, I thus proue by theſe enſuing reaſons.

I. If theſe maine, differences in their Religion be ſuch, as none of theſe Martyrs (which ſuffered by, and amongſt the Iewes, or by, and amongſt the Heathen, or by, and amongſt the wicked Heretikes) euer made profeſſion of, much leſſe ſuffered for, then in reſpect of theſe differences, are they not their Martyrs; they cannot appropriate them to themſelues, as they vſe to doe, but are ſtill Martyrs in common.

But the antecedent is true, as ſhall be prooued by my third reaſon next following, for ſixe hundred yeeres ſpace after Chriſt, in which ſpace were all three ſorts of Martyrs. And therefore the conſequence cannot be denied.

II. If theſe differences in their Religion bee nothing elſe but humane inuentions, without ſound authoritie from holy Scriptures, and that the Martyrs profeſſed and beleeued thoſe things onelyonly, which expreſſely, or by neceſſarie concluſions, are contained in the Scriptures, then in reſpect of theſe differences, they are not their Martyrs.

p. 15But the former part is true. Ergo, the latter muſt needes be granted.

For the truth of the antecedent, touching the vnwarrantableneſſe of theſe their differences, and without all ground of Scripture: I demand of Papiſts, what Scripture hauehave they for theſe things, wherein we and they doe differ?

I. Of God. What Scripture for the picturing of the holy Trinitie; forbidden by Moſes to be any way repreſented? Deut. 4 15, 16.

II. Of the Scriptures. Where is it written, that the Scriptures receiue authoritie from the Church, and the ſenſe thereof onelyonly ſubiect vntounto her? That the Vulgar Latin tranſlation is only to be admitted as authenticall? That the Scriptures be imperfect, and are not the certaine rule of faith? That there are traditions beſides for perfecting the Scriptures, and to bee receiued with equall authoritie with Scriptures?

III. Of the Church. That the Catholike Church is not the company onelyonly of Gods elect people? That the Church of Rome cannot erre?

IV. Of the Pope. Where is Scripture to proue, that Peter was at Rome, and Biſhop there twenty fiue yeeres? That he was to be appointed Vicar of Chriſt? That the Pope is the vniuerſall Biſhop? That he onelyonly is Peters ſucceſſour, and Chriſts Vicar? That he cannot erre è Cathedra? That he is aboue Councels? That hee may depoſe Kings from their temporall eſtates, and diſpoſe of their Kingdomes? That he can diſpenſe with ſinnes againſt the plaine Law of God? That he can ſet ſoules free out of torments after this life?

V. Of the Clergie and Eccleſiaſticall perſons. In what place of Scripture is it taught, that there be Popes, Cardinals, and Popiſh Prelates like Princes? That there are now Prieſts, to whom a ſpeciall Office of Prieſthood is aſſigned? That there bee ſeuen degrees thereof? That a man is now appointed in the time of the Goſpell, to offer ſacrifices daily for the quicke and the dead? That all Churchmen (ſo called) p. 16are to liue vnmarried? That a Monaſticall life is the beſt eſtate? That Eccleſiaſticall perſons are exempt from ſecular authority?

VI. Of the Sacraments. Where doth the Scripture teach, that Baptiſme is to bee adminiſtred with Chriſme, Oyle, Coniuring, Salt, Spittle? That there is ſuch a ſpirituall kindred betweene the Witneſſes, and the party baptized, as alſo betwixt the Parents and Children of thoſe Witneſſes, as it hindreth marriage (without a diſpenſation) betwixt one another, though there be otherwiſe no kindred either of affinity or conſanguinity? That Ieſus Chriſt is bodily and wholly, as he is Man, borne of the Virgin Mary, in the Sacrament, the Bread being turned into his Fleſh? That it is a ſacrifice for the quick and the dead? That the Cake is to bee reſerued, and carryed about in pompe, and that all are to fall downe to it, and worſhip it? That it is to bee adminiſtred but in one kind? That the Lay people muſt not take it, but gape and eate it? That the Prieſt that ſaith Maſſe, muſt hauehave a ſhauen Crowne; hauehave his Amice, Girdle, Aube, Manuple, Stole, Cheſible, and other pretended holy veſtments? That he muſt vſe ſuch croſſings, turning, duckings, liftings, whiſperings, gapings, minglings of wine and water, ſuch lickings, and other variety of ſtagelike geſtures?

VII. Of Prayer. That it muſt be in Latine? That not God onelyonly, but Saints may be prayed vntounto? That the dead are to be prayed for? That it is lawfull to pray by number, to ſay the ſame 150. times, and to pray vponupon Beades?

VIII. Of Worſhip. What written Word teacheth, that Diuine Seruice is to bee ſaid onelyonly in the Latine Tongue? That Saints, and their Reliques are to be adored? That Images and Pictures are to be in Churches, for adoration ſake, and to be Lay-mens bookes?

IX. Of the Virgin Mary. That ſhe was borne without ſinne? That ſhe is the Queene of Heauen, the Lady of the World? That ſhe is diuinely to be worſhipped? That ſhee is to hauehave her proper ſeruice, and her Aue Maries?

X. Of the Church or Temple, the place of publike worſhip. p. 17What Scripture, that Belles are to bee baptized? That there muſt bee Altars, Veiles, Holy-water, Holy-aſhes, Palmes, and many ſuch trumperies? That children dying without Baptiſme, are not to be buried in the Church-yard; and that there is for their ſoules a Limbus Infantium?

XI. Of dayes. Where doe the Apoſtles teach, that there are ſuch a number of Holy-dayes, as be in that Religion? That a ſpeciall Holineſſe is to be put in the obſeruation of dayes? That dayes and times are to bee ſet apart to the worſhip of Saints?

XII. Of meates. Where in Scripture reade they, that there is ſuch a difference of meates, as the obſeruation of ſuch a difference at ſome times, is more holy, then at other ſome times?

All theſe differences are humane inuentions, without warrant of Scriptures. Now let them ſhew, that any of theſe ſorts of Martyrs beleeued and profeſſed theſe differences; if they cannot, then the concluſion is good, that they were not their Martyrs by theſe differences, but in common ſtill ours as well as theirs.

III. If theſe differences be but a very patchery of Hereſies, Iudaiſme, and Paganiſme, then in reſpect thereof, they cannot be their Martyrs: for Martyrs ſuffered for none of theſe three, but, in deteſtation thereof, were grieuouſly perſecuted by Iewes, Pagans, and Heretikes.

But the anticedent is moſt true, as our learned men hauehave made it manifeſt. For Hereſies; aaDe Eccleſ. pa. 308.Biſh. Morton, bbApol. Catho. cap. 66.Doct. Whitacres, ccLib. de Antichriſt. c. 24.Gab. Powel, and ddIn his ſecond pillar of Pop.Doctor Willet. For Iudaiſme, eeAgainſt Hart. cap. 8. diuiſ. 4. pa. 567.568.569. & 572.Doctor Raynolds hath ſufficiently manifeſted it, and ſomewhat of Paganiſme. But for this, reade Thom. Moreſin, Doctor of Phyſick, his whole booke, called Papatus, printed at Edenburgh, and ffCa. 1. verſ. 25. pa. 200Gab. Powel on the firſt Chapter to the Romanes. For all three, ſee a late publiſhed booke, called, The three Conformities. And therefore in reſpect of theſe differences, being hereticall, Iewiſh, and Paganiſh, theſe Martyrs are none of their Martyrs, neither did their ſufferings make good any whit this their now preſent Religion.

p. 18IV. If theſe differences from our Religion doe offer violence to the three Offices of Chriſt, and make their publike worſhip in many things blaſphemous, and idolatrous; then in reſpect of ſuch differences, they are not their Martyrs.

But the antecedent is true. Ergo, the conſequent. To proue the antecedent, Doctor Fownes hath lately of purpoſe ſet forth his Triſagion, wherein he hath ſufficiently confirmed it, out of their publike Miſſaes, Breuiaries, Portuſes, Roſaries, Liturgies, Pſalters, Primers, and Manuals of prayers, to which I referre the Reader for full ſatisfaction: And doe conclude therefore, that theſe bleſſed Martyrs were none of theirs, by vertue of theſe differences.

V. If many of theſe differences of theirs be not only beſides Scripture, without warrant from thence, as before is ſhewed, but alſo flat againſt Scripture, and againſt our common tenents, agreed vponupon betweene vsus and them: then in reſpect of theſe differences, they are not their Martyrs. For they did not ſuffer for thoſe things which were againſt Scripture, and the common tenents of Chriſtianity, wherein we and our Aduerſaries doe agree. If they dare affirme this, let them giuegive inſtances thereof.

But many of theſe their differences are againſt Scripture, and againſt the common tenents of Chriſtianity, in which we both agree. Which being ſo, theſe their differences can be no part of Chriſtianity, becauſe they be againſt both the rule, and alſo againſt the grounds of Chriſtianity. Therefore the conſequence is true. That there are ſuch differences betweene vsus, I inſtance for proofe in theſe enſuing.

That the Scriptures are 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 p. 19may 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 vntounto 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 p. 20was 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 vnderunder 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 vponupon him (as hee doth) to hauehave to doe with thoſe which are without, to wit, the Heathen, to giuegive 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 p. 21Chriſts 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,Lib. de Antichr. cap. 6. to cap. 33. 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 vsus, 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 vponupon 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 vnderunder the formes of Bread and Wine, and ſo to bee diuinely adored: that ſeruice is to bee ſaid eueryevery where in Latine: that Images are to bee ſet in Churches, and to bee worſhipped: that Saints departed, are to bee prayed vntounto, 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 vponupon them for ſatisfaction for ſinne vntounto God.

p. 22Theſe, 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. yeeres after Chriſt, in which ſpace was there none that might be called a Papiſt, or Roman Catholike after the definition of the Trentiſts. And therefore were they not their Martyrs, neither did any of them profeſſe the now new Romane Trentiſme.

And thus wee ſee, how by theſe differences they cannot claime the Martyrs. Now our differences from them, are all grounded vponupon Scriptures, and principles of Chriſtianity, and warranted by ſuch common truth of Chriſtian Religion, as they and we doe fully accord in; not one of our differences being either hereſie, or any part of Iudaiſme, or Paganiſme, nor euer condemned by any generall Councell in the ſpace of theſe firſt ſixe hundreds of yeeres, in which theſe three ſorts of Martyrs did liue. True it is, that our aduerſaries call vsus Heretikes, and lay hereſies to our charge, but falſely,Lib. de eccleſ. cont. 2. quaeſt. 5. pa. 300. & 308. without iuſt prooſe, as our learned Whitacres, Biſhop Morton, and others, ſhew in anſwering Bellarmine his calumnies herein to the full. Seeing then our differences and truths of Chriſtian Religion, taught by the Apoſtles, and by the ſucceeding Paſtors, and belieued by the Church, are the parts of that Faith and Religion, which theſe Martyrs ſuffered for; I conclude, that in regard both of the truthes, wherein wee and our Aduerſaries agree, and alſo of our differences, wherein we diſagree from the now preſent Church of Rome, they were our Martyrs, and none of theirs.

IV. Sort of Martyrs are thoſe, who ſuffered by, and amongſt theſe our aduerſaries, as the Berengarians, Waldenſes, Albigenſes, Wicklife and his followers in England, Iohn Hus, and Ierome of Prague, at Conſtance, and many moe in Bohemia, and in other places, euen to Luthers time, and after, p. 23an innumerable multitude ſlaine and maſſacred, burnt, and put to ſundry deathes for our Religion, and for gaine-ſaying our aduerſaries in thoſe differences, which we now ſtand out in, againſt the Church of Rome at this preſent. Theſe were therefore our Martyrs.

But our aduerſaries will ſay, that theſe were no Martyrs,Obiect. but condemned Heretikes.

That they were Martyrs, & no Heretikes, its cleare.Anſw. S. Iohn in the Reuelation, calleth thoſe Saints and Martyrs of Ieſus, Reuel. 17.6. which ſhould ſuffer for the Word of God, for refuſing to worſhip the Beaſt and his Image, and for not receiuing his marke in their fore-heads, or in their hands, Reuel. 20.4. and for keeping the Commandements of God, and the faith of Ieſus, and ſo dying in the Lord, ſhould reſt from their labours, and be accounted bleſſed, Reuel. 14.12, 13. But ſuch were theſe our Martyrs, for they ſuffered for Gods Word, for keeping the Commandements and Faith of Ieſus, and for refuſing to worſhip the Beaſt and Whore of Rome; drunke with the blood of the Saints. And therefore were bleſſed Martyrs, and no Heretikes.

But they will ſay; Theſe held diuers errours,Obiect. and were not in all things wholly with vsus?

They ſuffered,Anſw. and were Martyrs for thoſe ſelfe-ſame things, which with vsus they witneſſed againſt the Church of Rome.

II. Many errours are aſcribed vntounto them,De continu. & ſtatu Eccleſiae. which they neuer held, as Doctor Vſher Biſhop of Meeth learnedly ſhewes.

III. Though in ſome things they ſhould hauehave differed from vsus, yet doth not that make them not to be of our Religion. For if for lighter differences in opinions, men ſhould be held not to be of the ſame Religion (if ſo our aduerſaries will conclude) then are the now Romaniſts not of one and the ſame Religion, which is now profeſſed at Rome: for one of them differs much from another in many things.See Doct. Hall his peace of Rome. Neither hauehave they any right to the ancient Fathers, betweene whom and theſe our aduerſaries, is alſo great difference, p. 24and that in many things. Theſe Martyrs therefore, though they might differ from vsus in ſome things (the Light then not ſhining ſo clearely, as now it doth) were our Martyrs. Thus wee ſee all the Martyrs from the beginning, to be ours, and ſo hauehave our Aduerſaries none at all, which may be properly called theirs, for the firſt 600. yeeres: For if they claime the firſt three ſorts, its but as they doe agree with vsus; for in their differences from vsus, the Martyrs are none of theirs. The fourth ſort are clearely our owne, and are Martyrs in defence of our differences from them. But for their differences, they hauehave no Mrrtyrs of Ieſus: for ſuch Martyrs as be his Martyrs, ſuffer for his ſake, for Gods Word, for his Faith and Commandements: but their differences are not Gods Word, nor the Faith, nor Commandements of Ieſus, neither ſuffered Papiſts here for Religion; but for treaſon, rebellion, diſloyall acts, for denying due obedience to lawfull authority, and for ſtanding in defence of forraine power, and the authority of the Whore of Babylon, the murtherer of Saints, and of that Antichriſt the Pope, as hee is prooued ſufficiently ſo to bee. And therefore I conclude, our Religion to be before Luthers time.

III. Argument. From the Writings of the ancient Fathers.

THat Religion which is to be found in the writings of the ancient Fathers, as profeſſed and taught by them, in the first 600. yeeres after Chriſt, that was before Luthers time.

But this our preſent Religion (in the poynts of doctrine wherin we differ from our Aduerſaries) is to be found in the writings of the ancient Fathers, as profeſſed and taught by them in the first 600. yeeres after Chriſt.

Therefore was this our preſent Religion (in the poynts of doctrine, wherein wee differ from our Aduerſaries) before Luthers time.

p. 25The Minor I thus prooue: All the differing Religions of greateſt note, which were euer ſince Chriſts aſcenſion, are one of theſe; Iudaiſme, Gentiliſme, or Paganiſme, Arianiſme (vnderunder which I comprehend all hereſies) Mahometiſme, or Turciſme, the preſent Religion of the Church of Rome, which may be called Trentiſme, or Ieſuitiſme, commonly called, Papiſtrie; and this our Religion termed, The reformed Religion, or Proteſtancy; which wee profeſſe and teach with an vnanime conſent in the Harmonie of Confeſſions, otherwiſe then the Church of Rome now doth. But thoſe ancient Fathers taught not Iudaiſme, nor Paganiſme, nor Arianiſme, or other hereſies, which in thoſe dayes roſe vp, nor Mahometiſme. Ergo, either the Religion of the now Church of Rome, or ours, with either of our differences one from another. But not ſo this of theirs. For thoſe differences on their part, whereby a man becommeth a Romane Catholike, or Papiſt, the ancient Fathers, with one conſent, neuer taught. The differences are mentioned before: for all which if they can produce the vnanime Conſent of thoſe Fathers in 600. yeeres ſpace, we yeeld them the Fathers: but if not, then are they ours, as they that taught and profeſſed our Religion. For they not onelyonly taught all the maine poynts of faith, which we and our aduerſaries doe agree in; but alſo all the principall differences with vsus, wherein we and our aduerſaries doe differ, as Polanus hath largely prooued,In his Symphonia Cathol. to whoſe learned paines I referre the Reader. Therefore this our preſent Religion was before Luthers time.

IV. Argument. From the witneſſe of our very Aduerſaries.

THat Religion which is to be found in the publike records of the Church of Rome, and in the writings of learned men therein, from the very firſt foundation of it vntounto this day; that was before Luthers time. This (I hope) may paſſe for current.

p. 26But this our preſent Religion is ſuch a religion; and therfore before Luthers time.

The Minor, if they deny, is thus confirmed. I. There are amongſt them the holy Scriptures, which they acknowledge to be the Word of God: but by thoſe Scriptures may all our Religion be proued, and fully confirmed, in any thing wherein we differ from our aduerſaries. And therefore this our Religion is to be found among them.

II. There is that which is called, The Apoſtles Creed, and the Nicene Creed, which they profeſſe, the Articles whereof we hold, and therein is contained the ſumme of our Faith.

III. There is the Lords Prayer, the paterne of all true Prayers, according to which onelyonly we teach how to pray aright, and thereafter doe frame our prayers.

IV. There is the Decalogue and ten Commandements, which though defectiuely ſet downe in their Catechiſmes (the ſecond being left out) yet are they wholly ſet downe in their Bibles, which ten Commandements are the ſumme of our morall obedience, and of our duties towards God, and our neighbours.

V. They acknowledge the two Sacraments, Baptiſme and the Lords Supper, both which we doe adminiſter.

VI. There are common tenents of Chriſtianitie, which all Chriſtian Churches hauehave euer held, wherein we & they doe fully agree.

VII. There is their Seruice Booke, wherein though many abominations are to be found, yet in other things it iuſtifieth our Religion and Seruice: As may appeare by comparing our Seruice Booke with it; out of which, ours was, for the ſubſtance thereof, taken. Againſt which they cannot iuſtly take exception; neither are they able to prooue, by Gods Word, by the ancient Councels, and conſent of the ancient Fathers, any thing Idolatrous, Heretical, or any way vnlawfull, wherein ſoeuer it differeth from theirs.

VIII. There may alſo be found their accord in generall termes with vsus, in thoſe things, wherein for the particulars p. 27we and they bee at oddes, and doe diſagree;In his reformed Catholike. as Maſter Perkins giueth inſtance in one and twenty particulars▪ and the like may be done in many other points.

IX. And laſtly, there is to be found all and eueryevery point of our Religion particularly, wherein wee differ from them, which either wee affirme, or they deny; or we denie, and they affrme; and the ſame iuſtified by the writings of the learned amongſt them. For proofe hereof, I referre the Reader to my Lord of Couentrie and Lichfield, his Catholike appeale, and Catholike Apologie, firſt and ſecond parts; to my Lord of Meeth, his booke de Chri. Eccleſ. ſucceſ. & ſtatu; to Illyricus, his Catalog. Teſt. Veritatis; to Ioh. à Munſter, his Nobilis Diſcurſus; to Doct. Feild, his fourth booke of the Church, who proueth ſeuen and twenty particulars of our maine differences out of their owne Writers. And if the writings of their learned men doe not iuſtifie our Religion, I would know, why they doe not ſuffer ſuch writings to paſſe without purging? For if ſuch things were not for vsus, and againſt them, they would not put out, nor alter, nor ſo indeed corrupt Authors, or inhibite them to paſſe abroad, as they doe: which one act of theirs ſheweth, that our differences might bee prooued, euen by their owne Writers, if they might decide the controuerſies betwixt vsus and them.

Thus we ſee, how our Religion is to be found amongſt them, not onelyonly in the points wherein wee doe agree, but euen in all our particular differences, in which wee ſtand out againſt the preualent faction of that Church, which alwaies hath ouer-borne the truth, which by others of more ſound iudgement in that Church, hath been from time to time publiſhed and maintained. And therefore this our now preſent Religion was before Luthers time.

V. Argument. From the beginning of our Religion here, before Auſtin the Monke came to this Iland.

THat Religion which was here in this Iland of Great Britaine, before Auſtin the Monke came into it, that was before p. 28Luthers time: for this Monke came in many hundred of yeeres before Luther was borne.

But this our preſent Religion was here in this Iland of Great Britaine, before Auſtin the Monke came into it.

Therefore was it before Luthers dayes.

The Minor I thus prooue:

I. The Chriſtian Religion taught at Ieruſalem by the Apoſtles, and other Diſciples of Chriſt, was our Religion, as by the firſt Argument is prooued from the Apoſtles writings.

Cambden in Brit. p 40.157.But that ſame Chriſtian Religion was here taught, and that either by ſome Apoſtle, as Simon Zelotes; or ſome Diſciple of Chriſt, as Ioſeph of Arimathea, **Hariſon before, Hollinſ. Chron. Midleton in his Papiſtomaſtix. pag 202. See the Proteſtants Apol. vnderunder Brerelys name.as ſome of our ſide hauehave prooued fully, and our Aduerſaries yeeld vsus. Now if that which was taught at Ieruſalem was ours, then muſt it needs be ours, which Simon Zelotes, or Ioſeph of Arimathea did here teach; at the firſt planting of it, being before Auſtins time: for can any ſay, that theſe brought from Ieruſalem hither, any other Religion, then the Apoſtles deliuered there?

II. That ſame Religion firſt taught, did continue here in ſucceſſion from the Apoſtles dayes, and was held at Auſtins comming,Brerely his Appeale, Trac. 1. Sect. 2. pag. 69. as our aduerſaries, the Apologiſts do proue, and doe take this alſo for an vndoubted truth, that the Britaines of Wales receiued the faith of Chriſt, by preaching of the Apoſtles, and held that Faith at Auſtins comming. Now the Faith taught by the Apoſtles, being the ſame with ours, as the holy Scriptures beare witneſſe againſt all gaine-ſayers; it is cleare by the Apologiſts proofes, and their owne acknowledgement of the continuance thereof, from the very beginning, that this our preſent Religion was here in this Iland of Great Britaine, before Auſtins comming.

III. Here were many which ſuffered Martyrdome in Diocleſians reigne, before Auſtines dayes, but it is prooued before in the ſecond Argument, that all the Martyrs of Chriſt were of our Religion. And therefore was that our p. 29Religion, which was here before Auſtines time.

IV. Before Auſtines comming, the Church of Chriſt here, was not ſubiect to the Romiſh Church: for firſt, they kept not their Eaſter after the Romiſh faſhion, but as the Eaſterne Churches kept it, whence our Religion came. Now if they had been of the Romaniſts tutoring, the fierie ſpirit of Victor, who attempted to excommunicate the Eaſterne Churches, would hauehave compelled the Britains to hauehave kept their Eaſter, as hee did. Secondly, they adminiſtred Baptiſme not after the ceremonious faſhion of the Romaniſts. Thirdly, they refuſed to doe, what Auſtin required,Beda hiſtor. lib. 2. cap. 2. neither would they acknowledge him their Archbiſhop, though ſent from Rome by the Biſhop there. Fourthly, both the Britaines, Scots, and Iriſh Biſhops ſo vtterly reiected the Romiſh Biſhops,Beda lib. 2. ca. 4. Biſh. Vſhers letter, pag. 80.81.82.83. as Biſhop Daganus denied all communion with them, yea, and refuſed to eate bread with them in the ſame Inne; ſo little regard had they then to the authoritie either of the Romiſh Church, or Romiſh Biſhops. Yea, the Centuriſts,Galfridus Monumentiſis Centur. 6 p. 689. and other Proteſtants hauehave obſerued out of Galfridus, that before Auſtines comming, there was here amongſt the Britaines, the profeſſion of more pure Chriſtianity, then that which Auſtine brought from Rome. Its babbled out by our aduerſaries, that this Auſtin conuerted this Iland: but this is moſt vntrue; for Saint Aidan, and Saint Finan, were the Lords inſtruments to gaine many here to Chriſt.

Saint Aidan recouered from Paganiſme,Beda lib. 3. Hiſt. cap. 3.6. the Kingdome of Northumberland, whereunto belonged (beſides Northumberland it ſelfe, the Lands beyond it, vntounto Edenborow Frith) theſe Countries, Cumberland, Weſtmerland, Lancaſhire, Yorkeſhire, and the Biſhopricke of Durham.

Saint Finan regained not onelyonly Eſſex and Middleſex,Ibi. c. 21.22.24. Biſh. Vſher in his late Epiſtle added to Sir Chr. Sybthorps booke. but alſo the large Kingdome of Mercia, conuerted firſt vntounto Chriſtianitie; which Kingdome did comprehend vnderunder it theſe Countries; Gloſterſhire, Herefordſhire, Worceſterſhire, Warwickſhire, Leiceſterſhire, Rutlandſhire, Northamptonſhire, Lincolneſhire, Huntingtonſhire, Bedfordſhire, Buckingamſhire, Oxfordſhire, Staffordſhire, p. 30Darbyſhire, Shropſhire, Nottingamſhire, Cheſhire, and halfe Hertfordſhire.

Theſe holy men are they, which, vnderunder God, are to hauehave the prayſe, and not Auſtin, who brought ſome, but few in compariſon of theſe, to the profeſſion of Chriſt: but withall, beſmeared them with Romiſh ſuperſtitions. And ſuch others as were already Chriſtians, hee endeuoured to loade with humane inuentions, and vnneceſſary ceremonies, and was (if not the cauſe) yet the occaſion of the deſtruction of many,Se Archb. Parker his booke de anti. Brit. cap. 18. and of the miſerable and mercileſſe ſlaughter of the godly Monkes at Bangor, to the number of 1200. for that theſe poore Monkes would not ſubmit to him, whom they ſaw to be too proud, and not ſo humble a man, as a man of God ought to hauehave been.

V. That this our Religion was here before Auſtin, it may appeare by that publike doctrine of the Church which was taught about the time of Gregory, (who ſent in hither this Auſtin) concerning the bleſſed Sacrament, altogether agreeing with our preſent doctrine, and plainely oppoſite to the doctrine of the now Church of Rome. For in an Homily of the Saxon Tongue, Se Biſhop Morton his Catholike Appeale, lib. 1. cap. 2. ſect. 8. pag. 11.appointed to be preached on Eaſter day, throughout eueryevery Church, the bread is acknowledged to be naturally corruptible bread, and corruptible wine; truly Chriſts body and blood, yet not ſo bodily, but ſpiritually; and nothing therein to be vnderſtood bodily, but all ſpiritually. If this was the publike doctrine, ſo fully herein agreeing with vsus, ſo contrary now to the Romiſh beliefe, in their tranſubſtantiated bread (for deniall whereof they hauehave murthered ſo many, and now hold it ſtill ſo maine an article of their Romane beliefe,) how can it be otherwiſe imagined, all things alſo before conſidered withall, but that the Religion then, was our religion now, and not this of the Church of Rome?

VI. It cannot be denied, if our Religion bee the ſame, which was planted by the Apoſtles in the Eaſterne Churches, from which our Religion was brought hither as is afore deliuered, but that then this our Religion was before Auſtines time. But that ours is the ſame, the Apoſtles writings p. 31written to the Churches ſhew. Secondly, an Apoſtle, or ſome Apoſtolicall men here taught it. Thirdly, the writings of the Greeke Fathers for 600. yeres ſpace after Chriſt (which is all the ſpace from Chriſt to this Auſtin) giuegive teſtimonie to our Religion in the maine points thereof, as is prooued before in the third argument. Fourthly, it is euident euen by thoſe things, which yet the Churches at this day in thoſe parts doe hold with vsus, and wherein wee and they agree againſt the now Romiſh Religion. For the Greekes denie the Popes Supremacie, Purgatorie, Ibidem lib. 1. ca. 12. ſec. 1.2.and Prayer for the deliuerance of ſoules out of it, the neceſſitie of Auricular Confeſſion, Meritorious ſatisfaction of the iuſtice of God, Tranſubſtantiation, carued Images and Statues. They deny, that Saints departed, heare our Prayers. They adminiſter the Sacraments in both kinds, and allow Miniſters marriage. They mixe not water with wine, they vſe not vnleauened bread. They admit not priuate Maſſes, nor the Circumgeſtation, or Adoration of the Sacrament, nor the publike ſeruice in an vnknowne tongue. They teach the aſſurance of ſaluation in Chriſt, and renounce the merit of workes. All which are oppoſite to the now Romiſh Religion, and are the truths of our Religion, taught by the Apoſtles, and holy ancient Fathers, from the beginning, in the Eaſterne Churches, wherein they are not falne from that which at firſt they receiued, as they be in ſome other things, which they teach and practiſe.

VII. The Religion which we profeſſe, is the ſame which was at Rome, at the time of the three conuerſions of England, as they call them; and therefore was this our Religion before Auſtines comming, and here profeſſed when hee came in.

The firſt conuerſion was in the Apoſtles dayes; but in their daies, was our religion at Rome, as Saint Pauls Epiſtle written to the Saints there, and other of his Epiſtles declare; as alſo the Epiſtles of Saint Peter (whom they would faine hauehave to hauehave been at Rome) to which our Religion agreeth wholy and fully, wherein ſoeuer wee now differ p. 32from the preſent doctrine of the Church of Rome. Let their writings be Iudge,See Catol. Teſt. veritat. pag. 26. to 69. laſt edition, 1608. from which our aduerſaries hauehave greatly erred, as is euidently prooued in all the maine poynts of the Chriſtian Faith. And therefore was it our Religion then profeſſed at Rome, and not this new Romiſh Faith.

The ſecond Conuerſion they make to bee in Eleutherius dayes, who wrote, as they acknowledge, vntounto our King here, called Lucius. If here was any conuerſion wrought, it was to our Religion, and not to the preſent Romiſh Trentiſme, as may be clearely gathered out of that Epiſtle of Eleutherius, See the Epiſt. in the booke of the Lawes of the Saxon Kings, in the Saxons language. Alſo in Fox, Acts and Monum. fol. 69. For the authoritie of this Epiſtle, I take it, as they approue of it, a witneſſe good againſt themſelues.and which they doe approue of, as written to the ſame Lucius. Firſt, Eleutherius there telleth the King, that he had receiued the Law and Faith of Chriſt. Secondly, (as hereby ſhewing him where this Law and Faith was to bee found) he telleth him againe immediatly vponupon theſe former words, that he had receiued both the parts of the ſcriptures. Thirdly, he ſo commendeth the Scriptures to the King and his Councell, that thence, by Gods grace, they themſelues might take a Law to rule the Kingdome. This Biſhop did not take vponupon him to preſcribe them Lawes, hee alloweth them (being Lay perſons, as they now ſpeake) to meddle with the holy Scriptures, and from thence (and not from him, nor from his Lawes, nor from the Lawes of the Romanes) to take a Law to liue by. This Biſhop therefore held the Scripture ſufficient for a direction and guide to a whole Kingdome; hee held them not ſo obſcure, but that the King and his Councell (by Gods grace) though but young Chriſtians, might learne out of them the wil of God, how hee would hauehave a Chriſtian Kingdome gouerned. Fourthly, this godly Biſhop calleth Lucius Gods Vicar in his owne Kingdome, and alleageth Scripture to prooue it; hee was not then ſwolne vp with the pride of Antichriſtian Supremacy, nor conceited any temporall power ouer kings, as now the Popes doe. Laſtly, hee puts wholly the care of the people vponupon the King, as a Father to looke to his children, to call them to the Faith and Law of Chriſt, and to the holy Church, hereby acknowledging the King to bee the p. 33ſupreme Head and Gouernour in all cauſes, aſwell Eccleſiaſticall, as Ciuill, and to be Gods Vicar in his owne Realme; which title that Biſhop twice nameth in that Epiſtle. Thus we ſee out of this ſhort Epiſtle, what we may thinke of the Religion then at Rome, and how agreeing to ours now, and differing from theirs at this preſent.

The third conuerſion (for which they magnifie ſo much this Auſtin, but very falſely) was in Gregorie the Great his dayes. In which time, though many corruptions were crept into the Church of Rome: yet the maine points of our differences, wherein we differ from this preſent Romiſh ſuperſtition, were then taught in that Church, as may appeare out of the writings of Gregorie, as he did then teach, concerning holy Scriptures, the grace of God, of Freewill, of the Law, See for all theſe in Cat. Teſt. verit. lib. 6. p. 558.of iuſtification, of Faith, of good Workes, alſo concerning the not worſhipping of Images, likewiſe of the acknowledging of the two Sacraments, alſo his iudgement of the Church, of the head of the Church, of Antichriſt, of an vniuerſall Biſhop, of ſecular power ouer Biſhops, of Marriage, of ſoules departed, and whither they went. Gregorie was no Patrone of the Romiſh Maſſe, nor of the corporall and tranſubſtantiated bread, See for theſe Biſh. Mortons Catho. Appeal. l. 1. c. 2.3.4.4.nor of merit, nor of Papall ſupremacy, nor of temporall iuriſdiction ouer Kings and Emperours, nor of the neceſſitie of Ceremonies alike in eueryevery Church. Gregorie held not the Machabees canonicall, but taught the perfection of Canonicall Scripture; he exhorted Lay men to the ſtudie of them, and in his time the Scriptures were allowed, and prayers were ſaid in a knowne and vulgar tongue: he held the Catholike Church to be the elect, and the reprobate out of it, and was againſt marriages within degrees forbidden, Leuit. 18.

Thus we ſee that at the three conuerſions, our Religion now, and that at Rome then, was one and the ſame. Neither can our aduerſaries ſhew the contrary from Scripture, from the vniforme conſent of ancient Fathers, either Greeke or Latine, or from generall Councels within thoſe times, no nor from the Biſhops of Rome themſelues, for that ſpace; if they will make conſcience to deale ſquarely, plainly and honeſtly p. 32in their proofes. And that they may ſo doe, I would entreate to lay aſide, firſt, all counterfeite Decretall Epiſtles ſuch as thoſe be,Doct. Feild of the Church, b. 5. cap. 34 Catol. Teſt. verit. lib. 1. p. 93. which are aſcribed to the Biſhops of Rome in the firſt 300 yeeres, as our learned men hauehave prooued both by reaſons, and from the teſtimonie of the learned among them. Secondly, thoſe partly corrupted, and partly alſo counterfeit Decretall Epiſtles, in the next 300. yeeres. Thirdly, all the counterfeite and corrupt Canons of Councels. Fourthly, all the baſtard writings put vponupon the ancient Fathers. Fifthly, the places corrupted in any of their writings. If they will caſt off this great and wicked deceite, in alleaging theſe for themſelues, the truth of my aſſertion, That this our Religion was then at Rome, and not this their preſent Romiſh faith, will manifeſtly appeare to all men not wilfully blinded, for by and worldly reſpects.

Laſtly, the Chriſtian Religion firſt planted in Ireland, was before Auſtins comming in hither. For, as is afore ſpoken, Scottiſh and Iriſh Chriſtian Biſhops withſtood him at his comming. But that which was then receiued, and profeſſed by the ancient Iriſh, was for ſubſtance the very ſame, which is now here in England by publike authoritie maintained, as is ſubſtantially proued by a godly learned Father in all Antiquities of the Church,See his Epiſtle before named. the Lord Biſhop of Meeth; to which I referre eueryevery Reader, which deſireth to bee ſatiſfied in theirs, and our agreement about Scripture tranſlations, predeſtination, freewill, the Law, ſinne, free remiſſion of ſins, iuſtification by faith onelyonly, imperfection of ſanctification, merit, purgatory, and ſoules departed, about Gods worſhip, Images, the Maſſe, communicating in both kinds, and the myſticall receiuing of the Sacrament. That Learned man doth ſhew, how wee and they doe agree in all theſe things, which are the moſt maine points of faith betwixt our aduerſaties and vsus.

And therefore I conclude from this, and all that formerly hath been produced in this fifth Argument, that this our preſent Religion was heere in this Iland before Auſtines time.

p. 35VI. Argument. From God the Author, and continuall Preſeruer of our Religion, againſt all oppoſitions.

THat Religion which is of God, was before Luthers time: for that which is of God, cannot bee aſcribed to man; nor ſo new, as the late dayes of Luther. For the true Religion is the moſt ancient,Ier. 6.14.Jer 6:14 and this is the good way to be found in the old wayes, and not in new inuentions, and new by-paths.

But our Religion is of God, which I thus prooue:

It was taught by the Prophets and Apoſtles, meſſengers of God: the Prophets were ſent by him, 2. Chron. 36.16. 2. King. 17.13. Ier. 25.4. by whom God ſpake, Heb. 1.1. and they taught and wrote, as the holy Ghoſt directed them, 2. Pet. 1.21. 2. Tim. 3.25. The Apoſtles were ſent of God, Matth. 10.5. Mark. 16.16. Gal. 1.1, 12. and ſpake, as God by his Spirit directed them, Matth. 10.20. Ioh. 14.26. Theſe were the publiſhers of our Religion, both in the common truthes of our Chriſtianitie, as alſo in the differences from our aduerſaries. And for proofe, wee appeale to the Apoſtles and Prophets extant writings. Our Religion is written in thoſe holy Scriptures, the Booke of God, as before is prooued. It is propagated and preſerued by ſuch meanes, as be ordained of God, of which alſo before. It is receiued, beleeued, conſcience made of it, onelyonly by the operation of the Spirit of God. It bringeth men to the true knowledge of God, to beleeue onelyonly in God, to worſhip onelyonly God, onelyonly to honour God, and to be ruled onelyonly after the will of God. Its onelyonly vpheld and preſerued by Gods, and not by mans power. This will eaſily bee granted, if men conſider what weake meanes, in mans iudgement, hath ſpred it abroad, and brought it into eſteeme with ſuch as profeſſe it truly, (to wit) onelyonly preaching, praying, and conſtantly ſuffering in the defence thereof. Alſo, the p. 36ſmall number, and meaneneſſe of the perſons for the moſt part, which hauehave from the dayes of Ieſus Chriſt, made profeſſion thereof; and withall, the little worldly policy vſed for helpe to ſupport it. But on the other ſide, if the enemies thereof be well conſidered, who hauehave continued from the beginning of the Goſpell, perpetually endeuouring to vndermine our Religion, eueryevery one will yeeld it to be the very hand of God, that maintaineth it. The multitude of them out of the Church are infinite; as Iewes, Gentiles, Saracens, Turkes, and a world of other Infidels. The Heretikes which hauehave riſen vp, and gone out from the true Church, and hauehave laboured to ſhake the very foundation of our Chriſtian Faith, very many. The Hypocrites and prophane, are too many, which profeſſing the ſame together with vsus, yet are deadly enemies to the effectuall operation thereof, denying the power of it, and deriding ſuch as ſtriue to liue ſtrictly, and would expreſſe the liuely vertue and force of it. What diuiſions, what varietie of ſects and ſchiſmes, hauehave, and doe yet hinder the growth of our Religion? And laſtly, theſe laſt Enemies of it, the Papiſts, vnderunder that Antichriſt of Rome; againſt whom, if God himſelfe had not fought, and vpheld our Religion, they had ere this, vtterly extinguiſhed it. And who will denie this, that ſeriouſly conſidereth our ſimplicitie, and their deepe policie; our too much diſtractions, their ſtrong combination; our ſmall ſtrength, their great power; our meane eſtates, their abundance of wealth and treaſures; our more then ſupine careleſneſſe, their continuall watchfulneſſe, and daily endeuours, which poſſibly Satan can put into their hearts, to root out our holy profeſſion? as by their cruell Inquiſition, mercileſſe perſecution, barbarous Maſſacres, horrible Treaſons, vniuſt Inuaſions, bloody Warres, the neuer to be forgotten Gunpowder plot, killing of Kings, faithleſſe and treacherous dealings, playing faſt and looſe with vsus by lying Equiuocations, and mentall Reſeruations, in all couenants, promiſes, and oathes: beſides their ſhameleſſe belying our perſons, foule and falſe taxing vsus of errours and hereſies, imputed to our doctrine p. 37and Religion, Libertiniſme, Atheiſme, and other abominations; their flattering of Kings, and ſuggeſtion of falſhoods of diſloyaltie againſt ſuch, as they find beſt affected to our Religion; their politike framing of their religion for worldly reſpects, to eueryevery mans humor, to entangle the ſooner mens minds, to get the more to them; beſides all thoſe helliſh deuices before mentioned in the firſt argument, among which is the corrupting of Fathers, and the Writings of learned men, both old and new, that ſo we might be altogether deſtitute of all humane teſtimonies to witneſſe with vsus, or any helpe of man, but to be left to ſtand (as indeed wee doe) by the hand of God, the onelyonly Author of our Faith and Religion, and the onelyonly bleſſed Preſeruer of the ſame hitherto, before Luther was borne; who now alſo euen in theſe troubleſome times doth keepe it on foote, againſt all the power and policie of our Enemies, prayſed bee his holy Name for euer and euer, Amen.

If our Aduerſaries thinke, that here is all that can be ſaid for vsus, or that onelyonly we can thus prooue our Religion, they are much deceiued: for much more may bee ſaid, and alſo otherwiſe, euen by Hiſtorie, may our Religion, and the Profeſſours be ſhewed at large. This, for the preſent, is onelyonly to confirme ſuch, as in our Church truly feare God, and make conſcience of their wayes: for ſuch doers of Gods will ſhall know, whether this doctrine be of God, or no, Ioh. 7.17.