Look beyond Luther: OR AN ANSWER TO THAT QUESTION, SO OFTEN AND SO INSULTINGLY PROPOSED BY our Adversaries, ask us; Where this our Religion was before Luther's time?  
WHERETO ARE ADDED SOUND PROPS TO BEAR up honest-hearted Protestants, that they fall not from their saving-faith.  
BY RICHARD BERNARD, OF Batcombe in Sommersetshire.  
LONDON, Imprinted by Felix Kyngston, and are to be sold by Edmund Weaver, at his shop, at the great North-door of Paul's. 1623.   

TO THE RIGHT WORSHIPFUL, Sir WALTER earl, Sir CLEMENT COTTEREL, KNIGHTS: And to their virtuous Ladies, eversoundnesse of Faith, with the power of Religion and constancy, in both most hearty wished.  
Right Worshipful,  
I Should marvel to see any once professing the truth, to turn from the light unto darkness, from the true Worship and Religion of Christ, to the superstition and idolatry of Antichrist, but that I read, that our first Parents believed Satan before God; that men love darkness more than the light, and that fornot loving the truth, and delighting in unrighteousness, God giveth such over to believe lies, that they may be damned. Could it else otherwise be, that so many in this so clear light of God's Gospel, should fall away? What have our adversaries now more to plead for their cause, than heretofore they have had? What can they now say, which is not already fully answered by our learned men? They put out indeed new books, new in regard of the writing and printing; but the reasons one and the same in older written and printed books: this is in show a putting of more strength, to uphold their ruinous building, but not in substance: yet thus they beguile the simple and unstable-minded. By many ways they seek to deceive, and beguile people, but especially by accusing our Religion of falsehood and novelty, and affirming theirs to be the true and most ancient faith: in both which they speak very untruely. For touching this their present Religion (as it differeth from ours, and as it is Popery) it is but a new upstart Religion, a patchery of judaism, Paganism and Heresy; a Religion devised by men, and not having God for the Author: How far our Religion is from falsehood and novelty, I have here endeavoured to show, answering to that question so often propounded, Where it was before Luther's time?  
If any of our adversaries, or all of them together, dare to go plainly to work, (for hitherto they have not) and first set down ours and their accord, wherein, and how far we and they in every thing do agree, to cut off hereby all needless strife and contentions. Secondly, then truly and faithfully without equivocal terms, to deliver their distinct differences from us, that so every one may rightly discern, whereabout we do contend, and what indeed their now present Religion is, which we call Popery, b'ing severed from our common agreement. Thirdly, to bring these their differences to the due trial of Scriptures, the common principles of Christianity, and the true writings of the ancient Fathers in the first Ages; then will it clearly appear to every one of indifferent judgement, whether ours or theirs be the true Religion, and whether ours or theirs be the false Church.  
In the mean space, till they proceed thus uprightly and sincerely, I hope, no Protestant in earnest, will be ensnared and catched by their deceits. Let such as in the plentiful means of knowledge wilfully live in ignorance, or having knowledge, live lewdly, without fear of God, love of truth, and power of Religion, be the prey for crafty Foxes: for these be the fittest subjects for them to work upon; and these only prevail they with, receiving a just punishment for their contempt of saving knowledge, or for their consciencelesse living contrary to their knowledge. For there is no man of right understanding, and that makes conscience of his ways, loving the truth, walking humbly before his God, being acquainted with God's Word, and praying for God's direction, that God either will give over, or that can in reason submit unto this false Antichristian Church, if he do but seriously consider of such things, as will work, if not an absolute condemnation, yet a most just suspicion of her to be naught; as first, the vilifying of holy Scriptures, locking them up from the common people, as if God's Word were infectious. Secondly, her thrusting upon the people her feigned traditions, all beside, and many of them against Scripture. Thirdly, the absurd and unreasonableness of their Latin Service, which the people understand not. Fourthly, their idolatrous praying to Saints, worshipping stocks and stones, and relics of the dead. Fifthly, their gross conceit of Christ's corporal presence in the Sacrament. Sixthly, the feigned miracles, and notable coozenages therein, found out here, and in other Countries; the boasting of them a far off, but not able to work the like among us. Seventhly, the shameless & gross belying of our doctrine, and slandering the lives of our learned men, as Luther, Calvin, Beza, and others. Eighthly, the citing in defence of their Religion, counterfeit Authors, so known to be, and so condemned to be by the learned on their own side. Ninthly, the not permitting freely our books among them, as we do theirs among us. Tenthly, the tying of the people to the Priests lips, and not permitting them to try their doctrine, as we do. The unjust curses, dissembling practices, and merciless cruelties used to uphold their Religion, swearing & for swearing, by equivocations, meant all reservations, and Pope's dispensations, massacres, and powderplots, and bloody persecutions. Twelfthly, The avoiding of a free general Council, to hear and determine our differences. Who is he that shall consider of these things with judgement, but will suspect this Romish Church to be none of Christ's Church, if withal he add hereto the consideration of the differences between the wisdom below (by which that seat is guided) which is earthly, natural, sensual, & devilish, and the wisdom from above (by which Christ's Church is guided) which is pure, peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy, as Saint james writeth?  
I doubt not but that you have already considered of these premises, and that you are resolved, that this is the true. Religion, and the good way, wherein you walk, even the ancient, Catholic and Apostolic verity, grounded upon Scripture, and the principles of Christianity, taught by the holy Fathers and Doctors of the Church, and confirmed by the blood of blessed Martyrs. My desire is, that God would continue your love, with increase of zeal towards the same more and more. To this purpose are these my endeavours, which I present unto you, praying your favourable acceptance of my good meaning, and hearty wel-wishes, and worthy respect unto yourselves, and to all that wish well to Zion, and pray for the peace of jerusalem: God let them, and you with yours, to prosper which love it. Amen.  
Your Worships in all Christian services to be commanded, Richard Bernard. Batcombe, Sept. 26.   


Look beyond Luther: OR AN ANSWER TO THAT QUESTION SO often, and so insultingly proposed by our Adversaries, ask us; Where this our Religion was, before Luther's time?  
IT is a common question, and often propounded by Papists in an insulting manner over us, Where our Religion was before Luther's time? As though we could not answer to the demand, nor fetch our Religion from any more ancient, or better Author: but they are deceived 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 Canonical Books of the old and new Testament.  
II. The same hath been, and is written in the hearts of God's people, such as the Lord from time to time effectually hath called, according to every man's measure, as they have been 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 men's hearts, by God's Spirit, then that which the same Spirit inspired the Penmen of the Scriptures to write in those Books. The necessary truths of doctrine therein contained (as God had promised) hath he written in the hearts of his people, jer. 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, jer. 31.33, 34. that they might make profession thereof, and obediently set themselves to the practice of that his blessed will, Ezech. 11.19, 20. & 36.26, 27.  
III. That it was also written in learned men's labours, agreeing with those holy Books, as they found the truth therein, taught unto them by the Prophets and Apostles. So as the doctrine of our Religion is no other, then that which the Scriptures do teach, the Church and true People of God have believed, and professed; nor no other than that, which is to be found in the writings of the holy ancient Fathers, and of learned men, before ever Luther was borne.  
That our Religion was thus before Luther's time, I prove by these ensuing reasons.  

I. Argument. From holy Scriptures, wherein our Religion is written and taught in every point.  
THat Religion which is in all and every point thereof written, and prescribed in holy Scriptures, the Canonical books of the old and new Testament, was before Luther's time. For the Scriptures were written many hundred years, before Luther was in being, and the Penmen thereof had a care to practise the same.  
But this our present Religion in all and every point thereof (wherein we differ from our Adversaries) is written and prescribed in the holy Scriptures, the Canonical books of the old and new Testament: as is in every particular point proved exactly by those of our side.  
And therefore was it before Luther's time. The Minor I thus prove.  
I. By the public Records of our Church here at home, as the public authorized Catechism, shorter and larger, by the book of Homilies, by the book of Articles, and our book of Common-prayer. Out of which (wherein soever we differ from our Adversaries) nothing is found beside, as wanting warrant of Scripture, much less any thing contrary thereunto, but every thing grounded upon, and fully agreeing with the same.  
II. By God's 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 do, if our Religion were not that, which the Scriptures teach. For would the Author of the one, approve of the other, if they were not both one? If he should further a Religion, contrary to the Scripture, he should be contrary to himself, allowing and making good that in men's hearts by inward operation, which he hath disallowed by the Scriptures, which are of his divine inspiration. It is evident to all that are read in the Scriptures, that they condemn all Heathenish, all Heretical, and Idolatrous Religion; likewise, all will-worship, all vain inventions of men, the serving of God by humane traditions, by the precepts and doctrines of men: so as if our Religion were any such, God's Spirit would not grace it, nor so knit men's hearts unto it, nor so effectually work by it in men's consciences, nor so persuade unto it, as he daily doth by the Scriptures.  
If they shall deny, that God's Spirit doth any such thing, as we suppose; I would fain know of them, what other spirit it possibly may be, that doth so lead men to esteem so much the Scriptures, doth excite men to the study of them, and to make them the only rule of doctrine, and life, to hear, believe, rest and delight in them, and so to worship God only, as herein he requireth to be worshipped, and to reject whatsoever is not warranted by them, in every necessary point of faith? And that only upon this persuasion, that the Scriptures are God's word, that they are indicted by his Spirit, and written by his holy Prophets and Apostles? If this be not the Spirit of God, which doth thus magnify the holy Scriptures in the heart of every sound Christian, what spirit then is it? Certainly it must be either the Spirit of God, or of Man, or of the Devil. But neither of these two latter, therefore the former.  
I. It is not the spirit of man that can, and doth thus work: for first, the spirit of man perceiveth not the things of God, 
1. Cor. 2.11. 1. Cor. 2.14. Rom. 8.7.  till God's Spirit acquaint him with them. Secondly, they be foolishness unto him. Thirdly, his wisdom is enmity with God, so as God's wisdom in divine mysteries, and man's wisdom can never agree in one. 
Verse 5.  Fourthly, the spirit of man savoureth the things of the flesh, and not of the Spirit of God. Fifthly, his heart is continually evil, till he be regenerate. Sixthly and lastly, it is evidently known by too much miserable experience, that man loveth not the study of the Scriptures, he cannot delight in them, he cannot away to frame his life after them; every one that hath any spark of divine knowledge, knoweth this to be true from his own natural corruption, both in himself and others also. Now can any reasonable-minded man think, that such an averse spirit as is in man, so disaffecting the holy Scriptures, and the study thereof, that it can be that Spirit which persuadeth and draweth men, contrary to it corrupt self, to embrace that Religion which is grounded upon the Scriptures, and to press to the obedience thereof? Yea, can it be man's spirit, that worketh love to such a Religion, which so opposeth man's corruption, as the worldly wise Politician derideth it, the pleasurable man hateth it, the greedy of gain cannot abide to be ruled by it, and the haughty spirit which hunteth after the pride of life, hath it in great contempt? so as none in very deed, but only such as do deny themselves, do forsake the world, and can be well contented to take up their cross, and follow Christ, either can, or will embrace the same.  
II. It is not the spirit of Satan. For although he will abusively now and then allege Scripture, yet is he a deadly enemy to the Scriptures: he will not lead to the right use of them, nor persuade men to frame their Religion and life after them, but rather doth suggest the clean contrary, as the story of the Scriptures witnesseth, and our own temptations tell us. For, as a 
* Origen upon Numb.  Father saith, The Devil cannot endure to have any to study the Scriptures; that is torment and pain above all pains to him. He hath ever been a raiser up of persecution against such, as serve God in a Religion only grounded upon the Scriptures: as he was in the jews, against the Apostles, and the believing Gentiles; so in Gentiles Infidels, against Christians; in the Heretics against the Orthodoxal; in our Antichristian Adversaries against us; and in all lewd livers, the children of disobedience, in whom he beareth rule, and whose hearts he stirreth up to do his will against all such, as in a more strict manner endeavour to frame their lives after God's Word, though in general together, they profess one God, and have received the same Baptism, and do live together in the same Church. Therefore we see, that it cannot be the spirit of Satan, that persuadeth to our so holy a Religion by the Scriptures, upon which only it is settled, seeing he so deadly hateth such a Religion, and the sound and zealous Professors thereof.  
III. It is not the spirit of man and Satan together, as may appear, first, in Heretics, who are led by Satan, and their own spirit. These being not able to justify their heresies by holy Scripture, they fall to weaken the authority of the Scriptures, they will not rest on them, but do fly the light of them, as Tertullian, and other ancient Father's witness of Heretics 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 prescript. 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 service to God out of their own brains, cannot away to make holy Scriptures their guide, but do leave them as soon as they be addicted to their own inventions, of which, God by his Prophets in Scripture often complains. Thirdly, In Heathen Idolaters, who have been set on work by the Devil to burn the Scriptures, as did that wicked Dioclesian; also here in Britain, the Infidel Saxons; and in jerusalem, 
jer. 36.  that ungodly jehoiakim, who burned the Prophecy of jeremiah, which Baruch writ from his mouth at that time. Fourthly, In our Adversaries now, who cannot rest with the Scriptures, nor will admit them, as the only judge in controversies, nor as the only Rule of Religion. And the very reason is, because they teach and practise many things out of their own spirit, even the doctrine of Devils, which the Scripture utterly condemneth. Their Sainted will-worshippers in their eremitical life, and their world of Monkish Orders, cannot abide the rule of Scripture; their holy course of life so much admired and extolled (yet only of such as know not the power of Satan, in the deceivable ways of his unrighteousness) dares not stand to be judged, ruled, and squared after the rule of holy Scriptures: yea, as holy as they pretend to be, yet neither can they, nor will they wholly frame their service and devotion 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 conjoined, that doth persuade, move and further to the embracing of that Religion, which is wholly grounded upon the Scriptures, as ours is. And therefore not being either of these, it followeth, that it must needs be the Spirit of God, that thus persuadeth men to our Religion by the Scriptures, wherein it is contained.  
III. Our Religion appeareth to be written in, and justified by the Scriptures, for that in those places it getteth entrance, and thriveth, where they are permitted to be studied, and read of all, and to be taught, as the only rule of Religion. The Scriptures are the very life and strength of our Religion, as is sufficiently known by experience to our very Adversaries. Now, how could this be, if our Religion were not that, which is taught in the Scriptures? For the Scripture, as is aforesaid, doth condemn Heretics & Heresies, will-worship and will-worshippers, idolatry and idolaters; and is the Sword of the Spirit, 
2. Thes. 2.  the breath of Christ's mouth, that consumeth the Man of Sinne. If our Religion were heresy, or will-worship, or idolatry, or the invention of that Man of sin, the Scriptures could not be the life and strength thereof, seeing they oppose, and utterly condemn those things.  
IV. Our Religion standeth, and is upheld by such holy and heavenly means only, as the Scriptures allow and prescribe, and which we find there to be the only means, used at the first planting of Christian Religion by the Apostles in the Primitive Church, which were these that follow.  
I. There was then the preaching of God's Word. This means was prescribed by our Saviour Christ, to make Disciples unto him, Mat. 28.19, 20. and the same observed by his Apostles, Mark. 16.15. 20. Acts 2.14. & 10.34. & 11.19. So preaching of God's Word is the means, by which our Religion, through God's blessing, is planted in men's hearts. As also it was foretold and appointed, that it should be the means to regain people from under Antichrist, Reuel. 10.11. & 14 6.  
II. There was the teaching of the grounds, 
In the Pope's Bull before the Catechism of the Council of Trent.  and principles of Christianity, then called milk, now commonly called, the Catechism, Heb. 6.1. & 5 12. 1. Cor. 3.2. This hath greatly furthered our Religion, even by the testimony of our Adversaries, and is a special means to inform the minds of the ignorant, in the truth of our Religion, that they may not be deceived.  
III. Then was teaching and preaching altogether out of the Scriptures of the Prophets. The Apostles taught the Gospel only 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 Adversaries, Acts 17.2. & 18.28. So our teaching and preaching is out of the Scriptures of the Prophets and Apostles: by these we confirm our doctrine, and by these chiefly do we confute our Adversaries.  
IV. Then was allowed the use 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 never forbade them to any, nor ever reproved 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 praise in religious men, the Eunuch, and the Noble Baereans, that they read and searched the Scriptures; so also in godly women for training up their children herein, Acts 8.30. & 17.11. 2. Tim. 1.5. & 3.15. Yea, Peter (whom our Adversaries make their Rock) in general telleth all Christian believers, that they should do well to take heed thereunto, as to a sure Word, 2. Pet. 1.19. So is there here with us, the free use of the Scriptures; this we commend to all sorts, forbid them to none, but rather hold them most religious, who delight in the holy and reverend study of the Scriptures, according to the practice of the ancient Primitive Church in the Apostles days.  
V. Then were there public Assemblies, where they met together, 1. Cor. 11.18, 19 Acts 1.13. & 2.46. and that upon the first day of the week, Acts 20.7. 1. Cor. 16.2. These Assemblies none might forsake, but all were mutually to exhort to the frequent use of them, Heb. 10.25. to beware of causing divisions and offences, contrary to the received doctrine of the Apostles, Rom. 16.17. So have we public Assemblies, where we meet on the first day of the week, and at other times, which all are bound to come unto, and none ought to forsake, to prevent divisions, contrary to the Apostolical doctrine, and to preserve the public profession and exercise of our Religion.  
VI Then was there set over every several Assembly and Congregation, such as might be able to teach, having the oversight of the people, and care of their souls, 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 means to uphold our Religion.  
VII. Then was God only worshipped, and he only prayed unto 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. 5.27. Col 4.16. the Word preached, Act. 20.7. the Sacraments administered, Act. 2.42. 1. Cor. 11.18, 20, 23, 26. and the Lords Supper in both kinds delivered, 1. Cor. 10.16. Collections were also made for the poor, 1. Cor. 16.12. and all things were performed to edification, in a known tongue, 1. Cor. 14. In our Assemblies God is only worshipped, to him only we make our prayers, and neither to Saint nor Angel, nor to the Virgin Mary; though we honour them duly as we ought. In our Assemblies, Prayer is made with one accord, the Word read and preached, the Sacraments administered, and the Lords Supper in both kinds delivered, Alms, as need requires, given to the poor, and all done to edification, and in a known tongue, as in the Apostles days.  
VIII. Then was preached against, and forbidden all will-worship, though never so fair in show, all service to God after the doctrine and commandments of men, Col. 2.20, 23. also, the worship of Angels, Col. 2.18. the worship of Idols, 1. joh. 5.21. and fellowship with Idolaters, 1. Cor. 8.10. and 5.11. 2. Cor. 6.14, 18. So with us are forbidden all these things, and condemned by our Religion, as is evident by our book of Homilies, book of Articles, the public authorized larger Catechism, and other public Records: yea, the forbidding, abolishing, and preaching against these things, is an excellent means to uphold the purity of our Religion, which in itself is so contrary to all will-worship, humane inventions, superstition and idolatry.  
IX. Then was the exercise of Ecclesiastical discipline for the preservation of order, for the punishing and casting out of obstinate Heretics, 1. Tim. 1.20. & 6.3. Tit. 3.10. as also of notorious offenders, which would not otherwise be reform, 1. Cor. 5.7. 2. Thes. 3.14. and those the people were to avoid, 1. Cor. 5.10. 2. Thes. 3.6. 2. Tim. 3.5. Ephes. 5.7. This godly discipline duly observed, is of great force to preserve our Religion, and to keep it in honour and estimation.  
X. Then was there urging and pressing to a holy conversation, both in Pastors, Tit. 2.7, 8. 1. Tim. 4.12. and in the people, Rom. 12.1, 2. Eph. 5. & 6. This Christianlike conversation adorneth our Religion, which is only powerful in them which live well; for it condemneth all Libertinism, 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 Christendom, as the World knoweth.  
XII. Then was taught subjection both of Pastors and people unto Principalities and Powers, as to Kings, so to inferior 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, custom, honour. They were commanded to make prayers for them with thanksgiving, which was a means to further Religion: for the Apostle telleth them, that thus to do is well-doing, and a means to stop the mouths of the Adversaries, that so they might lead a quiet and peaceable life in all godliness and honesty, Rom. 13.1, 7. 'tis 3.1. 1. Pet. 2.13, 17. 1. Tim. 2.1, 2. This is, & hath been an excellent means to advance our Religion: for Kings and Princes seeing, that our true and Apostolical Religion did not derogate from their lawful authority, did not draw subjects from their allegiance, nor exempt any from their true obedience, but rather maintained the right, which God by his holy Word in Scriptures had given them; they submitted to the truth, and embraced our Religion, shaking off the yoke of Antichrist, and so took upon them the authority given them of God, to reform Religion, according as they were taught, and had learned the doctrine of Christ in the Scriptures.  
Thus we see, first, the ordinary means which the holy Scriptures prescribe, and evidently show to have been used in the Primitive Church, for the planting and upholding of Christian Religion. And secondly, that the very selfsame have been, and yet are the means for planting and preserving of our Religion, in every Country where it hath been received. Which means are so powerful and effectual for this purpose, that look by how much these means are put in execution, by so much doth our Religion prosper, in spite of all worldly oppositions, and gainsayings whatsoever: and on the contrary, look as these means, either wholly, or but in part, are neglected, or fail to be performed, so doth our Religion lose of its strength, and decay amongst the people, what policy soever men otherwise use to uphold the same. For our Religion stands by holy and heavenly means, and not by mere worldly policy, or humane devices, fair shows to the eyes, delights to the ear, pleasurable objects to delight the carnally-minded. Neither can it be held by any Satanical delusions, fabulous narrations, feigned miracles, deceitful jugglings; nor by pretended apparitions of Angels, or of souls departed; nor by the bare authority of men's sayings, Decrees of corrupt Counsels, Pope's sentences, wrangling Canonists, Sophistical distinctions of Schoolmen, humane Traditions, Apocryphal writings, old and idle customs, examples of ignorant forefathers, estimation of men's persons for learning, and show of holiness; nor by any deceitful, wicked, and corrupt dealing, as by counterfeit and bastard writings, corrupting of Counsels and Fathers, expunging words and sentences out of learned men's works, or altering them from the true meaning, to beguile the simple Reader. No, nor by furious and forcible means; as by fire and faggot, massacres, treasons, poisons, and stabbing of Kings, and Gun-powder-plots, nor by any such hellish practices, such as the Apostles never spoke of, the Primitive Church never knew of, nor in holy Scripture were ever spoken of; for all these, our Religion doth utterly condemn. It is upheld only by those holy and heavenly means, which the Apostles taught, and practised, and which they have left written in the Scriptures for direction of God's Church, that she may know, which be the only effectual means, that God hath appointed to uphold his true Religion. By these means only, ours is preserved. 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 Adversaries, was before Luther's 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 Luther's time. This cannot be 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 Luther's 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, even unto suffering persecution, and death for it, without doubt have 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 living God, saving-knowledge, and remission of sins: they walked in God's Statutes, and kept his judgements sincerely; all which are the evident signs, that God's truth was written in their hearts, as these places of Scripture witness, 2. Cor. 3.3. jer. 31.33, 34. Ezech. 36.27. This is not to be doubted of. But the question is, Whether all the Martyrs did suffer for this our Religion, or no? To answer to this, we must consider, that all the Martyrs of Christ may be ranked into four sorts, every of which suffered for such truths, as are in our Religion, which we do at this day profess.  
I. Sort of Martyrs were those, who suffered by the jews, whereof the first was Stephen, than james, 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 Evangelists and Acts show. But to suffer for that Religion, which is only taught in the Scriptures, is to suffer for ours, as by the former argument is proved. Therefore they suffered for our Religion.  
II. Sort of Martyrs were such, as suffered by and amongst the Heathen, especially under the Roman Tyrants, during the ten bloody persecutions; among which Martyrs were most of the Apostles: for we read not in Scripture, that any of the Apostles suffered martyrdom amongst the jews, but only james, john's brother, Acts 12. the rest suffered among the Heathen. Now the Apostles being the planters of our Religion (as by their writings doth appear) 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 fury and rage of Heretics, when the Arians had god an overswaying power through Arian Emperors and Kings. But those Orthodoxal Martyrs and Confessors suffered for no other doctrine, than our Religion teacheth. For we hold and profess the faith of the Council of Nice, and Athanasius Creed; for in our common Prayer-book they are apppointed publicly to be read in our Assemblies. And therefore these also suffered for our Religion, and were our Martyrs.  
But here our Adversaries 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 appear, whether these Martyrs be theirs, or ours, we must consider them both as Martyrs, and also as believers: properly they were Martyrs in those things, for which they did suffer. Now their suffering was for the common truths, received both by our Adversaries and us. 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 Believers, holding other points of faith, for which they were not questioned, neither suffered for, we may more rightly claim them, than our Adversaries. For of which Religion they held, and most agreed unto, of that Religion must they be judged to be. That this may be known, it must be well conceived, what they and we mean by saying, Our Religion. We either side stand upon our Religion, not as we agree in points of Christianity one with the other; but as we have our differences also to ourselves one from the other. So upon this resteth the point, to try the Martyrs whose they be, theirs or ours, by their more or less agreeing, or disagreeing with either side in our said differences. But in respect of the main differences of their Religion from ours, that they cannot claim the Martyrs, I thus prove by these ensuing reasons.  
I. If these main, differences in their Religion be such, as none of these Martyrs (which suffered by, and amongst the jews, or by, and amongst the Heathen, or by, and amongst the wicked Heretics) ever made profession of, much less suffered for, then in respect of these differences, are they not their Martyrs; they cannot appropriate them to themselves, as they use to do, but are still Martyrs in common.  
But the antecedent is true, as shall be proved by my third reason next following, for six hundred years' 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 be nothing else but humane inventions, without sound authority from holy Scriptures, and that the Martyrs professed and believed those things only, which expressly, or by necessary conclusions, are contained in the Scriptures, then in respect of these differences, they are not their Martyrs.  
But the former part is true. Ergo, the latter must needs be granted.  
For the truth of the antecedent, touching the unwarrantableness of these their differences, and without all ground of Scripture: I demand of Papists, what Scripture have they for these things, wherein we and they do differ?  
I. Of God. What Scripture for the picturing of the holy Trinity; forbidden by Moses to be any way represented? Deut. 4 15, 16.  
II. Of the Scriptures. Where is it written, that the Scriptures receive authority from the Church, and the sense thereof only subject unto her? That the Vulgar Latin translation is only to be admitted as authentical? That the Scriptures be imperfect, and are not the certain rule of faith? That there are traditions beside for perfecting the Scriptures, and to be received with equal authority with Scriptures?  
III. Of the Church. That the Catholic Church is not the company only of God's elect people? That the Church of Rome cannot err?  
IV. Of the Pope. Where is Scripture to prove, that Peter was at Rome, and Bishop there twenty five years? That he was to be appointed Vicar of Christ? That the Pope is the universal Bishop? That he only is Peter's successor, and Christ's Vicar? That he cannot err è Cathedra? That he is above Counsels? That he may depose Kings from their temporal estates, and dispose of their Kingdoms? That he can dispense with sins against the plain Law of God? That he can set souls free out of torments after this life?  
V. Of the Clergy and Ecclesiastical 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 special Office of Priesthood is assigned? That there be seven degrees thereof? That a man is now appointed in the time of the Gospel, to offer sacrifices daily for the quick and the dead? That all Churchmen (so called) are to live unmarried? That a Monastical life is the best estate? That Ecclesiastical persons are exempt from secular authority?  
VI Of the Sacraments. Where doth the Scripture teach, that Baptism is to be administered with Chrism, Oil, Conjuring, Salt, spital? That there is such a spiritual kindred between the Witnesses, and the party baptised, as also betwixt the Parents and Children of those Witnesses, as it hindereth marriage (without a dispensation) betwixt one another, though there be otherwise no kindred either of affinity or consanguinity? That jesus 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 be reserved, and carried about in pomp, and that all are to fall down to it, and worship it? That it is to be administered but in one kind? That the Lay people must not take it, but gape and eat it? That the Priest that saith Mass, must have a shaved Crown; have his Amice, Girdle, Aube, Manuple, Stole, chasible, and other pretended holy vestments? That he must use such cross, turning, duckings, liftings, whisperings, gapings, minglings of wine and water, such licks, and other variety of stagelike gestures?  
VII. Of Prayer. That it must be in Latin? That not God only, but Saints may be prayed unto? That the dead are to be prayed for? That it is lawful to pray by number, to say the same 150. times, and to pray upon Beads?  
VIII. Of Worship. What written Word teacheth, that Divine Service is to be said only in the Latin Tongue? That Saints, and their Relics are to be adored? That Images and Pictures are to be in Churches, for adoration sake, and to be laymen's books?  
IX. Of the Virgin Mary. That she was borne without sin? That she is the Queen of Heaven, the Lady of the World? That she is divinely to be worshipped? That she is to have her proper service, and her Aue mary's?  
X. Of the Church or Temple, the place of public worship. What Scripture, that Bells are to be baptised? That there must be Altars, Veils, Holywater, Holy-ashes, Palms, and many such trumperies? That children dying without Baptism, are not to be buried in the Churchyard; and that there is for their souls a Limbus Infantium?  
XI. Of days. Where do the Apostles teach, that there are such a number of Holidays, as be in that Religion? That a special Holiness is to be put in the observation of days? That days and times are to be set apart to the worship of Saints?  
XII. Of meats. Where in Scripture read they, that there is such a difference of meats, as the observation of such a difference at some times, is more holy, then at other some times?  
All these differences are humane inventions, without warrant of Scriptures. Now let them show, that any of these sorts of Martyrs believed and professed these differences; if they cannot, than 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, judaism, and Paganism, then in respect thereof, they cannot be their Martyrs: for Martyrs suffered for none of these three, but, in detestation thereof, were grievously persecuted by jews, Pagans, and Heretics.  
But the anticedent is most true, as our learned men have made it manifest. For Heresies; 
a De Eccles. pa. 308.  Bish. Morton, 
b Apol. Catho. cap. 66.  Doct. Whitacres, 
c Lib. de Antichrist. c. 24.  Gab. Powel, and 
d In his second pillar of Pop.  Doctor Willet. For judaism, 
e Against Hart. cap. 8. diuis. 4. pa. 567.568.569. & 572.  Doctor Raynolds hath sufficiently manifested it, and somewhat of Paganism. But for this, read Thom. Moresin, Doctor of Physic, his whole book, called Papatus, printed at Edinburgh, and 
f Ca 1. vers. 25. pa. 200  Gab. Powel on the first Chapter to the Romans. For all three, see a late published book, called, The three Conformities. And therefore in respect of these differences, being heretical, jewish, and Paganish, these Martyrs are none of their Martyrs, neither did their sufferings make good any whit this their now present Religion.  
IV. If these differences from our Religion do offer violence to the three Offices of Christ, and make their public 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 prove the antecedent, Doctor Fownes hath lately of purpose set forth his Trisagion, wherein he hath sufficiently confirmed it, out of their public Missaes, Breviaries, Portuses, Rosaries, Liturgies, Psalters, Primers, and Manuals of prayers, to which I refer the Reader for full satisfaction: And do conclude therefore, that these blessed Martyrs were none of theirs, by virtue of these differences.  
V. If many of these differences of theirs be not only besides Scripture, without warrant from thence, as before is showed, but also flat against Scripture, and against our common tenants, agreed upon between us 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 tenants of Christianity, wherein we and our Adversaries do agree. If they dare affirm this, let them give instances thereof.  
But many of these their differences are against Scripture, and against the common tenants 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 between us, I instance for proof in these ensuing.  
That the Scriptures are imperfect, contrary to Psal. 19.7. 1. Tim. 3.16, 17. That there is an unwritten word, called, Traditions, to be added thereunto; contrary to Deut. 4.2. Reuel. 21.8. Prou. 30.6. That the witness of the Church, is greater than the witness of the Scriptures, and to be believed before them: contrary to 1. joh. 5.9. joh. 5.17.  
That the invisible God may be pictured: contrary to Deut. 4.15. Acts 17.29. Esa. 40.18. Rom. 1.23. That Images may be made to be worshipped: contrary to Deut. 27.15. Exod. 20. and that they are for instruction: contrary to Hab. 2.18.  
That prayers may be made to the Virgin Mary, and to Saints departed: contrary to Matth. 6.19. and contrary to the practice of the Patriarches, Prophets and Apostles, and holy men in Scripture. That prayers made by number, and often repetitions, are pleasing unto God, as when people are taught to pray by number on Beads: contrary to Matth. 6.7. That they may be uttered in an unknown tongue, and also God's public service so said: contrary to 1. Cor. 14.15, 19 That therein a general good intent is acceptable to God, though the mind be 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 administered and received in one kind: contrary to Matth. 26.27. 1. Cor. 10.16. & 11.23, 24, 25. That jesus 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 himself, were not sufficient: contrary to Heb. 10.10, 14.  
That the Law may be fulfilled, and a man justified 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 be able to do more, than God requireth of him, or that he is tied by duty to do: contrary to Rom. 7.19. Luk. 17.10. Prou. 20.9. Eccles. 7.20. Psal. 130.3. That the Pope may dispense with God's Law: contrary to 1. Sam. 2.25. Rom. 8.33, 34. job 9.33. & 34.29.  
That there are sins which yet are not prohibited by God's Law: contrary to 1. joh. 3.4. Ro. 4.15. & 7.8. & 3.20. That some sins are in themselves venial, which deserve not death: contrary to Rom. 6.23. james. 1.15. Genes. 2.17. That original concupiscence is no sin in the regenerate: contrary to Rom. 7.19. Psalm. 51. That the Virgin Mary was without sin: contrary to job 14.4. Eccles. 7.2, 20. Psal. 130.3. Rom. 3.9, 23. 1. joh. 1.7, 8. Luk. 1.46.  
That Marriage is not honourable in all sorts of men, as for instance, not in the Clergy: contrary to Hebr. 13.4. 1. Cor. 7.9. 1. Tim. 5.14. and contrary to the practice of the married Priests under the Law. That married persons with consent, may ever live asunder, to lead a Monastical life: contrary to 1. Cor. 7.2.  
That holiness is to be put in the observation of days: contrary to Col. 2.16. Of meats: 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 die in the Lord, not abjects from God, yet rest not after death for a time: contrary to Reuel. 14.13. but make a temporal satisfaction, in a place they call Purgatory, whose sins although here pardoned, yet go not these souls immediately to heaven: contrary to Luk. 23.43. where the good Thief is promised Paradise, which is Heaven, 2. Cor. 12.3, 4.  
That the Pope's power is kingly, yea, that he may use the temporal Sword, and depose Kings, and dispose of their Kingdoms, and be subject 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 Pope's dispensation, sinneth not in that he doth, though the same be against God's Law: contrary to Matth. 5.19. Deut. 27.26. jer. 11.3. joh. 3.4. That the Pope is Christ's Vicar, and yet may intermeddle with the earthly and temporal Kingdoms of this World: contrary to Christ's own practice, Luk. 12.14. the nature of his Kingdom, john 18.36. against the nature of such spiritual weapons and power which God gave to his Apostles, 2. Corint. 10.4, 5, 6. Yea, that the Pope may take upon him (as he doth) to have to do with those which are without, to wit, the Heathen, to give away their Kingdoms, (as he presumeth to do with such as forsake him, whom he judgeth to be Heretics) contrary to 1. Cor. 5.12, 13. That his Clergy are exempted from civil jurisdiction: contrary to Christ's commandment, Matth. 22.21. to his practice, Matth. 17.27. to Saint Peter's teaching, 1. Pet. 2.13, 14. and to Saint Paul's, Rom. 13.1, 7. Tit. 3.1. It were infinite to particularise all the differences between our Religion and theirs, wherein they are contrary to holy Scripture, and contrary to the ten Commandments, 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 read Gabriel Powel, who hath purposely set down a multitude of particulars.  
VI And lastly, if none of the Martyrs were Papists, or (as they please to call themselves) Roman catholics; then could they not be their Martyrs: for they which be not such, are not held to be of their Roman Religion, nor Church.  
But none of these Martyrs were Papists, or Roman Catholics; for they held not these many differences of theirs from us, by which a Papist becometh a Papist or Roman Catholic, and without which he is not by them approved to be such a one. For let a man hold all other points of Christianity wholly and fully; yet if he hold not, that the Pope hath authority, as Christ's Vicar upon earth: that the Church of Rome is the Mother and Mistress of all Churches: that there are seven Sacraments: that the Sacrament may be received in one kind: that the bread after consecration is transubstantiated, and Christ there corporally under the forms of Bread and Wine, and so to be divinely adored: that service is to be said every where in Latin: that Images are to be set in Churches, and to be worshipped: that Saints departed, are to be prayed unto, and their Relics worshipped: that there is a Purgatory for penal satisfaction after this life: that our works do merit, and that we are justified by them before God: that Ecclesiastical persons may not marry: that confession of sins is to be made secretly to a Priest in his ear, and that he hath power judicially to absolve the confitents, and impose penance upon them for satisfaction for sin unto God.  
These, and such like articles newly coined, whosoever doth not hold, is not judged to be a Roman Catholic But none of these differences did these Martyrs hold, much less ever suffered persecution for. For not one of these articles of the Trent Conventicle was held in the time of these sorts of Martyrs, all of them suffering within the 600. years after Christ, in which space was there none that might be called a Papist, or Roman Catholic after the definition of the Trentists. And therefore were they not their Martyrs, neither did any of them profess the now new Roman Trentisme.  
And thus we see, how by these differences they cannot claim the Martyrs. Now our differences from them, are all grounded upon Scriptures, and principles of Christianity, and warranted by such common truth of Christian Religion, as they and we do fully accord in; not one of our differences being either heresy, or any part of judaism, or Paganism, nor ever condemned by any general Council in the space of these first six hundreds of years, in which these three sorts of Martyrs did live. True it is, that our adversaries call us Heretics, and lay heresies to our charge, but falsely, 
Lib. de eccles. cont. 2. quaest. 5. pa. 300. & 308.  without just prose, as our learned Whitacres, Bishop Morton, and others, show 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 believed by the Church, are the parts of that Faith and Religion, which these Martyrs suffered for; I conclude, that in regard both of the truths, wherein we and our Adversaries 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 adversaries, as the Berengarians, Waldenses, Albigenses, Wicklife and his followers in England, john Hus, and Jerome of Prague, at Constance, and many more in Bohemia, and in other places, even to Luther's time, and after, an innumerable multitude slain and massacred, burnt, and put to sundry deaths for our Religion, and for gainsaying our adversaries in those differences, which we now stand out in, against the Church of Rome at this present. These were therefore our Martyrs.  
But our adversaries will say, that these were no Martyrs, 
Object.  but condemned Heretics.  
That they were Martyrs, & no Heretics, its clear. 
Answ.  S. john in the Revelation, calleth those Saints and Martyrs of jesus, Reuel. 17.6. which should suffer for the Word of God, for refusing to worship the Beast and his Image, and for not receiving his mark in their foreheads, or in their hands, Reuel. 20.4. and for keeping the Commandments of God, and the faith of jesus, 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 God's Word, for keeping the Commandments and Faith of jesus, and for refusing to worship the Beast and Whore of Rome; drunk with the blood of the Saints. And therefore were blessed Martyrs, and no Heretics.  
But they will say; These held diverse errors, 
Object.  and were not in all things wholly with us?  
They suffered, 
Answ.  and were Martyrs for those selfsame things, which with us they witnessed against the Church of Rome.  
II. Many errors are ascribed unto them, 
De continu. & statu Ecclesiae.  which they never held, as Doctor Usher Bishop of Meeth learnedly shows.  
III. Though in some things they should have differed from us, 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 adversaries 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 have they any right to the ancient Fathers, between whom and these our adversaries, is also great difference, and that in many things. These Martyrs therefore, though they might differ from us in some things (the Light than not shining so clearly, as now it doth) were our Martyrs. Thus we see all the Martyrs from the beginning, to be ours, and so have our Adversaries none at all, which may be properly called theirs, for the first 600. years: For if they claim the first three sorts, it's but as they do agree with us; for in their differences from us, the Martyrs are none of theirs. The fourth sort are clearly our own, and are Martyrs in defence of our differences from them. But for their differences, they have no Mrrtyrs of jesus: for such Martyrs as be his Martyrs, suffer for his sake, for God's Word, for his Faith and Commandments: but their differences are not God's Word, nor the Faith, nor Commandments of jesus, neither suffered Papists here for Religion; but for treason, rebellion, disloyal acts, for denying due obedience to lawful authority, and for standing in defence of foreign power, and the authority of the Whore of Babylon, the murderer of Saints, and of that Antichrist the Pope, as he is proved sufficiently so to be. And therefore I conclude, our Religion to be before Luther's 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. years after Christ, that was before Luther's time.  
But this our present Religion (in the points of doctrine wherein we differ from our Adversaries) is to be found in the writings of the ancient Fathers, as professed and taught by them in the first 600. years after Christ.  
Therefore was this our present Religion (in the points of doctrine, wherein we differ from our Adversaries) before Luther's time.  
The Minor I thus prove: All the differing Religions of greatest note, which were ever since Christ's ascension, are one of these; judaism, Gentilism, or Paganism, Arianisme (under which I comprehend all heresies) Mahometism, or Turkism, the present Religion of the Church of Rome, which may be called Trentisme, or jesuitism, commonly called, Papistry; and this our Religion termed, The reformed Religion, or Protestancy; which we profess and teach with an unanime consent in the Harmony of Confessions, otherwise then the Church of Rome now doth. But those ancient Fathers taught not judaism, nor Paganism, nor Arianism, or other heresies, which in those days rose up, nor Mahometism. 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 becometh a Roman Catholic, or Papist, the ancient Fathers, with one consent, never taught. The differences are mentioned before: for all which if they can produce the unanime Consent of those Fathers in 600. years' space, we yield them the Fathers: but if not, then are they ours, as they that taught and professed our Religion. For they not only taught all the main points of faith, which we and our adversaries do agree in; but also all the principal differences with us, wherein we and our adversaries do differ, as Polanus hath largely proved, 
In his Symphonia Cathol.  to whose learned pains I refer the Reader. Therefore this our present Religion was before Luther's time.   

IV. Argument. From the witness of our very Adversaries.  
THat Religion which is to be found in the public records of the Church of Rome, and in the writings of learned men therein, from the very first foundation of it unto this day; that was before Luther's time. This (I hope) may pass for current.  
But this our present Religion is such a religion; and therefore before Luther's 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 proved, and fully confirmed, in any thing wherein we differ from our adversaries. 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 profess, the Articles whereof we hold, and therein is contained the sum of our Faith.  
III. There is the Lords Prayer, the pattern of all true Prayers, according to which only we teach how to pray aright, and thereafter do frame our prayers.  
IV. There is the Decalogue and ten Commandments, which though defectively set down in their Catechisms (the second being left out) yet are they wholly set down in their Bibles, which ten Commandments are the sum of our moral obedience, and of our duties towards God, and our neighbours.  
V. They acknowledge the two Sacraments, Baptism and the Lords Supper, both which we do administer.  
VI There are common tenants of Christianity, which all Christian Churches have ever held, wherein we & they do fully agree.  
VII. There is their Service Book, wherein though many abominations are to be found, yet in other things it justifieth our Religion and Service: As may appear by comparing our Service Book with it; out of which, ours was, for the substance thereof, taken. Against which they cannot justly take exception; neither are they able to prove, by God's Word, by the ancient Counsels, and consent of the ancient Fathers, any thing Idolatrous, Heretical, or any way unlawful, wherein soever it differeth from theirs.  
VIII. There may also be found their accord in general terms with us, in those things, wherein for the particulars we and they be at odds, and do disagree; 
In his reformed Catholic.  as Master Perkins giveth 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 every point of our Religion particularly, wherein we differ from them, which either we affirm, or they deny; or we deny, and they affrme; and the same justified by the writings of the learned amongst them. For proof hereof, I refer the Reader to my Lord of Coventrie and Lichfield, his Catholic appeal, and Catholic Apology, first and second parts; to my Lord of Meeth, his book de Chri. Eccles. success. & statu; to Illyricus, his Catalogue. Test. Veritatis; to joh. à Munster, his Nobilis Discursus; to Doct. Feild, his fourth book of the Church, who proveth seven and twenty particulars of our main differences out of their own Writers. And if the writings of their learned men do not justify our Religion, I would know, why they do not suffer such writings to pass without purging? For if such things were not for us, and against them, they would not put out, nor alter, nor so indeed corrupt Authors, or inhibit them to pass abroad, as they do: which one act of theirs showeth, that our differences might be proved, even by their own Writers, if they might decide the controversies betwixt us and them.  
Thus we see, how our Religion is to be found amongst them, not only in the points wherein we do agree, but even in all our particular differences, in which we stand out against the prevalent faction of that Church, which always hath over-borne the truth, which by others of more sound judgement in that Church, hath been from time to time published and maintained. And therefore this our now present Religion was before Luther's time.   

V. Argument. From the beginning of our Religion here, before Austin the Monk came to this Island.  
THat Religion which was here in this Island of Great Britain, before Austin the Monk came into it, that was before Luther's time: for this Monk came in many hundred of years before Luther was borne.  
But this our present Religion was here in this Island of Great Britain, before Austin the Monk came into it.  
Therefore was it before Luther's days.  
The Minor I thus prove:  
I. The Christian Religion taught at jerusalem by the Apostles, and other Disciples of Christ, was our Religion, as by the first Argument is proved 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 joseph of Arimathea, 
* Harison before, Hollins. Chron. Midleton in his Papistomastix. pag 202. See the Protestants Apol. under Brerelys name.  as some of our side have proved fully, and our Adversaries yield us. Now if that which was taught at jerusalem was ours, then must it needs be ours, which Simon Zelotes, or joseph of Arimathea did here teach; at the first planting of it, being before Augustine's time: for can any say, that these brought from jerusalem hither, any other Religion, than the Apostles delivered there?  
II. That same Religion first taught, did continue here in succession from the Apostles days, and was held at Augustine's coming, 
Brerely his Appeal, Trac. 1. Sect. 2. pag. 69.  as our adversaries, the Apologists do prove, and do take this also for an undoubted truth, that the Britaines of Wales received the faith of Christ, by preaching of the Apostles, and held that Faith at Augustine's coming. Now the Faith taught by the Apostles, being the same with ours, as the holy Scriptures bear witness against all gainsayers; it is clear by the Apologists proofs, and their own acknowledgement of the continuance thereof, from the very beginning, that this our present Religion was here in this Island of Great Britain, before Augustine's coming.  
III. Here were many which suffered Martyrdom in Dioclesian's reign, before Austin's days, but it is proved before in the second Argument, that all the Martyrs of Christ were of our Religion. And therefore was that our Religion, which was here before Austin's time.  
IV. Before Austin's coming, the Church of Christ here, was not subject to the Romish Church: for first, they kept not their Easter after the Romish fashion, but as the Eastern Churches kept it, whence our Religion came. Now if they had been of the Romanists tutor, the fiery spirit of Victor, who attempted to excommunicate the Eastern Churches, would have compelled the Britain's to have kept their Easter, as he did. Secondly, they administered Baptism not after the ceremonious fashion of the Romanists. Thirdly, they refused to do, 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 Britain's, Scots, and Irish Bishops so utterly rejected the Romish Bishops, 
Beda lib. 2. ca 4. Bish. Usher's letter, pag. 80.81.82.83.  as Bishop Daganus denied all communion with them, yea, and refused to eat bread with them in the same Inn; so little regard had they then to the authority either of the Romish Church, or Romish Bishops. Yea, the Centurists, 
Galfridus Monumentisis Centur. 6 p. 689.  and other Protestants have observed out of Galfridus, that before Austin's coming, there was here amongst the Britain's, the profession of more pure Christianity, then that which Austin brought from Rome. Its babbled out by our adversaries, that this Austin converted this Island: but this is most untrue; for Saint Aidan, and Saint Finan, were the Lords instruments to gain many here to Christ.  
Saint Aidan recovered from Paganism, 
Beda lib. 3. Hist. cap. 3.6.  the Kingdom of Northumberland, whereunto belonged (besides Northumberland itself, the Lands beyond it, unto Edenborow Frith) these Countries, Cumberland, Westmoreland, Lancashire, Yorkshire, and the Bishopric of Durham.  
Saint Finan regained not only Essex and Middlesex, 
Ibi. c. 21.22.24. Bish. Usher in his late Epistle added to Sir Chr. Sybthorps' book.  but also the large Kingdom of Mercia, converted first unto Christianity; which Kingdom did comprehend under it these Countries; Glostershire, Herefordshire, Worcestershire, Warwickshire, Leicestershire, Rutlandshire, Northamptonshire, Lincolnshire, Huntingtonshire, Bedfordshire, Buckingamshire, Oxfordshire, Staffordshire, Darbyshire, Shropshire, Nottingamshire, Cheshire, and half Hertfordshire.  
These holy men are they, which, under God, are to have the praise, and not Austin, who brought some, but few in comparison of these, to the profession of Christ: but withal, besmeared them with Romish superstitions. And such others as were already Christians, he endeavoured to load with humane inventions, and unnecessary ceremonies, and was (if not the cause) yet the occasion of the destruction of many, 
See Archb. Parker his book de anti. Brit. cap. 18.  and of the miserable and merciless slaughter of the godly Monks at Bangor, to the number of 1200. for that these poor Monks 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 have been.  
V. That this our Religion was here before Austin, it may appear by that public 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 plainly opposite to the doctrine of the now Church of Rome. For in an Homily of the Saxon Tongue, 
See Bishop Morton his Catholic Appeal, lib. 1. cap. 2. sect. 8. pag. 11.  appointed to be preached on Easter day, throughout every Church, the bread is acknowledged to be naturally corruptible bread, and corruptible wine; truly Christ's body and blood, yet not so bodily, but spiritually; and nothing therein to be understood bodily, but all spiritually. If this was the public doctrine, so fully herein agreeing with us, so contrary now to the Romish belief, in their transubstantiated bread (for denial whereof they have murdered so many, and now hold it still so main an article of their Roman belief,) how can it be otherwise imagined, all things also before considered withal, 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 be the same, which was planted by the Apostles in the Eastern Churches, from which our Religion was brought hither as is afore delivered, but that then this our Religion was before Austin's time. But that ours is the same, the Apostles writings written to the Churches show. Secondly, an Apostle, or some Apostolical men here taught it. Thirdly, the writings of the Greek Fathers for 600. years space after Christ (which is all the space from Christ to this Austin) give testimony to our Religion in the main points thereof, as is proved before in the third argument. Fourthly, it is evident even by those things, which yet the Churches at this day in those parts do hold with us, and wherein we and they agree against the now Romish Religion. For the greeks deny the Pope's Supremacy, Purgatory, 
Ibidem lib. 1. ca 12. sec. 1.2.  and Prayer for the deliverance of souls out of it, the necessity of Auricular Confession, Meritorious satisfaction of the justice of God, Transubstantiation, carved Images and Statues. They deny, that Saints departed, hear our Prayers. They administer the Sacraments in both kinds, and allow Ministers marriage. They mix not water with wine, they use not unleavened bread. They admit not private Masses, nor the Circumgestation, or Adoration of the Sacrament, nor the public service in an unknown tongue. They teach the assurance of salvation in Christ, and renounce the merit of works. 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 Eastern Churches, wherein they are not fall'n from that which at first they received, as they be in some other things, which they teach and practise.  
VII. The Religion which we profess, is the same which was at Rome, at the time of the three conversions of England, as they call them; and therefore was this our Religion before Austin's coming, and here professed when he came in.  
The first conversion was in the Apostles days; but in their days, was our religion at Rome, as Saint Paul's Epistle written to the Saints there, and other of his Epistles declare; as also the Epistles of Saint Peter (whom they would fain have to have been at Rome) to which our Religion agreeth wholly and fully, wherein soever we now differ from the present doctrine of the Church of Rome. Let their writings be judge, 
See Catol. Test. veritat. pag. 26. to 69. last edition, 1608.  from which our adversaries have greatly erred, as is evidently proved in all the main points of the Christian Faith. And therefore was it our Religion then professed at Rome, and not this new Romish Faith.  
The second Conversion they make to be in Eleutherius days, who wrote, as they acknowledge, unto our King here, called Lucius. If here was any conversion wrought, it was to our Religion, and not to the present Romish Trentisme, as may be clearly gathered out of that Epistle of Eleutherius, 

See the Epist. in the book of the Laws of the Saxon Kings, in the Saxons language.  
Also in Fox, Acts and Monum. fol. 69. For the authority of this Epistle, I take it, as they approve of it, a witness good against themselves.   and which they do approve of, as written to the same Lucius. First, Eleutherius there telleth the King, that he had received the Law and Faith of Christ. Secondly, (as hereby showing him where this Law and Faith was to be found) he telleth him again immediately upon these former words, that he had received both the parts of the scriptures. Thirdly, he so commendeth the Scriptures to the King and his Council, that thence, by God's grace, they themselves might take a Law to rule the Kingdom. This Bishop did not take upon him to prescribe them Laws, he alloweth them (being Lay persons, as they now speak) to meddle with the holy Scriptures, and from thence (and not from him, nor from his Laws, nor from the Laws of the Romans) to take a Law to live by. This Bishop therefore held the Scripture sufficient for a direction and guide to a whole Kingdom; he held them not so obscure, but that the King and his Council (by God's grace) though but young Christians, might learn out of them the will of God, how he would have a Christian Kingdom governed. Fourthly, this godly Bishop calleth Lucius God's Vicar in his own Kingdom, and allegeth Scripture to prove it; he was not then swollen up with the pride of Antichristian Supremacy, nor conceited any temporal power over kings, as now the Popes do. Lastly, he puts wholly the care of the people upon the King, as a Father to look to his children, to call them to the Faith and Law of Christ, and to the holy Church, hereby acknowledging the King to be the supreme Head and Governor in all causes, aswell Ecclesiastical, as Civil, and to be God's Vicar in his own Realm; which title that Bishop twice nameth in that Epistle. Thus we see out of this short Epistle, what we may think of the Religion then at Rome, and how agreeing to ours now, and differing from theirs at this present.  
The third conversion (for which they magnify so much this Austin, but very falsely) was in Gregory the Great his days. In which time, though many corruptions were crept into the Church of Rome: yet the main points of our differences, wherein we differ from this present Romish superstition, were then taught in that Church, as may appear out of the writings of Gregory, 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 justification, of Faith, of good Works, also concerning the not worshipping of Images, likewise of the acknowledging of the two Sacraments, also his judgement of the Church, of the head of the Church, of Antichrist, of an universal Bishop, of secular power over Bishops, of Marriage, of souls departed, and whither they went. Gregory was no Patron of the Romish Mass, nor of the corporal and transubstantiated bread, 
See for these Bish. Mortons' Catho. Appeal. l. 1. c. 2.3.4.4.  nor of merit, nor of Papal supremacy, nor of temporal jurisdiction over Kings and Emperors, nor of the necessity of Ceremonies alike in every Church. Gregory held not the Maccabees canonical, but taught the perfection of Canonical Scripture; he exhorted Lay men to the study of them, and in his time the Scriptures were allowed, and prayers were said in a known and vulgar tongue: he held the Catholic Church to be the elect, and the reprobate out of it, and was against marriages within degrees forbidden, Levit. 18.  
Thus we see that at the three conversions, our Religion now, and that at Rome then, was one and the same. Neither can our adversaries show the contrary from Scripture, from the uniform consent of ancient Fathers, either Greek or Latin, or from general Counsels within those times, no nor from the Bishops of Rome themselves, for that space; if they will make conscience to deal squarely, plainly and honestly in their proofs. And that they may so do, I would entreat to lay aside, first, all counterfeit Decretal Epistles such as those be, 
Doct. Field 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 years, as our learned men have proved both by reasons, and from the testimony of the learned among them. Secondly, those partly corrupted, and partly also counterfeit Decretal Epistles, in the next 300. years. Thirdly, all the counterfeit and corrupt Canons of Counsels. Fourthly, all the bastard writings put upon the ancient Fathers. Fifthly, the places corrupted in any of their writings. If they will cast off this great and wicked deceit, in alleging these for themselves, the truth of my assertion, That this our Religion was then at Rome, and not this their present Romish faith, will manifestly appear to all men not wilfully blinded, for by and worldly respects.  
Lastly, the Christian Religion first planted in Ireland, was before Augustine's coming in hither. For, as is afore spoken, Scottish and Irish Christian Bishops withstood him at his coming. But that which was then received, and professed by the ancient Irish, was for substance the very same, which is now here in England by public authority maintained, as is substantially proved by a godly learned Father in all Antiquities of the Church, 
See his Epistle before named.  the Lord Bishop of Meeth; to which I refer every Reader, which desireth to be satisfied in theirs, and our agreement about Scripture translations, predestination, freewill, the Law, sin, free remission of sins, justification by faith only, imperfection of sanctification, merit, purgatory, and souls departed, about God's worship, Images, the Mass, communicating in both kinds, and the mystical receiving of the Sacrament. That Learned man doth show, how we and they do agree in all these things, which are the most main points of faith betwixt our aduersaries and us.  
And therefore I conclude from this, and all that formerly hath been produced in this fifth Argument, that this our present Religion was here in this Island before Austin's time.   

VI Argument. From God the Author, and continual Preserver of our Religion, against all oppositions.  
THat Religion which is of God, was before Luther's time: for that which is of God, cannot be ascribed to man; nor so new, as the late days of Luther. For the true Religion is the most ancient, 
jer. 6.14.  and this is the good way to be found in the old ways, and not in new inventions, and new by-paths.  
But our Religion is of God, which I thus prove:  
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. jer. 25.4. by whom God spoke, 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 spoke, as God by his Spirit directed them, Matth. 10.20. joh. 14.26. These were the publishers of our Religion, both in the common truths of our Christianity, as also in the differences from our adversaries. And for proof, we appeal to the Apostles and Prophets extant writings. Our Religion is written in those holy Scriptures, the Book of God, as before is proved. It is propagated and preserved by such means, as be ordained of God, of which also before. It is received, believed, conscience made of it, only by the operation of the Spirit of God. It bringeth men to the true knowledge of God, to believe only in God, to worship only God, only to honour God, and to be ruled only after the will of God. It's only upheld and preserved by Gods, and not by man's power. This will easily be granted, if men consider what weak means, in man's judgement, hath spread it abroad, and brought it into esteem with such as profess it truly, (to wit) only preaching, praying, and constantly suffering in the defence thereof. Also, the small number, and meanness of the persons for the most part, which have from the days of jesus Christ, made profession thereof; and withal, the little worldly policy used for help to support it. But on the other side, if the enemies thereof be well considered, who have continued from the beginning of the Gospel, perpetually endeavouring to undermine our Religion, every one will yield it to be the very hand of God, that maintaineth it. The multitude of them out of the Church are infinite; as jews, Gentiles, Saracens, Turks, and a world of other Infidels. The Heretics which have risen up, and gone out from the true Church, and have laboured to shake the very foundation of our Christian Faith, very many. The Hypocrites and profane, are too many, which professing the same together with us, yet are deadly enemies to the effectual operation thereof, denying the power of it, and deriding such as strive to live strictly, and would express the lively virtue and force of it. What divisions, what variety of sects and schisms, have, and do yet hinder the growth of our Religion? And lastly, these last Enemies of it, the Papists, under that Antichrist of Rome; against whom, if God himself had not fought, and upheld our Religion, they had ere this, utterly extinguished it. And who will deny this, that seriously considereth our simplicity, and their deep policy; our too much distractions, their strong combination; our small strength, their great power; our mean estates, their abundance of wealth and treasures; our more than supine carelessness, their continual watchfulness, and daily endeavours, which possibly Satan can put into their hearts, to root out our holy profession? as by their cruel Inquisition, merciless persecution, barbarous Massacres, horrible Treasons, unjust Invasions, bloody Wars, the never to be forgotten Gunpowder plot, killing of Kings, faithless and treacherous dealings, playing fast and loose with us by lying Equivocations, and mental Reservations, in all covenants, promises, and oaths: besides their shameless belying our persons, foul and false taxing us of errors and heresies, imputed to our doctrine and Religion, Libertinism, Atheism, and other abominations; their flattering of Kings, and suggestion of falsehoods of disloyalty against such, as they find best affected to our Religion; their politic framing of their religion for worldly respects, to every man's humour, to entangle the sooner men's minds, to get the more to them; besides all those hellish devices 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 witness with us, or any help of man, but to be left to stand (as indeed we do) by the hand of God, the only Author of our Faith and Religion, and the only blessed Preserver of the same hitherto, before Luther was borne; who now also even in these troublesome times doth keep it on foot, against all the power and policy of our Enemies, praised be his holy Name for ever and ever, Amen.  
If our Adversaries think, that here is all that can be said for us, or that only we can thus prove our Religion, they are much deceived: for much more may be said, and also otherwise, even by History, may our Religion, and the Professors be showed at large. This, for the present, is only to confirm such, as in our Church truly fear God, and make conscience of their ways: for such doers of Gods will shall know, whether this doctrine be of God, or no, joh. 7.17.    

THE AUTHORS FARTHER HELP TO stay the honest-hearted Protestant from Apostasy.  
Well-disposed Reader, thou hast an answer to the question, Where our Religion was before Luther? If yet further they ask thee, Where were the Professors thereof also before this time? Thou mayst thence shape them this answer, Even where the Apostles and Apostolical men did teach it, and where Saints professed it, and Martyrs died for it.  
It is not so difficult a matter, as they would make the world believe, to bring forth in every Age the Professors of this our Christian Faith. A harder and a more impossible task is it, for them to prove from Christ and his Apostles, who, and where the persons were, that in every Age made an entire profession of every point, 
The Papist cannot make a true Catalogue from Christ, of their present Religion.  which now this their present Romish Church teacheth and practiseth. We will do the former, if they will faithfully perform this latter.  
They have set out, as they call it, a Catalogue of chief Pastors, General Counsels, and Catholic Professors, of which they much glory, seducing therewith the simple and unadvised. They do begin with Christ, then follow they on with Saint Peter, and other Bishops of Rome on the one side: on the other, they place the Virgin Marie, john Baptist, Saint john the Apostle, with other Apostles and Evangelists: then they reckon up Christian Churches, as the Romans, Corinthians, Galatians, and the rest, to whom Saint Paul and Saint Peter wrote; and so they run on along to the end. Now this is it, that thou shouldest demand of them, and put them to prove, whether Christ and his Apostles taught, and all the rest there mentioned, 
What to demand of them, and to press them unto.  did learn and practise, all that the Church of Rome now doth? If they can show this but in the first hundred of years, profess thou to be satisfied, and not to require farther after a continual succession in the Ages following. Press this home to them, stand only upon this; this is plain dealing, to begin with them, where they begin. And if they will not endeavour to satisfy thee in this, certainly the Catalogue of the names of Christ, of his Apostles, and the rest in the Primitive Church, are put only in the forefront to cousin thee, if they can. For will they begin it with Christ, Saint Peter, and the rest, and yet not prove them of their present Religion? If they can, why do they it not? Why do they seek to put it off? If they cannot, why claim they these, for the authors and maintainers of this their present Romish Religion? I say, their present Romish Religion; because there is a great difference between the Religion once at Rome in the Apostles days, and the Religion of Rome now; that of the Church then, this of the Court and faction there now. And here I pray thee well understand this one thing, to wit, what they mean by their Religion, as we also do by our Religion; we neither side took it only for that wherein we both do agree, but chiefly because of the distinct differences thereof either from the other: this observe, that thou mayst not be deceived by the Catalogue. And the better to clear thy judgement therein, let them show thee, that jesus Christ, 
What are the things, which in their Catalogue from Christ, they must prove those in the first Age to have maintained.  that also his Apostles, with the rest, in the first hundred of years, taught not only that, wherein we and they do agree (for so they gain nothing to themselves, but the Catalogue therein serves for us, aswell as for them) but also that they taught and observed all their now present differences from us: as for example, let them show that then was taught, and the Churches learned;  
I. To picture the holy Trinity, to make Images, to worship them, to adore the Virgin Marie, as our Lady, and the Queen of Heaven: also to pray unto other Saints and Angels, and to adore their Images and Relics.  
II. To hold the Scriptures to be imperfect and obscure, that the Apocryphal books were of divine Authority, the Latin Translation was to be authentical, that Traditions were to be added to perfect the Scriptures, concerning necessary matters of salvation; that the authority of the holy Scriptures doth depend upon the authority of the Church; that they are not to be made so free, as to be read and studied of all without licence.  
III. To hold seven Sacraments, that Baptism is to be administered with hallowed Water, with Chrism, Salt, spital, Conjuring, and other devices.  
IV. To believe, that the Priest may receive the Sacrament alone, and yet many other Christians to be there present looking on: that the Bread without the Cup, is to be given to the people: that after the words of consecration, the Bread is turned into the very natural body of Christ, the accidents of Bread and Wine only remaining, but not the substance: that it is to be adored and prayed unto, and to be carried about in Procession: that it is to be administered with such variety of garments, alterations of gestures, and change of voice: that it is a propitiatory sacrifice for the quick and the dead.  
V. To make prayer, to administer the Sacraments, and to say all divine Service in an unknown Tongue; to say the Creed amongst Prayers, the Aue Marie as a prayer, with the Pater noster upon Beads with Crosses, and that to a certain number, repeating the Aue Marie forty times, and the Pater noster four times, with a Creed at the end: that many thus praying, though they understand not the words which they utter, yet having a good intent, they do a work pleasing to God.  
VI To hold the Church of Rome to be the Mother Church, the only One, Holy, Catholic, and Apostolic Church: that it could not err, and that all which should not believe ever, as it believeth, should not be held for sound Christians, and such as should not submit to her authority, to be held Heretics.  
VII. To hold the Pope of Rome to be Christ's Vicar, and Peter's successor: that all should depend upon him, as upon their Head: that he as Pope cannot err è Cathedrâ: that to him, as of right, belongeth the spiritual and temporal jurisdiction, and so hath authority to make Laws, to bind conscience, to depose Kings, and to dispose of their Kingdoms: that he and his Clergy are exempt from the authority of Secular power.  
VIII. To hold seven degrees of Priesthood: that there are sacrificing Priests, in the time of the Gospel: that all the Clergy are to live a single life.  
IX. To set up high and worldly dignities in the Church, as Kingly Cardinals, Princelike unpreaching Prelates and Pastors over Congregations, not able to teach them: to allow infinite Orders of Monks, Friars and Nuns.  
X. To believe, that there is a Limbus Patrum, a Limbus Infantium, and a place called Purgatory.  
In their Catalogue they are to bring Christ, his Apostles, and all the rest therein named, for teachers and professors of these things and the like, else are they not to be reputed of this their present Religion.  
Urge them (friendly Reader) unto the proof of these particular differences; till then, keep thy right standing, and be not moved with a show of names.  
In the mean space, that thou mayest be well assured, 
Protestants are of the Catholic Church, though no Romanists.  that thou art a true member of the Catholic Church of Christ, though no Roman Catholic, have recourse unto thy baptism, and the Covenant which God made with thee, and thou with him therein. Ask them (when any of them goeth about to seduce thee) whether they think, that thou hast received true baptism? If they say, Yea, (as they cannot answer truly otherwise, though we were baptised of very condemned Heretics, 
In Can. 3. de bapt.  as the Trent Council decreeth) then demand of them again, Whether true baptism doth admit the baptised into the true Church of God, or no? If it do, know of them, that then being thereby received into the true Church, why thou and we so baptised, should not still be of it in their account? Will them to show, what we teach and believe, differing from them, that hath disannulled our Covenant with God, and how we come to be out of the Church?  

Part. 1. Act. 9 cap 10. q. 8.  The Roman Catechism (which with them is of great authority) telleth us, that men are out of the Church, as Infidels, 
What sorts are out of the Church.  which never were in it; as Heretics, Schismatiks, and Excommunicated persons, once of it; whereto may be added, such as be Apostates, wholly renouncing Christ. Taking this for granted, that these be all, and then that we be none of these, it must needs follow, that we are through Baptism yet in the true Church.  
I hope, our adversaries will not say, that we be either of the first, or last sort: let them clear us of that, and we will well enough acquit ourselves of the rest.  

Protestants no Heretics.  I. We are not (though they so call us commonly) Heretics: If they please, let the Catholic Moderator plead for us, 
In his book of equivocation.  or let them believe their own moderate Answerer (to whom my L. of Coventry and Lichfield maketh reply) who saith, that he supposeth, that no one particular learned Catholic in this Kingdom, doth, or will defend this opinion, That Protestants are Heretics, and excommunicate. If these on their side will not be sufficient to clear us, let us learn from them, what an Heretic is, and so clear ourselves thereby. 
Part. 1. Art. 9 cap. 10. q. 1.  An Heretic (saith the Roman Catechism) is he which neglecting the Church's authority, doth maintain impious opinions obstinately. By this we cannot be proved to be Heretics, this cannot agree to us.  

Protestants hold no impious opinions condemned for heresy.  For first, we may demand, What impious opinions either affirmative, or negative, do we hold, which they can justly task us of? Let them instance what pleaseth them, and then prove the same to be heresy: first, by plain and pregnant places of holy Scripture, which may convince the conscience of indifferent men. Secondly, by general Counsels, or by any one general Council within 600. years after Christ (in which space were most famous & renowned Counsels) that hath condemned any main doctrine of our Faith for heresy. Thirdly, by the unanimous consent, and general voice of the Greek and Latin Fathers, for that space condemning the same for heresy, and for an impious opinion. Let them, if they be able, show, first, in our faith, that we hold any thing, against any Article of our Creed, which is the sum of our belief. Secondly, in our prayers, any thing against the pattern of all true prayers, commonly called, The Lord's Prayer. Thirdly, in our deeds, which we teach to be done, or bid to be left undone, any thing against any of the Commandments in the Decalogue, the rule of our obedience. If they can thus fairly and evidently proceed, they should do well so to convince us.  
Secondly, 
Protestants are not convicted of obstinacy.  if any impious opinions could be found among us, it must be considered, whether they be broached by private persons, or tenants held of the Church in her public Records: If the former, then are they not the Churches; if the Church should hold any such, how can they prove, that she maintaineth them obstinately? For obstinacy is not to be imputed unto us, till all lawful, good, and sufficient means have been used to convince our judgement, and the same also by such, as have lawful and full authority to judge and determine thereof. But hitherto this hath not been done, neither can it be, but by a lawful and free general Council, which the Conventicle of Trent was not: 
See the History of the Council of Trent.  till than we are not to be condemned of obstinacy, and so as yet no Heretics.  

Protestants do not neglect the authority of the Catholic Church.  Thirdly, we neither have neglected, nor yet do neglect the true Catholic Churches authority, into which we are received by Baptism. For we very willingly desire to hear her sentence: but where can that be, except in a general Counsels determination? therein to hear the Catholic Church speaking to us from the Scriptures, we greatly long for, we readily submit unto. Let her thus speak, that we may know her judgement, and we will hearken thereunto.  
As for the Church of Rome's authority, we do not acknowledge it over us, because it is not, nor ever was in her best estate, the Catholic Church, but only a particular Church, which now also is a party questioned. And therefore her authority for herself against us, is no more of us to be regarded, then by them our Church's authority for herself against them. Seeing then that by their definition, we are not convinced of heresy, we are not out of the Church as Heretics.  

Protestants are no Schismatics.  II. Not as Schismatics. For albeit we have no departed from this Romish Church, yet are we no Schismatics.  
First, for that we keep communion with the Catholic Church, into which we by Baptism were admitted, which is the body of Christ, and we truly members thereof, in faith and love, 
Eph. 3.20.  through the work of God's Spirit, being built upon the foundation of the Apostles and Prophets, jesus Christ himself being the Cornerstone.  
Secondly, because this Church of Rome hath fall'n from the faith and obedience commended by S. Paul, to be in the Church at Rome in his time, as appeareth in many particulars before named, which the Church first planted at Rome, never taught, never believed, nor practised: Therefore are we no Schismatics for leaving her in those things, wherein she hath left the true and Apostolic Church at the beginning.  
Thirdly, for that we do not break off from her simply, but in some respect, that is, as far forth as she hath forsaken her former self; so that if she would return to the Catholic Faith and Religion, and forsake her Trentisme, jesuitism, and Popery, the inventions of her own, added to that which first she did profess, we want not charity towards her, to unite ourselves unto her again. For otherwise, neither our true love to God, nor true love to his Church, will suffer us to live with her, so defiled as she is, in the spiritual bond of sacred love, which knits the true members of Christ one to another. Heavenly charity, which maketh this unity, admitteth not of such things into the unity of faith, as be taught and practised in that Church, both sinful against God, and pernicious to men's souls, yea, utter destruction to them, without hearty repentance.  
Fourthly, we have a warrant, yea, 
Let them answer the books which prove her the great Whore, Babylon, and the Pope Antichrist, if any deny these things.  a commandment from God, to separate ourselves from her, for that she is become the great Whore, and spiritual Babylon, Reuel. 18.4. This charge of God freeth us from Schism: for there is no sin, no Schism, in that which God commandeth to be done.  
Fifthly, we by leaving this Romish Church, do not divide ourselves from the true, Catholic and Apostolic Church, but by this separation do we indeed return to the unity of it, and to our first blessed estate therein, when first the Gospel was here planted in this Island by Apostles, or Apostolical men, which came hither, not from Rome, but from jerusalem, our Mother Church, where the Lord and his blessed Apostles first began to teach, and erect a Church, which is the Church we return unto in doctrine and worship of God: from which Holy, Catholic, and Apostolic Church, we were drawn by the usurping and tyrannical power and jurisdiction of the Pope and his faction, and the general backsliding of this his Church. So as this which they call Schism, is no Schism in us, but a forsaking of schism in them, and is only a returning unto, and a recovery of ourselves again to our former union with Christ's true Church, beginning at jerusalem, and planted here many hundred years, before the Monk Austin ever came into England.  
Sixthly, 
In summa part. 2. cap. 39 de Schismate.  They are properly called Schismatics (saith Aquinas) which of their own accord and will, separate themselves from the unity of the Church. If this be true in the judgement of this their own so greatly honoured Doctor, then certainly we are no Schismatics.  
First, of our own accord and will we make not a separation, but are enforced thereto by the power of God's commandment, to come out of this Babylon, to avoid her sins, 
Reuel. 18.4.  to escape thereby her punishments. She herself hath caused division, and offences, contrary to the doctrine which she once received, as the Epistles of S. Paul and S. Peter, 
See for these Catal. Test. verit. pa. 27. to 70. in the last Edition.  do in many particulars witness against her. The Apostle S. Paul therefore wils us to avoid her, and such as cause division and offences, contrary to the Apostles doctrine, Rom. 16.17. It may seem from hence that a faction begun even then among you.  
Secondly, we do not separate from the Church, that is, from the universal Catholic Church, but from a Church, that is, the particular Church of Rome: for Thomas doth not say, He is a Schismatic, which separateth from a Church, but from the unity of the Church, to wit, the Church universal, which is but one. For indeed, no reason can be given, why any should divide themselves from the true Catholic Church: but good reasons may be given, why a particular Church may be, and aught to be forsaken; as we do give, for our departing from the Church of Rome: for we are commanded to forsake Idolaters, 1. Cor. 5.11. Heretics, Tit. 3.10. such as bring not the doctrine of Christ, and do not abide therein, 2. joh. 10. and her that is called Babylon, Reuel. 18.4.  
Thirdly, before we can be Schismatics, we must forsake the unity of the Church. Now wherein stands this unity? Standeth it only in affection of love, or also in the faith of the truth? For both these graces the Apostle commendeth the Churches, Ephes. 1.15. 2. Thes. 1.3. and faith is preferred to the first place in both Scriptures. We have not forsaken the unity of the Faith, of which S. Paul speaks, Eph 4.13. For we teach the doctrine of the Apostles, and no other in any thing, when we differ from this present Church of Rome, which hath lost her first faith, of truth in many things. Now, can true divine love be there kept, where faith is lost? or can there be charity to unite, where doctrine doth divide? Can light and darkness, truth and falsehood cohabite in love? Truth and love only dwell together; and for truth's sake, love separateth from falsehood, wheresoever she finds it. And therefore except they can prove, that we have lost the unity of faith, we have not forsaken the unity of the Church in love, as the former reasons show.  
To conclude, were the Priests and Levites Schismatics, which left the people of Israel, 
2. Ch. 11.13, 14  once the people of God in David's and Salomon's days, and many hundred years before, when Idolatry, under pretence to worship no false, but the true God, was set up, and they not suffered then to do their office unto the Lord, as their office required? If they were not, no more are we. For why do we forsake the Romish Church? Is it not, because she hath set up a new manner of service unto God, new kinds of Priests, new Holidays, new Sacraments, new Orders, and will not permit the Lords Servants and Ministers to do their Offices unto the Lord, as he hath by his written Word prescribed?  
Therefore seeing we are not guilty of Schism, we are not as Schismatics out of the Church, into which by Baptism we are received.  
III. Not as excommunicate persons. 
Protestants not excommunicate persons.  For if we be neither Heretics, nor Schismatics, upon what other ground will they judge us to be proceeded against? There are other causes, for which men are excommunicate: but in this question our adversaries cannot plead any such. Again, I ask, if we be excommunicate, who hath pronounced the sentence? Is it the Romish Church? By what authority? Their Church is not the Catholic Church, but only a particular, as ours is, and it is by us questioned, and therefore in reason it cannot be both a Party accused, and also a judge against us in her own cause. Thirdly, we do appeal from her unrighteous judgement, to a lawful general Council, where, upon earth, our cause is only to be heard and decided lawfully. Till which time, we (for any censure of this Church of Rome) do remain in the true Church, into which by Baptism we are admitted; out of which, as yet, we are not lawfully judged to be, by any lawful and supreme authority, as either Heretics, Schismatics, or as excommunicate persons.  
Therefore (Christian-harted Reader) thou that art a member of the Church of England, though thou be'st no Romanist, assure thy soul, that thou art of that Church, which is undoubtedly a member of the True, Ancient, Catholic, and Apostolic Church, in which abiding, thou mayst, through the merits of thy blessed Saviour, obtain eternal life, if thou so believing dost demean thyself, as it becometh a good Christian, and a Protestant in earnest.  
And for thine own more certain assurance and stable abiding, let me advise thee to a few things. 
How a man must be qualified, which will continue in the truth.  Have a care to keep thy Covenant in thy Baptism, that thou mayst be better persuaded, that God keeps his with thee, and so to be one of his in the true Church. Labour to fear God, for it is the beginning of wisdom, 
Prou. 1.  and the secrets of the Lord are with such as fear him, and he will show them his covenant, Psal. 25.14. Have ever a love of the truth, and God will not give thee over to believe lies: 
2. Thes. 2.10, 11, 12. joh. 7.17.  for this is a judgement befalling such as love not the truth, believe it not, but take pleasure in unrighteousness. Be a doer of the Word, and thou shalt know the doctrine, whether it be of God, or no. Beware of affected ignorance, and careless neglect of knowledge, but use the means appointed to attain unto it. 
jam. 1.5. Luk. 11.13.  Exercise thyself much in prayer, beg of God wisdom, and he will give it thee; his Spirit, and he will vouchsafe it thee; pray against sedition, and God will keep thee; frequent the company of such as have knowledge, the fear of God before them, the love of the truth in them, and make conscience of their ways. Ask advice of faithful Teachers, listen not to false Teachers, fear to be seduced.  


By what helps to oppose the adversaries. Plain Scriptures.  
Aug. l. 2. de. doct. Chr. cap. 6. Chrysost. 3. hom. in 2. Thes. Lib. 4. de verbo Dei non scripto, cap. 11.   And further, that thou mayst both defend the truth, and also be able according to thy measure received, to resist the adversaries;  
I. Learn carefully the truths of God, necessary to salvation, set down in holy Scriptures. Such truths are very manifestly and plainly delivered, either in express terms, or by an undoubted consequent drawn from thence: and all such necessary points as concern all, are written in the Scriptures, as their Bellarmine confesseth.  
With these Scriptures acquaint thyself, and being an ordinary Christian, do not trouble thyself about obscure places: for plain and easy places will be sufficient to confirm thy faith in any thing necessary for thee, to believe and practice in the way of salvation.  

The parts of the Catechism.  II. Be well grounded in the Catechism, the parts whereof are the Creed, the Lords Prayer, the Decalogue, and the doctrine of the Sacraments: for these are the compendium, or short sum of all Christianity. These well understood, will furnish thee with reasons to withstand seducers. There is not any thing of which they shall speak, but the same may be brought to some head in Catechism, as either concerning Faith, and so referred to the Creed, or concerning Prayer, and so referred to the Lords Prayer, or concerning obedience, and so referred to the Decalogue, or ten Commandments, or else touching the Sacraments, the Seals of our Faith.  
III. Add to these, certain considerations, by which thou mayest defend the truth, and overthrow falsehood, 
Nine considerations.  as the common law of Nature, common reason, right use of senses, common experience, common equity, common charity, common honesty, the witness of known Martyrs; whereto add the corruption of our nature, allowing or disliking of any thing. By the plain evidence of Scripture, by the Catechism, and by these considerations, mayst thou try all things, which be necessary for thee to stand upon.  
If a seducer come to thee, 
Observe two things in the adversary's dealing with thee.  and that he will needs deal with thee, observe two things; first, not to regard what he saith; if it be not about necessary points. Secondly, see that his confirmation, or confutation, be only by either some, or all these three aforenamed; to wit, plain Scriptures, the parts of the Catechism, and those considerations, from whence if he cannot prove his assertions, believe him not. 
Three things beyond ordinary men's capacity, which they must take heed, they be not deceived by.  If he begin to tell thee of Counsels, ancient Fathers, and the Church's custom in all Ages: answer him, first, that the three former are known to thee, the Bible common at hand, the Catechism in thy remembrance, and the consideration of such as are without difficulty: but as for these three last, great reading, and learning, and knowledge in History, are required to understand them well, and to cite them truly. They are for the best learned of the world, and not for any of the common sort: ordinary men cannot judge aright by them, neither will any such presume, to think such ability to be in them, if they would take notice of diverse things concerning Counsels, Fathers, and the Church's custom.  
I. Touching Counsels, they must know, 
Ordinary me● cannot judge of Counsels, and why?  that they are not only subject to error, but also have erred: that they have contradicted one another: that some of them have been carried by a strong faction: that ancient Fathers would not rest ever upon the sole authority of Counsels: that Papists themselves, though they pretend them, yet do not wholly resign their judgement unto them: that there are some counterfeit and forged Counsels, and counterfeit Canons added to true Counsels. Can an ordinary man than judge of these things? And if he cannot, let him not be deceived by pretence of them.  

Not of the allegation of Fathers, and why?  II. Touching the ancient Fathers, this they must know, that they are found to be of differing opinions, and had contentions among themselves: that they held not their own judgements infallible, nor submitted to one another otherwise then men godly and learned do now, but only as by good reason and authority they were overcome: that they have erred; and this is acknowledged by most learned men on both sides: that our adversaries of the greatest note, do often shake off their authority, when they are against them: that of the Father's writings, some are doubted of, some are corrupted, and many counterfeits are put out under their names: that the judgement of all the Fathers cannot be had for all our controversies. These things being so, how idle is it then for ordinary men to be talking of Fathers, of the opinion of all the Fathers, or for any such men to be carried away with such a sound, which is not possible for them to understand, seeing our adversaries allege them for their selues, and we more truly for ourselves?  

Not of the allegation of the Church's custom, and why?  III. Concerning the Church's custom and path in every age, let them consider, that this is very uncertain. Historians have not always in every relation been found faithful: that every Age hath not had in it such as have truly written of the Church: that a man may spend his whole life, in seeking out the whole Church's course, and yet not be able to find it out. I suppose, I err not, if I say, that all men now living, cannot do it exactly in every Age. And therefore it's but a gulling flourish of our adversaries, to boast of the whole Church in every Age, and yet withal, so boasting fraudulently to mean their own particular Roman Church.  
By alleging then these arguments, to wit, Counsels, Fathers, and the general custom of the whole Church, the conscience of an ordinary Christian cannot be throughly satisfied, his knowledge cannot herein be certain to convince his judgement, these are beyond his reach and capacity. Be advised therefore not to be drawn with these reasons, which are to thee so uncertain, but rest upon the other which be plain and easy, within thy capacity, and certain unto thee; by which thou mayst, through God's help, maintain that which thou professest, and confute the adversary's untruths, or at least, gather thence such strength, as they shall not easily draw thee to believe them: as for instance, in some particulars I will show thee.  
They say, that the Pope is the head of the Catholic Church. 
Against the Pope's headship.  There is no plain Scripture for this. We find jesus Christ to be called the Head of the Church, but no other. It's no Article of our Creed; therefore thou art not bound to believe it. But I add this, that what we believe, is invisible, Heb. 11.1. and not seen, 2. Cor. 5.7. If therefore the Pope be the Head, there must be a visible head, of an invisible body. Again, the head immediately gives life, motion, and direction to its true body, which the Pope cannot do to Christ's Church. It's also unreasonable to think, two heads to be for one body; whether one besides another, or one under another, it is a monstrousity. Common experience testifieth against the Pope's inability to perform the true office of the true Head to God's Church.  
They say, that he cannot err. 
Against his unerring spirit.  Let it be taken in the best sense they can conceive it, there is no plain Scripture which giveth this, to any one particular person. It's no Article of our Creed to believe it, experience hath found him to have erred foully.  
They say, that after the words of consecration, 
Against transubstantiation.  the bread is turned into the very body of Christ, and the wine into his blood, so as jesus Christ is there corporally, as he was borne of the Virgin Marie, under the accidents of bread and wine. In holy Scripture there is no such thing taught, there is a sacramental phrase, This is my Body; and the like used in the Sacraments of the old Testament, This is my Covenant, Gen. 17.10. This is the Lords Passeover, Exo. 12.11. The Rock was Christ, 1. Cor. 10.4. but yet no turning one substance into another. The Creed teacheth us to believe him to be in heaven, and thence to expect his coming, when he shall appear to judge the quick and the dead. This transubstantiation therefore is no part of our Faith. It's against reason, for a true body, and continued quantity, to be in two places, yea, in a thousand mouths at once. The Angel's reason unto Marie, Mat. 28.6. confuteth this gross opinion; for he said to her, when she with the other Marie came to seek Christ; He is not here, for he is risen: that is, He is not in this place, because he is elsewhere in another. If Christ could have been in two places at once, the Angel's argument had been of no force; remember that this is an Angell-reason, which know we how to reason truly. This opinion is against our senses, we see not, feel not, nor taste not flesh and blood. Now God never deluded man's senses, whensoever he turned one substance into another: 
Exod. 4.3. & 7.10, 20, 21, 24. & 8.17. joh. 2.9, 10.  Moses staff was made a Serpent, dust was Lice, the water blood, and water was wine, and all these sensible. No Scripture, nor any other approved testimony can be produced, to show undoubtedly the contrary. Yea, this is certain, that the true body of Christ is discernible by sense to be a true body wheresoever it is; therefore when the Disciples doubted at his sudden appearing, 
Luke 24.39.  he said, It is I myself. And to prove this, he willeth them to use their senses, saying, Handle me, and see; that so they might discern his true body, flesh and bones: and so might it be in the Sacrament, if indeed and truth he were there corporally. It hath been witnessed against by the blood or many Martyrs: but where be so many in defence of our adversary's gross opinion? Which of them have ever hitherto, 
The evil of the doctrine of transubstantiation.  or dare to suffer for this their opinion, as ours have done against it? This opinion of our adversaries is to be detested for, first, the falsehood thereof; secondly, for the gross idolatry committed through it, even a piece of bread adored for Almighty jesus Christ himself. Thirdly, for the bloody cruelty, which for the upholding of it, hath been done with furious rage upon the bodies of God's Saints, because they would not believe this false doctrine, nor commit this abominable idolatry. Fourthly, all such as thus believe, sin not only in the act damnably (for Idolaters perish everlastingly, Reuel. 21.8.) but also irrepentantly, because they be persuaded, that in so believing and worshipping, they do not only not sin, but do a most excellent work, and meritorious service to God.  

Against Purgatory.  They teach, that there is a Purgatory, a place of torment. In holy Scriptures we find plainly, Heaven, Earth, Hell, & Sea; but no plain name of Purgatory, nor Limbus Patrum, nor Limbus Infantium. In the Decalogue we find Heaven, Earth, and Waters under the Earth; and in the Lord's Prayer, Heaven and Earth; in the Creed, Heaven, Earth and Hell; but none of the other devised and feigned places. This Purgatory for satisfaction is against common equity: for they say, the sin is pardoned by Christ: and can then in equity the party be punished? A Creditor forgives freely to a man all his debt: can he then with equity after lay him in Gaol to make any satisfaction for the same?  
They say, that Images may be set up to be adored. 
Against Images, and their worship.  The Scriptures are plain against them, Deut. 4.15, 19 Esay 40.18. Act. 17.20. Rom. 1.23. The second Commandment, in the Decalogue, forbids them, which our adversaries bid from the people in their vulgar Catechisms. Our corrupt nature is apt to these things, and therefore the less to be liked of.  
They teach to pray unto the Virgin Marie, to Saints and Angels. 
Against praying to Saints.  The Scriptures afford no precept for this, nor any evident example: prayers there are taught to be made unto God: Angels are not to be worshipped, Col. 2.18. Reuel. 19.10. & 22.9. The Lord's Prayer, the perfect rule of prayer, 
Matth. 6.  teacheth us to pray to God our Father in Heaven, whensoever we pray: now can we say to the Virgin Marie, to Saint, or Angel, Our Father which art in Heaven? Can we pray to any of them, and say, Thy Name be hallowed, thy Kingdom come, thy will be done in Earth, as it is in Heaven? Can we pray any one of them, to give us daily bread, to forgive us our sins, to deliver us from evil? Can we ascribe to any one of them, and say, Thine is Kingdom, power and glory for ever? Yet this prayer warrants us, that to whom in Heaven we may pray, to him may we say all this: but if not to the Virgin Marie, not to Saint, nor Angel, then may we not pray to them by any warrant of this prayer. Our Creed teacheth us to believe in none, but God the Father, Son, and holy Ghost. Now the Scripture plainly telleth us, that we cannot pray to any, but in whom we believe, Rom. 10.14. Therefore than not to the Virgin Marie, nor to Saint nor Angel, because we are not to believe in them.  
They tell thee, 
Against the Romanists, condemning all that are not of their Church.  that thou must believe the Romane-Catholik Church, and to be also a member thereof, else thou canst not be saved. The Scriptures tell us plainly, that God added to the Church such as should be saved, Acts 2.47. but not a word there of the Roman Church. In our Creed, we are taught to believe the Catholic Church, and that we be members of it, but to be of any Roman Catholic Church, is no Article of our Creed. Besides the speech is absurd, and it is against reason, to call a particular Church the general, or the general a particular, as the Church of Rome in the best estate of it never was other. And can the object of faith be the object of sight, as it is the object of faith? Now we believe the Catholic Church, but the Papists tell us, that their Church is ever visible to the eye. This also which they say, is against common charity: for must all out of the Church of Rome, be without hope of salvation? In the planting of the Gospel, there was a Church at jerusalem, before any at Rome, and many Churches planted by Saint Paul, which never had dependence upon the Church of Rome; many Churches in the East, and other parts of the World, which are not within the Roman jurisdiction, nor do acknowledge it; must needs all these be without salvation, because the Roman Pope is not domineering over them? Now God forbid.  

Against their urging as necesary, to make a Catalogue of our professors in all Ages.  They will tell thee, that thou must be able to show thy Church, and the professors thereof in every age, else thou art not of the true Church. But the holy Scriptures never bound any to such a task, neither Christ, nor his Apostles in all the new Testament ever charged any Christian Church, much less any believer with this. It is an Article of thy Faith, to believe that there is a Church of God, here and there dispersed abroad in the world. This is a man bound to believe, but not that every one, or any other for him, should be able to make a Catalogue of all that went before in the same profession in every Age. One ignorant of this, may yet be of the true Church, neither shall the ignorance thereof damn him.  

Against their error of venial sins.  They will tell thee, that there are some sins in Nature venial in themselves, not deserving eternal death. The Scripture teacheth otherwise, Rom. 6.23. The wages of sin is death, no exception of any at all. Yea, the consent of sin is worthy of death, Rom. 1.23. In the Lord's Prayer, when we crave pardon of our trespasses without exception, we thereby acknowledge, that every kind of trespass offendeth God, standeth need of forgiveness, and therefore what else would follow, if he did not forgive it, but death? This false distinction giveth liberty to our corrupt nature to sin, as experience tells every of us, even in our adversaries, wallowing licentiously in their supposed venial sins. It may seem unreasonable, if there be sins venial in their own nature, that such a horrible scorching fire, as they make that in Purgatory to be, should be prepared to plague souls for the same. The greatest torments in the world, as they say, are not comparable to the torments there: How can it then be possibly imagined, that venial sins, which, as they say, do not break friendship with God, should be so terribly punished, by way of satisfaction, and yet God remain to him, who is so punished, a sure friend?  
They teach, that a man hath power to do Gods will, and to avoid evil, and not be overcome thereof, if he will. The Scriptures tell us, 
Against man's power to do well.  that it is God that works the will and the deed, Phil. 2.13. and maketh all our sufficiency to be of him, 2. Cor. 3.5. In the Lord's Prayer, we are taught to beg of God ability to do his will, and his grace, to deliver us from evil: under will, is comprehended all good, and under evil, is contained whatsoever is sinful, so as it's not in us to do good, nor to avoid evil, but both is God's work in us. Every man feeleth this inability in himself by experience; yea, these also which do maintain this power in man, if they would confess it. And why are they not all most holy, if they have this power? Their damnation is more just, when they sin in any measure, than such as want this power, though they fall by infirmity into greater sins.  
They teach, that a man may fulfil the whole Law, and so merit. 
Against their error of man's ability to fulfil the Law.  The Scripture teacheth otherwise, Luke 17.10. Eccles. 7.20. Prou. 20.9. Psal. 130.3. job 9.20. 1. joh. 1.8. jam. 3.2. In the Lord's Prayer, we ask all of us forgiveness. In the Creed we are taught, not to dream here of perfection, or of merit; but to believe the forgiveness of sins. And in reading the Law truly understood, it doth cause a man's conscience, even in the best, to acknowledge himself guilty.  
I might here go thorough many other points which they teach, to which from either plain Scriptures, or from the Catechism, or from these considerations, thou mayst make answer in thine own defence. But yet for all this (though thou also hast gotten help to stand for thyself) beware of Seducers, run not easily into disputes with them, but rather put them over to learned men to be answered. It is not good for Eve for to fall into conference with the subtle Serpent. Be bold upon these grounds with ordinary Papists, if they will attempt to set upon thee: but consider thy ability, presume not above thy measure, continue in God's Word, and the Lord will uphold thee. To whose blessed guide and Fatherly protection, I commit thee. Pray we all continually.   
FINIS.