mind to spend your monies because he preaches the Doctrin of the Reformation or you may laugh at him and believe not a word he saies because he preachs against the Doctrin of the Reformation Ismael These are dangerous and scandalous Tenets destructive of piety and Christianity and let Luther and those Authors you quoted say what they please the Reformation nor no honest man will ever believe such abominable Doctrin Isaac J do not say that the Children of the Reformation are obliged to believe them they may believe as you do that all are wicked Tenets but if Luther and the others cited judge in their conscience these Tenets to be the Doctrin of scripture and if Peter John or James like their interpretation I say they may according the Principles of our Reformation believe them and be as truly Reformed Children as you for our Rule of faith is Scripture as each Person of sound judgment vnderstands it and in believing those Tenets because they judge them to be the Doctrin of scripture they stick fast to and follow our Rule of faith why is Figurative Presence and the kings supremacie the Doctrin of the Reformation tho denied by Papists Lutherans and Presbyterians but because the Protestants judge its the Doctrin of scripture if therefore those great Authors I quoted and any other with them judge those Tenets to be the Doctrin of Scripture they can be justly called the Doctrin of the Reformation must Protestants be forced against their judgments to deny Real Presence and supremacy because Lutherans say its wicked Doctrin and why must Luther Jlliticus Flaccius and others be forced to deny those Tenets tho Protestants or Papists judge them to be damnable I let each one believe what he thinks to be the Doctrin of Scripture and he will still be a true Reformed Child Ismael Does not our Reformation teach that it 's possible to all men assisted with Gods Grace to keep the Commandments Isaac This is the Doctrin of the Church of England and consequently of the Reformation It 's also the Doctrin of the Reformation delivered out of Scripture as interpreted by Luther Calvin Willet and several others that its impossible to any man assisted with what Grace soever to keep the Commandments None has euer yet saies our great Calvin and God has decreed none shall ever keep the Commandments Again The law and Commandments were giuen vs to no other end but that we should be damn'd by them in as much as that it is impossible for vs to do what they command The same Doctrin is taught by Luther in several places of his Works by Willet and by our Brethren the Gomarists of Holland and many of our french Synods Believe which you please both Doctrins are of the Reformation Jt's also the Doctrin of Luther and Calvin that God does not cast men into hell because their sins deserve it nor save men because they merit it but meerly because he will have it so He crowns those who have not deserved it saies Luther and he punishes those who have not deserved it t is Gods wrath and seuerity to damn the one 't is his Grace and mercy to saue the other Calvin also Men are damn'd for no other cause but because God will have it so he is the cause and author of their damnation their damnation is decreed by God when they are in their Mother's womb because he will have it so this is also the belief of our Gomarists in Holland of many french Churchs and of several learned Calvinists tho the Church of England denies this Doctrin none will dare say it s not the Doctrin of the Reformation because its Scripture as interpreted by such Eminent men of our Church Ismael J will neuer believe such execrable Doctrins nor will J euer be of any Congregation which believes them Isaac J do not advise you to believe them but to giue others leaue to believe them if they think them to be the Doctrin of Scripture as Luther Calvin Willet Gomarists and others do you must not if you be a true Reformed Child hinder any man from believing nor be displeased with him for believing what he judges in his conscience to be the Doctrin of Scripture for this is our Rule of faith Will not you be of the Congregation and Religion of those who follow Scripture as their Rule of faith and Believe what they judge in their conscience to be the Doctrin of Scripture Ismael Yes J will and am of such a Congregation for this is the Rule of faith of the Reformation Isaac Why then you must be of the same Congregation with the Gomarists Luther Calvin and the others who believe those which you call execrable Doctrins because they follow Scripture as they vnderstand and believe those Doctrins because they judge them to be of Scripture you both follow the same Rule one goes one way and the other an other and both are of the Reformation The Church of England vnderstands by Scripture that God is not the Author nor cause of sin that he does not force vs to sin who doubts but that this is there fore the Doctrin of the Reformation But Calvin Brentius Beza and several others vndestand by Scripture that God is the cause and author which forces our Will to sin that man and the deuil are but Gods instruments to commit it that murthers incests blasphemies c are the works of God that he makes vs commit them and who doubts but this also is the Doctrin of the Reformation being Scripture as interpreted by such eminent and sound judgments God saies Calvin directs moues inclins and forces the Will of man to sin in so much that the power and efficacy of working is wholy in him man nay and satan when he impells vs Being only Gods instruments which he vses for to make vs sin Zuinglius Willet Beza teach the same VI. DIALOGUE ISMAEL J am weary of hearing such horrid blasphemies my heart trembles to heare you say that such abominable Tenets may be believed according our Rule of faith and Principles of our Reformation I beseech you let me hear no more of such stuff J conceive very well that mens judgments and consciences are not to be constrain'd to believe or deny this or that Tenet because the Pope or his infaillable forsooth Church wil have it so Isaac and must they be constrain'd to deny or believe because the fallible Church of England or France will have it so Ismael No J do not say they must have patience and heare me speake a whyle J say that Scripture must be our Rule of faith and not any Pope or Church or Congregation and that wee are no to be forced by any to believe but what wee vnderstand to be true by Scripture and that if wee judge by Scripture any Doctrin to be fals and contrary to Gods Word wee must not be forced to believe it but wee must not abuse this
reverent regard for the sense and interpretation of it given by the Primitive ages Fathers and Councils and that wee prefer before the privat interpretations of particular Persons Isaac And just so saied the Popish Church to Luther and our first blessed Reformers and if that had been well dâ—n wee should have had neither Protestancy nor any other Reformation but you confess at least that the Rule of faith in all other Congregations is but Scripture as each Person vnderstands it and each person may consequently believe his own sense of it and deny the sense of any other if he does not like it then you must confess that in all other Congregations except the Church of England any Reformed Child may believe any sense and Doctrin which any Person of sound judgment judges to be Scripture if himself likes it tho all the rest of the world may think it naught and wheras you cannot deny but that all and each Dr. quoted by me for those Tenets which you call blasphemies were sound and able judgments you must confess that it is a necessarie sequele out of their Rule of faith that in all other Congregations they may piously and safely believe all those Tenets and be still true Children of the Reformation Ismael J confess if they speake coherently and stand to their Principles they may believe them safely but as J hate those blasphemous Tenets I abhorr and detest also that Principle and Rule of faith of other Congregations from which such Tenets are vnavoidable sequeles Isaac Good Ismael you forget what you have hitherto all along avowed and you are quite astray from the Doctrin of the Reformation you have often granted me that our Rule of faith is Scripture not as this or that Congregation Doctor or Church but as each Person of sound judgment vnderstands it and now you tell me you hate and detest that Rule because that out of it there follow strange and blasphemous Tenets you say the sense and interpretation of the primitive ages Church and Fathers must be prefered before the interpretation of any privat Person or Congregation and what think you of our whole Reformation and particularly of our 39. Articles of the Church of England which allow no other Rule of faith but Scripture as each person of sound judgment vnderstands it what say you of Luther Calvin Beza and the rest of our first Reformers who preferred their own privat sense and interpretation of Scripture before that of the whole Church what say you to the Presbyterians who preferr their own sense and interpretation of the Bible before that of the Church of England what say you of all the Congregations of the Reformed Church each one of which holds its sense and Doctrin of Scripture different from all the rest I grant there ought to be a respect for the judgment and interpretation of the Text given by the Primitive Church and Fathers but if a Doctor or man of sound judgment replenisht with Gods Spirit reades Scripture with an humble heart and pure intention and judges by it that Bygamy is lawfull that there is no Mystery of three Persons in one Divin Nature that Christ despaired on the Cross c. tho these Doctrins be quite against the judgment of Fathers Church and Councils he may believe them and be still a true Reformed Child because he follows our Rule of faith and if he must deny these Articles because others decry them then he must go against his own judgement and conscience for to conform himself to them and his Rule of faith must not be scripture as each man of sound judgment vnderstands it but as the primitive Ages Church and Councils vnderstand it and this is Popery Ismael Prethy friend Jsaac let 's give ouer all that your discourse drives at by what J can perceive is either to beate me from the Reformation by shewing me the absurdity of its Rule of faith or oblige me to believe scandalous and blasphemous Tenets as necessary sequeles out of that Rule I am à Child of the Reformation and never will be otherwise Isaac The Lord who is the Searcher of hearts knows you misconster my intentions how can you say I inteÌ„d to beate you from the Reformation do not J insist and persuade you to stick fast to its Rule of faith and acknowledge no other but Scripture as you vnderstand it how can you say J oblige you to believe fals and scandalous Tenets to the contrary J advise you not to believe them if you judge by scripture they are fals and scandalous what my discourse drives at is that you should not censure blame or call any Doctrin blasphemous scandalous fals or heretical Popery excepted for tho you judge by Scripture it is not true an other will judge it to be the true sense and Doctrin of the Text and if he does he may with a safe conscience believe it and ought not to be blamed by you or any other for believing it if you do not like that Doctrin do not believe it but let the other believe as he judges by Scripture he may and let every tub stand on its own bottom Ismael Once more I besech you give ouer J will not discourse any more with you Isaac Nay Deare Ismael I see you are troubled and I will not leaue you in that perplexitie be pleased to listen to three points I will propose vnto you and you 'l not miss to find satisfaction in either of them Ismael Let 's heare them Isaac Will you believe Scripture as it is interpreted and in that sense which the Church Councils and Fathers propound vnto you Ismael J will not be obliged to that for I may judge by Scripture that sense and interpretation of it to be fals and erroneous and I will not be obliged to believe any thing against my judgment and conscience that is Popery Isaac That 's well in so much you follow the footsteps of Luther Calvin and our other fist Reformers who would not believe what the Church believed in their tyme nor regarded not what the Papists alleadged out of the Councils and Fathers against them because they held themselves obliged to believe Scripture as they vnderstood it and not as it was vndestood by others Will you then believe Scripture in that sense and interpretation which yourself judges to be true tho the Church Councils and all other Congregations judge it to be fals and erroneous and give the like libertie to all others Ismael That 's dangerous for it would follow that any man might believe without check or blame the greatest blasphemies imaginable if he judges them to be the sense of the Text. Isaac Why then since that the first does not please you for feare of constraining your judgment Papist-like and the second displeases you for the scope it gives for to believe any thing or nothing your best way will be to lay Scripture asyde wheras Christ has forgot or neglected to appoint vs som
interpreted by the Pope and CoÌ„ciâ— my Religion must be Scripture as intâ—preted by the Lutheran Church aâ— no other my judgment and Conscieâ— therefore is as much constrained as tâ— of the Papist and our separation frâ— Popery will com to be but an exchanâ— of one slavery for another in thâ— our judgments and Consciences wâ— slaves to the Pope and Councils â— this we are slaves to the Lutheâ— Church We became a Reformatâ— by shaking of the yoke of Popâ— from our judgments and leaving thâ— free for to belieue Scripture as wâ— the assistance of Gods spirit each oâ— best vnderstands it and if we â— continue a Reformation we must â— submit again our judgments to aâ— other but retain that blessed liberâ— we recouered for to belieue the Teâ— of any Congregation I confess this â—bertie is not allowed by any one pâ—ticular Congregation as you obserâ— but you must also grant me that â— allowed taken by the whole bodâ— of the Reformation for in this whoâ— body as it comprehends Protestants Lutherans Presbyterians c. one CoÌ„gregation believes what the other denies and in any of them a man may live with a safe Conscience which you will not denie therefore any man has full libertie for to believe or deny with a safe Conscience the Tenets of any Congregation hence it follows and to my grief I speake it that no particular Congregation be it of England France or Germanie has the true spirit of the Reformation in doting so much vpon their particular Tenets as to thinke they cannot be as well denied as believed and in looking vpon them with so passionat eys as to censure check and force others to believe them you shall see by this discourse that the true spirit of the Reformation is not in any one particular Congregation separatly taken from the rest for each particular Congregation constrains as much as it can all people to believe its own Tenets Protestancy would have vs all to be Protestants and would root Lutherans out of the world as well as Popery Lutherans would if they could draw all to their own Nett Presbytery esteems itself to be the best of all would crush Protestancy if it could This then iâ— the spirit of each particular Congregation a Limiting confining spirit to som particular Tenets with an exclusion of all others but looke on the whole Body of our Reformation aâ— it includes all Reformed Congregations distinct from Popery there iâ— a holy extension of spirit and libertie for to be either Lutherans Presbyteriants Protestans and any thing but Popery and whatever any Congregation may say of an other but all vnanimously agree that the spirit of the Lord is in the whole body of the Reformation since therefore that in this whole Body there is a latitude libertie for to profess divers and oppositâ— Tenets and that each Tenet is believed by one and denied by others we must grant that this holy libertie for to believe or deny any Tenets we please is the true spirit of our holy reformation It 's not therefore to be wisht as you do that I should stick to any one particular Congregation or Tenets for such a restriction is meer Popery and your bemoaning the multiplicity of our Congregations is profane and Popish No it s a blessing of the Lord vpon our Reformation for which we shall never sufficiently thank him that we see it divided into so many Godly branches In the house of my father said Christ there are many mansions Joan. 14.2 Ismael By your discourse you seem to allow that we may with a safe conscience change Religions as often as we please and be to day a Protestant to morrow à Lutheran next day a Presbyterian and so run ouer all Isaac I know you will be startl'd at my answer for J am not ignorant that all men apprehend it to be absurd to change run ouer so many religions but truth must be declared though it may seem a scandal to the Iews and a folly to the Gentils It s therefore the Doctrin of the Reformation that we may with a safe conscience be to day Protestanrs to morrow Lutherans in France Hugonots in Hungarie Antitrinitarians in Poland Socinians ad in London of any Religion but Popery Ismael For shame you fouly imposâ— vpon the Reformation ther 's not anâ— Congregation that teachs such à scandalous and absurd Doctrin Isaac By your favor I loue thâ— Reformation as the apple of my eye and will never yield to any in my zealâ— for its honor and doctrin J am so faâ— from imposing upon it that I will evidence your error in denying this to bâ— its Doctrin and it will appear thaâ— whoever will deny it to be very lawful to change Religions as time and occasion requires must renounce the besâ— and fundamental Principles of our Reformation must impiously condemâ— the practise of our first Reformers Ismael How will you make it ouâ— that this Doctrin is grounded vpoâ— the fundamental Principles of our Reformation wheras there is not onâ— Congregation of ours but abhorrs it Isaac Sr. You may well perceive by the tenor of my discours that J am piously and charitably iealous with each particular Congregation thaâ— my drift is to shew that each of them none excepted swerves from and transgresses against the true spirit and solid Principles of the Reformation as wiâ—l further appear in this discours It s vâ—contestedly true that the Rule of faith of the Reformation is Scripture as the humble of heart assisted with the spirit of the Lord vnderstands it for Lutherans will never admit their Rule of faith to be Scripture as interpreted by the Church of England but as interpreted by themselves nor will England admit Scripture to be their Rule of faith as it is interpreted by the Presbyterians but as interpreted by the Church of England so that the Doctrin of each Congregation is but Scripture as interpreted by them and wheras all these Congregations joyntly compose the whole Body of the Reformation and each Congregation is truly a member of the Reformation the Doctrin of the Reformation coms to be Scripture as each Congregation and person of sound judgment in the Reformation saies the Church of England in her 39. Artic. interprets it This being an vncoÌ„trouled truth what man of euer so sound a judgment but may read to day Scripture as interpreted by the Lutheran Church and judge in his conscience that interpretation and Doctrin to be true consequently he may with a safe conscience profess that Religion soon after he may meet Calvins bookes charm'd with the admirable strength of his reasons and glosses vpon Scripture he may judge in his conscience he is to be preferr'd beforre Luther and so may lawfully forsake Lutheranism for Calvinism then again he hits vpon Scripture as interpreted by the Church of England whose Doctrin ravish's him with that decencie of Ceremonies that majesty of her lyturgie that harmonie of her Hieraâ—chie
they please Lutherans Protestants Presbyterians c. have all for their Rule of faith Scripture which each of them interprets in a different sense Luther for the Real Protestants for the Figurative Presence Protestants for Episcopacy Presbyterians against it and so of others and tho each esteems his own sense to be the best yet none is so bold as to say the others may not be saved in their own sense of it or deny them to be true Children of the Reformation nay that Venerable Synod of Charenton as I quoted aboue has declared that the Lutherans tho opposit to them in their chief Tenets are their beloved Brethren and have nothing Idolatrous or superstitious in their manner of Divin worship the fundamental reason of all this is that our Rule of faith is but Scripture as each Person of sound judgment vnderstands it Ismael I grant all your discourse as to this particular for its certain Lutherans will not admit Scripture as interpreted by Protestants but as interpreted by themselves and so of each other Congregation Isaac If you admit our Rule is Scripture as each vnderstands it then you must grant that our Doctrin of the Reformation is whateuer Doctrin each Person of sound judgment vnderstands to be of Scripture and from this it appears plainly that my Principle wherat you bogl'd is true That whateuer Doctrin is professed by any of our Congregations Synods Parliaments Drs. or particular Dr. of our Reformation is to be truly reputed and esteemed the Doctrin of the Reformation which Principle being true my discourse of yesterday is vndeniable that you may change religions as often as you please and remain still a true Reformed Child Ismael But you haue said that not only the Doctrin of each Congregation and Synod is the Doctrin of the Reformation but also whateuer any one particular Doctor teachs and this seems to be very absurd Isaac It 's not so absurd as it is true I 'l prove by the Principles of our Reformed Church by the testimonies of our most Learned and Best Drs. and Reformers and by reason and experience that the Doctrin of any particular Doctor among vs has as much right to be called and esteemed the Doctrin of the Reformation as Protestancy Presbytery or Lutheranism for what is Lutheranism but the judgment of Luther a particular Dr against the whole Church of Rome what is Calvinism but what Calvin a particular Dr judged to be the sense of Scripture against that same Church what is Quakery but honest Naylor's godly and pious sentiments vpon Scripture It s vndeniably the Principle of our Reformed Church that our Rule of faith is Scripture as interpreted not only by Synods or Congregations but by any Person of sound judgment in the Church No Congregation or Synod is to vs a Rule of faith because all are fallible but Gods Written Word as each one vnderstands it and if wee do not like the sense of it delivered by any Council Synod or Congregation wee may safely deny it therefore our great Calvin saies and proues with great energy of Scripture and reason that we are not obliged to the Decisions and Doctrin of any Council Synod or Congregation if after hauing examined Scripture we do not find their interpretation and sense of it is conformable to the Word of God Let Synods and Congregations say what they will if any particular Doctor thinks his own privat sense of it to be better he may stick to it against them all and be a good true Child of the Reformation as Arminius in Holland did withstand the Synods of Dordreet and Delpht as Luther and Calvin did against Rome I will be free saies our vnparalleld Proto-Apostle Luther I wil◠not submit my self to the authority of Councils Church Drs Vniuersities or Fathers but will teach and preach whateuer I think to be true Did ever any Apostle speake with more courage and the blessed man acted with no less he knew full well the whole Stream of antiquity Drs Fathers and Councils were against him as he confesses himself and dit not care a rus◠for them all Lay aside saies he ◠arms of Orthodox antiquity of School◠of Diuinity authority of Fathers Councils Popes and consent of ages we receiue nothing but Scripture but s◠that we must haue the authority of interpreting it Nor was it only Luther and Calvin spoke thus but all our first blessed Reformers and why because our Rule of faith is Scripture not a interpreted by the Church of England France will not admit it nor as interpreted by the Quakers the Anabaptists and Independents will not heare it nor as interpreted by Luther Calvin rejects it nor as interpreted by Calvin Thorndic and Bramhal will not yield to it nor will Stillingfleet stand to their interpretation nor others to that of Stillingfleet Finally our Rule of faith is Scripture not as interpreted by any but as each Congregation Synod particular Dr or man of sound judgment interprets it and consequently what ever Doctrin any man of sound judgment judges to be of Scripture is to be esteemed the Doctrin of the Reformation and you may safely believe it if you like it and remain still as truely a Reformed Child as the proudest Protestant of England Ismael Can you prove that our Rule of faith is Scripture as any particular Dr or person of sound judgment vnderstands it Isaac Behold how convincingly first wee have heard Luther quoted but now say We receive nothing but Scripture but so as that we must have the authority for t◠interpret it hear him again Th◠Governors and Pastors haver powe t◠teach but the sheep must give thei◠judgment whether they propose the voy◠of Christ or of strangers And again Christ has taken from the Bishops Councils and Pastors the right of judging of Doctrin and given it to all Christians i◠General and the Rule is Scripture ◠each one will think fit to interpret i◠And consequently to this wee hav◠heard him say aboue I will be fi◠and will not submit to Drs Councils ◠Pastors but will teach whatever think to be true Barlow The Apostles have given to each particular t◠Right and power of interpreting a◠judging by his inward spirit what i◠True its needless that either man ◠Angel Pope or Council should instru◠you the spirit working in the heart an◠Scripture are to each particular person mo◠assured interpreters Bilson Bishop o◠Wincester saies the same The peopl◠must be discerners and judges of wha◠is taught Our Religion has no othe◠Rule of faith saies our French Reformation by the mouth of Dumoulin Drelincourt and the holy Synod of Charenton but the Written Word of God as interpreted by vs. Lastly saies the Church of England in the 6th Art of their 39. We have no other Rule of faith but Scripture as each person of sound judgment in the Church vnderstāds it and what is proved by it and again
dirt vpon his Church the honest Quaker will say I am a profane man others perhaps will say I am of no Religion but a despiser of all and our Congregations are so vncharitable that likely none will accept of me because I say all religions are very good a sad thing that a man must be hated for speaking well of his neighbours and that each one must have all the world to be naught but himself this then is my Religion To suffer persecution for justice and truth to render good for evil to bless those who curse me and speake well of all congregations whylst they speake all evil against me reflect well vpon what J discoursed hitherto and you will find J am as great a louer of the Reformation as they who may think me its enemie and reade my following discourse and you will find I loue Popery as well as the Reformation the Spirit of God makes no exception of Persons Ismael You promised to proue by the Principles of the Reformation that wee may believe all the Tenets of Popery and remain still of the Reformation how can this be Isaac You remember I excepted one Principle of Poperie wherin you must necessarily dissent from them and if you deny this one Principle you may believe all their others Tenets as well as the Pope and be as â—ood a Child of the Reformation as Luther Ismael What Principle is this which you seem to make the only distinctive sign of a Reformed from a Papist Isaac Listen a whyle a Papist is not a Papist because he believes Purgatory Transubstantiation Indulgences and the rest of Popish Tenets but because he believes them vpon the testimonie of the Pope and Church because they assure him they are revealed Truths if a Papist did say J believe these Tenets because I myself do judge by scripture that they are revealed and not because the Pope and Church say they are he would be no Papist The Papist believes the Mystery of the Trinity the Incarnation and passion of Christ the Protestant believes the same Mysteries yet the one is a Papist and no Protestant the other is a Protestant and no Papist And why because the Papist believes them vpon the testimonie of the Pope and Church the Protestant believes them vpon the testimony of Gods Written Word believe then whatever you please of Popery provided you believe it because you judge by Scripture its true and not because the Pope or the Church sayes it you 'l never be a Papist but a perfect Reformed Ismael If this discourse be solid you may hedge in all the Articles of Popery into our Reformation Isaac If you peruse the works of our Reformed Drs you 'l hardly find any Article of Popery but has been judged by many or som of our best Reformed Drs to be the true Doctrin of scripture and wheras any Doctrin which any Person of sound judgment vnderstands by scripture to be true may be justly called the Doctrin of the Reformation it follows that hardly is there any Article of Popery for which wee see so many persecutions againsts subjects and such troubles in our Parliaments but is truly the Doctrin of the Reformation Ismael Shew me som examples of this Isaac The Veneration of Relicks and Saints dead bones is generally believed by vs to be meer Popery and superstition therefore wee made no store of Luther and Calvins bones tho wee know them to be as great Saints as any in the Popish Church but Veneration of Relicks and Saints bones is the Doctrin of our Reformation for whatever is set down and commended by our Common Prayer book must be vndoubtedly esteemed our Reformed Doctrin and practice and our common Prayer book printed since our Kings happy restauration in its Kalender sets down a day to the Translation of S. Edward king of Saxons Body in the month of June and dedicats an other to the translation of the Bodies of S. Martin and Swithin in the month of July The Veneration and vse of the Sign of the Cross is flat Popery in the judgment of all our Congregations yet any Reformed Child may laudably and piously vse it wheras our Common Prayer Book in the Administration of Baptism commands the Minister to vse it saying Wee sign him with the sign of the Cross in token that heerafter he shall not be ashamed to confess the faith of Christ crucified and manfully to fight vnder his banner against Sin the world and the Deuil And in our kalender printed since his Majesti's restauration it s called the Holy Cross Our Congregations generally believe its Popery to keep Holy daies except the Sabboth day and Saints daies to fast Lent Vigils commanded Emberdays and fridaies and all this is recommanded to vs in our Common Prayer book and the Minister is commanded in the Administration of the Lords Supper to publish the Holy daies of the week and exhort vs to fast and surely he is not commanded to teach or exhort vs to any thing but to the Doctrin of the Reformation It 's true the Students of our Colledges of Oxford and Cambridge are much troubled with scruples in this point these Pauperes de Lugduno are compelled to fast all fridays throughout the yeare and it s not hungar that makes them complain but tenderness of Conscience because they feare its Popery It 's a Popish error wee say to believe that Pennance or our penal works of fasting almsdeeds or corporal austerities can auaile and helpe for the remission of our Sins and satisfying Gods Justice No we say penal works serue for noting all is don by Repentance that 's to say by sorrow of heart for having offended God This is the Doctrin of Danaeus Willet Junius and Calvin who saies Francis Dominick Bernard Antony and the rest of Popish Monks and Fryars are in hell for their austerities and penal Works for all that you may very well believe and its the Doctrin of the Reformation that Pennance and Penal Works do auaile for the remission of our sins and are very profitable to the soule for our Common Prayer booke in the Commination against sinners saies thus In the Primitive Church there was a godly Disciplin that at the beginning of Lent such as were notorious Sinners were put to open pennance and punisht in this world that their soules may be saued in the day of the Lord. And our Common Prayer booke wishes that this Disciplin were restored again and Surely it does not wish that Popery were restored therefore it s no Popery to say that Pennance or penal Works do satisfy for our sins in this world and auaile to save vs in the other Ismael I know many of our Congregations mislike much our Common Prayer booke for these Popish Tenets but what do you say of the grand errors of Popery can a man be a true Child of the Reformation and yet believe the Popes Supremacy deny the kings supremacy believe Transubstantiation and Communion in one kind are these