Reformation of the Congregations of England IN the first article the Author acknowledgeth the Church of England was once rightly and orderly gathered either by Apostles â—â— apostolick men whether Philip or Joseph of Arimathea or Simon Zelotes as we may read in Fox c. Sothat all the worke now is not to make them Churches which were none before but to reduce and restore them to their primitive institution Answ. Though the Churches of England were planted by the Apostles yet since Popery universally afterward prevailed in both England and Scotland as Beda and Nicephorus and ancient histories witnesse we thinke by our brethrens grounds England losed the very essence of a true Church So that there be neede of the constituting of a new Church and not of simple restitution to the first restitution 1. Because the Congregations wanteth the essentiall constitution of right visible Churches as you say 2. Because you receive none comming from the Church of New-England to the seales of the Covenant because they are members of no visible Church Sect. 2. Certaine propositions tending to Reformation In the third or fourth Proposition the Author condemneth Laicks Patronages 2. Dedicating of Lands to the Ministry to these adde what the Ministers of New-England say in their answer to the thirty two Questions sent to them from Old-England where they condemne stinted maintenance Though the right of Church Patronages were derived from Romulus it is not for that of noble blood â—or Dionysius Halicarnasseus saith Romulus instituted Patronages when he had divided the people in noble and ignoble called Patricii Plebeii But this Patronage was civill and when servants and underlings were hardly used it hath a ground in nature that they choose Patrons to defend them therefore hee who gave libertie to a a servant amongst the Romans was called a Patron and he who defended the cause of the accused as Valla saith was called a Patron If it bee said that the servant was the proper goods and part of the Masters patrimony because hee might sell his servant and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant I answer the servant was a part of his masters patrimony but a part thereof for sinne not as his Oxe or his Asse is a part of his patrimony therefore by the Law of nature whereby the weaker imploreth helpe of the stronger as the Lambe seeketh helpe from the mother and the young Eagle from the old the slave might well have libertie to choose a Patron and this is a ground that the Magistrate the Churches nurs-father by office should plead the Churches cause as her Patron and every one in power is to defend the Church in her liberties and patrimony and therefore in the Apostles time when holinesse and the power of Religion did flourish and was in court there was not need of any positive civill or Church Law for a Patron to the Church every beleever in power is oblieged to defend the Church but when men became Vulturs and ravenous birds to plucke from the Church what was given them the Councell of Millian in the yeare of God 402. wherein some say Augustine was president under Honorius and Arcadius some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony and rights against the power and craft of avaritious men and they were called Patrons and the same was desired in the first Councell of Carthage but with the Bishops advice cum provisione Episcoporum Hence it is cleare patronages from their originall were not Church priviledges and Bishops being a part of the Church could not be the Patrons quia nemo sibi ipsi potest esse patronus and for this cause that learned thinketh this was the originall of Church Patronages but the Patrons have beene chosen with consent of the Church hence they were not as our Patronages are now which goeth 1. by birth 2. and are a part of a mans patrimony and civill thing that the Patron hath right unto under the Kings great Seale but as a Minister is not a Minister by birth neither was a Patron a Patron by birth and from this wee may collect that the Patrons right was but a branch of the Magistrates right and accumulative not primitive and that hee could take nothing from the Church and 〈◊〉 lesse might the Patron forestall the free election of the people by tying them and their free suffâ—ages to a determinate man whom hee presented and it is not unlike which Aâ—entinus 〈◊〉 when Bishops gave themselves onely to the Word of God to preaching and writing bookes in defence of the truth the Emperour tooke care that they should bee furnished with food and â—aiment and therefore gave them a pâ—tronus quem 〈◊〉 patronum curatoremque vocabant whom they called a patron and here observe the Bishop of old was the client and the sonne and Pupill now hee must bee the Patron and Tutor and therefore in time of Popery Antichristian Prelates would bee Patrons both to themselves and to the Churches But this seemeth not to bee the originall of patronages because this ground is common to all Churches but not all but onely some certaine Churches have patronages therefore their ground seemeth rather to bee that some religious and pious persons founded Churches and dotted and mortified to them benefices and the Church by the Law of gratitude did give a Patâ—onage over these founded Churches to the first foundators and their heires so as they should have power to nominate and present a Pastor to the Church But there were two notable wrongs in this for 1. If the fundator have all the Lands and Rents in those bounds where the Church was erected hee is oblieged to erect a Church and furnish a â—â—pend both by the Law of nature and so by Gods Law also Ergo the Church owe to him no gift of patronage for that nor is hee to keepe that patronage in his hand when hee erecteth a Church but and if hee being Lord heritor of all the Lands and Rents both erecteth a Church and dotteth a stipend sub modum eleemosynae non sub modum debiti by way of almes not by way of debt then is there no gratuitie of honour nor reward of Patronage due to him for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed but onely the blessings of the poore Joh 31. 20. it being a debt payed to God hee doth requite it And Calderword saith no wise man would thinke that the Church men should allure men to found Churches and to workes of Pietie by giving them the right of presenting a man to the change and also hee would call it Simonie not pietie or religion if one should refuse to doe a good worke to the Church except upon so deareâ—t rate and so hard a condition as to
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
10 Honorius 2. Clement 3. Gregor 8. Celestinus 2 Victor 2. Some Popes have beene declared Hereticks by papists as Gregorius 12. Benedictus 13. In the councell of Pisaâ— and Iohn 23. In the councell of Constance moreover Bonifacius 8. Sergius 3. Benedictus 7. Eugenius 4. Iohn 9. and Iohn 22. had no tolerable measure of learning to be priests how then could they be universall prophets who could not erre Liberius was an Arrian as Athanasius and Alphons saith Zepherinus was a Montanist as Tertullian saith Honorius was condemned for saying Christ had but one will in generall councells at Constantinople Marcellinus sacrificed to Idolls as Bellarmine confesseth faelix was an Arrian and consecrated by an Arrian Bishop as Hieronim saith Anastasius was a Nestorian as Alphonsus saith Iohn 22. said soules did not see God untill the Resurrection as Erasmus saith Innocentius 1. ordained the Eucharist to be given to Infants as a Jesuite saith to wit Maldonatus All this is observed to prove the Church could not be in the Pope 2. That the Waldenses were opposers of the pope whose confession is set downe by Gulielmus Reginaldus Turco-papista as Vsserus saith and cast to by the Jesuite Gretser to the end of Peter Pilichdorffius his Treaties contra Waldenses and by Reinerus contra Waldenses Their confession containing a condemning of the popes Supremacy unwritten Traditions worshipping of Images Invocation of Saints c. and all the Articles of popery We know how well Calvin thinketh of their confession The slanderous Grâ—tser saith that Wicliffe renewed their errors and taught this Article Dâ—uâ— debet obedire diabolo God should obey Satan But that faithfull witnesse of Christ hath no such thing in his writtings Many other poynts are objected to the Waldenses but Thuanus saith Reliqua quae à Waldensiâ—us affing untur per invidiam assinguntur Other lies and false Doctrines are laide upon them but the Magdeburgenses set downe faithfully the Articles that they held which wee owne as the Truth of God What Sanderus Coccius and Parsonius objected to them that they Taught that carnall coâ—cupiscence was no sin 2. That all oathes in any case are unlawfull 3. That the Magistrate may not use the sword 4. That the Apostles Creed is to be contemned these and other calumnies are well refused by Usser and proved by the Testimony that Papists gave of the Holy life of the Waldenses to bee but Lies and meere calâ—mnies These who of old saith Serarius were called Berengariani from Berengarius are this day called Calvinists and these who are this day sayth Ioan Wendelstonus called Protestants are novi sâ—n Gâ—rmanici Waldenses The new Waldenses of Germany Nec vero saith Usser citing the foresaid Authors justam aâ—lâ—â—c causam videre pâ—ssimus quamâ—brem horum majnum pudere nos debcat we neede not thinke shame of our forbearers the Waldenses Whether did Berengarius feare Leo the 9. his unjust sentence of excommunication but contrary to Victor the 3. he did stoutly plead that the Eâ—ements were a figure or signe of the body and blood of Christ Ar. 1056. And before Nicolâ—us the 2. in a Synod at Rome before 113. Bishops for the space of seven dayes hee pleaded the same cause So saith Albericus Diacon Cassinens and Carolus Sigâ—nius Yea and hee lest behind him in his age multitudes of his followers so as Rome was not able to suppresse the visible Church ever since her Cedar branches did spring up to the Cloudes And we know that the Faith of the Councell of Trent as pressed by Oath prescribed by Pius 4. and by the command of Gregorius 13. was not in the World the 10. age Ambrosius Catharinus Martinus Isengrenius Contarenus the Sorbonists of Paris and the Doctors of Venice in many substantiall poynts contradicted the Church of Rome yea Thuanus and the Bishop of Spalato teach that after the councell of Trent the Reformation spread through the Christian World In the 12. and 13. ages the Doctrine of the Waldenses of Wicliffe and Berengarius did grow but few did write saith Voetius in these times because of heavy persecution multitudes in Germany Austria Moravia Silesia Leiden Collen Osenbruge and many other parts opposed popery Now we say there were multitudes professing the Truth both of Doctors Fathers and witnesses opposing the Roman Church and what calling the Church of Rome gave to our reformers must be measured by the best of the Church consenting to their câ—lâ—iâ—g for wee are not to thinke that all professed popery but many of the gu des opposed many were burdened in 〈◊〉 and yet out of weakenesse durst not professe because of the 〈◊〉 â—â—eaâ—nesse 3. They durst not write and preach ag 〈…〉 n of the time 4. Many were simple many 〈◊〉 3. 〈…〉 Luther and Zuinolius had their whole calling from the 〈…〉 yeâ— think we not that calling no calling but that it hath that which â—ssentially constituteth a Ministe 1. Câ—j phas entered most câ—râ—nâ—â—ly to the Priesthood by the favour of men and to bee High-Priest for one yeare contrary to the Law which ordained the high-priest to remaine for his lifetime But as Iosephus said Toletus Cajetan Maldonat Iansonius yea and our owne writers Calvin Marlorat Musculus Rollock Bullinger observe all was done by the will and lust of men yet Cajaphas was the high-priest and prophecied which is a specifick act of a called Prophet John Ex. 51. 52. It is said he prophecied as high-priest 2. The Scribes and Tâ—aisees set in Moses chaire and are to be heard Mat. 23 1. In so far as they teach Gods Truth and yet their entry to their calling was corrupt if it be true that diverse say that Christ John 10 calleth the Scribes and Pharises Theeves and Robbers because they came not in by the doore but climbed up another way but however there was corruption in the way of their comming to the chaire for they leavened all other the Ordinances of God and the high priest was entered a false way the rest of the Rulers could not come but in a corrupt way But though Augustine and Clemens Alexaâ— expound the place John 20. of such as want a lawfull calling but then the place cannot agree with Scribes and Pharisees which seemeth to fight with the course of the Text. But our Interpeters Brentius Bâ—zâ— Rollocus expound the place of these who preach not Christ soundly and to be the doore and the foundation but humane Traditions and yet had a calling and the Text saith so much where v. 9. Salvation is promised to every one who entereth in by Christ the doore now salvation is not promised to a man because hee hath a lawfull calling to the Ministery hee may have that and yet bâ—e a Child of perdition
testium veritatis They loose the subjects from the oath of fidelitie Lodovick the fourth answering the calumnies of John the 22. saith it is against all Law that the Emperour hath no imperiall authoritie and power except hee bee anointed conâ—eâ—rated and crowned by the Pope he citeth their owne Law on the contrary That Joannes the 22. saith the Emperour insinuateth in his Bull that hee is universall Lord in both temporall and spirituall matters Bonifacius the eighth setteth out a Bull against Philip the Faire Philippus Pulcher King of France as saith Stephanus Aufrerii and speaketh thus that he is universall Lord of the earth in both temparall and spirituall thingâ— Bonifacius Episcopus servus serâ—orum dei Philippo Frâ—n 〈◊〉 regi deum time mandata ejus serva seire te volumus quod in spritualibus temporalibus nobis suâ—es benificiarum preâ—endâ—â—â— ad te câ—â—â—io nuda spectet c. Beleeve if ye will that Constanâ—â—â—â— gave to the Popes of Rome freedome and immunity from the imperiall Laws and that he gave to the Pope the territories of Rome and the City of Rome the Seat of the Empire to be Peter the fishers patrimony and this say they Constantine gave to Silvester which is the Patrimony of the Crowne and the very Empire it selfe given to Peter we teach no such Kingly power given to Church-men and judge this donation to be a forged lye invented by Papists because they are their owne witnesses of this donation For Hieronymus Paâ—â—â—us Cathâ—lanus a Lawyer and Chamberlaine to Pope Alexandâ—r the sixth saith exprelly there was no such donation made by Constantine And because those who are most diligent observers of memorable antiquities speake nothing of this donation as neither Eusebius nor Hieronymus nor Augustine nor Aâ—brase nor Basilius nor Chrysostome nor Ammianus nor Histeriâ— Tâ—ip â—â—tita nor Pope Damasus in his Chronicle nor Beda nor Orosâ—us it is but a dreame yet it is certaine that three hundreth veares after Constantine the Emperours keeped Rome and the Townes of Italy by their presidents and deputies as may be seene in Justiniâ—n And this they did to the time of Innâ—â—â—ntius the second as Chronicles doe beare 6. Wee doe not teach that Church-men are loosed from the positive Lawes of Emperours and Kings Bellarmine saith that the Magistrate can neither punish Church-men nor conveene them before the tribunallâ— so Innocentius the third saith the Empire is not above the Pope but the Pope is above the Empire And Bonifacinâ— the eighth saith all upon hazard of their salvation are subject to the Pope of Rome who hath the power of both swords and judgeth all and is judged by no man Now it is knowne to 〈◊〉 Nicanor that the Prelats of England and Scotland in their high Commission had the power of both swords and that by Episcopall Lawes the Primate 〈◊〉 all the 〈◊〉 and is judged by none and who but he and who ever spake as Suarez That Church-mâ—n 〈…〉 co 〈…〉 against Princes even to detbrane them And as he saith 〈…〉 by divine Law the Pope is eximed from aâ— Laws of Princes and shall we in this beleeve Bellarminâ— Sato â—â—â—etanus Turrecremata Grâ—gâ—rius de Valent. Suaâ—â—â—â— and then forsooth they bring us their Canon Law to judg the Law of God to prove it because it is said by their Silvester nemo judicabit primam â—dem and their Gratian learned this jus divinum this divine Law from Innocentius the Pope And what they alledge for Peters exemption from paying tribute will exime all the disciples and so all Church-men by divine right from the Lawes of Princes Yea all Clergy-men say they by a divine positive Law are eximed from the Laws of Magistrates So saith Suarez Bellarmine and the 〈◊〉 of Rbeimes but with neither conscience nor reason And contrary to their owne practise and doctrine For Paul will have every soule subject to superiour Powers and except the Roman Clergy want Soules they must also be subject Salomon punished Abiathar Josiah burnt the bones of the Priests upon the Aâ—tar Christ subjected himselfe to his Parents payed tribute to Caesâ—r and commanded Scribes and Pharisces to doe the like Matth. 22. Willing that they should give to Cesar those things which are Caesars Paul appealed to Caesars Tribunall and Rom. 13. as many as may doe evill as many as are in danger of resisting the power are to be subject Rom. 13. 4. 2. but Church-men are such therefore they are subject Agatho Bishop of Rome writing to Constantius the Emperour calleth himselfe imperii famulum a Subject of the Empire and saith pro obedientia quam debuimus Leo submitted himselfe to Lodovick the Emperour The Clergy of Constantinople may be conveened before the Patriarch or President of the City See the Law And and Bishops Clerks Monkes c. for criminall causes are judged by the Presidents If a man have a suit with a Clerk for a money matter if the Bishop resuse to heare tunc ad civilem judicem c. say they Sigebertus as also Luitprandus doth witnesse that the Bishops of Rome were compelled to pay a certaine summe of money to the Emperors to be confirmed in their Bishopricke evâ—n till the yeare 700. Leo the fourth who is canonized by Papists as a Saint writeth to Lotharius the Emperour that they will keepe the Emperors Lawes for ever and that they are lyars who say the contrary Arcadius made a Law that if a Priest were found to be seditious and troubling the publick peace he should be banished an hundred miles from that place But how farre Popes have surpassed bounds in these see their blasphemies As they say God should not have beene discreet nisi potestatem Pontifici super principes contulisset except he had given power to the Pope above Princes Also Papam superioritatem habere in imperatorem vacante imperatore imperatori succedere Also Papa habet utriusque potestatis temporalis nempe spiritualis Monarchiam Also Quanto sol lunam tanto Papa superat Imperatorem The Pope is above the Emperor and succeedeth to the Emperors throne when it is vacant and he is as farre above the Emperor as the Sunne is above the Moone The Pope also h in the Nativity night blesseth a Sword and giveth it to some Prince in signe that to the Pope is given all power in heaven and in earth 7. The Pope may loose all Subjects from their oath of Loyalty and may command that a Jesuite stabbe or poyson a King when he turneth enemy to the Roman Faith All these Satan and envy it selfe cannot impute to our doctrine Let Lâ—simachus the Jesuite heare this and see if his owne little Popes the Prclats doe not teach or aime at all these points against the Kings of the earth CHAP. 7. SECT 1. Of the way of