hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. WE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The
were blasphemie and yet more to say it The Reformed Churches are not Schismatical For having separated from the Romish Church As falsly they are accused thereof by the said Roman Church 1. HAving sufficiently shewed that the truly Reformed Churches are not Heretical we must pass further And shew also that they are not Schismatical because they have separated themselves from the Roman Church 2. For that cause they are not Schismatick because they have had just causes of their Separation Which we demonstrate in this manner 3. For not to be Schismatick in making separation from the Communion of a Church that Church must be corrupted and impure And this corruption and Impurity must be in the Doctrine and not simply in the manners And the said Separation must be for a Doctrine contrary to the Word of God which over throweth the grounds of Salvation and annihilate the Faith And besides which Erroneous Doctrine be publickly authorized and maintained by armes and the fire 4. When that doth meet and happen in a Church and that there are other Churches that God hath delivered and freed from Error then there is a necessity to withdraw and separate from such a corrupted and defiled Church for not to be partakers of her sins and not to receive the plagues of which she is threatned of God Rev. 18.4 5. And yet before that all endeavours must be done to procure Remedies to the evil after the example of the Children of Israel who before they did retire themselves from Babylon did carry their hands to her wounds to cure them but seeing that it was in vain they resolved to forsake her to go in Jerusalem there to serve God according to his word Jerem. 51.9 10. These be their words We would have healed Babylon but she is not healed forsake her and let us go every one into his own Countrey So the Apostles did not separate themselves from the Jews to turn towards the Gentiles but after that they had rejected their word and made themselves unworthy thereof 6. It hath been for that and after the same proceeding that our Fathers by thousands did separate themselves from the Roman Church 7. For which Retreat and Separation we are wrongfully accused of Schism for it is the Church of Rome which is Schismatick and not our Churches because she hath given the Cause and the necessity to our Separation Now it is the Cause and not the Separation which maketh the Schism as the Canonists do teach 8. So the Apostles were not Schismaticks in separating themselves from the Pharises But it were the Pharises that were such 9. The Roman Church hath given cause to our separation 1. By her false and Erroneous Doctrines 2. By the Domination of Antichrist And 3. By the strange cruelties which she did exercise against us when we did endeavour to repurge the Temple from the corruptions which the Devil had sowed therein during the darkness of Ignorance As antiently the Samaritans did pollute the Temple of Jerusalem in shedding therein Dead-mens Bones during the darkness of the night 10. Having been so dealt with who can lawfully revoke in doubt that our separation hath not onely been most necessary but also most just 11. The Reformed Churches for the abovesaid Reasons separating themselves from the Roman Church did not thereby separate themselves from the Communion of the Catholick Church Rather they are entered in it Such a separation hath not been a forsaking of the Church of Christ but a going forth from Babylon An escape from Sodom A quitting of a Pestiferous House and which threatneth of ruine 12. In a word by such a Separation the Reformed Churches did separate themselves only from a particular corrupted Church 1. For when the Roman Church was in her greatest purity she was not the Catholick Church but onely a member or a part thereof besides which part there were many others even more ancient than the Roman Church the Church of Antioch and the Church of Alexandria and the Church of Greece were also as the Roman Church parts of the Catholick or Universal Church 2. And the said Roman Church such as it is now and hath been in these last Ages ought not to bear the Name of a Church without adding unto it that it is an Impure Idolatrous Heretical and Antichristian Church 1. Rejection of the Injurious Names Given unto the Reformed by the Jesuites and other Popish Writers 2. Representation of the Laudable Names which the said Reformed do approve and make use 1. SOme of the Popish Writers do talk much and Dispute to and fro by what Name they may call the Reformed Either Christians Or Catholicks Or Hereticks Or Protestants Or Zuinglians Lutherans and Calvinists Or Sacramentaries Answer in General to the giving of those Names THe Papists do call indeed the Reformed at their pleasure by such Names as their malicious and railing Spirits can invent sometime by one and sometime by another Of the Names Christians and Catholicks 1. CHristians and Catholicks the Papists will not have the Reformed to be called 2. They reserve that Denomination to themselves 3. And yet notwithstanding to them of all Professors of Christian Religion the same doth least appertain The Reformed do not deserve the Injurious Name of Hereticks and do slight such a Name 1. THe Reformed for their part so long as they are sure that the Doctrine which they follow is the eternal word of God and the Gospel of his Son Christ as they are by Gods Grace most sure seeing it is plainly set down in the Holy Scripture of the Old and New Testament they care not what the Papists do think of them or what they spake of them or by what Name they reproach them 7. If they blaspheme the Doctrine of Christ and call it Heresie not fearing or sparing the Lord himself it is no wonder if they revile them with all opprobrious names that can possible be devised The Reformed reject the names of Lutherans Zuinglians and Calvinists 1. THey do Declare that they are not Lutherans nor Zuinglians nor Calvinists because they maintain not any private or proper Doctrine of Luther or of Zuinglius or of Calvin 2. No more then the Faithful in the Primitive Church to have been called Paulines or Petrines or Athanasians or by the name of any other such Minister of Christ What the Reformed say of the Name of Protestants 1. IF the Papists think it belongeth not to us Reformed of England and France c. let them give it to those whose it is 2. Being not a Name of Schism or of Sect it may as well be used as the Name of Catholicks and for Distinction sake only 3. Having begun first at the Diet of Ausbourg we are enforced to use it The Reformed are truely Christians and Catholicks 1. VVE Reformed tell the Papists notwithstanding their Opprobrious Names that if a Christian be he that believeth in Christ according to his word and if Catholicks be they that professe the
if not drown 4. After the Donatists had made a Faction in Affrica as they brake the unity of the Church so they were broken themselves into divers fractions And so in a short space came to nothing 5. The Division among the Britains of this Nation brought in first the Saxons next the Danes and last of all the Normans 6. This is a cunning sleight of Satan to divide us one from another that so he may prevail against us all 7. The barbarous Soldiers divided not Christs Coat shall we rend and tear asunder his Body by Schism and Faction 8. Religion is the bond of all Society the strongest Sinew of Church or Commonwealth O let us take heed that there be no rupture in this bond nor any sprain in this Sinew 9. The Husband-man hath sowed good Seed clean and picked in this Kingdome for more than threescore years and it had fructified exceedingly since the happy Reformation of Religion in these parts lately the Envious man did sow upon it his Tares O let Christian Charity pluck them up or in the defect of it Publick Authority 10. We are all one Body let us have all the same mind towards God and let us endeavour to the utmost of our power to preserve the unity of the Spirit in the bond of Peace Ephes 4.3 11. That our Spiritual Jerusalem may resemble the old Bizantium the stones whereof were so matched and the wall built so uniformly that the whole City seemed to be but one stone continued throughout 12. It was the Honour of the Old Jerusalem Let it be also of the New that it is a City at unity in it self Psal 122.3 13. The lines the nearer they come to the Center the nearer they are one to another we cannot be one with God so long as we are thus divided one against another Refutation of this Accusatin of the Jesuites and other Popish Doctors that in the Church and Religion of England since the last Reformation have been many Changes and Alterations and particularly in the Common Prayer Book The Popish Doctor 1. HE first calleth to remembrance the Act of 6. Articles established in the later dayes of King Henry the 8. 2. Which in the beginning of his Son Edward the 6. Reign was straightwaies disanulled and the Church Reformed 3. Which Reformation was overthrown in Queen Mary's Reign 4. And after renewed by Queen Elizabeth 5. And continued by her Successors unto this day Answer of the Reformed THis is the Answer that we make to that Accusation 1. That at the first when the Lord began to work some Reformation in the Church of Fugland perfection in every Point was not forthwith attained and established 2. Which is no marvell considering both the greatness of the work and the malice of 〈◊〉 fold enemies that withstood the same 3. Yea if in the Common Prayer Book of that Church alteration hath been according as to that Church seemed most convenient that was not in substance of Doctrine but in matters of Ceremony 4. Neither can the Popish Doctors charge the Church of England more for changing her Common Prayer Book then the said can charge the Roman Church for changing and reforming Her Missales Her Portasses Her Breviaries And a number of such Books even of late years in daily and publick use of Service in Her Defence of the English Translation of the Bible against the Contumelies of Jesuites and other Popish Writers Accusation of the Popish Writers THe divers English Translations of the Bible say the Popish Writers are nothing else but corrupt Gutters flowing from corrupt and stinking Lakes the best containing wicked horrible and Ethnical Errors Answer to that Accusation 1. THis is a slander most wicked horrible Ethnical of all men to be detested and the Accusers shall never prove any word of their Accusation true Gregory Martin hath laboured herein and hath performed nothing 2. If the said Popish Writers find fault with us for Correcting our Bibles let them shew us if they can that either it is unlawful to Translate the Bible into our own Tongue or else after it hath been Translated to reform the Translation in such places wherein some Errors have escaped or to Translate it again 3. No Translation of the Scripture can at the first be so perfect and sincere but it may be afterwards amended as God shall reveal to his Church the faults thereof 4. Otherwise if it were any Fault to amend a Fault why hath the Council of Trent taken order for the Correction of the Church of Romes Latine Translation and for a better Edition thereof to be published then heretofore hath been 5. Yea why hath Pope Pius Reformed The Psalters The Breviaries The Offices And such other Books as are in the Church of Rome in greatest use and estimation 6. If this seemed requisite why may not we look to our Translations likewise amend the Imperfections and set forth better 7. We add that we depend not upon any Translation English or Latine or of other Language no otherwise then the same agreeth with the Word of God EXERCITATION Refutation of this Accusation of the Jesuites that in the State of England great cruelty is exercised against them and the Seminary Priests in regard of their Religion 1. TO that Accusation the Reformed Doctors do answer That it is true indeed that some few of the Jesuites and other Popish Priests have been punished in the State of England but they died not for Religion but were by open Judgment of Law convicted of Treason 2. In the Raign of Queen Elizabeth of happy Memory was executed one Everard a Priest sent from the Colledge at Rhemes into England who though he was in danger of the Laws many wayes yet might have had his life But that impudently at the Bar he uttered things shameful vile and intollerable for he boasted himself both to be the Subject and Vassal of the Pope even in England and affirmed that the Pope was no lesse the Head of the Church of England then of the Church of Rome Avouching further that he was verily perswaded that the Pope did not erre when he termed Queen Elizabeth an Heretick and the Patron of Hereticks and denounced Her no lawful Queen Everard was for this confession convicted and condemned who afterwards as if this had not been enough in prison professed plainly and directly in the presence and hearing of sixteen men of credit that it was no sin against God to commit Treason against his Prince Yet for all this he suffered no new and unusual punishment but the same that all Traytors suffer in England in the like cause 3. We leave other Examples 4. And say generally of all the Jesuites and Priests that did suffer in England that they did not suffer for their popish Religion but onely for their Treason and for their perturbation of that State §. Great is the Evil and Harm that the Jesuites and Roman Priests hidden in England did cause and do cause to that
universal Faith of Christ we are truely Christians and Catholicks believing so and professing so 2. And are content with these Names and desire no other §. Let the Papists be called as they will the Reformed who Reprove and Confute the multitude of their Namss will not be grieved at them 1. LEt the Papists be called Diversly Franciscanes Benedictines Dominicanes And whatsoever other Title they can take up the Reformed are not grieved at the multitude and variety of their Names 2 Who being in Truth almost any thing rather then Christians delight in any Name rather then in the Name of Christians Against the Reconcilement and Reunion of the two Religions the Reformed and the Roman 1. BEing true that the Roman Church is Heretikcal and Impure And on the contrary the Reformed Churches Orthodox and Pure It follows manifestly that there can be none well grounded hope to agree and reunite Popery with the Reformed Churches And therefore that the labour of those who would think upon such a thing were not a seasonable labour 1. Because that in the differences which are amongst us we are so contrary one to the other that the one do clearly maintain the Negative and the others the Affirmative Now it must necessarily be that one of the Propositions be true and the other false Because two contradictories cannot be together true And it is not possible to soulder them by the mastick of some distinctions having no ground in the Word of God 2. The Errors of the Church of Rome have been solemnly ratified and confirmed by the Council of Trent upon pain of Anathema And therefore since that Ratification and confirmation there is no way nor mean left of reconcilement and Agreement For if there were the said Church should be bound to acknowledge her Errors to the end that they may be reformed And to disanul and abrogate concerning them the Canons of the said Council of Trent which is not to be expected from her as long as she shall maintain this poin as she doth vehemently that she cannot Erre And that she layes down and propounds no other Principle of Faith than her belief Against Toleration of false Religions with the pure and Reformed when they differ in Fundamental grounds 1. IT is not onely evil to do but also to suffer evil when it is in our power to hinder it Therefore Religion differing in Fundamental Grounds are not to be Tolerated together 2. This is proved by many Arguments Drawn 1. From the Law forbidding to plow with an Ox and an Asse And punishing Idolaters with Death Deut. 22.10 11. and Deut. 19.6.8 9. 2. From the Gospel denying the service of two Masters Mat. 6.24 And interdicting all fellowship and communion of light with darkness or Christ with Belial 2 Cor. 6.14 15 16. 3. From the Spirits Bill of enditement framed against the Angels of Pergamos and Thyatira for tollerating the Nicolaitans Rev. 2.15 20. 4. From Gods threatning to cut off all such as swear by him and by Malcham Zeph. 1.5 5. From the Imputation which is laid by the Spirit upon many Kings of Israel and Judah for not taking away the High places 1 King 15.14 6. From the Examples of Asa Josiah Ezekiah Constantine Jovian Theodosius and other Religious Princes who by severe Laws restrained Heresie and Idolatry and constrained the true worship of God 7. From the great danger of Heresie which like a Canker soon spreads over the whole body of the Church and if it be not looked into killeth and that eternally thousands of souls breaketh the bands of Nature and cutteth in sunder all sinews of human Society Putteth enmity variance and implacable discords in families Soweth seeds of Sedition in the State and Rebellion against the Prince Refutation of this Slander of the Popish Doctors That the Reformed are Enemies to Scriptures 1. THe Reformed say that this is indeed a very impudent Slander 2. For who ever thought and spoke more Honourablie Reverently and with more due Regard of the Scriptures then they Who have received and imbraced all Scripture given by Inspiration as the very voice of God himself Holding it for the onely Ground and Rule of their Faith and Religion And so resting in it as that they desire no other help as necessary to Salvation Which if they had not with more diligence and devotion defended then the Romanists ever did long ere this the glory of it had perished and it had been counted as a dead Letter 3. For what have the Reformed done for these many years with more endeavour and diligence then to maintain the Majesty and Excellencie of the Scriptures 4. Which the Romanists have so unworthily violated 5. And yet they blush not to match the Reformed with the Manichees and Ebionites who have violently laid villanous hands upon those Sacred Books Of the Apocryphal Books excluded from the Canon by the Reformed Churches Jesuits THe Jesuites and other Papists do demand of the Reformed by what Authority they Maime and Rob the Corps of the Bible Answer of the Reformed to that Demand 1. WE offer no violence to this Body neither do we cut off any which do appertain to the substance and perfection of it we pull away no Member 2. For we do not cut out any true Canonical Scriptures but cull out such as are not Canonical but foisted in and Counterfeit 3. Herein we do the Canonical Scriptures no injury dividing them from such Books as are not of that absolute Authority That they which are in truth Canonical may remain intire and whole together no more then the Shepheard doth injury to the Sheep in sorting the Goats and other Cattel from them The Doctrine of the Reformed Churches and particularly of the Church of England that the Ministers of God hath power to Forgive Sins if the Sinner repent and believe the Gospel maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome 1. WE Reformed say that the Ministers of God hath power to forgive sins not in some Cases only but in all whatsoever if the sinner repent and believe the Gospel 2. This Authority is given unto him by Christ 3. This in the State and Church of England the Parliament and the Communion Book confesse 2. 1. NEvertheless a Popish Writer is far from his purpose to prove thereby the Popish Order of Priesthood 2. For this maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome but Preachers of Repentance which bring the glad Tidings of the Gospel to all those that be heavie laden and desire to be refreshed 3. 1. NEither have they power themselves to forgive sins but God alone forgiveth sins Mark 1.7 2. But having the word of Reconciliation committed unto them from God they offer pardon and in his Name pronounce pardon to the sinner that believeth and that turneth from his wickednesse and sinnes unto the Lord. Refutation of this Accusation of the Jesuites