the following Informations 1. Of the Engl sh Service Book and of the Change in it since the beginning of the Reformation in the Reign of King Edward the 6. 234 2. See also of this Matter 247 3. Of the mention of Saints made in the Liturgie of the Church of England and of their Feasts keeping yearly 230 4. In the Worship of God Prayer and Preaching of the Word of God must not be severed one from the other 236 Chap. 3. Consisting in the following Refutations of Accusations 1. Refutation of this Accusation That the divers English Translations of the Bible are full of Corruptions 248 2. Refutation of this Accusation of the Jesuites That in the State of England and also in the English Church great Corruption of Manners is to be seen 233 Chap. 4. Concerning the Jesuites and Seminary Priests in regard of England with the following Exercitations 1. From the time of the Reformation of the Religion of England both did never cease to Trouble assault the Church the State of it 231 2. Great is the evil and harm that they did cause to that State 251 3. What they did alledge for their Justification of coming in England against the Laws of that State 254 4. Refutation of this Accusation That in England great cruelty hath been exercised against them and that in regard of their Religion 250 5. They are not to be spared in England by the Magistrate being both seducing Hereticks and seditious and treacherous Persons 237 6. There is great reason to prohibite their Books in England by the Soveraign 255 7. By many of their Books they have gained nothing hitherto against the Truth of the Reformed Religion of England 232 Chap. 5. Concerning the Anabaptists in England There they are condemned utterly and publickly according to Justice and Reason 230 Chap. 6. Of the Contentions and Differences that happen in the Church about Religion With three Exercitations propounded before See of them pag. 240 242 243 Chap. 7. Concerning Separatists with the following Exercitations 1. It must be for corrupt Doctrines And not onely for corrupt Manners that we may separate one from another in regard of Publick Assemblies and Exercises of Religion 225 Joyning to it this other Exercitation 227 2. There is a necessity to have a certain Form of Liturgie for the publick Administration of all the parts of Divine Worship in the Christian Church 229 3. Concerning Episcopal Government in the Church of England we have writ of it and commended it not long since in a Latine Treatise De Ritibus Ceremoniis Ecclesiae pag. 20 Chap. 8. Consisting in the Representation of two notable Duties of the true Members of the Reformed Church of England 1. The first is not to frequent Hereticks Seducers nor keep Familiar Society with them 238 2. The second is to be careful to entertain Peace and Concord 245 SECT 5. Chap. 1. Of Heretical Churches and Religious 1. Conjoyntly 2. Separately Chap. 2. 1. Conjoyntly With these Exercitations 1. Of Heresies and Hereticks in a full Thesis 2. Heresie is a dangerous thing and spreads soon over the whole Body of the Church and produceth woful effects 258 3. It is a false Maxime of the Jesuites that for not to be an Heretick one must have Communion with the Church of Rome and must acknowledge the Pope for the Head and Monarch of the Church 186 187 4. Of the Impudency of Error and of Hereticks in these times 258 5. Hereticks and Deceivers grace themselves with high and strange Titles and glorious Names to blear the eyes of the simple 260 6. The Divel often maketh of Women strong Instruments to dispread the poison of Heresie 261 7. Of the different kinds of the Hereticks Books and whether some of them may be tolerated 259 8. The Reformed must avoid the familiar company of Gods Enemies and of the true Religion for fear of being infected by them 261 Chap. 3. Of Heretical Religions separately as of Socinians and of Anabaptists Chap. 4. Of Socinians with the following Exercitations 1. Their Errors are in great number and in regard of the principal Articles of Orthodox Faith represented fully pag. 262 c. 2. Which Errors or rather Furors are short wayes to Mahumetisme and to Hell 266 3. In regard of the said Errors the Socinians are not comprehended by the Reformed under the Appellation of Reformed and true Churches 273 Chap. 5. Of Anabaptists with these Exercitations 1. They were in the beginning of the last Reformation divided in many Sects in Germany 266 2. Some of them maintained more Errors and some less but all of them did profess such Doctrines that they could not be suffered 1. Neither in the Church 2. Neither in the State 3. Nor in the Families See of them all pag. 267 c. 3. Against the Anabaptistical Enthusiasts we maintain That the Spirit is not without the Word of God and that it must be examined by the said Word of God 270 4. In regard of these Errors and Heresies the said Anabaptists are not comprehended by the Reformed under the appellation of Reformed and true Churches 173 5. Also in regard of them they are utterly and publickly condemned in the State and Church of England 230 Chap. 6. Of Schismatical Religions and Assemblies With these Exercitations 1. Of Schisme and Schismaticks in a full Thesis 270 2. It is a false Maxime of the Jesuites That for not to be Schismatick as also an Heretick one must have Communion with the Now Church of Rome and must acknowledge the Pope for the Head and Monarch of the Church 186 187 Chap. 7. Of false Religions Namely 1. Of the Pagans 2. Of the Modern Jews 3. Of the Mahumetans Chap. 8. Of these three false Religions conjointly 272 Chap. 9. Of these three false Religions separately 1. Of the false Religion of the ancient Pagans with the following Heads 1. Of the falshhood of that Religion conjointly 273 2. Of the different Degrees of the falshood of that Religion there being among the divers Religions of Pagans some manifestly impious and wicked 279 3. A great multitude of Gods and also diversity was acknowledged and worshipped by the Pagans 275 4. Condemnation of such Gods 1. They were not true Gods but Men Women c. 276 5. 2. And they were Devils who were worshipped by the Pagans under such names of Men and Women 278 6. Of the Differences that are between the true God and those false Gods of the Pagans 274 7. Why did not the true God the God of the ancient Jews in Rome find place among the false Gods of all the Nations conquered by the Romans 277 8. Refutation of the Plurality of those false Gods by the Sybils 278 9. Condemnation of the Worship of those Pagans 279 2. Of the False Religion of the Modern Jews with the following Exercitations 1. Of the falshood of that Religion conjointly 280 2. In what respects this false Religion is opposite to Christ. 281 3. Demonstration that
Roman Faith 2. Yea and at this day they dissent from us in few things as Jeremy the Patriarch of Constantinople hath plainly written Answer of the Reformed to that Exception THe Reformed do answer to this Exception 1. That if that be true why are they then of the Papists accounted Schismaticks Or why do they not Obey the Pope Why came they not to the Council of Trent The Pope by all means hath sought to have them subject to Him but they still contemn him to his no small grief 2. It is true the Emperour the Patriarch and a multitude of Bishops came to the Florentine Council they agreed with them in many Things in others they dissented the Popish Transubstantiation they utterly renounced 3. At that time Josephus their Patriarch suddenly died Eugenius the Pope instantly urged a new Election they denied to make any till they came to Constantinople 4. Do not the Papists see how well they agree We have a Book of Cyril Patriarch of Constantinople in which is set down the Confession of their present Faith whereby it appeareth manifestly that they are farre nearer to the Reformed Churches in Beleif then they are to the Roman 1. The Turks are beholding to none more then to the Pope for their Possession of Greece and the Eastern Empire which hath caused the Miserable Slavery of the Greek Churches 1. IF As our Saviour Christ saith A Kingdome divided against it self cannot stand then the breaking of the strength of the Empire and weakning the power of the Christians and consequently strengthning the Turks must all be inputed to him which did rent and divide the Roman Christian Empires and of one Empire made two 2. As long as the Province and Dominions of the Empire were united We were strong enough against the Turks 3. But After Pope Leo the 10. divided the Empire the Empire of Constantinople which before had much adoe to resist the Turk was now no longer able to sustain the Burthen wanting the greatest part of the Empire 2. O Christian Princes and States unite your selves and consequently join your Forces together to pluck off from that Infidell the Turk the Empire of Greece and to join it with that of the West that so both as in Times past make but one Empire THESIS Of the Reformation of the Church in general 1. WHen the Church is infected with Errors in the Doctrine or loaded with unlawful Ceremonies or Governed by an evil Ecclesiastical Policie the Reformation thereof is not permitted to the People without the consent of the Prince and Soveraign Magistrate 2. But such a Reformation is to be made by the Prince and Soveraign as being a Right which belongeth unto him and which belongeth unto him by Divine and Humane Right 3. Neither also is it lawful to a Minister of a particular Church to change at his will the Ceremonies of his Church but if they are not to be tolerated he must with his Church make his Addresses to the Supream Magistrate to obtain from him the necessary Reformation of the same 4. The Prince being to imploy himself about the Reformation of the Church when she hath need of a Reformation ought to that effect to consult the Divines of his Countrey the most Learned the most Prudent and the most Godly and to convoke a National Synod composed of such Men. 5. It will be well done also by him to join unto his own Divines the Divines of other Reformed Churches that by that Means greater weight may be given to the Reformation which he will effect 6. The Divines assembled must carefully seek out the Truth and when they have found it the Prince ought to ordain and injoin the observation thereof 7. The said National Synod or Assembly of Divines ought to extend the Reformation of the Church to four Heads namely 1. To the Doctrine concerning Faith 2. To the Divine Worship and Service 3. To Ceremonies and outward things 4. To the Ecclesiastical Policy and Government of the Church 8. And in regard of the abovesaid four Heads the said Synod or Assembly of Divines ought to Reform the Church according to the best Form of all 9. Now a better Form of the Church cannot be conceived nor found than that according to which Jesus Christ by himself and by his Apostles did in the beginning establish and confirm the Church 10. Which hath been the Form of the Church in the Times of Christ and of his Apostles we learn it clearly out of the Books of the Evangelists and of the Acts of the Apostles and probably out of the Writings of the Doctors of the Church who lived immediately after the death of the Apostles 11. According to this Form the Church ought to be Reformed in regard of the above named four Heads bringing them back to the first beginning and to the first Springs Thas is to say to the first Antiquity 12 If it happens that between some National Reformed Churches there be a difference in regard of Ceremonies and outward things agreeing well together in regard of the Doctrine for such a difference in Ceremonies the said Churches must not be enemies one to the others But they ought to bear one another Charitably and profitably Of the 1. Reformators Luther Calvin c. What Esteem the Protestants make of the last Reformers Luther Calvin and their Associates And how far it doth extend 1. THe Protestants especially we of the Church of England acknowledge not any factious names of Lutherans Zwinglians or Calvinists with which we are injuriously nick-named by our Adversaries As of old good Orthodox Christians were called Cornelians and Cyrillians by the seditious followers of Novatus and Nestorius Phot. Cod. 280. in Excerptis Eulogii ad finem Libri Act. Conciliab Ephes in Epist Legat. Schism ad sues in Epheso pag. 281. Edit Bin. 1618. 2. With Pacianus we professe Christian is our Name and Catholick our Sur-name 3. We esteem of Luther Zwinglius and Calvin as worthy men but we esteem them not worthy to be Lords or Authours of our Faith or to lead our understanding captive both themselves were far from affecting such Divine Honour and we far from bestowing it We remember who said of Christ Hear him not hear them 4. And therefore though these mens reasons may gain our Assent their Testimony is at the best but probable we believe not what they say but what the prove 5. Much lesse can we endure being once baptized in the name of Christ to be marked with the name of any man as with a note of our servitude We disclaim the name of Calvinists we owe no service we have no dependance upon Calvin nor upon any other man as Doctor or Master of our Faith 6. We owe him and the rest of the first Reformers many thanks for their painful labours which shall remain of honourable account in all posterity We cannot bless God sufficiently for such Instruments of his glory Yet we do not Idolize their persons or adore
divisibile est corruptibile which holds in all States and Societies 3. The Church and the Common-wealth like the Lapis Tirrhenus Lib. 2. Natur. Hist cap. 105. of whom Pliny speaketh while they are whole swim in all waters but if they be broken into Factions or crumbled into Sects and Schisms they will soon sink 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 England 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 manifold 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
to swerve from the right way See Revel 14.4 6. As on the contrary in the said Scriptures simplicity of Faith is called Virginity See 2 Cor. 11. v. 2 7. The Difference which is between Heresie and Schisme is as the Difference which is between Faith and Charity Heresie is the Poyson of Faith and infecteth the Doctrine thereof Schisme is the wound of Charity and by which the Church is divided which Division is not for points of Faith but for the Ceremonies and Discipline of the Church received and established in her since a long time and well grounded upon the Word of God and that by a Spirit of contention and trouble to purchase the glory of some particular and extraordinary wisdome and sufficiencie 8. Hereticks are called Antichrists 1 John 2. v. 18. because they are fore-runners of the great Antichrist the man of sin and the Son of Perdition Heresie is a most dangerous thing and spreads soon over the whole body of the Church and produceth woful Effects 1. HEresie like a Canker soon spreads over the whole body of the Church 2. And if it be not looked into killeth and that eternally thousands of Souls breaketh the bonds of nature and cutteth asunder all sinews of humane society putteth enmity variance and implacable discords in Families soweth Seeds of Sedition in the State reacheth Daggers and Daggers to Subjects to assacinate the Sacred Persons of the Lords Anointed layeth Traines in the deep Vaults of disloyal hearts to blow up Parliaments and to offer whole Kingdomes for an Holocaust Of the Impudency of Error and Hereticks in these Times IN this wretched Time Error and Hereticks which were wont but to whisper men in the Eare and to mumble between the Teeth have been so bold as to step into the Pulpit and to belch out blasphemies against God and the true Christian Religion Concerning the Books of Hereticks whether they are to be tolerated or absolutely abolished by the Prince 1. Concerning the Books of Hereticks this is our Judgement that of them 1. Some are Magicall 2. Some are Defamatorie Books 3. Some are Blasphemous Books 4. And some are Books full of divers Errors 2. The Magicall Books are to be burned Acts 19.19 3. The Defamatory Books are to be forbidden The Emperours Constitutious do ordain a Capital Punishment for the Authors of them 4. The Notoriously Blasphemous Books of Hereticks are also to be abolished 5. Concerning the Books of Hereticks which containe divers Errors the reading of them is not to be permitted to every one and chiefly not to those who did not yet sufficiently know the grounds of true Faith and Religion 6. But for that they are not absolutely to be abolished but the reading of them is to be permitted to the Learned 7. Which we prove by the following Arguments The first is taken from the Apostles Injunctions Prove all things saith S. Paul 1 Thes 5.21 And S. John 1. Epist 4. v. 1. Brethren believe not every very Spirit but try the Spirits whether they be of God The 2. Argument is taken from the Commodities and Utilities which proceeds from the reading of such Books In the Books of Hereticks such things are written by which the Heresies themselves are confuted Besides it is profitable to know what is happened in every Age. The 3. Argument is this Which of the Fathers hath been free from all kind of Errors And in the Books of the Gentiles and of the Jews many things are contained contrary to the true Christian Faith and yet we do not abolish them Hereticks and Deceivers and Impostors grace themselves with high and strange Titles and glorious Names to blear the eyes of the simple 1. THeudas said he was some great one Simon Magus stiled himself the great Power of God Montanus arrogated to himself the Title of Paracletus the Comforter and to his three Minions Priscilla Maximilla and Quintilla the names of Prophetesses Manes bare himself as if he were an Apostle immediately sent from Christ 2. Therefore it is a silly shift of a bankrupt Disputant in the Schools to argue à vocibus ad res from the bare name of things to their nature De Not. Eccles and yet Bellarmine fights against us with this Festraw We are Sir-named Catholicks therefore we are so The Devil often maketh of women strong Instruments to dispread the Poyson of Heresie 1. SImon Magus had his Helena Marcion his female Fore-runner Apelles his Philumena Montanus his Maximilla Donatus his Lucilla Elpidus his Agape Priscillian his Galla Arius the Prince his Sister Nicholaus Antiochenus his Feminine Troops and Quires and all Arch-hereticks some Strumpets or other to serve them for Midwives when they were in Travel with Monstrous and mis-shapen Heresies Thou sufferest the woman Jezabel We must avoid the familiar company of Gods Enemies and of true Religion for fear of Infection 1. FOr such enemies are like Jacobs Poplar rods they are like the two Rivers in Mercator Axius and Aliacmon like the two Fountains in Spain whereof Maginus 1. Omnia Injecta respuit refuses all that is cast into it 2. Omnia injecta sibi assimilat makes all things cast into it like to it self 2. The danger is noted by Solomon Prov. 6.27 And by the sharp speech of Jehu the Prophet to Jehosaphat 2 Chron. 18.3 2 Chron. 19.2 3. Therefore is the Exhortation of the Apostle Wherefore come out from amongst them and touch no unclean thing 2 Cor. 6.17 4. If Saint John the Evangelist would not stay in the Bath with Cerinthus the Heretick shall we dare freely to communicate with worser Hereticks Of the Chief Errors of the Socinians 1. Their Errors concerning the Vnity of the Divine Essence and the Trinity of Persons THey deny the Trinity of Persons They deny the Divinity of the Son They say that the Birth of the Son is altogether impossible They deny the Divinity of the Holy Ghost They denie that the Holy Ghost is a Person They maintain that the Holy Ghost is onely the Power of God They teach that the Holy Ghost dwelling in the hearts of the Faithful is nothing else but a firm and certain hope of Eternal Life They deny that a particular operation of the Holy Ghost be required for the production of Faith They deny also that in God there be a certain natural Justice and Mercy 2. Their Errors concerning Christ the Mediatour THey deny that there be two Natures in Christ the Divine and the Humane They deny that Christ is risen from the Dead by his own power and vertue They deny that Christ by his Death did satisfie for our sins or that he be dead to merit Salvation unto us They deny that Christ hath reconciled us unto God They deny that Christ be come to fulfil the Law for us on the contrary they say that Christ hath added new Commandments to the Law They deny that Christ upon the Altar of the Cross did offer himself to God for us They deny also that
wisdome That as Augustine sometime wrote of Counsels August contra Maximian lib. 3. cap. 14. Neither the Papists should object Jerome against the Reformed Nor the Reformed Augustine against the Papists Thereby to Prejudice each Side But that Matter might be tried with Matter Cause with Cause And Reason with Reason By the Authority of Scriptures 2. For indeed as the same Augustine hath taught us Epist 111. Ad Fortunatum We must not have any Mens Disputations Howsoever They be Men of sound Judgement and worthy Praise In like Estimation as the Canonical Scriptures 3. Such an understander saith the same Augustine Am. 7. In Reading other Mens Writings Such would I have other Men to be of Mine §. Consequently This Power and Authority is not to be Attributed to any Creature 1. NOt to the Ancient Fathers And Their Writings 2. Not to the Church 3. Not to the Counsels 4. Not to The Pope A Part or Joined with a General Council 3. Because They have not the Conditions of a Supreame Interpreter of the Scriptures And Judge of Controversies 3. Which Conditions are the following 1. It is required of a Supreame Interpreter and Judge of Controversies That It sayes Infalliblie the Truth And Cannot Erre 2. It is Required that It be not Partial 3. It is Required That no Appeale or Provocation may be made from it 4. It is Required That it might produce a certain knowledge and Belief in the Minds of Men. And by a Certain Spiritual Power so bind in some manner the Dissenting Parties That They willingly obey unto the Truth And give Assent unto it §. What Force have in Matters of Religion Arguments taken from Reason 1. 1. THe Argument that is Grounded only upon Reason In Matters of Religion And Faith we Reformed grant most unfeignedly to be no lawful weapon to fight the Lords warfare 2. And therefore whatsoever any of the Christians have said against Philosophy and Reason when Philosophy and Reason did disagree and doth from the Faith Which in the Scripture we Learn All That we Reformed do Allow with all our Hearts 3. And never used thus any Argument taken from Natural Reason In Matters of Religion against Any Adversary 4. For Reason must submit it self to Faith we know Faith must not be Restrained or stitched according to Reason 2. But when Reason is not Controlled of Faith Then we think That no Adversary in Points of Belief will Deny but that an Argument Builded upon Reason Maketh a necessary Proofe The Controversies Concerning Religion In Disputations Either Publick Or Private Most be Devided only by the Holy Scriptures According to the Doctrine of the Reformed ANTITHESIS 1. THe Popish Doctors do Reject this Doctrine For They will not enter in Combate with the Reformed onely with the Scriptures They Account themselves Disarmed If they must fight with Them only with this weapon 2. For this is their Language to the Reformed Doctors You Boast much of your valour But whether think you is he valorous or Fearful who dare not otherwise buckle with his Adversary But upon Condition he may forbid Him what Weapons he List And choose for Himself what he List Now say They to Them Here is your valour You forbid us the Weapons Of the Church Of the Counsels And of the Fathers And you onely leave us the Weapons of the Scriptures Answer of the Reformed Doctors To this Language of the Popish 1. HE that will overcome in the Case of Religion must only use those Weapons which are Allowed in this kind of Fight For it is not lawful here As it is in War to take any weapon by which you can wound your Enemy But weapons must be fetched out of the Armory of the Scriptures And of the Spirit of God Or Else There will be no foiling of an Adversary 2. And This is That which the Scriptures do warrant 3. And the Emperour Constantine commanded the Fathers of the Nicene Council to use against the Arrians And to end Controversies The Books of the Evangelists And of the Apostles And of the Oracles of the old Prophets Theodoret. Lib. 1. Cap. 6. 4. And the like teacheth Hilarie De Trinit Lib. 7. And Augustine Epist 3. And Contra Liter Petil. Donat. Lib. 3. Cap. 6. And in Divers others Places The Supreame Authority of Establishing Conserving and Reforming Religion doth belong to the Prince and Soveraign Magistrate 1. VVHich we say and maintain against the Doctors of the Church of Rome who leaves to the Prince only to defend that Religion which hath been established and approved by the Clergy 2. But more belongeth to the Prince and all that which is propunded in the Head 3. Which we prove 1. By the Right of Pagan Princes For among all the Pagans and Gentiles although the solemn administration did belong to their Priests yet the Supream Authority of setling reforming and defending Religion did ever belong to the Magistrate 4. And that 2. we should not think that the Pagan Princes did erre in that we are to know That the Supream Magistrate among the Israelites and among the Christians did assume to themselves the same Right God himself would have the Ceremonies concerning Religion to be setled and established by Moses the Civil Magistrate And not by Aaron the High Priest And after the Death of Moses the Care concerning Religion was devoled to Joshua the Governour and Magistrate And not to the Priest During the Government of the said Joshua The Ark was removed The Idolls were pulled down And by him was renewed the Religious Covevant between God and the People It is manifest also that David and Solomon and Josiah And Hezekiah did exercise their Royal Power in establishing and Reforming Religion And in overthrowing and rooting out Superstition and Idolatry If any one doubts of the exercise of the Power of Christian Emperours about the matter of Religion let him read the Code And the Novell Constitutions And there he shall find Laws made by them Concerning the Catholick Faith Concerning Sacraments Concerning the Churches Concerning Synods Concerning the Pastors of the Church Concerning Hereticks And in a word concerning the whole matter of Religion 5. And it is an Errour to teach that the Care of things doth not belong to the Office of the Supream Magistrate For as sayes very well S. Augustine Princes do serve God in this August contra Crescon lib. 3. cap. 51. as they are Princes If they Injoin good things in their States and Dominions And forbid that which is Evil Not only in regard of that which belongeth to Divine Religion 6. To the two former Arguments let us join a third one to prove that the Supream Authority concerning Religion doth belong to the Prince and Soveraign Magistrate This Argument is taken from the necessity or at least from the convenience of the Thing It is a thing very necessary that there be one to whom the Supream authority doth belong to Injoin that which belongeth to Religion To forbid
Christ was a Priest before his Ascention in Heaven They deny that by the Sacrifice of Christ any other thing is to be understood than a deliverance from our Necessities They deny that Christ doth properly interceed for us And they say that by the Intercession of Christ nothing else is to be understood but that Christ hath from God the Power by which he doth work 3. The Errors concerning the Image of God concerning the first Sin of our first Parents and concerning the Strength of Free-will which yet is remaining in Man THey deny that Adam was made in Immortality they say that the Image of God after the Fall is yet remained in Man and that this Image was nothing else than the Dominion of man over the other Creatures They deny Original sin They deny that by sin the Natural gifts of Adam could be corrupted And much lesse those of his Posterity They say that it is now as much in our power to render obedience to God as it was before the Fall They say that naturally there is in all a free will to obey God By the help of God necessary unto us to do good they say that nothing else is to be understood than Gods threatnings and promises outwardly propounded unto man 4. Their Errors concerning the Law THey teach that Christ hath added some peculiar Commandments to the Moral Law and them of two kinds So that some are in regard of Manners And some in respect of Ceremonies They deny that the promise of Eternal Life was added to the Law of Moses They say that in the Old Testament it was also lawful to pursue that which regarded Volupties and Pleasures which now is forbidden in the New 5. Their Errors concerning the Gospel and concerning Justification THey say that in the Old Testament there was another means to be saved than there is in the New They denie that the Faith of the Faithful in the Old Testament had a regard to Christ They oppose the free Mercy of God by which we are Justified to the merit of Christ 6. Their Errors concerning the Sacraments THey denie that Infants are to be Baptized They denie that Baptism be a perpetual Sacrament of the New Testament They acknowledge none other end of Baptism than this that in the beginning of Christianism those that were converted did profess by this outward Ceremonie that they did acknowledge Christ to be the Lord. They denie that in the Lords Supper the Body of Christ be received yea not Spiritually They denie that Faith is confirmed by the use of the Lords Supper or that at all any Spiritual good be there received They say that the Words of the Lords Supper are to be understood Typically Namely in this Sense the breaking and eating of Bread is the signification of that which is to happen to my bodie The pouring and drinking of Wine is a signification by which is set as before the eyes what is to be done with my blood 7. Their Errors concerning the Church THey denie that Purity of Doctrine to be a Mark of the Church They say that it availeth but little to be solicitous concerning the Signes of the true Church They denie that a peculiar Vocation be required in the Ministers of the Church The abovesaid Errors or rather Furors are short waies to Mahumetism and to Hell and do shew manifestly that Satan hath discharged in those Vessels of wrath a sink of divers Heresies Satan I say the enemie of Christ and of the Godly which is cursed for ever with all his Organs Of the Errors of the Anabaptists who in the beginning of the last Reformation of the Church did trouble the Empire of Germany 1. THe Anabaptists then were divided in many Sects of whom some maintained more Errors and some less but all of them did profess such Doctrines that they could not be suffered and tolerated Neither in the Church Nor in the State Nor in the Families 1. These be the Errors of the Anabaptists which could not be tolerated in the Church 1. THat Christ did not take his flesh bloud from the Virgin Mary but brought them down from Heaven 2. That Christ is not a true God but onely that he is above the Saints that are in Heaven because he did receive more gifts of the Holy Ghost than any one of the Saints 3. That our Justice before God doth not consist in the onely merit of Christ but in Renovation and also in our own righteousnesse in which we are to walk 4. That Infants not Baptized are not sinners before God but righteous and innocent And that in such an innocency having not the use of reason they are saved without Baptisme of which Baptisme according to their opinion they have no need And by this means the Anabaptists do reject the whole Doctrine concerning Original Sin and all the rest also which dependeth from the same 5. That Infants are not to be Baptized until they have got the use of reason 6. That the Children of Christians because they are born of Christian Faithful Parents even before they have received Baptism are truly Saints and to be ranked in the number of Gods Children for which cause also neither do they much esteem the Baptisme of Infants neither do they take care that Infants be Baptized which is against the expresse words of the Divine Promise For it belongeth onely to those who keep the Covenant of God and do not despise the same 7. That that Church is not a true Christian Church in which some sinners are yet to be found 8. That no Sermons are to be heard in these Temples or Churches in which sometimes the Popish Mass was celebrated 9. That a godly man ought to have no commerce or communication at all with those Ministers of the Church who teach the Gospel according to the sense of the Confessions of the Reformed Churches and who reprove the Errors of the Anabaptists That it is not lawfull to serve nor to be bound to such Ministers of the Church but rather that they are to be shunned and avoided 2. These be the Errors of the Anabaptists which were Intolerable in the State 1. THat the Office of Civil Magistrate under the New Testament is not a kind of life pleasing and acceptable unto God 2. That a Christian man cannot in good Conscience perform the Calling and Office of Magistrate 3. And that the Subjects also ought not to implore the help of the Magistrate to the end that he should exercise the Power which he hath received from God for the Defence of the said Subjects 4. That a Christian man cannot with a good Conscience take an Oath neither by any Oath promise fidelity and obedience to his Prince and Soveraign Magistrate 5. That under the New Testament a Magistrate cannot with good Conscience condemn to Death the Criminal Persons nor cause them to be put to death 3. These be the Errors of the Anabaptists which could not be suffered in the Families 1.