that Paganism having been banish'd out of our Land upon the false Information of our first Teachers that it was an Adoration of Devils or evil Spirits and wicked debaucht Men who by counterfeit Wonders and Cheats gained the peoples Adoration since that Dr. Stillingfleet Dr. Burnet and other Reformed Writers will make it out thar the Pagans Adored no Devils but One true Omnipotent Supream God blessed for ever more which they called Jupiter and the rest of the Gods as Inferiour Deities as Papists do their Saints and will prove that the Pagans were charged by the first D. Doctors of Christanity and by all our Ancestors with more than they are guilty of why should not Paganism be restored again to the Land and heard to speak for it self and Dr. Stillingfleet and his zealous companions be Licenc'd to plead for them and for holy Jupiter so foully mis-represented by Antiquity as to be believed an Arch-Devil whom Dr. Stillingfleet will prove to have been a true blessed God for evermore That Paganism was so unjustly banish'd from our Nation if what Dr. Stillingfleet says be true he is a learned Religious and diligent searcher into Scripture the Ancient D. Drs. and Fathers of the Church reading Scripture judged and taught that Jupiter was a Devil as well as the rest of the Gods which the Gentiles Adored Dr. Stillingfleet and other Reformed D. Doctors reading Scripture judge he was no Devil but the true God blessed for evermore any Child of the Reformation may believe either of both and put Jupiter into our Litanies as well as JESUS Christ and offer Sacrifice to him as formerly our Ancestors did for whatever any Man of sound judgement judges to be the Doctrine of Scripture may be safely believed and is the Doctrine of the Reformation Here follows the Sense of Scripture as Interpreted by the Church Councils and Fathers in lieu of those fond fancies which the Protestant Preachers have possest the people with as the belief of Catholicks faithfully reported from a true zeal and affection to my Country-men that they may not plead Ignorance before the Tribunal of the Almighty in so important a concern as their Salvation to the manifest hazard of their Souls Eternity THe Catholicks teaches Pennance Mortification of the Body subjection of the Flesh to the Spirit the sensitive part to the rational by Praying Fasting Obedience Humility Poverty To Crucifie the Flesh and the Lusts thereof Gal. 5.12 Pardoning Injuries loving one another Praying for Enemies doing good to those that Persecute us Forsake all and follow Christ Mat. 19.22 suffering Persecution for Conscience sake making Vows of Chastity And out of the same Chap. v. 27 28 29. By Vowing perpetual Chastity St. Mat. 19.12 leaving the World our friends and possessions to Consecrate our selves by Prayer and the service of God to keep Lent and fasting days to observe Religious Vows St. Mat. 15.15.25 to sell all we have and give it to the Poor Tobit 12. to take up our Cross and follow Christ Tobit 1. to leave Father Mother Isai 58. Brothers Sisters and Wife St. James 5. and all things for the love of God St. Matt. 18. in fine Galib Prov. 27. that there is no way to Heaven Eccles 5. but by the way of Pennance Fasting Rom. 15. and Prayer and such like Mortifications and Austerities of the Body St. Mark. 11. St. James 2. 26. to make Restution of ill-gotten good St. John 4.16.3 v. 14. James 5.20 and Reparation for any Violations of anothers good Name or Reputation 1 St. John 3.14 to feed the Hungry give drink to the Thirsty Cloath the Naked Redeem the Captives Harbour the Harbourless Visit the Sick Bury the Dead to Correct the Obdurate Instruct the Ignorant Reduce the Wavering Comfort the Sorrowful bear wrongs patiently forgive all Injuries and to pray for the Living and the Dead as also that God shuts the Gate of Heaven against the Impenitent and that there is no Salvation without Charity but that Charity it self covers a Multitude of Sins that Charity gives Spiritual Life to the Soul that in Charity we know we are Translated from Death to Life because we love the Brethren That the good Pastor giveth his life for his Sheep St. John 10.12 As That Faith without Charity is dead St. James 2.26 And that the highest act of Charity is to give our Life for Gods Honour and the Salvation of our Neighbour these ways are not pleasing to the people nor easie to Flesh and Blood without Gods Grace If Protestants and Reformers go to Heaven with more liberty and with greater ease and pleasure we must say broad is the way and many there be that find it But if there be no Salvation without following the above-cited Doctrines as the Catholick Church teaches the Catholick is much nearer that the Protestant to the strait way and narrow Gate that leads and opens to Eternal Life There are no Doctrines mentioned here but what are contained in the Catechisms of all Roman Catholicks and that which they teach all Children and which are very wide from those Doctrines that Protestant Preachers report of them about Dispensations with Allegiance Oaths and all other Tyes how solemnly sacred soever all which are no less commonly than untruly suggested for I shall demand of such by what Councils received by the Catholick Church such Dispensations have been allowed or from what Church Tradition such pernicious Tenents have been handed I desire of Protestants to produce one for if it be any point of Faith it must have taken rise either from the Authority of some Council received in the Church or of Universal Tradition since whatever obliges all Roman Catholicks must of necessity enter into their belief or practice at one of these two doors And if these Dispensations have been taught neither by Councils nor Traditions it remains that Protestants have been gull'd by their Pastors in receiving such for Catholick doctrines which are taught no where but in Protestant Books and Pulpits For had such Dispensations been the Doctrines or Practices of Papists what folly had it appeared in Protestant Magistrates to require Oaths of them who hold themselves under no obligation to them when they have taken them and what madness had it appeared in Papists to incur the Forfeiture heretofore of their lives and late of their liberty and fortunes rather then take such Oaths with which if they had advised with the Protestant Minister they might have dispensed at pleasure Country-men read your Chronicles peruse your Statutes and Records review many of your Ancient Customs and Observances look upon the Windows of the Churches reflect upon the Names and Dedications of the same Chruches of divers days of the year of divers of your Colledges upon the Crosses every where erected upon the Multitude of Monasteries Abbies and other Religious Houses which heretofore flourished in this Kingdom and then suffer you selves to doubt
Daughter as Lot did that there is no Sin but Incredulity as Luther believed nor any Mystery of the Trinity of Persons in One Nature as Calvin believed with what justice can the Church of England say such a man does not believe and live as becometh a Reformed Child or that his Doctrine and Life is scandalous whereas he lives and believes as he understands by Scripture which is the Rule of Faith in common to the Reformation The Church of England says the Lutheran Doctrine of the Real Presence is not the Doctrine of Scripture that the Presbyterian Doctrine against Infant-Baptism is not of Scripture Because they follow Scripture as they understand it and this is our Rule of Faith And why will not you say the Belief and Life of that other man is also of the Reformation though it may seem absurd to you since he believes and lives as he judges by Scripture he may It follows therefore plainly that this is the Doctrine of the Reformation The Rule of Faith is Scriputre as each person of sound judgement understands it f Epist 2. 2. 25. Beza teaches and says it 's also the Doctrine of Calvin Somaize and Geneva that the Lords Supper may be lawfully administered in any kind of victuals as well as in Bread and Wine in Eggs Flesh Fish c. Where there is no Bread and Wine says he we may duly celebrate if instead of them we use what we may usually eat and drink And again in the same place If there be no water at hand and that Baptism cannot be with Edification deferred I would baptize in any other liquor g To. 5. Wittem serm de Matrim in 1. ad Corin. 7. Luther h Consil Theol. par 1. pag. 648. 134. In Melanothon i Epist. Paul ad Phil. in 2. ad Tim. 3 Musoulus k lib. 2. Dial. 21 Ochinus l Lib. de Repud Divort. p. 223. Beza and others teach the lawfulness of Bigamy or Multiplicity of Wives and prove it from the example of Abraham Isaac and Jacob and Ochinius expounding the Text of Saint Paul It behoveth a Bishop to be a Man of one Wife The prohibition says he is not to be understood so that a Bishop should have but one Wife at a time for certainly he may have many but St. Pauls meaning is that he ought not to have too many Wives at a time that 's to say ten or twenty The Synod of Geneva m Canon Generales Geneven 1560. and the n Chap. 13. art 31. Ecclesiastical Discipline of France Printed at Saumure has decreed that a Wife whose Husband is a long time absent may have him called by the publick Cryer o To. 5 Wittem serm de Matrim and if within a competent time he does not appear without any further Enquiry the Ministers may License her to marry any other or marry her himself I say all Women may practice this Doctrine without scruple or shame whereas it is Scripture as interpreted by that thrice holy Synod Luther p teaches it is lawful to a Wife if her Husband does not please her to call her Man-servant or her Neighbour and he gives the like Liberty to the Husbands if their Wives be pettish or humoursom If the Husband says he cannot correct the humoursomness of his Wife he may imagine she is dead and may marry another because it 's not in the power of a man to live without a Woman nor in hers to live without a man. This is Scripture as Interpreted by Luther and consequently must not be denied to be the Doctrine of the Reformation nor can any of our Reformation be justly punish'd or blam'd for practising it if he judges by Scripture as Luther did for this is our Rule of Faith. But Luther never gave this Liberty but upon condition that the Husband or Wife should first make their complaint before a Magistrate to have a redress of their Injury and discontent Not only Luther but q To. 5. Wittemb serm de Matrim Bucer r In Scriptis Anglic de Reg. Chr. l. 2. c. 26. in Matth. c. 19. Melanothon Å¿ In Consil Theol. par 1 pag. 648. s 134. Ochinus t Dial. 200. 204. in Epist. S. Paul. ad Tim. 3. Musculus and u l. 4. Inst c. 19. sect 37. Discip Eccl. c. 13. u Serm. de Matrim Calvin do teach that a Man who finds his Wife in Adultery may cast her off by Divorce and Marry another and our French Synods have ordered this Doctrine to be put in their Ecclesiastical Discipline so that it is the Doctrine of Scripture as interpreted by these persons of sound judgement and consequently of the Reformation you may therefore believe and practice it our Sisters particularly and our Ministers Wives were much alarm'd at this Doctrine and say it is a damnable Heresie Luther says it is impossible a u young man of 20 Years can live without a Woman or a young maid of 18 years without a man. It is the Reformed Doctrine Scripture as interpreted by a sounnd judgement If a Popish Priest or a Fryar did become of our Reformed Church can he lawfully marry whereas he made a Vow of Chastity It 's the Doctrine of the Reformation declared by many French Synods and recorded in their Ecclesiastical Discipline that he must be Christen'd again because the first Baptism is sufficient and valid believe which you please It is also the Doctrine of the Reformation that Infant Baptism is not at all needful nay nor Lawful say the Anabaptists so says Calvin x Lib. 4â— Inst c. 15. sect 20. 21. Zuinglius Beza and many others it is likewise the Doctrine of our 39 Articles y Act. 27. and our holy Synod of London z can 21. that Infant-Baptism is Lawful and needful Believe which you like best both are of the Reformation We know our great Zuinglius himself would not at all preach the Gospel unto the Switzers until that he Presented a Petition for himself and his COmpanions all Priests and Fryars extant yet in his 1 Tom. pag. 110. and obtained the COntents of it which was to have Wives Nor can we doubt this to be the best Doctrine whereas Luther Beza and almost all our Reformers were Priests and Fryars and the first step they gave to the Reformation was to marry At Luther's marriage Erasmus his Rallery upon it is much solemnized Luther yesterday a Monk to day a Husband and next day a Father because that honest Kate Bore his virtuous Bride was happily delivered of a lovely Boy eight days after he Married her But the Servant of God did not regret the action which proves that he judged by Scripture it was very lawful It is the Doctrine of the Reformation that it was Jesus Christ the Son of God who establisht the Church you may believe it therefore It 's also the Doctrine of the Reformation that it was not
Jesus Christ the Son of God who establisht the Church that this is the Doctrine of our Reformation is apparent for it is Scripture as Interpreted by Ochinius a Man of sound judgement whom all Italy could not match says Calvin In whose presence England was happy and unhappy in his absence says B. Bale Ochinus speaks thus a In Prefat Dialog Considering how the Church was establisht by Christ and washt with his Blood and considering again how it was utterly overthrown by the Papacy I concluded that he who establisht it could not be Christ the Son of God because he wanted providence and upon this reflection he renounced Christ and became a Jew And no man can say but that he acted and behaved himself like a true Child of the Reformation in so doing for he followed Scripture as he understood it and as he was a true Reformed Child in forsaking Popery because he understood by Scripture that the Reformation was better so since he understood by reading Scripture more that Judaism was better than the Reformation he acted like a good Reformer in chusing that which he understood by Scripture to be best this is the Reformers Rule of Faith. And if one chuse to believe that there is a Church establisht of Earth by Christ you must beware never to persuade your self we are bound to believe her Doctrine or live in her if you do not judge by Scripture that she teaches the Doctrine of Christ This is the most essential point of Popery an obligation of submitting our judgements to the Church and believing her Doctrine without any more examining and in this the Church of England is much like the Popish Church which by Acts of Parliaments and other severities would oblige all men to believe her Doctrine Rites and Ceremonies No God has given us Scripture for our Rule of Faith as we forsook the Popish Church because we discovered by Scripture her many errours in Doctrine so we are not bound to believe the Doctrine of any other Church but as we find by Scripture her Doctrine is true Do and speak as Luther to 1. Edit Jen. in result I will be free and will not submit to the Authority of Councils Popes Church or University to the contrary I will confidently teach whatever I judge to be true whether it be the Catholick Doctrin or Heretical condemned or approved Must I own and believe that the Doctrin of Jesus Christ delivered to his Apostles and the Church is true Doctrine The Reformation teaches it is and you may safely believe it You may as safely believe it is not after the principles of the Reformation because it teaches the Christ err'd in Doctrin and Manners Verè Pharisaei erant viri valdè boni says Luther b Serm de 50 Artic. in summa summarum Christus minimè debuit eos taxare and Calvin says c In Harm super Luc c. 8. it 's a folly to think he was not ignorant in many things lastly David George d Epitom Cent. 16. par 2. a man of God and of a holy life says Osiander writes If the Doctrine of Christ and his Apostles had been true and perfect the Church which they planted had continued but now it is manifest that Antichrist hath subverted it as it is evident in the Papacy therefore it was false and imperfect See these words quoted in the History of David George Printed by the Divines of Basil at Antwerp Anno 1668. both Doctrines are Scripture as Interpreted by Men of sound judgement and so a Child of the Reformation may believe which he will Zninglius e Tom. 2. cont catabapt fol. 10. one of the greatest Oracles of our Church says It 's a great ignorance to believe any Infallinble Authority in the Gospels or Epistles of the Apostles Beza not inferiour to Zuinglius blotted out of St. John the History of the Woman Adultress judging it a Fable Clebitius affirms that Luke's relation of Christ's passion is not true because it does not agree with that of Matthew and Mark and more credit is to be given to two than to one g In cap. 2. ad Gal. Calvin says Peter consented to and added to the Schism of the Church to the overthrow of Christian liberty and Christ's Grace h de Eccles cont Bellarm cont 2. q. 4. Whitaker says f Victoria verit arg 5. It 's evident that after the Descent of the Holy Ghost the whole Church even the Apostles erred and Peter erred in Doctrin and Manners i To. 5. Wettem an 1554. in Epist ad Gal. c. 1. Luther says Peter liued and taught extra Verbum Dei and Brentius k In Apol Cof c. de Concil his Disciples say that Peter and Barnabas together with the Church of Jerusalem erred after receiving the Holy Ghost If our Rule of Faith be Scripture as each person of sound judgement understands it undoubtedly this must be the Doctrin of the Reformation and may be believed by and any Reformed since it is Scripture interpreted by such renowned men As to the true Canonical Books of Scripture The Reformation teaches and you may believe with the Church of England that St. Paul's Epistle to the Hebrews those of James and Jude the 2 of St. Peter the 2. and 3 of St. John are true Canonical Scripture the Reformation also teaches they are not Canonical because Lutherans deny them believe which you like best But if you 'll live in peace and out of strife with Protestants Lutherans and others who dispute whether that of this or that Church be Canonical Scripture your readiest way will be to say there 's no true Canonical Scripture Scripture is no more to be regarded than other pious Books if you say this is not the Doctrine of the Reformation read de expresso Verbo Dei lib. de Har. where he relates this to be the Doctrine of the Swinckfeldians as good Reformers as the best of us they say that we are not to regard any Instruction from Man or Book but Gods immediate inspiration which speaks secretly to our hearts for which they alledge those comfortable words of the Prophet I will hear what my Lord my God will speak in me for say they the Book which we call Scripture is a Creature and we must not seek for light and instruction from any Creature but from God the Father of Lights This is Scripture as interpreted by men of sound judgement any Child of the Reformation may believe it It is the doctrine of the Reformation that you cannot because God has forbid it add to and take away from his Word It is also the doctrine of the Reformation and the practice of our best Reformers when the Text does not speak clear enough that to refute Popery and establish our doctrine we may add or diminish a word or two which is not to change the Word of God but to make it speak more expresly as when Luther had a mind
it is Popery It is a Popish Errour we say to believe that Pennance or other penal Works of Fasting Almsdeeds or corporal Austerities can avail and help for the Remission of our Sins and satisfying Gods Justice No we say Penal Works serve for nothing all is done by Repentance that 's to say by sorrow of Heart for having offended God. This is the Doctrine of Daneus Willet Junius and Calvin who say Francis Dominick Bernard Anthony and the rest of the Popish Monks and Fryars are in Hell for their Austerities and Penal Works for all that you may very well believe and it 's the Doctrine of the Reformation that Pennance and Penal Works do avail for the Remission of our sin and are very profitable to the Soul for our Common-Prayer-Book in the Commination against sinners says thus In the Primitive Church there was a Godly Discipline that at the beginning of Lent such as were notorious sinners were put to open Pennance and punish'd in this World that their Souls may be saved in the day of the Lord. And our Common-Prayer Books wishes that this Discipline were restored again and surely it does not wish that Popery were restored therefore it is no Popery to say that Pennance or Penal Works do satisfie for our sins in this World and avail to save us in the other I know many much mislike our Common-Prayer Book for these Popish-Tenets but what do you say of the grand Errours of Popery can a man be a true Child of the Reformation and yet believe the Popes Supremacy deny the Kings Supremacy believe Transubstantiation and Communion is one kind are these Tenets the Doctrine of the Reformation or consistent with its principles The Kings Supremacy is undoubtedly the Doctrine of the Reformation because it is judged by the Church of England to be of Scripture yet only the Quakers Presbyterians Anabaptists and other Congregations judge it is not of Scripture but as Erroneous a Tenet as that of the Popes Supremacy Calvin 6. Amos says They were unadvised people and Blasphemers who raised King Henry the VIII so far as to call him the head of the Church but also that no Civil Magistrate can be the head of any particular Church the Doctrine of the Centurists cent sept pag. 11. of Cartwright Viret Kemnitus and many others who doubts then but that in the principles and Doctrine of the Reformation you may deny the Kings Supremacy though the Church of England believes it The Popes Supremacy is the Doctrine of Popery who doubts it but it is also the Doctrine of the Reformation for many of our eminent Doctors have judged it to be the Doctrine of Scripture as Whitgift a In Defens c. pag. 373. 70. 395. who cites Calvin and Musculus for this opinion but it is needful we relate some of their express words I do not deny says Luther b In Respons tredecem but the Bishop of Rome is has been and ought to be first of all I believe he is above all other Bishops it is not lawful to deny his Supremacy premacy Melancthon c In Epist ad Card. Bellay Episc Parsiens says no less that the Bishop of Rome is above all the Church that it is his Office to govern Propos to judge in controversies to watch over the Priests to keep all Nations in conformity and unity of Doctrine Somaize d In Tract Euchar ad p. Sarmunm The Pope of Rome has been without controversie the first Metropolitan in Italy and not only in Italy nor only in the West but in all the World the other Metropolitans have been chief in their respective districts but the Pope of Rome has been Metropolitan and Primate not only of some particular Diocess but of all Grotius has expresly the same Doctrin and proves this Supremacy belongs to the Pope Jure Divino I pray consider if these Doctors be not Men of sound judgement and eminent learning and credit in our Reformation and if our Doctrine be Scripture as such men understand it As for Transubstantiation it contrins two difficulties first if the Body of Christ be really in the Sacrament e In Annot. super Novum Testam cap. 10. Matth. saepe alibi and this Real Presence the Lutherans defend to be the Doctrine of Scripture as well as the Papists why then should it be called Popish more than Reformed Doctrine The second is if the substance of Bread be in the Sacrament together with Christ's Body Lutherans say it is Papists say it is not but that there is a Transsubstantiation or change of the whole substance of Bread into the Body of Christ but hear what Luther f To Edit Jonah l. de cap. Babyl says of this that we call Popish Doctrine I give all Persons liberty to believe in this point what they please without hazard of their Salvation either that the Bread is in the Sacrament of the Altar or that it is not would Luther have given this Liberty if Transubstantiation had not been the Doctrine of Reformation as well as any other Communion in one kind is the Doctrine of the Reformation no less than Communion in both for besides that Luther says g Lib. de cap. Babyl c. de Euchar. They sin not against Christ who use one kind only seeing Christ has not commanded to use both and again h Epist ad Bahemos in declarat Euch. in serm de Euch. though it were an excellent thing to use both kinds in the Sacrament and Christ has commanded nothing in this as necessary yet it were better to follow peace and unity than to contest about the kinds but also Melancthon i in Concil Theol. ad March. Elect. de usu utriusque speciei pag. 141. who in the opinion of Luther surpasses all the Fathers of the Church expresly teaches the same Doctrine and the Church of England Statute 1. Edward VI. commands That the Sacrament be commonly administred in both kinds if necessity does not require otherwise mark he says but commonly and that for some necessity it may be received in one lastly the sufficiency of one kind in the Sacrament is plainly set down by our Reformed Church of France in her Ecclesiastical Discipline Printed at Saumur Chap. 12. Art. 7. The Minister must give the Bread in the Supper to them who cannot drink the Cup provided it be not for contempt And the reason is because there are many who cannot endure to tast the Wine wherefore it often happens among them that some persons do take the Bread alone Now you may admire the injustice of the Papists in condemning our Reformed Doctrine and Doctors as Hereticks whereas those Tenets are believed by many of us as well as them and the groundless severity of our Congregations in exclaming against that Doctrin it being the Doctrin of the Reformation whereas so many eminent men of our own judge it to be of Scripture For to know certainly if a
if you can whether your noble Progenitors almost for the space of a Thousand years were zealous Papists Cast your eyes then upon their Wisdom known by the Government and Laws which they established Upon their Piety blazon'd by the goodly Churches by the stately Monasteries by the renowned Colledges which they Erected and Endowed and censure them not to have been so stupid so ungodly that with so great zeal and costs they would have embraced honoured and established Papistry had it been so absurd so ungrounded so Superstitious and Idolatrous and so dangerous to Princes and their States as divers of your deceived or deceiving Teachers do give you to understand Neither think your Neighbours who live Papists amongst you so blockish that they would forsake the easie and flesh-pleasing Religion of Luther Calvin and other new Teachers to embrace with so great loss and hazards the austere Profession of Papists if the same were such as you are made to believe Let not therefore any prejudicate conceits defraud you of this fit opportunity to free your selves from the most dangerous mistakes and consequently from the fruitless pangs of too late Repentance where with every one will be fearfully afflicted that departs this life culpably in a wrong and false Religion when the judging light of Christ shall lay open to him how naked he is through his own willfull negligence of Divine Faith of Heavenly Charity and of other Coelestial Vertues absolutely necessary to Salvation Because divers Protestant Teachers endeavours to make their followers believe that the Fathers of the Primitive Church were Protestants which Followers know no otherwise but let them take notice that those Ancient Worthies and Lights of the Church of Christ were either Monks or Founders of Monastical Discipline or at least Approvers and Praisers of the same St. Anthony was a Monk and St. Athanasius his Praiser St. Basil the Great a Monk and the Founder of a Monastical Institute which in the Eastern part of the World is yet practised St. Gregory the Divine was a Monk St. Chrisostom a Monk St. Hierom a Monk the Great St. Augustine the Founder of a Monastical course of Life St. Martin a Monk St. Benedict a Monk and Founder of the famous Order of Monks which does yet flourish in the Western Church St. Gregory the Great was a Monk and by the labours of Forty Monks did first plant Christianity amongst the English Let any Man judge how likely or how true it is that these Men were Protestants Secondly take notice that these ancient and most Learned Fathers were great Praisers Practisers of Austere and Penitential Works consisting in frequent Prayer in much Watching in severe Fasting in hard Lodgings in course and spare Dyet in wearing of Hair-Cloath and the like they lived single lives many of them bestowed their Wealth upon the Poor and other Pious Uses and professed voluntary Poverty following therein the Counsel of Christ given Matth. 19.21 and they not only allowed of but also most highly extolled the observing of perpetual Chastity and Virginity preferring the same far above Matrimony Were not these men then strange Protestants Thirdly take notice that these Ancient Worthies even by the Confession of all Protestants were men of accute Wits of excellent Learning If then they had found in the Word of God as Protestants say they find that only Faith does justifie that good Works are not Meritorious That in Works of Grace men have not Free-will That they are not able to keep the Commandments That it is not in the power of man or woman to live perpetually Chaste that Virginity is not more pleasing to God than Matrimony that to give all to the Poor to Fast Pray and watch much and to undergo other Austerities and Mortifications of the Body doth not profit and enrich the Soul that there is no Purgatory no Pennance to be done no satisfaction to be made for Sin no punishment to be inflicted upon the Faithful for them after this Life If I say the Ancient Fathers had found these and the like Doctrines of Protestants in the Scriptures and why should they not have found them there if there they had been they being so wise so learned and so industrious searchers of the Word of God as they were If there I say they had found these things and had believed them as Protestants do they would have lived as Protestants do for why should they not If these pleasing Doctrines which are light and easie to flesh and the blood and the sweet liberty of the new Gospel has as feelingly pierced and as strongly possessed the Hearts of those Ancients as it did and doth the Breasts and Bowels of Luther Zuinglius Bucer Peter Martyr Beza and their followers the Teachers of the Protestant Religion they would without all doubt with these have preferred Pleasures before Pennance Feasting before Fasting the delights of the Conjugal Life before the continent and single and in a word Riches Honours Pleasures before Labours and smart of a Penitential and Mortified Life before voluntary Poverty and the vexing Attire of Hair-cloth or else they had been mad had they believed as most Protestants do that such exercises as these are needless fruitless yea and superstitious Toys But the truth is that those ancient and shining Lamps of Wisdom and Sanctity did not believe as Protestants do and therefore they liv'd not as they do for they were otherwise instructed in the School of Christ they read and learned another Lesson in his Divine Gospel even the same that Papists now do and therefore they instituted their Lives as they did and were in very deed as much Protestants as the Pope and His Priests and Fryars now are and no more most certainly unless we will have them to have been Sots and mad-men Let not then my noble and dear Country-men the mis-reports of some of your Teachers so far prevail with you as to make you believe the better to keep and quiet you in Protestantism that the Fathers of the Primitive Church were Protestants For certainly those blessed Servants of Christ were as far from being Protestants as the most zealous of your Teachers are from being Papists yea from being Monks or Fryars and from leading their Lives as those Ancients did If then you truly prize the Learning and Sanctity of the Primitive Church and Christianity become of that Belief which their Lives and Practises do preach unto you If you think them saved be not so hardy as to seek a new way to Heaven for the safety of your Souls is of greater moment than so to be exposed to hazard being there can be but one saving Faith Eternal Glory is not easily to be set upon the Dice when you may take secure way to it Become then of the Communion of the Church in which the Fathers lived and died that therein seconding your belief with a vertuous Life you may assuredly attain to Everlasting Happiness beseeching God to prosper your Reading Considering
6. c. 45. Writing to Novatian saith A Man ought rather to endure all things than to consent to the Division of the Church of God since that Martyrdom to which men expose themselves to hinder the Dismembring of the Church is no less Glorious then what a man suffers for refusing to Sacrifice to Idols nay in my Opinion this seems of the two the more Glorious Martyrdom for in the other cause he that suffers is a Martyr upon his own account but in this he is a Martyr for no less than the Body of CHRIST the Church 8. Also St. Cyprian lib. Deunitat Eccles Do they think saith he that Christ is among them when they are Assembled I speak of those which make Assemblies out of the Church of Christ no although they were drawn to Torments and Execution for the Confession of the Name of Christ yet this pollution is not washed away no not with their Blood. This inexpiable and inexcusable crime of Schism is not purged away even by Death it self That a man cannot be a Martyr that is not in the Church 9. And Again he saith He cannot have God for his Father that has not the Church for his Mother 10. So likewise St. Pacianus in one of his Epistles Epistle 2. ad Sempr. Although that Novatian saith he hath been put to Death for Christ yet he has not received a Crown and why because he was separated from the peace of the Church from Concord from that Mother of whom whosoever will be a Martyr must be a Portion To the same purpose also these words of Lactantius are very remarkable It is the Catholick Church only that keeps the true Worship of God. This is the Fountain of Truth this is the House of Faith this is the Temple of God into which if a man enter not or from which if any man goes out he is an Alian and Stranger from the hope of Everlasting Life and Salvation No man must by obstinate Contention flatter himself for it stands upon Life and Salvation St. Cyprian 55. ad Cornel. Num. 3. says The Church never departs from that which she once hath known and St. Irenaus lib. 1. cap. 3. That the Apostles have laid up in the Church as a rich Treasury all Truth It were an infinite labour to recite all that the Fathers say of this matter all counting it a most Pernicious Absurdity to affirm That the Church of Christ may err in Doctrine of Faith. For example How could God glory in the multitude of such as follow his Church if by so doing they should be led into Errour And yet Isaias 2. God seems to Glory in the multitude of those who confidently resort to the Church as to a Mistress of assured Truth to be instructed by her saying v. 3. Let us go up to the Mountain of our Lord and he will teach us his ways and we shall walk in his Paths and he shall judge among the Nations Behold Christ Erecting a Court or Tribunal in his Church to judge among Nations and deside all their Controversies which must needs suppose Obedience to be yielded to this Judgement Yea the same Prophet adds Ch. 54. v. 17. That no Weapon that is formed against thee shall prosper and every Tongue resisting thee in judgement thou shalt condemn And the Prophet there from the beginning manifestly speaks of Christ's Church Thirdly Isaiah Ch. 60. 12. The Nation and Kingdom that will not serve thee shall perish Under pain of perishing the Church must be obeyed Whence Fourthly Ezek. ch 44. v. 23. They that is the Priest shall teach the people what is between a Holy thing and a thing Polluted and the difference between clean and unclean They shall shew them and when there shall be Controversie they shall stand in Judgments This being their Office the peoples Office must needs be not to Judge them but Obey them Fifthly Christ Matth. 18.17 commands to Obey the Church under pain of being held here on Earth as Publicans and Heathens and of having this sentence ratified in Heaven ' Tell the Church saith he And if he will not hear the Church let him be unto thee a Heathen and a Publican and I say unto you whomsoever you shall bind on Earth shall be bound in Heaven and whatsoever you shall loose upon Earth shall be loosed also in Heaven Here you see obedience to be yielded under pain of being held as a Publican or an Heathen and this Sentence to be ratified in Heaven Now if the Church could Err in teaching for Example that Christ is truly present in the Sacrament and hence obliged all to Adore him therein as much as they Adore him in Heaven and could oblidge them to this under pain of being held as Publicans and Heathens and held so as well in Heaven as upon Earth surely this cannot be an Errour for then in Heaven this Sentence would never be ratified St. Aug. Cont. Epist Fundam c. 5. I would not believe the Gospel unless the Authority of the Church moved me What ways the Church has made use of to settle mens minds in the Doctrin of the Sacrament of the Eucharist or the Lord's Last Supper TO make this appear more fully I will give you a brief Relation of the past Proceedings of the Church in the Decision of the Disputes concerning the Real Presence of Christ in the Sacrament and in the Substantial Conversion of the Elements of Bread and Wine into the Body and Blood of Christ. This Real Presence and Substantial Conversion Berengarius and some Followers of his long ago denied Who being complained of two Councils were called one after another at Rome and Verseilis Anno Domini 1050 Berengarius Summoned and he not appearing his Heterodox Opinions were condemned He according to the new Protestant Grounds thinking his a Doctrine of great consequence and the Decrees of the two Councils a manifest Error and that himself had manifest Scripture and Demonstration against it judged himself freed from the obedience of silence or noncontradiction of these Councils And so he and his Followers publickly justified his Tenet desiring a reversion by some new Council of the former sentence against it Upon this revived Disturbance of the Church another Council five years after is Assembled at Tours Anno 1055. not far distant from Angiers where he was Archdeacon Here himself with others of his Party were present his Cause pleaded his Demonstrations considered and after all his Opinion again condemned himself also Recanting it The Council dismissed he finds yet other new Reasons and a greater strength in his former and falls again to the abetting maintaining and spreading abroad his old Doctrin A Fourth Council upon these new Troubles of the Church Anno 1059. Four years after the last was called at Rome where himself also was present Some say long Disputation there had his new Plea for it was found too light and rejected And his Opinion opposing Substantial Conversion again condemned both by himself and