Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a Falfe Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot conceive How or why are saucy Questions in Divine Mysteries Just Mart. in Expos Fid. 6. I omit the Questions of Predestination being no less debated in the Roman Schools then in the Reformed 7. Their other Differences in Ceremony or Discipline are diversities without Discord 8. All wise men in the World have ever
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
Omnipotencie of God 5. And notwithstanding that God having so permitted it those false Miracles did serve to Introduce and settle many Errors 1. By this Means the Popes and their Clergie did endeavour to establish the Doctrine of Transubstantiation Sometimes saying that Beasts did leave their Food to worship the Host Sometimes That the Host being pricked some blood came out of it That a part thereof being fallen in the water when the Priest washed his hands all the water had been changed into blood 2. By this Means also the Pope and his Clergy did establish The Intercession Adoration and Invocation of the departed Saints And upon that How many Miracles have been boasted of Namely That many blind do recover their sight Many lame do go That many sick do recover health If any Mineral Waters be found in a Country that have some virtue there a Chappel of some Saint is builded unto whom the virtue of these waters is attributed which is called by the Name of Miracle 3. By this Means likewise hath been established the Adoration of Images being said that in certain places the Crucifix being ill used by the Jewes did render Bloud Also that in another place a Child without Feet having vowed himself to the Virgin Mary whose Image was worshipped in the place where he was Born did see in sleeping his two Feet be given unto him That in some other Places some Images did render Oyle like unto Sweat which did serve for the Cure of many Diseases 4. By this Means besides hath been established the veneration of Relicks 5. And for the Admiration of the Dignity of Popes this Means hath been also used 4. I have said That the Fourth of the Means used by the Popes and the Church of Rome to seduce People Consisteth in Persecution and Cruelty 1. IT is that which is represented in the Apocalypse chap. 17.6 In these words And I saw the woman drunken with the bloud of the Saints and with the Bloud of the Martyrs of Jesus And in the 12. Chapter all along Particularly and Expressely in the verses 13 15 and 17. of that Chapter 2. In that the Church of Rome is gone farre above the Cruelty of the Pagan Emperours and that of the most wild and Barbarous of them 3. This Cruelty and Persecution hath been exercised and tried by the Popes the Church of Rome in all the places where the Reformed Religion was Imbraced 4. And if at this Time it doth not appear so violent as in time past It is because the strength of Antichrist weakenth and not his will The Popes do hold That no other waies are to be used towards the Reformed then that of Punishments and of warre 1. BEcause say they there is but small hope of their Conversion Hereticks being very obstinate and whatsoever is done to exhort them to Repentance being by them attributed to the want of strength to force them 2. That there was not any Remembrance that ever Moderation had done any good 3. But that Experience had shewed that the sooner it is proceeded against them by the Justice and the Executions thereof it fareth the better 4. And where this way doth not suffice to proceed against them by warre Again Of the Cruelty of the Popes and of the Church of Rome and of the Popish Inquisition 1. THe Reformed call to witnesse all the people of the Christian World who have yet any sense of Humanitie and Equitie remaining in them Whether the Cruelty of the Church of Rome hath not been of all Cruelties the greatest 2. Thereupon let Italy speak also Germany Spain France the Low Countries besides our Kingdom of England 3. It were tedious to recite the Horrible Murders The Fearful Burnings and the Exquisite Punishments that the Papists have exercised in those States 4. The Sword The Rack The Gallows and the Fire have been the Instruments of their Cruelty 5. And had it not been for these the Church of Rome had been overthrown long ago For by these Weapons it was first Founded after increased and now maintained 6. If once these faile the Roman Church questionlesse cannot long continue § Of the Popish Inquisition 1. THe Horrors of this Popish Inquisition are above all that the Devil did ever invent 2. The Tortures thereof are so cruel and barbarous that that justifies all the Torments of Phalaris 3. It is to speak of it too softly to call it the Image of Hell 4. A man is laid in prison not knowing for what cause 5. After the Darknesse and Solitarinesse of a year he is questioned upon some certain deeds 6. If he declares himself to be a good Catholick and Abjures Heresie then he is put to death more mildly For there to be guilty of death it sufficeth to have been accused 7. If he persevere in the defence of the Truth which he did professe and resolves himself to martyrdom after infinite Torments he is produced in publick his head covered with a horrible cover which they call S. Benedict with a mouth and a tail of the Devil 8. And so he is burned with a slow fire at sundrie times that so he may feel himself dying 9. Which is an horror to the Turks and Mahometans although they be mortal Enemies to the Christian Name For they never did any thing to Christians which came near to this Crueltie Of the Perfidiousnesse and Cruelty Exercised by the Council of Constance upon John Husse and Hierome of Prague 1. 1. IOhn Husse of Bohemia and Hierome of Prague came to the Council of Constance trusting in the protection of a publick promise namely of Sigismund the Emperour who gave his publick warrant 2. And yet they were burned in that Council 3. Was it not fit that the Council should have given credit to the publick warrant of the Emperour Exception of the Jesuites BUt say the Jesuites John Husse was not called by the Council of Constance neither did he receive from it any publick promise Answer of the Reformed to that Exception 1. THe Emperour Sigismund gave him his publick Warrant which the Council most dishonorablie infringed 2. And after they had put Husse to Death contrary to publick promise they Enacted a Law That a promise made unto Hereticks by the Emperour or by any King or Secular Prince should not hinder any Ecclesiastical Judges from proceeding against them According to Law Concil Constant Sess 19. 2. HIerom of Prague likewise came to the Council of his own accord and making publick profession of his Faith was burned 3. SO that the Case of these Two than the which all Christendome at that time had not any more Holy or Learned 1. Shall remain as a perpetual Monument of the Papists Treachery and most horrible Cruelty 2. And also as a notable Caveat unto all the Godly to beware of them for the Time to come §. The Doctrine of the Church of Rome is false Concerning the Faith given to Hereticks 1. AFter that the Council of Constance had most
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. VVHen 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 suos 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 their Dictates and Opinions as if they were Divine Oracles That Doctor who hath the command of our Conscience hath his Chair in Heaven we love and honour such persons as our Friends yet so that we honour Truth and love it above all Friendship Which Churches and Assemblies we comprehend Properly under the Appellation of
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
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
have gotten a greater Measure of Learning and Wisdome then others who have used as great indeavour as themselves 3. And therefore the said Reformed Doctors may think that it is some spice of Pride in the Jesuites and their fellows to object Ignorance unto them 4. Who for any thing that appeareth have no cause to bragge of such knowledge or to challenge more to themselves then they may safely grant to another 5. Besides there are none of the Reformed Doctors how unlearned soever the Jesuites and others their fellows think they are but by the grace of God and the Light of his Word can easily discover the Falshood and Corruption of the Religion of the Church of Rome There is an unity in the Protestants Faith and Concord among the Protestants And how Considerable against the Slanders of Papists 1. WE acknowledge that there be differences and jarres among the Protestants 2. But we deny that there is any such discord or difference among them as dissolveth the unity of Faith Essential to the true Church 3. The difference among the Protestants is no other then such as hath formerly been in the true Church of Christ since the Apostles age which is represented in the end of this Thesis 4. It is not in point of Faith or Primitive Articles of Faith or about things Essential in the object of Faith 1. But the difference is either in accidental probable and secondary points 2. Or touching things difficult in Religion for the searching out of the verity whereof it is profitable that Learned men proceeding modestly do dispute pro and contra 3. Or else the disagreement is personal either among private men or raised by private men Schismatically and Factiously against the Church 5. Now if our Adversaries who object Division unto the Protestant Churches dispute the question of Unity in it self the Scripture and the Fathers and the History of the Church will convince them That Unity in the substance of Faith and of Religion observed by the firmest Members of the Church is simply necessary and an essential property of the Church And other Unity is of the perfection and well being of the Church and yet contingent and variable sometimes greater sometimes less and at no time absolute in all the parts And the same many times is greatly wanting by reason of the Malice of wicked Imps. 6. In the dayes of Constantine wherein it is acknowledged by all men that the visible society of Christians was a true Church There hapned so grievous and unseemly contentions among the Bishops and Pastours that the discord of Christians was brought upon the Stage And Religion was derided and traduced by Infidels 7. Saint Augustine acknowledgeth that the concord of Godly men in this Life wherein they are not perfect but proficient is sometimes interrupted with discord and dissention ariseth even among Brethren and Saints And there be divers things saith he wherein the best learned and most worthy defender of the Catholick rule without prejudice to the Body of Faith do not accord And one of them speaketh more truly then another of the same thing 8. If it be objected that Luther saith that the differences between him and Zuinglius and Calvin are not in small points of Government and Ceremonie c. The Answer to that is that Luthers personal and fretful speech proceeding from passion against such as were contrary minded to him prove that godly men have insirmities and are sometimes over-bitter one against another Like as Cyprian was against Pope Stephen calling him proud ignorant and of a blind and wicked mind and as Epiphanius was against Chrysostome But they are not sufficient to demonstrate that Protestant Churches want the Note of Unity neither doth condemning and Anathematising one another imply dissension in profound points of Religion but may proceed from affection and from want of charity This appeareth by Pope Victor proclaiming Anathema against the East Churches about an Adiapherous Ceremony It appeareth also by Pope Stephen and by Sergius condemning their predecessor Formosus and raking him being defunct out of his Grave c. 2. 1. IF our Adversaries of the Church of Rome will proceed substantially and prove that there is discord of Faith and of Doctrine among the Protestants they must perform these two things 1. They must produce the principal part of Doctrine belonging to the main object of Faith and demonstate that the Protestant Churches which are reputed Orthodox are divided in these For we have nothing to do with Anabaptists Arians c. 2. They must also give instance in such persons as are reputed sound Members and what parts of the several Churches wherein they live Not of Novellists Incendiaries and Extravagants which are condemned and resisted by the sound and best parts of the Church Rom. 16.17 A Representation of good Magistrates and truly Christians towards the Reformed Religion 1. SUch Magistrates are those who have been alwayes zealous lovers of Christs Gospel and who by their godly Wisdom have done their endeavour to advance greatly the Lords cause from time to time And to hinder the practices of the Adversaries 2. True Religious men ought to beseech the Lord to increase in those Godly Magistrates all those Christian vertues to the benefit of Christs Church and of the Common-wealth of all the Estates where the Reformed Churches are gathered and tollerated Concerning the Church and Religion of England touching the Conversion of England by Augustine the Monk 1. GAlfridus Monumetensis writeth that before Augustine the Monk came in England in the time of Gregory the Great Truth was preached there and sincere Doctrine delivered Vide Godofri Mon. de Orig. gest Britan Libr. 8. cap. 4. 2. Augustines pretended conversion of England was onely the planting of some trifling Ceremonies Of the shaking off of the Popes yoak by Henry the Eight King of England 1. IT is a thing much to be admired that Henry the Eight King of England having written against Luther in the Popes behalf and for a reward of his affection and pains having received the glorious Title of Defendor of the Faith yet shortly after withdrew himself from the Popes Jurisdiction and became his open and profest Enemy 2. Which Act did seem to many to have proceeded from a cause very little commendable as if it had been onely in revenge that the Pope crossed him in the fruition of his pleasures 3. But it is most certain that the exquisite consideration both of the Kings and of the Popes proceedings thereupon doth cause us to lift up our minds to an higher cause and obliges us to confess that Gods providence hath been manifested therein in a particular and extraordinary manner 4. And that for the fulfilling in part of S. Johns prophesie Rev. 17.13 16. In these words that those Kings which had one mind and who had given their power and strength unto the Beast shall be them that shall hate the Whore and shall make her desolate and naked and shall
eat her flesh and burn her with fire 5. O that other Kings for the fulfilling of this Prophesie would follow the example of this King and dispose themselves to serve God in a work so important and high Of the Demolishing of Monasteries in England by King Henry the Eight 1. KIng Henry the Eight separating himself from Rome consequently did very wisely to demolish the Monasteries that were in England and to cause the Fryars of them to change Habit and Vest of their Order 2. For besides that such men by their Errors Superstitions Idolatries and most of them by their foul and corrupt manners are utterly hurtful to the Church which they wast and corrupt more and more They are also greatly prejudicial to the State 3. Because 1. inclosing themselves in their Monasteries by that means they withdraw themselves from the Civil Jurisdiction both in regard of their goods and of their Persons 4. From whence often doth follow the Ruine of States that which remains to bear Arms being not in sufficient number to conserve and maintain them against their Enemies 5. 2. Because also that such persons are as many Creatures ready for the Popes Service to rise and rebel against their Prince if the said Pope gives them command so to do by the Superiour of their Orders the reason whereof is because they do not acknowledge themselves to be Subjects of the Soveraign of the State in which they live and are settled but onely of the Pope 6. Which thing well known and considered of the Popes they have not been contented of the Orders formerly established but moreover have erected new ones which they have spread every where to Preach their obedience The number of them in certain States is come to that greatnesse In France that they may compose ten good Armies 7. Among these last Orders of Fryars that of the Jesuits holds the first and principal Rank which leaves to the others the honour of the vows of Povertie and Chastitie and sticks altogether to that of Obedience being particularly sworn to the Romish See to which they swear to obey in all things by a blind obedience so called by the which they execute the commands of their Superiours without any Inquisition of the Cause 8. Which having been well observed by some States they did judge to be able to remain in quietness and peace unless they did cast out of their Dominious such dangerous persons and by Authentical Edicts have declared Anathema's all such that should dare to propound the reestablishment of them in the same Of the Reformation of the Church of England begun by King Henry the Eight 1. ALthough King Henry the Eight had shaken off the Popes yoke demolished the Monasteries and beaten down the Images yet notwithstanding all that he retained to the end of his life the other Errors of the Romish Church and did greatly persecute those who did not embrace them 2. From whence we may perceive that oftentimes great and marvellous works are not begun and ended altogether And by those who have been the beginners of them 3. Asa did not fully Reform the Church neither also Jehosaphat But that which was begun by them was perfected afterwards by the good Kings Ezekiah and Josias 4. The same thing is apparent in the last Reformation of the Church It was first begun by Martin Luther in Germany and perfected afterwards by John Calvin and other famous Divines raised by Gods Grace to that end 5. The Reformation of the Church of England having been begun by K. Henry the Eight was consummated by his most Worthy Children King Edward the Sixt and Queen Elizabeth of blessed Memory 6. The Father begun the said Reformation at the Root and his Children did cut the Branches Yea we must say that King Henry did cut off the very Head of the Romish Beast and his Children the Fingers and the Nailes For what Cause we may separate one from another in regard of publick Assemblys and Exercises of Religion onely for corrupt Doctrines and not alone for corrupt Manners Against Independants 1. WHich is to be noted against Anabaptists and Separatists They will not communicate with the wicked for they pollute all say they 2. Yet did not the Prophets flie the Congregation Hagg. 2.4 Nor did Christ abhor the Publicans Luke 5.30 3. Then there is a double communicating one with the exercises of Religion and another with the works of Darkness The first is lawful but the second forbidden 4. Again there is a two-fold departure one with our Bodies another with our Minds One from the Evil and another from the Person The first must be followed 1 Cor. 5.10 The other cannot be avoided without departing the world For onely God is Just and giver of Righteousness The Militant Church prays for forgiveness of sins Mat. 6.12 And is assured when she shall Triumph to be blameless without spot when Death shall lose his sting and Hell forgoe the Victory 1 Cor. 15.55 5. Therefore I know not what to say of such Anabaptists and Separatists but as Constantine said to Acesius a Novation Bishop Set up a Ladder for thy self O Acesius that thou alone mayest ascend up to Heaven If they leave us because we have faults by the same reason they must needs flie into Heaven for there is no place on Earth for them 6. Attendis zizania triticum non attendis Thou lookest to the Cockle and the Wheat thouregardest not 7. When thou dividest thy self from Hypocrites which are in the Church thou dividest thy self from the Church Et membrum in Heterogeneis perit abscissum In Heterogeneal bodies a member cut off perisheth 8. O then forsake not the green pastures because of the Goats Nor forsake Gods House because of the Vessels of dishonour Nor Gods Wheat because of the Tares Nor Gods Net because of the bad fishes that are in it 9. Rather follow the Rule of S. Augustine against the Letters of Petilianus bear with the mixture of evil because of the good lest thou violate the charity of the good because of the evil neither let us forsake the good because of the evil but suffer the evil because of the good The Separatists of England have no just cause to separate themselves from the Communion of their Parish Churches for the evil Life and corrupt Manners of some Members of the same 1. FOr was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be Yet S. Paul calleth it a Church 2. Doth not Christ call it his Field where there grew many Tares 3. Did not Christ suffer Judas whom he knew to be a Thief and a Traytor to partake of the Sacrament with his Disciples 4. Yet these pure Sectaries will none of our communion for that some unclean persons presume to come thither 5. To whom we answer as S. Augustine doth to Cresconius Lib. 3. c. 50. Et Epist 48. These evils are displeasing to the good we forbid and
restrain them what we can what we cannot we suffer 6. But we do not for the Tares sake forsake the Field For the Chaffe leave the Floor of Christ For the evil Fish break the Net For the Goats sake refuse the Fold of Christ 7. When Religion was partly corrupted partly contemned in Israel and the Prophets cried go out from them and touch no unclean thing Did they then sever themselves from them In Evang. Serm. 8. I find no such thing saith Augustine yet doubtless they did themselves what their Prophets willed others to do 8. Hoc ergo est exire ore non Parcere hoc Immundum non tangere voluntate non consentire 9. Liber in conspectu Dei est cui nec Deus sua peccata imputat quae non fecit Neque aliena quae non approbavit Neque negligentiam quia non tacuit Neque Superbiam quia ab unitate Ecclesiae non necessit 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 1. THis certain and set Form of Publick Liturgie is necessary to entertain Uniformity in a National Church 2. There was such an one in the Eastern and Western Churches as it appears by their Liturgies which are in our hands 3. There is such an one in all the Reformed National Churches As in the National Reformed Church of France And in that of the Low-countries And in the Church of Geneva And in the Reformed Churches of Germany c. 4. By such a certain and set Form of publick Liturgie no wrong or injurie is done to the Holy Ghost as if one would undertake to inclose him within the Bars of certain Words For if that were true Christ should have committed such a fault because he hath given to his Apostles and with them to the whole Church an express and set Form of Prayer David also should have committed the like fault having given us in his Psalms so many Forms of Prayer of Thanksgiving and of confession of Sins Rather let us say that the set Form of Prayer of our Lord Jesus Christ and the Forms mentioned of the Prophet David being proceeded from the Holy Ghost the Will of God is that we make use of them to call upon him by prayer and to render thanks unto him by the very words of his Holy Spirit 5. And concerning the Ecclesiastical set Form which we require and commend by it we do not pretend to prescribe any thing to the Holy Ghost But besides the benefit of a National Uniformity our scope is to succour our common Infirmitie which is done when the Minister in the Administration of the parts of publick Divine Worship doth make use of the help of the Church thereupon and esteems it better to perform it in certain and set words then to let out from his mouth impertinent and ill digested conceptions and words 6. It is left to the liberty of every National Church to frame such a set Form of Liturgie §. The Reformed State and Church of England do condemn utterly and publickly Anabaptists Atheists the Family of Love and also the Separatists 1. ANd if notwithstanding that condemnation there be such in the State of England and secretly in the Church thereof so have there been alwayes Hereticles and wicked persons in the Church 2. And in respect of them the Reformed Religion of the Church of England is no more to be accused then the good Corn may justly be condemned because together with it many Tares and Weeds spring up and cannot be avoided §. From the time of the Reformation of the State and Church of England the Jesuites and Priests did never cease to trouble them and assault them 1. 1. IT is not unknown to the Soveraign Prince and also to the subordinate Magistrates of England how since the Reformation of the Religion and Church of that Kingdom the Adversaries Popes Jesuites and Priests have never ceased to trouble the State thereof and that by their Books in great number written and published and by all other means that possibly they were able to devise and also to defame that holy Religion of Christ which through Gods great mercy and the godly Laws of the Soveraigns is according to Gods word established in this State 2. What they have wrought with many of all Estates and how mightily they have prevailed with that strong and effectual 〈◊〉 of Sathan which hath advanced Antichrist unâ—â— that Supremacie of Power Authority and Credit in the World whereof the Holy Ghost by S. Paul and by S. John hath foretold lamentable experience can witness And that in the backfliding and continual Apostating of many a way from us to the final perdition of such Apostates to the grief of the Godly and to the great encouragement and comfort of the Enemy 2. ANd we have no doubt that all the English Jesuites and Seminarie Priests of Rome or of the Colledge of Rhemes are all most wilfully bent and earnestly disposed to do what harm any of them possibly can to the Church of England §. All the English Jesuites and Seminary Priests by their writings have gained nothing against the Reformed Religion of England 1. THese English old Souldiers of the Popish party Sanders Harding Allen Stapleton Bristol have imployed in the assailing of the Reformed Religion of England whatsoever Either Reading Or Leasure Or Cunning. Or Wit Or Diligence Or Malice Could supply unto them and for all this have gained nothing 2. Should New-discovered others of that kind that are not worthy to be compared with these hope to Reform that wherein they have failed §. Refutation of the Censure of the Manners of the State and Church of England made by the Jesuites 1. HE that reproveth the Manners of others it were meet that he should be without fault 2. Now is there so great a change made of Rome upon the sudden Is their Life now such Are there Manners begun to be so godly that the Jesuites being thence returned here Friers dare strive with us about Vertue Shamefastness and Honesty 3. Howsoever there be in England many things done which ought not to be done Yet if the Jesuites shall say that there is as great Impunity and Licentiousness of sins in England as they themselves have seen at Rome which is the very Towre of their Religion and Kingdom all men will judge them to be too too impudent 4. Surely as long as those publick Stewes and Dens of Whores stand still in Rome the Jesuites could scarce honestly make mention of Manners Of the English Service Book and of the Change in it since the beginning of the Reformation in the Raign of Edward the Sixt. 1. THe first Service Book of King Edward was not altogether approved by Bucer and Peter Martyr but in some things reproved As the censure of Bucer upon the same doth declare Vide Bucer Script Anglican pag. 428. 2. That first Service-book was rather
accepted of the Protestants by toleration because at first they could obtain no more then by an absolute approbation 3. The same Service-book was changed and reformed and many things were left out of the said Liturgie by another Edition thereof established in the Fifth Year of Edward the Sixt. 4. And that latter Service-book of King Edward is in substance all one with the Service-book of Queen Elizabeth 5. And that since King Edwards Reigne there hath been no material Alteration of the English Service book 6. The Papists have no cause to inveigh against this alteration of the Service-book of the Church of England if they remember that themselves have changed their Breviaries Portesses and Missals more then once even of late years See Possevin Appar v. Missal Etver Breviarum Of the mention of Saints made in the Liturgie of the Church of England and of their Feasts keeping yearly 1. VVHen in the Church of England according to the Liturgie thereof the said Church doth adorn the Calendar with the Names of some Eminent Saints and do make honourable mention of them in her Religious publick worship as the Antient Church did of her Martyrs yet she doth not call upon them She doth not lift up the hands nor bow the knees nor present offerings nor direct her prayers nor intend any part of Religious worship to them But to their God and ours as S. Augustine answereth for the practice of the Church in his time 2. She doth remember the Saints of God but in no wise made Gods of Saints She doth blesse God for them and not worship them for God 3. Although her Devotion doth glance by their Names yet it doth pitch and is fixed upon the Angel of the Covenant the Holy of all Holy ones our Lord and Saviour Jesus Christ On the blessed Virgins Anniversary she doth honour Christ in his Mother On S. John Baptists she doth honour him in his forerunner On S. Michaels she doth honour him in his Archangel On the Apostles she doth honour him in his Ambassadours On the Evangelists she doth honour him in his Chroniclers On S. Stephen she doth honour him in his Martyr On S. John the Divine his day she doth honour him in his beloved Disciple who also leaned on his breast at Supper It is a great Error in the Worship of God to be altogether for Prayer and to make no esteem of the Preaching of the Word of God both must not be severed one from the other 1. FOr if it be said of Christ that his House is an House of Prayer and not of Sermons We must observe where he spake this it was in the Temple where he spake it And were not these very words part of a Sermon which he Preached to the Buyers and Sellers there 2. He hath but little skill in the Language of Canaan who knoweth not that Prayer and Invocation of Gods Name is in the Scripture by a Synecdoche taken for the whole Worship of God Acts 2.21 Rom 10.13 3. Yet admit that our Saviour should in that place take Prayers strictly for that part of Gods Worship which consisteth in lifting up our hands to prefer our Petitions and Supplications unto him S. Paul furnisheth us with a direct answer to this Objection even by those Questions he propoundeth Rom. 10.14 How then shall they call on him on whom they have not believed How shall they believe on him of whom they have not heard And how shall they hear without a Preacher 4. As there is no powerful Preaching without Prayer to God for a blessing upon it so no good Prayer without Preaching to direct both in the matter and form and to enflame our hearts with zeal How the Magistrate is to carry himself toward Seducing and Seditious Hereticks that are not Tolerated in a State 1. LEt it be accounted Mercy not to execute the Rigour of Penal Statutes upon silly seduced Sheep But certainly it is cruelty to spare the Wolves which worry them 2. I mean those Wolves who plot Treason against their Natural Prince who scandalize the State and who stain with impure breath the Gold and Silver Vessels of the Sanctuary who turn Religion into Statism or rather into Atheism 3. Such Wolves are in England the Popish Priests and the Jesuites 4. Who not onely shew their Rage in not sparing our Sons and our Daughters and daily enticing them and by their Agents conveying them over beyond the Sea to sacrifice not their bodies but their souls their Faith their Religion to the Moloch of Rome 5. But besides who plot the ruine and overthrow of the State who say as the Children of Edom in the day of Jerusalem down with it down with it even to the ground or rather up with it up with it to the trembling Aire blow up King Queen Prince Parliament Clergy Laity Nobility Gentry Commons Lawes Statutes Charters Records all in a Cloud of fire that there remain not so much as any Cindars of them upon the Eearth lest parhaps the Phenix might revive out of her own Ashes We must not in England frequent Hereticks Seducers nor keep familiar society with them rather we must fly from them and detect them to the Magistrate when they be banished from the Countrey 1. WE must beware in England of the Agents of Rome Priests and Jesuites who go about to withdraw us from the love of our Countrey from our Allegiance to our Prince and which is worst of all from the true and pure Worship of God 2. If stealing away the bodies of our Sons and Daughters be so hainous a crime that many conceive it better to deserve the Gallows then the stealing of a Horse or of a Sheep what punishment do we suppose they do deserve who steal away their souls from God and their hearts from their Parents 3. If we account them as capital Enemies who seek the ruine of our Estate can we esteem otherwise of them who seek the utter ruine and overthrow of our Souls 4. And let us not be deceived in regard of them because their outward behaviour is fair and their company delightful For as they are Panther like which hideth her ugly visage which she knoweth will terrifie the Beasts from coming near her and allures them with the sweet smell of her body but as soon as they come within her reach she maketh a prey of them 5. Therefore as we tender the Salvation of our Body and Soul our Estate in this Life and in the Life to come let us take heed how we play at the hole of the Cockatrice And do familiarly converse with the great Whore or with any of her Minions lest they draw us to naughtiness and spiritual lewdness 6. Let us have no part with them that have no part in God or who have part with abominable Idols 7. Nay furthermore let us detect such Persons to publick Authority that they may learn not to blaspheme the truth of our Religion nor seduce his Majesties Subjects from
their Allegiance unto him and conformity to his Laws Of the Contentions and Differences which happens in the Church about Religion 1. IT is the craft and practice of Sathan sworn enemy to Christ and to his Church to rise and excite Contentions and Differences in the same He sowes his Tares in the Field of the Lord and at the coming up of the Heavenly Doctrine he raises great Fogs as some do rise at the rising of the Sun 2. Which he doth to hinder to his utmost power the vertue and efficacy of the said Divine Doctrine and to maintain his Kingdom which is not destroyed by any thing so much as by preaching of the Word of God 3. From the beginning of the Christian Church we have some examples of such differences among the Faithful Then there was a great controversie concerning the Ceremonies of the Law Act. 15.5 some thought it needful to keep them and others were against them 4 Since Divisions and Differences are also crept in the Churches which were founded by the Apostles in the time of Irencus what contention was it between the Eastern and Western Churches concerning the time of the Celebration of Easter or Pasch and how long did it last The Eastern Churches maintaining that it was to be kept as the Jews did the fourteenth day of the Moneth after the Equinox of the Spring And the Western onely the Sunday following In the time of S. Cyprian the Council of Affrick had a belief quite contrary to that of the other Churches Having decreed that those should be rebaptized who before had been baptized by Hereticks Is it not also that which by the craft of the same Enemy is happened immediately after the last Reformation of the Church when then the first Reformers did imploy themselves about the Discovery and Refutation of the Errors of the Roman Church on one side the Anabaptists did arise in great number and with a wonderful fury opposing the Power and Authority of the Civil Magistrate And on the other side the Sacramentary War did become hot That is to say the difference concerning the presence of Jesus Christ in the Eucharist Is it not besides that which since some years we have seen in this Church and State where the Arminians did trouble the peace of both And now it is troubled by Anabaptists Separatists Antinomians and by sundry other dangerous Sects 5. Now when we say that Satan is the cause of the contentions and differences which happens in the Church We do not mean that he be the onely cause of them For it is certain that there are some other As 1. Pride and Self-love And 2. Ignorance 1. Pride and Self-love is a firebrand of contention and discord whereas on the contrary Humility entertains peace and concord For Humility seeks the last places for which there is no debate and so peace is conserved 2. Ignorance also is a great cause of contentions and differences For the Faithful may be ignorant of many things and yet be too-confident in their knowledge Of the Troubles and Contentions which happens in the Church about Religion 1. IT is a thing which is to be noted that the contentions and differences which happens in the Church commonly begins by the most weak and ignorant but who with their ignorance are stubborn and obstinate 2. The reason thereof is rendered by S. Cyril who sayes that there is nothing more audacious than ignorance and that there is none so enormous crime but that it hath the boldness to reach unto it 3. So do we read John the third 25 26. that the contention which was moved between the Disciples of John the Baptist and the Jews which followed Christ did first arise from the Disciples of John who were rude and impertinent men As it is to be seen in the History of the Gospel and particularly in the Answer of John their Master which he gave unto them 4. And this is too much confirmed by the Examples of the dangerous contentions moved in these times by the dangerous sects of Anabaptists Of all Sectaries none are so ignorant as they and yet none so quarrelsome and who are the first to debate 5. They are like unto Sarah Abrahams Wife who in the difference concerning Hagar although she was the weakest and had the wrong on her side Yet she did rise against Abraham her Husband and said unto him the Lord judge between me and thee Gen. 16.5 Of the Remedy to the Contentions and Differences which happen in the Church about Religion 1. WE read Acts 15.5 6. that the way which the Apostles and the Elders did take to compose the great dissention which was arised touching Circumcision was to meet in Council for to consider of this Matter 2. Which is a commendable way and most fit to compose differences and contentions when some are happened in the Church 3. And therefore which ought to be the way that the Prince and Supream Magistrate most use when some happens in the Churches of his States and Dominions Then he must assemble a Synod or Council as he calls a Parliament to compose the civil differences and to order the things belonging to the State 4. So did the Apostles as hath been said so did afterwards the Primitive Church And so did the Antient Emperours who did desire the Union of the Church which did succeed very well unto them For as by the Council of the Apostles was decided and composed the difference concerning Circumcision and the Ceremonies of the Law Acts 15. So the first Council of Nice did condemn the Heretick Arius who denied the Divinity of Christ The council of Constantinople did condemn the Heretick Macedonius who denied the Divinity of the Holy Ghost The council of Ephesus did condemn Nestorius who denied the Unity of the Person of Christ And the council of Chalcedon did condemn the Heretick Eutiches who confounded the two Natures of Christ 5. An Universal council is most useful when it can be called and assembled But it is not absolutely necessary for the conservation and maintenance of the Church 6. And therefore National Churches may commodiously enough be Ruled and Governed by National Synods 7. For that cause and in that regard the care of the Prince and Soveraign Magistrate ought to be that such a National Synod be settled and established in the National Churches of his Dominions and States Let us be careful to entertain Peace and Concord in the Church of England and to avoid all Divisions among us 1. FOr it is the Axiom of our Saviour That A Kingdome divided against it self cannot stand 2. It is the Maxim of Philosophy Omne divisibile est corruptibile which holds in all States and Societies 3. Lib. 2. Natur. Hist cap. 105. The Church and the Common-wealth like the Lapis Tirrhenus 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 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
State 1. THey trouble the peace of it 2. They corrupt its Children with an impious and strange Religion 3. They make more precious account of a forreign Enemy than of its Dignity 4. They divert the minds of people from true Religion to trouble the peace of the State 5. They estrange the minds of Loyal Subjects from their Lawful Prince 6. And turn all things topsie turvie §. In the State of England as in other States since the last Reformation of the Church extream hath been the cruelty of the Papists towards the Reformed 1. VVHo are the Papists and what is their Religion That the Jesuites and Roman Priests so boldly object cruelty unto the Reformed State of England 2. 1. In Queen Maries time more of them were condemned in that State at one Sessions more executed in one day more consumed in one fire then they can recount to us to have been put to death for the Popes cause at any time or by any kind of death in the whole happy Reign of Queen Elizabeth 2 Let the Jesuites and other Papists then but call to mind the extream cruelty the exquisite Tortures the frequent Martyrdome of the times before the Keign of Queen Elizabeth And if there be in them any mark of Humanity they cannot chuse but confesse that their side hath been extream cruel And that the Englishes Reformed have been sufficiently provoked to severity against them and to have repayed them with the like 3. For what Times can afford such and so many Butcheries of men as was to be seen when the Papists were Lords over the Protestants in England let them tell what Sex or what Age they spared and did not bloodily execute all without difference and distinction Of Learned or Unlearned Of Male or Female Of Old or Young Children Virgins Married Clergie and Layetie Bishops Archbishops escaped not their hands The Martyrs they did beat with Rods their Tongues they pulled out of their Mouths their hands they burned off with Torches They Tormented Crucified Hanged and Beheaded them they burned them alive and toasted them at a soft fire Yea the Infant leaping out of the Mothers belly they received upon the Spears point and cast it into the flaming fire To conclude whatsoever barbarous cruelty could invent that they were not wanting to in execution against them 4. And if their cruelty had ended with the Living and had terminated in their deaths it had been lesse but so raging was their Tyranny that they took up the bodies of Saints interred in the Earth they arreigned them upon a day They accused them at a Bar They condemned them to Death And burned them at a Stake even exdeeding those old Tyrants in Fury and Cruelty 5. Can they name any one such Savage Fact amongst the said Reformed of England 6. Or what was he that was put to Death amongst them Reformed whom every good Man that heard of him judged not worthy of Death threefold more then of Life 7. Therefore let the Papists acknowledge their own cruelty in the State of England and accuse not the English Reformed §. What the Jesuites did alledge for their Justification of coming in England against the Laws of that State THey did alledge That they came thither upon commandment of their Superiours according to the Order of that Religion which they professe Confutation of such an Allegation 1. BUt the English Reformed did demand of the said Jesuites what necessity did lie upon them to obey his Commandement who had no Authority to enjoin them a Journey whether they were willing or unwilling to goe 2. And if that Spanish Soldier Loyola the first Authour of their Jesuitical Society were now alive and should enjoin them to set their Countrey on fire would they obey him we Reformed of England are sure they would never command such a foul fact 3. And yet he might better command and the English Jesuites execute that then this Thing for which they did professe that they were then come in England 4. For whether might it be deemed less to set houses on fire then to cause the Evils and Harms represented before 5. Which yet were the Ends of the Jesuites coming and the Order of their Profession required no less at their hands §. The Soveraign Magistrate in the Reformed State of England hath great Reason to Prohibite the Books of English Jesuites and Seminary Priests 1. THe Books of those man are such as it behooveth the Soveraign Magistrate to stop their passage 2. He must of necessity restrain their Books unless he would suffer the State to be stirred to Sedition the Church in danger of Heresie and Mens minds filled with cursed Opinions 3. For if Magistrates ought carefully to prevent lest the infection of the Plague be from other places brought into their Cities much more care is to be had that pestilent and pernicious Books be not openly spread abroad out of which simple and unlearned men do suck Poyson of deadly Error 4. Neither is the Reformed State of England the first that have taken this Course 5. It may be remembred in Queen Maries Time that they proceeded by Martial Law against all those with whom any of the Reformed Books were found If this was in the Reformed of that Time a matter worthy of Death so that they were by and by drawn to punishment as men guilty of High Treason and that without any Judicial Proceedings what reason have the English Jesuites and Seminary Priests that are in Rome Rhemes and other places abroad to look that their Books should now have such free liberty to be every where publickly sold Of Heretical Churches and Religions Of Heresies and Hereticks 1. HEresie is some opinion in matter of Faith repugnant and contrary to the Word of God being of some chosen out to themselves and wilfully maintained 2. And an Heretick is a person wilfully and stiffly maintaining false Opinions against the Scriptures after due admonition 3. There be three things required to an Heretick first that it be an Error about some Article of Christian Faith Secondly that it be contrary to the evidence and clear truth of holy Scripture soundly and generally held by the holy Catholick Church of God in the earth Thirdly that it be stoutly and obstinately maintained after conviction and lawfull admonition 4. The Doctors of the Roman Church do erre which account such Opinions for Heresies as are not condemned but rather taught in the Word of God which is the onely Rule of saving Truth 5. It is to be noted that Heresies are compared in Scriptures to whores because they are stored with cunning pranks and a thousand entisements to make men ill advised 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