prevailed as Tr. 1. c. 1. Secondly It is a Truth that the Saxons or English whatever preparation they had to it by the Vicinity and Acquaintance of the British Christians did indeed receive the Christian Faith from Rome through the godly care of Gregory the first then Bishop and the Ministry of Austin and others whom he sent to preach it here But then the untruth which they suppose and usually impose upon the unwary is palpable viz. That the Doctrine of the Church of Rome as to Faith and Worship is the same it was in Gregorie's time and that we by Reformation have cast off the Faith we received For first as to the maine and fundamentall Faith that makes a man or Church Christian no question but Austin and those that were sent preached that they baptized into which is the very same that we do still Then as for the matters of Faith and Worship which they and we differ in the Novelty is clear neither can they demonstrate that any point we cast off was a doctrine of Faith in S. Gregory's time Some things I confesse of misbelief and practise were then crept in and gathering strength but it is observable that in all their allegations of Fathers for the points we differ in their owne Gregory comes rarely in indeed that Purgatory was his opinion they have expresse proof not that it was an article of Faith in that Church On the contrary it is plaine that Communion in both kindes was the doctrine and practise of the Church in his time as it had been alwaies before that Image-worship is declared against in his answer to the Bishop of Marsellis the Title also and Jurisdiction of Vniversall Bishop which immediately concernes the Cause in hand is declared against in his contestation with John of Constantinople who affected it In a word had the Church of Rome continued the same for Faith and Worship as it was in Gregory's time and the Bishop of Rome taken no more to himself than the said Gregory did certainly it would not have come to a division neither would there have been cause for it §. VII Deniall of Obedience to Papall jurisdiction makes not Schismaticall Thirdly it is a Truth that the English Church still generally taken before Reformation acknowledged the Jurisdiction of that See but the Inference they make therefore it is Schismaticall in casting off or denying to yeild obedience thereunto is invalid for it supposes this untruth that we owed it of duty upon special relation viz. our conversion or receiving the Faith by the Ministers of that See To answer I. It seemes the Bishop of Rome makes his claim to England upon a double Title One of Vniversall Pastorship which extends to all Churches of what Plantation soever the Other of Conversion or Plantation which reaches to England and some other Nations and it seemes when these Titles are divided the first prevailes and swallowes up the other and so brings under his Jurisdiction all the Churches which other Apostles besides Peter and their Successors planted Whereupon it followes that the other Apostles shall not leave the like Title of Jurisdiction to those which succeeded them in the Churches they planted unlesse dependantly on Rome also that the other Apostles laboured dependently on Peter and as his Ministers and Commissioners plaated Churches for him to rule over as supreme general Pastor when as it is evident they were sent immediately by Christ with equall commission to plant Churches in all the world God teach all Nations Mat. 28. and As my Father sent me so I send you John 20. Therefore Peter and Paul when they made that agreement Gal. 2. departed to the work upon equal termes To establish this first and transcendent Title of Universal Jurisdiction they are bound to make good these several untruths That it was so with Peter in respect of the other Apostles That it is so with the Successors of Peter in respect of Those which succeeded the other Apostles in the Churches by them planted That the Power and Priviledge pretended to be in Peter was derived upon his Successors Lastly that it is derived onely upon the Bishops of Rome not of Antioch or elsewhere All these they are bound to make good yea and seeing all their Romish faith resting upon the pretended Priviledges of that Church is founded upon these false Supposals they are bound to make all good by apparent Scripture for they grant that the prime points of Faith necessary for all to believe as this is according to their doctrine are clearly conteined in Scripture But to shew this point of the Priviledges of that Church Infallibility and Vniversall Jurisdiction so conteined is impossible for them to do for when in this vast Controversie they leave nothing untoucht in Scripture or Fathers which may be drawn to make any seeming appearance for such priviledges they doe but give us words nothing of force to prove the thing indeed Some passages to this purpose in Tr. 1. c. 27. and in cap. 28. 30. II. As to his second Title from Plantation of the Church here We doe not find that the Converting of any Nation to the Faith gave a Title of Jurisdiction to that Church from whence that Nation received the Faith for we doe not see it was held for any Rule in the distribution of Provinces and the limiting or extending the bounds of Ecclesiastical Jurisdiction We doe not find that the ancient Councils which provided therein had any respect to such Title but to the constitution of the Empire rather and the Provinces thereof and that the alteration which has been anywhere since made in the bounds of National Jurisdiction followed the division of Kingdomes into which the Empire was broken which appears in the severall Councils of Toledo above mentioned under their severall Kings without dependance on Rome And if we look into the Saxon Church and Councils gathered and published by the industry of Sir Hen Spelman it will appear that all the Application made unto or intercourse had with Rome did not speak a due subjection but at most a voluntary adhaesion not acknowledgment of that Jurisdiction but of their fair respect such as any Church ought to have to that Church from which it received the faith so long as that Church continues safely in the faith it propagated and so in a condition of giving advise and direction to and of receiving due respect and complyance from those among whom it planted the faith But as Errors prevailed in that Church of Rome so in this and among the rest that usurped Jurisdiction Pope Hildebrand or Gregory the 7. about 400. years after Gregory the first did lay on that yoak and began to bring the necks of Kings and Princes under it too and still by their power does the Bishop of Rome hold his jurisdiction over the Churches within their Dominions as Spain France c. But such Princes as came to understand their owne right not onely
for preserving that one body which is the Church Eph. 4. 4. 13. 16. II. As for Catholick or Vniversal Practice or Tradition which stands in the consent of all the Churches in all Nations and Ages since the Apostles as Sectaries wave it altogether as wholly contrary to their Novelty so Papists pretend it onely reducing it into the testimony of their present Church and cannot truly give Catholick Tradition for any point of their faith and worship wherein they differ from us But the Church of England in the midst between both denying onely the Romish Tradition which brings not down any part of their Faith or Worship through all Ages from the Apostles admits of the true Catholick Tradition or Practice and yields due Authority to it the force of it resting upon common sense and reason which is in every man and which he must forsake that denies the Witnes of such Tradition it being not possible that all the Christian Churches which began in and about the Apostolical Times and so succeeded through all Nations and Ages should be either deceived in what they unanimously witnessed or agree all of them to deceive those that followed them Whereas the testimony of the Romish Church being but part of the Catholick and possibly over-ruled with some prevailing Faction cannot convince upon any such common notion of humane reason but must first prove it selfe to be the onely Church and infallible And seeing it is forced to seek such proofe by witnesse of Scripture they plainly run in a Circle from the testimony of their Church to the receiving or proving of Scripture to be the Word of God and back again from the Witnesse of Scripture to prove their Church But Catholick or Vniversal Tradition brings down Scripture to the Conviction of Heathens or Jews that will but use their common sense and reason that discovery which Scripture makes of it selfe by light from the innate qualities and internal Arguments relucent in it comes after and appeares to them onely that having entertained it upon the former Witnes of Catholicke Tradition are versed in it So by this Witnes of Catholick Practice in observing the Lords day Easter day Episcopal Government throughout the Church from the Apostles time we are assured that such passages of Scripture as concern any of these doe shew the Beginnings of the said Practices and the Church of England as it received at first and ever since observed the fore-mentioned particulars so it commands in generall due respect and adhaesion to that sense of Scripture which comes down by such universall consent III. Whereas the condition of the Church according to severall respects admits the distinction of Visible and Invisible the Romanists beare themselves too much upon the one extreme and the Sectaries upon the Other the first will have such a visible flourishing condition of it as is inconsistent with that state which the Church of Christ has and may fall into and prejudiciall as by them pretended to all just Reformation and profession of Truth which more neerly concerns the life and soul of the Church and the more invisible perfection of the members thereof And therefore they please themselves with the outward garb and face of their Church and will have it tryed by the conspicuous Eminency of it as Tr. 1 c. 12. rather than by truth and purity of doctrine Sectaries on the other extreme bear themselves too much upon the Invisible condition of the Church which stands in those inward qualifications of true faith and sanctification requisite to make a true and lively member of Christs mystical Body so that in the pursuit thereof and in pretence of gathering Churches consisting of such members onely they dissipate the visible Church of Christ and dissolve the Government he has setled in it But every true English Protestant acknowledges the Church of Christ is a visible society of Believers or of Professors of the Christian Faith of whom some are effectually called true and lively members but that is invisible others not yet advanced beyond the externall calling or profession a society I say of such Professors under such a Regiment or Government left by Christ and his Apostles and left to this purpose to keep all in unity and to advance those that are admitted in the visible Church to the meanes of Salvation unto a reall and effectuall participation of Grace and Union with Christ as lively Members of his body Eph. c. 4. 11 12 13. 16. And therefore all Christians are bound to yeeld obedience to the lawfull Pastors and Governors of that Visible Church whereof they are Members All this we professe in that Article of our Creed touching the Church for albeit that invisible condition of true Faith and Sanctity be the highest concernment and qualification of a Member of Christs Church and the attaining to that condition be the hope and aime of every good Christian in the Visible Church and therefore the chiefest thing in the profession of that Article viz. a Communion of such true Believers Saints and Members of Christ yet because the administrations of the visible Church tend necessarily unto that end and he that cuts himself off from the communion of the visible Church bereaves himself necessarily of the means to be advanced to that invisible condition therefore he that professeth this Article sayes he believes Christ alwayes has his visible Church which may be found in which such Meanes and Administrations may be had and that he yields obedience to the Pastors and Governors set in it to that end and purpose IV. As the Romanists pretend to an infallible assistance of Gods Spirit bound to St. Peters Chair so have Sectaries their confidence of the speciall guidance of the same Spirit And if we set the vanity of the one against the other we may find as much semblance of Reason from those places of Scripture which Sectaries alledge for every true Believer so inspired and directed as from those places the Romanists alledge for the Papal Infallibility of which Tr. 1. c. 27. Both these pretences are the very bane of the Unity of the Church Romish Infallibility rendring that Church incorrigible and setting it beyond all bounds of accord with other Christians that desiring Reformation will not be satisfied or put off with that pretended priviledge and the pretence of Sectaries rendring Pastors and Teachers in the Church uselesse or at least weakning the obedience due to them puts it into the power of every one that will fancy himselfe a true Believer and guided by such assistance to be a Reformer and to break the Church in pieces In the Church of England no such pretence either of Infallibility in the Governours or of Private Judgment in any against their Governours but such Authority of Governours and Pastors lawfully constituted as is beyond Appeal save to a Generall Council sitting and competent to determine and define in all Causes and to stop the mouth of the gainsayer and bind
pretending only to private or selfe-reformation Such was the Schism of former Separatists whilest this Church stood free from violence They went their way and it remained where it was This incurrs the guilt aforesaid of high disobedience and breach of Charity but not in so high a degree as that which followes A Schism that not only divides from the Communion but also offers violence to the destruction of the Church pulls down what was not only persons and Governours to set themselves in their places but also the form and government it selfe to set up their own in stead of it This is higher and farther than ever any of the Ancient Schismatikes went which changed not the form of Government alwayes used in the Church and this will be considerable in the violence of our modern Schism But before we charge them according to the premises let us clear the Case as it stands between the Church of England and that of Rome charging us with Schisme upon the Reformation §. IV. Our Defence against the Church of Rome Our Defence in generall comes to this as it was touched Tr. 1. c. 4. 5 6. This Church had Cause for such Reformation and Authority for the doing it sufficient both For when such Errors prevail in a Church and come to such generall practice it is high time by due Reformation to cast them out and when they are in Authority be convinced and doe it then is the Reformation just and lawfull First there was sufficient Cause by reason of Error and corruption in belief and Worship such as we could not continue in without gross dissembling and wrong to our consciences and Gods honour The truth and evidence of this stands upon the examination of those doctrines touching Faith and Worship wherewith the English Church was generally tainted according to the Romish infection The tryall whereof was in part made Tr. 1. c. 30. to shew that the points wherein they and we differ cannot be as they would impose upon the world Catholick doctrines i. e. the beliefe and practice of the Church in all ages since the Apostles or as S. Jude ver. 3. calls it the faith once delivered But farther to the end that they which cannot examine all the Romish doctrines whether they be Catholick or professed in all Ages may briefly and more neer at hand see so far into that Church as to perceive it is not such a Church that they who have means to know better can safely or conscionably communicate with We will make a brief tryall or estimate of a Church by the Faith Worship Sacraments professed practiced administred therein for these the Romanists will not deny to belong immediately to the constitution of the Church and therefore fit to give us direction for holding or not holding Communion As for example If we finde any Church or Congregation of Men calling themselves Christians deny directly and peremptorily any Article of the Creed or Belief into which all Christians are baptized as professed Arrians and Socinians doe it is evident their Error is immediately against the foundation they doe not deserve the name of Christian Churches We doe not so charge the Church of Rome But albeit she holds the Foundation yet finde we her superstructures in no less matters than of Faith and Worship to be such as the Foundation will not safely bear nor any good Christian coming to the knowledge of them conscionably endure For when any Church propounds any thing as matter of Faith Worship without manifesting the truth thereof to mens consciences by clear consequence from those prime Fundamentals into which they are baptized or from Scripture it selfe it is intolerable For this Rule is just and reasonable Whatever the Church propounds so to be believed and practiced it stands bound so to manifest the same else it sets it selfe in Gods stead taking an immediate dominion over mens faith and consciences but in all other things which the Church propounds and enjoynes as matters of Order Ceremony discipline for the more significant profession of that Faith or the more decent performance of that Worship every Member of the Church is to obey or to bring as expresse warrant from Gods word against the particular he refuses to doe as the command is expresse which binds him to obey those that are over him in the Lord Were this Rule well held to there would have been more peace in the Church It was necessary for peaceable subjection Tr. 2. c. 1. will be useful below against those that causelesly divide from this Church And as to the present Case we did not quarrell at the Church of Rome for matters of Rite Order or the like but of Faith and Worship The superadded Articles being so farre from a manifestation by clear consequence as above said that they proved clearly inconsistent with the Word and the worship then in an unknown tongue against the Apostle plainly 1. Cor. 14. against the reason of a reasonable serving of God beside that Worship which was given to Images against the express words of the second commandment Lastly examine a Church by the Sacraments in it administred Those two which confessedly are of Christs appointment Where we finde the Cup denyed to the Cummunicants we see a direct breach of Institution a defrauding the People of God of that part of the Sacrament which affords and makes them partakers of Christs blood-shed also where we finde a daily propitiatory Sacrifice established we plainly see a depravation of the Sacrament and a derogation to the One oblation upon the Cross Thus to say nothing of Primitive Antiquity it is cleer to every one that sees any thing there is just Cause of Reformation where such Errors and Corruptions have prevailed and of ceasing to communicate at least as to those Errors and Practises with that Church which will not being admonished reform them so that if the Question be put to any man whether he will be of the English Church as it was corrupted together with the Romish or as it was after reformed it amounts to this Whether he would be a sick and diseased man or whole and healthfull Whether keep company with persons infected or with those that are cleare and sound The choice is easie to a man in his wits §. V. Iust and sufficient Authority for publick Reformation But to cast those Errors and Corruptions out of a Church by publick Reformation is required Sufficient Authority That also was not here wanting both the Civill and the Ecclesiasticall Both these were seen in the Ancient lawful Synods gathered and held for the same purpose of Reformation And therefore every Nationall Church having within it self the whole subordination of Ecclesiasticall Power or Government the Permission and Authority of the Supreme Civill Power concurring may reform it self i. e. make a publick nationall Reformation The Antient Council of Arles in France the severall Councils of Carthage in Africa of Toledo in Spaine did so and that not