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
Tatianites the Eucratites the Priscilianists and Eustachians her Fastings her Abstinences her Vow of Poverty Her Distinction of Meats And her Law of Celibat or Single Life By all which is accomplished the Prophecie of S. Paul which we have 1 Tim. 4.1 c. With the Marcionites and Pepusians she permits Women to Baptise With the Pelagians and Semipelagians she doth establish Free-will The Merit of Works The Perfection of Holinesse whereof the Monks do principally boast Adding thereunto of their own the Works of Supererogation as a mark of a Supream arrogancie With the Manichees though under another consideration in the Eucharist she hath cut off the use of the Cup. It were a thing too tedious to particularise more upon this matter 8. From the abovesaid it manifestly appears that the Church of Rome is Heretical yea above all others who ever have been Heretical Because she is not infected onely with two or three Heresies but with a great number and multitude of them And because her maladies are not small and slight but the poison of Heresie hath thrust it self through her whole body having almost corrupted all the Articles of Faith Which causeth us to say with the Prophet Isaiah c. 1.21 22. How is the faithful City become an harlot it was full of judgement righteousnesse lodged in it but now murderers Thy silver is become drosse thy wine mixt with water 8. The same also causes us to acknowledge that the Church of Rome hath onely an outward shew Her fairest is the frontispiece and fore front all covered with magnificent Titles But within it is nothing else but falsehood and Corruption She is like unto the Temples of the Egyptians of old which outwardly were fair and magnificent But within nothing was to be found but Cats and Crocodiles and Serpents and such other Beasts fitter for a Den then for such a Temple 9. If so many fair Churches in the East planted by the sacred hands of the Apostles and watered with their bloud are now changed in Mosquies of Mahumetans or in lodgings of Hereticks why then shall we find strange that such a change be happened in the West Since the thousand years ended of the binding in Chains of Satan by Jesus Christ in the preaching of the Gospel he hath been loosed according to the Prophesie of S. John Rev. 20.1 2 3. to work again a little season about the seduction of the Inhabitants of the Earth §. Antithesis of the Popish Doctors 1. Objection Against the Above Exercitations they object 1. That By Testimonies of Stories No Heresie was brought into the Romane Church Or any Change of Doctrine was ever made in the same Answer to that Objection 1. VVE Answer to that Objection That the Papists Histories written in the Time of Antichrists Tyranny Ought not And do not Deserve to be regarded by us Reformed Because the Authors of Them were Infected with the Errors of the Pope And did not Dare write for the most Part otherwise then might well stand with his Honour 2. And to All Histories That since the Defection have commended the Faith of that Church We Oppose the Word of God Which plainly convinceth it of manifold And Damnable Heresies 3. Besides we could alledge Sundry Writers in all Ages That openly have reproved the Same To Instance in one Doth not Sigisbertus the Monk An Historiographer mentioned by the Papists Expressely Charge Gregory the Seventh And his Successours For maintaining and practising Not only an Error But an Heresie Also In taking upon Them Authority to Excommunicate the Emperour And other Civil Princes This Heresie hath ever since continued in that See And is at this Time by the Pope And his Popelings Avouched And therefore by the Confession of the Popish owns Historiographers Some Heresles hath taken Place in the Church of Rome Which is contrary to the Obiection before propounded 2. Objection 2. Against the Above Exercitation The Popish Writers demand At what Time Vnder what Bishop By what way And By what Proceeding Was a New Religion Spread Over the City of Rome And over tho whole World Answer to that Objection 1. IT is hard for us to Answer At what Time Neither is it Necessary to set down the very Instant of Time All Things were not at once overturned in the Church of Rome Sinne And Error Came to their Height by Degrees And by Leisure to Ripenesse The Hairs of our Head are not all Gray of a Sudden Neither doth any thing suddenly come to his Maturity And the Growth of every Thing appeareth long after This is manifest in such Things as having small beginning go on forward unto a greater Quantity Until they come to Perfection 2. But doth it follow that the Church of Rome is not Corrupt Because we cannot tell the Moment of Time When it began to be Corrupt But being so manifest as it is What need we search the Histories to Shew the Beginning What we Pray If you see a Man sick of the Pestilence If you see a City corrupt with Riots and wickednesse If you see a House Ruinous And Ready to Fall If you see a Ship Sinking Will you deny all These Unlesse one can tell you the Time When that Man began to be Sick The Means how the City grew Corrupt Who was Owner And in what Year The House grew Ruinous And in what Day the Ship began first to Leak And what is the Force of the Papists Reason and Demand other then This 3. But do not their own Histories Tell When And By whom Innovations and Corruptions Entred Let Them See a Few of Them 1. He that first usurped Authority over other Churches was Pope Victor After Him Zozimus And Boniface the Third And Celestine And their Successours 2. Pope Syricius first forbad Priests Marriages 3. The Manichees first Denied the Cup to the People 4. The 2. Council of Nice first ordained Worshipping of Images 5. Pope Nicholas the Second first taught the Body of Christ must Carnally be handled broken and Eaten 6. Pope Innocent the Third first established the Doctrine of Transubstantiation 7. Boniface the Third first Declared That the Pope was the Head of all Churches 8. Gregory the Great taught first Purgatory for a certain Truth 9. The Florentine Council first taught And Declared that the Pope was above Councils 10. Innocent the Third brought in Auricular Confession If these were not Sufficient We could produce the Rest of the Popish Errors 3. Objection 3. Against the above Exercitation The Popish Writers take an Objection From the Perpetuity and Continuance of Christs Vniversal Church And demand of the Reformed Doctors With what face they durst accuse of Corruption the Present Church of Rome If they Remember how Christ promised his Spouse Perpetual Preservation Hos 2.19 I will even betroth thee unto me for ever Isa 59.21 As for me This is my Covenant with Them saith the Lord My Spirit that is upon thee And my words which I have put in thy Mouth shall not
different Religion and to marry with another Person which shall not differ in Religion The Spirit is not without the Word and must be examined by the Word of God against Anabaptistical Enthusiasts TRy the Spirits whether they be of God or no by the Word of God 1 Joh. 4.1 To the Law and to the Testimony saith the Prophet Esaiah if they speak not according to this Word it is because there is no light in them Esa 8.20 And if we saith the Apostle or an Angel from Heaven preach unto you any other Gospel than what ye have received let him be accursed Gal. 1.8 That is saith S. Augustine than what is contained in the Prophetical and Apostolical writings August contr tit Petil. lib. 3. c. 6. Of Schism and Schismaticks 1. SChisme is a Dissention or Separation when one or more separate and rent themselves from the outward fellowship of the Faithful cutting asunder the Peace and Unity of the Church upon some dislike of some Rites and Orders therein lawfully received and observed or else upon different Opinions about their Teachers 2. As Heresie is a departing from the Communion of the Church in respect of Doctrine so Schism is a cutting off ones self for External things An example hereof we have 1 Cor. 1.10 c. In these words every one of you says I am Pauls I am Appollos I am Cephas and I am Christs 3. There are two kinds of Schism one is Simple and without any conjunction of Error in Doctrine The other is Mixt that is to say that it is conjoined with some Error in Doctrine 4. It is not the Separation that makes the Schism but the Cause of the said Separation as the Doctors of the Cannon Law do teach 5. This cause of Separation must not be the corrupt Life and Manners of some Members of a particular Church but onely Errors Heresies and Idolatry 6. In this regard the Reformed Churches are not Schismatical Because for such a cause they have separated themselves from the Roman Church 6. It is rather the Roman Church which is Heretical and the Pope Head of the same because they have given the cause of the Separation by their Heresies their Idolatry their Persecutions and their Tyrannie 8. Before this Separation of the Reformed from the Roman Church there hath been great Schismes in her by the plurality of Popes which she had at the same times 9. There hath been also many Schisms in the said Roman Church by the Division of her Doctors 10. The Reformed Church do wish the Convocation of a lawful Council to reform the Errors and Abuses of the Roman Church 11. Besides the Roman Church other Churches have been Schismatical as that of the Donatists and of the Novatians who for some Faults of some Members of the Church did separate themselves from the Communion of the Church 13. There is a great danger in Schisme although it be not as great an evil as Heresie and therefore the remedy must be applied unto it as soon as it doth appear Of the False Religions in general and conjointly 1. Of Pagans and Gentiles 2. Of the Modern Jewes 3. Of Turks and Mahumetans which are all Enemies of the Church of God 1. Of Pagans and Gentiles 1. THe Pagans and Gentiles are ignorant of the true God of the truth of his Word 2. And among them some are found who not by consequence and as if they did not mind and mean it but by expresse profession do worship the Devil builds Temples unto him and render unto him Religious Worship 2. Of the Modern Jewes THe Modern Jewes which are now scattered among the Nations of the Earth are virulent enemies of Christ and of his Church for having persecuted the Saviour during his Life they injure him and blaspheme against him after his Death 3. Of the Turks and Mahumetans THe Turks and Mahumetans do preferre their Mahumet to Christ and do follow the pernitious Doctrine which the Alcoran doth propound unto them Of the False Religion of the Ancient Pagans in particular 1. THe Principle and the Rule of the true Religion is the Word of God 2. The Marks of the true Religion are 1. The true knowledge of the true God 2. The true Worship of the true God 3. The true Mean of Mans Reconciliation with God 3. Let now every one consider well whether all that is to be found elsewhere than in the Ancient Judaical Religion and in the true Christian 4. Truely not among the ancient Pagans 1. For instead of a Word of God which enlightneth us to Salvation there were but Ambiguous Vain Frivolous Oracles which did not speak neither of the Glory of God nor of Mans Salvation 2. Instead of the true God among them onely were found Devils Men and Idols 3. Instead of a sufficient Mediatour they only had Washings which pass not further then the skin Slaughters of Men Sacrifices of poor wretched condemned for their Crimes 5. How could there have been a true Religion among the said Pagans since they did not know nor had the true God how could there have been among them an assured and certain Religion since the true God did not speak unto them and how could there have been a saving Religion among them since the true God did not intervene in it What differences there are between the true God and the false Gods of ancient Pagans and Gentiles THe true God is stiled the Living God in opposition to the Heathen Idols which were without Life Sense or Motion 1. They had eyes and saw not ears and heard not hands and handled not whereas the true God hath no eyes yet seeth no ears yet heareth no hands yet worketh all things 2. The Heathen Idols were carried upon mens shoulders or Camels backs as the Prophet Esay excellently describeth the manner of their Procession Esa 46.1 2 3. But contrariwise the true God beareth his Children and supporteth them from the womb even to their old age and gray hairs 3. The Heathen Gods as S. Augustine observeth in the Siege of Troy saved not them that worshipped them but were saved by them from Fire and Spoile whereupon he inferreth what folly was it to worship such Gods for the preservation of the City and Countrey which were not able to keep their own keepers but the true God preserveth them that serve him and hideth them under the shadow of his wings Of the great multitude and diversity of the Gods acknowledged and worshipped by the Pagans 1. THe Assyrians worshipped as many Gods as they had Towns 2. The Persians had as many Gods as there be Stars in the Heaven and Fires on Earth 3. The Greeks had as many Gods as they had Fancies 4. The Aegyptians had as many Gods as they Sowed or planted Fruites or as the Earth brought forth Fruites of it self 5. To be short the Romans in conquering the World did conquer all those Vanities and they wanted not wit to devise others of their own brain Let
the Ancient Fathers are not in such Assertions contrary to themselves 2. Were not the Apostles Holy Men when they dreamed of an Earthly Kingdom in this World Yet this Opinion is contrarie to a principal Article of our Faith Were They void of Holiness when they believed that the Gospel was to be preached to the Jews onely Which is greatly Derogatory to the Grace of God and Salvation of his people Then every Error doth not overthrow all holiness in the servants of God 3. In the Primitive Church many Holy Fathers were infected with the Error of Christs Reigning a thousand years on earth who notwithstanding are worthily accounted Saints of God 4. Cyprian and many Godly Bishops with him erred about the Baptism Ministred by Hereticks Yet lost they not for all that the Opinion and Name of Holy Bishops and Fathers 5. All such errors mentioned were such as in the before named Fathers did not raze the Foundation of the Gospel § There is great difference between the Errors of the Antient Fathers And those of the present Church of Rome And Popish Doctors 1. THe Fathers slipt a little The Popish Doctors and Papists are fallen headlong into the pit 2. The Fathers were overseen through infirmitle The Popish Doctors and Papists are blind of Malice 5. The Fathers scattered some Darnel in the Lords Field The Popish Doctors and Papists have plucked up by the Roots the good Corn. 4. The Fathers have suffered losse of this building being not agreeable to the foundation yet are saved The Popish Doctors and Papists overthrow indirectly and by good consequence the foundation it self And therefore continuing in these opinions what hope can they have to be saved § Examination of these words of Luther reproved by the Popish Writers That he was not moved though a thousand Austins Cyprians Churches be against him The Popish Writers BY these words say the Popish Writers Luther did shew that he was unmeasurable Arrogant and wilful Answer to that Accusation and Presumption 1. LVther's Spirit was far from this Insolent and Immoderate Presumption as may by his own words appear ‖ Contra Regem Angliae For he saith not that he more setteth by his own private judgment then he doth by all the Fathers and Doctors But he saith That he setteth against the sayings of the Fathers of Men of Angels of Devils the Word of the onely Eternal Majestie the Gospel And again immediately he saith The Word of God is above all The Majestie of God maketh with me That I care not though a thousand Augustines and Cyprians stood against we 2. Is this to set his private judgment against All the Fathers Is this Pride Is this Presumption Must Gods word and Majesty and Gospel yield to the judgment of Fathers be they never so many 3. Luther did not think so but meant this by the words alledged against him If Augustine or Gyprian or any other Father maintain any thing against Gods Word Luther or any other Minister of Christ may in such Case preferre his Judgement warranted by the word of God before theirs 4. If the Popish Doctors deny this they are not worthy to be called Christians 5. And yet closely They doe deny it in that they reprove Luther and condemn him for saying the same §. Objections against this Answer of the Reformed by the Popish Writers 1. Objection YOu Reformed say the said Writers can bring no Instance that ever the Ancient Fathers did so Answer of the Reformed to that Objection 1. HAve the Popish Writers forgotten what fell out in the first Council of Nice when the Fathers agreeing to dissolve the Marriage of Ministers were withstood by Paphnutius and yielded in the end Here one Paphnutius Judgement was preferred before all the other three hundreds of Fathers 2. And so oftentimes the Judgement of many hath been corrected by one S. Angustine saith whether of Christ Contra Petil. lib. 3. cap. 6. or of his Church or of any other thing that appertaineth to our Faith and Life I will not say We not to be compared to him that said Though we But as he added If an Angel from Heaven shall Preach any thing besides that ye have received in the Legal and Evangelical Scriptures let him be accursed If we may accurse them how many and whosoever they be that Teach contrary to the Prophetical and Apostolical Scriptures then may we prefer our Judgement in such Cases before them 3. In another place S. Augustine saith August Epist 19. For all these namely Fathers yea above all these the Apostle Paul offereth himself I flie to Him I appeal to Him from all Writers that think otherwise Thus was S. Augustine bold to write even to S. Jerome and feared not any suspicion either of Arrogancy or of Heresie for the same 4. Such Account then must we make of the Truth that we must stand with it against all the world and not for the Reverence of mens Persons give it over or betray it or be afraid to defend it 2. Objection THough the Fathers in the Councils of Nice of Ephesus of Chalcedon had alledged no direct and evident Place against Arius and Nestorius and Eutiches yet the Christian People was bound to believe them grounding themselves onely upon the Catholick and Universal Faith of the Churches before them Answer of the Reformed to that Objection 1. THis is boldly and bluntly spoken 2. These Godly and Catholick Fathers Assembled in Council against these Hereticks Confuted them by the Authority of Gods Word and as it were did cut the throat of their Heresies with the Sword of the Spirit This is onely the Weapon then used And with this they prevailed 3. As likewise have all other godly Councils ever done against the Hereticks and enemies of the Church The Fathers have Errors and the Doctors of the Roman Church do acknowledge it 1. IT is confessed by our Adversaries that the Fathers had their Errors 2. And themselves in divers cases challenge and censure them 3. There is none of the Fathers saith Stapleton in which something erroneous may not be observed And Anselm saith in the books of those holy Doctors which the Church readeth as Authentical some things are found wicked and heretical And Mulhusinus the Jesuite We know the Fathers were men and erred sometimes 4. Before the Pelagian Heresie arose Augustine was deceived in the matter of divine grace and freewill And although the same Father is many times Orthodox in the Question of Purgatory yet at other times he varieth at least doubtfully from his own sounder judgment The Reformed justly exclude from the rule of Faith the Determinations of the Pope 1. WE have said before That the Determinations of the Pope is the onely Rule of Faith in the Roman Church 2. Now then this being the Papists own certain Rule and Ground and Resolution We Reformed would gladly be Enformed How by the same a man may be assured of any Faith It being further also agreed