THE VVAY To Everlasting Happinesse OR The Substance of Christian Religion Methodically and Plainly handled in a familiar discourse Dialogue-wise Wherein The Doctrine of the Church of England is vindicated The Ignorant instructed and the Faithfull directed in their Travels to Heaven BY BENJAMIN SPENCER Preacher of the Word of God at Bromley neer Bow in Middlesex Take up the stumbling block out of the way of my people Isa 57.14 Anima non purgatur abluendo sed respondendo Tertul. de Resur Carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 varietas grata est Et quae non prosunt singula multa juvant Moreover I will endeavour that you may be able after my decease to have these things alwaies in remembrance 2 Pet. 1.15 Inquire I pray thee of the former age and prepare thyselfe to the search of the Fathers for we are but of yesterday and know nothing Job 8.8 9. LONDON Printed by W. H. for William Hope and are to be sold at his shop next door to St Bartholomewes Church on the North side of the Royall Exchange 1659. The explanation of the Picture of the Church GEntle Reader here behold A shadowed Church of antick mold Where Christian people meet t' advance God in his holy Ordinance In the outward Court you see In a circle each degree Of Sects both old and new of late Troubling both our Church and State The ancient Chiliast pretends That Christ will shortly make amends To him with bags and fatting farms Whoever suffers wrongs or harms The Jesuite with his naked knife And box of poison alwates rife Stands ready Magistrates to kill That will not buckle to his will The common Papist his sight takes By spectacles the Jesuit makes And whether he readeth verse or prose He must put them upon his nose The Brownist craving a new fashion Prayeth for thorow reformation His broom to give the Pope a fall Sweeps down the windows Church all The Familist and Adamites Share in carnall foule delights But unlesse they leave that vice They 'l misse the blessed Paradise The Antinomian spurns Gods law As if it were not worth a straw Yet law is good if rightly us'd Liberty bad if 't be abus'd The Antisabbatarian No sabbath day endure can But thinks it much unto his praise To hammer out all Holy daies The Anabaptist fire spits In zeal but dipping cools the fits A while but yet he cries anon ' Gainst Paul more baptismes then one The Arminian with his double face Maintaineth universall grace Doubting that if it be not so Whether he shall be sav'd or no. The Leveller makes much adoe Having but little to take to Hopes to make equall poor and rich His silver bell makes humours itch Socinians finding now fit season Offers their cup of faith in reason Which if to cool your heat it faile He fans you with a Foxes taile Independents breake the band Of discipline to none will stand But their own fancy Read the text The Devill did so first and Adam next The Quaker shakes like shudd'ring ducks While joints mouth convulsion plucks I fear 't is some dissembling evill If not possession by a devill The Seeker blindfold gropes about To feel some new Religion out But since he hath the old truth lost He 'll find but error to his cost The regular Priest catcht in the larch Can hardly get or keep a Church In chambers sain to preach about Hoping to drive these hornets out But there is an eie above Fix'd on the Church which God doth love And an ear that hears the cry Of others foolish blasphemy Also a fist wrathfully bent To avenge the innocent And to beat in pieces all Sects and Schismes great and small Therefore repent both all and some Methinks I hear the Bridgroom come Who lest we fall to Anarchie Will bring in the fifth Monarchy Let no man dream of any more Since Daniels vision shew'd but foure I harkned but non spake aright Ier. 8.6 Thine eyes shall see thy teacher's Isai 30.20 I will dash them one against another Ier 13.14 CARO DEORSUM MUNDO CRUCIFIXUS COR SURSUM LIGNO CHRISTI FIXUS Herendo Sepultus Sperando Resultus Gross facit To all his true Christian friends living and dwelling in the famous City of London or Countries adjacent or dispersed elswhere especially to those that have been and are his Parishioners and Auditors B. S. wisheth temporall blessings internal graces and eternall glory through Jesus Christ our Lord. Amen Dearly beloved in Christ I Am so much engaged to you that I owe you even my owne selfe who because I cannot alwaies continue with you I Dedicate to you this child of my old age to be your servant whom if you please to entertain into your house I hope it will do you faithfull service for it is neither given to flattering lying nor faction however it may be to filching that from some which they have taken from others and so made up a pack for your profit that shall open it I could offer its service to particular friends by the complement of Dedication if I thought it might honor them as much as their acceptation I know would honor it or not engage them as sureties are for Apprentices to answer for the slips of it in a captious world I commend it therefore only to your service and will answer to my ability for the faults of it my selfe only I desire you would be pleased to accept it as a love token though no requitall of your favours from one disabled by the malignancy of these latter times to shew himselfe so thankfull as he would and holdeth himselfe obliged to be Your faithfull servant in Christ Benjamin Spencer To the grave Governours of St Thomas Hospitall in Southwarke Right Worshipful IF I should not remember you I should forget my selfe you were my first patrons under the wing of whose favour I lived about fifteen years till the people came to be oppressed one by another and the children behaved themselves proudly against the ancient Isa 3.5 and the base against the honorable I suffred in the croud among others by some trivial and other false accusations which if they had been of any weight and proved true the supreme authority at that time sitting would not by Order have given me three parts of my Living whereas other men had but a fist I know my troubles came not upon me by your means nor the detaining of that allowance from any disaffection to me but being loath to stickle with some that overawed you at that time by whose means I and mine have suffered much hardship However hoping that this lame child of mine shall find admittance into your Hospitall love and favour I commend it and my selfe to your service Ben. Spencer To the right Worshipfull Sir John Jacob Knight Noble Sir IT was your favour to make me your Chaplain at Bromley when I was so flieblown by some of Baalzebubs swarm that I resolved upon privacy rather then publick
the form of baptism saying I baptize thee in the name of the Father by the Son Niceph. hist l. 10. c. 35. in the Spirit the baptisme of such indeed is vaine and no baptisme but the baptisme of those that hold the foundation of faith as the Novatians did but built not rightly upon it yet kept the true form of baptizing such might be admitted into the Church again without rebaptization because there is but one truth faith and baptisme Again another error rose up about the year 380. Donatus by Donatus and his disciples Donatus was Bishop of Numidia and held that the true Church was only among those in Africa that held with him contrary to that universall donation which God gave to Christ by promise Psal 2. I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Optatus whom Optatus Bishop of Milevitane confuted in the time of Valentinian the Emperour Also this Donatus affirmed that all that had been baptized in the universall Church save by those of his party ought to be rebaptized whose error the Anabaptists still follow These were worse then the other for they were not only schismaticks but hereticks also for they denied that Article of the Creed which confesseth the Church Catholick yet our Brownists and Anabaptists in these latter times follow their steps by refusing communion with the Church of England and in their uncharitable censures of all that are not of their party Aug. ep 50. as also in defacing the Churches and breaking down Communion Tables for a third error sprung up 1525. by the Anabaptists in Germany of whom I have spoken already They held that children ought not to be baptized til they came to ripe age and can give account of their faith These are very deeply plunged in this old error yea more then any of the former for they not only nullifie all baptisme by Papists or Protestants but deny baptisme to infants also which neither the Novatians nor Donatists did Mathe. But what say you to the third tenet That there ought to be no set form of Praier or Liturgy in the Church Phila. I shall prove that such set forms may be in the Church 1. By Scriptures 2. Antiquity And 3. By reason 1. By Scriptures Liturgy proved lawfull God set a form of blessing the people Num. 6.23 So of confession Deut. 26.5 and of praier Hos 14.2 and Joel 2.17 And therefore the Church may imitate God in this she having the spirit of supplication poured upon her though such forms be not indited to her by immediate infusion Beside we find in Scriptures that holy men of themselves did without any prescription from God set down forms of praier and praises as Moses Num. 10.35 36. and David set Psalms to be sung at certain times as Psal 92. a song for the Sabbath day and Psal 102. is a Psalm for the afflicted So we find some called Psalms of degrees which they sung when the Priests went up the steps to the Temple This they did and yet no doubt could pray by the spirit also In the New Testament also Cyp. de orat dom Christ not only set us a rule to pray by Mat. 6.9 but as a form to use Luke 11.2 When ye pray say our Father c. And Christ used a form thrice saying the same words Mat. 26.39 So the Apostle used a form saying The grace of the Lord Jesus Christ be with you and so in many Epistles 2. It may be proved by antiquity and modern history that the Churches from the Apostles had set forms that they might with one mind and one mouth glorifie God Rom. 15.6 And some think that the form of sound words committed to Timothy was some symbole of faith or form of Liturgy But however it is plain that in the first hundred yeers Victorinus Sciaticus in praef Laturg Clem in Epi. ad Corinth Hegesippus both the Greek and Latine East and West Church had set forms which some write they received from the Apostles And surely James chosen Bishop of Jerusalem by the Apostles had not the name of Liturgus given him for nothing some say from a Liturgy that he composed So likewise in the next age we find that the Christians met every Lords day and had certain select places of scripture read to them and had common praiers beside the ministers particular conceived praier and also sung Psalms So Ignatius writing to the Magnesians an Epistle generally confessed to be his saith Iust Mart. apol 2. ad Antoninum Imperat. and chargeth them to meet all in one place and to have one common praier and to meet in one faith and one hope unblameable in Jesus Christ and so to run as if all were but one to the Church as to one Altar and one Jesus Christ This man suffered martyrdome in the year 107. after Christ And as in the former times they had their common praiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. apol c. 30. so they had also prescribed praiers as appears in the forms of their praiers for Emperours recited by Tertullian and the short antiphonas and responsories which we find in St Cyprians which are retained in our Liturgies to this time Magd. hist cent 3. viz. Lift up your hearts saith the Minister at the Communion the people answered We lift them up to the Lord. He lived about the year 250. Then next in the time of Constantine the great about 300. and odd years after Christ He commanded praiers to be made in a set form for the welfare of the Empire Euse Eccl. hist lib. 4. c. 19. and the propagation of the Gospell and thanksgivings for that God had given him victory over all the tyrants and persecuters of the Church and he himselfe made a form for his souldiers to say every day And farther the Councill of Laodicea about 368. called after the death of Jovinian the Emperor set down rules that one and the same service should be used morning and evening And when some began to make use of extempore praiers of their own and left the common forms then the Milevitane Councill assembled afterward in the raign of Arcadius about some 400 years after Christ whereof St Austin Bishop of Hippo was president and wherein the hereticks Pelagius and Caelestius who held that man had power and free will to do good without the support of grace were sufficiently confuted This Councill I say made orders that none should in the Churches use any other praiers but those that were composed by the Synod and gives this reason lest some by ignorance or want of care might utter something in the Church that might be dissonant from the Catholike faith to which order not only Presbyters but also Bishops were to be subject After this in the next age Basil and Ambrose Chrysostome makes Liturgies for their Churches And in the next age Gregory and Isidore did the like
by collecting from former Liturgies which kind of form Calvin himselfe approveth and wisheth that there might be such a form from which no Minister might depart Mathe. Yet Calvin and his followers are against the Liturgy and discipline of the Church of England though it be a reformed Church even as the Papists are against Luther and him Phila. It is true Mr Calvins Reformation yet both Luther and he have been great refiners of Christian Religion from drosse and rust of superstition which cleaved thereunto and mud which it collected by running through the dirty channels of Rome that spirituall Babylon It is true that he being bred to the Civill Law yet studied Divinity wherein he proved a great proficient as by his writings appeareth in all which he consenteth with the Protestant truth professed He having occasion to leave France came to Geneva which City had lately been abandoned by the Bishop and Clergy thereof for fear of the people who began to rise against the popish religion there Their civill government was by Magistrates chosen yearly by the people and for Church-government they had then agreed upon none but they chose Calvin for their Preacher and Divinity Lecturer He with two other Ministers perswaded with some ado the people to bind themselves solemnly by oath First never to admit Popery again And secondly to obey such orders in the exercise of Religion as himselfe and the other two had contrived according to the Word of God They consented and yet within a little while repented of it And because Calvin and the other two Ministers would not administer the Communion to those that denied quiet obedience according to their oath those three Calvin and his two associats were banished the Town but within a few years they called him in again He told them that if he undertook to be their Pastor they must admit a compleat form of Church Discipline and should be sworn for ever to observe it The order was that there should be an Ecclesiasticall Court erected which should be alwaies standing that should consist of one Clergy man certaine and two Lay men annually chosen which seemed much to content the people they being alwaies to have the more voices but Calvin knew that the Ministers had ods enough having both art learning and the tongue of perswasion At last the people many of them disliked it and thought it no better then popish tyranny and imagined that Calvin had done all this to please his fantasy as Apelles that pretended to draw the picture of Venus and made it like his beloved Cratina Yet considering the time and place I see not what more acceptable government he could have set up therefore those people thought it better to condescend to him than to dismisse him to their own infamy since they had so importunately recalled him to them yet not many yeers after the Consistory or Ecclesiasticall Court having excommunicated Bertelier the Senate of the Town releaseth him under their common seale But Calvin resolved to withstand that decree at least by refusing to absolve or give the Sacrament to Bertelier which he resolutely did not and in the afternoon on the Lords day after his sermon took his leave of them saying I commend you to God and to the word of his grace and so bid them farewell They of Geneva sent to the Helvetian Churches for their judgement in Calvins discipline and whether they might better change then hold it It was answered that their ordinances were godly and enclined toward the Scripture and that they were better to hold them then to change so Mr Calvins discipline was accepted And as his name grew famous so was his discipline taken up by the French reformed Churches and Scotland and by some exalted in their Sermons so high that they have said that a Minister with his Eldership hath power given from God to excommunicate even Kings and Princes Beza and Erastus hath canvased this point of discipline The first saith that excommunication is a most necessary discipline and Erastus denieth the necessity of Lay Elders to be Ministers thereof By others it hath been cried up for the Lords discipline Mart. Marpr in l. 3. p. 8. yea and that all Christian Churches ought to receive it whether the governors of it will or not And England hath been threatned by libels that since the Brethren cannot prevaile by Petition to Prince Parliament and Councill we must thank our selves if such means be used to bring in discipline as will make all our hearts to ake And I beleeve such hath been used of late years but the disciplinarians have been prevented of their end by men of an higher genius then they have But this hath been the Helena that hath caused so much sharp contentions Mathe. It seemeth that Calvins discipline aimed at a parity of Clergy and Laitie which is the fourth point held by the Anabaptists of which I desire your judgement Phila. Calvin did indeed make them equall in censuring others by his discipline but not as the Anabaptists do for they would have no distinction between Clergy and Lay-men no not in exercising the ministeriall office but that all men perform it that will if gifted But God hath distinguished them as he did Aaron from the Levites and the Levites from the Laity yea before the Law there was that distinction Melchisedech was the Priest of the high God and it seems very nature taught it for Jethro was Priest of Midian And Egypt had Priests too distinct from other men And Christ said to his disciples go yee and teach all nations And St Paul doth plainly distinguish between the Pastor and flock Acts 20.28 and saith they that are taught should communicate to the teacher Gal. 6.6 for all the body must not be an eie or tongue Methinks the judgement that God hath shewed upon men usurping that office should be enough to convince the evill of this opinion as upon Corah Dathan and Abiram Numb 16.31 Upon Miriam Vzza 2 Sam. 6.7 and Vzziah 2 Chro. 26.21 Mathe. They say there is no difference between a gifted Layman and a Clergyman but only ordination which adds no power to a man Phila. Yes it doth for though sufficiency or rather competency of gifts may enable a man to the office yet that ability cannot authorize him to perform the ministry and therefore he is to look for an outward calling by his superiour Rom. 10.15 for how can they preach unlesse they be sent Now they must be sent by such who by a continued succession from the Apostles can derive their ordinations Helver post c. 18. Bohem. Confes c. 9. Aug. Confes art 14. Wittemb Con. art 20. Bern. in Cant. which was long before the Church of Rome fell from the faith even 1600 years ago which calling of Ministers hath been followed by England and the reformed Church who will suffer none to meddle with the administration of holy things without constitution Against whom St Bernard
concluded her worthy of death or a usurper of Judicature if he had authoritatively condemned her he therefore evades it by putting them in mind of their own sins I know some of them do farther object that we read of none in the New Testament that took secular offices upon them yet that will not prove there was none It is sufficient that we read of men in great office called to Christianity and yet do not read that they left their offices for all that but as St Paul adviseth that every man continue in that wherein he was called as the Eunuch Nicodemus Theophilus a great man of Antioch Publius the governor of Malta Sergius Paulus the Deputy of Paphos Erastus the Chamberlaine But if there were none such to be found yet Christ subjecting himself to Caesars tribute and Pilates judgement argueth magistracy lawfull enough To confirm you farther herein you may observe the practice of magistracy and the approbation of the office in the Confessions and Articles of all Christian Churches Mathe. Have these been only the disturbers of the Protestant Religion in England Phila. No I beleeve you hear of many more abroad yet all of them hold somewhat of the Anabaptists opinions or the Papists Mathe. I have heard of Brownists Separatists Arminians Socinians Familists soul-Sleepers Millenaries Levellers Independents Seekers and Shakers of whom I desire to be informed Phila. The Brownists next to the Anabaptists Brownists have much troubled the Church They are called so of one Robert Brown who was School-master of the Free School of St Olaves in Soathwark Vid. Mr Giffords Treause and dreamed like a Donatist of a singular separated Church from the Catholick and imagined he must erect it or separate from the English Church Mr Fox that writ the Martyrologie lookt upon him as one that would set the Church on fire vet he found followers and preached to them in a gravell pit about Islington He departed our of England but returned again and repented and died a member of the Church of England and Parson of a Church in Northampton-shire and if I mistake not was called A-Church and if so then he that would be of no Church died Parson of A-Church But he had poisoned many which proved Separatists not only from the Church of England and all other reformed Churches but even one from another as the two Johnsons did Prophane Schismat p. 60. the younger libelling upon the Elder in print with many opprobries the elder cursed his brother and father with all the curses of Gods book This separation they confirmed with excommunications nor would Francis be reconciled to his father at his death but sent him even to his grave with the curse These in their separation agree with the old Donatists and new Anabaptists in conceiving that they be only the true Church and that the Gospell is preached no where nor by any truly but themselves and therefore will receive the Communion with no other and they that have gifts may preach and that in the Church there ought to be a parity and will not serve God in Churches because they have been defiled with Popery as if the Babylonish garment and the gold of Jericho may not be consecrate to God though it have been to an Idoll since the earth is the Lords and the fulnesse thereof We are by nature worse then any Church can be made yet God accounts us holy when we are dedicated to him St Paul did not think himselfe the worse defiled because he sailed in the ship called Castor and Pollux two of the heathens gods They will not say the Lords Praier nor endure spirituall governors nor allow paiment of tithes though God did and neither Christ nor his Apostles gainsaid it 1 Cor. 11.8 Nor do they love any ancient customes of the Church as Fonts nor Churches themselves which they call steeple houses nor bels nor Organs It may be they would be called together like the Turks by a Crier on the top of their Meschilis or as some Sects have been by a great Horn. Or had rather sing out of tune then be directed to make a comely symphony I have read of a people that love to do the best things in the worst manner Herodot hist as to make their morter with their hands and mould their bread with their feet They are very erroneous about Gods attributes accounting some of them not essentiall as that love is not of the being of God but that the same love is also in us 1 John yet St John saith that God is love Yet are they very uncharitable in not suffering husband and wife to forgive each other a fault of incontinence though willing to live together but will excommunicate the innocent party if the or she do forgive Yet sure God gives such an example Jer. 3.1 in a higher case of mercy in himselfe though he alloweth not that a woman divorced and marrying another should be received again of the first husband but sheweth that he having not divorced the Church of Israel he would receive her again though she had spiritually committed adultery with Idols They be extreme virulent railers upon our Church and all her Rites so you may know their spirit by their tongues and from whence it is fiered They magnifie their own Sect as Simon Magus was by the Samaritans to be the great power of God Proph. Schism p. 76. but I leave them to canvasse one another as Mr John doth Mr Robinson and and his Deacon whom he cals Noddies Nabalites Doegs Pharisees Shimeites c. They also pretend Scripture for that which Scripture never allowed as to have ordination and excommunication by the multitude that the people should chuse their Pastor that a Pastor and a Doctor distinct in office should belong to every Assembly They avoid our Congregations as prophane Proph. Schism of the Brownists p. 20. p. 27 30.39 but let who will look into their prophanenesse and equivocations to excuse wickednesse and let him forsake the English Church if he can Their singing is confused and yet not every day a new song and so the spirit is confin'd in their Psalms for which they condemn set forms of praier Their prophecying is but censuring other Churches sometimes applauding Sâ— Mr Simson complains of Mr Answ Church and sometime contradicting one another and by that have been divided into divers sorts and called by divers names as Barronists Wilkinsonians Johnsonians Ainsworthians Robinsonians They have been noted to be extream in correction of their servant-maids yea The story of Stedley and Mansfeld their wives with as much undecency as severity But I will not trouble my selfe nor you with such relations but rather desire you to take heed of Schisme and Heresie 1. Because of the evill of it in it selfe 2. Because of the punishment God hath brought upon such Mathe. I pray let me know that Phila. First Heresie and Schisme is a greater sin against humane
separation from it the symboll of faction Therefore the ancient Writers counted those that would not be subject to them to be worse then infidels for they held the Church had her externall being and constitution by Bishops and they that did not communicate with Episcopacy were not in the Church Yea more Cyp Ep. 27. in Ep. ad Flo. Pupianum Clem. Ep. 1.3 Ruff. transl Russinus is so bold to say that all Priests Clergy men people nations and languages that would not obey their Bishops should be shut from the communion of the holy Church here and of heaven hereafter Mathe. Many found fault as much with the Liturgy as with Episcopacy Phila. They found none but fained some They pretended that set forms of praier were not to be used in the Church neither considering the authority antiquity nor the conveniency of it First not the authority as that it was appointed by God himselfe Num. 6.23 where the Priests are appointed to blesse the people in a set form of words So Deut. 26.13 the people are injoined a set form of praier after the paiment of his tiths Nor do they consider that the book of Psalms are all set forms of praier or praise and delivered to chiefe Musitians to be set to divers instruments to praise God withall 1 Chron. 16.7 and 1 Chron. 25.3 and 2 Chron. 30.21 and Ezra 3.11 Nor do they discern that Christ gave his Disciples a set form first giving it them as a pattern in the first year of his ministry Mat. 6.9 and in the third year of his ministry gives it them as a praier expresly to be used Luke 11.2 when you pray say Our Father which praier is not of extempore conception neither for we may find in old Jewish Euchologues most of the petitions not that Christ need to borrow of any but he did it to shew that truth was his freehold wheresoever he found it and to teach us to subject our selves to the spirit in ancient truths rather then to affect extempore raptures Nor do they perceive the antiquity of set forms in the N. T. Church for we find St James the first Bishop of Jerusalem was the first setter forth of Liturgies and he placed there by the Apostles So Titus was left in Creet to set in order things than were wanting and what things they were being they had the Gospell and Sacraments let any man tell you except they were Church Rituals Ignatius also Bishop of Antioch taught his Church Liturgies and Doxologies as appears by the Ecclesiasticall histories He lived in the first hundred years after Christ and from that Church of Antioch Trip. hist l. 10. c. 9. where men were first called Christians Liturgies were derived to other Churches as to Rome it selfe For Gregory the first being Bishop of Rome brought in the form of the Greek Letanies in that Church so that our Liturgy primarily commeth from the Greek Conc. Ancyr 1. tom Con. Conc. Meter not the Latin Church but if it did yet whatsoever is good in it may be used by any Christian Church except we think it not fit to worship Christ because he was sometimes consessed by the devils mouth Nor do they see the convenience of it St Paul did namely that we may with one mind and one mouth glorifie God the Father of our Lord Jesus Christ Rom. 15.6 And Mr Calvin approved it very much writing to the Protector of England in K. Edw. the sixths time that there should be a form of Church Service from which Ministers might not depart in the exercise of their functions that there may be an help to the simplicity of some and a remedy against the levity of others that affect innovations and for the clearer appearance of the unanimity of all Churches among themselves I know they say also that set forms of praier hindereth the gift of the spirit in ministers which would utter it selfe freely but that it is bound up by reading a set form But considering that the minister is the mouth of the people to God I conceive it convenient that the people know what he sollicites God for that they may the more comfortably join with him in praier Nor can I see how the Church is more edified by extempore praier than a set form since the Church is edified as well by Sermons composed as sermons preached Besides the spirit of the Church may edifie her members by her composures as well as any one member may edifie any part of the Church by his voluntary conceptions and expressions which may be done for ostentation or may want consideration and discretion also Nor doth set forms limit the spirit any more then extempore raptures neither in the minister nor people Not in the minister for he hath divers times in private devotions and before and after his Sermon to enlarge himselfe farther as occasion requireth And for his being stinted by the Liturgy there is no reason but he may since the spirit of the Prophet must be subject to the Prophets in their prophecying 1 Cor. 14. and then why not in praying by the spirit of the Church representative which composed the Liturgy And for the spirit in the people it is no more limited by a set form then by a sudden conceived praier for their spirit being equally intent upon this is as much limited as by that and so as the peoples spirit is subjected to the ministers in his praier so much more ought the spirit of the minister be subjected to the spirit of the Churches corporation I have seen many ridiculous pamphlets against the Liturgy more fit for wast paper then to be answered I spoke enough before of this matter in answer to some heresies Some do object that it containeth not praier for all occasions yet I think if they would well consider the Letany they can hardly add any thing to it though upon every particular petition therein they make as long a praier as the whole Liturgy Mathe. But the ceremonies are more offensive then the Liturgy Phila. They need not if people would consider the paucity the indifferency and the power that the Church hath to impose things indifferent For first there was but three the Surplice for the Minister the Crosse for the Baptized and kneeling for Communicants three innocent ceremonies as many of the complainers themselves have confessed in the opinion of wise men yet have they been violently opposed by many that cannot find the medium between affirmative and negative superstition but either rush into the gulfe or dash upon the rock The Praecisian he will have no ceremony without speciall warrant from Scripture like the Sadduces The Papist on the other side will have them necessary to divine worship though not set down in Scripture like the Pharisees traditions of the Elders Between both these lieth a middle way to walk in Zanch. de sacra Script p. 262. bounded with the authority and liberty of the Church in imposing and using
12.24 which was sin or else it is indirectly and so either with or without the intention of the Agent 1. Without his intention as Peter Gal. 2.11 in a partiall complying with the Jewes had no intent to offend the Gentiles 2. With his intention as when men do it of purpose to stumble others So Hereticks by seeming holy and austere have drawn many from the truth as did the Novatians who decreed that men who had fallen by infirmity should never be received again into the Church by which seeming strictnesse they got many followers and continued many years even from the reign of Decius to the reign of Julian and after So we say men may give offences to the weak or to the strong to the strong as Peter was an offence to Christ when he bid him to favor himselfe Mat. 16. for though he spake out of good will yet Christ found it a subtle temptation and so cast it as a stumbling block out of his way 2. To the weak who are not able to distinguish we give offence when we do unadvisedly lay things in their way Mat. 18. which may annoy them before they be aware It is true we are not to offend one of Christs little ones But now things indifferent when they be fully determined by the Church of God we must not be contentious it is not the custome of the Church of God 1 Cor. 11.16 of which Church we must be more tender then of any particular men 1 Cor. 10.23 But if indifferent things be not at all or but in part determined by the Church of God then we must consider charitably of other mens consciences who are not fully perswaded of the lawfull use of them and therefore they are so far to be used as they may prove no offence to others So 1 Cor. 10.25 Eat and make no question or scruple because God hath given us liberty to use or not use them the earth is the Lords to do thee good but in case of offence against thy brother eat not the earth is the Lords to hurt no mans conscience by my liberty or Gods allowance so that first he saith eat and make no scruple though the Feast was dedicated to Idols for the earth is the Lords and mans superstition cannot abridge thee from the lawfull use of the creature But if a weak brother that is not well satisfied in Christian liberty shall inform thee of the idolatrous Feast saying this meat is offered to idols then use not thy Christian liberty to the wounding of that weak conscience for the earth is the Lords for thee to use lawfully and not licentiously Therefore the Councill of the Apostles Acts 15. though they gave liberty to eat meats that were forbidden by Moses law yet restrained the Christians from things strangled and from blood and things offered to idols left they should offend the Jewish people newly converted to the Christian faith Acts 15.3 So St Paul circumcised Timothy his father being a Greek to shun giving offence to the Jewish converts yet at another time he would not circumcise Titus Gal. 2.3 4. lest he thereby should approve the doctrine of those that imposed upon Christians an absolute necessity of circumcision contrary to the liberty of the Gospell Herein the Apostle carried the matter with great discretion letting religion regulate charity and charity regulate Christian liberty Mathe. But though many things may be lawfull yet not expedient for though one intends no scandall yet it may be taken though not given and therefore such offensive things are to be avoided Phila. Not so for men may be offended at that which must not be avoided for men may be corrupted that take offence in their judgement or in their affections 1. In their judgement as those people were that took offence at Christs doctrine saying that they must eat the flesh of the Son of man else they had no life in them Joh. 6.53 because they understood not the spirituall sense of it ver 52. So in their affection as when by pride men take offence at the simplicity of the Gospell as 1 Cor. 1.23 Christ crucified was to the Jewes a stumbling block and to the Grecians foolishnesse It is true that where there is no declaration of the right use of things indifferent we are to indulge the weak P. M. lo. com class 2. c. 4. p. 201. but where a declaration is or may be had concerning the using or not using such things there we are not to nourish mens presumptions instead of weaknesse I know some pretend that Papists may be the more confirmed in their Religion to see reformed Churches use their ceremonies But I think rather by our reforming what they have abused they may rather see the error of their own religion We may as well refuse their Churches as their ceremonies and they may as well be setled the more in their religion by our not using them but I fear more by abusing them Indeed some ministers have objected against the use of them but yet are now reconciled to them for advantage sake So others say that our use of these ceremonies makes profane persons to contemn all religion but I think rather that mens stripping religion of decent rites doth more confirm prophanesse then clothing of it with decent ceremonies and brings in disparity more then uniformity So some object it is a great hindrance to preachers that cannot conform to them but the necessity of preaching the Gospell ought to overpoize any ceremony because a woe followeth the neglect of one 1 Cor. 9.16 Cartw. replica p. 266. but none for using the other Others say that if some ministers who are non Conformists should submit themselves it were a discredit to them but yet St Augustine wonne himselfe much glory by writing retractations Some again that the command of conformity to a ceremony doth infringe Christian liberty but I say then it must be proved that the Church teacheth that there is a necessity to salvation placed in humane ceremonies or else a necessity of sanctity or of merit or that they must be necessary to Gods worship Indeed if the Church did so I confesse she did destroy Christian liberty V. Calv. Instit lib. 4. cap. 10. Sect. 4. for it is not obedience necessary to mans commandement that infringeth Christian liberty but the opinion of necessity in the matter of command as if to do it were necessary to eternall life This indeed were to offer violence to the scepter of Christ by which a man hath a liberty in things indifferent which invasion the Church of England disclaimeth in the 39 Articles Mathe. God having so setled his Church what is required of it Phila. That it be established in an holy stare of Magistrate Minister and people most agreeable to his revealed truth in Christ that as God the Father was acknowledged by his creation and providence so the Son of God might be worshipped for his redemption and the
of Princes want discipline yet if the Church be purely visible it hath ordinarily these three notes which indeed freeth it from maintaining error heresie and schisme though all three may possibly be in it 1 Cor. 1.11 and cap. 3.3 1 Cor. 11.19 provided alwaies that the heresie thrust it not into infidelity or cause it not to deprave the doctrines of faith as the Church of Rome hath and so is become adulterous and hereticall So it may be in some things schismaticall so far as to hurt charity not verity by taking occasion unjustly as the Separatists to depart from the Church but not giving occasion to the Church to depart from them as the Papists have done to us like the old Pharisees who gave just occasion to Christ and his Apostles to separate themselves from their traditions Therefore true doctrine is the chiefe note of a true visible Church whereby people are taught as Christs sheep to hear his voice John 10.27 and to continue in his and his Apostles doctrine Acts 2.42 which is the foundation of the Church Eph. 2.20 And for the Sacraments they are commanded by Christ himselfe Mat. 28.19 and Luke 22.19 So also is the administration of discipline set down by our Saviour Mat. 18.17 and used by St Paul 1 Cor. 5.5 upon the incestuous person So that the right use of these must needs be a note of a true visible Church Let the Papists brag of their tearm Catholike I am sure it no way agreeth to them neither in respect of the extension of their Churches bounds which is not universall nor yet in regard of their doctrines which are not according to the Catholike truths confessed by the primitive or orthodox Churches of old and therefore their word Catholike is no note for a true visible Church is not to be judged by a name but by the thing it ought to hold otherwise the Pope like Simon Magus might be thought the great power of God Acts 8.10 Nor doth their boasted antiquity make their Church the more true for many things were said of old which were not intended at the first as they were afterward used Mat. 5. It is not antiquity but his truth that is the ancient of daies that is the note of the Church Aug. Q. 14. vet No. Testam The devill is older then the Church and Idolatry and Paganisme is very ancient and the Jews and the Samaritans pleaded antiquity and held the Gospell of Christ but a novelty yet their Church was not the true Beside if antiquity be a note then the Church Christian and Jerusalem and that of Antioch where Peter taught and sate as superintendent for seven years must be accounted the true Church and not Rome which was planted since but the authority of religion must not be measured by time Cypr. lib. 2. cont gent. Nor doth duration prove it the better for it is neither a proper or inseparable note as appeareth Psal 47.7 8. Rev. 12. And truly the Church of Rome hath not had a continued duration for Bellarmin saith that a Church cannot subsist without a Bishop and the seat of Rome hath been often vacant by wars and schisms among the Popes themselves as hath been formerly shewed you Nor doth their amplitude and multitudes make any thing in this case for them for Satans Kingdome is larger then Christs and his numbers more then Christs little flock who are often like Noahs family in the Ark they have a many of the vulgar Chrysost ad pop Antioch the Church hath a few faithfull one precious stone is worth many toies Nor will succession of Bishops help them to a note for who succeeded Melchisedeck but Christ many hundred of yeers falling between Vid. Athan. laudem in orat Nazian and the place changed also for the Church is not bound to place or persons of men Nor can ordination prove a note since hereticks hath it as well as the true Church neither can we find their ordination alwaies good if Pope Jone was ordained or she ordained any And Liberius the Pope being an Arrian ordained Arrians also Nor doth unity passe for a note except in the faith under one mysticall head Jesus Christ for satan is not divided against satan and very theeves are united together Nor can their miracles prove their Church true because they are false and Antichristian 2 Thes 2.9 and are invented to maintain false doctrines Beside if they were true they were not alwaies a note of a true Church for not only heathen gods have done strange things to perswade their divinity Bel. lib. de notis Eccl. cap. 14. Socrat. hist lib. 7. c. 17. but even heathen men as Vespasian made a blind man see and a lame man walk Mathe. What Church do you hold hath these three notes Phila. The true Christian Protestant Church especially as it was constituted by the first reforming Princes in England for the doctrine thereof is built upon the holy scripture They administer Sacraments in their primitive purity and hold only two generally necessary to salvation i. Baptisme and the Lords Supper rejecting all the spurious Sacraments of the Church of Rome As confirmation which the Church of England did use in a laudable manner and might do much good by using it as it was but not as a Sacrrment for it kept young people in a care to render an account of their faith and Ministers and Parents to teach them Catechisme So pennance was injoined notorious offenders for satisfaction of the Church and to reduce them better manners and to beget fear and shame in others but never held it a Sacrament no more then it did matrimony or ordination As for the fift spurious Sacrament of Rome extreme unction they never used it because not instituted of Christ as a Sacrament It is true Mark 6.13 the Disciples anointed many that were sick with oile and they were healed and St James in cap. 5.14 adviseth them to use oile with praier for the sick but it was no consecrated oile as the papists use Bellar. lib. 1. de extrem unct cap. 3. nor applied for remission of sins to seven parts of their body But you will say we in England at this time want right discipline I answer It is true yet the Church doth maintain it in her doctrines and constitutions but she cannot use it in those times when the shepherd is smitten and the sheep are scattered or else combined against him that they may live at their own liberty without correction by the rod of discipline yea libertinisme is grown to such a height that the disciplinarians themselves who envied the Bishops authority dare not exercise the Presbyterian virge lest they also follow the Bishops dejection Mathe. Might not a Nationall Councill set all right Phila. No doubt it might with Gods blessing so that it were called and impowred by authority and consisted of men orthodoxall and of just minds and of moderate temper who would make Gods
locall and personall lib. 7. strom and therefore certainly there were locall Churches in his time After this we find these very places called by the name of Churches and the houses of God by Tertullian in his Apolog. speaking of Churches built upon hils Tert. de Idola 203. as Christ was crucified on a hill And writing against the Valentinians who affected secret mysteries he shewes that the Christian Temples were open and plain and to the light i. as I suppose built toward the East Constit Apost l. 2. c. 57. as other authors write also But before this King Lucius of England desiring of Eleutherius Bishop of Rome to be made a Christian turned all his heathen Temples to Christian Churches and set up three Archbishops and twenty eight Bishops to govern them Beda l. 1. c. 4. Yea further the order of their Churches have been described by authors worthy of belief That offenders standing without the Porch did intreat the people going in Greg. Thaum or Neocaes to pray for them sets down also the places for the Catechumeni and Fideles they that were to be Catechised and those that were to be auditors and receivers of the Communion And this order when it was left Cypr. in epist 55. was a sign of confusion coming into the Church all sitting promiscuously and coming into the Church without discipline it seemed to usher in Paganisme as the pulling of them down and the neglect of Church-service and Sacraments and Scripture and turning them into shops and houses warehouses and cellars Hippol. de conum mundi Antichr was to be a forerunner of Antichrist as Hippolitus propheceid and we may justly expect no lesse having seen such signs since one thousand six hundred and forty Mathe. But it seems not probable that in he athenish times Christians should have any such priviledges under persecuting Emperors Phila. 1. I answer as before that they might be permitted as easily as the Jewes to have Synagogues since the Jewes Religion was as far different from the heathens as the Christians was and for that the Christians were never rebels against the Roman State as the Jews had been Beside the Christians had divers intervals of rest between their persecutions but they were persecuted by Jewes Heathens Saracens and Christians erroneous Mathe. I pray declare how and when Phila. 1. You must know that Iulius Caesar having made all the world quiet by his latter conquests Dan. 7.23 and like Daniels fourth beast had broke all dominion in pieces yea subdued the State of Rome it selfe and made himselfe the first Emperour in whose stead succeeded his adopted son Octavianus Augustus Caesar who after many troubles and wars Florus with competitors setled the Empire in peace in token whereof he shut up the Temple of Ianus which from the building of Rome 700. years before was but twice shut up i. at the time of Numa and at the end of the Carthaginian war In this Emperors forty second year Natian in Julian Annot. Nonni Christ was born about which time the Oracles of the heathen were all silent Herod the son of Antipater was now by the favour of Antonius made governor of Iudea and by Augustus made King and confirmed so by the Senate of Rome This Herod by the fathers side was an Idumean and so as is thought of Esaus line who was prophecied to shake off the yoak of Iacob Gen. 27.40 and so he did if Iosephus saith true that he destroied most of the seed roiall of David and became a Jewish proselyte in hope thereby to fasten the government more firmly to himselfe But the report of the wise men coming from the East Mat. 2. and enquiring for one that was born King of the Jewes much troubled him so that he massacred the young male children of Bethelem The first persecution for Christs sake Luke 3.1 2.3.21 This was the first persecution that arose for Christs sake After Augustus succeeds Tiberius Nero in whose fifteenth year St John the Baptist began to preach and baptize and baptized Christ in Jordan and was beheaded by Herod Antipas Mar. 6.27 In the eighteenth year of Tiberius Christ was crucified and rose again the third day after of which Pontius Pilate was not ignorant and therefore sent letters to Tiberius of it and his miracles and that he was beleeved by many to be God but the Senate would not acknowledge him Euseb hist lib. 2. cap. 2. because he was worshipped as a God before they had approved him and so thinking themselves wise they became fools Rom. 1.21 22. After Tiberius succeeds Caius Caligula in whose daies Pontius Pilate killed himselfe in prison and Herod Antipas and Herodias Eus l. 2. c. 7. Joseph an t l. 18. c. 9. that beheaded John Baptist were banished and died miserably at Lyons in France which Caius did not out of hatred to their sin but to make way for his favourite Herod Agrippa This Herod by the Jewes instigation began to stretch forth his hand against the Christians by killing James and imprisoning Peter Acts 12.1 2. And beside this Jewish persecutions we find little persecution save what the Jewes raised themselves against Stephen and some of the Apostles Next to him succeeded Claudius in whose daies Theudas and Iudas were routed with their followers Acts 5.36 and the famine came foreprophecied by Agabus Acts 11.28 And in his time was the famous and first Councill held by the Apostles at Ferusalem in his reign we find no persecution from the heathen But after him followed Domitius Nero the first persecuting Emperor 1. Persecution by Heathen Emperours by whom the furnace was made much hotter then before He set Rome on fire in divers places and then laid it on the Christians and set forth Edicts to persecute them to death So wicked a man that it was said of him that if the Gospell had not been an excellent thing Euseb l. 2. c. 25 he would never have troubled those that professed it He crucified Peter and beheaded Paul at Rome And Iames the son of Alppeus was martyred by Aranus at Ierusalem Jacobus Justus This Emperour slew himselfe for fear of the Senates sentence against him Next followed Vespasian and Titus 2. Persecution which Titus was poisoned by his brother Domitian the second persecutor of Christians He banished St Iohn to the Iland of Patmos Favia a Noble Lady to Pontia Protasius and Gervasius slain at Millain Timothy stoned at Ephesus Dionysius Areopagita martyred at Paris he was slain by one Stephen steward to his Empresse The Senate buried him by Pocters and expunged his memory Cocceius Nerva followed by election who recalled St Iohn and other Christians from banishment Trajan adopted by Nerva succeeds and raiseth the third persecution 3. Persecution wherein suffered Simon the son of Cleophas of 120. years old he was scourged and crucified So Ignatius suffered martyrdome by being devoured
write Parishes were bounded and divided in England Then comes Severinus the first who was confirmed in his Chair by Isacius the Exarche of Italy For then the choice of the Clergy and the people of Rome was not much esteemed Theodoretus was the son of Theodorus Bishop of Jerusalem for as yet spirituall men did marry He was adverse to the heresie of the Monothelites who held Christ had but one will as God and man yet we find it otherwise Mat. 26.39 Not my will but as thou wilt Pope Martin was an enemy to the same heresie and suffered banishment for it by Constans the Emperour and had his tongue cut out Hist Magd. can 7. c. 10. and his right hand cut off and now the Chair of Rome was void of a Bishop fourteen months Eugenius first ordained Bishops to have prison houses to correct the crimes of the Clergy Next Vitelianus who admitted Organs in the Church to sing Psalms withall Next followed Adeodatus in whose time the signs in heaven threatned judgements for Idolatry Plat. in vita Domni 1. And in his time the Saracens spoiled Sicily Domnus succeeds who first brought the Church of Ravenna to be obedient to the Church of Rome and all that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were counted Churches of a strange head Agatho succeeds him in whose time the Emperour Constantinus Pogonatus assembled the sixt Councill of Constantinople and condemned the Monothelites This Agatho in his Fpistle to this Councill Antichrist more plainly appearing maintained that the Chair of Rome never erred nor can and that all that will be saved must hold Romes traditions and receive her constitutions as if from Peter himselfe He condemned the marriage of Priests and setteth up the Masse Next followeth Benedictus the second in whose time the foresaid Emperour Const Pog. gave away the power of electing or confirming Popes of Rome from himselfe and the Exarche of Italy to the Clergy and people of Rome which after proved hurtfull to the Empire Sergius the first refused to subscribe the Acts of the Councill of Constantinople Plat. de vita Sergii which Justinian the second had called He was a great Masse-monger John the seventh refused to give answer to the Embassadors of Justinian the second who desired union between the East and West Churches about the marriage of the Clergy and the equality of the Patriarch of Constantinople in dignity with the Bishop of Rome which the sixth generall Councill had decreed contrary to the Popes tenets and constitutions but he liked better still to deny such marriages though contrary to Gods word and to hold up his superiority formerly given by the Emperour Phooas And after him Constantine the first who suffered at Nicomedia his feet to be kissed by the Emperour Justinian the second Acts 10.26 though Peter would not suffer Cornelius who was but a Centurion to worship him on his knee He also declared the Emperour Philippicus an Heretick and commanded his name to be razed out of the Role of Emperours because he had abolished the picture of the Fathers of the sixt generall Councill Antichrists impudence by persecuting Christian Emperours out of the Temple of Sophia This shewed Antichrists violence beginning to work to some purpose After him comes Gregory the second who excommunicates the Emperour Leo Isaurus for abolishing images and drawes away many Countries in Italy from his obedience forbidding them to pay tribute contrary to Christ his masters rule who said give to Caesar what is Caesars Mat. 22.21 Gregory the second succeeded him in place and manners and by a Councill at Rome Func com in chro lib. 8. confirms worshipping of images Zacharias the first followes who set up Pipinus to be King of France and thrust Childericus the right heir into a Monastery about 733. Stephanus the second followeth whom Pipinus releeveth from the siege of the Lombards and bestoweth upon him great dominions which the Church of Rome claimeth falsely as the gift of Constantine Yet for all his kindness when he came to be Godfather to King Pipins son he suffered both him and his eldest son Charls to kisse his feet hold his stirrop and walk his horse and at last was carried on mens shoulders Paulus the first succeeds him and is as bad as he and he threatens the Emperour Const Copronymus with excommunication except he restore the images of the Saints which he had demolished After him succeeded Constantine the second who had never taken holy orders After him succeeded Stephanus the third who by a Councill he called at Rome condemned the seventh generall Councill of Constantinople convented by the Emperour Copronymus condemning the worshipping of images He made Charlemain repudiate his wife Berthra daughter to Desiderius King of the Lombards left he should withdraw his affections from Rome Then followed Adrian the first upon whom Charlemain bestowed more dominions after he had first rid himselfe of the Kingdome of the Lombards in Italy anno 776. This Pope was a great patron to images as now Irene the Empresse of the East was a patronesse and so was the Councill she called at Nice She was deposed by her son but she got his eies put out and so he died in prison Now the Eastern Empire began to fade and wane and declines to the West For Leo the third succeeding him whom Charlemain confirms in the Chair of Rome against all his enemies For which favour Leo declares him Emperour of the West which none before ever took upon them and crowned him And afterward it grew to a custome that the Emperours received their Crown from the Popes of Rome But as yet it stood firm that no Pope should be elected without the advice and investment of the Emperour of the West But this held not long Func com l. 9. for Stephanus the fourth succeeding Leo the third was elected without the consent of Ludovicus Pius son of Charlemain Paschalis the first succeeds him without consent of the Emperour also which he excused by Embassadors because the Clergy and people of Rome had compelled him to receive it The Emperour to avoid trouble granted that Rome should afterward chuse their own Bishops But Gregory the fourth following would have the Emperours consent but others following did accept it without Sergius the second succeeds Gregory who was the first Pope that changed his Christian name because it was odious viz. os porci Hogs mouth He put Agnus Dei in the Liturgie Leo the fourth succeeds who was a great builder Edelwolphus King of England performing a vow at Rome grants to Leo the 4th a penny in every house in England that kindled a fire in it a warriour against the Sarazens as well as a Bishop In his time the first Cardinall called Athanasius was condemned for neglect of his calling who was a Presbyter but the first Cardinall that we read of except in the counterfeit decretall Epistles before Pope Sylvester After Leo the
Christ that broke the covenant made between himselfe and the Emperour yet afterward he recalled all that he done and cursed the Emperour who was fain to resign his priviledge for peace sake Next succeeded Gelasius the second without the Emperours consent Henry the fifth Then followed Calixtus the second who compelled the Emperour to yield to his election and ordained that the people should not put away any of their Bishops for their life time Then followed Pope Honorius the second in whose time one Arnulphus came to Rome and preached against the Clergies errors pride and avarices for which they secretly drowned him Innocentius the third succeeds In his time the people grew weary of the Popes Tyranny resolved to be governed by consuls This Pope therefore made an ordinance that whoever laid violent hands upon any of the Clergy he should be excommunicated and not absolved by any man but the Pope only And also Pope Eugenius by cursings and force brought all the Senators of Rome under subjection to himselfe and to receive such into their society as he thought fit Adrian the fourth that was choaked with a flie as he walked made the Roman people submit themselves absolutely to his government Frederick the first Emperour held his stirrop yet he excommunicates the same Emperour Alexander the third succeeds who would not appear at any Councill The Emperour Frederick the first called to decide the stickling between him and Victor for the Popedome and therefore Victor was chosen but Alexander fled into France and in a Councill at Claremount excommunicated the Emperour and Victor After Victors death Frederick the Emperour led an army to Rome This Pope excited all Princes to persecute the Waldenses Pope Alexander flieth to Venice Otto the Emperours son followeth him but encountring the Venetians contrary to his Fathers command was taken captive and so for his sons redemption he was fain to go to Venice and crave the Popes absolution in St Marks Church where kneeling down this proud Pope set his foot on the Emperours neck saying Psal 91.13 thou shalt tread upon the Lion and the Dragon In this Popes daies Thomas Becket Bishop of Canterbury was slaine in his own Chappell by some of King Henry of Englands followers But he purged himselfe before the Pope who because he found the Kings anger was the cause thereof he enjoined Henry that he should hinder no appeals to Rome and that none should be declared King of England without the Popes consent Now England begins to be chained by Rome In this age which was about the 1200 years after Christ it pleased God to give more divine light to many men to see and discern Christ from Antichrist and to professe it openly and practically as well as many other Doctors had done in writing The chiefe of these was one Waldus a Merchant of Lyons in France who seeing one of his company in their walking fall down dead he laied it so to heart that he repented earnestly of his former life and became very charitable to the poor and studious of the Scriptures and also to instruct his own family and others that came to him in those tenets which the Protestants afterward held and hold still For which the Bishops that adhered to Rome threatned them with excommunication but they went on and endured much persecution Mathe. I pray what were their tenets Phila. The same which the Protestant now hold As 1. That only Scripture is to be beleeved in matters pertaining to salvation and that it containeth all things necessary thereunto 2. That there is but one Mediator for man to God i. Christ Jesus and Saints are not to be invocated as mediators 3. They denied purgatory and masses sung for the dead rejected traditions as unnecessary to salvation 4. That constrained fast daies difference of meats superfluous holy daies variety of orders of Priests Friers Nuns hallowing of creatures vowes and pilgrimages and humane ceremonies were to be abolished 5. They denied also the Popes supremacy over all Churches States and governments and denied that any degrees should be received into the Church save Bishops Priests and Deacons 6. That the Church of Rome is Babylon and the Pope Antichrist Also they rejected the Popes pardons 7. They allowed the marriage of Priests 8. And they that hear and beleeve the true word of God are the true Church 9. And the communion was to be eaten and not reserved for shew or worship Many of them for these opinions endured persecutions by Pope Alexander the third who excited all Christian Princes to persecute them with fire and sword Third persecution by the Roman Christians Mathe. What other Popes persecuted good Christians Phila. Innocentius the third who did excommunicate King John of England because he would not admit Stephen Langton to be Archbishop of Canterbury approved by the Pope and brought him so far under his power that he was faine to resigne his Crown to the Pope and receive it back again from him for the paiment of a thousand Marks by the year Honorius followed who excommunicated the Emperour Frederick the second who at his coronation had bestowed great gifts upon him yet because he did but expostulate with Thomas one of the sons of Innocentius the third who fled to the Pope about his treason this Pope excommunicates him Honorius the third succeeds and the excommunicates the said Emperour also Gregory the ninth succeeds him and he excommunicates the Emperour Frederick because going against the Turks he returned into Europe to recover himselfe of his sicknesse Innocentius the fourth likewise excommunicated the Emperour Frederick and deposed him and gave away his Empire to William Count of Holland Then followed Alexander the fourth who excommunicated Marfred King of Sicily and burnt the books of one William desancto amore because he writ against the order of begging Fryers Next was Vrbanus the fourth who gave the Kingdome of Sicily from Marfred to Charls Duke of Anjou together with Apulia to be held of him from the Pope by a quitment so Sicily became the Frenches however all afterward destroied by the Sicilians in the time of Pope Martin the fourth Clemens the fourth succeeds him in place and manners He made the said Charls King of Jerusalem paying 40000. crowns yearly to the Chair of Rome He caused him to slay Marfred and the son of Conrade who came into Italy to claim his right and title Next followed Gregory the tenth who interdicted the Church of Florence from all divine service And after him Pope Nicolaus the third took from Charls King of Sicily whom his predecessors bad advanced Hetruria and the dignity of being a Roman Senator and did bring Flaminia Bononia and Ravenna from under the Emperours subjection to himselfe Martinus the fourth succeeded who took the said Charls into favor again but restored to him nothing but the title of a Roman Senator He excommunicated Peter the King of Arragon for laying claim to the Kingdome of Sicily to which
in the time of King Lucius who desired Baptism of Pope Elutherius for himself and his people that he nor any Priest that came with him into the Isle of Thanet Bed l. 1. c. 26. did preach till they had license from the King But it is of courtesie not duty the Pope hath had much regard in England as appeareth in that his Legats and Nuncioes have had here entertainment But this was no more then they had in other places of the world where their usurped authority was rejected So in Asia and Africa This proveth nothing of any right he had in England for though this Realm hath admitted sometimes appeals to Rome yet you shall find that they have been oftner prohibited and the Popes Buls condemned and his excommunications slighted and his decrees rejected and that the King made Lawes and Ecclesiasticall Canons by Parliaments and Synods without the Popes leave As you may see in the daies of King Egbert and Alfred about the appeale of Wilfride Archbishop of York who was the first that ever appealed before the Norman conquest to the Pope and in whose behalfe the Pope sent Nuncioes to England with a Letter or Bull to restore Wilfride to his pluralities of which the King and great Councill of the Kingdome the Archbishop of Canterbury and the Clergy had divested him But they would not yield to the Popes desire to restore Wilfride til he had submitted himselfe and resigned those Monasteries he held which had moved the contention So after the Norman conquest in the reign of Henry the first Pope Paschalis put a new oath upon Archbishops to be taken when they received their Pall which Anselme the Archbishop having taken thought himselfe obliged to maintain the appellations to Rome but King Henry pleaded the fundamentall lawes which forbad any such appeals without the Kings licence and that they were a violation to the Crown and a Law was made that if any should bring the Popes letter or mandate in the Realm Rog. Hoved. in Hen. 2. he should be executed as a Traitor to the King and Kingdome and every one was forbidden appeals to the Pope It is true that Pope Nicolas grants to King Edward the Confessor and his successors that which he stood in no need of namely the protection of all the Churches in England and to make Lawes with the advice of their Bishops and Abbots in his stead for governing the same This was to make the world beleeve in after time that their authority in these things was derived from the Pope Malm. de gest Pontif. Vâ—d Mat. Par. an 1164. For we find that this was alwaies done by the Saxon and Danish Kings before any such Bull was sent from the Pope yea and disposed of Bishopricks without the Pope so did King William and Rufus his son and they counted themselves as Gods Vicar to govern the Church and to correct any wrong done in Ecclesiasticall Courts Acts of Clarendon which course the Kings of England after the Conquest alwaies followed and acted with the advice and assistants of their Parliaments as we may see in the daies of King Henry the second and by the Statutes of Clarendon which prevents popish jurisdiction by forbidding appeals and disposing benefices and Ecclesiasticall dignities Stat. of Carlile 25. of Edw. 1. But in the reigne of King Edward the first is a notable statute which declares the holy Church of England to be founded in the estate of Prelacy not Papacy and within the Realm of England not without it and by the King and his Peers not by Popes and forreign Bishops and that the Popes encrochments did aim at the ruine of the Church disinheriting of the King and destruction of the Lawes 16. of Ric. 2. c. 5. And in Richard the seconds reign it is set down that the Crown of England hath alwaies been and is free and in no subjection earthly but only to God and to no other and ought not to be submitted to the Pope It is true that King John resigned his Crown to the Pope but that was but done in his distresse he could not do that lawfully wherein the whole Kingdome had the greater share So many Emperours have taken their Crowns from the Pope as you have heard but this hath been done by some of them for greater solemnity and some for fear or out of superstition some to make their party the stronger against their enemies and the Pope hath crowned them but that of right he had any power over the Crown I find none Now for the second Question how Christian Religion came to be corrupted Rom. 1.8 Gild. de exid Conq. Brit. being at first clear as Romes was in its Primitive profession of it 1. It is true that England had a light of the Gospell as it is thought by Joseph of Arimathea and his colony of Christians that came with him to Glassenbury which was in the time of Tiberius the Emperours reign Peter came not to Rome till the second year of Claudius to lay any foundation of a Church there Nor do we find any plain face of a Church in England till King Lucius and his subjects were baptized as you have read by Fugatius and Damianus two Ministers that Elutherius the Bishop of Rome fent to do it at King Lucius his request The Church of Rome continued faithfull 350. yeers after Christ as I have shewed and kept her selfe untainted with heresie and was a covert and protection unto the professors of truth But after the Emperour Constantine and his successors turned Christians Clergy men grew into great favour at Court and so wealth and ease first begate security then covetousnesse then pride next ambition then devising of false tenets to maintain it and superstitions to uphold it then also heresies to mask or depose truth At last getting the title of universall Bishop the Eastern Church falling to decay the world looked on the Pope though not as upon one that should be their superiour in secular matters yet as one that should direct them in doctrines He by subtilty of the Schoolmen and policy and power sowed tares and though he seemed to keep the foundation yet built beside it kept up the truth in unrighteousnesse and delivered to the people by retaile what he pleased shut up the Scriptures and gave them humane traditions Now Princes and Priests being some perswaded of his piety and cozened by his hypocrisie others reverencing of his antiquity and dazeled with his dignity and others being remisse and idle were contented to enjoy the world in quiet and take any Religion that was offered them Thus the world was made dark by Babylons cup and had no feeling of the losse of truth no more then the Pope had except he were touched in his honours and profits But God had pity upon his Church and raised up now and then some to set up his truth as you have see And lastly Luther to oppose the Popes errors and
34 How the Scripturesets out God to us p. 35 Of Gods attributes p. 36 How God is to be considered of before the Creation p. 37 Of Angels their degrees p. 38 46 Their fall and sin p. 47 Of Gods operations in himselfe and to us-ward p. 39 Of predestination p. 40 Of Gods externall works p. 45 The world not eternall nor made by it selfe p. 45 46 The place of evill Angels p. 49 What use of the stars p. 53 Why Christians retain the names of Planets on their week daies as did the heathen p. 54 Of the Creation of man p. 55 Of the souls immortality p. 59 Of mans fall p. 61 How the hope of felicity was given and continued to man p. 63 Of the types of Christ p. 64 Of their analogy with the New Testament p. 65 Of the promises and prophecies of Christs Nativity Death Resurrection and Ascension p. 84 Of the departure of the Scepter from Judah p. 85 The necessity of Christs birth by a Virgin p. 86 Of the spirituall relations that Christs Birth Death Resurrection and Ascension hath to us p. 89 How Christs conception is applied to the Holy Ghost ibid. The effects of that conception upon us p. 90 Of the blessed Virgins conception of Christ p. 92 The spirituall effects of Christs birth upon us p. 95 No sin cleaving to Christs conception p. 93 How Christ suffered being God and man p. 96 How could he being just be put justly to death for the unjust p. 98 Of Christs carriage before Pilate and Herod p. 101 The meaning and end of his sufferings p. 103 The testimony of his Godhead in his sufferings p. 106 The necessity of his death p. 107 Whether Christ died in his nature or his person ibid. How Christ was slain from the beginning of the world and yet toward the end p. 108 The mystery of his bones not broken and his side pierced p. 108 Of his burial p. 109 Of his descending into hell p. 111 The honor he got by his resurrection p. 112 Of reverence due to his name p. 113 The benefits ue have by his resurrection p. 114 By his ascension p. 115 By his session in heaven ibid. And by his comming to judgement p. 116 The necessity of the last judgement and of that day p. 117 Of the signs of it p. 118 Of the trial of men then p. 119 The second part beginning next to 119. but figured by 115. Why the Jewes beleeved not in Christ p. 115 Their punishment p. 116 The transferring of the Gospell to the Gentiles p. 117 Association of Christians p. 119 Their first meeting places of Christians for worship p. 120 Their first Churches p. 121 Their persecutions by the Jewes and some others p. 123 Their persecutions by some Emperors p. 123 Persecutions by Hereticks and some others p. 131 Persecution from the Western Church p. 133 Of the growth of Popedome ibid. Popish succession p. 134 How came in the Protestant Religion p. 145 Of heresie and Hereticks before Corstantine p. 128 Persecutions by Arrians p. 131 And by Eutychians p. 132 A view of ancient heresies and modern p. 146 By whom Protestant doctrines were held before Luther p. 148 How the Protestant Religion came into England p. 156 How the Pope got authority in England p. 157 How Christian Religion was first corrupted in England p. 159 How reformation in Religion went on after H. 8 p. 160 How it thrived in England and in forreign parts p. 161 How the English Church was troubled after reformation p. 169 Of the old and new Anabap. p. 171 Baptisme of Infants p. 178 Rebaptization p. 180 Of Litourgie p. 181 Calvins Church government p. 183 Parity of Clergy and Laity p. 185 Of oaths ibid. Sects troubling the Protestant Church p. 187 Gods punishments on divers Sectaries p. 207 Of Bishops and Presbyters p. 208 Forms of governing in all ages by superiours p. 212 Bishops accounted superiour and Presbyters second p. 221 Of election of Pastours p. 225 Government of Churches by Bishops p. 228 How Bishops derived from Rome or otherwise p. 229 Why some are enemies to Bishops p. 230 Of Litourgies and Ceremonies p. 231 Of requisites in a setled Church p. 239 Of the Holy Ghost and his operations on Church people p. 240 Of the sin against the Holy Ghost p. 242 Of the Church p. 244 Of Abrahams faith p. 250 The marks of a true Christian p. 252 Advancement of sanctification p. 256 Of repentance p. 257 Of the Catholike Church p. 261 Of the Church militant p. 264 Of the Churches head p. 265 Of Antichrist p. 267 Why St Paul so covertly describeth the Antichrist p. 272 Whether hereticks and schismaticks be of the body of the Church militant p. 273 Of the Churches visibility p. 275 Of the notes of a true visible Church p. 276 What Church hath those notes p. 278 The good of a nationall Councill p. 279 Of the Communion of Saints ibid. The reason of two Sacraments p. 280 That parents may with confidence bring children to baptisme p. 280 That men may receive the Lords Supper with a mixed assembly p. 281 Of a fit Communicant p. 282 How Christ is to be remembred in the Sacrament p. 285 What congregation is best to associate ones selfe withall and what Church is the safest p. 286 Of the holiness of the Church or place of Gods worship p. 287 Of the Lords day p. 288 FINIS