A treatise of liturgies, power of the keys, and of matter of the visible…A treatise of liturgies, power of the keyes, and of matter of the visible…

Thirdly, it is a great charge upon those times to say no visible society throughout the world can be named since 200. years after Christ, that was not less pure then England in Doctrine, rites, &c. It may be, that as generally Churches were corrupt, so they contemned and censured such as professed more purity: but that there were some visible assemblies more pure may be conceived by that testimony given to Aerius and many orthodox Christians with him, though condemned for a Heretic, in that which we all now hold to be an undoubted truth; also after the Waldenses casting off the Pope and his will worships, and the following reformed Churches, those of Scotland, Geneva, and divers others in France and Switzerland, &c. whose Doctrines, rites and administrations we doubt not will be confessed more pure then English Churches. It would be too tedious, and in these knowing times needless to search all records and to compare the purity of the prayers, and rites of these with former times, we read of very few forms used for 300. years, some short ones they had which are retained yet in our Liturgy, with many more, and ⟨p. 54⟩those forms they had, not imposed nor stinted, which is the great offence of this, until about the year 406. and there we read in the Milevit•n Council that no prayers should be used in Churches but what were either composed of able and sufficient men, or approved by the Synods, and this was determined only in regard of the ignorant Ministry of those contentious and heretical¹ times, as Chemnitius observes, ne forte aliquid contra fidem vel per ignorantiam, vel per minus studium sit compositum. If the Roman Bishops did multiply (as indeed they did excessively (unless their own admirers err grossly) rites and forms of prayer, yet it is well known how long it was ere the Churches in other places submitted to their power, so that this comparison might well have been spared. To conclude, though we say not that all Churches since 200. years after Christ were so miserably decayed, that the faithful might not without sin communicate with them, yet we may be bold to say many of them were so corrupt, that the faithful did not, nor could not communicate in many parts of Gods worship without sins of ignorance conforming to the corruptions themselves;

Thirdly, it is a great charge upon those times to say no visible societie throughout the world can bee named since 200. yeeres after Christ, that was not lesse pure then England in Doctrine, rites, &c. It may bee, that as generally Churches were corrupt, so they contemned and censured such as professed more puritie: but that there were some visible assemblies more pure may bee conceived by that testimony given to Aerius and many orthodox Christians with him, though condemned for a Hereticke, in that which wee all now hold to bee an undoubted truth; also after the Waldenses casting off the Pope and his will worships, and the following reformed Churches, those of Scotland, Geneva, and divers others in France and Switserland, &c. whose Doctrines, rites and administrations wee doubt not will bee confessed more pure then English Churches. It would bee too tedious, and in these knowing times needlesse to search all records and to compare the puritie of the prayers, and rites of these with former times, wee read of very few formes used for 300. yeeres, some short ones they had which are retained yet in our Liturgie, with many more, and