That they were grounded upon the Word of God because there is no passage which formally saith That the Son is consubstantial to the Father and that it is not a Created God 2. The Nestoreans also could say That they were grounded upon the Word of God because there is no formal place which saies That in Jesus Christ there are not two Persons 3. So much could say the Eutichians For there are no places which formally saies That the two Natures of Christ be not confused and that the Human Nature hath not swallowed up by the Divine Nature 4. Likewise the Jews who reject Jesus Christ with a prodigious obstinacie could say That they were grounded upon the Word of God because that in Moses and in all the Prophets there is not any place which saith formally That Jesus the Son of Mary born in Bethlehem under the Empire of Caesar Augustus is the Messias 5. In a word the Religion of the Mahometans could be said to be grounded upon the Word of God For there is no Text in the Bible which saith that Mahomet is a false Prophet and that his Religion is impious and abominable and that the Paradise which God promiseth to his children is not a carnal Paradise § The necessarie consequences that are drawn out of the Scriptures are as valuable to prove the falshood of a Belief as the formal Texts are as also to prove the Truth of a Belief ANd so whensoever we are to confirm the Truth and to confute Errors and Untruths it is lawful to make use of two kind of Arguments drawn out of the Canonical Books of Scripture Namely 〈◊〉 of those who expressely and as in as many words are drawn out of the Holy Scriptures Secondly of those which are drawn out of them by good and lawfull Consequence 1. Certainly those that would reject Consequences drawn out of the Reason of Holy Scriptures should condemn Jesus Christ who made use of Consequences to prove the Resurrection against the Sadducees For after he had produced the place of Moses Exod. 3.6 where God calleth himself the God of Abraham the God of Isaac and the God of Jacob. He inferres by a good Consequence for proofe of the Resurrection God is not the God of the Dead but of the Living 2. Truely whosoever is against the drawing out of any Consequence doth abolish all the common sense and all use of Reason which consists onely in that 3. We acknowledge That Faith proceeds another way then Humane Sciences do for Faith drawes all her Proofs from the Divine Authority but as the most famous School-men do observe the Sacred Divinity is Argumentative that is to say That it doth not abolish but on the contrary makes more Noble the use of Argumentation and Discourse We allow besides That the Rules of Logick are not Articles of Faith But notwithstanding we say that they are Tools and Instruments to handle all knowledge with order and certainty And Consequently the Theological Matters Fraud This is a Fraud of some Jesuites that in Disputations concerning Religion they will ever Question and never Answer 1. FOr it belongs to him that Affirmeth a Thing to prove it otherwise one might Affirm all things impudently 2. According to this Rule It belongeth then unto those who maintain That every day Christ is to be offered in a Propitiatory Sacrifice who maintain The Prayers unto the Dead to Justifie their Belief by the Word of God And to make us see That it hath been written and set down in clear and formal words or that it is drawn from it by a Necessary Consequence This is another of the Frauds of the Church of Rome 1. That the taking away of the Cup from the Sacrament of the Lords Supper 2. Forbidding Marriage to Priests 3. And Divine Service being in an unknown Tongue to the People are onely grounded upon worldly Interest 1. This is true in Regard of the taking away the Cup from the Communion COncerning the taking away the Cup from the Sacrament This is the language of the Doctors of the Church of Rome That if it were possible to grant to the people the use of the Cup without doing any wrong to the Faith it should be a thing of small importance but that could not be because by the grant of the said use of the Cup a gate should be opened to require that all the Ordinances which are of positive right should be broken And yet say they They are they by which alone the Prerogative given by Christ to the Curch of Rome is conserved 2. This is true in regard of the Prohibition of Marriage to Clergie Men. FOr say the said Doctors from the Marriage of Clergie men if it were granted it should happen that they having a Family Wives and Children should no more depend from the Pope but from their natural Prince and their affections towards their issue would make them agree to all things wrongful unto the Church that they should indeavour to render Livings Hereditarie And in a short time the Holy Seat should be Restraned in the onely City of Rome That before the Coeliba or Single Life had been decreed The Roman See drew no thing at all from other Towns and Countries but by it was become Master of such a great number of Benefits Of whom by the Marriage of Clergie men it should be deprived in a short time 3. This is true in regard of Divine Service in a Tongue unknown to the people FOr say the said Doctors from the use of the vulgar Tongue in the Celebration of Divine Service it should follow that every one should esteem themselves Divines That the Prelates Authoritie should be vilified and that Heresie should creep in All. Of a most considerable Contradiction of the Principal Doctors of the Church of Rome in regard of their Doctrine That the Kingdom of Heaven And Eternal Life is due as a Debt to our good works 1. VVE Reformed do Teach That he that sinneth hath deserved death worthily in respect of the sin committed which is a Transgression of Gods will and Commandement And for which without Remission there is no hope to Escape eternal Condemnation 2. But can he that worketh well for one or two or for more good Works claim unto himself as a due Debt the Kingdome of Heaven for the same 3. The Reformed Doctors do deny it for many strong Reasons 4. The Popish Doctors in the Schooles and in handling Controversies of Religion that are between the Reformed and the Church of Rome do openly affirm it maintaining that the Kingdome of Heaven and Eternal Life is due as a due Debt to our good works 5. 1. But howsoever it is now for a Fashion with great Countenance and vehement Disputation avouched by some Doctors of the Roman Church that we merit Heaven by our good works 2. Yet we are perswaded that no Adversary of Conscience can otherwise think or dare in peril of Death otherwise say but that he hath deserved for
the Things that are hurtful and contrary to Religion And to punish those that are Rebellious For the outward worship of God shall vanish away Heresies will rise and Increase as also Blasphemies unlesse there be one armed with the Sword who may by fear and by a coactive power restrain the perverse and wicked This cannot be done by Ecclesiastical Persons For their Office is to preach to exhort to rebuke and by Spiritual Censures to Correct But they bear not the Sword And they are deprived of that Supream Power which by the fear of punishment may contain the Impious and wicked in their Duty Therefore the very outward face of a Christian Commonwealth shall not be retained if we exclude the Civil Magistrate from the Supream Authority concerning Religion 1. The Prince And Soveraign Magistrate must order and settle nothing Concerning Religion without Consulting the Book of Holy Scriptures 2. And Assembling Learned and Godly Divines whose Charge is to expound them 1. 1. THe Grecians never undertook any matter of great consequence before they received Answer from their Oracles 2. Neither the Jews before they consulted with God by the Ephod 3. Nor the Romans before they had the Approbation of their Sooth-sayers 4. And therefore doubtlesse all Christian Princes and Estates are to expect either a Command Or at least a Warrant from Holy Scripture before they proceed in matter so nearly concerning God and his Service 5. Otherwise they goe about to set the Sun-Dial by their Watch and not their Watch by their Sun-Dial 6. Whether all wise Governours like good Pilates have Manum ad Clavum oculos ad Astra The eye upon the Starres And their hand upon the Helm Steering their Course below by direction from above 2. 1. THough Soveraigns are Supreame Commanders for the Truth yet they are not the Supream or sole directors unto Truth For in Scruples of Conscience And perplexed Controversies of Religion they are to require the Law from the mouth of the Priest That is they are to ask Counsel of the Prophets And generally in all matters appertaining to God to hear the Ministers of God declaring to them the will of God out of his Word 2. Symmachus was bold to tell Anastasius the Emperour that as Bishops owe Subjection to Gods Sword in Princes hands So Princes owe obedience to Gods Word in Bishops mouthes Defer Deo in nobis nos deferemus Deo in te O Emperour hear God speaking by us and we will fear God ruling by thee The same God who hath put a material Sword in thy hands to smite malefactors in their body hath put a Spiritual Sword in our mouth to slay sin in the Soul 3. The Magistrate is the hand of God but the Preacher is his mouth And for this cause all wise and Religious Kings have given them their ears And taken some of them in their bosome As David did Nathan to receive Instruction and direction from them how to sway the Royal Scepter within the walls of the Church In what regard a Soveraign Prince is said to be the Head of the Church which is within his States and Dominions 1. IT is not in the same sense that Christ is called the Head of the Church which is Mystically For this honour is proper onely unto him And cannot without an horrible blasphemy be attributed to any Creature 2. Neither also is it in the same sense that the Popes of Rome do call themselves Ministerial Heads of the Universal Church Pretending thereby to have an Universal and a Supreame Power in Spiritual things belonging to Religion and Conscience As also an Universal Jurisdiction over all Ecclesiastical Persons For this Title belongeth not unto them neither by Divine nor Humane Right But they assume it by a meer Antichristian Usurpation 3. The Soveraign then is called Head of the Church of his States and Countries in the same sense that in Gods Word King Saul is called the Head of the Nations That is to say not only as he is the first the Noblest member of the Church of his States and Countries but because he is her Defendor her Nursing Father and Supream Inspector and who is bound by the vertue of his Supream Authority to establish therein defend and maintain Religion and the Divine truth As also a good and a lawful Government Of the Marks of the True Religion By which it is distinguished from the False Religion of Pagans c. 1. THe First Mark of the True Religion is This That it direct us And all our Religious Service unto the true God Creator of Heaven and Earth The onely Searcher of Mens Hearts Of which chiefly he will be served By this first Mark true Religion is distinguished from all Idolatrous Religions which seek unto Wood to Stone to the Sun to the Moon to Men to Angels and to all the Creatures that are in Heaven and in Earth 2. The second Mark of the true Religion is That the Service of God which Religion is to teach us must be grounded upon his word And Revealed unto us by his own self This Second Mark will serve us to discern the True Religion from the Inventions of Men. And to reject as untruth whatsoever is not grounded upon Gods word 3. The Third Mark of the True Religion is That True Religion must put into our Hands a Mean to satisfie Gods Justice Without the which not only all other Religions but also even that which concerneth the true serving of the true God were utterly vain and unprofitable By this third Mark True Religion is distinguished from all False Religions Man's Reason hath well perceived that some such Mean was needful in Religion But to know what that Mean is was too high a Thing for man's Reason to attain unto 4. The True Religion then And which deserveth the Name of Religion is only that Which hath God for her Scope His Word for warrant of her worshipping And a Mean appointed by him to pacifie him towards us And in that Religion onely and in none other resteth Salvation The Ancient Judaical Religion hath been a True Religion The Jews having had the knowledge of the true God And having served and worshipped him alone 1. AMong the great Nations Of the Assyrians Of the Persians Of the Greeks Of the Aegyptians And of the Romans Whose Religions did not bear the Livery of one onely true God But of Many There was discovered a little Nation called the People of Israel Which worshipped the Creator of the World Acknowledged him for their Father Did call upon him alone in their need And for all the small Account that others made of them Did abhorre all the glistering gloriousnesse of the Great Monarchies and Kingdomes that were out of the way The first Christian Religion was Pure and True 1. FOr it was wholly According to the Will of God Declared by the Prophets by Jesus Christ And By his Apostles 2. It was a Pure and a True Religion Because It Had All the
conceive How or why are saucy Questions in Divine Mysteries Just Mart. in Expos Fid. 6. I omit the Questions of Predestination being no less debated in the Roman Schools then in the Reformed 7. Their other Differences in Ceremony or Discipline are diversities without Discord 8. All wise men in the World have ever thought that in such things each several Church is left to her own Judgement and Liberty so as she keep her self to the general Apostolique Rule of Order and Edification and to the general Judgement and Practise of the Church Universal See Tertull. de virg vetand cap. 1. Fermit apud Cyprian Epist 75. August Epist so Socrat. Hist lib. 5. cap. 21. c. 9. Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits and Fashions yet for substance it may be one in all In all these contestations as it commonly falls out blessed be God they that are for Truth have ever been for Charity and mutual Toleration as appears by their published Writings all tending to Pacification Vide Junii Parae scripta Irenica 10. Luther himself though of a rough and vehement Spirit yet before his death being tempered by milde Melanchton that honour of Germany did much relent and remit of his rigour against Zuinglius and began to approve the good Counsels of Peace Admonit Neustad de Libro Concord cap. 6. p. 236. And 11. Among the Lutherans all are not of the same intractable Disposition As they in Polonia for instance where the followers of Luther and Calvin have long lived together in a fair and brotherly concord and communion notwithstanding their several Opinions which they still retain vide Corpu Confess Et ibi Poloniae consensum 12. Since then our Discords are of no higher Degree we say as Prudentius a Christian Poet of the Unity of his Times It hath been a little violated but is defended by Faith her Sister in whose company being safely come off she laugheth at her wounds as being easily curable Fraud A Discovery and Refutation of a New Way and Subtle Cunnings of a Seminary Priest of Rhemes against the Reformed Religion 1. THis Way and Cunning is to bring continual Allegations of Testimonies out of the Reformed own Writers craftily brought in their Books to shew a dissention of Judgement among the said Reformed Writers that so the Readers of the Books of those Popish Writers may be Induced to think the worse of the Reformed Religion 2. A Refutation of this New Slight and Device THis Device is full of Fraud Dishonesty and Malice taking Advantage of Mens Infirmities and Imperfections against the Eternal Truth of God which the said Popish Doctors cannot by ordinary and lawful kind of Reasoning Refute Concerning the Acknowledgement of a Seminary Priest of Rhemes That three Articles of the Controversies which were propounded by Bishop Jewell in this Sermon at Paul 's Cross in which he made his Callange were and are of weight 1. The Supremacy of the Pope 2. The Corporal Presence 3. And the Sacrifice of the Mass Examination of this Acknowledgement of the Seminary Priest by the Reformed Doctors 1. 1. IN that acknowledgement the Seminary Priest hath uttered his Judgement of the rest of the Articles that are in Controversie that they are not of such weight as his Church would have them to be esteemed 2. And of these three Articles he might with as good Reason have excepted the two latter and so make the first only a matter of weight 3. For that Article indeed is the substantial Point in maintenance whereof all the Popish Writers Labours are bestowed otherwise were it not for defence of their Popes wicked unreasonable Antichristian Monarchy they could easily agree with us for these two and for all the rest we doubt not 2. But what did the Priest in his Acknowledgement think then 1. Of Private Mass Is it a thing of no weight as there he would have it accounted There is not we suppose any thing in the Rome Church more used or better liked 2. What he did think of the half Communion 3. What he did think of the Latine Service 4. What he did think of Images 5. What did he think of the keeping of the Scriptures in a Tongue unknown to the People 6. And what did he think of other such Heads of the Romish Religion 3. 1. Are they of no weight Are they Trifles Are they not worth the striving for 2. Then let the Popish Writers give over all defence of them 1. Let Private Masses be abolished 2. Let the Communion be administred in both kinds according to Christs institution 3. Let the publick prayers be said in the Tongue that every Countrey useth 4. Let Images be burned 5. And all Idolatry forbidden 6. Let it be lawful for the People of all Countries to read the Scripture in their own Language 7. Let there be no controversie about the other Articles 3. For while they stand so stifly in maintenance of all these and others They cannot truly say and bear us in hand That they are not of weight in their Account The Reformed Churches truly and properly so called are Pure and Orthodox Churches And their Faith is sound and not Hereticall as falsly they are termed by the Church of Rome 1. IT is that which must be acknowledged by some certain Notes and Marks For as we judge of Coine by the pair of Gold Weights and of Metals by the Touch-stone and of Glassen and Earthen Pots by the sound so ought we to judge of the Church by her Marks 2. The true Touch-stone of the Church is the Truth It is the Scripture It is the Word of God For the true Sheep of Christ are those who hear the voice who know him and follow him John 10.27 It is the Lords Camp who marcheth after this Pillar And the Apostles Church is builded upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone Ephes 2.20 We hear saith St. Augustine found Christ in the Scriptures let us also seek there the Church And if they have the Church on their side let them show it onely by the Canonical Books of the Divine Scriptures As to know whether a Line be strait a strait Rule is applied unto it Even also to discern a pure Church from an impure there is no other means than to see and observe whether it doth agree with the Rule of Practice which is the Word of God 3. Under which Word of God the pure Administration of the Sacraments of the Church is also to be comprehended Because the right use of them is prescribed in the Word of God 4. Now by this true and certain mark of the Church we prove that the truly Reformed Churches are pure and Orthodox Churches because from point to point they follow it The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun and without at all feeling the Eye-lids 5. If it were true
Exercitations CONCERNING The Pure and True AND The Impure and False RELIGION By CHARLES de BEAVVAIS Rector of the Parish of Witheham In the County of Sussex LONDON Printed by J. R. for Francis Eglesfield at the Signe of the Marygold in St. Paul's Church-Yard 1665. TO THE ORTHODOX AND TRULY Christian Church The Church of the KINGDOM of ENGLAND For the Advancement of the Glory of Almighty God And for Her Confirmation More and More IN THE Pure and True Doctrine of Faith And of Divine Worship CHARLES de BEAVVAIS One of Her most Faithfull And most Affectionate Ministers Doth in all Humility Offer And Dedicate This Present WORK An Humble Request Of the AUTHOR To the Reader THe Reader is Intreated Humbly to begin the Reading of this Book by the Methodical Representation following Because in It He shall clearly perceive all the Chapters or Heads thereof and all the Exercitations about the said Chapters or Heads Besides in It He shall find an Epitomy of the whole Work A Methodical Representation of all the Chapters or Heads and of all the Exercitations about the said Chapters or Heads that are contained in this Work Which is also an Epitomy of the whole Book SECTION I. Chap. 1. OF Religion in General 1 With this Exercitation 1. There is a Religion And that Necessarily 1 Chap. 2. Of the Distinction of Religion in True in Heretical in Schismatical and in False 2 Chap. 3. Of the True Religion in General 3 With these Exercitations 1. The True Religion can be but one 3 2. Of Antiquity concerning Religion 6 3. Nothing must be ordained concerning the Things belonging to Religion without the Word of God 4. The onely Ground and Rule of Faith and of Divine Worship is the Holy Scripture 12 5. The Holy Scripture ought to be among us the Supream Interpreter of Scriptures and the Judge of Controversies 13 6. Consequently this Power and Authority is not to be Attributed to any Creature 14 7. What force have in Religion Arguments taken from Reason 15 8. The Controversies concerning Religion in all Disputations must be decided onely by Holy Scriptures 16 Chap. 4. Concerning the Power and Authority of the Soveraign Prince in regard of Religion 18 With these Exercitations 1. The Supream Authority of Establishing Conserving and Reforming Religion doth belong to him 18 2. He must Order and Settle nothing concerning Religion without consulting the Book of Scriptures and assembling Learned and Godly Divines whose Charge is to Expound them 21 3. In what regard a Soveraign Prince is said to be the Head of the Church which is within his States and Dominions 23 Chap. 5. Of the Marks of the True Religion 24 Chap. 6. Of the True Religion in Particular 25 As such was the Religion of the Ancient Jews And the first Christian Religion Chap. 7. The Ancient Judaical Religion was a true Religion 25 Chap. 8. The first Christian Religion was Pure and True 26 Chap. 9. Of the Agreements and of the Differences between the Religion of the ancient Jews and the true Christian Religion 27 Chap. 10. So there hath been but one way to attain to the Fruition of Salvation since the first sin of Adam 28 Chap. 11. Of the Mutation which happened to the first Christian Religion in General 30 With these Exercitations 1. Vnder the Empire of Constantine the first Christian Religion suddenly changed 30 2. Of the Terms or Words and of the Ceremonies borrowed from the Jews and from the Pagans in the above said change SECT 2. Chap. 1. OF the Corruption which in Particular is happened to the First Religion of the Church of Rome 33 With these Exercitations 1. The Religion and Church of Rome is not Now what it was in the Beginning In the Beginning it was Pure and Orthodox But now it is Impure and Heretical 35 2. 1. Because the Greater part of Her Belief is contrary to Holy Scriptures 36 Art 5. 3. 2. Because besides a great part of the Ancient Heresies are received in Her and Approved by Her 38. Art 7. 4. Answer to four Objections against the above Assertion Of the First see Pag. 41 Of the Second see Pag. 42 Of the Third see Pag. 45 Of the Fourth see Pag. 48 5. Popery is not of the First and Primary Antiquity 49 Ch. 2. Of the Principles of the Roman Religion 51 With these Exercitations 1. Those Principles are Scriptures Traditions of the Apostles The Catholick Church General Councils The Ancient Fathers The Pope 51 2. These Principles are 1. Fraudulous 2. False 3. The Fraudes about the said Principles are 1. Either in regard of them all and Conjointly 2. Or in respect of each of them and separately Chap. 3. Of the Frauds about all the said Principles and conjointly 52 Which are the three following 1. The Church of Rome careth indeed for none of Her Principles but for the last which is the Determination of the Pope 52 2. Papists give the Churches Authority to the Pope and take all Authority quoad nos From the Scripture So that by the Church they understand the Pope 53 3. The Pope also is thought by the Papists to be the True and Lawfull Interpreter of the Scriptures And the supreame Judge of Controversies about Religion 54 55 Chap. 4. Of the Fraudes about the First Principle which is the Scriptures 57 Which are the two following 1. The Papists making shew to receive the Scriptures for Rule of Faith do disgrace them in joyning Traditions with them 57 2. The Church of Rome which Produceth Scriptures for one of Her principles and Rules hath indeed no sufficient Scriptures by reason of the Corruption of the Vulgar Latin Translation which is the Papists Scripture 57 § Of the Corruption of the said Vulgar Latin Translation more fully 58 § Refutation of the Excessive Praises which the Seminary Priests of Rhemes gives to the English Rhemish Translation 59 § Condemnation of the Annotations joyned with the said Rhemish Translation 62 Chap. 5. Of the Fraudes about the Second principle which is the Ancient Fathers 63 Which are these two following 1. That by an Expurgatory Index the Church of Rome causes to be blotted out of the Books of the said Fathers all that is displeasing unto Her Or else doth falsifie them and alter their sense and meaning 63 2. That although the Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be approved Yet the Roman Religion is as it were a Body consisting for the most part of Rottennesse and Corruption namely the Ancient and new Errors 64 § Again of this matter more briefly 66 § Again Papists suck Errors from the Fathers unsound speeches And of a small Error of the Fathers do occasionally procreate a great one 67 Chap. 6. Of the Frauds about the Third Principle which is concerning Councils 67 These Fraudes are the four following 1. The many Frauds and Slights committed in the last Councils of
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 Depart out of thy Mouth Nor out of the Mouth of thy Seed Nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever And Such Like Answer to this Third Objection 1. TO what Purpose doth this Objection serve the Popish Writers Or what Argument may the Perpetuity Of Christs Universal Church afford Them against our former Assertion 2. We Believe and Confesse to the Comfort of our Souls That Christs Church hath continued And shall never fail so long as the world endureth 3. And we account it a prophane Heresie to teach that Christs Universal Church hath Perished from the Earth at any Time For this Assertion shaketh the Foundation of all Faith and Religion 4. But the Popish Writers who makes this Objection Should prove by invincible evidence of Scripture That the Catholick Universal Church of Christ is nothing Else But the Outward Succession of the Roman See If They can Prove This They should Prove their Objection Soundly And should confute our Opinion Truely 5. But it is a Thing which They cannot Doe They cannot bring us Either Texts of Scriptures or Reasons To shew that Christs Church Either is the Popes Succession Or Else dependeth upon the same See 6. For as Touching External Shew And Succession of Churches The Scriptures have foretold Apoc. 12. and 13.16 That Antichrist shall Seduce Great and Small Rich and Poor Free and Bond And that the Church shall flie into the Wildernesse And there Remain Of all which no word could be true If the Catholick Church were tied To the Popes Chaire And the Popes Chaire were the Rock That cannot be removed 7. And yet notwithstanding this General Dispersion And the Flight of the Church under Antichrist The Catholick Church shall for all That Continue 8. Although not in that outward strength And Glory In which sometimes it hath appeared And Flourished 4. Objection Of the Popish Writers Against the above Exercitations That the Now Church of Rome is Changed And is not Now what it was in the Beginning What Impudence is This say the said Writers There was never Heresie that Assaulted the Church of Rome Of which it carried not the Victory As Over the Donatists Over Jovinian Over Pelagius the Britain And over Others Answer to this Fourth Objection 1. THe Triumphs of which the Popish Writers do boast of Are no more proper to the Now or Latter Church of Rome Then the Triumphs of old Rome Over Pyrrhus Over Annibal Over Perses Over Antiochus are to be esteemed the Triumphs of Rome Now Being 2. And for the pretended Victory over Pelagius the Britain we saw that he Triumphed over the Popish Kingdome For did he not Teach That Grace was imbred in Nature And the Popish Crew of Jesuites Defendeth the same Who seeth not then Pelagius sitting in the Popish Triumphant Chariot Popery is not of the first and Primary Antiquity That is many of the present Doctrines of the Church of Rome And in what Time Errors were received in it 1. PApists are not able to produce any Record Expresse and direct testimony Canon of Council or Ecclesiastical constitution For their burning Lights in the Church at noon day before the Decree of Pope Sabinianus in the year of our Lord 605. 2. Nor for Rome to be the Head of all Churches before Pope Boniface the Third in the year 606. 3. Nor for the Invocation of Saints in their Publick Lithurgy before Boniface the Fifth in the year 618. 4. Nor for their Latine Service thrust upon all Churches before Pope Vitalian in the year 666 which is the very number of the name of the Beast 5. Nor for the Cutting of the Host into three parts and offering one part for the Souls in Purgatory before Pope Seâ—gius in the year 688. 6. Nor for setting up Images in Churches Generally and worshipping them before Pope Adrian the First and the Second Council of Nice in the year 787. 7. Nor for Canonization of Saints departed before Leo the Third about the year 800. 8. Nor for the Orall Manducation of Christs Body in the Sacrament before Pope Nicholas the Second in the year 1053. 9. Nor for the entire number of seven Sacraments before Peter Lombard in the year 1140. 10. Nor for Indulgences before Eugenius the third in the year 1145. 11. Nor for Transubstantiation of the Bread into Christs body before the Fourth Council of Lateran in the year 1215. 12. Nor for the Elevation of the Host that the People might adore it before Honorius the Third in the year 1216. 13. Nor for any Jubilee before Pope Boniface the Eighth in the yeer 1300. 14. Nor for the Carrying the Sacrament in Procession under a Canopy before Pope Vrban the Fifth In the year 1262. 15. Nor for the Day and half Communion before the Council at Constance in the year 1416. 16. Nor for the suspending the Efficacy of Sacramental Consecration upon the Priests Intention before the Council at Florence in the year 1439. 17. Nor for the Popes Superiority to General Councils before the Sixt Council at Lateran under Leo the Tenth in the year 1517. 18. Nor the vulgar Latine Translation to be held for Authentical And upon no pretended Cause whatsoever to be reiected before the fourth Session of the Council of Trent in the year 1546. 19. Nor for the Second book of the Macchabees and the Apocryphal Additions to Hester and Daniel with the History of Bell and the Dragon which S. Jerome termeth a Fable to bereceived for Canonical Scripture before the said Session in the year above named 1. Fraude 1. These be the Principles and Grounds of Faith and Worship that the Church of Rome doth Produce 1. Scriptures 2. Traditions of the Apostles 3. The Catholick Church 4. General Councils 5. The Ancient Fathers 6. The Pope which she calls the Supream Pastour of the Church 2. These be the Fraudes of the Church of Rome Concerning all the Principles and Rules above Produced The 1. of those Fraudes is That the Church of Rome careth indeed for none of Them but for the last which is The Determination of her Pope 1. THe Scripture must not be Scripture in any other Sense then as the Pope will Expound So that the Scripture being the Meaning of the Scripture And the Meaing of the Scripture being the Popes Exposition Hereof it followeth That the Scripture is nothing else but the Popes Interpretation 2. So Likewise In Traditions In Doctors In Councils In Churches If any Thing Dissent from the Popes understanding and Determination It is Rejected Abolished Condemned 3. And Finally all Faith all Religion all Divinity of the Church of Rome is only the Popes Sacred will and pleasure
Truth thereof Refutation of the Excessive Praises that the Semiminarie Priests of Rhemes gives to the English Rhemish Translation 1. 1. LEt the Seminarie Priests of Rhemes give what Commendation they will to their English Translation 2. We Reformed say against it That that Translation is the worst of all the Translations that hath been set forth of the New Testament 3. And we prove our Assertion because that translation hath such examples of unaccustomed and monstrous novelties of words as the like in no other can be found 4. So as a man may justly call it a new fangled and ridiculous Translation Devised rather to amaze the Readers and make the word of God a laughing stock then to Edifie the Church of Christ 5. For who hath ever heard or read such words and Phrases as they have used and affected in their Translation 6. Whereas They might have retained as well the common and known manner of speaking That their Translation set forth in English might have been understood of English men 7. But they of purpose have so framed the same that the English is in many places as obscure in words as the Latin 8. Which thing is in all Translations a foul fault But in Translating of Holy Scripture Intolerable 9. And what Reason should be hereof but that Men either should contemn or not understand the Scripture which yet they will seem to Translate for the benefit of the Church 2. 10. If the Reader require Examples let him take but the Book and read a little and soon shall he see strange Affectation of Novelties in words and speeches throughout their whole Translation 11. There shall he find The Transmigration of Babylon Matth. 1. v. 17. The Enemie Man Matt. 13. v. 28. Vnlesse you have Penance Luk. 13. v. 3. Give us to day our supersubstantial Bread Matt. 6. v. 11. Whatsoever thou shalt supererogate Luk. 10. v. 36. Not in Chamberings and Impudicites Rom. 13.13 An Emulator of the Traditions of my Fathers Gal. 1.14.24 I Expugned the Faith They Emulate you not well Gal. 4.17 That you might Emulate Them 1 Pet. 2.5 Be ye also your selves superedified Ephe. 4. v. 10. Once at length you have reflorished to care for me denying the onely Dominator and our Lord Jud. 4. To the Redemption of Acquisition Ephes 1. v. 14. Against the Spirituals of wickedness in the Celestials Ephes 6. v. 12. The Archisynagogue Mark 6. v. 22. Ebrieties Commessations Gal. 5. v. 21. The Dominical day Apoc. 1. v. 10. But they are written to our Correption 1 Cor. 10. v. 11. That in the Name of Jesus every knee bow of the Celestials Terrestrials and Infernals Philip. 2. v. 10. But he Exinanited himself Philip. 2.7 For with such hostes God is promerited Hebr. 13. v. 16. Let the Charity of the Fraternity abide in you Heb. 13. v. 1. O Timothy keep the Depositum 1 Tim. 6.20 That he might repropriate the sins of the people Heb. 2.17 Wrapt it in Sindon and laid it in a Monument Matt. 27.59 All shall be docible of God John 6. v. 45. Vpon probatica a Pond John 5. v. 2. Which of you shall argue me of Sin John 8. v. 46. They hated me gratis John 15. v. 26. Beyond the Torrent Cedron John 18. v. 1. It was the â—arasceve of Pasche John 19.14 3. 1. These and such like are the goodly flowers of the Rhemists English Translation 4. 2. Besides the obscurity and ambiguity of Sentences by Reason of leaving out the Verbs and other words in the English Translation which may in Latine more easily be understood 5. Hereby the Reader may judge but better by Reading the Translation it self whether we have not Truely said of it That it is a strange Translation indeed And such an one as hard it were to find the Like 6. 1. But one of the Rhemist Priests doth Answer That we Reformed rather Delight in such Novelty then They seeing they Retain the Ancient words Mass Priests c. And we Reformed refuse them 2. Of these words shall be spoken in our particular handling of Controversies between the Reformed Churches and the Roman 3. And as for certain Names of persons and of places which some of our Interpreters do reduce to the Hebrew Sound They cannot much trouble the Reader And they are rather used in Books then in Speech EXERCITATION Condemnation of the Annotations joined with he Rhemist Translation of the New Testament By the Seminary Priests of Rhemes 1. VVHosoever shall consider with himself advisedly the Rhemists Manner of Collection Their Argument Their Application of Scripture And shall Examine a little how their Conclusion followeth upon their Proofs without all Coherence or consequence of Reason must needs greatly mislike their whole Religion that is founded upon so weak so tickle and so ruinous a Foundation 2. For unless it be granted That of every Thing may be concluded any Thing and that the Word of God may be made applicable to all purposes opinions and Doctrines it is impossible that these and such like arguments of Theirs as they have in their Annotations gathered upon the words of Scripture should have in them such strength and Truth as Divinity and Religion requireth These be the Frauds of the Church of Rome Concerning another of their Principles Which is the Ancient Fathers 1. Fraud The Church of Rome doth Discover an abominable Fraud in this That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Worship by an Expurgatory Index they cause to be blotted out of the Books of the Ancient Fathers all that is displeasing unto them Or else they falsifie them and alter their Sense and Meaning 1. THis is true in Regard of the most Ancient Fathers and particularly of the Books of S. Cyprian S. Chrysostome S. Augustine S. Cyril of Alexandria and of others They make them say the contrary to that which they will and take out from them not onely some Clauses but also whole Leafes 2. We know well that to cover this Sacriledge Sixtus of Sienna doth adde That those Writings of the Fathers had been soiled and infected by the Malice and Venome of the Hereticks of our Age But it is a False Cover For if by Hereticks he doth understand those of the Reformed Religion we maintain that which they cause to be blotted out of the Writings of the Fathers was in Them before the Reformation And That it cannot be Justified that any of the Reformed have Corrupted or Altered any Writings of the Fathers 2. Fraud The Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be Approved And notwithstanding That The Popish Religion is as it were a Body consisting for the most part of Rottennesse and Corruption Namely of Ancient and New Errors 1. 1. THe Popish Writers can as soon prove out of the Scriptures the following Points of their false Doctrine As they can draw a Fountain
made in it by its Author concerning Religion and the Church There is a Depth of Learning A Clearnesse of Wit And a Solidity of Judgement most Admirable As also a true free and bold Decision of many Points of Importance which are in Controversies between the Reformed Churches and the Romane Fraud The Acts of the Councels have been falsified for the most part And things have been supposed which never were 1. FOr they have been during a long time shut in the Convents And for the most part did passe by the Hands of the Monks who have cut off them and added unto them whatsoever they would 2. And in that Regard the Greeks do complain That the Latins have corrupted and falsified the Councels And the Latins frame the same accusation against the Greeks To whom shall we Hold 3. The Frauds in this Matter are so Auncient That from the sixth Councel of Carthage the Bishops of Romes Legates did produce the Acts of the first Councel of Nice falsified in an horrible Manner And although that Falsification was even then solemnly Discovered yet Rome which hath Drunk all Shame is often relapsed in the same Crime that was Reproached in full Councel of Florence to the Popes Legates But they were not much astonished thereby 4. The whole Code of the Ecclesiastical Canons hath been not long since set out by one Denis Petit But we find that this Author hath Ecclipsed from the Laodicean Council the Enumeration of the Canonical Books which was to be in the last Canon And it cannot be said that he hath done that for brevity sake For the same Author in the same Code hath inserted the Enumeration made by one Synod of Carthage because without doubt he did like it better then the other 5. And so every one give us that which his passion or affection doth approve And an Indiscreet Zeal doth hide and suppresse from us That which is Best and of greatest Edification It is with Just Causes that the Council of Trent is Rejected and Condemned by the Reformed because it may be rightly called the Iliade of our Age. 1. FOr this Council greatly desired and procured by Good Persons to Reunite the Church which did begin to Devise it self did so bend and harden the Parties that it hath Rendered the Differences Irreconcileable 2. And the said Council negotiated by the Princes to Reform the Ecclesiastical Order hath caused the greatest Deformity which ever was since the Christian Name is in Being 3. Besides the said Council hoped by the Bishops to Recover the Episcopal Authority which in a great part was faln to the alone Pope of Rome hath been the cause that they wholly have lost it Reducing them to a greater Bondage 4. On the contrary the said Council having been feared and shun by the Court of Rome as a powerful Mean to temper the excessive Power which from small beginnings was mounted by degrees to an extremity without bound and limit hath so confirmed and propped to Her over the Party which is remained subject unto Her That is was never so Great nor so well setled Concerning the Council of Trent 1. The Rhetorical Commendations of it by the Jesuites 1. THe Councel of Trent saith a Jesuite The Elder it waxeth By so much more it shall flourish daily And continually 2. O with what Diversitie of People out of all Countries With what Choice of Bishops throughout all Christendom With what Excellence of Kings and Common-weales With what Profound Divines With what Devotion With what Lamentations With what Abstinence and Fasting With what Flowers of Universities With what knowledge of Strange Tongues With what Sharp Wits With what Studie With what Endlesse Reading With what Stores of Virtues And Exercises Was that Sacred Place Replenished 2. The Reformed say That it is without Cause that such Commendations are given to this Council 1. FOr they know very well The Notable Cariage and Behaviour of that Synod so much Extolled by the Jesuite 2. And besides they say That every one knoweth thus much That it was not to be Esteemed a Council of the whole Christian State But rather a Conventicle of few Men Running together into the same Place 3. There was there present a sort of silly Friers which did sustain the greatest part of the Burthen By Disputings Writing And playing the Orators 4. For as for the Bishops and the Chief Cardinals They busied their Heads about other Matters for which They were specially Assembled 5. No more will we say of this Council 6. Others have spoken of it those things that are most True Both how it was Called How Handled And how it was Dismissed 7. Among Them chiefly is considerable Patre Paulo in his Admirable History of the Council of Trent 3. Of the Decrees of the Council of Trent THe Tridentine Decrees which the Jesuites and other Popish Doctors Commend being set forth as They write by so many Excellent godly and Learned men and say That it were Impiety to compare with them All the scattered Synagogues of Lutherans have been Tried and Examined by more Godly and Learned Men then ever were in that Synagogue Assembled wherein prevailed neither Godlinesse nor learning but Antichristian Tyranny 4. Of the Examen of the Council of Trent by Kemnitius Jesuites Kemnitius saith a Jesuite gained but Infamy by his Examen of the Council of Trent Answer to That by the Reformed 1. IF Kemnitius have not the Jesuites good word it is no great wonder For he hath Atchieved that by his Learnings Vertue and Industry that he may seem worthy of Envie and Hatred from such as the Jesuites are 2. But if true and deserved Praise be due to good Deeds he hath obtained an honourable Reward even the everlasting glory of a good Name 5. For what Reasons the Protestants made no great haste to goe to the Council of Trent Jesuites VVHy say the Jesuites did not the Protestants 1. Called to the Synode of Trent And secured by the Caution of publick Promise make all haste to come unto it Answer of the Reformed VVhat should they have done there Or to what end should they have undertaken so long a Journey 1. Either that having been mocked and abused they might have returned home again 2. Or having been burned in the Council the Protestants should have been paid for their Rashnesse 1. For in Regard of the First What place of Disputation was left among those who had every man plighted their faith to the Pope and had Religiously bound themselves by Oath That they would never either do or say any thing against his dignitie and pleasure What therefore might have been hoped for from those which might have drawn any to Disputation 2. And in Regard of the second Did not the Calamitie of John Husse of Bohemia and of Hierome of Prague who were burned in the Council of Constance give just cause of fear And yet Husse came to the Council trusting in the protection of a publick promise Of the Historie
discoursing of the Waldenses a People for substance of the Protestants Religion saith in these termes They are in all the Cities of Lombardy and of Provence No Sect hath continued so long Some say it hath been since Pope Sylvesters time Some since the Apostles These Waldenses believe all Articles concerning God but they hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. VVE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed
Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a False Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot
only 3. Having begun first at the Diet of Ausbourg we are enforced to use it The Reformed are truely Christians and Catholicks 1. VVE Reformed tell the Papists notwithstanding their Opprobrious Names that if a Christian be he that believeth in Christ according to his word and if Catholicks be they that professe the universal Faith of Christ we are truely Christians and Catholicks believing so and professing so 2. And are content with these Names and desire no other §. Let the Papists be called as they will the Reformed who Reprove and Confute the multitude of their Namss will not be grieved at them 1. LEt the Papists be called Diversly Franciscanes Benedictines Dominicanes And whatsoever other Title they can take up the Reformed are not grieved at the multitude and variety of their Names 2 Who being in Truth almost any thing rather then Christians delight in any Name rather then in the Name of Christians Against the Reconcilement and Reunion of the two Religions the Reformed and the Roman 1. BEing true that the Roman Church is Heretikcal and Impure And on the contrary the Reformed Churches Orthodox and Pure It follows manifestly that there can be none well grounded hope to agree and reunite Popery with the Reformed Churches And therefore that the labour of those who would think upon such a thing were not a seasonable labour 1. Because that in the differences which are amongst us we are so contrary one to the other that the one do clearly maintain the Negative and the others the Affirmative Now it must necessarily be that one of the Propositions be true and the other false Because two contradictories cannot be together true And it is not possible to soulder them by the mastick of some distinctions having no ground in the Word of God 2. The Errors of the Church of Rome have been solemnly ratified and confirmed by the Council of Trent upon pain of Anathema And therefore since that Ratification and confirmation there is no way nor mean left of reconcilement and Agreement For if there were the said Church should be bound to acknowledge her Errors to the end that they may be reformed And to disanul and abrogate concerning them the Canons of the said Council of Trent which is not to be expected from her as long as she shall maintain this poin as she doth vehemently that she cannot Erre And that she layes down and propounds no other Principle of Faith than her belief Against Toleration of false Religions with the pure and Reformed when they differ in Fundamental grounds 1. IT is not onely evil to do but also to suffer evil when it is in our power to hinder it Therefore Religion differing in Fundamental Grounds are not to be Tolerated together 2. This is proved by many Arguments Drawn 1. From the Law forbidding to plow with an Ox and an Asse And punishing Idolaters with Death Deut. 22.10 11. and Deut. 19.6.8 9. 2. From the Gospel denying the service of two Masters Mat. 6.24 And interdicting all fellowship and communion of light with darkness or Christ with Belial 2 Cor. 6.14 15 16. 3. From the Spirits Bill of enditement framed against the Angels of Pergamos and Thyatira for tollerating the Nicolaitans Rev. 2.15 20. 4. From Gods threatning to cut off all such as swear by him and by Malcham Zeph. 1.5 5. From the Imputation which is laid by the Spirit upon many Kings of Israel and Judah for not taking away the High places 1 King 15.14 6. From the Examples of Asa Josiah Ezekiah Constantine Jovian Theodosius and other Religious Princes who by severe Laws restrained Heresie and Idolatry and constrained the true worship of God 7. From the great danger of Heresie which like a Canker soon spreads over the whole body of the Church and if it be not looked into killeth and that eternally thousands of souls breaketh the bands of Nature and cutteth in sunder all sinews of human Society Putteth enmity variance and implacable discords in families Soweth seeds of Sedition in the State and Rebellion against the Prince Refutation of this Slander of the Popish Doctors That the Reformed are Enemies to Scriptures 1. THe Reformed say that this is indeed a very impudent Slander 2. For who ever thought and spoke more Honourablie Reverently and with more due Regard of the Scriptures then they Who have received and imbraced all Scripture given by Inspiration as the very voice of God himself Holding it for the onely Ground and Rule of their Faith and Religion And so resting in it as that they desire no other help as necessary to Salvation Which if they had not with more diligence and devotion defended then the Romanists ever did long ere this the glory of it had perished and it had been counted as a dead Letter 3. For what have the Reformed done for these many years with more endeavour and diligence then to maintain the Majesty and Excellencie of the Scriptures 4. Which the Romanists have so unworthily violated 5. And yet they blush not to match the Reformed with the Manichees and Ebionites who have violently laid villanous hands upon those Sacred Books Of the Apocryphal Books excluded from the Canon by the Reformed Churches Jesuits THe Jesuites and other Papists do demand of the Reformed by what Authority they Maime and Rob the Corps of the Bible Answer of the Reformed to that Demand 1. WE offer no violence to this Body neither do we cut off any which do appertain to the substance and perfection of it we pull away no Member 2. For we do not cut out any true Canonical Scriptures but cull out such as are not Canonical but foisted in and Counterfeit 3. Herein we do the Canonical Scriptures no injury dividing them from such Books as are not of that absolute Authority That they which are in truth Canonical may remain intire and whole together no more then the Shepheard doth injury to the Sheep in sorting the Goats and orher Cattel from them The Doctrine of the Reformed Churches and particularly of the Church of England that the Ministers of God hath power to Forgive Sins if the Sinner repent and believe the Gospel maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome 1. VVE Reformed say that the Ministers of God hath power to forgive sins not in some Cases only but in all whatsoever if the sinner repent and believe the Gospel 2. This Authority is given unto him by Christ 3. This in the State and Church of England the Parliament and the Communion Book confesse 2. 1. NEvertheless a Popish Writer is far from his purpose to prove thereby the Popish Order of Priesthood 2. For this maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome but Preachers of Repentance which bring the glad Tidings of the Gospel to all those that be heavie laden and desire to be refreshed 3. 1. NEither have they power