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
the Church of Rome 67. 2. This is a great Slight of the Popes in these last times to oppose themselves to the holding of Councils and for what Causes he doth it 68 3. This was a great Fraude and Slight in the Court of Rome to endeavour as much as could be done to suppress the Relation of what was passed in the Council of Trent 69 § Concerning the History of the Council of Trent 70 4. The Acts of the Councils have been falsyfied for the most part and things have been supposed which never were 71 A Digression of the Council of Trent in particular with the following Exercitations 1. IT is with Just Causes that the Council of Trent is rejected and condemned by the Reformed 72 2. Yet it is by great Rhetorical Ornaments commended by the Jesuites 73 3. But it deserves not such Commendations and why 74 4. Of the Decrees of that Council 75 5. Of the Examen of that Council by Kemnitius 75 6. For what Reasons the Protestants made no great hast to go to that Council 76 § A Resolution of this Question whether the Pope be above the Councils or otherwise 77 Chap. 7. Of the Fraude about the fourth Principle Namely the Church And this Fraude is that because the Scripture maketh honourable mention of the Church therefore the Roman Church is that true Church of Christ 78 79 Chap. 8. Of the Falshood of the above said Principles of the Church of Rome 79 With this Exercitation 1. By Reason of that Falshood such Principles are Excluded by the Reformed from the Rule of Faith 80 Chap. 9. 1. They Exclude justly the Traditions called Apostolical 80 Chap. 10. The Scripture is a perfect Rule of Faith without Tradition 81 Chap. 11. 2. The Catholick Church is justly excluded 83 Chap. 12. 3. General Councils are justly excluded 83 Chap. 13. Refutation of an Objection made against our Rejection of the Church and of General Councils 84 Chap. 14. 4. The Antient Fathers are justly excluded 85 Whereupon the following Exercitations are considerable 1. Answer to a Demand of the Jesuites about our Rejection of the Fathers 86 2. How the Reformed carry themselves in regard of the Scriptures and in regard of the Fathers 87 3. Of Bishop Jewels challenge to the Fathers that flourished 600. years after Christ 88 89 4. The Fathers have Errors 90 5. Notwithstanding some of their Errors we Reformed esteem them as holy Men and holy Fathers 90 6. Answer to an objection against this Declaration 91 7. There is great difference between the Errors of the Fathers and those of the present Church of Rome 92 8. Examination of some words of Luther about the Fathers reproved by the Popish Writers 93 9. Answer to two Objections against that Examination 94 95 Chap. 15. The Determination of the Pope is justly Excluded from the Rule 97 With these Exercitations 1. The Pope may fall into Heresie and have erred in great Articles of Faith 97 2. Answer to an Objection about that Assertion 98 3. Besides we say that the Pope is the great Antichrist foretold in the Scriptures 98 4. Of the divers Ages of Antichrist 100 5. What Horrour is it to submit to him that is the Antichrist 101 § Concerning Cardinals the Popes Counsellours in two Exercitations 101 102 Chap. 16. It is an observation greatly to be considered That the Arguments used in the Church of Rome for defence of their Erroneous Doctrins before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments 106 § The Jesuites then of all the Sophisters of the Church of Rome are the greatest 106 § And I do add that of all the Sophisters Jesuites Bellarmin a Jesuite is the greatest and most universal as appears by the Representation and Observation of his Faults 107 Chap. 17. Again of the Jesuites with divers Exercitations 108 c. Chap. 18. Of the Sects of Thomists Scotists Dominicans Franciscans 112 § By them appears what unity there is in the Church of Rome 113 Chap. 19. Of the Seduction of People by the Popes and the Roman Church by their false Doctrin 114 With these following Exercitations 1. This Seduction is a crying Sin 114 2. It is wrought by four Means 116 Chap. 20. The first Mean of Seduction of People Consisteth in Mysteries and Secrets 116 Chap. 21. The second Mean of Seduction of People consisteth in Impostures and Frauds 118 Chap. 22. The third Mean of the Seduction of People consisteth in Signes and Miracles 118 Chap. 23. The fourth Mean of the Seduction of People consisteth in Persecution and Cruelty 122 With two Exercitations more 122 123 § Of the Popish Inquisition 124 § Of the Cruelty and also Perfidiousnesse exercised by the Council of Constance upon John Huss and Hierome of Prague 125 § The Doctrin of the Church of Rome is False concerning the Faith given to Hereticks 126 Chap. 24. Another Fraud of the Church of Rome Which is concerning the pretended Donation of Constantine 127 And also 129 c. Besides 132 Chap. 25. Another Fraud of the Church of Rome Which is in regard of pretended Revelations both by Dreams and by extraordinary Visions and Apparitions of the Dead 136 Chap. 26. Of another Fraud of the Church of Rome in Disputations to demand onely Formal Places of Scripture contained word by word in it 137 § The necessary Consequences that are drawn from the Scriptures are as valuable in Disputations as the Formal Texts are 138 Chap. 27. This is a Fraud of some Jesuites in Disputations ever to Question and never to Answer 140 Chap. 28. This is another Fraud of the Church of Rome That the 3. following Heads are onely grounded upon worldly Interest 140 Namely 1. The Taking away of the Cup from the Sacrament of the Lords Supper 141 2. Forbidding Marriage to Priests or the Clergy 141 3. And Divine Service being in an unknown Tongue to the People 142 Chap. 29. Of a most considerable contradiction of the Priâ—cipal Doctors of the Church of Rome in regard of their Doctrine That Eternal Life is due as a Debt to our good works 142 Chap. 30. The Burden of Ceremonies which is now laid upon the Members of the Roman Church is an Intolerable Burden 144 Chap. 31. Of the False Worship of the Church of Rome 146 Chap. 32. Of the Idolatry of the Church of Rome 1 Conjointly 2 Separately 147 148 1 In regard of the Saints which are departed 149 152 154 2. Particularly in regard of the Virgin Mary 155 3. In regard of the Adoration of Relicks 157 § Of Miracles wrought by the Dead Bones and Carcasses of Saints 158 Chap. 33. The Reformed must not frequent the exercises of Popish Worship nor Assit to the Mass 159 Chap. 34. Of the Corruption of the Church of Rome in regard of Manners 160 1. In Regard of the Pope her Head 160 2. In Respect of the Popish Clergy and other Members of the said Church
of water out of a flint 2. These Points of the Popish false Doctrines are 1. Thir Doctrine of Free will 2. Their Doctrine of the Merit of Works 3. Their Doctrine of Purgatory 4. Their Doctrine of the Sacrifice of the Masse for the sins of Quick and Dead 5. Their Transubstantiation 6. Their Popes Supremacy 7. Their Superstitious Fasts 8. Their Worshipping of Images 9. Their praying unto Saints 10. Their praying for the Dead 11. Their Satisfaction 12. Their Forgivenesse by Works of Penance 13. And for many more the like Points of their false Doctrine 2. 1. And therefore they will be rather Tried and Judged by the Writings of the Fathers then by Scriptures 2. Although for a Fashion in Defence of some of the Points above propounded they pretend Scriptures Yet being easily beaten from them they fall at last to Rail on Them as not containing sufficient Doctrine and rather will be Tried and Judged as we have said By the Writings of Fathers 3. At whose Hands albeit they find not such Relief as they would make Men to Believe in no one Point of Controversie between us and them As hath been oftentimes plainly proved by many Doctors of the Reformed Church And by Bishop Jewel notably 4. 1 Notwithstanding by Reason of the Fathers manifold oversights and slips 2. And the Corruption that daily increased in the Church They may bring somewhat such as it is for their Maintenance 5. Wherefore in That we Reformed will not admit the Fathers for Judges in Matters of Religion but hold them hard to the Trial of the Scriptures 6. Which the Papists cannot abide This puts them out of patience and driveth them into vehement passions 7. But let them mend themselves where they can They shall never get more at our Hands Then that which we have said before concerning the Scriptures and the Fathers 8. This is then a very true saying that our Adversaries Doctrine cannot stand unlesse we Reformed will allow for Good those Things That in the writings of the Fathers are most Faulty §. Again of this Matter more briefly 1. IT is a peculiar Thing to the Popish Doctors that they even greedily hunt after and pursue whatsoever is Faulty in any Ancient Author As if all the Fathers Errors served to make up the Body and Faith of their Religion 2. They rake up even out of the Fathers oversights watsoever seemeth to favour their Errors Papists suck Errors from the Fathers unsound Speeches And of a small Error of the Fathers do occasionally procreate a great one 1. AS Horseleaches suck the naughtie blood out of the veins So Papists excerpt that which is most imperfect and unsound from the Fathers 2. And thus Popery according to D. Whitaker is a patcht Coverlet framed of the Fathers Errors and sewed together 3. Moreover the Papists of a small error of the Fathers may occasionally procreate a great one As from praying for the dead used in one respect by the Fathers The grosse praying for the dead with a reference to purgatory 4. And so we have great cause to tax the slipperie dealing of Popish Hucksters in abusing the Fathers Frauds concerning Councils Another Principle of the Church of Rome 1. Fraud Of many Frauds and Slights committed in the last Councils of the Church of Rome 1. THat before they were Assembled their Decisions were Debated And concluded at Rome 2. That notwithstanding all Disputations And Proof done on the contrarie they passed by absolute Authority 3. That the Holy Ghost or rather the Spirit of Satan was brought there from Rome weekly by the Post 4. That the Presidents in them and those who did Dispute in them and those who Concluded in them did Respire nothing but the good will of the Popes And did Aime onely at this to obey and please Them 5. By that it evidently appears That it is not much needful to produce Proofs that such Assemblies might have erred 6. On the contrarie it should be found strange if they could have concluded any thing without Error 2. Fraud This is a great slight of the Popes in these last Times to oppose themselves to the holding of Councels believing that they would Decree against them Against the Roman Clergie And against the Court of Rome CLement the 7 th Pope of Rome very much versed in Affairs of State even during the Life of his Predecessor Adrian the 6th had still maintained That in the Occurrences of that Time the Councel to make use of the Mean of Councels was most pernitious 2. And commonly did say That Councels were profitable whensoever any other thing should be Handled then the Popes Authoritie But when it came to be Debated That then there was nothing more pernicious 3. For as in former times the Popes weapons were to have Recourse unto the Councels So in those Times the Safety of the Papacy did consist to shun and avoid them 4. And so much the more that Leo the 10. his predecessors having already condemned Luthers Doctrine This same matter could no more be referred to a Councel to Examine it And Deliberate upon it without wronging the Authority of the Holy See 3. Fraud Observation This was a great Fraud and Sleight in the Court of Rome to endeavour as much as could be done to suppresse the Relation of what was passed in the Councel of Trent 1. MAny clear sighted persons have done what they were able to do to suppresse the Historie and Relation of that which did passe in the Councel of Trent 2. Whereupon we say That it is true That the Great Things deserves to be held in some Mysterious Secret But it is when the publick Good requires that it should be so 3. But when the Ignorance of the whole is notably wrongful to one of the parties and Advantagious to the other It is no marvel if in Contrarie Intentions and Ends it is proceeded also by opposite and contrarie waies 4. And here it is true and received the Common and Famous Sentence That with more Reason it is endeavoured to avoid Losse then to get profit Addition Of the History of the Council of Trent written by Patre Paulo 1. AS the Council of Trent holds the first Ranck among the Affairs happened in Christendome in the former Age and which also may happen in the following Times 2. So may it be said in very Truth That the History which we have of the said Council by Patre Paulo is the most Excellent of the Histories that have been written in that time and perhaps surpassing the others which had been written afore 3. For if we have a Regard to the Matter which it contains we shall find there those of the Religion and of the State and if exactly we consider the Form of it we shall find that nothing is wanting in it 4. He that shall Read it carefully shall not be ashamed to confesse that he hath received much profit by the Reading of it For in the Discourses which by Digression are
161 3. In Respect of the Popes Court 162 4. Again of the great and scandalous Incontinency of the Roman Clergy by reason of their single Life 163 Chap. 35. In what regard the name of Catholicks is given to the Members of the Church of Rome by some of the Reformed 165 Chap. 36. God from Time to time hath raised Godly Men that have cried against the Errors of the Roman Church and have Discovered them 166 Chap. 37. Concerning the Greek Church with the following Exercitations 1. The Greek Church could never yet be brought to joyn Her self to the Church of Rome and it is as opposite to Her as ever the Reformed Church was 167 § The Turks are beholding to none more then to the Pope for their possession of Greece and of the Eastern Empire which hath caufed the Miserable slavery of the Greek Churches 168 § Thereupon a most humble Address to the Christian Princes and States 169. n. 2 Chap. 38. Concerning the Waldenses See of them briefly Page 179. Art 5. SECT 3. Chap. 1. Of the Reformation of the Church in general with a full Thesis 169 Chap. 2. Of the last Reformation in particular made by Luther Zuinglius Bucer Calvin c. Chap. 3. Of the Reformed Church and Religion with this Exercitation 1. Which Churches and Assemblies are comprehended properly under the Appellation of Reformed Churches Affirmatively and Negatively 173 Not those of the Socinians and Anabaptists 173 Chap. 4. Concerning the First Reformers of the said Reformed Churches with the Exercitations 1. What esteem the Reformed make of the said Reformers and how far it doth extend 171 Again of the same Matter in three several Exercitations The 1. is page 180 The 2. is page 181 The 3. is page 183 2. Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 183 3. Luther retained his Error concerning Consubstantiation of his old Leaven wherewith in time of Papistry his Judgment was corrupted 182 4. Refutation of this shift of the Jesuites that because Luther was in that Error â—â—erefore 〈◊〉 Refutation of their Opinions and Doctrinâ—â— is not â—â—â—siderable 〈…〉 Chap. 5. Concerning the Reformed Churches themselves 1. Conjoyntly 2. Separately Chap. 6. Of the Reformed Churches Conjoyntly with the following subordinate Heads Head 1. The Reformed Churches have had just Causes to separate themselves from the Church of Rome 198 2. And therefore they are not Schismatical 198 § It is not a sound Argument of the Jesuites to Convince the Reformed of Schisme That they have separated themselves from the Communion of the Church of Rome 188 3. By such a Separation of the Reformed Churches they did not separate themselves from the Communion of the Catholick Church but onely from the communion of a particular corrupted Church Art 11 12 13 4. And the said Reformed Churches do declare That they are the same in kind with all the good Churches which have been in the world before them Head 2. The Reformed Religion is true and Orthodox and their Faith is sound 174 Head 3. Also the Reformed Churches Truly and Properly so called are Pure and Orthodox having the true Notes and Marks of the true Church 196 Head 4. And therefore it is falfe that the Reformed Churches and Religion are Heretical 185 § It is a false Maxim of the Jesuites That for not to be an Heretick one must have Communion with the now Church of Rome and must acknowledge the Pope for the Head and Monarch of the Church See 186 187 Head 5. Concerning the Antiquity of the Reformed Religion 176 With two Exercitations The first is page 176 The second is page 178 Head 6. Refutation of a New Sleight and Device of a Seminary Priest of Rhemes against the Religion of the Reformed Churches 193 Head 7. Concerning the Acknowledgement of a Seminary Priest of Rhemes That 3. Articles of the Controversies propounded by Bishop Jewel were and are of weight 1. The Supremacy of the Pope 2. The Corporal Presence 3. The Sacrifice of the Mass 194 c. Head 8. Against the Reconcilement and Reunion of the two Religions the Reformed and the Roman 205 Head 9. Against Toleration of false Religions with the Pure and Reformed Religion when they differ in Fundamental Articles 206 Head 10. Refutation of this slander of the Popish Doctors That the Reformed are Enemies to Scriptures 207 Head 11. Answer to this Demand of the Popish Writers to the Reformed by what Authority They maim and rob the Corps of the Bible meaning their Rejection of the Apocryphal Books from the Canon of Faith 208 209 Head 12. Refutation of this Accusation of the Jesuites That in the Religion and Doctrine of the Reformed there is no Stay or Certainty 210 Again of this matter 211 Head 13. Of the Troubles and Differences which happens in the Church about Religion In a full Thesis Again of the same matter 242 Head 16. The Remedy to such Contentions is by a Synod or a Council 243 Head 17. There is Vnity in the Reformeds Faith and Concord among them and how 212 217 Head 18. A Refutation of this Accusation of the Popish Writers That in the Doctrine of the Reformed Churches many Paradoxes are to be found And that in General 213 § It is in the Doctrines of the Church of Rome that many Paradoxes are to be found 215 Head 19. The Doctrine of the Reformed Churches That the Ministers of God have Power to forgive sins if the sinners repent and believe the Gospel maketh not the said Minister into be Priests as they are called in the Church of Rome 209 Head 20. The Reformed Doctors of the Reformed Churches are impudently accused of Ignorance by the Popish Writers 216 Head 21. Rejection of the injurious Names given to the Reformed by the Popish Writers and what names the Reformed do approve and make use of 201 Head 22. A Representation of good Magistrates and truely Christians toward the Reformed Religion 220 Chap. 7. Of the Reformed Churches Separately in regard 1. Of the Protestants called by the vulgar Lutherans 2. In regard of the Reformed Religion and Church of the Kingdome of England See of both in the following Section SECT 4. 1. Of the Reformed called Protestants and Lutherans by the vulgar And what differences in Religion there is between them and the other Reformed called Evangelicks and Calvinists by the vulgar 190 Of the Religion and Church of the Kingdoms of England with many Chapters concerning them Chap. 1. Consisting in the following Narrations 1. What Augustine the Monk sent in England by Pope Gregory did after his coming in there 221 2. Of the shaking off of the Popes yoak by Henry the 8. King of England 221 3. Of the demolishing of Monasteries in England by the said King Henry 222 4. Of the Reformation of the Church and Religion of England begun by King Henry 224 5. In Queen Mary 's time extream was the Cruelty toward the Reformed 252 Chap. 2. Consisting in
Concerning that All Sacrifices are Nothing But in as much as they are Referred to the only Sacrifices of the Son of God Accomplished in the Crosse Therefore to the End That Neither the one Nor the others should be Frighted The Christians used Themselves to Speak Of Altars And of Sacrifices And as much as the Apostles had taken Pains To Teach That All Sacrifices had Ended in Christ They did Delight to call their Sacrifices Immolations Oblations Sacrifices They call The Lords Table His Altar The Commemoration of his Death in the Sacrament The Sacrifice of the Altar A Holy Host They call the Bishops and Ministers Priests The Deacons Levites c. Manners of Speech among Them well understood Which in those Ages were not Hurtful But in the Following More Ignorant And farther off from the Light have notwithstanding been the Cause of great Abuses Because they are Passed from the Figure to the Thing And from an Improperty of Words in an Error of Doctrine 2. The Gentiles Also had a Multitude of Gods To them All They Had Builded Temples Founded Altars and Sacrifices Suddenly and at a clap To Restrain Them To the Service of one God which is all Spirit And his Service all Spiritual They who were Carnal Besotted after Pomps and Ceremonies And after the Wood And Stones Was found by Humane Prudence Both Scandalous and Impudent In Regard That these Gentiles were to be Edified And not Destroyed Fed said They with milk Before They were Fed with Solid Meat For Thus this Place of Scripture was Abused Whereas Then the First Antiquity had bluntly contested That to have Many Gods was to have None That to Serve Any Creature was to forsake the Creator It was found sweet by Succession of Times To Transform Their Gods into Saints Their Goddesses into She Saints To put our Apostles and our Martyrs in Their Place To Dedicate unto Them Their Temples And Their Altars To Give them some Priests And some High Priests To Appoint To Them Holy Dayes And Honours And Services 3. Now As Humane Wit is Blind in the Things of God It Happened That under the Shadow To Draw to Christ The Jewes and the Gentiles Those Good Folks by a Laps of some Ages did Introduce mildly in the Church Both The Judaisme And the Paganisme We understand Their Ceremonies And their Outward Pomps Their Superstitions And Vanities And which is worse Many of their Presumptions And Anticipated opinions in the Doctrine it self The Religion And Church of Rome Is not Now What it was in the Beginning 1. TO Judge aright of the Roman Church we say that there is great difference between that which is now And that which was in the time of the Apostles And some Ages after their Death 2. That which was in the Time of the Apostles was Pure and Orthodox So that her Faith was spoken of throughout the whole world Rom. 1.8 3. After the Death of the Apostles during some Ages she hath been also a true Church But not the onely True Church Not the Catholick or Universal Church But a Part of the same As was the Church of Greece of Syria of Egypt And of other Places She hath been a True Church but not so Pure as in the Apostles time Errors betimes having begun to creep in her 4. But the Roman Church which is now is an Impure and Heretical Church And more Heretical than any one that ever was before Since the Plague of Antichristianisme have sticked unto her it is no more the Chaste Spouse of Christ but an Harlot And an Adulteresse It is no more a sound and vigorous body but a body full of ulcers and soars In a word she is no more Pure and Orthodox as she was before but Impure and Heterodox 5. Which we prove by two strong and Irrefragable Arguments The 1. is because the greater part of her Faith and belief is contrary to holy Scriptures And consequently is meer Heresie The 2. is because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her 6. I have said 1. That the now Church of Rome is Impure Heretical because the greater part of her Faith and belief is contrary to holy Scriptures 1. Scriptures forbids the use of Images in matter of Religion and Divine Worship The Church of Rome receives and maintains them 2. The Scripture teacheth us that the bloud of Christ doth cleanse us from all sin The Church of Rome doth establish another Purgatory 3. The Scripture teacheth us that of our selves we are not able to think any good Thing but but that all our sufficiencie is from God The Church of Rome will that by the strength of our Free-will we may do good works And make the said strength to cooperate with the Grace of God 4. The Scripture will that we pray and speak in the Church in a known Tongue All the Service of the Church of Rome is in an unknown Language 5. The Scripture doth ordain that in the Sacrament of the Lords Supper all drink of the Cup The Church of Rome hath forbid it to the Laity 6. The Scripture presents us Jesus Christ as the only Mediator between God and Men The Church of Rome doth forge a great number of Mediatours who are to help us with their Merits and with their Suffrages 7. The Scripture doth warn us concerning Christ Acts 3.21 That the Heaven must receive him until the time of restitution of all things The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places And moreover exposes him under the accidents of bread to divers ignominies 8. In a word there is no Proposition mentioned against us in the Church of Rome whereof we may not be able to find the Antithesis in the Word of God In that regard there are many to be found in the said Church of Rome which are asham'd of the abovesaid Errors And except the brainlesse Spirits and resolved to maintain even the grosest Abuses few Persons will there be found who entirely keep their Religion And in some Points thereof do not find something wanting 7. I have said 2. that the now Church of Rome is Impure and Heretical because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her Those Heresies meet in her and do compound a part of Popery As all the Waters of Rivers and Springs do meet in the Sea The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising Her so insolent contempt and debasing of Holy Scriptures she hath common with all kinds of Hereticks to whom such a thing is usual She doth borrow from the Pharisees the nonwritten Traditions And the Merit of Works She borroweth from the Basilidians and the Carpocratians the worshipping of Images She hath from
was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In that regard they sate at the last in Councils As namely in the sixth Council of Carthage And in the Council of Gregory the first And the Gallicane Church in her Remonstrances to the Council of Canstance saies these words Cardinals are the Rectors or Parsons of the Parochial Churches at Rome They have their Dignities in their parishes and their First and principal Office is To hear Confessions To preach and to Baptize c. 6. But Onuphrius saith in Libro de Cardinalibus That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty Leo the 9. about the year 1049. did begin to raise up the State of Cardinals at Rome 7. Unto whom afterwards Innocent the 4. about the year 1244. gave the priviledge of the Red Hat Of the Scarlet Gown And to go on Horseback through the Citie 8. And in the year 1470. Paul the 2. did confirm it 9. And since Clement the 5. went so far in his Clementines as to make them march before all the Princes of the earth 10. But that the beginning of Cardinals had been such as hath been represented Besides the consent of the whole History it doth appear by the following things 1. It doth appear by this That Antiently there were onely 28 of them That is to say as many as of Titles and of the parishes at Rome 2. That doth appear by this That as the Popes were willing to make a great number of Cardinals they did also increase the number of the Parishes of Rome 3. That doth appear by this That above a thousand years lasting the least Bishop had the precedence of a Cardinal how Ancient soever he might be And even the Dean likewise 4. That doth appear by this That the Cardinalat was a Degree to become Bishop And that he who of a Cardinal was made Bishop did cease to be Cardinal which was not altered but about the year 1190 by Pope Clement the third 5. That doth appear by this That among the Cardinal Bishops the Precedence was taken from the Promotion to the Bishoprick and not to the Cardinalship The Cardinals being esteemed inferiours to Bishops and onely more then simple Priests Alexander the 3. did change that after he had troden under feet the Emperor Frederick about the year 1180. making thenceforth the Cardinals Bishops and the Cardinals not Bishops to have the precedence of Bishops Archbishops Primates Patriarchs c. 6. That doth appear by this That the Church of Ravenna in Italy had her Cardinals and kept them a long time which also in the time of Charles the Great did maintain That she held nothing of Rome 11. Concerning Cardinal Deacons the books of the Church of Rome do teach us That there was but one there in the beginning which was called so because he was the Principal Deacon called by us Arch-Deacon of the seven Deacons that were in that City that is to say one for two Regions which were called Regionarie Deacons having the care of the Alms. Since they were 14 one for a Region and afterwards 18. To give 4 of them to Latran and at last they were all Cardinals and that without Number 12. It must not be wondred at Then if the Canonists do Dispute that the Cardinals have no Rank in the Church and that they are neither Instituted by Christ nor by his Apostles c. 13. Neither also must we wonder if even the Cardinal of Alliaco Libr. de Reform among the Articles which he presented to the Council of Constance at the Request of the Emperour Sigismond did give counsel to extinguish them as superfluous and added without cause This is an Observation greatly to be considered namely That the Arguments used in the Church of Rome for Defence of their Erroneous Doctrines before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments Jesuites OUr Ancestors saies one of the Jesuites otherwise most wise men having not alwaies to Debate with wilful Spirits did not strictly stand upon exact Form of Teaching Answer to that by the Reformed 1. THe cause is the more desperate when such wise men could find no better Arguments to maintain it but such as even the Jesuites themselves confesse to be but weak 2. And both their Heresies were then too credulous to believe And the Jesuites are now ridiculous to defend such loose Arguments as they do § By the above observation it doth manifestly appear That the Jesuites that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome of all the Sophisters of that Church are the greatest 1. THe Jesuites puts now down all the Ancient Sophisters of the Church of Rome for deceipt and fraud themselves being yet but upstarts 2. For if there were ever any kingdom of poor blind men over the stark blind questionless it is now wholy descended unto the Jesuites 3. To whom the former Popish Doctors as also the Ancienter Orders of Monks and Friars do willingly yeild the Garland because they think that they see something Of all the Sophisters Jesuites Bellarmine a Jesuite is the greatest and most Vniversal as appears by the Representation and Observation of his Faults 1. REading the Controversies of Cardinal Bellarmine concerning Religion we find two kinds of Faults in them Some are General And the others are Particular 2. These be some of his General Faults 1. To make shew and parade of his Learning he propounds and moves Questions too curious as also unprofitable 2. He refutes the Antient Errors with too great prolixitie and labour which were not to be drawn out of Hell wherein in times past truth had made them fall 3. He unjustly reproves the Reformed Doctors and slanders them being beholding unto them for many matters that he hath taken from them though he doth not vouchsafe to acknowledg it 4. When he loses all hope to be helped by holy Scriptures he doth strengthen himself by the Authority of the Fathers and of the Councils and of Miracles 5. Against all right and reason to maintain and uphold his Capitolin god which is the Pope he alleadges unto us the Popes in their own Cause as Judges or witnesses 6. Also to prove his Assertions he alleadges and produce that which hath been done by the Pope Whereas it was to be known in regard of Right whether they ought to do such things 7. To procure glory and fame unto himself and being stirred by Ambition he blames and rebukes every kind of persons even his own Doctors and moreover the holy Scriptures 8. Having undertaken to uphold an Error he hoth sink in the mud the more
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