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 falsisied 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 Repreached 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 Learning 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 of the Councel of Trent Written by Patre Paulo See the Addition Concerning this Question Whether the Pope be above the Councils Or otherwise Jesuites THe Jesuites puts the Pope above the Councils And they alleadge this Reason Because no Council is of any Authoritie which was not Confirmed by the Pope Answer of
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 senâ—â— 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 virtue 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 Marks and Parts of the True Religion 1. Teaching to know one onely God Creator of Heaven and Earth And who Conserves And Governs All Things By his Providence 2. It Discovers to the sinful Man the true Mean to be Reconciled with God Namely By the Mercy of Jesus Christ our Redeemer
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 contary 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 nonwritton Traditions And the Merit of Works She borroweth from the Basilidians and the Carpoeratians the worshipping of Images She hath from the Marcosians of whom Epiphanius doth speak And from the Eutichians against whom Theodoret and Vigilius doe so excellently dispute the Error of Transubstantiation She hath from the Messalians the Euchetes her vain repetitions of Prayers by number She hath from the Manichees the Montanists the Marcionites the
their Allegiance unto him and conformity to his Laws Of the Contentions and Differences which happens in the Church about Religion 1. IT is the craft and practice of Sathan sworn enemy to Christ and to his Church to rise and excite Contentions and Differences in the same He sowes his Tares in the Field of the Lord and at the coming up of the Heavenly Doctrine he raises great Fogs as some do rise at the rising of the Sun 2. Which he doth to hinder to his utmost power the vertue and efficacy of the said Divine Doctrine and to maintain his Kingdom which is not destroyed by any thing so much as by preaching of the Word of God 3. From the beginning of the Christian Church we have some examples of such differences among the Faithful Then there was a great controversie concerning the Ceremonies of the Law Act. 15.5 some thought it needful to keep them and others were against them 4 Since Divisions and Differences are also crept in the Churches which were founded by the Apostles in the time of Irencus what contention was it between the Eastern and Western Churches concerning the time of the Celebration of Easter or Pasch and how long did it last The Eastern Churches maintaining that it was to be kept as the Jews did the fourteenth day of the Moneth after the Equinox of the Spring And the Western onely the Sunday following In the time of S. Cyprian the Council of Affrick had a belief quite contrary to that of the other Churches Having decreed that those should be rebaptized who before had been baptized by Hereticks Is it not also that which by the craft of the same Enemy is happened immediately after the last Reformation of the Church when then the first Reformers did imploy themselves about the Discovery and Refutation of the Errors of the Roman Church on one side the Anabaptists did arise in great number and with a wonderful fury opposing the Power and Authority of the Civil Magistrate And on the other side the Sacramentary War did become hot That is to say the difference concerning the presence of Jesus Christ in the Eucharist Is it not besides that which since some years we have seen in this Church and State where the Arminians did trouble the peace of both And now it is troubled by Anabaptists Separatists Antinomians and by sundry other dangerous Sects 5. Now when we say that Satan is the cause of the contentions and differences which happens in the Church We do not mean that he be the onely cause of them For it is certain that there are some other As 1. Pride and Self-love And 2. Ignorance 1. Pride and Self-love is a firebrand of contention and discord whereas on the contrary Humility entertains peace and concord For Humility seeks the last places for which there is no debate and so peace is conserved 2. Ignorance also is a great cause of contentions and differences For the Faithful may be ignorant of many things and yet be too-confident in their knowledge Of the Troubles and Contentions which happens in the Church about Religion 1. IT is a thing which is to be noted that the contentions and differences which happens in the Church commonly begins by the most weak and ignorant but who with their ignorance are stubborn and obstinate 2. The reason thereof is rendered by S. Cyril who sayes that there is nothing more audacious than ignorance and that there is none so enormous crime but that it hath the boldness to reach unto it 3. So do we read John the third 25 26. that the contention which was moved between the Disciples of John the Baptist and the Jews which followed Christ did first arise from the Disciples of John who were rude and impertinent men As it is to be seen in the History of the Gospel and particularly in the Answer of John their Master which he gave unto them 4. And this is too much confirmed by the Examples of the dangerous contentions moved in these times by the dangerous sects of Anabaptists Of all Sectaries none are so ignorant as they and yet none so quarrelsome and who are the first to debate 5. They are like unto Sarah Abrahams Wife who in the difference concerning Hagar although she was the weakest and had the wrong on her side Yet she did rise against Abraham her Husband and said unto him the Lord judge between me and thee Gen. 16.5 Of the Remedy to the Contentions and Differences which happen in the Church about Religion 1. WE read Acts 15.5 6. that the way which the Apostles and the Elders did take to compose the great dissention which was arised touching Circumcision was to meet in Council for to consider of this Matter 2. Which is a commendable way and most fit to compose differences and contentions when some are happened in the Church 3. And therefore which ought to be the way that the Prince and Supream Magistrate most use when some happens in the Churches of his States and Dominions Then he must assemble a Synod or Council as he calls a Parliament to compose the civil differences and to order the things belonging to the State 4. So did the Apostles as hath been said so did afterwards the Primitive Church And so did the Antient Emperours who did desire the Union of the Church which did succeed very well unto them For as by the Council of the Apostles was decided and composed the difference concerning Circumcision and the Ceremonies of the Law Acts 15. So the first Council of Nice did condemn the Heretick Arius who denied the Divinity of Christ The council of Constantinople did condemn the Heretick Macedonius who denied the Divinity of the Holy Ghost The council of Ephesus did condemn Nestorius who denied the Unity of the Person of Christ And the council of Chalcedon did condemn the Heretick Eutiches who confounded the two Natures of Christ 5. An Universal council is most useful when it can be called and assembled But it is not absolutely necessary for the conservation and maintenance of the Church 6. And therefore National Churches may commodiously enough be Ruled and Governed by National Synods 7. For that cause and in that regard the care of the Prince and Soveraign Magistrate ought to be that such a National Synod be settled and established in the National Churches of his Dominions and States Let us be careful to entertain Peace and Concord in the Church of England and to avoid all Divisions among us 1. FOr it is the Axiom of our Saviour That A Kingdome divided against it self cannot stand 2. It is the Maxim of Philosophy Omne divisibile est corruptibile which holds in all States and Societies 3. Lib. 2. Natur. Hist cap. 105. The Church and the Common-wealth like the Lapis Tirrhenus of whom Pliny speaketh while they are whole swim in all waters but if they be broken into Factions or crumbled into Sects and Schisms they will soon sink
us learne by this what the Gods of the Pagans and Gentiles were 1. 1. IT is written of Ewhemere of Tegea That the cause why he was called an Atheist was for that he wrote the true History and Genealogie of the heathen Gods 2. Shewing that they were Kings Princes and great Personages 3. Whose Images being kept for a Remembrance of them were turned into Idols 4. Their High and worthy Doings into yearly Gaming 's 5. And their Honourings into Worshippings 2. 1. ANd Seneca writes in his Book of Superstition that the Gods as he saith which were called inviolable and immortall were dumb and senceless Images disguised in the shapes of Men of Beasts and of Fishes and some in ugly and ill favoured Monsters 2. That the Daemones which were the Devils which possessed those Images did require worse things for their service then the horriblest Tyrants that ever were 3. As that men should Gash themselves Maime and Lame themselves Geld themselves and offer to them in Sacrifice Men Women and Children Seeing the Romans brought into Rome the Gods of all the Nations whom they had conquered It is demanded how it happened that the God of the Ancient Jewes which was the true and the onely God and none other did find no place there 1. CIcero in his Oration for Flaccus answereth That that beseemed not the Majestie of the Empire 2. But in his conscience did Bacchus Anubis Pryapus and their shameful Nightwakes and Mysteries celebrated in the Dark yeild Renown to the State of the Empire 3. Nay if he will say the Truth they knew that the God of Israel and none other was the true God 4. And that for the harbouring of him it behoved them to drive away all the rest 5. And they had for so long a time fed the people in Idolatrie that they were afraid as many Princes also to be cast and driven away by their Subjects in receiving their rightful Lord. They were Devils who were worshipped by the Pagans under the Name of their false Gods 1. THe Gods of the Pagans were men 2. Under the Names of those men the Devils made themselves to be worshipped 3. The Devils to get credit and to authorize themselves did borrow the Name of men and very often the Names of most wicked men 4. And in their Oracles when they were asked what they were they said that they were those men 5. As for Example he that was worshipped at Delphos said he was the Son of Latona Esculapius said he was the Son of Apollo and Mercury said he was the Son of Jupiter and of Maja as we read in their Oracles rehearsed by Porphyrius 6. Now what honest man doth not make difficultie for never so great gain to make use of the Name of a wicked man Nay who doth not abhor the Name and the very remembrance of such an one 7. And who then will not conclude that those Devils were worse then those wicked men who would win credit clothed of the skins of such wicked men 1. The Sybils speak but of one onely God 2. And do cry also against the false Gods 1. IT is disputed among the Learned by what Spirit the Sybils did speak because it is not unconvenient that God should compel the very Devils to set forth his Praises 2. Howsoever it be they speak but of one onely God saying There is but onely one true God right great and everlasting Almighty and Invincible which seeth every thing but cannot be seen himself of any fleshly man Lactantius lib. 1. cap. 6. 3. Also they cry out against the false Gods and exhort men to beat down their Altars accounting them happy who shall dedicate themselves to the glorifying of onely one God Among the divers Religions of Pagans there were some manifestly impious and wicked 1. SOme worshipping the Creatures in Heaven yea and on Earth as the Aegyptians did in old time and as the Tartarians do at this day 2. Some offering up Men in Sacrifices as the Carthaginians did in old time and as the Western Isles do yet at this day 3. And other-some permitting things not onely contrary to all Laws but also even horrible and lothsome to nature 4. If all this was good I pray you what good doth remain or what evil is there in the World Of the False Worship of the Idolatrous Heathen 1. THe Idolatrous Heathen did render a Religious Worship 2. And were not content onely to offer Beasts to their Gods as the Jewes did to the true God but also they did offer men 3. For in some places they Sacrifice their Children as among the Moabites In others their Fathers as among the Triballi Elsewhere their Princes or Priests as among the Indians And in some Countries Themselves as among the Americans 4. Yet for all this their throwing themselves into or causing others to passe through the fire to their Moloch or Saturn or Abaddon they are not to be accounted true worshippers and such worship is not true but false 5. Because what they doe in this kind is not done by Gods Commandement nor intended to the honour of the true God but it is in obedience and to the honour of an Idol or Devil whom they worship instead of the true God Of the Falshood of the Modern Jews Religion in particular 1. THey serve and honour onely one God but they soyle with many Fables the Doctrine of the nature of God and of the Providence which they acknowledge as it clearly appears by the Fables which are related by Buxtorfius 2. The Modern Jewes seek the means of their reconciliation in some outward Ceremonies in Washings and Purifications and such other like things whose Conscience being awaked they are forced to acknowledge that by such things the Remorse of the Conscience and the Sting of Sin cannot be plucked out from the sinful Man 3. 1. The Modorn Jews although it seems that they keep the Bark of the Law yet they denie the Truth thereof 3. Besides they give false Interpretations to the said Law as it is to be seen in divers places of the New Testament 4. Moreover they forge and invent many absurd things concerning the Messias and the Kingdom thereof As also concerning Eternal Life all contrarie to the Doctrine of the Old Testament Of the Religion of the Modern Jews In what respects now the Judaical Religion is opposite to Christ 1. THe Jews Religion is opposite to Christ in two respects principally First In retaining the old Ceremonies of Moses Law which were shadows of things to come Rom. 10.4 Heb. 10.1 and had their accomplishment in Christ For that which S. Paul saith concerning Circumcision is to be understood of all other Ceremonies Gal. 4.9 5.2 They which entangle themselves with that Yoke of Bondage under those impotent and beggarly rudiments are abolished from Christ and Christ doth profit them nothing Secondly In devising a multitude of strange and new Superstitions coined in the Mint of their Rabinish conceits contrary not