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
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
as it is pretended by our Adversaries of the Church of Rome that the Religion of the said Churches should be false and that they were deceived then it should follow that Christ the Prophets and the Apostles should have deceived them Because they defend their Institutions and imbrace their Doctrine which to think onely were blasphemie and yet more to say it The Reformed Churches are not Schismatical For having separated from the Romish Church As falsly they are accused thereof by the said Roman Church 1. HAving sufficiently shewed that the truly Reformed Churches are not Heretical we must pass further And shew also that they are not Schismatical because they have separated themselves from the Roman Church 2. For that cause they are not Schismatick because they have had just causes of their Separation Which we demonstrate in this manner 3. For not to be Schismatick in making separation from the Communion of a Church that Church must be corrupted and impure And this corruption and Impurity must be in the Doctrine and not simply in the manners And the said Separation must be for a Doctrine contrary to the Word of God which over throweth the grounds of Salvation and annihilate the Faith And besides which Erroneous Doctrine be publickly authorized and maintained by armes and the fire 4. When that doth meet and happen in a Church and that there are other Churches that God hath delivered and freed from Error then there is a necessity to withdraw and separate from such a corrupted and defiled Church for not to be partakers of her sins and not to receive the plagues of which she is threatned of God Rev. 18.4 5. And yet before that all endeavours must be done to procure Remedies to the evil after the example of the Children of Israel who before they did retire themselves from Babylon did carry their hands to her wounds to cure them but seeing that it was in vain they resolved to forsake her to go in Jerusalem there to serve God according to his word Jerem. 51.9 10. These be their words We would have healed Babylon but she is not healed forsake her and let us go every one into his own Countrey So the Apostles did not separate themselves from the Jews to turn towards the Gentiles but after that they had rejected their word and made themselves unworthy thereof 6. It hath been for that and after the same proceeding that our Fathers by thousands did separate themselves from the Roman Church 7. For which Retreat and Separation we are wrongfully accused of Schism for it is the Church of Rome which is Schismatick and not our Churches because she hath given the Cause and the necessity to our Separation Now it is the Cause and not the Separation which maketh the Schism as the Canonists do teach 8. So the Apostles were not Schismaticks in separating themselves from the Pharises But it were the Pharises that were such 9. The Roman Church hath given cause to our separation 1. By her false and Erroneous Doctrines 2. By the Domination of Antichrist And 3. By the strange cruelties which she did exercise against us when we did endeavour to repurge the Temple from the corruptions which the Devil had sowed therein during the darkness of Ignorance As antiently the Samaritans did pollute the Temple of Jerusalem in shedding therein Dead-mens Bones during the darkness of the night 10. Having been so dealt with who can lawfully revoke in doubt that our separation hath not onely been most necessary but also most just 11. The Reformed Churches for the abovesaid Reasons separating themselves from the Roman Church did not thereby separate themselves from the Communion of the Catholick Church Rather they are entered in it Such a separation hath not been a forsaking of the Church of Christ but a going forth from Babylon An escape from Sodom A quitting of a Pestiferous House and which threatneth of ruine 12. In a word by such a Separation the Reformed Churches did separate themselves only from a particular corrupted Church 1. For when the Roman Church was in her greatest purity she was not the Catholick Church but onely a member or a part thereof besides which part there were many others even more ancient than the Roman Church the Church of Antioch and the Church of Alexandria and the Church of Greece were also as the Roman Church parts of the Catholick or Universal Church 2. And the said Roman Church such as it is now and hath been in these last Ages ought not to bear the Name of a Church without adding unto it that it is an Impure Idolatrous Heretical and Antichristian Church 1. Rejection of the Injurious Names Given unto the Reformed by the Jesuites and other Popish Writers 2. Representation of the Laudable Names which the said Reformed do approve and make use 1. SOme of the Popish Writers do talk much and Dispute to and fro by what Name they may call the Reformed Either Christians Or Catholicks Or Hereticks Or Protestants Or Zuinglians Lutherans and Calvinists Or Sacramentaries Answer in General to the giving of those Names THe Papists do call indeed the Reformed at their pleasure by such Names as their malicious and railing Spirits can invent sometime by one and sometime by another Of the Names Christians and Catholicks 1. CHristians and Catholicks the Papists will not have the Reformed to be called 2. They reserve that Denomination to themselves 3. And yet notwithstanding to them of all Professors of Christian Religion the same doth least appertain The Reformed do not deserve the Injurious Name of Hereticks and do slight such a Name 1. THe Reformed for their part so long as they are sure that the Doctrine which they follow is the eternal word of God and the Gospel of his Son Christ as they are by Gods Grace most sure seeing it is plainly set down in the Holy Scripture of the Old and New Testament they care not what the Papists do think of them or what they spake of them or by what Name they reproach them 7. If they blaspheme the Doctrine of Christ and call it Heresie not fearing or sparing the Lord himself it is no wonder if they revile them with all opprobrious names that can possible be devised The Reformed reject the names of Lutherans Zuinglians and Calvinists 1. THey do Declare that they are not Lutherans nor Zuinglians nor Calvinists because they maintain not any private or proper Doctrine of Luther or of Zuinglius or of Calvin 2. No more then the Faithful in the Primitive Church to have been called Paulines or Petrines or Athanasians or by the name of any other such Minister of Christ What the Reformed say of the Name of Protestants 1. IF the Papists think it belongeth not to us Reformed of England and France c. let them give it to those whose it is 2. Being not a Name of Schism or of Sect it may as well be used as the Name of Catholicks and for Distinction sake
THat a godly man cannot with an entire Conscience retain and enjoy that which belongeth unto him but that he is to make common whatsoever means he hath 2. That a Christian man without wronging his conscience cannot exercise Marchandise nor Cookerie neither make Armes 3. That it is lawful for Wives to divorce themselves for different Religion and to marry with another Person which shall not differ in Religion The Spirit is not without the Word and must be examined by the Word of God against Anabaptistical Enthusiasts TRy the Spirits whether they be of God or no by the Word of God 1 Joh. 4.1 To the Law and to the Testimony saith the Prophet Esaiah if they speak not according to this Word it is because there is no light in them Esa 8.20 And if we saith the Apostle or an Angel from Heaven preach unto you any other Gospel than what ye have received let him be accursed Gal. 1.8 That is saith S. Augustine than what is contained in the Prophetical and Apostolical writings August contr tit Petil. lib. 3. c. 6. Of Schism and Schismaticks 1. SChisme is a Dissention or Separation when one or more separate and rent themselves from the outward fellowship of the Faithful cutting asunder the Peace and Unity of the Church upon some dislike of some Rites and Orders therein lawfully received and observed or else upon different Opinions about their Teachers 2. As Heresie is a departing from the Communion of the Church in respect of Doctrine so Schism is a cutting off ones self for External things An example hereof we have 1 Cor. 1.10 c. In these words every one of you says I am Pauls I am Appollos I am Cephas and I am Christs 3. There are two kinds of Schism one is Simple and without any conjunction of Error in Doctrine The other is Mixt that is to say that it is conjoined with some Error in Doctrine 4. It is not the Separation that makes the Schism but the Cause of the said Separation as the Doctors of the Cannon Law do teach 5. This cause of Separation must not be the corrupt Life and Manners of some Members of a particular Church but onely Errors Heresies and Idolatry 6. In this regard the Reformed Churches are not Schismatical Because for such a cause they have separated themselves from the Roman Church 6. It is rather the Roman Church which is Heretical and the Pope Head of the same because they have given the cause of the Separation by their Heresies their Idolatry their Persecutions and their Tyrannie 8. Before this Separation of the Reformed from the Roman Church there hath been great Schismes in her by the plurality of Popes which she had at the same times 9. There hath been also many Schisms in the said Roman Church by the Division of her Doctors 10. The Reformed Church do wish the Convocation of a lawful Council to reform the Errors and Abuses of the Roman Church 11. Besides the Roman Church other Churches have been Schismatical as that of the Donatists and of the Novatians who for some Faults of some Members of the Church did separate themselves from the Communion of the Church 13. There is a great danger in Schisme although it be not as great an evil as Heresie and therefore the remedy must be applied unto it as soon as it doth appear Of the False Religions in general and conjointly 1. Of Pagans and Gentiles 2. Of the Modern Jewes 3. Of Turks and Mahumetans which are all Enemies of the Church of God 1. Of Pagans and Gentiles 1. THe Pagans and Gentiles are ignorant of the true God of the truth of his Word 2. And among them some are found who not by consequence and as if they did not mind and mean it but by expresse profession do worship the Devil builds Temples unto him and render unto him Religious Worship 2. Of the Modern Jewes THe Modern Jewes which are now scattered among the Nations of the Earth are virulent enemies of Christ and of his Church for having persecuted the Saviour during his Life they injure him and blaspheme against him after his Death 3. Of the Turks and Mahumetans THe Turks and Mahumetans do preferre their Mahumet to Christ and do follow the pernitious Doctrine which the Alcoran doth propound unto them Of the False Religion of the Ancient Pagans in particular 1. THe Principle and the Rule of the true Religion is the Word of God 2. The Marks of the true Religion are 1. The true knowledge of the true God 2. The true Worship of the true God 3. The true Mean of Mans Reconciliation with God 3. Let now every one consider well whether all that is to be found elsewhere than in the Ancient Judaical Religion and in the true Christian 4. Truely not among the ancient Pagans 1. For instead of a Word of God which enlightneth us to Salvation there were but Ambiguous Vain Frivolous Oracles which did not speak neither of the Glory of God nor of Mans Salvation 2. Instead of the true God among them onely were found Devils Men and Idols 3. Instead of a sufficient Mediatour they only had Washings which pass not further then the skin Slaughters of Men Sacrifices of poor wretched condemned for their Crimes 5. How could there have been a true Religion among the said Pagans since they did not know nor had the true God how could there have been among them an assured and certain Religion since the true God did not speak unto them and how could there have been a saving Religion among them since the true God did not intervene in it What differences there are between the true God and the false Gods of ancient Pagans and Gentiles THe true God is stiled the Living God in opposition to the Heathen Idols which were without Life Sense or Motion 1. They had eyes and saw not ears and heard not hands and handled not whereas the true God hath no eyes yet seeth no ears yet heareth no hands yet worketh all things 2. The Heathen Idols were carried upon mens shoulders or Camels backs as the Prophet Esay excellently describeth the manner of their Procession Esa 46.1 2 3. But contrariwise the true God beareth his Children and supporteth them from the womb even to their old age and gray hairs 3. The Heathen Gods as S. Augustine observeth in the Siege of Troy saved not them that worshipped them but were saved by them from Fire and Spoile whereupon he inferreth what folly was it to worship such Gods for the preservation of the City and Countrey which were not able to keep their own keepers but the true God preserveth them that serve him and hideth them under the shadow of his wings Of the great multitude and diversity of the Gods acknowledged and worshipped by the Pagans 1. THe Assyrians worshipped as many Gods as they had Towns 2. The Persians had as many Gods as there be Stars in the Heaven and Fires on Earth 3. The
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
the following Informations 1. Of the Engl sh Service Book and of the Change in it since the beginning of the Reformation in the Reign of King Edward the 6. 234 2. See also of this Matter 247 3. Of the mention of Saints made in the Liturgie of the Church of England and of their Feasts keeping yearly 230 4. In the Worship of God Prayer and Preaching of the Word of God must not be severed one from the other 236 Chap. 3. Consisting in the following Refutations of Accusations 1. Refutation of this Accusation That the divers English Translations of the Bible are full of Corruptions 248 2. Refutation of this Accusation of the Jesuites That in the State of England and also in the English Church great Corruption of Manners is to be seen 233 Chap. 4. Concerning the Jesuites and Seminary Priests in regard of England with the following Exercitations 1. From the time of the Reformation of the Religion of England both did never cease to Trouble assault the Church the State of it 231 2. Great is the evil and harm that they did cause to that State 251 3. What they did alledge for their Justification of coming in England against the Laws of that State 254 4. Refutation of this Accusation That in England great cruelty hath been exercised against them and that in regard of their Religion 250 5. They are not to be spared in England by the Magistrate being both seducing Hereticks and seditious and treacherous Persons 237 6. There is great reason to prohibite their Books in England by the Soveraign 255 7. By many of their Books they have gained nothing hitherto against the Truth of the Reformed Religion of England 232 Chap. 5. Concerning the Anabaptists in England There they are condemned utterly and publickly according to Justice and Reason 230 Chap. 6. Of the Contentions and Differences that happen in the Church about Religion With three Exercitations propounded before See of them pag. 240 242 243 Chap. 7. Concerning Separatists with the following Exercitations 1. It must be for corrupt Doctrines And not onely for corrupt Manners that we may separate one from another in regard of Publick Assemblies and Exercises of Religion 225 Joyning to it this other Exercitation 227 2. There is a necessity to have a certain Form of Liturgie for the publick Administration of all the parts of Divine Worship in the Christian Church 229 3. Concerning Episcopal Government in the Church of England we have writ of it and commended it not long since in a Latine Treatise De Ritibus Ceremoniis Ecclesiae pag. 20 Chap. 8. Consisting in the Representation of two notable Duties of the true Members of the Reformed Church of England 1. The first is not to frequent Hereticks Seducers nor keep Familiar Society with them 238 2. The second is to be careful to entertain Peace and Concord 245 SECT 5. Chap. 1. Of Heretical Churches and Religious 1. Conjoyntly 2. Separately Chap. 2. 1. Conjoyntly With these Exercitations 1. Of Heresies and Hereticks in a full Thesis 2. Heresie is a dangerous thing and spreads soon over the whole Body of the Church and produceth woful effects 258 3. It is a false Maxime of the Jesuites that for not to be an Heretick one must have Communion with the Church of Rome and must acknowledge the Pope for the Head and Monarch of the Church 186 187 4. Of the Impudency of Error and of Hereticks in these times 258 5. Hereticks and Deceivers grace themselves with high and strange Titles and glorious Names to blear the eyes of the simple 260 6. The Divel often maketh of Women strong Instruments to dispread the poison of Heresie 261 7. Of the different kinds of the Hereticks Books and whether some of them may be tolerated 259 8. The Reformed must avoid the familiar company of Gods Enemies and of the true Religion for fear of being infected by them 261 Chap. 3. Of Heretical Religions separately as of Socinians and of Anabaptists Chap. 4. Of Socinians with the following Exercitations 1. Their Errors are in great number and in regard of the principal Articles of Orthodox Faith represented fully pag. 262 c. 2. Which Errors or rather Furors are short wayes to Mahumetisme and to Hell 266 3. In regard of the said Errors the Socinians are not comprehended by the Reformed under the Appellation of Reformed and true Churches 273 Chap. 5. Of Anabaptists with these Exercitations 1. They were in the beginning of the last Reformation divided in many Sects in Germany 266 2. Some of them maintained more Errors and some less but all of them did profess such Doctrines that they could not be suffered 1. Neither in the Church 2. Neither in the State 3. Nor in the Families See of them all pag. 267 c. 3. Against the Anabaptistical Enthusiasts we maintain That the Spirit is not without the Word of God and that it must be examined by the said Word of God 270 4. In regard of these Errors and Heresies the said Anabaptists are not comprehended by the Reformed under the appellation of Reformed and true Churches 173 5. Also in regard of them they are utterly and publickly condemned in the State and Church of England 230 Chap. 6. Of Schismatical Religions and Assemblies With these Exercitations 1. Of Schisme and Schismaticks in a full Thesis 270 2. It is a false Maxime of the Jesuites That for not to be Schismatick as also 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 186 187 Chap. 7. Of false Religions Namely 1. Of the Pagans 2. Of the Modern Jews 3. Of the Mahumetans Chap. 8. Of these three false Religions conjointly 272 Chap. 9. Of these three false Religions separately 1. Of the false Religion of the ancient Pagans with the following Heads 1. Of the falshhood of that Religion conjointly 273 2. Of the different Degrees of the falshood of that Religion there being among the divers Religions of Pagans some manifestly impious and wicked 279 3. A great multitude of Gods and also diversity was acknowledged and worshipped by the Pagans 275 4. Condemnation of such Gods 1. They were not true Gods but Men Women c. 276 5. 2. And they were Devils who were worshipped by the Pagans under such names of Men and Women 278 6. Of the Differences that are between the true God and those false Gods of the Pagans 274 7. Why did not the true God the God of the ancient Jews in Rome find place among the false Gods of all the Nations conquered by the Romans 277 8. Refutation of the Plurality of those false Gods by the Sybils 278 9. Condemnation of the Worship of those Pagans 279 2. Of the False Religion of the Modern Jews with the following Exercitations 1. Of the falshood of that Religion conjointly 280 2. In what respects this false Religion is opposite to Christ. 281 3. Demonstration that
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 1. THe Papists 1. take all Authority from the Scripture 2. They give it to the Church And 3. They give the Churches Authority to the Pope 2. I say 1. That the Papists take all Authority quoad nos from the Scripture which appears in that they teach that it is not the ground or pillar of truth Nor properly and of it self any Cause or Means of Belief or of Charity And that God doth not immediately speak by it Neither is the Holy Ghost joined with the writing of the Scripture And that the Church is not subject to the Scripture And that put case any person living out of the Communion of the Roman Church do read or study the Scripture it is not the word of God to them or of greater Authority then Aesops Fables 3. I have said 2. That the Papists give all Authority to the present Roman Church This appears in that they make it the onely External ground and pillar of Truth The sole Judge of Controversies The principle or first ground and foundation from whence the Scripture in regard of men receiveth all Authority 4. I have said 3. That the Papists give the Churches Authority to the Pope And no Papist in these daies can or will deny This. For 1. the Positive Speeches of their greatest Doctors thereupon manifestly confirms it Ecclesiae nomine saith Gregorius de Valentia intelligimur ejus Caput Romanum Pontificem Tom. 3. Dist 1. q. 1. part 1. pag 30. And Bannes 2.2 q. 1. Ar. 10. Animadvertendum est cum Cajetano c. quod apud Thomam pro eodem omnino reputatur Authoritas Ecclesiae universalis Authoritas Concilii Et Authoritas Summi Pontificis 2. The same Assertion followeth upon the main principles of their Doctrine which are That the Pope is the prime subject of Ecclesiastical Authority And that the whole Authority of all the Body and of all the Members thereof is derived by and from him And that the promise of the perpetual Assistance of the Holy Ghost And the Infallible Judgement and the Supream Authority And other Priviledges are intailed upon his Tribunal The 2. of those Fraudes is That The Pope also is Taught by the Papists To be the true and Lawful Interpreter of the Sense of the Scriptures And the Supream Judge of Controversies Concerning Faith and Divine Worship 1. IT is most clear that the Jesuites make both the Scripture it self and the Interpretation of it to Depend upon the Authority of the Church 2. And the Church they call not the whole Multitude of Christians and Faithful Men. 3. But they Restrain both the Name and the Nature of the Church 1. unto their Bishops 2. If Thereupon we Reformed object That their Bishops may Differ touching the Sense of the Scriptures so shall we be uncertain and shall not resolve which of them to Believe but they help this and Answer That General Councils must Decide and Determine all Questions and Controversies 3. Shall we then Rest in them No more then in then the other For the Pope must be Judge over the Councils 4. So in the Conclusion The whole Interpretation of Holy Scriptures is transferred to the Pope and must be fetched out of his Breast yea and as a proper Right he so challengeth the Power of Interpreting of the Scripture That whatsoever he thinketh That must be accounted the Sense and Meaning of them Refutation of this Doctrine of the Jesuits by the Reformed Doctors 1. THat which hath been said above is the Jesuites constant and perpetual property and disposition in interpreting the Scriptures 2. Which is full of Dotage Error and Falsehood void of Advise Knowledge and Wisdome 3. For what an Absurd and horrible Thing is it that the Sense and Meaning of the Holy Scripture should depend upon one mans Judgement and Voice 4. Specially being such a one as commonly the Bishops of Rome have been Unlearned Wicked Heretical 5. And hence have proceeded all the following goodly Interpretations 1. Take Eate That is you Priests say Private Masses 2. Drink ye all of This That is onely the Priests must Drink 3. Be ye Holy for I am Holy Therefore it is unlawful for the Ministers of the Word to marry a Wife Exception of the Jesuites Which of the Popes or what Catholick Writer ever concluded this out of that place Answer to this Exception Pope Syricius did first of all so Collect And after him Pope Innocent As it may be read in Gratian Dist. 31. cap. Tenere and Dist 82. cap. Proposuisti cap. Plurimos 4. This is another like Interpretation Give not holy things unto Doggs Therefore the people must be forbidden to read the Scriptures 5. What should we number up Innumerable more of the Popes and Papists Interpretations By which they do nothing but pervert and wrest the Scriptures In Particular These be the Frauds of the Church of Rome Concerning Her first Principle Which is the Scripture 1. Fraud The Papists making Shew to Receive the Scriptures for Ground and Rule of Faith Do Disgrace Them in Joyning Traditions with Them 1. FOr as the Scriptures are Grounds And Rule of true Doctrine So are They onely Grounds And Rule 2. And as in Matters of Faith Arguments ought principally to be drawn from Them so such Arguments onely conclude necessarily As even the Schoolman Thomas Aquinas doth Directly confesse 1. Part. 1. Quaest. Artic. 8. Ad. 2. 2. Fraud The Church of Rome which Produceth Scriptures for one of Her Principles And Rules hath indeed no sufficient Scriptures For in making an old rotten Translation which we may boldly call so being compared with the Original Word of Scripture to be the Authentical Word of God and denying the Original Faithful Texts which Moses the Prophets the Apostles the Evangelists did write to be the Word of God What doth she else but plainly as it were with one dash of a Penne Cancel the whole Scriptures 2. This Homely Latin Translation is the Papists Scripture 3. Coined and Canonized of late in the Councel of Trent And never before 4. And other Scripture have They none §. Of the Corruption of the vulgar Latine Translation more Fully 1. THe Reader of the vulgar Latin Translation may manifestly perceive That in it are manifold and almost infinite Faults of all sorts 1. By Adding 2. By Omitting 3. By Mistaking Of Letters Of Points Of Syllables And of Words 4. By wrong Interpreting the Original Text. 2. Which Faults The Popish Doctors shall never be able to Approve or Justifie Though They weary Themselves never so much with Traveling and Toiling and seeking some Defence 3. When They have said what They can say for Maintenance of These Corruptions it shall for all that Appear By all Learning and Evidence of Reason that They have Neither the Old nor the New Testament in the Entire and Original
condemned the Popes Supremacie Can. 6. In the Second is established the Idolatrous Worship of Images The First Belief the Papists will not allow The Second is detested by us Reformed 8. Let Councils therefore be esteemed as they deserve 9. And let them be tried as hath been said §. Objection of the Popish Writers against our Rejection from the rule of Faith the Catholick Church and General Councils IF the Church say they and general Councils be not Grounds and Rules of Faith Why then did the Ancient Fathers draw an Argument from them to Refute the Errors of the Antient Hereticks Answer of the Reformed to that Objection 1. VVE know say the Reformed That the Ancient Godly Fathers in Confuting all Hereticks used onely Arguments drawn out of the Scriptures and plainly taught That by no other Weapons an Heretick can be put to flight 2. The same Reformed do know That the Ancient Fathers did charge the Hereticks sometimes With the Judgment of Churches With Determination of Councils With Succession of Bishops With the Name of Catholicks Not as though this were a necessary Conviction of it self but thereby the rather to induce them to believe the Doctrine to be true which they did see from the first planting thereof in the Church to have remained 3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church is nothing like seeing they have onely the bare Title of the Church without the Thing and as it were the empty Casket without the Treasure 4. The Reformed justly exclude from the Rule of Faith The Ancient Fathers 1. VVE Reformed as hath been said of General Councils do esteem and regard them in their place We thank God God for them We Read Allow and Commend them So far forth as they agree with Gods word 2. For it cannot be truely said that they never disagree from it 3. We grant that they were Learned and Godly Men but yet were they Men having their Infirmities and Imperfections 4. Their Learning Their Zeal Their Ages Were not Priviledge unto them but that notwithstanding they might be deceived in their Writings and in their Expositions of Scripture 5. And let the Popish Doctors take this for a sure Conclusion That in the Sayings of Those who are all of them subject to Error there is no stable and stedy Ground to build our Faith upon least perhaps we build upon Error in stead of Truth 6. So that without Tryal and Examination no Sentence of a Father nor of all Fathers may safely be Received §. Objection of the Popish Writers against our Rejection from the Rule of Faith the Ancient Fathers SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith Why say the Popish Writers do they make use of them and alledge them Answer to this Objection 1. THe Reformed do read the Ancient Fathers And oftentimes they rehearse their Sentences and their Expositions of the Scripture 2. But not as Proofs in Doctrines of themselves For they do not acknowledge them as Rule and Ground of the Faith 3. It is to stop the Papists Mouthes that cry so loud in the ears of the simple that all the Fathers are against them 4. It being most true That they are notably and generally for them § How the Reformed carry themselves in regard of the Scriptures in regard of the Ancient Fathers 1. This is their Carriage in regard of the Scriptures 1. THey receive that which the Scripture delivereth 2. They reject that which the Scripture reproveth 2. This is Their Carriage in regard of the Ancient Fathers 1. THey read the Fathers with Indifferent and Free Judgement 2. Weighing all their Doctrine in the Balance of Gods Word and thereby either allowing or refusing the same 3. This they must do or else of Fathers they make Gods of Mens Writings They make Canonical Scriptures Of Doctors Opinions they make Articles of Faith 4. And herein they do no otherwise then they are taught both by Scriptures and by Fathers to do 5. They declare to the Popish Writers That concerning these two Heads they shall never get at their hands more than this § Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ The Popish Writers IOhn Jewel say they challenged the Catholicks calling upon and desiring the help of the Fathers as many as flourished 600 years after Christ Answer of the Reformed to that Relation 1. They Answer this THat Bishop Jewel proved all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding as he had affirmed at Paul's Crosse 2. They Answer this 1. THat the present Popish Writers may be ashamed to make mention of that Challenge which they have so long ago given over as a Desperate Cause 2. Wherein Doctor Harding the chiefest Adversarie could not make shew of Proof without using the Testimonies of forged and Counterfeit Writers As Amphilochius Clemens Abdias Hippolytus And such Others of which no more Account is to be made then of Fables and shamelesse Forgeries Such were the Chiefest Proofs which Dr. Harding was able to bring 2. And whatsoever he brought hath been fully Answered in the Reply by the Bishop himself Which Book as yet though it hath been in some parts nipped at by Divers yet throughly confuted was it never what the present Popish Writers can do in this Case may easily be guessed 3. They Answer This. 1. THat what which Bishop Jewel promised to give over and to subscribe If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures Councils or Doctors within 660. years after Christ was not because he meant ever to subscribe to the Popish Doctrine or was unstayed in his Religion but it was of a most assured knowledge and resolute perswasion That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity as indeed they are 2. Otherwise the Popish Doctors may remember That our Religion is grounded onely upon the Holy Scriptures of God 3. And therefore though the said Doctors brought against us Reformed Writers and Fathers never so many for these Matters as they can bring not one of Credit and Age. Yet will we never subscribe unto them having once subscribed to the certain Truth of God revealed unto us in his holy perfect and written word 4. By which all Sentences Opinions and Writings of Men whatsoever must be examined §. Notwithstanding some Errors of the Ancient Fathers we Reformed esteem them as Gods Saints and holy Men and holy Fathers 1. THe Ancient Fathers holding the Ground and Foundation of Doctrine did oftentimes build thereon Stubble and Straw partly by some Superstitious Opinions which themselves conceived of such Inventions and partly by the sway and violence of Custome whereby they were carried to a liking of those Things which they saw commended and practised by others 2. And yet God forbid that because of some Errors which they held we Reformed
for it is thereby to poison People and to put them in the way which leadeth unto Death 3. Of this Seduction is spoken 2 Thess 9 10. in these words Even him namely the wicked mentioned before whose coming is after the working of Satan with all Power and Signes and lying Wonders and with all deceivablenesse of unrighteousnesse in them that perish because they received not the love of the Truth that they might be saved Of the same also is spoken Apoc. 13.12 where it is said of the Second Beast That he causeth the Earth and Them which dwell therein to worship the first Beast whose deadly wound was healed And a little after namely vers 14. That this Second Beast deceiveth them that dwell on the Earth by the means of those Miracles which he had Power to do in the sight of the Beast And that he causeth all both small and great rich and poor free and bond to receive a mark in their right hand or in their foreheads And that no man might buy or sell save he that had the mark or the name of the Beast or the number of his Name And Chap. 13.7 8. It is said That it was given unto him to make war with the Saints and to overcome them And power was given him over all kindreds and tongues and nations And all that dwell upon the Earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world And Chapt. 17.2 It is said That with the great Whore the Kings of the Earth have committed Fornication and the Inhabiters of the Earth have been made drunk with the Wine of her Fornication 4. All That hath been seen before the last Reformation of the Church 2. NOw as Satan to the end he may tempt the better doth often transform himself in an Angel of Light So Antichrist and his Followers to seduce better the world and to spread with greater fruit and successe the venome of his False Doctrine in corrupting that of Christ and of his Apostles hath made use of four Means the fittest for the fulfilling of his designe 1. The first of these Means consisteth in Mysteries and Secrets 2. The second of these Means consisteth in Frauds and Impostures 3. The third of these Means consisteth in Signes and Miracles 4. And the Fourth of these Signs consisteth in Persecution and Crueltie 1. I have said That the First of the Means used by the Popes and the Church of Rome to seduce People consisteth in Mysteries and Secrets 1. FOr Poperie having not found convenient openly to propound her false Doctrines hath cloathed them with Mysteries that so they may be more easily received In this regard it is said of the great Whore Apoc. 17.5 That upon her forehead was a Name written Mysterie Babylon the Great the Mother of Harlots and Abominations of the Earth 2. Let the Rationals be read and the book of Ceremonies of the Church of Rome and no piece or part of the Divine Service thereof shall be found which containeth not some Mysteries even to the Priests Garments and to the Lamps alwaies burning 3. The Doctrine of an Oecumenical and Universal Bishop and Head was softly introduced under this Mysterie That thereby the Unitie of the Church was represented 4. Marriage hath been prohibited to the Roman Clergie permitting unto them under this colour to keep Concubines And under this Mystery That Virginity is far more excellent then Marriage 5. The Life and the Monastical Vowes have been introduced under this Mystery That the Contemplative Life is by much to be preferred to the Active And that thereby Grace and Glory are merited And moreover that thereby more is done then God commandeth in his Law 6. The use of Holy Scripture in an unknown Tongue hath been introduced under this Mystery To avoid and hinder the contempt of Her Mysteries And to entertain an Union in all the Churches 7. How many Mysteries are found out in the Masse to the end that it may be received 2. I have said That the Second of the Means used by the Popes and the Church of Rome to seduce People consisteth in Impostures 1. IN that they are like to False Coyners and to Jugglers Like again to the Serpent who by Imposture and Fraud did deceive our Mother Eve and by the same Means did indeavour to seduce Jesus Christ our Saviour but was not able to do it 2. Which Impostures and Frauds have been shewed and continue to be shewed by the Popes and by the Roman Clergie in divers manners 3. We will produce in particular those divers Manners after we have set down the other Means used by the Popes and the Church of Rome to seduce People 2. I have said That the Third of the Means used by the Popes and the Church of Rome to seduce People consisteth in Signs and Miracles 1. OF them doth Christ our Saviour speak Matth. 24.24 in these words For there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very Elect. Of them also doth S. Paul speak 2 Thess 2.9 in these words Even him namely Antichrist whose coming is after the working of Satan with all power and signs and lying wonders Of them likewise doth S. John speak Apoc. 13.14 in these words And them that dwell on the earth meaning Antichrist by the means of those Miracles which he had power to do in the sight of the Beast 2. The Popes which are that Antichrist boasting of this Gift of Miracles hath noised more of them then any other Religion Either the True Or the False Religion More then Simon the Magician did More then Mahomet hath done More then Moses and the other Prophets have done Nay more then Christ hath done and his Apostles although they have made of them in great Number 3. Is it not the most ordinarie Subject of the Legends of the Saints by which in time past the Preachers of the Church of Rome did so beat the ears of their Auditors It is true That since the Reformation of the Christians those Legends are not so much esteemed but still Citations are made out of them although not so commonly 4. But these Miracles boasted by those of the Church of Rome were not true but lying Miracles And that in regard of all manners and kinds of Causer 1. False in regard of the efficient Cause Because they were wrought by Satan who is the father of Lyes 2. False in regard of the final Cause Because they were done to introduce a false Doctrine and full of Lyes 3. False in regard of the Material Cause Because most of them are but Illusions and Impostures Not true Resurrections of some Dead as they are pretended to be Neither also curing of some Diseases 4. False in regard of the Formal Cause For if some of these Miracles are true in respect of the Matter they shall
demand to know of them what Learning is wherein it consisteth and how it may be gotten 2. Unlesse they have some special means and as it were some secret way to attain unto it which others have not The said Reformed see not why the Jesuites and others such like Popish Doctors should think that they have gotten a greater Measure of Learning and Wisdome then others who have used as great indeavour as themselves 3. And therefore the said Reformed Doctors may think that it is some spice of Pride in the Jesuites and their fellows to object Ignorance unto them 4. Who for any thing that appeareth have no cause to bragge of such knowledge or to challenge more to themselves then they may safely grant to another 5. Besides there are none of the Reformed Doctors how unlearned soever the Jesuites and others their fellows think they are but by the grace of God and the Light of his Word can easily discover the Falshood and Corruption of the Religion of the Church of Rome There is an unity in the Protestants Faith and Concord among the Protestants And how Considerable against the Slanders of Papists 1. VVE acknowledge that there be differences and jarres among the Protestants 2. But we deny that there is any such discord or difference among them as dissolveth the unity of Faith Essential to the true Church 3. The difference among the Protestants is no other then such as hath formerly been in the true Church of Christ since the Apostles age which is represented in the end of this Thesis 4. It is not in point of Faith or Primitive Articles of Faith or about things Essential in the object of Faith 1. But the difference is either in accidental probable and secondary points 2. Or touching things difficult in Religion for the searching out of the verity whereof it is profitable that Learned men proceeding modestly do dispute pro and contra 3. Or else the disagreement is personal either among private men or raised by private men Schismatically and Factiously against the Church 5. Now if our Adversaries who object Division unto the Protestant Churches dispute the question of Unity in it self the Scripture and the Fathers and the History of the Church will convince them That Unity in the substance of Faith and of Religion observed by the firmest Members of the Church is simply necessary and an essential property of the Church And other Unity is of the perfection and well being of the Church and yet contingent and variable sometimes greater sometimes less and at no time absolute in all the parts And the same many times is greatly wanting by reason of the Malice of wicked Imps. 6. In the dayes of Constantine wherein it is acknowledged by all men that the visible society of Christians was a true Church There hapned so grievous and unseemly contentions among the Bishops and Pastours that the discord of Christians was brought upon the Stage And Religion was derided and traduced by Infidels 7. Saint Augustine acknowledgeth that the concord of Godly men in this Life wherein they are not perfect but proficient is sometimes interrupted with discord and dissention ariseth even among Brethren and Saints And there be divers things saith he wherein the best learned and most worthy defender of the Catholick rule without prejudice to the Body of Faith do not accord And one of them speaketh more truly then another of the same thing 8. If it be objected that Luther saith that the differences between him and Zuinglius and Calvin are not in small points of Government and Ceremonie c. The Answer to that is that Luthers personal and fretful speech proceeding from passion against such as were contrary minded to him prove that godly men have infirmities and are sometimes over-bitter one against another Like as Cyprian was against Pope Stephen calling him proud ignorant and of a blind and wicked mind and as Epiphanius was against Chrysostome But they are not sufficient to demonstrate that Protestant Churches want the Note of Unity neither doth condemning and Anathematising one another imply dissension in profound points of Religion but may proceed from affection and from want of charity This appeareth by Pope Victor proclaiming Anathema against the East Churches about an Adiaphorous Ceremony It appeareth also by Pope Stephen and by Sergius condemning their predecessor Formosus and raking him being defunct out of his Grave c. 2. 1. IF our Adversaries of the Church of Rome will proceed substantially and prove that there is discord of Faith and of Doctrine among the Protestants they must perform these two things 1. They must produce the principal part of Doctrine belonging to the main object of Faith and demonstate that the Protestant Churches which are reputed Orthodox are divided in these For we have nothing to do with Anabaptists Arians c. 2. They must also give instance in such persons as are reputed sound Members and what parts of the several Churches wherein they live Not of Novellists Incendiaries and Extravagants which are condemned and resisted by the sound and best parts of the Church Rom. 16.17 A Representation of good Magistrates and truly Christians towards the Reformed Religion 1. SUch Magistrates are those who have been alwayes zealous lovers of Christs Gospel and who by their godly Wisdom have done their endeavour to advance greatly the Lords cause from time to time And to hinder the practices of the Adversaries 2. True Religious men ought to beseech the Lord to increase in those Godly Magistrates all those Christian vertues to the benefit of Christs Church and of the Common-wealth of all the Estates where the Reformed Churches are gathered and tollerated Concerning the Church and Religion of England touching the Conversion of England by Augustine the Monk 1. GAlfridus Monumetensis writeth that before Augustine the Monk came in England in the time of Gregory the Great Truth was preached there and sincere Doctrine delivered Vide Godofri Mon. de Orig. gest Britan Libr. 8. cap. 4. 2. Augustines pretended conversion of England was onely the planting of some trifling Ceremonies Of the shaking off of the Ropes yoak by Henry the Eight King of England 1. IT is a thing much to be admired that Henry the Eight King of England having written against Luther in the Popes behalf and for a reward of his affection and pains having received the glorious Title of Defendor of the Faith yet shortly after withdrew himself from the Popes Jurisdiction and became his open and profest Enemy 2. Which Act did seem to many to have proceeded from a cause very little commendable as if it had been onely in revenge that the Pope crossed him in the fruition of his pleasures 3. But it is most certain that the exquisite consideration both of the Kings and of the Popes proceedings thereupon doth cause us to lift up our minds to an higher cause and obliges us to confess that Gods providence hath been manifested therein in a particular
us to naughtiness and spiritual lewdness 6. Let us have no part with them that have no part in God or who have part with abominable Idols 7. Nay furthermore let us detect such Persons to publick Authority that they may learn not to blaspheme the truth of our Religion nor seduce his Majesties Subjects from 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 Ireneus 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 impertiment 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. VVE 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