of water out of a flint 2. These Points of the Popish false Doctrines are 1. Thir Doctrine of Free will 2. Their Doctrine of the Merit of Works 3. Their Doctrine of Purgatory 4. Their Doctrine of the Sacrifice of the Masse for the sins of Quick and Dead 5. Their Transubstantiation 6. Their Popes Supremacy 7. Their Superstitious Fasts 8. Their Worshipping of Images 9. Their praying unto Saints 10. Their praying for the Dead 11. Their Satisfaction 12. Their Forgivenesse by Works of Penance 13. And for many more the like Points of their false Doctrine 2. 1. And therefore they will be rather Tried and Judged by the Writings of the Fathers then by Scriptures 2. Although for a Fashion in Defence of some of the Points above propounded they pretend Scriptures Yet being easily beaten from them they fall at last to Rail on Them as not containing sufficient Doctrine and rather will be Tried and Judged as we have said By the Writings of Fathers 3. At whose Hands albeit they find not such Relief as they would make Men to Believe in no one Point of Controversie between us and them As hath been oftentimes plainly proved by many Doctors of the Reformed Church And by Bishop Jewel notably 4. 1 Notwithstanding by Reason of the Fathers manifold oversights and slips 2. And the Corruption that daily increased in the Church They may bring somewhat such as it is for their Maintenance 5. Wherefore in That we Reformed will not admit the Fathers for Judges in Matters of Religion but hold them hard to the Trial of the Scriptures 6. Which the Papists cannot abide This puts them out of patience and driveth them into vehement passions 7. But let them mend themselves where they can They shall never get more at our Hands Then that which we have said before concerning the Scriptures and the Fathers 8. This is then a very true saying that our Adversaries Doctrine cannot stand unlesse we Reformed will allow for Good those Things That in the writings of the Fathers are most Faulty §. Again of this Matter more briefly 1. IT is a peculiar Thing to the Popish Doctors that they even greedily hunt after and pursue whatsoever is Faulty in any Ancient Author As if all the Fathers Errors served to make up the Body and Faith of their Religion 2. They rake up even out of the Fathers oversights watsoever seemeth to favour their Errors Papists suck Errors from the Fathers unsound Speeches And of a small Error of the Fathers do occasionally procreate a great one 1. AS Horseleaches suck the naughtie blood out of the veins So Papists excerpt that which is most imperfect and unsound from the Fathers 2. And thus Popery according to D. Whitaker is a patcht Coverlet framed of the Fathers Errors and sewed together 3. Moreover the Papists of a small error of the Fathers may occasionally procreate a great one As from praying for the dead used in one respect by the Fathers The grosse praying for the dead with a reference to purgatory 4. And so we have great cause to tax the slipperie dealing of Popish Hucksters in abusing the Fathers Frauds concerning Councils Another Principle of the Church of Rome 1. Fraud Of many Frauds and Slights committed in the last Councils of the Church of Rome 1. THat before they were Assembled their Decisions were Debated And concluded at Rome 2. That notwithstanding all Disputations And Proof done on the contrarie they passed by absolute Authority 3. That the Holy Ghost or rather the Spirit of Satan was brought there from Rome weekly by the Post 4. That the Presidents in them and those who did Dispute in them and those who Concluded in them did Respire nothing but the good will of the Popes And did Aime onely at this to obey and please Them 5. By that it evidently appears That it is not much needful to produce Proofs that such Assemblies might have erred 6. On the contrarie it should be found strange if they could have concluded any thing without Error 2. Fraud This is a great slight of the Popes in these last Times to oppose themselves to the holding of Councels believing that they would Decree against them Against the Roman Clergie And against the Court of Rome CLement the 7 th Pope of Rome very much versed in Affairs of State even during the Life of his Predecessor Adrian the 6th had still maintained That in the Occurrences of that Time the Councel to make use of the Mean of Councels was most pernitious 2. And commonly did say That Councels were profitable whensoever any other thing should be Handled then the Popes Authoritie But when it came to be Debated That then there was nothing more pernicious 3. For as in former times the Popes weapons were to have Recourse unto the Councels So in those Times the Safety of the Papacy did consist to shun and avoid them 4. And so much the more that Leo the 10. his predecessors having already condemned Luthers Doctrine This same matter could no more be referred to a Councel to Examine it And Deliberate upon it without wronging the Authority of the Holy See 3. Fraud Observation This was a great Fraud and Sleight in the Court of Rome to endeavour as much as could be done to suppresse the Relation of what was passed in the Councel of Trent 1. MAny clear sighted persons have done what they were able to do to suppresse the Historie and Relation of that which did passe in the Councel of Trent 2. Whereupon we say That it is true That the Great Things deserves to be held in some Mysterious Secret But it is when the publick Good requires that it should be so 3. But when the Ignorance of the whole is notably wrongful to one of the parties and Advantagious to the other It is no marvel if in Contrarie Intentions and Ends it is proceeded also by opposite and contrarie waies 4. And here it is true and received the Common and Famous Sentence That with more Reason it is endeavoured to avoid Losse then to get profit Addition Of the History of the Council of Trent written by Patre Paulo 1. AS the Council of Trent holds the first Ranck among the Affairs happened in Christendome in the former Age and which also may happen in the following Times 2. So may it be said in very Truth That the History which we have of the said Council by Patre Paulo is the most Excellent of the Histories that have been written in that time and perhaps surpassing the others which had been written afore 3. For if we have a Regard to the Matter which it contains we shall find there those of the Religion and of the State and if exactly we consider the Form of it we shall find that nothing is wanting in it 4. He that shall Read it carefully shall not be ashamed to confesse that he hath received much profit by the Reading of it For in the Discourses which by Digression are
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
was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In that regard they sate at the last in Councils As namely in the sixth Council of Carthage And in the Council of Gregory the first And the Gallicane Church in her Remonstrances to the Council of Canstance saies these words Cardinals are the Rectors or Parsons of the Parochial Churches at Rome They have their Dignities in their parishes and their First and principal Office is To hear Confessions To preach and to Baptize c. 6. But Onuphrius saith in Libro de Cardinalibus That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty Leo the 9. about the year 1049. did begin to raise up the State of Cardinals at Rome 7. Unto whom afterwards Innocent the 4. about the year 1244. gave the priviledge of the Red Hat Of the Scarlet Gown And to go on Horseback through the Citie 8. And in the year 1470. Paul the 2. did confirm it 9. And since Clement the 5. went so far in his Clementines as to make them march before all the Princes of the earth 10. But that the beginning of Cardinals had been such as hath been represented Besides the consent of the whole History it doth appear by the following things 1. It doth appear by this That Antiently there were onely 28 of them That is to say as many as of Titles and of the parishes at Rome 2. That doth appear by this That as the Popes were willing to make a great number of Cardinals they did also increase the number of the Parishes of Rome 3. That doth appear by this That above a thousand years lasting the least Bishop had the precedence of a Cardinal how Ancient soever he might be And even the Dean likewise 4. That doth appear by this That the Cardinalat was a Degree to become Bishop And that he who of a Cardinal was made Bishop did cease to be Cardinal which was not altered but about the year 1190 by Pope Clement the third 5. That doth appear by this That among the Cardinal Bishops the Precedence was taken from the Promotion to the Bishoprick and not to the Cardinalship The Cardinals being esteemed inferiours to Bishops and onely more then simple Priests Alexander the 3. did change that after he had troden under feet the Emperor Frederick about the year 1180. making thenceforth the Cardinals Bishops and the Cardinals not Bishops to have the precedence of Bishops Archbishops Primates Patriarchs c. 6. That doth appear by this That the Church of Ravenna in Italy had her Cardinals and kept them a long time which also in the time of Charles the Great did maintain That she held nothing of Rome 11. Concerning Cardinal Deacons the books of the Church of Rome do teach us That there was but one there in the beginning which was called so because he was the Principal Deacon called by us Arch-Deacon of the seven Deacons that were in that City that is to say one for two Regions which were called Regionarie Deacons having the care of the Alms. Since they were 14 one for a Region and afterwards 18. To give 4 of them to Latran and at last they were all Cardinals and that without Number 12. It must not be wondred at Then if the Canonists do Dispute that the Cardinals have no Rank in the Church and that they are neither Instituted by Christ nor by his Apostles c. 13. Neither also must we wonder if even the Cardinal of Alliaco Libr. de Reform among the Articles which he presented to the Council of Constance at the Request of the Emperour Sigismond did give counsel to extinguish them as superfluous and added without cause This is an Observation greatly to be considered namely That the Arguments used in the Church of Rome for Defence of their Erroneous Doctrines before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments Jesuites OUr Ancestors saies one of the Jesuites otherwise most wise men having not alwaies to Debate with wilful Spirits did not strictly stand upon exact Form of Teaching Answer to that by the Reformed 1. THe cause is the more desperate when such wise men could find no better Arguments to maintain it but such as even the Jesuites themselves confesse to be but weak 2. And both their Heresies were then too credulous to believe And the Jesuites are now ridiculous to defend such loose Arguments as they do § By the above observation it doth manifestly appear That the Jesuites that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome of all the Sophisters of that Church are the greatest 1. THe Jesuites puts now down all the Ancient Sophisters of the Church of Rome for deceipt and fraud themselves being yet but upstarts 2. For if there were ever any kingdom of poor blind men over the stark blind questionless it is now wholy descended unto the Jesuites 3. To whom the former Popish Doctors as also the Ancienter Orders of Monks and Friars do willingly yeild the Garland because they think that they see something Of all the Sophisters Jesuites Bellarmine a Jesuite is the greatest and most Vniversal as appears by the Representation and Observation of his Faults 1. REading the Controversies of Cardinal Bellarmine concerning Religion we find two kinds of Faults in them Some are General And the others are Particular 2. These be some of his General Faults 1. To make shew and parade of his Learning he propounds and moves Questions too curious as also unprofitable 2. He refutes the Antient Errors with too great prolixitie and labour which were not to be drawn out of Hell wherein in times past truth had made them fall 3. He unjustly reproves the Reformed Doctors and slanders them being beholding unto them for many matters that he hath taken from them though he doth not vouchsafe to acknowledg it 4. When he loses all hope to be helped by holy Scriptures he doth strengthen himself by the Authority of the Fathers and of the Councils and of Miracles 5. Against all right and reason to maintain and uphold his Capitolin god which is the Pope he alleadges unto us the Popes in their own Cause as Judges or witnesses 6. Also to prove his Assertions he alleadges and produce that which hath been done by the Pope Whereas it was to be known in regard of Right whether they ought to do such things 7. To procure glory and fame unto himself and being stirred by Ambition he blames and rebukes every kind of persons even his own Doctors and moreover the holy Scriptures 8. Having undertaken to uphold an Error he hoth sink in the mud the more
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
discoursing of the Waldenses a People for substance of the Protestants Religion saith in these termes They are in all the Cities of Lombardy and of Provence No Sect hath continued so long Some say it hath been since Pope Sylvesters time Some since the Apostles These Waldenses believe all Articles concerning God but they hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. VVE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed
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
and extraordinary manner 4. And that for the fulfilling in part of S. Johns prophesie Rev. 17.13 16. In these words that those Kings which had one mind and who had given their power and strength unto the Beast shall be them that shall hate the Whore and shall make her desolate and naked and shall eat her flesh and burn her with fire 5. O that other Kings for the fulfilling of this Prophesie would follow the example of this King and dispose themselves to serve God in a work so important and high Of the Demolishing of Monasteries in England by King Henry the Eight 1. KIng Henry the Eight separating himself from Rome consequently did very wisely to demolish the Monasteries that were in England and to cause the Fryars of them to change Habit and Vest of their Order 2. For besides that such men by their Errors Superstitions Idolatries and most of them by their foul and corrupt manners are utterly hurtful to the Church which they wast and corrupt more and more They are also greatly prejudicial to the State 3. Because 1. inclosing themselves in their Monasteries by that means they withdraw themselves from the Civil Jurisdiction both in regard of their goods and of their Persons 4. From whence often doth follow the Ruine of States that which remains to bear Arms being not in sufficient number to conserve and maintain them against their Enemies 5. 2. Because also that such persons are as many Creatures ready for the Popes Service to rise and rebel against their Prince if the said Pope gives them command so to do by the Superiour of their Orders the reason whereof is because they do not acknowledge themselves to be Subjects of the Soveraign of the State in which they live and are settled but onely of the Pope 6. Which thing well known and considered of the Popes they have not been contented of the Orders formerly established but moreover have erected new ones which they have spread every where to Preach their obedience The number of them in certain States is come to that greatnesse In France that they may compose ten good Armies 7. Among these last Orders of Fryars that of the Jesuits holds the first and principal Rank which leaves to the others the honour of the vows of Povertie and Chastitie and sticks altogether to that of Obedience being particularly sworn to the Romish See to which they swear to obey in all things by a blind obedience so called by the which they execute the commands of their Superiours without any Inquisition of the Cause 8. Which having been well observed by some States they did judge to be able to remain in quietness and peace unless they did cast out of their Dominious such dangerous persons and by Authentical Edicts have declared Anathema's all such that should dare to propound the reestablishment of them in the same Of the Reformation of the Church of England begun by King Henry the Eight 1. ALthough King Henry the Eight had shaken off the Popes yoke demolished the Monasteries and beaten down the Images yet notwithstanding all that he retained to the end of his life the other Errors of the Romish Church and did greatly persecute those who did not embrace them 2. From whence we may perceive that oftentimes great and marvellous works are not begun and ended altogether And by those who have been the beginners of them 3. Asa did not fully Reform the Church neither also Jehosaphat But that which was begun by them was perfected afterwards by the good Kings Ezekiah and Josias 4. The same thing is apparent in the last Reformation of the Church It was first begun by Martin Luther in Germany and perfected afterwards by John Calvin and other famous Divines raised by Gods Grace to that end 5. The Reformation of the Church of England having been begun by K. Henry the Eight was consummated by his most Worthy Children King Edward the Sixt and Queen Elizabeth of blessed Memory 6. The Father begun the said Reformation at the Root and his Children did cut the Branches Yea we must say that King Henry did cut off the very Head of the Romish Beast and his Children the Fingers and the Nailes For what Cause we may separate one from another in regard of publick Assemblys and Exercises of Religion onely for corrupt Doctrines and not alone for corrupt Manners Against Independants 1. VVHich is to be noted against Anabaptists and Separatists They will not communicate with the wicked for they pollute all say they 2. Yet did not the Prophets flie the Congregation Hagg. 2.4 Nor did Christ abhor the Publicans Luke 5.30 3. Then there is a double communicating one with the exercises of Religion and another with the works of Darkness The first is lawful but the second forbidden 4. Again there is a two-fold departure one with our Bodies another with our Minds One from the Evil and another from the Person The first must be followed 1 Cor. 5.10 The other cannot be avoided without departing the world For onely God is Just and giver of Righteousness The Militant Church prays for forgiveness of sins Mat. 6.12 And is assured when she shall Triumph to be blameless without spot when Death shall lose his sting and Hell forgoe the Victory 1 Cor. 15.55 5. Therefore I know not what to say of such Anabaptists and Separatists but as Constantine said to Acesius a Novation Bishop Set up a Ladder for thy self O Acesius that thou alone mayest ascend up to Heaven If they leave us because we have faults by the same reason they must needs flie into Heaven for there is no place on Earth for them 6. Attendis zizania triticum non attendis Thou lookest to the Cockle and the Wheat thou regardest not 7. When thou dividest thy self from Hypocrites which are in the Church thou dividest thy self from the Church Et membrum in Heterogeneis perit abscissum In Heterogeneal bodies a member cut off perisheth 8. O then forsake not the green pastures because of the Goats Nor forsake Gods House because of the Vessels of dishonour Nor Gods Wheat because of the Tares Nor Gods Net because of the bad fishes that are in it 9. Rather follow the Rule of S. Augustine against the Letters of Petilianus bear with the mixture of evil because of the good lest thou violate the charity of the good because of the evil neither let us forsake the good because of the evil but suffer the evil because of the good The Separatists of England have no just cause to separate themselves from the Communion of their Parish Churches for the evil Life and corrupt Manners of some Members of the same 1. FOr was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be Yet S. Paul calleth it a Church 2. Doth not Christ call it his Field where there grew many Tares 3. Did not Christ suffer Judas whom he knew to be a Thief and a