That they were grounded upon the Word of God because there is no passage which formally saith That the Son is consubstantial to the Father and that it is not a Created God 2. The Nestoreans also could say That they were grounded upon the Word of God because there is no formal place which saies That in Jesus Christ there are not two Persons 3. So much could say the Eutichians For there are no places which formally saies That the two Natures of Christ be not confused and that the Human Nature hath not swallowed up by the Divine Nature 4. Likewise the Jews who reject Jesus Christ with a prodigious obstinacie could say That they were grounded upon the Word of God because that in Moses and in all the Prophets there is not any place which saith formally That Jesus the Son of Mary born in Bethlehem under the Empire of Caesar Augustus is the Messias 5. In a word the Religion of the Mahometans could be said to be grounded upon the Word of God For there is no Text in the Bible which saith that Mahomet is a false Prophet and that his Religion is impious and abominable and that the Paradise which God promiseth to his children is not a carnal Paradise § The necessarie consequences that are drawn out of the Scriptures are as valuable to prove the falshood of a Belief as the formal Texts are as also to prove the Truth of a Belief ANd so whensoever we are to confirm the Truth and to confute Errors and Untruths it is lawful to make use of two kind of Arguments drawn out of the Canonical Books of Scripture Namely 〈◊〉 of those who expressely and as in as many words are drawn out of the Holy Scriptures Secondly of those which are drawn out of them by good and lawfull Consequence 1. Certainly those that would reject Consequences drawn out of the Reason of Holy Scriptures should condemn Jesus Christ who made use of Consequences to prove the Resurrection against the Sadducees For after he had produced the place of Moses Exod. 3.6 where God calleth himself the God of Abraham the God of Isaac and the God of Jacob. He inferres by a good Consequence for proofe of the Resurrection God is not the God of the Dead but of the Living 2. Truely whosoever is against the drawing out of any Consequence doth abolish all the common sense and all use of Reason which consists onely in that 3. We acknowledge That Faith proceeds another way then Humane Sciences do for Faith drawes all her Proofs from the Divine Authority but as the most famous School-men do observe the Sacred Divinity is Argumentative that is to say That it doth not abolish but on the contrary makes more Noble the use of Argumentation and Discourse We allow besides That the Rules of Logick are not Articles of Faith But notwithstanding we say that they are Tools and Instruments to handle all knowledge with order and certainty And Consequently the Theological Matters Fraud This is a Fraud of some Jesuites that in Disputations concerning Religion they will ever Question and never Answer 1. FOr it belongs to him that Affirmeth a Thing to prove it otherwise one might Affirm all things impudently 2. According to this Rule It belongeth then unto those who maintain That every day Christ is to be offered in a Propitiatory Sacrifice who maintain The Prayers unto the Dead to Justifie their Belief by the Word of God And to make us see That it hath been written and set down in clear and formal words or that it is drawn from it by a Necessary Consequence This is another of the Frauds of the Church of Rome 1. That the taking away of the Cup from the Sacrament of the Lords Supper 2. Forbidding Marriage to Priests 3. And Divine Service being in an unknown Tongue to the People are onely grounded upon worldly Interest 1. This is true in Regard of the taking away the Cup from the Communion COncerning the taking away the Cup from the Sacrament This is the language of the Doctors of the Church of Rome That if it were possible to grant to the people the use of the Cup without doing any wrong to the Faith it should be a thing of small importance but that could not be because by the grant of the said use of the Cup a gate should be opened to require that all the Ordinances which are of positive right should be broken And yet say they They are they by which alone the Prerogative given by Christ to the Curch of Rome is conserved 2. This is true in regard of the Prohibition of Marriage to Clergie Men. FOr say the said Doctors from the Marriage of Clergie men if it were granted it should happen that they having a Family Wives and Children should no more depend from the Pope but from their natural Prince and their affections towards their issue would make them agree to all things wrongful unto the Church that they should indeavour to render Livings Hereditarie And in a short time the Holy Seat should be Restraned in the onely City of Rome That before the Coeliba or Single Life had been decreed The Roman See drew no thing at all from other Towns and Countries but by it was become Master of such a great number of Benefits Of whom by the Marriage of Clergie men it should be deprived in a short time 3. This is true in regard of Divine Service in a Tongue unknown to the people FOr say the said Doctors from the use of the vulgar Tongue in the Celebration of Divine Service it should follow that every one should esteem themselves Divines That the Prelates Authoritie should be vilified and that Heresie should creep in All. Of a most considerable Contradiction of the Principal Doctors of the Church of Rome in regard of their Doctrine That the Kingdom of Heaven And Eternal Life is due as a Debt to our good works 1. VVE Reformed do Teach That he that sinneth hath deserved death worthily in respect of the sin committed which is a Transgression of Gods will and Commandement And for which without Remission there is no hope to Escape eternal Condemnation 2. But can he that worketh well for one or two or for more good Works claim unto himself as a due Debt the Kingdome of Heaven for the same 3. The Reformed Doctors do deny it for many strong Reasons 4. The Popish Doctors in the Schooles and in handling Controversies of Religion that are between the Reformed and the Church of Rome do openly affirm it maintaining that the Kingdome of Heaven and Eternal Life is due as a due Debt to our good works 5. 1. But howsoever it is now for a Fashion with great Countenance and vehement Disputation avouched by some Doctors of the Roman Church that we merit Heaven by our good works 2. Yet we are perswaded that no Adversary of Conscience can otherwise think or dare in peril of Death otherwise say but that he hath deserved for
the 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 Marcosians of whom Epiphanius doth speak And from the Eutichians against whom Theodoret and Vigilius doe so excellently dispute the Error of Transubstantiation She hath from the Messalians the Euchetes her vain repetitions of Prayers by number She hath from the Manichees the Montanists the Marcionites the Tatianites the Eucratites the Priscilianists and Eustachians her Fastings her Abstinences her Vow of Poverty Her Distinction of Meats And her Law of Celibat or Single Life By all which is accomplished the Prophecie of S. Paul which we have 1 Tim. 4.1 c. With the Marcionites and Pepusians she permits Women to Baptise With the Pelagians and Semipelagians she doth establish Free-will The Merit of Works The Perfection of Holinesse whereof the Monks do principally boast Adding thereunto of their own the Works of Supererogation as a mark of a Supream arrogancie With the Manichees though under another consideration in the Eucharist she hath cut off the use of the Cup. It were a thing too tedious to particularise more upon this matter 8. From the abovesaid it manifestly appears that the Church of Rome is Heretical yea above all others who ever have been Heretical Because she is not infected onely with two or three Heresies but with a great number and multitude of them And because her maladies are not small and slight but the poison of Heresie hath thrust it self through her whole body having almost corrupted all the Articles of Faith Which causeth us to say with the Prophet Isaiah c. 1.21 22. How is the faithful City become an harlot it was full of judgement righteousnesse lodged in it but now murderers Thy silver is become drosse thy wine mixt with water 8. The same also causes us to acknowledge that the Church of Rome hath onely an outward shew Her fairest is the frontispiece and fore front all covered with magnificent Titles But within it is nothing else but falsehood and Corruption She is like unto the Temples of the Egyptians of old which outwardly were fair and magnificent But within nothing was to be found but Cats and Crocodiles and Serpents and such other Beasts fitter for a Den then for such a Temple 9. If so many fair Churches in the East planted by the sacred hands of the Apostles and watered with their bloud are now changed in Mosquies of Mahumetans or in lodgings of Hereticks why then shall we find strange that such a change be happened in the West Since the thousand years ended of the binding in Chains of Satan by Jesus Christ in the preaching of the Gospel he hath been loosed according to the Prophesie of S. John Rev. 20.1 2 3. to work again a little season about the seduction of the Inhabitants of the Earth §. Antithesis of the Popish Doctors 1. Objection Against the Above Exercitations they object 1. That By Testimonies of Stories No Heresie was brought into the Romane Church Or any Change of Doctrine was ever made in the same Answer to that Objection 1. VVE Answer to that Objection That the Papists Histories written in the Time of Antichrists Tyranny Ought not And do not Deserve to be regarded by us Reformed Because the Authors of Them were Infected with the Errors of the Pope And did not Dare write for the most Part otherwise then might well stand with his Honour 2. And to All Histories That since the Defection have commended the Faith of that Church We Oppose the Word of God Which plainly convinceth it of manifold And Damnable Heresies 3. Besides we could alledge Sundry Writers in all Ages That openly have reproved the Same To Instance in one Doth not Sigisbertus the Monk An Historiographer mentioned by the Papists Expressely Charge Gregory the Seventh And his Successours For maintaining and practising Not only an Error But an Heresie Also In taking upon Them Authority to Excommunicate the Emperour And other Civil Princes This Heresie hath ever since continued in that See And is at this Time by the Pope And his Popelings Avouched And therefore by the Confession of the Popish owns Historiographers Some Heresies hath taken Place in the Church of Rome Which is contrary to the Obiection before propounded 2. Objection 2. Against the Above Exercitation The Popish Writers demand At what Time Vnder what Bishop By what way And By what Proceeding Was a New Religion Spread Over the City of Rome And over tho whole World Answer to that Objection 1. IT is hard for us to Answer At what Time Neither is it Necessary to set down the very Instant of Time All Things were not at once overturned in the Church of Rome Sinne And Error Came to their Height by Degrees And by Leisure to Ripenesse The Hairs of our Head are not all Gray of a Sudden Neither doth any thing suddenly come to his Maturity And the Growth of every Thing appeareth long after This is manifest in such Things as having small beginning go on forward unto a greater Quantity Until they come to Perfection 2. But doth it follow that the Church of Rome is not Corrupt Because we cannot tell the Moment of Time When it began to be Corrupt But being so manifest as it is What need we search the Histories to Shew the Beginning What we Pray If you see a Man sick of the Pestilence If you see a City corrupt with Riots and wickednesse If you see a House Ruinous And Ready to Fall If you see a Ship Sinking Will you deny all These Unlesse one can tell you the Time When that Man began to be Sick The Means how the City grew Corrupt Who was Owner And in what Year The House grew Ruinous And in what Day the Ship began first to Leak And what is the Force of the Papists Reason and Demand other then This 3. But do not their own Histories Tell When And By whom Innovations and Corruptions Entred Let Them See a Few of Them 1. He that first usurped Authority over other Churches was Pope Victor After Him Zozimus And Boniface the Third And Celestine And their Successours 2. Pope Syricius first forbad Priests Marriages 3. The Manichees first Denied the Cup to the People 4. The 2. Council of Nice first ordained Worshipping of Images 5. Pope Nicholas the Second first taught the Body of Christ must Carnally be handled broken and Eaten 6. Pope Innocent the Third first established the Doctrine of Transubstantiation 7. Boniface the Third first Declared That the Pope was the Head of all Churches 8. Gregory the Great taught first Purgatory for a certain Truth 9. The Florentine Council first taught And Declared that the Pope was above Councils 10. Innocent the Third brought in Auricular Confession If these were not Sufficient We could produce the Rest of the Popish Errors 3. Objection 3. Against the above Exercitation The Popish Writers take an Objection From the Perpetuity and Continuance of Christs Vniversal Church And demand of the Reformed Doctors With what face they durst accuse of Corruption the Present Church of Rome
was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In that regard they sate at the last in Councils As namely in the sixth Council of Carthage And in the Council of Gregory the first And the Gallicane Church in her Remonstrances to the Council of Canstance saies these words Cardinals are the Rectors or Parsons of the Parochial Churches at Rome They have their Dignities in their parishes and their First and principal Office is To hear Confessions To preach and to Baptize c. 6. But Onuphrius saith in Libro de Cardinalibus That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty Leo the 9. about the year 1049. did begin to raise up the State of Cardinals at Rome 7. Unto whom afterwards Innocent the 4. about the year 1244. gave the priviledge of the Red Hat Of the Scarlet Gown And to go on Horseback through the Citie 8. And in the year 1470. Paul the 2. did confirm it 9. And since Clement the 5. went so far in his Clementines as to make them march before all the Princes of the earth 10. But that the beginning of Cardinals had been such as hath been represented Besides the consent of the whole History it doth appear by the following things 1. It doth appear by this That Antiently there were onely 28 of them That is to say as many as of Titles and of the parishes at Rome 2. That doth appear by this That as the Popes were willing to make a great number of Cardinals they did also increase the number of the Parishes of Rome 3. That doth appear by this That above a thousand years lasting the least Bishop had the precedence of a Cardinal how Ancient soever he might be And even the Dean likewise 4. That doth appear by this That the Cardinalat was a Degree to become Bishop And that he who of a Cardinal was made Bishop did cease to be Cardinal which was not altered but about the year 1190 by Pope Clement the third 5. That doth appear by this That among the Cardinal Bishops the Precedence was taken from the Promotion to the Bishoprick and not to the Cardinalship The Cardinals being esteemed inferiours to Bishops and onely more then simple Priests Alexander the 3. did change that after he had troden under feet the Emperor Frederick about the year 1180. making thenceforth the Cardinals Bishops and the Cardinals not Bishops to have the precedence of Bishops Archbishops Primates Patriarchs c. 6. That doth appear by this That the Church of Ravenna in Italy had her Cardinals and kept them a long time which also in the time of Charles the Great did maintain That she held nothing of Rome 11. Concerning Cardinal Deacons the books of the Church of Rome do teach us That there was but one there in the beginning which was called so because he was the Principal Deacon called by us Arch-Deacon of the seven Deacons that were in that City that is to say one for two Regions which were called Regionarie Deacons having the care of the Alms. Since they were 14 one for a Region and afterwards 18. To give 4 of them to Latran and at last they were all Cardinals and that without Number 12. It must not be wondred at Then if the Canonists do Dispute that the Cardinals have no Rank in the Church and that they are neither Instituted by Christ nor by his Apostles c. 13. Neither also must we wonder if even the Cardinal of Alliaco Libr. de Reform among the Articles which he presented to the Council of Constance at the Request of the Emperour Sigismond did give counsel to extinguish them as superfluous and added without cause This is an Observation greatly to be considered namely That the Arguments used in the Church of Rome for Defence of their Erroneous Doctrines before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments Jesuites OUr Ancestors saies one of the Jesuites otherwise most wise men having not alwaies to Debate with wilful Spirits did not strictly stand upon exact Form of Teaching Answer to that by the Reformed 1. THe cause is the more desperate when such wise men could find no better Arguments to maintain it but such as even the Jesuites themselves confesse to be but weak 2. And both their Heresies were then too credulous to believe And the Jesuites are now ridiculous to defend such loose Arguments as they do § By the above observation it doth manifestly appear That the Jesuites that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome of all the Sophisters of that Church are the greatest 1. THe Jesuites puts now down all the Ancient Sophisters of the Church of Rome for deceipt and fraud themselves being yet but upstarts 2. For if there were ever any kingdom of poor blind men over the stark blind questionless it is now wholy descended unto the Jesuites 3. To whom the former Popish Doctors as also the Ancienter Orders of Monks and Friars do willingly yeild the Garland because they think that they see something Of all the Sophisters Jesuites Bellarmine a Jesuite is the greatest and most Vniversal as appears by the Representation and Observation of his Faults 1. REading the Controversies of Cardinal Bellarmine concerning Religion we find two kinds of Faults in them Some are General And the others are Particular 2. These be some of his General Faults 1. To make shew and parade of his Learning he propounds and moves Questions too curious as also unprofitable 2. He refutes the Antient Errors with too great prolixitie and labour which were not to be drawn out of Hell wherein in times past truth had made them fall 3. He unjustly reproves the Reformed Doctors and slanders them being beholding unto them for many matters that he hath taken from them though he doth not vouchsafe to acknowledg it 4. When he loses all hope to be helped by holy Scriptures he doth strengthen himself by the Authority of the Fathers and of the Councils and of Miracles 5. Against all right and reason to maintain and uphold his Capitolin god which is the Pope he alleadges unto us the Popes in their own Cause as Judges or witnesses 6. Also to prove his Assertions he alleadges and produce that which hath been done by the Pope Whereas it was to be known in regard of Right whether they ought to do such things 7. To procure glory and fame unto himself and being stirred by Ambition he blames and rebukes every kind of persons even his own Doctors and moreover the holy Scriptures 8. Having undertaken to uphold an Error he hoth sink in the mud the more
Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a False Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot
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
Exercitations CONCERNING The Pure and True AND The Impure and False RELIGION By CHARLES de BEAVVAIS Rector of the Parish of Witheham In the County of Sussex LONDON Printed by J. R. for Francis Eglesfield at the Signe of the Marygold in St. Paul's Church-Yard 1665. TO THE ORTHODOX AND TRULY Christian Church The Church of the KINGDOM of ENGLAND For the Advancement of the Glory of Almighty God And for Her Confirmation More and More IN THE Pure and True Doctrine of Faith And of Divine Worship CHARLES de BEAVVAIS One of Her most Faithfull And most Affectionate Ministers Doth in all Humility Offer And Dedicate This Present WORK An Humble Request Of the AUTHOR To the Reader THe Reader is Intreated Humbly to begin the Reading of this Book by the Methodical Representation following Because in It He shall clearly perceive all the Chapters or Heads thereof and all the Exercitations about the said Chapters or Heads Besides in It He shall find an Epitomy of the whole Work A Methodical Representation of all the Chapters or Heads and of all the Exercitations about the said Chapters or Heads that are contained in this Work Which is also an Epitomy of the whole Book SECTION I. Chap. 1. OF Religion in General 1 With this Exercitation 1. There is a Religion And that Necessarily 1 Chap. 2. Of the Distinction of Religion in True in Heretical in Schismatical and in False 2 Chap. 3. Of the True Religion in General 3 With these Exercitations 1. The True Religion can be but one 3 2. Of Antiquity concerning Religion 6 3. Nothing must be ordained concerning the Things belonging to Religion without the Word of God 4. The onely Ground and Rule of Faith and of Divine Worship is the Holy Scripture 12 5. The Holy Scripture ought to be among us the Supream Interpreter of Scriptures and the Judge of Controversies 13 6. Consequently this Power and Authority is not to be Attributed to any Creature 14 7. What force have in Religion Arguments taken from Reason 15 8. The Controversies concerning Religion in all Disputations must be decided onely by Holy Scriptures 16 Chap. 4. Concerning the Power and Authority of the Soveraign Prince in regard of Religion 18 With these Exercitations 1. The Supream Authority of Establishing Conserving and Reforming Religion doth belong to him 18 2. He must Order and Settle nothing concerning Religion without consulting the Book of Scriptures and assembling Learned and Godly Divines whose Charge is to Expound them 21 3. In what regard a Soveraign Prince is said to be the Head of the Church which is within his States and Dominions 23 Chap. 5. Of the Marks of the True Religion 24 Chap. 6. Of the True Religion in Particular 25 As such was the Religion of the Ancient Jews And the first Christian Religion Chap. 7. The Ancient Judaical Religion was a true Religion 25 Chap. 8. The first Christian Religion was Pure and True 26 Chap. 9. Of the Agreements and of the Differences between the Religion of the ancient Jews and the true Christian Religion 27 Chap. 10. So there hath been but one way to attain to the Fruition of Salvation since the first sin of Adam 28 Chap. 11. Of the Mutation which happened to the first Christian Religion in General 30 With these Exercitations 1. Vnder the Empire of Constantine the first Christian Religion suddenly changed 30 2. Of the Terms or Words and of the Ceremonies borrowed from the Jews and from the Pagans in the above said change SECT 2. Chap. 1. OF the Corruption which in Particular is happened to the First Religion of the Church of Rome 33 With these Exercitations 1. The Religion and Church of Rome is not Now what it was in the Beginning In the Beginning it was Pure and Orthodox But now it is Impure and Heretical 35 2. 1. Because the Greater part of Her Belief is contrary to Holy Scriptures 36 Art 5. 3. 2. Because besides a great part of the Ancient Heresies are received in Her and Approved by Her 38. Art 7. 4. Answer to four Objections against the above Assertion Of the First see Pag. 41 Of the Second see Pag. 42 Of the Third see Pag. 45 Of the Fourth see Pag. 48 5. Popery is not of the First and Primary Antiquity 49 Ch. 2. Of the Principles of the Roman Religion 51 With these Exercitations 1. Those Principles are Scriptures Traditions of the Apostles The Catholick Church General Councils The Ancient Fathers The Pope 51 2. These Principles are 1. Fraudulous 2. False 3. The Fraudes about the said Principles are 1. Either in regard of them all and Conjointly 2. Or in respect of each of them and separately Chap. 3. Of the Frauds about all the said Principles and conjointly 52 Which are the three following 1. The Church of Rome careth indeed for none of Her Principles but for the last which is the Determination of the Pope 52 2. Papists give the Churches Authority to the Pope and take all Authority quoad nos From the Scripture So that by the Church they understand the Pope 53 3. The Pope also is thought by the Papists to be the True and Lawfull Interpreter of the Scriptures And the supreame Judge of Controversies about Religion 54 55 Chap. 4. Of the Fraudes about the First Principle which is the Scriptures 57 Which are the two following 1. The Papists making shew to receive the Scriptures for Rule of Faith do disgrace them in joyning Traditions with them 57 2. The Church of Rome which Produceth Scriptures for one of Her principles and Rules hath indeed no sufficient Scriptures by reason of the Corruption of the Vulgar Latin Translation which is the Papists Scripture 57 § Of the Corruption of the said Vulgar Latin Translation more fully 58 § Refutation of the Excessive Praises which the Seminary Priests of Rhemes gives to the English Rhemish Translation 59 § Condemnation of the Annotations joyned with the said Rhemish Translation 62 Chap. 5. Of the Fraudes about the Second principle which is the Ancient Fathers 63 Which are these two following 1. That by an Expurgatory Index the Church of Rome causes to be blotted out of the Books of the said Fathers all that is displeasing unto Her Or else doth falsifie them and alter their sense and meaning 63 2. That although the Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be approved Yet the Roman Religion is as it were a Body consisting for the most part of Rottennesse and Corruption namely the Ancient and new Errors 64 § Again of this matter more briefly 66 § Again Papists suck Errors from the Fathers unsound speeches And of a small Error of the Fathers do occasionally procreate a great one 67 Chap. 6. Of the Frauds about the Third Principle which is concerning Councils 67 These Fraudes are the four following 1. The many Frauds and Slights committed in the last Councils of
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
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
reason is given by Aquinas 2. part q. 97. Art 3. Because the Law of God proceedeth from the will of God and therefore may not be altered by Custome proceeding from the will of Man 7. In that regard very well doth S. Cyprian write lib. 2. Epist 3. ad Caecilium If only Christ is to be heard we ought not to regard what any before us hath thought fit to be done but what Christ who is before all hath first done For we must not follow the Custome of Man but the truth of God And in another place Custome without truth is nothing but Antiquity of Error Idem ad Pomp. cont Epist. Steph. Papae God alone is the Law-giver of his Church Nothing must be ordained concerning the Things which belong to Religion without the Word of God 1. THe Reason of that is because God alone is the Law-giver of his Church And the onely Author of the Doctrine Concerning Faith or Belief And Religious Worship That God is the onely Authour of the Doctrine concerning Faith or Belief we prove it by the following Arguments 1. THe 1. is taken from the Nature of Faith For all the Doctrines of Faith in regard of the matter which is to be believed must have a certain infallible and undoubted Truth Now it is the property of God alone to be infallibly true of his own nature Let God be true but every man a lyar saith S. Paul Rom. 3.4 And therefore God alone is the Author of the Doctrine of Faith 2. The 2. Argument is taken from the Quality of the Articles of Faith For the proper documents and Doctrines of Faith do exceed the capacity and apprehension of the Creature And therefore they could not be revealed but onely by the Creator Such is the Doctrine of the Trinity of the Persons in the unity of an Essence Such is the Doctrine of the Eternal Birth of the Son of God Such that of the Procession of the Holy Ghost And such that of the hypostaticall union of the two Natures of Christ Divine and Humane And such are all other Articles concerning Faith properly and strictly taken which in that they are above the naturall knowledge of the Creature cannot be known by us but by the supernaturall Revelation of the Creator Of all them this of Christ may be said Flesh and Bloud hath not revealed these things unto mankind but God the Father which is in Heaven Matth. 16.17 3. The 3. Argument is taken from the reward of Faith and the punishment propounded to unbelief and infidelity Which doe manifestly argue that it belongeth to God alone to frame and prescribe to Men Articles and dogmes concerning beliefe and Faith For the reward propounded to Faith is Eternall Life Iohn 3.36 And that is the gift of God through Jesus Christ our Lord. Rom. 6.23 And the punishment denounced against infidelity is Eternall Death Which punishment God alone is able to inflict Christ teacheth it Matt. 10.28 in these words Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both soul and body in hell He teacheth it also John 3.36 when he sayes that he that believeth not the Son shall not see life but the wrath of God abideth on him 2. That God is the onely Author of the Doctrine concerning Religious Worship We prove it by the following Arguments 1. THe 1. Argument is taken from the Relation which is between God And the Church God alone in the Spiritual Government of the Soul is Soveraign Monarch Is the Housholder Is the Husband In regard of his Church This Church in regard of her Relation to God Is Called The City of God The House of Cod The Spouse of God Now who should be so Impudent As to prescribe Laws to a Foreign City Concerning her Duties to her King Or to Another Mans Family Or to Another Mans Wife Concerning the Manner Of Obeying And Rendring Service To her Master Or to her Husband 2. The 2. Argument is taken From the Reward And Punishment Annexed to the Works of Divine Worship For the Works of Divine Worship Piously observed have from the Munificence of God a Promise of Eternal Reward But being Neglected or Contemned a Commination of Eternal Death From whence it may be Gathered That God Alone who is the Lord of Life and Death Hath the Power To Ordain such Works And to Injoin Them By the Empire of a Law-giver 3. The 3. Argument is drawn from the Prohibition of God For God himself by an Expresse Law hath attributed to Himself Alone The Authority to Ordain his Service Deut. 12.32 What thing soever I command you observe to do it Thou shalt not adde thereto nor diminish from it From whence also is that of our Saviour Matth. 15.9 But in vain they do worship me Teaching for Doctrines the Commandements of men 4. The 4. Argument is Because the Works of Worship depend from the Will of God who is to be Worshipped Therefore God is not Worshipped at all by those Works By which he did not declare whether he would be Worshipped or Not. But in This None can know the Will of God unlesse he doth reveal it and Injoines it For who hath known the Mind of the Lord Or who hath been his Counsellour That is Confirmed by This That all whosoever did think to Worship God with their own Invented Works Did provoke him to Anger rather than honour him Nay they are found To have worshipped the Devil Or the Idols of their own heart rather than God They went a whoring with their own Inventions Therefore was the wrath of God kindled against his People Psal 106.39 40. §. The onely Ground and Rule of Faith And Divine Worship Is the Holy Scripture 1. NO Mortal Creature can Teach Religion 2. Nor Carnal Man can attain true knowledge unlesse God Instructs Him And his Spirit lead Him to the Truth 3. The Phrophets Agree to the Truth of this Doctrine Esa 8.20 To the Law and to the Testimony 4. So doth Christ Joh. 5.39 Search the Scriptures for in them ye think ye have eternal Life and they are they which testifie of me 5. And so do the Apostles calling the Scriptures a Rule As S. Paul doth Gal. 6.16 And as many as walk according to this Rule And Philip. 3.16 Let us walk by the same Rule 6. And so do the Ancient Fathers and Doctors Sequi Divinas Literas De fide ad Reginas c. To follow this Rule saith Cyrill is the Path unto Heaven And to be led by this Canon is the way to Salvation And S. Irene Non per alios Dispositionene Salutis cognovimus By the Scriptures we Learn to be saved §. Also The Holy Scripture ought to be among us the Supream Interpreter of Scriptures And the Judge of Controversies 1. FOr Confirmation of That this Language of the Reformed is to be noted and observed How better say They would it stand with
Marks and Parts of the True Religion 1. Teaching to know one onely God Creator of Heaven and Earth And who Conserves And Governs All Things By his Providence 2. It Discovers to the sinful Man the true Mean to be Reconciled with God Namely By the Mercy of Jesus Christ our Redeemer By whom Alone Having Satisfied the Justice of God his Father His wrath may be Appeased towards Sinners who Repent And Believe 3. It Prescribes in what Manner the true God is to be Served And Honoured Namely in Spirit and in Truth Refers All to the Glory of God And the Salvation of Men And Admits Nothing Either Absurd Or unjust Of the Agreements And of the Differences Between the Religion of the Ancient Jewes And the true Christian Religion which we Christians doe imbrace 1. Of the Agreements between both the said Religions 1. GOd is the Authour and the Efficient Cause of both 2. Christ is the foundation of both By whose onely merit all the Faithful since the first sin of our first Parents have been and are reconciled unto God See Heb. 13.8 Rev. 13.8 3. As Christian Religion so the Religion of the Ancient Jewes did aim to stirre up a defire of the blessed Immortality and to confirm the hope of the same 4. Both the Religions did bring and doth bring Justification and Sanctification to the Faithful of the Old and of the New Testament See John 8.56 5. Both the Religions have been sealed and confirmed to the Faithful of the Old and of the New Testament by the self-same Holy Spirit 2. Of the Differences between both the said Religions 1. THe Religion of the Ancient Jews did belong onely to one Nation and People The Christian Religion belongs to all People 2. The Religion of the Ancient Jews by many Ceremonies did shadow and represent Christ which was to come The Christian Religion doth teach and clearly publish that he is come 3. In the Religion of the Ancient Jews the Lord under some earthly benefits did represent the fruition of the heavenly Inheritance But in the Christian Religion directly he doth direct our minds to the Meditation of Eternal Life Omitting those earthly means and helps which he did use towards the Ancient Jewes 4. The Religion of the Ancient Jewes was darker But the Christian Religion is Clearer 5. In the Religion of the Ancient Jews the Rites of their Sacraments were bloody And difficult Namely the Rites of Circumcision and of the Paschall Lamb. But in the Christian Religion they are without blood and Easy 3. 1. FRom the abovesaid Things it appears That since the first Sin of Adam there hath been but one way to attain to the fruition of Salvation And this way hath been the Faith in Jesus Christ the Mediator See thereof Gen. 3.17 and Chapt. 22.18 Act. 15.11 and 10.43 2. Therefore the doctrine of those is to be rejected who teach a three-fold way to attain unto Salvation Namely 1. One to those who did live before the written Law by the observation of the Law of Nature 2. The second to those who did live under the written Law by the fulfilling of the same 3. And the third to those who did and do live under the grace of the Gospel by the Faith in Jesus Christ 3. The Reason why such Doctrine is to be rejected and exploded is because the Faithful and Believers under the Old Testament have had Redemption in Christ by his blood which was to be shed As we have by his Bloud which is shed For the Expiatory Sacrifice of Christ hath had a saving vertue not onely since it was offered unto God upon the Cross But even from the Eternal Decree of God And the Efficacy thereof hath been as well before as after it was exhibited In which regard it is said of Christ Heb. 13.8 That he is the same yesterday and to day and for ever And Rev. 13.8 Christ is called the Lamb slain from the foundation of the world 4. Therefore all the Faithful and Believers under the Law have had Redemption by Faith in Christ the Redeemer as we have under the Gospel Abraham did see the day of Christ and was glad as it is said John 8.56 He did see it by the eyes of Faith and not of the flesh Of the Mutation which happened to the First Christian Religion In the Great Prosperity and Pomp which happened to the Church under the Empire Constantine The First Christian Religion Suddenly Changed By the Introduction in It. Of the Ceremonies and Superstitions of the Pagans Converted To the said Christian Religion And in Borrowing the Words And the Ceremonies of the Jewes 1. 1. THe Church before this Empire had been bred In the Hills and Wildernesses 2. It came out of them clothed with Camels Haires That is to say Clothed with all Sobriety with all Simplicity And with all Innocencie 3. The Bishops for the most Part manifesting Her to the World Were ashamed to Present Her such to the Gentiles That is to say to Those who Newly came out Or would come out from Paganism 4. The Good Emperours Likewise Who were Desirous that the Christian Religion should be Received by Their People More Curious of the Outward then of the Inward Of the Appearance then of the Truth Of the Ceremony then of the Substance 5. They make then no Conscience to clothe the said Church after the Fashion of the Pagans And to Adorn Her with the Ornaments of the Gentiles To Fit the Christians Services and Ceremonies to those of the Pagans As far as without wrong to the Faith They did think They could do it 6. And this Proceeding was called Among Them Zeal and Prudence Which Tertullian would have called Sacriledge Being a Severe Observation of the first Simplicity And Purity as long as he Lived in the Church 2. 1. IN which Besides the said Bishops were to keep this Temperament That in the same Time being to give content to the Jews who did Imbrace the Christianism which for the most part did believe that their should be a Greatnesse under the Kingdom of the Messias They were very Glad to shew unto Them the Fulfilling Thereof in the outward Splendour of the Christian Church 2. And where They did Conceive that They should Adorn the Simplicity of the Christian Religion They willingly borrowed as much as they could The Terms or Words And the Ceremonies Of the Jewes Of the Terms or Words And of the Ceremonies Borrowed From the Jewes And the Pagans When the Christian Church Vnder the Empire of Constantine Did Passe From Persecution to Peace And from Thraldome To the Domination 1. AS All the Outward Service of the Jewes And of the Gentiles did chiefly Consist in Sacrifices Those of the Gentiles without a certain Scope And those of the Jewes aiming All at One onely Jesus Christ It did seem hard and scandalous unto Them To Abolish all Sacrifices Because Those New Converts believed That Religion could not be without such Sacrifices Not
Concerning that All Sacrifices are Nothing But in as much as they are Referred to the only Sacrifices of the Son of God Accomplished in the Crosse Therefore to the End That Neither the one Nor the others should be Frighted The Christians used Themselves to Speak Of Altars And of Sacrifices And as much as the Apostles had taken Pains To Teach That All Sacrifices had Ended in Christ They did Delight to call their Sacrifices Immolations Oblations Sacrifices They call The Lords Table His Altar The Commemoration of his Death in the Sacrament The Sacrifice of the Altar A Holy Host They call the Bishops and Ministers Priests The Deacons Levites c. Manners of Speech among Them well understood Which in those Ages were not Hurtful But in the Following More Ignorant And farther off from the Light have notwithstanding been the Cause of great Abuses Because they are Passed from the Figure to the Thing And from an Improperty of Words in an Error of Doctrine 2. The Gentiles Also had a Multitude of Gods To them All They Had Builded Temples Founded Altars and Sacrifices Suddenly and at a clap To Restrain Them To the Service of one God which is all Spirit And his Service all Spiritual They who were Carnal Besotted after Pomps and Ceremonies And after the Wood And Stones Was found by Humane Prudence Both Scandalous and Impudent In Regard That these Gentiles were to be Edified And not Destroyed Fed said They with milk Before They were Fed with Solid Meat For Thus this Place of Scripture was Abused Whereas Then the First Antiquity had bluntly contested That to have Many Gods was to have None That to Serve Any Creature was to forsake the Creator It was found sweet by Succession of Times To Transform Their Gods into Saints Their Goddesses into She Saints To put our Apostles and our Martyrs in Their Place To Dedicate unto Them Their Temples And Their Altars To Give them some Priests And some High Priests To Appoint To Them Holy Dayes And Honours And Services 3. Now As Humane Wit is Blind in the Things of God It Happened That under the Shadow To Draw to Christ The Jewes and the Gentiles Those Good Folks by a Laps of some Ages did Introduce mildly in the Church Both The Judaisme And the Paganisme We understand Their Ceremonies And their Outward Pomps Their Superstitions And Vanities And which is worse Many of their Presumptions And Anticipated opinions in the Doctrine it self The Religion And Church of Rome Is not Now What it was in the Beginning 1. TO Judge aright of the Roman Church we say that there is great difference between that which is now And that which was in the time of the Apostles And some Ages after their Death 2. That which was in the Time of the Apostles was Pure and Orthodox So that her Faith was spoken of throughout the whole world Rom. 1.8 3. After the Death of the Apostles during some Ages she hath been also a true Church But not the onely True Church Not the Catholick or Universal Church But a Part of the same As was the Church of Greece of Syria of Egypt And of other Places She hath been a True Church but not so Pure as in the Apostles time Errors betimes having begun to creep in her 4. But the Roman Church which is now is an Impure and Heretical Church And more Heretical than any one that ever was before Since the Plague of Antichristianisme have sticked unto her it is no more the Chaste Spouse of Christ but an Harlot And an Adulteresse It is no more a sound and vigorous body but a body full of ulcers and soars In a word she is no more Pure and Orthodox as she was before but Impure and Heterodox 5. Which we prove by two strong and Irrefragable Arguments The 1. is because the greater part of her Faith and belief is contrary to holy Scriptures And consequently is meer Heresie The 2. is because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her 6. I have said 1. That the now Church of Rome is Impure Heretical because the greater part of her Faith and belief is contrary to holy Scriptures 1. Scriptures forbids the use of Images in matter of Religion and Divine Worship The Church of Rome receives and maintains them 2. The Scripture teacheth us that the bloud of Christ doth cleanse us from all sin The Church of Rome doth establish another Purgatory 3. The Scripture teacheth us that of our selves we are not able to think any good Thing but but that all our sufficiencie is from God The Church of Rome will that by the strength of our Free-will we may do good works And make the said strength to cooperate with the Grace of God 4. The Scripture will that we pray and speak in the Church in a known Tongue All the Service of the Church of Rome is in an unknown Language 5. The Scripture doth ordain that in the Sacrament of the Lords Supper all drink of the Cup The Church of Rome hath forbid it to the Laity 6. The Scripture presents us Jesus Christ as the only Mediator between God and Men The Church of Rome doth forge a great number of Mediatours who are to help us with their Merits and with their Suffrages 7. The Scripture doth warn us concerning Christ Acts 3.21 That the Heaven must receive him until the time of restitution of all things The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places And moreover exposes him under the accidents of bread to divers ignominies 8. In a word there is no Proposition mentioned against us in the Church of Rome whereof we may not be able to find the Antithesis in the Word of God In that regard there are many to be found in the said Church of Rome which are asham'd of the abovesaid Errors And except the brainlesse Spirits and resolved to maintain even the grosest Abuses few Persons will there be found who entirely keep their Religion And in some Points thereof do not find something wanting 7. I have said 2. that the now Church of Rome is Impure and Heretical because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her Those Heresies meet in her and do compound a part of Popery As all the Waters of Rivers and Springs do meet in the Sea The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising Her so insolent contempt and debasing of Holy Scriptures she hath common with all kinds of Hereticks to whom such a thing is usual She doth borrow from the Pharisees the nonwritten Traditions And the Merit of Works She borroweth from the Basilidians and the Carpocratians the worshipping of Images She hath from
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
Truth thereof Refutation of the Excessive Praises that the Semiminarie Priests of Rhemes gives to the English Rhemish Translation 1. 1. LEt the Seminarie Priests of Rhemes give what Commendation they will to their English Translation 2. We Reformed say against it That that Translation is the worst of all the Translations that hath been set forth of the New Testament 3. And we prove our Assertion because that translation hath such examples of unaccustomed and monstrous novelties of words as the like in no other can be found 4. So as a man may justly call it a new fangled and ridiculous Translation Devised rather to amaze the Readers and make the word of God a laughing stock then to Edifie the Church of Christ 5. For who hath ever heard or read such words and Phrases as they have used and affected in their Translation 6. Whereas They might have retained as well the common and known manner of speaking That their Translation set forth in English might have been understood of English men 7. But they of purpose have so framed the same that the English is in many places as obscure in words as the Latin 8. Which thing is in all Translations a foul fault But in Translating of Holy Scripture Intolerable 9. And what Reason should be hereof but that Men either should contemn or not understand the Scripture which yet they will seem to Translate for the benefit of the Church 2. 10. If the Reader require Examples let him take but the Book and read a little and soon shall he see strange Affectation of Novelties in words and speeches throughout their whole Translation 11. There shall he find The Transmigration of Babylon Matth. 1. v. 17. The Enemie Man Matt. 13. v. 28. Vnlesse you have Penance Luk. 13. v. 3. Give us to day our supersubstantial Bread Matt. 6. v. 11. Whatsoever thou shalt supererogate Luk. 10. v. 36. Not in Chamberings and Impudicites Rom. 13.13 An Emulator of the Traditions of my Fathers Gal. 1.14.24 I Expugned the Faith They Emulate you not well Gal. 4.17 That you might Emulate Them 1 Pet. 2.5 Be ye also your selves superedified Ephe. 4. v. 10. Once at length you have reflorished to care for me denying the onely Dominator and our Lord Jud. 4. To the Redemption of Acquisition Ephes 1. v. 14. Against the Spirituals of wickedness in the Celestials Ephes 6. v. 12. The Archisynagogue Mark 6. v. 22. Ebrieties Commessations Gal. 5. v. 21. The Dominical day Apoc. 1. v. 10. But they are written to our Correption 1 Cor. 10. v. 11. That in the Name of Jesus every knee bow of the Celestials Terrestrials and Infernals Philip. 2. v. 10. But he Exinanited himself Philip. 2.7 For with such hostes God is promerited Hebr. 13. v. 16. Let the Charity of the Fraternity abide in you Heb. 13. v. 1. O Timothy keep the Depositum 1 Tim. 6.20 That he might repropriate the sins of the people Heb. 2.17 Wrapt it in Sindon and laid it in a Monument Matt. 27.59 All shall be docible of God John 6. v. 45. Vpon probatica a Pond John 5. v. 2. Which of you shall argue me of Sin John 8. v. 46. They hated me gratis John 15. v. 26. Beyond the Torrent Cedron John 18. v. 1. It was the â—arasceve of Pasche John 19.14 3. 1. These and such like are the goodly flowers of the Rhemists English Translation 4. 2. Besides the obscurity and ambiguity of Sentences by Reason of leaving out the Verbs and other words in the English Translation which may in Latine more easily be understood 5. Hereby the Reader may judge but better by Reading the Translation it self whether we have not Truely said of it That it is a strange Translation indeed And such an one as hard it were to find the Like 6. 1. But one of the Rhemist Priests doth Answer That we Reformed rather Delight in such Novelty then They seeing they Retain the Ancient words Mass Priests c. And we Reformed refuse them 2. Of these words shall be spoken in our particular handling of Controversies between the Reformed Churches and the Roman 3. And as for certain Names of persons and of places which some of our Interpreters do reduce to the Hebrew Sound They cannot much trouble the Reader And they are rather used in Books then in Speech EXERCITATION Condemnation of the Annotations joined with he Rhemist Translation of the New Testament By the Seminary Priests of Rhemes 1. VVHosoever shall consider with himself advisedly the Rhemists Manner of Collection Their Argument Their Application of Scripture And shall Examine a little how their Conclusion followeth upon their Proofs without all Coherence or consequence of Reason must needs greatly mislike their whole Religion that is founded upon so weak so tickle and so ruinous a Foundation 2. For unless it be granted That of every Thing may be concluded any Thing and that the Word of God may be made applicable to all purposes opinions and Doctrines it is impossible that these and such like arguments of Theirs as they have in their Annotations gathered upon the words of Scripture should have in them such strength and Truth as Divinity and Religion requireth These be the Frauds of the Church of Rome Concerning another of their Principles Which is the Ancient Fathers 1. Fraud The Church of Rome doth Discover an abominable Fraud in this That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Worship by an Expurgatory Index they cause to be blotted out of the Books of the Ancient Fathers all that is displeasing unto them Or else they falsifie them and alter their Sense and Meaning 1. THis is true in Regard of the most Ancient Fathers and particularly of the Books of S. Cyprian S. Chrysostome S. Augustine S. Cyril of Alexandria and of others They make them say the contrary to that which they will and take out from them not onely some Clauses but also whole Leafes 2. We know well that to cover this Sacriledge Sixtus of Sienna doth adde That those Writings of the Fathers had been soiled and infected by the Malice and Venome of the Hereticks of our Age But it is a False Cover For if by Hereticks he doth understand those of the Reformed Religion we maintain that which they cause to be blotted out of the Writings of the Fathers was in Them before the Reformation And That it cannot be Justified that any of the Reformed have Corrupted or Altered any Writings of the Fathers 2. Fraud The Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be Approved And notwithstanding That The Popish Religion is as it were a Body consisting for the most part of Rottennesse and Corruption Namely of Ancient and New Errors 1. 1. THe Popish Writers can as soon prove out of the Scriptures the following Points of their false Doctrine As they can draw a Fountain
of the Councel of Trent Written by Patre Paulo See the Addition Concerning this Question Whether the Pope be above the Councils Or otherwise Jesuites THe Jesuites puts the Pope above the Councils And they alleadge this Reason Because no Council is of any Authoritie which was not Confirmed by the Pope Answer of the Reformed to that Reason That is false 1. For the Sixth African Council and the Chalcedon Council had their Authoritie without the Pope 2. And Emperours Patriarchs and Bishops have Confirmed Councils 3. And the Council of Constantinople by Letters desired the Confirmation of the Decrees from Theodosius the Emperour Fraud This is a Fraud of the Church of Rome in Regard of another of her Principles That is the Catholick Church That because the Scripture maketh Honorable Mention of the Church The Roman Church is that true Church of Christ of which the Scripture speaketh so often 1. VVE Reformed acknowledge That both in the Old and New Testament there is every where honorable mention made of the Church And that it is called A Holy City A Fruitful Vineyard An High Hill A Direct Path The onely Dove The Kingdom of Heaven The Spouse and Bodie of Christ The Pillar of Truth The Multitude unto which the Holy Ghost being promised poureth all things needful to Salvation The Congregation against which the Gates of Hell shall never so prevail That they shall utterly extinguish the same The Congregation which who so Repugneth though he confesse Christ with his mouth yet hath he no more to do with Christ then hath a Publican and a heathen man 2. The above-said Titles do not belong to the now Church of Rome 1. FOr on the contrary It is the Babylonish Whore A Branch cut off from the true Vine A Den of Thieves A broad way leading to Destruction The Kingdom of Hell The body of Antichrist A Sink of Errors A great Mother of Fornication The Church of the wicked out of which every Christian ought to depart which Christ shall one day fearfully destroy and give her the just Recompence of all her sins 2. In vain then do the Popish Writers reckon up the praises of the Church unlesse they can demonstrate that they are proper to the Church of Rome 3. Which they shall never be able to do so long as Rome standeth As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship that she doth produce So is her Doctrine false concerning these Principles 1. Concerning the Traditions that she calleth Apostolical 2. Concerning the Church 3. Concerning General Councils 4. Concerning the Ancient Fathers 5. Concerning the Pope And therefore such Principles are justly excluded by the Reformed from the Rule of Faith 1. The Reformed justly exclude from the Rule of Faith the Traditions called Apostolical by the Papists 1. FOr the Popish Apostolical Traditions are but forged and devised Things and therefore no stay for a man to settle his Conscience upon 2. That they are not such as the Papists sayes Let them tell us if they can which be the Apostles Traditions how many and where they may be found If they cannot satisfie this Demand as they cannot indeed How may they then make any Reckoning of that whereof they have no certain knoledge How can They without falling Build their Faith upon Fantasies such as they are 3. The Apostles Doctrine we have in Writing The Apostles Doctrine we have in writing 4. Other Traditions of the Apostles we receive none for our belief The Scripture is the onely Rule of Faith and not Traditions a part of the Rule of Faith that is That Scripture is a perfect Rule 1. THat I prove in this manner 2 Timoth. 3.15 Apoc. 22.18 1 Cor. 4.6 John 20.31 2. That is the onely Rule whereunto the chiefest properties of a rule do solely belong But the properties of a true and certain rule do onely belong to the holy Scriptures in matters of Faith The rule of Catholick Faith saith Bellarmine must be certain and known De verb. Dei libr. 1. cap. 2. Now there is nothing better known or more certain then the Scripture which appears Because Traditions are far more uncertain than the written word and because many of them are false and uncertain 3. The written word is a Rule of Traditions From whence it follows that it is the onely rule That the written word is a rule of Tradition appeareth by the Doctrine of our Adversaries who acknowledge that no Traditions must be admitted but such as agree with the Scripture Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture and the writings of the Primitive Fathers Bellarm. de Script libr. 4. cap. 3. But those Traditions which are derived from the Scriptures have the same to be their rule And there is nothing more common in the Primitive Fathers then to subject all their writings to be Regulate by the holy Scriptures Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule from whence it followeth that the Scripture is the onely primitive rule of Faith 4. It is that which is acknowledged by some of our Adversaries Gabr. Biel Can. Miss Lect. 71. whereof Ferus saith expresly The holy Scripture is the sole rule of veritie and whatsoever differs or contradicteth the same it is error and cokle with whatsoever shew it come forth Ferus in Matth. lib. 2. in cap. 13. pag. 248. col 1. And another saith The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth and the rule c. Villavincen de formand Concion lib. 2. cap. 2. 2. The Reformed justly exclude from the Rule of Faith the Catholick Church 1. VVE Reformed do Reverence and Love The Catholick Church as the Spouse of Christ 2. But we know that her duty is to hearken only to the voice of Christ her Husband And that she hath no Authority to adde so much as one iota in his Word or any waies to dissent from it 3. And further we know That the Romish Synagogue is not that Catholick Church of Christ whereof we speak 3. The Reformed justly exclude from the Rule of Faith General Councils 1. VVE Reformed doe esteem and regard General Councils in their place We thank God for them We Read Allow and Commend them so far forth as they agree with Gods Word 2. Let therefore their Decrees be examined by Gods Word 3. And if they agree let them be received for that Agreement 4. If not let them be rejected for the contrary 5. But the Argument holdeth not in this Form such a Council decreed so and therefore so must we believe 6. If this Principle were set down for certain and perpetual in Divinity we should have strange Beliefs enow yea surely scarcely should we retain any one true Belief 7. Two famous General Councils have been held in Nice The First And the Second In the First is
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
when he goes on 4. Concerning the particular Faults of the said Cardinal they appear in every point of controversie which he handles against the Reformed Churches Which particular Faults are clearly discovered and solidly refuted by the Doctors of the said Churches who did undertake the Answer to the said Controversie §. An Observation very considerable concerning the Society of Jesus and the Name of Jesuite 1. THe Societie of the Jesuites have separated Christ Else why have they separated Jesus from Christ 2. And leaving the Ancient ordinary Name of Christians which they scorn as too common they desiring rather to be called Jesuites a new Name of their own framing then to be called Christians 3. As though there were some society of Jesus priated to one kind of men separated from other Christians 4. If there be then is Christ divided 5. If not then you Jesuites are too Impudent to devise a new Society §. Exception of the Jesuites YOu Reformed set upon our Society and say we have divided Christ because certain men have chosen unto them this Name above all others to be accounted of the Society of Jesus because they have consecrated themselves wholy to advance this Name Must they therefore of necessity divide Christ Have not the English Christ Colledge in Oxford Answer of the Reformed to this Exception 1. WE will not strive much with you Jesuites about your Society of which we reformed make very small account 2. If you have for some special consideration Dedicated your selves unto Christ What is that consideration Why do not you tell us what Jesus requireth of you which all other Christians are not bound to do 3. If the Order of your profession require that you propagate the honour and magnifie the Name Jesus If for this all Christians ought not to labour at least Bishops and specially the Pope of Rome And if they be Jesuites who do this Why are not your Divines Bishops Cardinals and Popes Jesuites 4. It may be this care is far from them 5. Whereas then Names are for distinguishing of things they be needlesse and vain when there is no difference of the thing 6. Either shew us what is the proper and peculiar duties of Jesuites Or confesse that without any cause you have appropriated such a Name unto them 7. In Cambridge as well as in Oxford there are both Christ and Jesus Colledges but they that live in those Colledges are called onely Christians 8. Think you That because there are many Colledges different in Names there are many different Orders and Professions of men 9. In places distinctions of Names are necessary and without danger unlesse some Schism may happen betwixt the wals 10. Have you Jesuites no other thing to say for your Sect and Society Concerning the Conversion of Countries made by Papists What judgment is to be made of such Conversions 1. IT may happen that a corrupt Church which holdeth not the faith intirely throughout but erreth in some parcels thereof may convert Heathens 2. Such a conversion shall be mixed In some things it shall be to the true Faith In others it shall be to erroneous beleeving 3. Like as diseased Parents when they procreate Children do together with their nature and kind propagate hereditarie sicknesse 4. And that the Ecclesiastical story reporteth That the Arrians converted the Goths to Christianity 5. And such is the conversion of Heathens made by Papists Again Of the Conversion of the Americans by the Jesuites 1. The Jesuites which have assayed to make new kingdoms among the Indians did not serve Christ but the Pope 2. Nor did they enlarge the Kingdome of Christ but they did prepare for the Pope a Kingdom far from the Reformed where he may reign after he shall be banished from these countries 3. Which newly could easily have been effected by Lewis the 14 King of France if he had been willing to chastise or rather so far to punish Alexander now Pope as to take from him the Temporal Dominions of which the Popes are become Princes by the liberalitie of the Kings of France his predecessors Of the different Sects that are in the Church of Rome namely Thomists Scotists Dominicans Franciscans Jesuites COncerning these different Sects the Jesuites for Defense of them produce this Reason That all these did ever consent in Faith and differed onely in such things which might be disputed without any hazard of Faith Answer to that by the Reformed 1. BE it granted they did agree in matters of Faith Why then do they not follow all one Rule 3. For S. Paul reproved the Corinthians agreeing in Faith because they attributed to their Ministers more then was meet whilest one had Devoted himself to S. Paul another to S. Peter and another to Apollo What then shall be done to the Scotists to the Thomists and to others Are the Names of Scotus of Thomas of Francis more holy and lawful Names in their Disciples then the names of S. Peter S. Paul and of Apollo 3. Besides the difference is very great not in the name onely but in things also 4. As thus Let the Question be whether the Crosse of Christ and the Image of Christ be to be worshipped with the same kind of worship that Christ is Adored withal Doth not this appertain to Faith But Error in this will be plain Idolatry And yet the Jesuites know some of the Schoolmen stand for it Some against it 5. What of that Question which hath exercised all Churches and all Schools so long Whether the Virgin Mary had Original sin Or was ever pure and without spot 6. And infinite such Differences the Reformed do omit being matter of Faith § From hence I infer That the Vnitie pretended by the Popish Doctors to be in the Church of Rome is not so Intire and General as they would have it thought 1. BUt although it be not so yet if it proceeded of knowledge of the Truth and of faithful submission with the heartie obedience to the same truth it should deserve great Commendation 2. But springing from this Fountain That all men must obey the Pope whatsoever he teach and command without Examination or Resistance upon pain of Eternal Damnation It is altogether unworthie of commendation and praise because it is an easie matter upon this Foundation to raise up and maintain any unitie whatsoever 3. In that regard such unity is Tyrannical and Devilish 4. And in other Regards it is Carnal For in the chiefest Members of the Church of Rome it doth proceed from vain Ambition from worldly Pleasures and from filthy Covetousnesse 5. In another regard besides It is Brutish and also carnal proceeding in the most Members of Brutish Ignorance and of Fear Of the Seduction of People by the Popes and the Roman Church by their False Doctrine in General 1. IT is one of the Sinnes of the Popes and of the Church of Rome to seduce People by their False and Corrupted Doctrine 2. Which is a crying and an abominable Sin
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
Nor Chrysostom Nor Ammianus Nor the Tripartite Historie Nor Dantasus Nor Bede Nor Orosius So Carerius The Charter or Edict of Constantines Donation is a base and improbable Fiction 1. ALL that which is proved by Reformed Writers of the supposed Leprosie Persecution and Baptism of Constantine by Pope Sylvester are undoubted Demonstrations of the Forgerie of this Edict of Donation 2. For in the Charter are all these Not onely related as certain truths but they are made the very ground and occasion why Constantine made this Charter 3. Seeing then there is neither truth nor reality in the foundation Certainly there is no truth at all in the Charter it self 4. But leaving these we will propose a few other Considerations in this Cause 1. In this Edict is mentioned the See of Constantinople as one of the Patriarchal Sees Whereas neither it had Patriarchal Dignitie before the Second General Council that is more then fiftie years after the Donation is supposed to be made Nor was there at that time so much as the name of Constantinople For this City was then called Byzantium And divers years after when Constantine had much enlarged it and made it as Socrates saith Parem aequalem Romae equal to Rome choosing it for the Imperial Seat It was then first called by his Name Constantinople And this was done as Baronius himself acknowledgeth a little after the Nicene Council was ended But as Sigonius more truely teacheth five years after that Nicene Council when Gallicanus and Symachus were Consuls So very stupid was the forgerer that to gain to the Pope to the See of Rome principality over Constantinople he makes Constantine write of that City which was not no nor the name of it so much as extant in the World at that time 2. Had Constantine given principality to the Roman See above all Churches in the World as the Charter saith he did What folly was it in John Bishop of Constantinople in Cyriacus and in others to strive for that Preheminence What meant Boniface the third that he would never shew this Charter and grant of principalitie made by Constantine Why did he use so much intreaty and means to Phocas a murtherer that the Church of Rome might be called the first of all Churches when the same was long almost 300. years before given by a fair Charter to the Roman See by Constantine so Worthy and Renowned an Emperour 3. In this Edict Constantine is made solemnly to give unto Pope Sylvester the Lateran Palace whereas not only Sigonius witnesseth that this was given long before to Pope Meltiades Augustale Palatium in Later ano impertiit Constantine gave to Meltiades the Lateran Palace but Baronius and Binnius avouch the same for a certainty and say that no wise body will doubt thereof Those Augustissimae Lateranenses Aedes say they That most princely Palace of the Lateran was given by the same Constantine to Pope Miltiades the Predecessor of Sylvester and to his Successors and that in the Seventh year of Constantine which was twelve years before he was either Baptized or made this Charter of Donation Is not this now a piece of great munificence in the Emperour to give that which it is not his own to give or to give that to Sylvester which many years before that gift was Sylvesters own and his Successours for ever 4. To the above said considerations let us add the Testimony of their great Cardinal Baronius to whom accords Gretser who hath written an Apologie for him in this very point He by many Reasons and at large proves the Edict to be Commentitium prorsusque falsum A meer Figment and Forgerie And as Gretser saith Commentis accensendum docuit He hath taught that it is a Counterfeit One Reason is That this Edict was not in the Ancient Acts of Sylvester but was by forgerie inserted into them The time when this was done he defines to have been after the 1000 year of Christ The Parties by whom this forged Edict was made and published he also declares It was fained by some Grecian under the name of Eusebius and set forth by Theodorus Balsamon whereas a nullo Graecorum hactenus in lucem editum until then no Grecian had published it And from the Grecians it came to the Latins and Western Church Leo the 9. being the first Pope who makes mention thereof Thus the Cardinal By whose acknowledgment it may be seen what truth there is in the Popes specially in Pope Leo who in his Decretal Epistle most solemnly commends this Edict for an Ancient and undoubted Evidence Such as he knew by sight and sense to be the true deed of Constantine Which yet their great Cardinal after long sifting of Monuments and Records testifieth to be a Forgerie and that of the Grecians First of all devised as he saith about 700. years and published 800. years after the Death of Constantine Fraud Of the Fraud and Imposture of the Popes and of the Church of Rome in regard of pretended Revelations both by Dreams and by Extraordinary Visions and Apparitions of the Dead 1. THe Pope and the Church of Rome make use of these pretended Revelations to lead the poor People by the Nose and to make him believe some Doctrines which the word of God doth condemn 2. So was it said that some were Appeared who had said That to come out of Purgatory such and such things were to be done so Sing Masses and by some certain kind of persons that by such forged Impostures the Fable of Purgatory should be established 3. Likewise was it said that some were Appeared who said That they had seen some Tormented in Hell Fire who told them That they were there for sundry Sinnes but particularly for having Stolne a Chalice from the Convent of the Benedictine Monks 4. Others who being Tormented did say That it was because they had Taken and Appropriated to themselves some Possessions belonging to the Church 5. Besides others said That some certain Priests godly persons singing Masse did see an Angel which did accompany them 6. In the Times of the deepest ignorance there was nothing more common then the speech of such Visions and Apparitions either Imaginaries and Phantastical or proceeding from the Devil to abuse the poor people and to establish his False Doctrine Fraud It is a Fraud and a meere Cavillation for the Refutation of the Falshood of a Religion and also for the Proofe of the Truth of a Religion to demand only Formal Places of Holy Scripture contained word by word in it Which Fraud and Cavillation is used by many Doctors of the Church of Rome disputing with the Reformed but wrongfully BEcause if all that which is not opposed by Formal Texts cannot be said to be grounded in the Word of God Then there are none so abominable Heresies nor any so monstrous opinion which may not boast although wrongfully to have the word of God for its Ground So for Example 1. The Heretick Arrians could say
in general all Religious Adorations of the Virgin Mary Epiphan Haeref 72. in fine v. 79. Although saith he she is glorious holy and honourable yet she is not appointed to be Adored Again the Lord in the Gospel speaketh to the Virgin his Mother What have I to do with thee woman In which Speech to the end that none should think her over excellent he calleth her woman Prophesying as it were aforehand of the Heresies which should arise And premonishing that none in admiration of her Sanctity should fall into this Heresie of Adoration 5. Of which doting Heresie of Adoration of the Virgin the Papists are guilty in a high degree For in the Countries subject to the See of Rome all men and women wheresoever they are in the City or in the Field thrice a day when the Ave Mary Bell rings send up their united devotious to her and where one professeth himself a devote to our Saviour whole Towns devote themselves to her where one prayeth at a Crucifix ten pray at her Image where one fasteth on Friday which they account our Lords day Many fast on Saturday which they count our Ladaies day To conclude they conclude all their prayers with an Ave Maria As we do with our Lords Prayer and most of their Treatises with Laus Deiparae Virgini Praise be to the Virgin Mother of God And in the Psalter called Bonaventures they have Intituled all the 150. Psalms of David to her and where he saith Lord they put Lady Touching Adoration of Relicks It is Idolatry the Church of Rome is very much guilty thereof What office is to be rendred to the Bodies of those that are deceased by those that are alive It is not to worship them but to bury them 1. THis the Protestants reproves concerning Relicks of Saints 1. Such Adoration of Relicks as S. Hierome himself and S. Augustine condemned 2. The attributing of Supernatural Effects to Monuments and Relicks which they have not by any ordinance of God 3. To place confidence and merit in these things without any divine authority and to cause people to gad and wander to this or that place that they may receive benefit by them 4. We most of all condemn the Impostures and covetousnesse of the Romanists who in stead of true Reliks brought in counterfeits The Lance is found wherewith Christs side was pierced A Brazen Serpent made of the same Brass which Moses his Serpent was at Milan in S. Ambrose his Church Tunica Inconsutilis Domini nostri c. 5. And consequently for filthy lucre bartered and made Portsale of these Relicks abusing herein the Ignorance and Superstition of fond people 2. And on the side the said Protestants declare That the office which is to be rendred to the Bodies of Saints Deceased by those that are alive is not to Worship them but to bury them In that regard Eusebius writeth thus concerning Polycarp After we had gathered his Bones being more precious than Pearls and Gold we buried them where it was fit Of Miracles wrought by Dead Bones and Carcasses of Saints 1. WHen it pleaseth the Lord to shew his Power and to work Miracles in any place or by any means as seemeth Good unto himself we admire his power and praise his goodness 2. And we are not Ignorant how God hath used dead bones as an Instrument of Life 2 King 13. v. 21. 3. And concerning these things Bishop Jewel hath written in this manner Reply Art 1. p. 39. Almighty God for the Testimony of his Doctrine and Truth hath oftentimes wrought great Miracles even by the dead carkasses of his Saints In witness that they had been his Messengers and the Instruments of his Will But as they were godly Inducements at the first to lead people unto the Truth So afterwards they became snares to lead the same People into Errors We Protestants must not frequent Exercises of Popish Worship nor assist to the Mass 1. WE cannot be present there but either we must give great offence or commit a Greater 2. Give great offence if we do not as the Papists do and joyn not with them in Censing Images bowing before them offering unto them and kissing In calling upon Saints and praying for the releasing of Souls out of Purgatory 3. Or commit a greater if we joyn with them in their superstitious Rites and Idolatries In so doing we give greater offence to the Church of God And not onely receive a mark from the Beast but a grievous Wound 4. Constantine the Emperour thought himself defiled if he had but seen an Heathenish Altar Ambros Epist. 31. David if he had but made mention of an Idol Psal 16. v. 4. Their Offerings of Blood I will not offer nor take their names into my mouth 5. The Corinthians might not be partakers of such meats as were offered to Idols May we be partakers of such Prayers as are offered unto them It was unlawful for them to sit at the same Table with Idolaters when they kept their Solemn Feasts Can it be lawful for us to stand at the same Altar with them 6. Let us think again and again upon those fearful menaces Apoc. 14. v. 9. If any man worship the Beast and his Image and receive the mark in his forehead or in his hand the same shall drink of the Wine of the Wrath of God and he shall be tormented in fire and brimstone before the holy Angels and before the Lamb And the smoake of their torments shall ascend for ever And they shall have no rest day nor night which worship the Beast and his Image and whosoever receiveth the Print of his Name 7. We have not received any print of the Beast we are free from the least suspition of Familiarity with the Whore of Babylon we have kept our selves unspotted of Popery Therefore as we tender not onely our Honour and Reputation but chiefly the salvation of our Bodies and Souls let us keep our selves still from Idols Let us be zealous for Gods honour and he will be zealous for our safety Let us abstain from all appearance of that evil which the Spirit of God ranketh with Sorcery and Witchcraft As the Church of Rome became corrupted by Degrees in Regard of the Doctrine of Faith since the Apostles Times So did she in regard of Manners 1. This is True in regard of the Pope her Head 1. THe Common Opinion which Men did conceive of the Time in which Gregory the Great lived was that Gregory the Great was the last good and the first ill Bishop of Rome 2. He was no better then should be 3. And all the other Bishops that succeeded him were stark nought Every one striving to goe beyond his Predecessor in all leudnesse 4. So that now a Sink of all wickednesse hath hath violently burst into the Church 2. This is true in respect of the Popish Clergy and in respect of other Members of the said Roman Church 1. A Sink of all wickednesse doth now
Roman Faith 2. Yea and at this day they dissent from us in few things as Jeremy the Patriarch of Constantinople hath plainly written Answer of the Reformed to that Exception THe Reformed do answer to this Exception 1. That if that be true why are they then of the Papists accounted Schismaticks Or why do they not Obey the Pope Why came they not to the Council of Trent The Pope by all means hath sought to have them subject to Him but they still contemn him to his no small grief 2. It is true the Emperour the Patriarch and a multitude of Bishops came to the Florentine Council they agreed with them in many Things in others they dissented the Popish Transubstantiation they utterly renounced 3. At that time Josephus their Patriarch suddenly died Eugenius the Pope instantly urged a new Election they denied to make any till they came to Constantinople 4. Do not the Papists see how well they agree We have a Book of Cyril Patriarch of Constantinople in which is set down the Confession of their present Faith whereby it appeareth manifestly that they are farre nearer to the Reformed Churches in Beleif then they are to the Roman 1. The Turks are beholding to none more then to the Pope for their Possession of Greece and the Eastern Empire which hath caused the Miserable Slavery of the Greek Churches 1. IF As our Saviour Christ saith A Kingdome divided against it self cannot stand then the breaking of the strength of the Empire and weakning the power of the Christians and consequently strengthning the Turks must all be inputed to him which did rent and divide the Roman Christian Empires and of one Empire made two 2. As long as the Province and Dominions of the Empire were united We were strong enough against the Turks 3. But After Pope Leo the 10. divided the Empire the Empire of Constantinople which before had much adoe to resist the Turk was now no longer able to sustain the Burthen wanting the greatest part of the Empire 2. O Christian Princes and States unite your selves and consequently join your Forces together to pluck off from that Infidell the Turk the Empire of Greece and to join it with that of the West that so both as in Times past make but one Empire THESIS Of the Reformation of the Church in general 1. WHen the Church is infected with Errors in the Doctrine or loaded with unlawful Ceremonies or Governed by an evil Ecclesiastical Policie the Reformation thereof is not permitted to the People without the consent of the Prince and Soveraign Magistrate 2. But such a Reformation is to be made by the Prince and Soveraign as being a Right which belongeth unto him and which belongeth unto him by Divine and Humane Right 3. Neither also is it lawful to a Minister of a particular Church to change at his will the Ceremonies of his Church but if they are not to be tolerated he must with his Church make his Addresses to the Supream Magistrate to obtain from him the necessary Reformation of the same 4. The Prince being to imploy himself about the Reformation of the Church when she hath need of a Reformation ought to that effect to consult the Divines of his Countrey the most Learned the most Prudent and the most Godly and to convoke a National Synod composed of such Men. 5. It will be well done also by him to join unto his own Divines the Divines of other Reformed Churches that by that Means greater weight may be given to the Reformation which he will effect 6. The Divines assembled must carefully seek out the Truth and when they have found it the Prince ought to ordain and injoin the observation thereof 7. The said National Synod or Assembly of Divines ought to extend the Reformation of the Church to four Heads namely 1. To the Doctrine concerning Faith 2. To the Divine Worship and Service 3. To Ceremonies and outward things 4. To the Ecclesiastical Policy and Government of the Church 8. And in regard of the abovesaid four Heads the said Synod or Assembly of Divines ought to Reform the Church according to the best Form of all 9. Now a better Form of the Church cannot be conceived nor found than that according to which Jesus Christ by himself and by his Apostles did in the beginning establish and confirm the Church 10. Which hath been the Form of the Church in the Times of Christ and of his Apostles we learn it clearly out of the Books of the Evangelists and of the Acts of the Apostles and probably out of the Writings of the Doctors of the Church who lived immediately after the death of the Apostles 11. According to this Form the Church ought to be Reformed in regard of the above named four Heads bringing them back to the first beginning and to the first Springs Thas is to say to the first Antiquity 12 If it happens that between some National Reformed Churches there be a difference in regard of Ceremonies and outward things agreeing well together in regard of the Doctrine for such a difference in Ceremonies the said Churches must not be enemies one to the others But they ought to bear one another Charitably and profitably Of the 1. Reformators Luther Calvin c. What Esteem the Protestants make of the last Reformers Luther Calvin and their Associates And how far it doth extend 1. THe Protestants especially we of the Church of England acknowledge not any factious names of Lutherans Zwinglians or Calvinists with which we are injuriously nick-named by our Adversaries As of old good Orthodox Christians were called Cornelians and Cyrillians by the seditious followers of Novatus and Nestorius Phot. Cod. 280. in Excerptis Eulogii ad finem Libri Act. Conciliab Ephes in Epist Legat. Schism ad sues in Epheso pag. 281. Edit Bin. 1618. 2. With Pacianus we professe Christian is our Name and Catholick our Sur-name 3. We esteem of Luther Zwinglius and Calvin as worthy men but we esteem them not worthy to be Lords or Authours of our Faith or to lead our understanding captive both themselves were far from affecting such Divine Honour and we far from bestowing it We remember who said of Christ Hear him not hear them 4. And therefore though these mens reasons may gain our Assent their Testimony is at the best but probable we believe not what they say but what the prove 5. Much lesse can we endure being once baptized in the name of Christ to be marked with the name of any man as with a note of our servitude We disclaim the name of Calvinists we owe no service we have no dependance upon Calvin nor upon any other man as Doctor or Master of our Faith 6. We owe him and the rest of the first Reformers many thanks for their painful labours which shall remain of honourable account in all posterity We cannot bless God sufficiently for such Instruments of his glory Yet we do not Idolize their persons or adore
their Dictates and Opinions as if they were Divine Oracles That Doctor who hath the command of our Conscience hath his Chair in Heaven we love and honour such persons as our Friends yet so that we honour Truth and love it above all Friendship Which Churches and Assemblies we comprehend Properly under the Appellation of Reformed Churches 1. THey are the Churches which are entirely Reformed of which by Gods Grace we are Members 2. That is to say those Churches who having the true Marks of the Church have them also with all the Purity which is required in regard of the Doctrine of Faith and in regard of the Worship of God 1. 1. The Socinians 2. The Anabaptists Are not comprehended by the Protestants under the Appellation of Reformed and True Churches Because in their Assemblies the very Notes of the True Church do not appear 1. FOr we do not comprehend under that Appellation those Assemblies who having forsaken Idolatry Superstitions and some Errors of the Roman Church are fallen into others very great and most pernicious Such are the Assemblies of the Socinians or the New Samosatenians And such also are the Assemblies of the Anabaptists In which Assemblies the very Notes and Marks of the true Church do not appear The Reformed Religion is True and Orthodox 1. 1. THe Reformed Churches Faith is found That appears in their Belief of God the Father Of his onely Son Jesus Christ Of the Holy Ghost Of the Church Of the Sacraments Of the Ministery Of the Scriptures Of Ceremonies And of every part of Christian Belief 2. They abandon and detest as plagues and poysons all those old Heresies which either the Sacred Scriptures or the Ancient Councils have utterly condemned 3. They call home again as much as in them lieth the right Discipline of the Church which our Adversaries have quite brought into a poor and weak case 4. They punish all licentiousness of Life and unruliness of Manners by the Old and long continued Laws And with as much sharpness as is convenient and lieth in their power They maintain still the state of Kingdomes in the same Condition and State of Honour wherein they have found them without any diminution or alteration Reserving unto their Princes their Majesty and Worldly Preheminence safe and without impairing to their possible power 6. They have so gotten themselves away from that Popish Church which the Popes had made a Den of Thieves and wherein nothing was in good frame or like to the Church of God as Lot in times past gat him out of Sodome or Abraham out of Chalde Not upon a desire of Contention but by the warning of God himself 7. They have searched out of the holy Bible which they are sure cannot deceive them their sure Form of Religion and have returned again unto the Primitive Church of the Apostles and of the Ancient Fathers that is to say to the ground and beginning of things unto the very foundations and head-springs of Christs Church The Reformed Churches are the same in kinde with all the good Churches which were before them 1. THe Reformed Churches are the same with all Good Churches that had been in the World before them and do succeed the found and firm Members of the General Visible Church in whom was the Life of true Religion in the substantial matter of Faith and Godliness 2. But they having shaken off their former Errors they differ from them in manner and quality As a man who was deceived in sundry things when he becomes wiser differs from himself as he was Ignorant 3. And as a sick body when it is healed and a Commonwealth after it hath reformed disorders are in substance the same but differ in in Quality and in Goodness so the Protestant Churches have purged sundry corruptions and perfected that which was defective But are the same in kinde with all the good Churches and Christians that were before them And succeeds them of the General Visible Church in whom was the Life of Faith and of Religion Concerning the Antiquity of the Reformed Religion Jesuites THe Jesuites say That the Reformed for fifteen hundred Years could not spy out one Town one Village one House seasoned with the Doctrine that they follow Now. Answer of the Reformed 1. THe Reformed do answer That such an Accusation is very false for in the Apostles time all Churches all Cities and Towns every Family embraced the same Faith and Religion which now they profess 2. Antichrist that Man of Sin could never prevail so much nor so far in corrupting the Christian Religion and Church but a great multitude of the Saints remained and those whose Names were written in the Book of Life did utterly abhor all those filthy and wicked Superstitions of Antichrist For in the Church of Rome it self even in the worst times of it many were ever found who worshipped the God of their Fathers and kept themselves unpolluted with that horrible Idolatry And this can Histories of all Times witness which we could now Recite Vide Catalog Testium veritatis if it were needful and reckon up to the Jesuites many Houses Villages Towns Cities and Countries where Christ had many and populous Churches 3. We add That the Greek Church could never yet be brought to joyn it self to the Roman Church and it is now as opposite to Her as ever the Reformed was and is 4. Furthermore we answer to this Question of the Jesuites Where was your Church for so many years before Luther That it did never lie so hid but it was discerned by their Pope unless for so many years he persecuted shaddows § Another Answer of the Reformed to the Question of the Jesuites Where was the Reformed Religion before the Reformation made by Luther and other Divines 1. THey answer That the Apostles and the Primitive Church for almost six hundred years after Christ taught as they do 2. They answer That ever since that time there have been some that have contended for the maintenance of the Faith which they profess For Example 1. In matter of Supremacy they taught as the Reformed do till after Gregories time which was six hundred years after Christ yea Gregory himself writing against them of Constantinople held this Language If any shall call himself Vniversal Bishop I say it confidently that he is Antichrist 3. In matter of the Sacrament for a thousand years together that the People received the Wine as vvell as the Bread Aquinas cannot deny 3. In the point of Images at first the Church admitted no Images at all as Erasmus and Gregory sheweth yea Polydore Virgil confesseth That the Fathers condemned Images for fear of Idolatry and this continued till the second Nicene Council But now of late the Trent Council and Bellarmine have given unto them Divine honour 4. Bristow a Popish Doctor confesseth this The Truth is saith he that some have been in all Ages of the Protestants Opinion 5. And Illiricus Flaccus doth remember one Reynerius who
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
conceive How or why are saucy Questions in Divine Mysteries Just Mart. in Expos Fid. 6. I omit the Questions of Predestination being no less debated in the Roman Schools then in the Reformed 7. Their other Differences in Ceremony or Discipline are diversities without Discord 8. All wise men in the World have ever thought that in such things each several Church is left to her own Judgement and Liberty so as she keep her self to the general Apostolique Rule of Order and Edification and to the general Judgement and Practise of the Church Universal See Tertull. de virg vetand cap. 1. Fermit apud Cyprian Epist 75. August Epist so Socrat. Hist lib. 5. cap. 21. c. 9. Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits and Fashions yet for substance it may be one in all In all these contestations as it commonly falls out blessed be God they that are for Truth have ever been for Charity and mutual Toleration as appears by their published Writings all tending to Pacification Vide Junii Parae scripta Irenica 10. Luther himself though of a rough and vehement Spirit yet before his death being tempered by milde Melanchton that honour of Germany did much relent and remit of his rigour against Zuinglius and began to approve the good Counsels of Peace Admonit Neustad de Libro Concord cap. 6. p. 236. And 11. Among the Lutherans all are not of the same intractable Disposition As they in Polonia for instance where the followers of Luther and Calvin have long lived together in a fair and brotherly concord and communion notwithstanding their several Opinions which they still retain vide Corpu Confess Et ibi Poloniae consensum 12. Since then our Discords are of no higher Degree we say as Prudentius a Christian Poet of the Unity of his Times It hath been a little violated but is defended by Faith her Sister in whose company being safely come off she laugheth at her wounds as being easily curable Fraud A Discovery and Refutation of a New Way and Subtle Cunnings of a Seminary Priest of Rhemes against the Reformed Religion 1. THis Way and Cunning is to bring continual Allegations of Testimonies out of the Reformed own Writers craftily brought in their Books to shew a dissention of Judgement among the said Reformed Writers that so the Readers of the Books of those Popish Writers may be Induced to think the worse of the Reformed Religion 2. A Refutation of this New Slight and Device THis Device is full of Fraud Dishonesty and Malice taking Advantage of Mens Infirmities and Imperfections against the Eternal Truth of God which the said Popish Doctors cannot by ordinary and lawful kind of Reasoning Refute Concerning the Acknowledgement of a Seminary Priest of Rhemes That three Articles of the Controversies which were propounded by Bishop Jewell in this Sermon at Paul 's Cross in which he made his Callange were and are of weight 1. The Supremacy of the Pope 2. The Corporal Presence 3. And the Sacrifice of the Mass Examination of this Acknowledgement of the Seminary Priest by the Reformed Doctors 1. 1. IN that acknowledgement the Seminary Priest hath uttered his Judgement of the rest of the Articles that are in Controversie that they are not of such weight as his Church would have them to be esteemed 2. And of these three Articles he might with as good Reason have excepted the two latter and so make the first only a matter of weight 3. For that Article indeed is the substantial Point in maintenance whereof all the Popish Writers Labours are bestowed otherwise were it not for defence of their Popes wicked unreasonable Antichristian Monarchy they could easily agree with us for these two and for all the rest we doubt not 2. But what did the Priest in his Acknowledgement think then 1. Of Private Mass Is it a thing of no weight as there he would have it accounted There is not we suppose any thing in the Rome Church more used or better liked 2. What he did think of the half Communion 3. What he did think of the Latine Service 4. What he did think of Images 5. What did he think of the keeping of the Scriptures in a Tongue unknown to the People 6. And what did he think of other such Heads of the Romish Religion 3. 1. Are they of no weight Are they Trifles Are they not worth the striving for 2. Then let the Popish Writers give over all defence of them 1. Let Private Masses be abolished 2. Let the Communion be administred in both kinds according to Christs institution 3. Let the publick prayers be said in the Tongue that every Countrey useth 4. Let Images be burned 5. And all Idolatry forbidden 6. Let it be lawful for the People of all Countries to read the Scripture in their own Language 7. Let there be no controversie about the other Articles 3. For while they stand so stifly in maintenance of all these and others They cannot truly say and bear us in hand That they are not of weight in their Account The Reformed Churches truly and properly so called are Pure and Orthodox Churches And their Faith is sound and not Hereticall as falsly they are termed by the Church of Rome 1. IT is that which must be acknowledged by some certain Notes and Marks For as we judge of Coine by the pair of Gold Weights and of Metals by the Touch-stone and of Glassen and Earthen Pots by the sound so ought we to judge of the Church by her Marks 2. The true Touch-stone of the Church is the Truth It is the Scripture It is the Word of God For the true Sheep of Christ are those who hear the voice who know him and follow him John 10.27 It is the Lords Camp who marcheth after this Pillar And the Apostles Church is builded upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone Ephes 2.20 We hear saith St. Augustine found Christ in the Scriptures let us also seek there the Church And if they have the Church on their side let them show it onely by the Canonical Books of the Divine Scriptures As to know whether a Line be strait a strait Rule is applied unto it Even also to discern a pure Church from an impure there is no other means than to see and observe whether it doth agree with the Rule of Practice which is the Word of God 3. Under which Word of God the pure Administration of the Sacraments of the Church is also to be comprehended Because the right use of them is prescribed in the Word of God 4. Now by this true and certain mark of the Church we prove that the truly Reformed Churches are pure and Orthodox Churches because from point to point they follow it The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun and without at all feeling the Eye-lids 5. If it were true
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
themselves to forgive sins but God alone forgiveth sins Mark 1.7 2. But having the word of Reconciliation committed unto them from God they offer pardon and in his Name pronounce pardon to the sinner that believeth and that turneth from his wickednesse and sinnes unto the Lord. Refutation of this Accusation of the Jesuites and other Popish Writers that in the Religion and Doctrine of the Reformed their is no Stay or Certainty 1. VVHat greater stedfastnesse in Religion can be required then to hold Gods Word which we Reformed profess to be the Ground we build our Faith 2. If the Popish Doctors can shew wherein we swarve from it we will not refuse their Instruction 3. But that they cannot do for we plant not our Religion in mans Judgement and in the uncertainty of Traditions in vain Ceremonies and Devices as the Papists do 4. But in matters of Faith and Religion we depend upon God who in the Scriptures of the Old and New Testament hath delivered to his Church one certain Uniform and perfect Doctrine to which we add nothing from which we take nothing away in which we settle and ground our selves §. In matter of Points of Religion the private Judgement of some few is not to be objected by the Popish Doctors against the consent of a whole Reformed Church And therefore conclude that in our Reformed Religion we have no certain staie 1. FOr then may we Reformed in like manner and by as good reason argue against the Papists for a thousand such matters wherein hath been no small dissention among the Popish Divines That the Papists have no certain ground of their Faith 2. That appears by the following Examples 1 A Cardinal of Rome hath openly defended and taught that the Apostle S. Paul permitteth one Wife to Priests and to others more And that plurality of Wives is not forbidden either by the Law of God or by the Law of Nature This Cardinal was Caietan the Popes Legate in Germany and the great Adversary of Luther Katherine hath noted this among his manifold Errors 2. And another Popes Legate writ and published in print a Treatise in commendation of a foul sin for which he was greatly and grievously punished by the Pope being preferred to a great Archbishoprick 3. Pighus saith that Justice in us is a Relation wherein he hath exceedingly offended the other Popish Doctors and Writers 3. May we Reformed Now by the Papists Example hereof conclude that this is the Doctrine of the Roman Church That thus the Papists do believe generally or else that there is no stay in their Religion Refutation of this Accusation of the Jesuites and others Popish Doctors that in the Reformed Churches There is no Vnity but great Differences 1. VVE Reformed say that greater Difference shall not the Popish Doctors find among the true Professors of the Gospel and Reformed Churches then may be amongst the children of God 2. When such bitter Dissention was between the East and the West Churches about the day of Passeover and the same continued so many years with great offence and Alienation among the Faithful yet they ceased not for all that to be the Churches of Christ 3. Neither is it ever to be hoped for that such perfect concord shall be among the Professors of Christs Religion that they shall agree most joynly together in the Truth or in every particular point thereof 4. Yet let us add That although the Tyrannical and the worldly and the carnal provisions for keeping of Unity above Represented be not amongst the Reformed Churches notwithstanding through Gods grace and blessing all Churches Reformed agree soundly in all Articles of Faith that are substantial and necessary to Salvation and shall so do unto the end Refutation of this Accusation of the Jesuites and other Popish Doctors that in the Doctrine and Religion of the Reformed Churches many Paradoxes are to be found and that in General 1. HIerome said that he would not have any man to be patient if he were suspected of Heresie 2. And therefore in so much the worser part do we Reformed take it that so many Paradoxes false and horrible be by the Jesuites and other Popish Doctors objected against us 3. And indeed those Jesuites and others of the Popish Clergy that do object them to us do in this place manifest an horrible Impudence and audaciousnesse for unlesse they had quite and clean put off both all Religion of God and Reverence towards Men they would never have admitted so much Impudencie into themselves as to upbraid us with these monstrous Opinions 4 But we perceive what they intend for they hope that by slandering boldly somewhat would alwaies cleave fast which one of them was wont to say 5. For sith they lack true Imputations whereby they might oppugn our Churches it remained that either they should leave off writing which were their honestest way or at least devise some slanders which they would cast like venomed darts upon us 6. Which thing is both in it self very filthy and also a sure Argument of their desperatenesse 7. When we handle in particular the Controversies that are between us by Gods grace we shall so wipe away these their Paradoxes and Impossibilities that all men shall perceive that they are ascribed to us by them most falsly and most impudently 8. In the mean time we intreat the Reader to observe this That those pretended Paradoxes are either such things as that nothing can be truer then they or else that they are craftily and treacherously wrested by them in a perverse meaning §. It is the Doctrines and Religion of the Church of Rome that many Paradoxes are to be found 1. THe Jesuites publish that there are Paradoxes in great number in the Reformed Religion and Doctrine and do endeavour to manifest it by many Instances which they propose But although they have stirred this Puddle to the bottome with all their diligence yet they have found so much as one Paradox or a piece of a Paradox of the Reformed 2. 1. BUt now if the said Reformed should but a little make search into the most filthy Puddles of the Popish Writers as to reckon up what they have affirmed Of God Of the actual Providence of God Of Predestination Of the Person and of the Offices of Christ Of Original Sin Of the Law Of Righteousnesse and Justification Of Purgatory Of the Pope of Rome Of the Sacraments And of the rest of the greatest Matters in Reliligion how many Carts should they fill with Paradoxes horrible to be spoken or thought 2. We forbear at this present handling but general Observations to stirre this common Sewer but we will do it hereafter by Gods grace when we take in hand the particular Controversies about the said common places that have been mentioned The Renowned Doctors of the Reformed Churches are impudently accused of Ignorance by the Jesuites and others of the Roman Clergie 1. FOr we Reformed do ask of these Jesuites and their fellows and
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
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
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
divisibile est corruptibile which holds in all States and Societies 3. The Church and the Common-wealth like the Lapis Tirrhenus Lib. 2. Natur. Hist cap. 105. of whom Pliny speaketh while they are whole swim in all waters but if they be broken into Factions or crumbled into Sects and Schisms they will soon sink if not drown 4. After the Donatists had made a Faction in Affrica as they brake the unity of the Church so they were broken themselves into divers fractions And so in a short space came to nothing 5. The Division among the Britains of this Nation brought in first the Saxons next the Danes and last of all the Normans 6. This is a cunning sleight of Satan to divide us one from another that so he may prevail against us all 7. The barbarous Soldiers divided not Christs Coat shall we rend and tear asunder his Body by Schism and Faction 8. Religion is the bond of all Society the strongest Sinew of Church or Commonwealth O let us take heed that there be no rupture in this bond nor any sprain in this Sinew 9. The Husband-man hath sowed good Seed clean and picked in this Kingdome for more than threescore years and it had fructified exceedingly since the happy Reformation of Religion in these parts lately the Envious man did sow upon it his Tares O let Christian Charity pluck them up or in the defect of it Publick Authority 10. We are all one Body let us have all the same mind towards God and let us endeavour to the utmost of our power to preserve the unity of the Spirit in the bond of Peace Ephes 4.3 11. That our Spiritual Jerusalem may resemble the old Bizantium the stones whereof were so matched and the wall built so uniformly that the whole City seemed to be but one stone continued throughout 12. It was the Honour of the Old Jerusalem Let it be also of the New that it is a City at unity in it self Psal 122.3 13. The lines the nearer they come to the Center the nearer they are one to another we cannot be one with God so long as we are thus divided one against another Refutation of this Accusatin of the Jesuites and other Popish Doctors that in the Church and Religion of England since the last Reformation have been many Changes and Alterations and particularly in the Common Prayer Book The Popish Doctor 1. HE first calleth to remembrance the Act of 6. Articles established in the later dayes of King Henry the 8. 2. Which in the beginning of his Son Edward the 6. Reign was straightwaies disanulled and the Church Reformed 3. Which Reformation was overthrown in Queen Mary's Reign 4. And after renewed by Queen Elizabeth 5. And continued by her Successors unto this day Answer of the Reformed THis is the Answer that we make to that Accusation 1. That at the first when the Lord began to work some Reformation in the Church of England perfection in every Point was not forthwith attained and established 2. Which is no marvell considering both the greatness of the work and the malice of manifold enemies that withstood the same 3. Yea if in the Common Prayer Book of that Church alteration hath been according as to that Church seemed most convenient that was not in substance of Doctrine but in matters of Ceremony 4. Neither can the Popish Doctors charge the Church of England more for changing her Common Prayer Book then the said can charge the Roman Church for changing and reforming Her Missales Her Portasses Her Breviaries And a number of such Books even of late years in daily and publick use of Service in Her Defence of the English Translation of the Bible against the Contumelies of Jesuites and other Popish Writers Accusation of the Popish Writers THe divers English Translations of the Bible say the Popish Writers are nothing else but corrupt Gutters flowing from corrupt and stinking Lakes the best containing wicked horrible and Ethnical Errors Answer to that Accusation 1. THis is a slander most wicked horrible Ethnical of all men to be detested and the Accusers shall never prove any word of their Accusation true Gregory Martin hath laboured herein and hath performed nothing 2. If the said Popish Writers find fault with us for Correcting our Bibles let them shew us if they can that either it is unlawful to Translate the Bible into our own Tongue or else after it hath been Translated to reform the Translation in such places wherein some Errors have escaped or to Translate it again 3. No Translation of the Scripture can at the first be so perfect and sincere but it may be afterwards amended as God shall reveal to his Church the faults thereof 4. Otherwise if it were any Fault to amend a Fault why hath the Council of Trent taken order for the Correction of the Church of Romes Latine Translation and for a better Edition thereof to be published then heretofore hath been 5. Yea why hath Pope Pius Reformed The Psalters The Breviaries The Offices And such other Books as are in the Church of Rome in greatest use and estimation 6. If this seemed requisite why may not we look to our Translations likewise amend the Imperfections and set forth better 7. We add that we depend not upon any Translation English or Latine or of other Language no otherwise then the same agreeth with the Word of God EXERCITATION Refutation of this Accusation of the Jesuites that in the State of England great cruelty is exercised against them and the Seminary Priests in regard of their Religion 1. TO that Accusation the Reformed Doctors do answer That it is true indeed that some few of the Jesuites and other Popish Priests have been punished in the State of England but they died not for Religion but were by open Judgment of Law convicted of Treason 2. In the Raign of Queen Elizabeth of happy Memory was executed one Everard a Priest sent from the Colledge at Rhemes into England who though he was in danger of the Laws many wayes yet might have had his life But that impudently at the Bar he uttered things shameful vile and intollerable for he boasted himself both to be the Subject and Vassal of the Pope even in England and affirmed that the Pope was no lesse the Head of the Church of England then of the Church of Rome Avouching further that he was verily perswaded that the Pope did not erre when he termed Queen Elizabeth an Heretick and the Patron of Hereticks and denounced Her no lawful Queen Everard was for this confession convicted and condemned who afterwards as if this had not been enough in prison professed plainly and directly in the presence and hearing of sixteen men of credit that it was no sin against God to commit Treason against his Prince Yet for all this he suffered no new and unusual punishment but the same that all Traytors suffer in England in the like cause 3. We leave other Examples 4. And say
Christ was a Priest before his Ascention in Heaven They deny that by the Sacrifice of Christ any other thing is to be understood than a deliverance from our Necessities They deny that Christ doth properly interceed for us And they say that by the Intercession of Christ nothing else is to be understood but that Christ hath from God the Power by which he doth work 3. The Errors concerning the Image of God concerning the first Sin of our first Parents and concerning the Strength of Free-will which yet is remaining in Man THey deny that Adam was made in Immortality they say that the Image of God after the Fall is yet remained in Man and that this Image was nothing else than the Dominion of man over the other Creatures They deny Original sin They deny that by sin the Natural gifts of Adam could be corrupted And much lesse those of his Posterity They say that it is now as much in our power to render obedience to God as it was before the Fall They say that naturally there is in all a free will to obey God By the help of God necessary unto us to do good they say that nothing else is to be understood than Gods threatnings and promises outwardly propounded unto man 4. Their Errors concerning the Law THey teach that Christ hath added some peculiar Commandments to the Moral Law and them of two kinds So that some are in regard of Manners And some in respect of Ceremonies They deny that the promise of Eternal Life was added to the Law of Moses They say that in the Old Testament it was also lawful to pursue that which regarded Volupties and Pleasures which now is forbidden in the New 5. Their Errors concerning the Gospel and concerning Justification THey say that in the Old Testament there was another means to be saved than there is in the New They denie that the Faith of the Faithful in the Old Testament had a regard to Christ They oppose the free Mercy of God by which we are Justified to the merit of Christ 6. Their Errors concerning the Sacraments THey denie that Infants are to be Baptized They denie that Baptism be a perpetual Sacrament of the New Testament They acknowledge none other end of Baptism than this that in the beginning of Christianism those that were converted did profess by this outward Ceremonie that they did acknowledge Christ to be the Lord. They denie that in the Lords Supper the Body of Christ be received yea not Spiritually They denie that Faith is confirmed by the use of the Lords Supper or that at all any Spiritual good be there received They say that the Words of the Lords Supper are to be understood Typically Namely in this Sense the breaking and eating of Bread is the signification of that which is to happen to my bodie The pouring and drinking of Wine is a signification by which is set as before the eyes what is to be done with my blood 7. Their Errors concerning the Church THey denie that Purity of Doctrine to be a Mark of the Church They say that it availeth but little to be solicitous concerning the Signes of the true Church They denie that a peculiar Vocation be required in the Ministers of the Church The abovesaid Errors or rather Furors are short waies to Mahumetism and to Hell and do shew manifestly that Satan hath discharged in those Vessels of wrath a sink of divers Heresies Satan I say the enemie of Christ and of the Godly which is cursed for ever with all his Organs Of the Errors of the Anabaptists who in the beginning of the last Reformation of the Church did trouble the Empire of Germany 1. THe Anabaptists then were divided in many Sects of whom some maintained more Errors and some less but all of them did profess such Doctrines that they could not be suffered and tolerated Neither in the Church Nor in the State Nor in the Families 1. These be the Errors of the Anabaptists which could not be tolerated in the Church 1. THat Christ did not take his flesh bloud from the Virgin Mary but brought them down from Heaven 2. That Christ is not a true God but onely that he is above the Saints that are in Heaven because he did receive more gifts of the Holy Ghost than any one of the Saints 3. That our Justice before God doth not consist in the onely merit of Christ but in Renovation and also in our own righteousnesse in which we are to walk 4. That Infants not Baptized are not sinners before God but righteous and innocent And that in such an innocency having not the use of reason they are saved without Baptisme of which Baptisme according to their opinion they have no need And by this means the Anabaptists do reject the whole Doctrine concerning Original Sin and all the rest also which dependeth from the same 5. That Infants are not to be Baptized until they have got the use of reason 6. That the Children of Christians because they are born of Christian Faithful Parents even before they have received Baptism are truly Saints and to be ranked in the number of Gods Children for which cause also neither do they much esteem the Baptisme of Infants neither do they take care that Infants be Baptized which is against the expresse words of the Divine Promise For it belongeth onely to those who keep the Covenant of God and do not despise the same 7. That that Church is not a true Christian Church in which some sinners are yet to be found 8. That no Sermons are to be heard in these Temples or Churches in which sometimes the Popish Mass was celebrated 9. That a godly man ought to have no commerce or communication at all with those Ministers of the Church who teach the Gospel according to the sense of the Confessions of the Reformed Churches and who reprove the Errors of the Anabaptists That it is not lawfull to serve nor to be bound to such Ministers of the Church but rather that they are to be shunned and avoided 2. These be the Errors of the Anabaptists which were Intolerable in the State 1. THat the Office of Civil Magistrate under the New Testament is not a kind of life pleasing and acceptable unto God 2. That a Christian man cannot in good Conscience perform the Calling and Office of Magistrate 3. And that the Subjects also ought not to implore the help of the Magistrate to the end that he should exercise the Power which he hath received from God for the Defence of the said Subjects 4. That a Christian man cannot with a good Conscience take an Oath neither by any Oath promise fidelity and obedience to his Prince and Soveraign Magistrate 5. That under the New Testament a Magistrate cannot with good Conscience condemn to Death the Criminal Persons nor cause them to be put to death 3. These be the Errors of the Anabaptists which could not be suffered in the Families 1.