about matters of faith Secondly If so they be no where written in Scripture Thirdly That if they be not written they be the same which ye deliver to the people and by what authority ye press and writ them But to take this text wholly from your mis-interpretation hear Theodoret who saith that the Apostle spake not of diverse doctrines but of the same diversely delivered For first he preached to the Thessalonians and then did writ the substance of it But as where ever ye find fire in the Scripture ye make it Purgatory so where ye find tradition ye make it pari ratione yours Will ye listen to Bell. lib. 4. de verbo Dei cap. 10. and he will put all out of doubt for he granteth that all in substance were written by the Apostles which they preached to the people or were necessar to salvation Cyprian in his epist ad Pompeium admitteth not any traditions but such as may be perceived to be in the Evangels in the Epistles or Acts of the holy Apostles Therefore it is a perfect rule to all discerners say I and no more was at first asserted Your Maxime Idem est non esse non apparere holdeth in law but not in divinity For the soul is not visible yet who can deny the being of it What is more in the Reply I judge not worthy the noticeing and I am forced to make digression because of an impertinent return Is it not strange that when I called men mutable creatures and at their best state vanitie subject to clashing contradiction and that the written Word is the only infallible rule for direction that upon this tradition universal consent should be so prolixely commented on without any connexion They who follow this reflecter must resolve to deviat from tho high way Question seventh Your Church which ye Papists Quest. 7 call reformed is but of yesterday where was it before Luther Answer It is as old in its doctrinals as Prote ∣ stants Answer the Scripture therefore not of yesterday See what societie from the beginning professed the doctrine mantained there that was out Church The Romans Corinthians Ephesians Philippians Thessalonians as taught by the Apostle Paul are our Church of old so it is not new Secondly In all ages there have been and are eminent professours of that doctrine which we mantaine as is abundantly proved by Flaccus Illyricus in his Catalogue Testium veritatis and learned Dr. Usher in successione Ecclesiae reform which testimonies no Popish shaveling of what ever ordour yet could answer Thirdly where was the church of Rome as now constituted before the council of Trent Nay more was the Popes supremacy and infallibility heard of the 600 year after Christ Is not all Popish faith as such resolved into a lie viz. the infallibility of the Pope or Council which though errand untruths are the key of the Popish Religion Fourthly All the positives of the reformed Religion were mantained substantially in the Primitive church the first 300. years I speake not of changeable circumstances nor integrals but essentials and the negatives could not be there because the controversies were not then started But ye Papists have amassed a body of humane inventions gross errours contrare to scripture obtruding them under Anathema to be the established doctrine of the Church And because we of the reformed Profession will not own these and call that which is new old ye excommunicat us as Hereticks Reply In your seventh Answere you say Papists Reply your doctrine is as old as scripture and your Church as the Apostles and this is common to you with all sectaries to claime the scripture and the Church in the time of the Apostles And like to that answer of the common people we are all come of Adam and Eve But I shall let you presently see how contrar your doctrine is to that scripture and how unlike your Church is to that of the Apostles the first 300 year In the second part ye pretend that Illyricus and Doctor Usher have sufficiently shewed that there have been eminent men of your Profession in all ages and that without a Reply of any Popish shaveling of whatever ordour But Sir I am sorrie that you who are a Nazarian and not a shaveling shoule be so ill versed in books of controversie as not to have seen so many Catholick writters who demonstrat clearly that of all these eminent men before Calvin you pretend to be yours there is not one hath holden all the same tenets with you and no more For it is enough for you that they dissent from the Church of Rome and sling at the Popes authority what ever tenets they hold in matters of belief to call them yours Which hath made Dr. Vane Chaplain to our late King judiciously compare them to Sampsons foxes which were all bound together by the tails although their heads went diverse wayes So that when you call the Luthereans Valdenses Albigenses Hussites Catharists Wicklessians Graecians Egyptians yours you may as well call the Turks and Tartars yours if we trust all records which speake of their tenets And as for the Fathers hear if they were yours in the opinion of the most learnea Protestants Dudithius apud Bezam ep 1. If that be true which Papists say the Fathers with mutual consent are altogether on their side Pet. Martyr 2. de verbo col 1539. as long as we stand to Councils and fathers we shal alwayes remain in the same errours And fully confesseth that Hierom Ambrose and Augustin held the invocation of Saints Chemnitius in ex concil trid art 3. pag. 100. did not disput but avouch that most of the Fathers said the souls of the Martyrs heard the petition of those that prayed to them they went to monuments and invocated Martyrs by name Whitgift in his defence pag. 473. all the Bishops and writters of the Greek and Latine Church too who no doubt were the Fathers for the most part were spotted with the doctrine of Free-will Merit Invocation of Saints Judge then Sir if they were pure In the third part you ask where was the Church of Rome before the council of Trent I answer you even where she is now except in Jappony India China and some parts of America where by their Christian labours and by the blessing of GOD she hath been established since Neither can you instance that she is not constantly the same in all points Nay more say you was the Popes infallible universal supremacie heard of the first 600. years Where it seems you must be very deaf who hear not the voice of 1200. Fathers speaking only in the four first general Councils He who holdeth the See of Rome is chief and head of all Patriarchs saith right seeing he is the first as Peter to whom all power is given over all Christian Princes and all their people and who ever contradicteth this is excommunicated Can. 29. Concil Nicaeni anno 325. Where 316 Bishops were conveened Secondly
undoubtedly to believe for it is written We have a more sure word of Prophecie to the which ye do well to take heed as to a light shining in a darke place Besides we believe the authoritie thereof to be above the authority of the Church It is a farr different thing for the hâ—ly Ghost to speake and the tongue â—f man for the tongue of man may through ignorance erre deceive and be deceived but the Word of GOD neither deceieveth nor is deceived nor can erre but is alwayes infallible and sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the best and greatest GOD hath predestinated his Elect unto glory before the beginning of the world without any respect unto their workes and that there was no other impulsive cause to this election but only the good will and mercy of GOD. In like manner before the world was made he hath rejected whom he would of which act of reprobation if you consider the absolute dealing of GOD his will is the cause but if ye look upon GODS orderly proceeding his justice is the cause for GOD is marciful and â—ust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that one GOD in Trinity the Father Son and holy Ghost to be the Creator of all things visible and invisible Invisible things we call the Angels visible things the Heavens and all things under them And because the Creatour is good by nature he hath created all things good and cannot do any evil and if there be any evil it proceedeth from the Devil and man for it ought to be a certain rule to us that GOD is not the authour of evil neither can any sin by any just reason be imputed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that all things are governed by GODS Providence which we ought rather to adore then search into sith it is beyond our capacitie neither can we truely understand the reason of it from the things themselves in which matter we suppose it better to embrace silence in humilitie then to speak many things which do not edisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the first man created by God fell in Paradise because neglecting the Commandment of GOD he yeelded to the deceitful counsel of the Serpent from thence sprung up Original sin to his posteritie so that no man is borne according to the flesh who doth not bear his burthen and feel the fruits of it in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Son of God our Lord Iesus Christ hath made himself of no account that is hath assumed mans nature into his own Subsistence that he was conceived by the Holy Ghost that he was made man in the womb of Mary alwayes a Virgin was born and suffered death was buried and glorified by his resurrection that he brought salvation and glorie to all Believers whom we look for to come to judge both quick and dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that our Lord Iesus Christ sitteth aâ— the right hand of his Father and there maketh intercession for us executing alone the office of a true and lawful Priest and Mediatour and from thence he hath a care of his people and governeth his Church adorning and enriching her with many blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that without Faith no man can be saved but that we call Faith which in Christ Iesus justifieth which the life and death of our Lord Iesus Christ procured the Gospel published and without which no man can please GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Church which it called Catholick containeth all true believers in Christ which being departed are in their Countrey in Heaven or living on earth are yet traveling in the way the Head of which Church because a mortal man by no means can be Iesus Christ is the Head alone and he holdeth the sterue of the Government of the Church in his own hand but because on earth there be particular visible Churches and in order every one of them hath one chief which chief is not properly to be called a head of that particular Church but improperly because he is the principal member therof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Members of the Catholick Church be the Saints chosen unto eternal life from the number fellowship of who Hypocrits are excluded though in particular visible Churches Tares may be found amongst the Wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Church on earth in the way is sanctified and instructed by the Holy Ghost for he is the true Comforter whom Christ sendeth from the Father to teach the truth and to expel daâ—kness from the understanding of the Faithful For it is very certaine that the Church of GOD may erre â—â—king fâ—lshood for truth from which errour the light and doctrine of the holy Spirit alone fâ—eeth us not of mortal man although by Mediation of the labours of the Churches Ministers this may be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We beleeve that a man is justifie by â—aiâ—h and not by workes but when we say by Faith we understand the correlative or object of Faith which is the righteousness of Christ which Faith apprehends and applyeth unto us for our salvation This may verily be and yet without any prejudice to good workes for Truth it self teacheth us that workes muâ—â— not be neglected that they be necessary means and testimonies of our Faith for confirmation of our calling but for workes to be sufficient for our salvation and to make a man so to appear before the Tribunal of Christ that of condignity or merit they conferre salvatioÌ„ humane frailty witnesseth to be false but the righteousness of Christ being applyed to the penitent doth onely justifie and save the Faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that free-will iâ— dead in the unregenerate because they can do no good thing and whatsoever they do is sin but in the regenerate by the grace of the holy Spirit the will it excited and indeed worketh but not without the assistance of grace to effect that therefore which is good grace goeth before the will which will in the regenerated is wounded as he by the thieves that came from Ierusalem so that of himself without the help of grace he hath no power to do any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that there be Evangelicall Sacraments in the Church which the Lord hath instituted in the Gospel and they be two we have no larger number of Sacraments because the Ordayner thereof delivered no more Further more we believe that they consist of the Word and the Element that they be seals of the promises of GOD and we doubt not but do conferre grace But that the Sacrament be intire and whole it is requisit that an earthly substance and an external action do concurre with the
alleadge for this that the books of Scripture like the Sun shew themselves to be such to him who hath the spirit But I would ask at such why the Rev. St. James Epistle the second of St. Peter and two of St. John did not shew themselves to be Scripture to Luther that spiritual man and the Protestants very first Apostle in the work of reformation in the end you say Let any judge whither it be safest that the revealed will of God be your rule and determiner or the dictats of self contradicting creatures Where you seem to rubbe on Catholicks But Sir this toucheth not them at all for they profess not to believe self-contradicting creatures but the unanimous consent of Councils and fathers or the Catholick Church known to be the only Church established by Christ and his Apostles and by the continued succession of Popes Bishops and Pastors the unity universality and gifts of miracles in all ages c. Which Christ hath called the ground and pillar of truth 1. Tim. 3. 15. and against which he assureth us the gates of hell shal not prevail Math. 16. 18. and which he hath commanded us to hear otherwise to be holden as heathens and publicans Math. 18. 17. so you see that the written word maketh the Church our judge which we should obey and that ye who make so much of the written word do not believe it when ye do not obey her And here I remarke that Protestant Ministers and preachers deceive the people in that they ground their faith on the written word only and Roman Catholicks say they on humane tradition and their Churches authority which being composed of men is subject to errour Whereas the contrar is true for Roman Catholicks believe nothing which the written word believing both the tradition of the Church and Apostles doth not expresly warrand As for the Church what is more expresly said then what I have cited both to prove that we are bound to hear her Mat. 18. 18. and hold her authority infallible Math. 16. 18 and the house of God which is the pillar and ground of truth 1. Tim. 3. 15. Neither doth it avail you to say this is not said of the Roman Church which is not the universal Church but a particular one a strumpet c. For we speak not of any particular Church when we say that the Church is infallible nor when we say the Roman the Catholick do we understand the particular Church at Rome But that Church which professeth constantly the Romans faith spread in saint Pauls time through all the world As we call yet the Roman Empire that which hath its seat in Vien of Austria Yea Protestants calling their own the reformed Church cannot say but we have one Church on earth which Christ commanded us to hear constantly And if the reformed Church be the true Church then she must have taken the place from that church which was deformed and had fallen into an errour and so deserved no more to be called the pillar and ground of truth or to be heard Moreover the very pillars of the Protestant Religion grant all the world to be in an errour before themselves and so against the express written Word must deny the infallibility of any Church whatever For Calv. Instit lib. 4. cap. 18. saith they made all the Kings and People of the earth drunk from the first to the last and Hospinian epist 41. saith Luthers separation was from all the world White in his defence chap. 37. saith Popery was a leprosie breeding so universally in the church that there was no visible company of men free from it Jewel in his Sermon on Luke 11. The whole world Princes and people were overwhelmed by ignorance and bound by oath to the Pope which if it be true that the Church in former ages did erre the reformed Church may erre that themselves do not deny Thence it followeth clearly that the Protestant Church is not the house of GOD called the pillar and ground of truth that she is not Christs Church against which the gates of hell shal not prevail that none are bound to hear her in matters of faith being subject to errour And so Protestants may well desire men to read the Scripture and believe what they found there but not urge any man to follow their doctrine but in so far as they find it conforme to Scripture which all Roman Catholicks protest they do not As for traditions are we not commanded to hold them in the clear written Word 2. Thess 2. 15. Hold the traditions which ye have learned whither by word or our epistle Protestants read documents but documents by word and traditions are the same thing on which place Chrysost saith It is evident that the Apostle did not deliver all things by writ but many things by word which are worthy of credit as wel as the other That is Christs word as well as his writ therefore we call them divine and Apostolical traditions Aug. lib. 5. de Trinit cap. 23. speaking of rebaptization The Apostle saith he commanded nothing of it but that customâ— which is believed to proceed from the Apostle is opposed against Cyprian in it as many things are which the whole Church holdeth and therefore are believed to be commanded by the Apostles though not written Aâ—d in the first age saint Dennis chap. 1. speaking of the Ecclesiastick hierarchy saith These our chief captains of Priestly function did deliver to us the chiefest and supersubstantial points partly in written partly in unwritten institutions Epiph. Haeres 61. is of the same minde we must hold traditions saith he for the Scripture hâ—th not all things and Tertullian de praescrip grounds his faith on the authority of the Church and what tradition I believe saith he I received from the present Church the present Church from the primitive that from the Apostles the Apostles from Christ Here I hope you see you must either admit traditions as necessar in themselves and infallible in their authority or else disclaim both Scripture and Fathers All that Protestants can say either against the authority of the Church in general Councils or Apostolick traditions delivered by her is that all her decisions and traditions flow from men and so are not infallible But I answer neither were the Prophets Apostles Evangelists who penned the Scripture but men yet I hope their writtings are not fallible or subject to errour Because they were inspired directly and assisted by the Spirit of God The Fathers of the Church have to this day that promise verified to them Math. 28. 20. which was made as well to their successours as to themselves As for that some Protestante speak of an invisible Church composed of the Elect it is but a shift to delude the ignorant for as it is a Maxime of law Idem est non esse non apparere i. e. it is the same not to be and not to appear to be in the matter of any
who dare not ask God for the exceeding greatness of my sin O saints of God I beseech you with tears and weeping to fall down before his mercy seat for me wretch Sixthly ye deny the making of the sign of the Cross and Images but hear S. Dennis lib. 2. Eccl. hierarch cap. 2. 5. The sign of the Cross is so much honoured that it is often used both in Baptism and other Sacraments And in the third Age Tertul. de cor mil. cap. 3. In every thing we sign our forehead with the sign of the Cross of which practise tradition is the defender custome the conserver and faith the observer And againe the same Tertul. lib. 2. de pudic The Image of Christ bearing a Lamb on his shoulder were graven on chalices and used in Churches Seventhly ye deny Freewill which in the second Age Irenaeus lib. 4. cap. 72. affirmeth not only in workes but even in faith hath Almighty God reserved liberty of will to man saying be it done to thee according to thy faith And in the third Age S. Cyprian lib. 3. cap. 52. The freedom of believing or not believing is placed in the will Eâ—ghtlie ye denie merit of workes but in the second Age Justin Martyr Ap. 2. boldeth it saying We think that men who by workes have shewed themselves worthy of the will and counsel of God shall by their merits reign with him And in the third Age St. Cyprian sect de Eleemosyna If the day of your return shal find us unloaden swift and running in the way of good works our Lord will not fail to reward our merits Ninthlie Ye deny the possibility of keeping the Commandments against Tertul. in the second Age cited by the Centurists and Origen in the 1. hom 9. on Iob. the baptized saith he may fulfil the law in all things Judge now Sir whither it be not an open calumnie to say the controversies betwixt you and us were not then started in the first 300. years The Fathers having taught even then so clearlie our tenets which nevertheless ye are not ashamed to call new with Dr. Pierce in his Court sermon but see the two learned answers made to him which may evidentlie convince you of boldness ignorance and errour Answer You are wise by this your reply Prote ∣ stants Duply for you leave the marrow of my answer untouched which was this That our Church in Doctrinals worship c. is as old as Scripture That you pass with a jeer and say that it is the language of all Sectaries This calumny hath been cast of old upon pure doctrine Acts 24. and their worship called Haeresie verse 14 I wish that all Sects were such as we are scriptural in their way Ye are the greatest Schismaticks I know on earth departing from the Scriptures and mocking others who adhere to them The other assertion is That this is the voice of common people who claim descent from Adam and Eve Is not this true Are not all nations of men made of one blood Acts 17. 26. It is grace and vertue which maketh the difference Omnis sanguis concolor And iâ— we have as much relation to scripture Churches as multitudes have to Adam and Eve we are not spurious but of a right extract Ye probably must be a kind of men like the pre-Adamits and of another descent But one cheat is here remarkable you promise to shew how contrar our doctrine is to scripture and when you come to answer then you beginne with Dudithius and overleap the whole scripture Your own Rainerius an Inquisitor giveth this verdict concerning us that we are said to have been from the beginning and walked by the Scriptures Secondly You pass that concerning professours of our doctrine in all Ages and will not signifie one man who answereth Flaccius or refuteth Usher but only you averre with Dr. Vane to whom ye are much beholden in this that they were not in all things ours I know few discerning men who agree in all things If we hold one foundation which Jesus Christ hath laid that maketh unity and uniformity All Christian Churches except Romanists make the Scripture the sole rule of their faith and to this we accord Were the Eastern and Western Churches essentially different because of some discrepances about the time of Easter c. For Turkes and Tartars they are without Christ and you might more pertinently have spared the comparison of them with ancient churches and professours if your charity were as much in your breasts as in your books and your respect real to the Saints in light Thirdly That which I said I will mak good that all the positive fundamentals of our Religion were mantained in the Church the first 400. years This appeareth from the Creeds and Confessions of Faith then made yet extant Let any read the Apostolick Nicaene or Anathasius Creed the determinations of the Ephesian council written by Cyril of Alexandria the Confession of Faith made by the council of Chalcedon and there they will find exact conformity with the positives of our Religion Popery addeth to these their own inventions which we renounce and this maketh the difference To make this truth appear the more I shal name these foundations The doctrine of the Prophets and Apostles upon which our faith is builded We hold that there is one GOD three Persons that the world was made by GOD and man the tennant when the house was made appointed to bring in his rent That man was made according to the Image of GOD in holiness and righteousness That he fell from his first state and turned to the creature by transgression That sin entered this and death by sin That he sinned as a publick person and involved posteritie under a curse That GOD so loved the world that he gave his only begotten Son who was very GOD made flesh in the womb of the blessed Virgin and dyed for our sins and after burial rose again for our righteousneâ—s So that it is the blood of Jesus Christ only that cleanseth us from all siâ— And eternal life is the gift of GOD through Jesus Christ our Lord and when he paid the price then he ascended to Heaven and the Heaven must contain him as man â—ill the day of the restitution of all things That he iâ— now aâ— the right hand of GOD advocating and inâ—erceeding for as many as the Father gave him and shal come again and render â—o every man according to his works When he ascended on high he led captivity captive and sent the Holy Ghost who proceedeth from the Father and the Son who createth saith in us by which we are justified Who enlighteneth convinceth comforteth supporteth directeth all the houshold of faith and teacheth all the children to worship GOD alone in spirit and in truth and to call on his Name through Jesus Christ the only Media tour betwixt GOD and man Our Lord sent his Apostles and set them in the Church commanding them to teach
and baptize all Nations To ordain Pastours for edifying the body whose power and calling it is to preach the Word purely to administrat the Sacraments of Baptism and the Supper of the Lord as it was first delivered to rule their flocks as they that watch for souls and should stand and feed in the strength of the Lord to administer discipline according to the word of GOD and to do every thing commanded there which may bring men near GOD and help them forward in their journey to Heaven That Magistrats should be obeyed in the Lord. Parents honoured and husband and wife dwel together according to knowledge as heirs of the grace of life That Masters should remember they have a Master in Heaven and Servants be subject to their Masters for the Lords sake That the Lord to whom we owe all should be loved with the whole heart and have the flower of our affection and that we love our neighbour as our self That we should rather suffer then sin and glorify GOD in every station wherein he placeth us This is the summe of the positives which we mantaine he who will deny that all this is contained in Scripture and consented to by the Fathers hath no understanding either of Scripture or antiquity The negatives of our Religion are points of Popery denyed by us and condemned in the Scripture contrar to all antiquity Such as these That the Pope of Rome is supream infallible Monarch of the Christian Church That he and these who follow him cannot erre in matters of faith That he hath preheminence above the scripture and may dispence with the law of GOD concerning incest murder perjury c. That he may depose Kings Their service in an unknown tongue is contrary to all pure antiquitity so much is confessed by Thomas Cajetan and Lyranus writting on 1. Cor. 14. Their praying on beads a late invention Polid Virgil lib. 5. invent cap. 9. Their carrying of the Hoste by a pompous procession is praeter veterem morem saith Cassander consult art 22. not according to antiquity That Christ is bodily present there and should be worshâ—pped and that bread and wine is no longer there after consecration is not older then the Lateran Council That the cup should be holden from the People is of one age with the council of Constance That the Mass iâ— a proper propitiatory sacrifice for the sinnes of dead and living was unknown to Peter Lombard who saith from Augustin lib. 4. disp â—â— that which is offered is called a sacrifice because it is a commemoration and representation of the true sacrifice made on the altar of the Cross Augustin lib. 20. cap. 21. against Faustus the Manichaean the flesh and blood of Christ before his comming into the world was promised by the similitude of the legâ—l sacrifices in the suffering of Christ 〈◊〉 his flesh and blood was in the veritie and antitype it self exhibited after the asâ—â—â—tion of Christ it is celebrated in the Sacrament of commemoration That none should communicaâ— except such as make aâ—ticulat consession to a Priest was not known in the ancient Church saith Maldon sum qu. â—â— art 11. Where there was only publick confession That Images should be set up in Churches and worshipped was abominated till the second council of Nice The like may be said of Purgatorie worshipping Saints and Angels with-holding the Bible from people c. So the Romish Religion is new and ours the good old way quod primum verum saith Tertul. lib. 4. contra Marc. cap. 5. It is true that the enemy did sow tares quickly in the Church and the mysterie of iniquity did encrease by degrees Yet these were not holden to be de side and made articles of the Christian Creed under the paine of Anathema till the council of Trent then indeed in stead of reformation which occasioned that convention the Trent Doctors oâ— at least the plurality of them gathered the crotchets of some Fathers the disputable opinions of some School-men and making a bundle of all together did obtrude them to be believed by all Christians under the pain of excommunication So that the church of Rome as new dogmatized is no older then the council of Trent and ours is as old as Scripture sensed by the purest antiquity For further clearing beside all I have said formerly you may hear this more how Suarez telleth us that the council of Florence did at first insinuat that there were seven Sacraments but it was no article of faith till the council of Trent the like may be said of the rest So Popery is a superstitious superstructure like an ulcer on the body which was long in growing at last did break out and stain the garments of many in a world When our Lord Jesus dyed he left a Testamen behind him which being opened directeth all his subjects how to carry Papists not content with this rule for ordering his legacâ—e upon a pompous design have formed a dative which they make equal to his Testament which we disclaim and honestly adhere to the first Testament here is the rule of our Negatives It is â—â—â—rasonick bragge for you to say That of an 100. Fathers ye have 99. for your tenets and as untrue that the four first general Councils were for the Popes universal supremacie The Fathers though the mystery of iniquitie was then in the cradle being taken up with other controversies did not purposely fall on these tares which scarcely were come to the blade then For instance the Fathers in the first 300. years whose books are extaÌ„t were Iust Mar. who did writ 150. year after Christ an Apology for the vindication of Christians to the Senat of Rome after another of the samekind to Antonius the Emperor a Dialogue concerning the verity of Christian Religion called Tryphon and some other letters exhorting to moral duties holding forth the Roligion of Christians against Jews and Gentiles but that which is Poperie the source of controversies in the Christian Church was unknown to him The next is Ironaeus who lived about the year of Christ 178. He did write five books against the heresies of his time as the Valentinians Gnosticks Ophites the heresie of Simon Magus Menander Basilides So Popery is not to be found in them unless some of these heresies be found in their skirts The â—hird is Clemens Alexandrinus who flourished in the year of Christ 196. who was a Presbyter of Alexandria the subject he handleth is in three parcels an exhortation to the Gentiles to renounce their Idols a Paedagogy to the Christians instructing them about their carriage and his Stromara which is a Miscellany work against the followers of Basilides Gnosticks c. Origen lived about the same time whose writtings are so imperfect and vitiated that we scarce know what to make of them as Erasmus witnesseth in his edition Tertullian did writ about the same time several books as concerning Patience the Resurrection against the Jews against Marcion Hermogenes
the unlawfulness of it nor all the Rhetorick of Muretus can wipe off For as an excellent Poet saith on that subject Maribus ore oculis atque auribus undique ano Et pene erumpit qui tuus iste cruor Non tuus iste cruor sanctorum at caede cruorem Quâ—m ferus hausisti non poteras coquere Eighteenthly Ye call your selves the Universal Church which was never attributed § 18. Inst. to the Church of Rome in the Apostle Paul his time notwithstanding that then their faith was spoken of through all the world Rom. 1. 8. Beside ye are but a particular Church at best not so numerous as we and the Greek Church are with whom we joyn in one Confession except about the manner of the ProcessioÌ„ of the Holy Ghost As witnesseth their Confession set forth in the name of the Greek Church by Cyrillus Patriarch of CoÌ„stantinople and printed Anno 1633. which booke can easily be produced Whereas ye bragge of Unity ye are great Schismaticks renting the universall Church and taking the tittle from them to your selves Ye are miserably divided within as appeareth from the strong factions of the Councill of Trent and these hot skirmishes amongst Jesuâ—ts Dominicans and Jansenists lasting to this day Moreover the scripture calleth Rome Bâ—bylon the scarlet whore according to your own Interpreters upon Rev. 17. 18. which Babylon is to be destroyed Reply You accuse us for calling our selves the Universal Church and yet would willingly Papists Reply take that title to your selves if the common practâ—se in all Ages to your shame and discreâ—it did not oppose it None acknowledging your Church under this title but all generâ—lly ours But I have heretofore told you why the Roman Church is called the Catholick as being the Mother Church constantly since the Apostles times which hath a power of head-ship and jurisdiction over all the rest holding communion with her through out the world Then you say we are but a particular Church not so numerous as ye and the Grecians with whom ye joyn in one Confession of Faith except about the manner of the procession of the Holy Ghost Which it seemeth you hold but as a trissle although it maketh no distinction betwixt the second and the third Person of the Trinity for where there is no Procession and relative opposition in the Trinitie there is no distinction say Divines after Iohn Damascene yet notwithstanding ye joine with this in the confession of faith albeit they plainly disclaim them in the censure of the Orientall Church where chap. 7. 12. 13. 21. they hold Transubstantiation seven Sacraments an unbloody sacrifice prayers to the saints and for the dead whatever you alleadge of that confession of faith printed only in the last year But however this sheweth the Protestants weaknes and wavering faith that they claim the Grecians and Lutherians albeit both do openly disclaim them Neither do you prove better our division amongst our selves seing all the parties in the Council of Trent subscrived the Canons thereof nor doth the hot skirmishes betwixt Jesuits and Dominicans in school questions hinder their Unity in all the tenets of the Catholick Church both being willing to subscribe them with their blood as amongst Jesuits many do to this day As for Jansenists we altogether disowne them and to make you more numerous if ye please are well content that in many things you call them yours I am content also Rome be called the scarlet whore Rev. 17. 18. viz. Rome under Pagan Empeâ—ours But was not the Church of Rome then in her greatest integrity and virginity under the Apostleâ— St. Peter and Paul who praising her faith as spoken of through the world both declare her Universality and speak of her preheminence Duply I had reason to challenge your usurpation Prote ∣ stants Duply of the Catholick title for your own Pighius Eccl. hierarch lib. 6. cap. 3. saith Quis unquam per Romanam Ecclesiam intellexis universalem He thinketh it absurd and repugnant and so it is As for the Grecians I can presently produce their Confession †See it set down after the Preface Printed not the last year but 30. years ago and upward wherein they disclaim seven Sacraments the unbloody service of the Masse prayers to Saints or for the Dead Purgatory Transubstantiation c. And Dr. Rivet in his 3. Tom. pag. 1257. setteth down at length how the Jesuits by money and moyen of the French Ambassadour accused the same Cyrillus of treason before the grand Segniour and said that he favoured the King of great BRITTAIN by which accusation he was for a time thrust out of charge and forced to flee anno 1627. but afterwards by the good providence of GOD restored the Greek Church would owne no other Patriarch during his absence and how sore he was persecuted thereafter see Hornbeck in his Summa Contro As for the Jansenists you gift us with them calling them ours So Augustin and the Dominicans are ours also in this so your unity and universality â—s not so much as you pretend You grant also that the scarlet whore Rev. 17. and Babylon is Rome but under the Heathen Emperour and not as it is now under the Pope Your own Ribera refuteth you fully in this for he saith †So saith Sixtus Senensis and Baronius also that it must be meaned of Apostat Rome in the time of Antichrist because she is called an adulteress the mother of harlots but there can be no adultery where Marriage was not once Secondly The people of GOD are required to leave her lest they partake of her plagues But they were never incorporated with Pagan Rome as Christians for they had no communion with Pagan Idols Ergo if your Church be the Mother of Fornications and less numerous then these who hold the Scripture for the rule in no sense can ye be called the Catholick Church Ninthteenthly Ye make the Pope Christs § 19. Inst. Vicâ—r on Earth Peters successour the head of the Church an infallible man a Demi-God Whereas all the Apostles were equal in power and dignity Matth. 20. 26. And Cyprian lib. 3. de unitate Ecclesiae saith hoc idem Petrus quod reliqui Apostoli pareâ— consortio dignitate Peter was one with the rest of the Apostles in dignity and fellowship Ambros de Sp. S. lib. 2. cap. ult Nec Paulus est inferior Petro. see August ad Hieron epist 97. and Hierom ad Evagr and Cyprian epist ad Quintum 71. Prophets and Apostles were not infallible except in penning the Scripture Did not Moses speak unadvisedly Psalm 106. 33. the Prophet Elisha professeth that the case of the Shunamit was hid from him 2. Kings 4. 27. Nathan gave forth a verdict to day and made a retractation to morrow 2. Sam. 7. Peter controuled the Heavenly vision and knew not what to do Acts 10. 17. And shal your sinful Popes then be infallible who will believe it Is it not then
to the Sabbath of the Lord. Secondly Our dayes of humiliation and thanksgiving are not nimious for number nor one rous to the people but yours are such that many of your own complaine on them as Polydore Wirgil in proaemio and oâ—hers And if Aug. complained so of these in his own time what would he say â—ow if he were living Will ye hear what he saith Epist 119. Omnia talia quae sanctarum Scripturarum authoâ—itatibus continentur nec in Conciliis Episcoporum statuta inveniuntur nec consuetudine universae Ecclesiae roborata sunt ita ut vix aut omnino nunquam invenâ—ri possunt causae quas in eis instituendis homines sequuti sunt sine ulla dubitatione resecanda existimo Then he saith all such things which stumble the weake and are detrimental not founded on Scripture are to be cut off And again albeit it cannot be found out Quomodo contra fidem sint Yet ipsam Religionem premunt seruilibus oneribus ita ut tolerabilior sit conditio Judaeorum because non humanis praesumptionibus ita subjiciuntur Is he not clearly then against your way Thirdly In observing the Sabbath we regard at that time the work for the day but in the dayes of fast and thanksgiving we regarde the day occasionally for the worke Fourthly We have in observing these no cognation with Jewish or Pagane times whereof ye may be impeached and cannot plead not guilty Ninthly Ye condemn marriage as carnall § 9. Inst to some contrare to the Apostle Heb. 13. 4. and make it a Sacrament to others So ye confound your self making it both Sacramentall and Sacrilegious to the elect of God whereas Enoch walked with God and begat sons and daughters Gen. 5. 22. You reply to this that we Ministers are addicted Papists Reply to marriage and therefore should not offend that it is called a Sacrament Thou that it is so called Eph. 5. and by the Greek Fathers who understood their own language And that ye condemn it not as sacrilegious in any but such as take on the vowes of chastitie povertie c. And that it is malice in Ministers to call Vertues Vices Here you contradict your self for in answer to the sixt Question you denyed that Prote ∣ stants Duply 1 the word Sacrament was at all in scripture which is true and yet now you alleadge that it is to be found in the 5. Eph. and marriage is so called Beside your contradiction you speak ignorantly by telling thâ—t the Greek Fathers who understood their own language called marriage a sacrament whereas the word is Latine and not Greek If that place of scripture be read by any it will soâ—n appear that marriage betwixt man and woman is noâ— called a mystâ—rie but that which is between Christ and his Churâ—h vers 32. For the marriage of Ministers I seâ— not why it should be blamed seeing it is holy in all Heb. 13. 4. Nor how any should take on the vow of chastitie who have not the gift from God The Apostle sayeth it is good in time of persecution for the present distress for a man not to be married 1. Cor. 7. It is Bonum utile but it is better to marrie then to burne A chaste life is commendable in any Christian and a Caelchs state may free him of many cares and snares but to tye all Clergie men to it whither they have the gift from GOD or not is a sin And your encroarchment on the divine ordinance and appointment of GOD hath filled your Church with whordoms and adulteries your Cloysters and Nunries with abominable uncleanness and murders of children It is too well known how the vow of chastity is kept by your Church-â—en And if any doubt of it let them read the late relation of the Ambassadour of Venice concerning the present state of the Church at Rome and he will tell you that some of the most eminent Cardinals there will frequently be under Lues Venereâ— Is it not better to marry then to sin thus I appeal to your own conscience Tenthly Ye teach for doctrine the Commandements of men contrar to scripture § 10. Inst for it is reproved Matth. 15. 9. And do dye your worship wholly with there colored antick gestures so that in your worship ye are more like to Monkies then reasonâ—ble men â—nd gâ—ddiâ— stage-players then solid Christianâ— who worship God in spirit and in truth Reply This ciâ—ation is often answered It Papists Reply is not known of what gestures you speak as if â—uer you did see the gestures of worship of the Catholick Church But one thing is sure that it is a very childish calumny Our gestures being so grave that they move men to decâ—â—â—ion and do accompany GODS wâ—rship with decency Majestie better then your gaping likâ— distracted men your affected sighs and howlings You cite again two words of Scripture that we should worship in spirit 〈◊〉 in truth to condemn reverend and grave gestuâ—es of the body in time of worship as if men were pure spirits I answer that albeit I have of seen your Prote ∣ stants Duply worship yet I have heard the forme of it from sundry discerning â—en who had seen it and told me how Apishand Hâ—â—â—â—onick it is And it is strange how anâ— caâ— deny it Seeing the reacting of the Earth-quake of the renâ—ing of the vale of the Temple of the darkness about the time of the Pâ—dâ—on your crossings your kissings your kissings your whisperings washings anointings spiâ—â—ings breathings falâ—ings c. What are they but many idle observations Yoâ—â— iâ—cense on your Altars your candles wherewith ye burne day-light do they not savoâ—â— of Judaism and Paganism And are far more like stage work then sincere worship And iâ— these be not the commandements of men why produce ye not Scripture for your warrand We are not against reasonable service both with the spirit and body but think that bodily exercise alone profiteth little and the marrow of the work is to worship GOD in Spirit Eleventhly Ye think it lawful to equivocat in some cases to dispence with lawful § 11. Inst. Oaths But Scripture sayes It is a snare after vowes to make enquiry Pro. 20. 25. And that the man shal only inhabit the holy mountain who speaketh the truth in his heart Ps 15. Thus ye Popelings are scarce for moral fellowship seeing no words can tye you Doleful experience proveth this in that your Council of Constance murdered John Huss and Hierom of Prague contrar to the solemn warrand for security of their lives And then said by way of poor defence that faith was not to be keeped to Hereticks To this it is replyed thus In your eleventh Section you are not ashamed to set down in Papists Reply writ that we think it lawful to lâ—e which no Catholick did ever writ or say But ye Protestants brought in your Religion by lies as if the whole Church before them had erred in matters of faith and making poor
ignorants believe that Catholicks do adore stocks or stones give GODS worship to Saints or Angels think to be saved by their own works without the merits of Christ that there be nothing required for remission of sins but tel them to a Priest that the Pope giveth pardon for by gone sins and sins to come all which are open sies So they continue it by lies and gross calumniesê which maketh the people though wearied of many alterations and innovations in their Religion yet profess it outwardly as if there were none better As for equivocating I grant it is a probable sentence although no article of our Creed that men may equivocat in some cases but not in answer to any just interrogative before a lawful judge And as for that you say in some cases we dispence with lawful oaths it is true for there be many oaths with which we not only dispeace but put a tie on men not to keep them c. But when oaths are lawfullie made and continue lawful in all circumstances both for GODS glorie and the greater spiritual good of the people we dispence with none As Vowes of chastity obedience to the superiour and Pastours of the Church But I hope you will hardly persuade any that Popelings as you call them not regarding Kings and Queens of that profession more then if they were bonnet-makers in Dundee are searce for moral fellowship as if no word nor oaths could tie them There being many old men yet living who remember some to have seen and some to have heard that in the time the Catholick Religion did flourish in this Kingdom mens words were better then their bands now And that since the reformation which is but a hundred and three years ago There hath been more rebellion falshood and perjurie then in 300. years before Neither had John Huss nor Hierom of Prague been in any danger in the Council of Constance if they had keepe the conditions upon which securitie was promised to them And so faith is onlie not to be keeped to Hereticks when they keep not the conditions upon which it is promised which is common to them with all others and the Council of Trent hath declared Sess 15 that to viâ—lat the least part of publick faith given to Hereticks is a thing punishable both by the law of GOD and man There be here many words and little Prote ∣ stants Duply more You grant that in some cases equivocation is taught as a probable durie but deny that it is lawful to lie Is not equivocation lying Are they not both contrar to speaking the tâ—uth in the heart A liar should have a good memorie Otherwise I see he will soon contradict himself as you do here Well then ye will pass with equivocations unless it be before a Bench. This is your Topick Will it not clearly follow that ye are not for moral fellowship which is extra judicial So if I be to bargain with a Popish person a Court must be conveened and there he will possibly speak truth to a Judge but otherwise he is taught to dissemble with me That this is your doctrine and lies also taught by you see it fully proved by learned Mr. William Dowglas in his late Treatise de Aequivocatione which you cannot refute nor refuse Your dispensing with oathâ— you say is when the oath is unlawful But I intreat you tell me if you judge the oath of alledgeance to a lawful King an unlawful oath For it is clear ye dispence with such as shall appeaâ— afterwards Or is the marriage betwixt single persons who are not within degrees of affinitie or consanguinity forbidden by GOD lawful It is aâ— true that ye loose such And was it not a lawful oath that the Emperour gave to John Huss and Hierom of Praguo Yet the Council of Constance dipensed with him and broke to them as their death did demonstrat You say they failed in conditions but do not set down particulars This is an invention of your own what condition did they fail in can you tell it Tutus accessus recessus was promised to them not keeped few of your writters adhere to this childish evasion but tell us plainly that the Emperour had no power to do so and therefore the Council woâ—ld not stand to it You may justifie if you wil also by soâ—â—e device of this forge the murther of Count-Edgmount and Horn contrar to the tennour of their safe conduct under trust by Duke de Alva The Council of Trent seeing the odium this tenet brought on Popery speak after their manner in general termes for vindication in time to come But this nâ—t I hope will catch few fowles unless there be a particular renunciation of that damnable error which I desire heartily all of you to do Was there not an act of the Council of Constance Sess 19. saying that the safe conduct was salva justitia The German Protestants refused to come to the Council of Trent upon their assurance because of the tenet at ConstaÌ„ce not clearly renounced You say that our Doctrine is carried on with lies we desiâ—e not to lie for GOD nor mis-state any question betwixt you and us Truth can stand upon one foot when a lie will need many proppes like an old house If we should fraudulently deceive people how could we expect a blessing or assistance from the GOD of truth It is my wish to the Lord that this may be our Motto which was the Apostles 2. Cor. 13. 8. But I remarke in your large discourse one notable lie you say there be old men in SCOTLAND who did live when Popery flourished and can yet witness what moral honesty was amongst men then such old men must now be six score years old â—t least for you must allow them to be fourteen years before they could discern the carriage of neighbours and Ancestors in commerce and barganing and it is 106. years and above since the Reformation If I knew where such old men lived I should have some account from them but you did not wisely tell us that they were here seeing one of that age is not to be found with us far less many Although this be an untruth yet I find you speaking some truth here for you call without any â—â—â—â—nution that work a Reformation and so indeed it waâ— although ye hate to be Reformed Twelfthly Ye teach a practice that lawful § 12. Inst Magistrats may be deposed by the Pope Ye will canonize the killeâ— of such contrar to the Apostle Rom. 13. 1. 1. Pet. 2. 13 Let every soul be subject to the higher powers and submit to every ordinance of man for the Lords sake If your Pope had his will there would be no Kings at lest none reformed And Kings have not reason to be content that there be a Pope nor yet indulge trâ—â—fiqueing Papists seeing it is certain that none holding their tenets can be a loyal subject to a Protestant King scarcely to