Christ by depriving it of those essentiall properties certainty assurance affiance without which saving faith can be no more saving faith then fire can be fire without the essentiall quality of heat No marvaile then if hereupon having cut off their right hand to wit the only saving and iustifying faith by which only Christ our Righteousnesse as a most pure and perfect garment or vesture is put vpon vs they with the left hand of humanâ— invention and presumption learned from apostatized Adam are driven to weaue to themselues the Cobweb of selfe-iustification out of their owne poysonous bowells as the Prophet makes the comparison Esa. 59. No marvaile if having denied that only affiance-full saving faith which resteth assured of Gods promises building his salvation vpon the eternall and vnchangeable free loue of God in Christ electing and predestinating him to eternall life the evidence and earnest whereof is witnessed vnto him by the spirit of God by whom also he is sealed to the day of finall redemption no marvaile I say if men forsaking this only firme foundation of God whereon the faithfull are vnmoveably built they doe invent new-old sandy foundations building their salvation vpon their owne fickle arbitrary will to receiue or reject grace offered to retaine or relapse from grace as they call it once received so hanging their salvation by a small haire vpon a rotten pin No marvaile then if they deny faith 's natiue certainty and consequently abolish the very essence of it For what certainty can a man haue of salvation when he builds it not vpon God but man In this regard therefore so peremptory and importune are the false Prophets in the time of this sixt Viall Christ admonisheth all his to looke most diligently to the garment of their faith And because the spirit of Prophecy is noted here by the spirit of Christ to be a pregnant symptome of thiâ— Viall it will not be impertinent but rather very important and necessary to take a briefe view at least of such principall doctrines as in our dayes haue dared with open face not only to confront but altogether to suppresse and put to silence the fundamentall truthes of God Vpon consideration whereof we may take the better estimate and aime how farre forth the pouring out of this sixth Viall may seeme to fall vpon this present age· Nor meane I here simply and solely the false docttines of Rome and het Emissaries which haue their issue immediatly and directly from that bloody Sea of the Trent Councell mentioned before and such as come out of the mouth of the Dragon and of the Beast and of the false Prophet but a certaine collaterall offspring of false teachers who vnder the name even of the true Church doe confederate and side with the Iesuites like Sampsons Foxes tied taile to taile These are the only Rabbies of repute that venditate and vent their false doctrines every where both with their pen and tongue at least when their pleasure is and leisure serveth from their pragmaticall speculations to make some rare Sermon or Masterpeece wherein it is their glory to seeme most learned and the auditors happinesse least to vnderstand them that claim to themselues the sole title in a manner of the whole Church of England as being the only Oracles from whom all others must receiue the infallible Dictates of faith Whatsoever before this time hath beene the ancient constant vnanimous vniforme doctrine of the Church of England grounded vpon the Scriptures sealed with the blood of so many Martyrs witnessed by the writings of so many learned Bishops and Doctors who lived and died in that doctrine yea ratified by solemne Act of Parliament which I am sure was never yet repealed nor shall be I trust while England standeth must now fall vnder the checke and censure of a few at least in their owne conceit great Rabbies as reserved cases for the Pope and his Cardinalls in the Court of Rome by them to be new minted and not to passe currant but with the mixt base allay of the alchimy extracted from the brainsicke limbecks of some projecting Chimists So that not vnjustly may these also challenge a copartnership as coagents with these former frog-like spirits to the Kings of the earth and to animate and inciâ—e them to take vp armes against Christ and his Gospell For by them the doctrine of Arminius is both openly avowed and stiffely maintained which differ nothing at all from those gracelesse Conclusions which the Iesuites haue sucked from that bloody Sea of Trent running through all the veines of the Pontifician body To giue the Reader a tast hereof I will set downe one maine Iesuiticall Proposition among other of Molina the Iesuite In Praedestinatione nulla est alia Certitudo quam Praescientia et certitude tota quòd Praedestinatus sit in vitam â—ternam pervinturus a Praescientia sola pendet that is In Predestination there is none other certitude then of Prescience or foreknowledge and all the certainty that one predestinated shall come vnto life eternall dependeth vpon Prescience alone In which one Proposition is packed vp the whole mystery of Arminius which foundeth mans salvation not vpon Gods free grace in predestinating but in mans free will foreseene which foresight or prescience in God hath no other stability or certainty but the mutability or vnconstancy of mans free-will in receiving or rejecting grace offered and of mans power in retaining or relapsing from that grace once received Which Iesuiticall Proposition with the rest is thus censured by the Dominicans Propositio est contra sacras literas et Patres repugnat potissime authoritati Apostoli ad Rom. 4. Vt secundum gratiam firma sit prâ—missio quâ—ni locum expendit optime S. Aug. de Praedestin Sanctorum cap. 11. Vbi ex hoc loco probat c. This Proposition is against holy writ and the Fathers and chiefly it is repugnant to the authority of the Apostle Rom. the 4 that according to grace the promise might bee firme Which place Saint Augustine doth excellently discusse in his booke of the Predestination of the Saints where from this place he proueth that Predestination iâ— certain and infallible in regard of grace it selfe for that Prescience being but a naturall seeing 〈…〉 were through a Perspectiâ—e is not grace So they But to come to our Iesuited Arminians These are they who domineering now in the Church of God razing the very foundation of mans salvation to wit Gods eternall free grace and favour towards his elect may giue vs strongly to suspect if not rather constantly to belieue that this Vial is already begune to be poured out Well of what sort or ranke so ever they be the Lord here warneth his servants to beware of such as would strip vs of the robe of grace and glory Although it was well hoped that vpon a publicke Edict prohibiting and silencing all quarrels about the Arminian doctrine no Popish Arminian would haue ben
Alexander Farnesius his nephew of his base sonne Petrus Aloisius Guido Asâ—anius Fran. Fâ—rza another Nephew of his base daughter Constantia the one sixtene yeares of age the other 14 two tall striplings I wis his fatherhood creates for Cardinals answering those that obiected their tender yeares that himselfe now in his decrepite agâ— would easily recompense in his olde yeares what was therein wanting to them And so to this goodly issue came all this solemne Reformation But perforce at length all is devolved vpon the Councell of Trent an Assembly of many learned Doctors sufficient if any to invent some salue for Babylons sores And they say pretily to it for in that Councell you shall find no lesse then eleven or twelue very solemne and formall Decrees de Reformatione And when all is done nothing is Reformed Thus is verified that of the Prophet Ieremy Wâ— would haue cured Babylon but shee would not be cured Nay to shew her case is desperate that Councell comes with her Index expurgatorius wherewith to expunge and purge out all such bookes as either descry the nature of her diseases or prescribe remedies for the same Thus to this day from the time of Luther we see grievous sores stick close to that whole Pontifician body Although the corruptions of the Church of Rome were not altogether vndiscovered before Luthers time God still raising vp some from time to time to cry out against Babylon as Iohn Wickliffe in his workes writt against her manifold errors and abuses for which they merited the fire at the Councell of Constance but they never came so to be ransacked and ript up as by Luther and since his time He began to search their sores to the quick and laide them open with a witnes that it is impossible so much as ever to drawe the least skin over them to hide or cover them much lesse to cure them As for the bodily sores which fell vpon those of the Church of Rome vpon the pouring forth of this first Viall I list not to touch them Erasmus complaineth of Luther for two things that he touched too much the Bishops Myters and the Monks bellyes And surely a â—rievous sore fell vpon many of them in this kind maâ—y a Bishop lost his Miter and many a Monks fatt belly â—egan now to pinch for it Nor are we willing to touch â—hose Cardinals sore backs being beaten and pitifully 〈◊〉 vp and downe the streets of Rome by the Caesareanâ—ouldiers â—ouldiers who then had surprised it while their head â—as beating his braines how to get out of prison where 〈◊〉 was now pent and all this done within the time â—f the powring out of this Vial. I list not I say bee a â—aile in such sores Enough is said to cleare the powring â—ut the first Viall both when and how by whom and â—pon whom it began to be poured The second Viall powred out out And the second Angell poured out his Viall vpon â—he Sea and it became as the blood of a dead man and â—uery living soule died in the Sea As in the former Viall we haue seene Romes spirituall â—ores so here we are to search for spirituall seas It is vâ—all in Scripture to which for interpretation this Proâ—hecy all along sends vs to shadow out the doctrins of 〈◊〉 word of God by waters As Eze 47.3 4 5. The waters 〈◊〉 the Sanctuary by degrees became a huge OceaÌ„ Esay applies and expounds it Chapter 11.9 speaking of the light of the Gospell in Christs time he sayth The earth shall beâ— full of the knowledge of the Lord as the waters couer the Sea So Abac 2.14 And Esay 55.1 In Exod. 15. Yee haue 12. fountaines typing the doctrine of the 12. Patriarchs and 12. Apostles Now as seas are in the good part taken for the doctrines of Christ in the forecited places so here in the evill part for the corrupt doctrines of Antichrist At the blast of the second Trumpet the third part of the sea is turned into blood here the whole Sea Which notes the difference betweene the state of Romes doctrines before the Councell of Trent while as yet they were in their growing and as now they became in and after the Councell of Trent Before the Councell of Trent there was some fresh water to be found in the doctrines of that Church some truth some meanes of â—alvation left for those that could search and find it out and follow it seperating the fresh and cleare water of truth from the blood of her abominable idolatries and other impious doctrines while as yet the rule of faith to wit the Scriptures remained intire but in and after the Councell of Trent wherein the Rule of faith is altered humane Traditions and inventions comming in for an equall share with the Scriptures and shouldering them for the wall and driving them into the very Kennell now the Sea is turned altogether into blood In this Councell the whole doctrine of the Gospell is turned vpside downe The iustifying and saving faith is vtterly excluded abandoned and accursed Iustification by workes takes place The Masse a new propitiatory vnbloody sacrifice for all sinnes for quicke and dead foysted in for Christs onely sacrifice once made yea humane satisfactions in stead thereof All Idolatries are ratified The Sacramentall Cup the liuely resemblance of Christs blood shed for our sinnes without which is no redemption no lifâ— in vs is for ever most sacrilegiously cut off from Christs sacred institution No man must read the Scriptures but the sworne vassalls and that according to the sense of the Church of Rome whose Oracle is the Popes brest and that variable as may best sute to the present occasion and commodity of that Church The vulgar Latine Translation though in comparison but a blundered streame is preferred before the pure originall fountains the Hebrew and Greeke though it containe many absurdities and falsities which may not be corrected The Index Expurgatorius established in that Councell is to quench all truth Therein mans free will is established and Gods free grace abolished Predestination and Election vndermined and overthrowne And the â—ike Thus is that Sea altogether blood yea as the blood of a dead man corrupt filthy gore whereof every living soule in that Sea dieth So that vpon the powring out of the second Viall vpon the Sea of Romes doctrines â—oncluded vpon in the Councell of Trent they are beâ—ome altogether mortall and deadly bainefull to the â—oule yea whereof every living soule in that Church diâ—th This began euidently to appeare by the Learned Chemnitius his Examen and other learned Ministers of â—he Gospell since that time by whose preaching and writings and opening of the word of God that Church 〈◊〉 convinced to be now altogether Apostaticall as King â—ames calls her For in that Councell she hath altogeâ—her denied the faith and that with Anathema so as she 〈◊〉 become worse then an Infidell vtterly excluded from â—ll communion with Christ for
without the true and â—â—ving faith in Christ no vnion with him and so no â—ommunion No salvation then henceforth I still â—eane and note it well from the Councel of Trent and â—ownward hitherto no salvation in the Church of â—ome every living soule therein dieth The Sea of hir â—â—ctrines is become like the Asphaltite or Mare mâ—rtuâ—â— or dead Sea wherein every living creature dieth â—his is then another of the spirituall Aegypts plagues So that this second Viall was not powred ouâ— â—â—ill the Councell of Trent not before The Councell of Trent putting a maine bounder and odde betweene the state of the Church of Rome before and after it Before the Councell of Trent there was some fresh-water for our fore-fathers to refresh their leane and languishing soules and to waft them to heaven while as yet the rule of faith remained intire and the faith of Christ was not vtterly destroyed and cashered but after that Councell all is turned into blood yea as the blood of a dead man not a drop of fresh-water to be looked for but a dead lake of most abominable corruption and stinking putrifaction Let them therefore no more obiect to vs our forefathers what became of them before the Reformation Surely if any thing but good befell them they might thanke the Church of Rome for it if they perished it was through the blood they sucked from that Strumpetts breasts Nor are we answerable or accountable for the salvation of our fore-fathers If they were led by dumb idolls If they perished in the Religion of Popery therefore must we Doth not the iealous God visit the iniquities of the idolatrous fathers vpon the children to the third and fourth generation of them that hate him But blessed be God who hath long agoe pulled vs out of that bloody Sea wherein they were plunged Yea blessed be God who before the Councell of Trent before that Sea was altogether turned into bainfull blood God provided a remedy for them and vs one Vial was powred out by the preaching of the Gospell to giue men warning to fly from Romes plagueâ— sores And fifteene yeares before the conclusion of that wicked Councell was the pure fountaine of the Gospell restored in England in King Edward the sixt his dayes and foure or fiue yeares before the end of it the Gospell was reestablished in the blessed reigne of the 〈◊〉 renowned Queene Elizabeth Never 〈◊〉 vs then with our fore-fathers we hope that before the Councell of Trent God provided for them some freshwater as he did for the Israelites in Aegypt while the cursed Aegyptians had nothing but bloody waters to drinke But in the meane time O all yee Papists weepe not take not care so much for our forefathers as for your owne soules You are as poore fishes inclosed in the dead Sea in the Sea of Romes doctrines where you drinke in nothing but as the blood of a dead man whereof every living soule that drinketh thâ—â—eof dyeth Your case now is desperate infinitely worse then that of our fore-fathers before the Councell of Trent Oh that you had so much life left yea some dropp of humane sense and reason as to perceiue your ruefull condition That you perceiue it not is it not a cleare proofe of this Prophecy that every living soule in that Sea dieth Are not those dead fishes that discerne not betweene stinking blood and fresh water yea betweene the brackish Sea and the sweet Rivers But I wonder most how you living in this Church of England where the fresh Rivers of life doe flow that ever you would preferre the bloody Sea of Rome before them But I reade of the Mare mortuum or dead Sea of Sodom that if a Lanterne without a light in it be cast vpon it it by and by sinketh downe and is seene no more but a Lanterne with a light in it fleeteth aboue and sinketh not How true this is I dispute not But I am sure it is the liuely Embleme of a Papist who hath put out the light of his reason and vnderstanding or of the foolish Virgin who hath a Lampe without Oyle much more without light You reiecting the Gospell there is no light in you and so it is no marvaile if cast vpon the Asphaltite of Romes corrupt and bloody doctrines which Citty is called spiritually Sodome Chapter 11.8 you sinke ever head and eares and drinke your bane Whereas if you did but nourish the light of reason and of Gods word in your soules you should never sinke into the dead lake being sustained by the heavenly light This is that light which preserveth Gods elect fishes from the mortall and mortiferous Sea of Rome whereon though perforce they be cast yet are they not swallowed vp of it But you will object or some for you Is there no salvation no spirituall life to be found in the Sea of Romes doctrines No salvation within the verge and bosome of that Church For answere ye may beeliue the Scripture here It plainly saith that that Sea is become as the blood of a dead man so that every living soule therein dieth And what is more plaine then that the Church of Rome according to the conclusions and Canons of Trent is this bloody corrupt seaâ— They haue expressely denied the faith they haue excluded the word of God as the onely rule of faith as we haue shewed and what salvation then is left in that Church God forbid you will sayâ— God forbid But that will not serue the turne You must come out of Babylon as the Scripture exhorts you that ye be not partakers of hir sinnes and punishments The Iesuites indeed are clamarous in your eares No salvation out of the Church And herewith they dazle your eyes while you want iudgment to put a difference betweene the Church of Christ and the now Church of Rome Out of the Church of Christ there is no salvation That is most true But the Church of Rome is now no true Church of Christ. Why so She denieth the faith of Christ she denieth salvation and iustification by the faith of Christ. Now that Church which denieth the only meanes of salvation by Christ is no true Church of Christ but such as wherein salvation is not to be expected But the Church of Rome denieth the only meanes of salvation by Christ yea accurseâ—h it to wit the iustifying and saving faith of Christ. Therefore the Church of Rome is no true Church of Christ but such as wherein no salvation is to bee expected But you obiect againe As for vs we doe not know or are acquainted with the particular doctrines of the Councell of Trent we are not learned to define or disstinguish betweene Faith Faith it suffiseth vs to beleeue as the Church beleiveth and if we erre through ignorance we hope that will not altogether preiudice or hinder our salvation And some of the Church of England and those no small ones haue said that they doe not deny salvation at least to
childe of this famous Church doth not reuerence and submit to the authoritie of this his Mother But who shall be the Church of Englands interpreter Any priuate spirit Or who dare say that the doctrine of the Church of England is any other then the doctrine of the Scriptures For once diuide the doctrine of our Church from the Scripture and then we shall quickly come to that passe to belieue as the Church belieueth or as the Church of Rome belieueth And how is that As the Scriptures teach No but as the Pope teacheth and interpreteth or as the Pope belieueth How belieuest thou as the Church of England How is that As such or such a learned great man or great learned man perhaps as great in conceit in the Church of England as the Pope in Rome belieueth or interpreteth But it was the custome of the ancients in case of controuersie in faith to call Ad fonâ—es they went not to the cesterne but to the fountaines the Scriptures If any therefore should presume to interpret the words of the Church of Englands doctrines to any other sense then the Scriptures teach is worthy at least of his Mothers rod if not of his fathers high displeasure But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones and others who are none of Christs sheepe Read John 13.1 The father loued his owne And 2. Tim. 2.19 And Iohn 17.2.9.11.12 24. Yea and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs to his elect people in sanctifying of them by his spirit I would such great Rabbies were a little better versed in their Catechisme before they vented such nouell Aphorismes We haue to answere touching our Creed Thirdly I belieue in God the Holy Ghost who sanctifieth me and all the elect people of God This is our Mothers doctrine according to the voice of her Husband Iohn 17. Prou. the sixt verse vnto the end of the chapter Enough to put to silence all Arminian vniuersalists Read also the 17. Article of Predestination which fully cleared the Church of Englands minde in this point But thirdly he will proue that God loues all men alike because all men are alike redeemed by his Sonne And this he will also proue from the doctrine of the Church of England Which is answered as before The Scripture saith in matter of censure heare the Church but in matter of faith and doctrine heare him that is Christ. The Church must euer submit her doctrines to the touchstone of the Scripture And so the Church of England doth I am sure And what saith the Scripture of the redemption by Christ and for whom Read Ioh. 10.5 I lay downe my life for whom for the sheepe And Act. 20.28 The Lord hath with his owne blood purchased whom The Church of God But other Scriptures say that Christ died for all men Those all must be reduced to all Christs sheepe being scattered ouer all the world for these onely he laid downe his life these onely he purchased with his blood these onely he prayes for whom he laies downe his life for Joh. 17.9 read the place and marke it well and consider But in this point we need no other opposition but the Authors Tenet then his owne contradictory confession He saith Nothing can make the Creature hatefull or odious to the Creator besides its hatred or enmity of that loue by which it was created and by which he sought the restauration of it when it was lost Nor is it saith he euery degree of mans hatred or enmity vnto God but a full measure of it which vtterly exempts man from his loue Vpon whomsoeuer he would father this doctrine sure wee are the Apostle saith that by nature we are borne the children of wrath as well as other Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs besides the height of malice against God contracted in the world Doth not the least sinne deserue Gods hatred and wrath vpon vs But this hee contradicteth againe saiyng That Christ onely receiued our infirmities and originall disease and not the contempt of him and his law Now if Christ did receiue our infirâ—â—ties onely and originall disease yet euen those then cost Christ his pretious blood yea and made him a curse for vs and to cry My God My God why hast thou forsaken me And was there euer any sorrow like to his sorrow But you say Christ receiued not the contempt of him and his law You meane then that Christ died not for contemptuous sinners And if Christ died not for the rebellious contemner what shal be become of a great many in these daies that not onely contemne but oppose and seeke to oppresse the knowne truth Surely the state of such is very exceeding dangerous yet I dare not say desperate which yet should be desperate if Christ died not for the greatest sinnes euen sinnes of rebellion and presumption as well as of infirmity Was there not in the law a Sacrifice as well for sinnes of presumption as of infirmity And was not that Sacrifice a type of Christ. And doth not God in the 50. Psalme preach repentance euen to the contemner of his knowne word But if he repented how should he be pardoned vnlesse Christ tooke vpon him the centempt of him and his law But I hope some of the Authors conâ—orts at least will discipline him well fauourdly for such a doctrine as no lesse vncomfortable then vnsound In vaine else doe Preachers beat the ayre in preaching repentance to habituated contemners if Christ bore not all kind of sinne vpon him We read of no sinne but it is pardonable sauing that against the holy Ghost and that also say the Fathers if a man could repent of it were pardonable and if pardonable vpon faith and repentance no doubt but Christ tooke even that vpon him also Indeed if a man runne on in sinne with a high hand hating to bee reformed contemning the Ministry of the word and so persist and dye in his impenitency it is euident that Christ the Lambe of God hath not taken away the sin of that man But in the fourth place he saith That God loues all men vnfainedly as they are men or as men which haue not made vp the full measure of iniquity But hauing made vp that or hauing their soules betrothed vnto wickednesse he hates them His hate of them as reprobates is no lesse necessary or vsuall then his loue of them as men But though he necessarily hates them being once become reprobates or hauing made vp the full measure of iniquitie yet was there no necessitie laid vpon them by his eternall Decree to make vp such a measure of iniquitie So he yet a little before where he saith God vnfainedly loueth all men God doth not loue but hate the Reprobate although they be men yea the greatest part of men I well hoped
I never read any more of that place called sacred Peter speakes indeed of the Holy Mount wherein the Lord was transfigured but the holinesse is referred to the Lords presence for whose sake it was said to be holy and not for any holinesse infused into it or affixed to it by any solemne Act of Consecration And who will say that Ierusalem once called the holy Citty because there was the true Church of God is still the true Church of God or that the place is still as sacred as ever it was notwithstanding of the Lord accursed But yee will say the case is otherwise now with Ierusalem then with Rome For it followeth If the Church of Rome were once the spowse of Christ and her adulteries are knowne yet the divorce is not sued one Answer Is not the Divorce sued out Perhaps not in a legall formality But what if this once spowse of Christ not only play the open whore but professeth her selfe to be the married wife of another man what shall we say in this case Is this woman still the spowse of her former husband notwithstanding she is become another mans both whore and wife though she hath not sued out a Legall Divorce Thus stands the case with the Church of Rome Once she was Christs spowseâ— but now she is Antichrists spowse and strumpet But Antichrist the Pope is only Christs Vicar-bridegroome to his spowse on earth What man going into a strange Countrey leaues a Deputy husband with his wife till his reâ—â—rne giving him â—â—ee power to performe vnto her all the offiâ—es of a husband As Thomas de Corsellis spake in the Councell of Basil about the Popes vsurped Vicarship over Christs spowse No body substitutes a Vicar in such â—â—nt as that he will submit his spowse vnto him But what â—f Christ the first husband come and challenge his â—powse again seeing though he find her play the whore â—nd married to another yet this second marriage was before ever a Divorce was sued out and so a Nullity â—ndeed the Lord is very mercifull even to receiue that â—powse who hath gone a whoring from him As Ierem. â— 1 They say if a man put away his wife and she become aâ—other mans shall he returne vnto her againe Shall not that Land be greatly polluted But thou hast plaid the Harloâ— with many lovers yet returne againe to mee saith the Lord. But if the Divorce be sued out then you will say shee ceasseth to bee a spowse to heâ— former husband Well And is not the divorce betweene the Church of Rome and Christ yet sued out Yes certainly and that on both parties First on the Church of Romes part Hath she not openly in the face of the Court of men and Angellâ— taken out a writ of Divorce from Christ and a licence to be married to another husband When say you In the Councell of Trent say we It is the duty and property of Christs spowse to hearken to her husbands voice only and to honour him For Psal. 45.11 He is thy Lord speaking to his spowse the Church and worship thou him And in the Transfiguration on the Mount which was a type of Christ in the state of glory in heaven this voice came This is my beloved Son heare him Luke 9.35 Christ then in heaven must onely be heard of his spowse here on earth But the Church of Rome once Christs spowse in the Councell of Trent hath taken out a bill of divorce and hath emancipated her selfe wholly to the Pope as her husband to heare him in all things from that time forwards And this Divorce is ratified by the Bull of Pope Pius 4. super forma iuramenti professionis Fidei in the end of the Councell The words of the Bull are First Apostolicaâ— et Ecclesiasticâ—â— Traditiones reliquasque Ecclesiae observationes et constitutìones firmissimè admitto et amplector Apostolick and Ecclesiastick Traditions and other observations and constitutions of the Church I do most firmely admit and imbrace That 's for Traditions Then it is added Item sacram Scripturam iâ—xta eum sensum quem tenuit et tenet sancta Mater Ecclesia cuius est iudicare de vero sensu et interpretatione sacrâ—rum Scripturarum admitto c. Item I admit of the sacrâ—â— Scripture according to that sense which the Holy Mother Church hath and doth hold to whom it perteineth to iudge 〈◊〉 the true sense and interpretation of the sacred Scriptures c But what Church is this that takes vpon her to be the Iudge and interpreter to allow what sense she pleaseth to the Scriptures A little before Credo vâ—â—m SanctaÌ„ Catholicam et Apostolicam Ecclesiam I belieue one Holy Catholick and Apostolick Church This is Mater Ecclesiae thâ— Church our Mother But which is she Look a little after Affirmo Sanctâ—m Catholicam et Apostolicam Romanam omnium Ecclesiarum Matrem et Magistram agnosco I affirme and acknowledge the Holy Catholick and Apostolick Roman Church to be the Mother and Mistresse of all Churches Well we haue found out who is the Mother and spowse namely the holy Catholicke Apostolicke Roman Church But where is the Father the Husband Not farre off in the very next words hee stands â—oupled and hand-fast with his wife Romanoque Pontifici â—eati Petri Apostolorum Principiâ— Successori ac Iesu Chriâ—ti Vicario verum obedientiam spondeo ac iuro And I 〈◊〉 and sweare true obedience to the Bishop of Rome the Successour of blessed Peter and Prince of the Apostles and Vicar of Iesus Christ. Here is then the second marriage made vp And is there any reservation of obedience or â—ubiection left for Christ the former husband No â—urelyâ— all is betrothed absolutely to his Vicar the seâ—ond Husband But yet we see not the Divorce quite â—ewed out no publicke expresse formall abrâ—nunciaâ—ion and abjuration of the former Husband But read a â—ittle further Caetera item omnia à sacris Canonibus Oeâ—umenicis Concilijs ac precipué à sacrosancta Tridentina Syâ—odo tradita definita et declarata indubitanter recipio atâ—ue profiteor simulque contraria omnia atque haereses quasâ—unque ab Ecclesia damnatas et reiectas et anathematizaâ—as ego pariter damno reiicio et anathematizo hanc â—eram Catholicam fidem extra quam nemo salvus esse â—otest quam in presenti sponte profiteor et veraciter teneâ— â—â—dem integram et inviolatam vsque ad extremum vitae spitum constantissimê Deo adiuvante retinere et confiteri â—â—que à meis subditis vel illis quorum cura ad me iâ— munere 〈◊〉 spectabit teneri deceri et praedicari quantum in me erit curaturum ego idem N. spendeo 〈◊〉 〈◊〉 iuro sic me Deus adiuvet et haec sancta eius Evangelia Item all other things by the sacred Canons and generall Councels and chiefely by the sacro-sanct Councel of Trent deliuered defined and declared I doe vndoubtedly receiue and professe and together
with all things contrary thereunto and whatsoeuer Heresies condemned and reiected and Anathematized of the Church I in like manner condemne reiect and accurse This true Catholick faith without which none can be saued which here I freely professe and truely hold the same I will be carefull most constantly by Godâ— helpe to retaine and confesse intire and inviolate vntill my very last breath and that also as much is in me lyeth it may be kept taught and preached of my subiects or those whose Cure shall in that behalfe to me appertaine I the same Nâ— doe promise vow and sweare so help me God and these 〈◊〉 holy Evangels Lo here is not this a â—olemne Divorce sued out and as solemnly sworne to Is not Christ here as solemnly renounced as we in our Baptisme renounce the Devill and all his workes But not expressely Noâ— Expressely all those doctrines are pronounced as Heresies which are condemned by Canons and Councells but chiefely by the sacrosanct Councell of Trent And what are those Heresies Are they not the very Doctrines oâ— the Scriptures which we professe and maintaine These the Church of Rome renounceth not admitting or interpreting the Scriptures but onely according to the limited sense of the Church of Rome the maine Oracle whereof is the Pope Why then shall any man say that the Divorce betweene the Church of Rome and Christ is not yet sued out Obiection But it is sued out but on the one side who without iust cause on Christs part hath taken out an absolute and peremptory Divorce chusing the Pope for her only husband whose only voyce she will hearken vnto And the Divorce being vpon no iust cause and vpon a false ground it is of no â—orce and so â—etteth not why the Church of Rome may not yet be Christs spowse if he will claime her Answer No is it not of force when publikely and â—olemnly sworne to in open Court inviolably to bee â—ept but yet if any will needs require a proofe on Christs part that he hath also publikely given the Church of Rome a bill of Divorce let him but search 〈◊〉 Gods Records In the booke of the Revelation doth â—ot Christ openly dâ—clare the Church of Rome to bee a â—â—eat Whore that Whore of Babylon Rev. 17. And in the â— chapter the bill of Divorce and that by a voice â—â—inly heard from heaven saying Come out of her my peoâ—â—â— that ye be not partakers of her sinnes and that ye receiue 〈◊〉 of her plagues Is not here a plaine bill of Divorce â—ven by Christ to the Church of Rome that whâ—re that â—â—â—rituall Babylon she that saith I am no widow being â—â—rried to another man sith Christ now separates his â—â—ne people his owne Spowse out of Babylon Come out 〈◊〉 my people And this divorce on Christs part came 〈◊〉 of force vpon the Councell of Trent when now the â—hurch of Rome having long played the Whâ—re yet 〈◊〉 her second marriage to another husband was soâ—â—nely concluded and Christ excluded Now therefore â—â—rist giues her the bill of divorce also in pronouncâ—â—g her a strumpet and separating his spowse from her 〈◊〉 hence forth to haue no communion with Her â—hat need be said more to proue this Divorce and that 〈◊〉 both sides Is there any Minister of the Church of â—ngland that while he affirmes the Church of Rome to 〈◊〉 a true Church or a true visible Church or the Spowse of â—â—rist yet will or dare say that the Church of Rome is 〈◊〉 that Whore that Babylon mentioned in the Revelaâ—â—â—n I dare say there is none if together with learâ—â—ng he haue more loue of the truth then of the world 〈◊〉 his heart Yea even he that saith The Church of Rome 〈◊〉 true visible Church will confesse withall that She is Babylon and the Antichristian Church Now if she be Babylon Christ ownes her no longer for his Spouse 〈◊〉 out of her my people But here followes a distinction As it is a 〈◊〉 Church we haue not detrected to â—old communiâ—â— with a 〈◊〉 Babylon we can haue nothing to doe with it Answ. I must here craue pardon that this distinctâ—â—on tooke not place till a day after the faire for we haâ—â— newly packt away Babylon for a naughty pack here confessed by those who yet affirme she is a true visibâ—â— Church and Christ hath disclaimed her for his spoâ—â—â— bidding his Spowse to come from her And so I say this distinction comes too late after the sentence of 〈◊〉 divorce is given on both sides Therefore as whom 〈◊〉 doth ioyne together let no man separate so whom God â—â—â—parateth let no man ioyne together When Christ â—aith Come out of Babylon my people Let not vs say we 〈◊〉 not to hold communion with the Church of Rome Ye◠〈◊〉 this case no distinction will serue to ioyne vs together againe in one communion Herein we must not 〈◊〉 to the voyce of any man be he never to Reverend â—â—fore and against the voyce of Christ But Christ 〈◊〉 peremptorily Come out of her my people and that vpoâ— a severe penaltie or perill least ye be partakers of 〈◊〉 sinnes and that ye receiue not of her plagues Let vs thereâ—fore in this case follow Pythagoras his lesson to his scholars not to looke our face in the glasse by the 〈◊〉 light but by the Sun-shine Thus if we be of Chrâ—â—â— spowse we will heare his voyce alone saying Come of Babylon my people and no voyce of man saying to 〈◊〉 contrary By what distinction I pray you can an 〈◊〉 chast Matron saâ—ue her credit by keeping company having communion with a notorious strumpet Will say As she is a woman a creatâ—â— of the same flesh and 〈◊〉 as bearing the Image of God I detreâ—â— not to hold comâ—â—â— with her but as she is a whore I can haue nothing to do 〈◊〉 her What a confused distinction were this Woul◠〈…〉 〈◊〉 in the next place that charitable profession of 〈◊〉 Luther is alledged who saith 〈…〉 〈…〉 breast is the spirit sense authority summe and all And allowing no other Scripture but the vulgar Latine a language vnknowne to the vulgar what is it but a meere shell They haue the Creeds but the shell only while they deny the faith Yea they professe the Catholick faith but they haue only the shell of it to witt the historicall faith common to them with the very Divellâ— the kernell they haue not to wit the true affiance in Gods mercies apprehended and Christs merits imputed to justification This faith the Councell of Trent accurseth So that in that whole Councell yee shall nor find in the Councells owne word once Credere in Deum to belieue in God least they should admit of the saving faith whereby only a man can say Credo in Deum I belieue in God whereaâ— the historicall faith can lay only Credâ— Deâ— or Deum I belieue God as the Divelâ—s belieue and tremblâ—◠〈…〉 Thus haue they no more but the
shell of faith and so the shell of the Creed They haue the Sacraments What say I The Sacraments No surely among all their seven Sacraments haue they any more but the bare broken shell of Baptisme onely For the sole efficacy and 〈◊〉 of it they â—ang vpon the Priests Intention and not vpon the spirit of God and his word and true faith in the baptized As for the Sacrament of the Lords Supper they haue vtterly abolished it and turned it into mâ—ere Accidents without substance joyned with an imaginary Idol wrought by vertue of the Priests Intention Thus we see that there is no more left of the Church of Rome but an empty crackt shell and therfore it is now no more either a true Church or a true or truly visible Church But to conclude this discourse to the aforesaid allegations a vouching the Church of Rome for a true or true visible Church is added an Apologeticall advertisement to the Reader beginning Nothing can be so said or done but may be ill taken Now God forbid But is it well said or done to affirme that the Church of Rome is yet a true or a true visible Church 〈…〉 the Reverend Author iudge indifferently having well weighed the former reasons whether we doe ill or no in taking this his saying ill or whether we had not reason to haue expected an ingenious Palinody 〈◊〉 Augustinâ— like Retractation rather then such an Apology which whether it be rather to be pittied then any vncharitablenes in the Reader in taking such a saying ill let judicious charity it selfe judge Nor need we stretch the saying to imply that the Church of Rome is a true believing Church Suffice it we except against any being yea or visibility of a true Church in the Synagogue of Rome But the Reverend Author referres Visible 〈◊〉 outward Profession to some essentiall Principles of Christianity neither of them to sound◠〈…〉 Grant the Romanists to be 〈…〉 and we cannot deny them the name of 〈◊〉 Church Answer Now vnder 〈…〉 Profession a sufficient marke of visibility for a Church This is none of those markes which the Church of England takes notice of a Church by 〈…〉 sheweâ— Againe the Scripture calleth 〈…〉 Synagogue of Satan who call themselves Iewes 〈…〉 The Samaritanâ—s sometimes professed themselues to be of the Iewes Religion having their Temple nâ—are the Mount Garisim They had their Priests also who 〈…〉 how they should feare the Lord◠〈…〉 Lord but withall 〈…〉 the manner of the Nations Did they not then 〈◊〉 the worship of the Lord Surely they did 〈◊〉 were they therefore a visible Church Nay saith the Scripture there They neither feare God c. So the Church of Rome professeth to feare the Lord but 〈…〉 like to the Nations so that it will follow she neither feareth God nor doth after his lawes c. Obiect But she holdeth some essentiall Principles of Christianity Answ. So do the 〈…〉 this day they hold the Old Testament Obiect But withall they deny Christ expressely Answ. So doe the Papists implicitly and by their owne expresse doctrines of Trent haue no more communion with Christ then the Iewes haue Nay Papists doe expresly abiure the doctrine of Christ as we shewed before in the Popes owne Bull how doe they then any more hold Christ then the Iewes But Grant the Romanists to be but Christians how corrupt soeuer and we cannot deny them the name of the Church But why should we grant them that which never a Papist is able to demonstrate to vs or yet vndoubtedly to perswade himselfe of He is not certaine of the Priests Intention in his Baptisme no nor yet of the Bishops Intention by whom that Priest was ordeined no nor of that other Bishops Intention by whom the Bishop was ordained Priest Therefore no Papist can be sure whether he be a Christian or no. And why then should we grant them to be Christians Although for the bare name of Christians and of a Church we will not much stand with them so they doe not hereupon nor any for them incroach and challenge the being and reality yea or the very visibility of a true Church No noâ— to say That we are all the same Church by vertue of our outward vocation whosoeuer all the world ouer worship Iesus Christ the only Son of God the Sauiour of the world and professe the same common Creed Nor That which Rome holds with vs makes it a Church Nor That Rome holds the foundation directly Nor That because those things were affirmed twenty yeares ago therefore now they must be true nor that if any be otherwise minded he shall doe more wrong to his cause then to his Aduersary nor that sundry of our iâ—dicious Diuines were of this mind nor In that she holds the foundaâ—iâ—n directly she is a true Church For first doth the Church of Rome worshipp Iesus Christ who for Christ worship the Beast and his Image bearing his marke Secondly doe they hold the same Creed that deny the Faith without which they cannot say the first word of the Creed I beleeue in God Thirdly what foundation do they hold directly with vs For other foundation can no man lay then that which is layd Iesus Christ. Wee shewed before that they haue nothing of Christ but the shell the shadow the Pope is the kernel if any Nay doe they hold more of Christ directly then the very society of Devils doe Yea or so much as they The Devils hold that Iesus Christ is God and man they beleiue and tremble They Devils belieue not that Christs body can be made of a peece of bread hee knowes it well enough to be but one of his owne iuggling tricks which his Romish Disciples learned of him The Devils dare not deny that Iesus Christ is come in the flesh Yea he openly confesseth him to be the Son of God I know thee who thou art even the Holy one of God Doe the Romanists so much No they are of that Spirit of Antichrist that denyeth that Iesus Christ is come in the flâ—sh How He that maketh Christ of a Peece of bread denyeth him to be come of the Virgine Mary If Christ haue a body made of bread and yet this body the same that was borne of the Virgine Mary then it followeth directly that with the Manichees they allow Christ no other but a meere imaginary fantasticall body sliding downe from heaven as Dianaeâ— Image that came from Iupiter For is not that a meere phantasme which they worship in the bread A body naturall it is not which wants both substance quantity dimensions flesh blood and bone and all other properties which a mans naturall body ought to haue Therefore in directly saying This is Christs body they deny Christs true naturall body which he received from the blessed Virgine and so deny directly that Iesus Christ is come in the flesh How doe they then directly hold the foundation And yet this is not simply to hold
the imitation of their inveterate hatred to the truth of the Gospell and to those that preach and professe it they become thereby guilty of all the blood of those Martyrs who were slaine for the selfe same faith and truth which we of the Church of England at this day professe and avow and consequeâ—tly ye are found to be worthy to drinke the most bainfull blood of Romes deadly doctrines the fearfullest plague that ever could befall you to your eternall perdition without speedy repentance and conversion to the truth Nay which my pen trembleth to set downe Papists are found to be copartners with the Iewes in crucifying even of Christ himselfe whom they so persecute in his truth and in his members for which cause saith the royall Paraphrast they are partners with Iudas in the death of Christ. Read for this purpose the 11. chapter of this booke together with King Iames his Paraphrase vpon it Nor can any Papist though never so full of subtile shifts shift this Scripture off from himselfe and all those of the Church of Rome There is nothing more cleare no not the Sun when it shineth brightest in the Summer Meridian then that the Pope of Rome is that Beast Rev. 13. and the Church of Rome that Babylon drunke with the blood of the Saints and of the Martyrs of Iesus Chapter 17 all Iesuiticall sophistry cannot avoid it And if Papists durst but looke vpon this Scripture it would make their haire stand on end to see in what a deplored state they are 〈◊〉 vpon them mainly the Beast-marked his Image-worshippers all these seaven Vialls one in the necke of another poure forth their plaguâ—s never ceassing till they haue fulfilled the wrath of God in the finall and fatall ruine and desolation of that whole Synagogue of Rome which now approacheth and hastneth on apace It is added And I heard another out of the Altar say Euen so Lord God Almighty true and righteous are thy iudgementâ— These wordâ— are a confirmation of the former This voice is but inculcated and ingeminated to rowse vp the Infidell and Atheisticall world to take notice of Gods truth and righteousnesse of his truth concerning all those Prophecies in his word denouncing destruction to the enemies of his Church which we haue in a good part seene and for the rest shall be no lesse certainly in their due time accomplished also of his divine exact vnpartiall justice by recompensing legâ— Talionis like for like like punishments and judgements for like sinnes like spirituall thirst after the blood of the Saints who follow the truth to their salvation with like spirituall drinke of the bainfull blood of pestilentiall doctrines and lies which all Papists drinke in to their damnation But why Another from the Altar Surely I cannot conceiue the reason hereof vnlesse it be this We all know what infinite havock the Church of Rome hath of a long time and dayly doth make of the blood of Christ vpon their Popish Altar Haue they not even stopped and dryed vp that fountaine of his blood set open for Israel and Iuda for sinne and for vncleanesse haue they not robbed the poore people of the Sacramentall Cup which should bee a fresh memoriall and effectuall application of that sinne purging blood to every faithfull receiver Haue they not hereby evacuated that covenant of the New Testament which was ratified and sealed with the blood of Christ without which is no remission Haue they not thus torne away the seale from the Testament of grace Haue they not in stead thereof erected a new vnbloody sacrifice of a fantasticall inchanted body which they notwithstanding moâ—â— blasphemously and senselesly call their Propitiatory sacrifice for the quick 〈…〉 and a 〈…〉 all soreâ— Doe they not thus account the bloud of the covenant which should sanctifie them an vnholy thing Doe they not thus trample vnder foote the Sonne of God And â—hat even then when they would seeme most of all to elevate him in their fained Host vpon their Altar Their very Alltar as holy as they would make it 〈◊〉 be â—o deeply stained with the guilt of Christs bloud spilâ— vpon it Therefore here is one sent from the Altar of God even from Iesus Christ our only Alâ—ar on whom we offer vp the Calues of our lips who mightily magnifieth the truth and iustice of Godâ— in giving spirituall deadly blood to them to drinke who haue â—pon their Idoll-Altar taken away and disanulled that only Propitiatory blood of Christ. which he hath left to his Church for every faithfull man to drinke spiritually by faith to the consolation of his conscience the confirmation of his faith and the salvation of his soule Thus iust and true is God every way at every turne to meet with his enemyes and to pay them home with their owne coyne The Fourth Vial powred out Our Country-man M. Brightman in his Commentary comming to this fourth vial saith Hactenus â—â—c ipsa tempâ—ra in quibus praesâ—â—tes vâ—â—mus Ad â—anâ— enim â—â—que 〈◊〉 nostra sâ—cula processâ—runt reliquâ— quatuor sunt nobis expectand◠〈◊〉 diffâ—ciâ—â—â—r est indagatio Hitherto saith he come these tâ—mes wherein we nâ—w liue For even vnto this Vial haue our ages reached the other foure behind 〈◊〉 to expect whereof 〈◊〉 disquisition will be more difficult So he Yet himselfe not only attempts the opeâ—ing of the subsequent vials but â—â—imates and excites 〈◊〉 faithfull Ministers to imploy their best paines and studies therin as in a work most behoâ—â—full for the Church of God in these lâ—st times But that he should say he lived not to see this fourth Viall powred out 〈…〉 somewhat strange Was it because living 〈…〉 the Cataracts of Nâ—bis â—â— could not heare the noyse of it Or because his eye was so neare the object as he could the worse discerne it Or as Paules eyes at his conversion were so 〈◊〉 with the glorious light that for a time his sight was wholly suspended So haply Mr. Brightmans eyes overcome with the Sunnes bright beames shining so full vpon him whereon this fourth Viall is powred could noâ— discerne what it meant or transported with the beauty and glory thereof as Peter was with that excellent glory in the Mount in saying Thus farre are our times come wist not what he said And as it is vsuall we can better and more safely behold the Sun wiâ—h ouâ— backes towards it in a vessell of cleare settled water then by daring to looke or staâ—e vpon that goodly glorious body with opposite and open â—ace And many times for want of due consideration in making a right vse of the resplendent prosperity of things present either by too much doting vpon it or by vnkindly envying of it or by some discontented humour in a fickle affectation of change â—e come to loose the due estimate and so the true fruitâ—on of them But to our fourth Viall Indeed I must acknowledge that for a few dayes I was not a little puzzeled and