the Reformed to that Reason That is false 1. For the Sixth African Council and the Chalcedon Council had their Authoritie without the Pope 2. And Emperours Patriarchs and Bishops have Confirmed Councils 3. And the Council of Constantinople by Letters desired the Confirmation of the Decrees from Theodosius the Emperour Fraud This is a Fraud of the Church of Rome in Regard of another of her Principles That is the Catholick Church That because the Scripture maketh Honorable Mention of the Church The Roman Church is that true Church of Christ of which the Scripture speaketh so often 1. VVE Reformed acknowledge That both in the Old and New Testament there is every where honorable mention made of the Church And that it is called A Holy City A Fruitful Vineyard An High Hill A Direct Path The onely Dove The Kingdom of Heaven The Spouse and Bodie of Christ The Pillar of Truth The Multitude unto which the Holy Ghost being promised poureth all things needful to Salvation The Congregation against which the Gates of Hell shall never so prevail That they shall utterly extinguish the same The Congregation which who so Repugneth though he confesse Christ with his mouth yet hath he no more to do with Christ then hath a Publican and a heathen man 2. The above-said Titles do not belong to the now Church of Rome 1. FOr on the contrary It is the Babylonish Whore A Branch cut off from the true Vine A Den of Thieves A broad way leading to Destruction The Kingdom of Hell The body of Antichrist A Sink of Errors A great Mother of Fornication The Church of the wicked out of which every Christian ought to depart which Christ shall one day fearfully destroy and give her the just Recompence of all her sins 2. In vain then do the Popish Writers reckon up the praises of the Church unlesse they can demonstrate that they are proper to the Church of Rome 3. Which they shall never be able to do so long as Rome standeth As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship that she doth produce So is her Doctrine false concerning these Principles 1. Concerning the Traditions that she calleth Apostolical 2. Concerning the Church 3. Concerning General Councils 4. Concerning the Ancient Fathers 5. Concerning the Pope And therefore such Principles are justly excluded by the Reformed from the Rule of Faith 1. The Reformed justly exclude from the Rule of Faith the Traditions called Apostolical by the Papists 1. FOr the Popish Apostolical Traditions are but forged and devised Things and therefore no stay for a man to settle his Conscience upon 2. That they are not such as the Papists sayes Let them tell us if they can which be the Apostles Traditions how many and where they may be found If they cannot satisfie this Demand as they cannot indeed How may they then make any Reckoning of that whereof they have no certain knoledge How can They without falling Build their Faith upon Fantasies such as they are 3. The Apostles Doctrine we have in Writing The Apostles Doctrine we have in writing 4. Other Traditions of the Apostles we receive none for our belief The Scripture is the onely Rule of Faith and not Traditions a part of the Rule of Faith that is That Scripture is a perfect Rule 1. THat I prove in this manner 2 Timoth. 3.15 Apoc. 22.18 1 Cor. 4.6 John 20.31 2. That is the onely Rule whereunto the chiefest properties of a rule do solely belong But the properties of a true and certain rule do onely belong to the holy Scriptures in matters of Faith The rule of Catholick Faith saith Bellarmine must be certain and known De verb. Dei libr. 1. cap. 2. Now there is nothing better known or more certain then the Scripture which appears Because Traditions are far more uncertain than the written word and because many of them are false and uncertain 3. The written word is a Rule of Traditions From whence it follows that it is the onely rule That the written word is a rule of Tradition appeareth by the Doctrine of our Adversaries who acknowledge that no Traditions must be admitted but such as agree with the Scripture Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture and the writings of the Primitive Fathers Bellarm. de Script libr. 4. cap. 3. But those Traditions which are derived from the Scriptures have the same to be their rule And there is nothing more common in the Primitive Fathers then to subject all their writings to be Regulate by the holy Scriptures Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule from whence it followeth that the Scripture is the onely primitive rule of Faith 4. It is that which is acknowledged by some of our Adversaries Gabr. Biel Can. Miss Lect. 71. whereof Ferus saith expresly The holy Scripture is the sole rule of veritie and whatsoever differs or contradicteth the same it is error and cokle with whatsoever shew it come forth Ferus in Matth. lib. 2. in cap. 13. pag. 248. col 1. And another saith The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth and the rule c. Villavincen de formand Concion lib. 2. cap. 2. 2. The Reformed justly exclude from the Rule of Faith the Catholick Church 1. VVE Reformed do Reverence and Love The Catholick Church as the Spouse of Christ 2. But we know that her duty is to hearken only to the voice of Christ her Husband And that she hath no Authority to adde so much as one iota in his Word or any waies to dissent from it 3. And further we know That the Romish Synagogue is not that Catholick Church of Christ whereof we speak 3. The Reformed justly exclude from the Rule of Faith General Councils 1. VVE Reformed doe esteem and regard General Councils in their place We thank God for them We Read Allow and Commend them so far forth as they agree with Gods Word 2. Let therefore their Decrees be examined by Gods Word 3. And if they agree let them be received for that Agreement 4. If not let them be rejected for the contrary 5. But the Argument holdeth not in this Form such a Council decreed so and therefore so must we believe 6. If this Principle were set down for certain and perpetual in Divinity we should have strange Beliefs enow yea surely scarcely should we retain any one true Belief 7. Two famous General Councils have been held in Nice The First And the Second In the First is condemned the Popes Supremacie Can. 6. In the Second is established the Idolatrous Worship of Images The First Belief the Papists will not allow The Second is detested by us Reformed 8. Let Councils therefore be esteemed as they deserve 9. And let them be tried as hath been said § Objection of the Popish
as much as the Apostles had taken Pains To Teach That All Sacrifices had Ended in Christ They did Delight to call their Sacrifices Immolations Oblations Sacrifices They call The Lords Table His Altar The Commemoration of his Death in the Sacrament The Sacrifice of the Altar A Holy Host They call the Bishops and Ministers Priests The Deacons Levites c. Manners of Speech among Them well understood Which in those Ages were not Hurtful But in the Following More Ignorant And farther off from the Light have notwithstanding been the Cause of great Abuses Because they are Passed from the Figure to the Thing And from an Improperty of Words in an Error of Doctrine 2. The Gentiles Also had a Multitude of Gods To them All They Had Builded Temples Founded Altars and Sacrifices Suddenly and at a clap To Restrain Them To the Service of one God which is all Spirit And his Service all Spiritual They who were Carnal Besotted after Pomps and Ceremonies And after the Wood And Stones Was found by Humane Prudence Both Scandalous and Impudent In Regard That these Gentiles were to be Edified And not Destroyed Fed said They with milk Before They were Fed with Solid Meat For Thus this Place of Scripture was Abused Whereas Then the First Antiquity had bluntly contested That to have Many Gods was to have None That to Serve Any Creature was to forsake the Creator It was found sweet by Succession of Times To Transform Their Gods into Saints Their Goddesses into She Saints To put our Apostles and our Martyrs in Their Place To Dedicate unto Them Their Temples And Their Altars To Give them some Priests And some High Priests To Appoint To Them Holy Dayes And Honours And Services 3. Now As Humane Wit is Blind in the Things of God It Happened That under the Shadow To Draw to Christ The Jewes and the Gentiles Those Good Folks by a Laps of some Ages did Introduce mildly in the Church Both The Judaisme And the Paganisme We understand Their Ceremonies And their Outward Pomps Their Superstitions And Vanities And which is worse Many of their Presumptions And Anticipated opinions in the Doctrine it self The Religion And Church of Rome Is not Now What it was in the Beginning 1. TO Judge aright of the Roman Church we say that there is great difference between that which is now And that which was in the time of the Apostles And some Ages after their Death 2. That which was in the Time of the Apostles was Pure and Orthodox So that her Faith was spoken of throughout the whole world Rom. 1.8 3. After the Death of the Apostles during some Ages she hath been also a true Church But not the onely True Church Not the Catholick or Universal Church But a Part of the same As was the Church of Greece of Syria of Egypt And of other Places She hath been a True Church but not so Pure as in the Apostles time Errors betimes having begun to creep in her 4. But the Roman Church which is now is an Impure and Heretical Church And more Heretical than any one that ever was before Since the Plague of Antichristianisme have sticked unto her it is no more the Chaste Spouse of Christ but an Harlot And an Adulteresse It is no more a sound and vigorous body but a body full of ulcers and soars In a word she is no more Pure and Orthodox as she was before but Impure and Heterodox 5. Which we prove by two strong and Irrefragable Arguments The 1. is because the greater part of her Faith and belief is contary to holy Scriptures And consequently is meer Heresie The 2. is because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her 6. I have said 1. That the now Church of Rome is Impure Heretical because the greater part of her Faith and belief is contrary to holy Scriptures 1. Scriptures forbids the use of Images in matter of Religion and Divine Worship The Church of Rome receives and maintains them 2. The Scripture teacheth us that the bloud of Christ doth cleanse us from all sin The Church of Rome doth establish another Purgatory 3. The Scripture teacheth us that of our selves we are not able to think any good Thing but but that all our sufficiencie is from God The Church of Rome will that by the strength of our Free-will we may do good works And make the said strength to cooperate with the Grace of God 4. The Scripture will that we pray and speak in the Church in a known Tongue All the Service of the Church of Rome is in an unknown Language 5. The Scripture doth ordain that in the Sacrament of the Lords Supper all drink of the Cup The Church of Rome hath forbid it to the Laity 6. The Scripture presents us Jesus Christ as the only Mediator between God and Men The Church of Rome doth forge a great number of Mediatours who are to help us with their Merits and with their Suffrages 7. The Scripture doth warn us concerning Christ Acts 3.21 That the Heaven must receive him until the time of restitution of all things The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places And moreover exposes him under the accidents of bread to divers ignominies 8. In a word there is no Proposition mentioned against us in the Church of Rome whereof we may not be able to find the Antithesis in the Word of God In that regard there are many to be found in the said Church of Rome which are asham'd of the abovesaid Errors And except the brainlesse Spirits and resolved to maintain even the grosest Abuses few Persons will there be found who entirely keep their Religion And in some Points thereof do not find something wanting 7. I have said 2. that the now Church of Rome is Impure and Heretical because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her Those Heresies meet in her and do compound a part of Popery As all the Waters of Rivers and Springs do meet in the Sea The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising Her so insolent contempt and debasing of Holy Scriptures she hath common with all kinds of Hereticks to whom such a thing is usual She doth borrow from the Pharisees the nonwritton Traditions And the Merit of Works She borroweth from the Basilidians and the Carpoeratians the worshipping of Images She hath from the Marcosians of whom Epiphanius doth speak And from the Eutichians against whom Theodoret and Vigilius doe so excellently dispute the Error of Transubstantiation She hath from the Messalians the Euchetes her vain repetitions of Prayers by number She hath from the Manichees the Montanists the Marcionites the
the Pope 2. I say 1. That the Papists take all Authority quoad nos from the Scripture which appears in that they teach that it is not the ground or pillar of truth Nor properly and of it self any Cause or Means of Belief or of Charity And that God doth not immediately speak by it Neither is the Holy Ghost joined with the writing of the Scripture And that the Church is not subject to the Scripture And that put case any person living out of the Communion of the Roman Church do read or study the Scripture it is not the word of God to them or of greater Authority then Aesops Fables 3. I have said 2. That the Papists give all Authority to the present Roman Church This appears in that they make it the onely External ground and pillar of Truth The sole Judge of Controversies The principle or first ground and foundation from whence the Scripture in regard of men receiveth all Authority 4. I have said 3. That the Papists give the Churches Authority to the Pope And no Papist in these daies can or will deny This. For 1. the Positive Speeches of their greatest Doctors thereupon manifestly confirms it Ecelesiae nomine saith Gregorius de Valentia intelligimur ejus Caput Romanum Pontisicem Tom. 3. Dist 1. q. 1. part 1. pag 30. And Bannes 9.2 q. 1. Ar. 10. Animadvertendum est cum Cajetano c. quod apud Thomam pro eodem omnino reputatur Authoritas Ecclesiae universalis Authoritas Concilii Et Authoritas Summi Pontisicis 2. The same Assertion followeth upon the main principles of their Doctrine which are That the Pope is the prime subject of Ecclesiastical Authority And that the whole Authority of all the Body and of all the Members thereof is derived by and from him And that the promise of the perpetual Assistance of the Holy Ghost And the Infallible judgement and the Supream Authority And other Priviledges are intailed upon his Tribunal The 2. of those Fraudes is That The Pope also is Taught by the Papists To be the true and Lawful Interpreter of the Sense of the Scriptures And the Supream Judge of Controversies Concerning Faith and Divine Worship 1. IT is most clear that the Jesuites make both the Scripture it self and the Interpretation of it to Depend upon the Authority of the Church 2. And the Church they call not the whole Multitude of Christians and Faithful Men 3. But they Restrain both the Name and the Nature of the Church 1. unto their Bishops 2. If Thereupon we Reformed object That their Bishops may Differ touching the Sense of the Scriptures so shall we be uncertain and shall not resolve which of them to Believe but they help this and Answer That General Councils must Decide and Determine all Questions and Controversies 3. Shall we then Rest in them No more then in then the other For the Pope must be Judge over the Councils 4. So in the Conclusion The whole Interpretation of Holy Scriptures is transferred to the Pope and must be fetched out of his Breast yea and as a proper Right he so challengeth the Power of Interpreting of the Scripture That whatsoever he thinketh That must be accounted the Sense and Meaning of them Refutation of this Doctrine of the Jesuits by the Reformed Doctors 1. THat which hath been said above is the Jesuites constant and perpetual property and disposition in interpreting the Scriptures 2. Which is full of Dotage Error and Falsehood void of Advise Knowledge and Wisdome 3. For what an Absurd and horrible Thing is it that the Sense and Meaning of the Holy Scripture should depend upon one mans Judgement and Voice 4. Specially being such a one as commonly the Bishops of Rome have been Unlearned Wicked Heretical 5. And hence have proceeded all the following goodly Interpretations 1. Take Eate That is you Priests say Private Masses 2. Drink ye all of This That is onely the Priests must Drink 3. Be ye Holy for I am Holy Therefore it is unlawful for the Ministers of the Word to marry a Wife Exception of the Jesuites Which of the Popes or what Catholick Writer ever concluded this out of that place Answer to this Exception Pope Syricius did first of all so Collect And after him Pope Innocent As it may be read in Gratian Dist. 31. cap. Tenere and Dist 82. cap. Proposuisti cap. Plurimos 4. This is another like Interpretation Give not holy things unto Doggs Therefore the people must be forbidden to read the Scriptures 5. What should we number up Innumerable more of the Popes and Papists Interpretations By which they do nothing but pervert and wrest the Scriptures In Particular These be the Frauds of the Church of Rome Concerning Her first Principle Which is the Scripture 1. Fraud The Papists making Shew to Receive the Scriptures for Ground and Rule of Faith Do Disgrace Them in Joyning Traditions with Them 1. FOr as the Scriptures are Grounds And Rule of true Doctrine So are They onely Grounds And Rule 2. And as in Matters of Faith Arguments ought principally to be drawn from Them so such Arguments onely conclude necessarily As even the Schoolman Thomas Aquinas doth Directly confesse 1. Part. 1. Quaest. Artic. 8. Ad. 2. 2. Fraud The Church of Rome which Produceth Scriptures for one of Her Principles And Rules hath indeed no sufficient Scriptures FOr in making an old rotten Translation which we may boldly call so being compared with the Original Word of Scripture to be the Authentical Word of God and denying the Original Faithful Texts which Moses the Prophets the Apostles the Evangelists did write to be the Word of God What doth she else but plainly as it were with one dash of a Penne Cancel the whole Scriptures 2. This Homely Latin Translation is the Papists Scripture 3. Coined and Canonized of late in the Councel of Trent And never before 4. And other Scripture have They none §. Of the Corruption of the vulgar Latine Translation more Fully 1. THe Reader of the vulgar Latin Translation may manifestly perceive That in it are manifold and almost infinite Faults of all sorts 1. By Adding 2. By Oâ—â—â—â—ing 3. By Misâ—â—â—ing Of Letters Of Points Of 〈◊〉 And 〈…〉 4. By wrong interpreting the Original Text. 2. Whâ—â—â—â—â—â—lts The Popish Doctors shall never 〈…〉 â—â—prove or Justifie Though They 〈◊〉 thâ—â—selves never so much with Traveling and â—â—â—ing and seeking some Defence 3. When They have said what They can say for Maintenance of These Corruptions it shall for all that Appear By all Learning and Evidence of Reason that They have Neither the Old nor the New Testament in the Entire and Original Truth thereof Refutation of the Excessive Praises that the Semiminarie Priests of Rhemes gives to the English Rhemish Translation 1. 1. LEt the Seminarie Priests of Rhemes give what Commendation they will to their English Translation 2. We Reformed say against it That that Translation is the worst of all the Translations
Writers against our Rejection from the rule of Faith the Catholick Church and General Councils IF the Church say they and general Councils be not Grounds and Rules of Faith Why then did the Ancient Fathers draw an Argument from them to Refute the Errors of the Antient Hereticks Answer of the Reformed to that Objection 1. VVE know say the Reformed That the Ancient Godly Fathers in Confuting all Hereticks used onely Arguments drawn out of the Scriptures and plainly taught That by no other Weapons an Heretick can be put to flight 2. The same Reformed do know That the Ancient Fathers did charge the Hereticks sometimes With the Judgment of Churches With Determination of Councils With Succession of Bishops With the Name of Catholicks Not as though this were a necessary Conviction of it self but thereby the rather to induce them to believe the Doctrine to be true which they did see from the first planting thereof in the Church to have remained 3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church is nothing like seeing they have onely the bare Title of the Church without the Thing and as it were the empty Casket without the Treasure 4. The Reformed justly exclude from the Rule of Faith The Ancient Fathers 1. VVE Reformed as hath been said of General Councils do esteem and regard them in their place We thank God God for them We Read Allow and Commend them So far forth as they agree with Gods word 2. For it cannot be truely said that they never disagree from it 3. We grant that they were Learned and Godly Men but yet were they Men having their Infirmities and Imperfections 4. Their Learning Their Zeal Their Ages Were not Priviledge unto them but that notwithstanding they might be deceived in their Writings and in their Expositions of Scripture 5. And let the Popish Doctors take this for a sure Conclusion That in the Sayings of Those who are all of them subject to Error there is no stable and stedy Ground to build our Faith upon least perhaps we build upon Error in stead of Truth 6. So that without Tryal and Examination no Sentence of a Father nor of all Fathers may safely be Received § Objection of the Popish Writers against our Rejection from the Rule of Faith the Ancient Fathers SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith Why say the Popish Writers do they make use of them and alledge them Answer to this Objection 1. THe Reformed do read the Ancient Fathers And oftentimes they rehearse their Sentences and their Expositions of the Scripture 2. But not as Proofs in Doctrines of themselves For they do not acknowledge them as Rule and Ground of the Faith 3. It is to stop the Papists Mouthes that cry so loud in the ears of the simple that all the Fathers are against them 4. It being most true That they are notably and generally for them § How the Reformed carry themselves in regard of the Scriptures in regard of the Ancient Fathers 1. This is their Carriage in regard of the Scriptures 1. THey receive that which the Scripture delivereth 2. They reject that which the Scripture reproveth 2. This is Their Carriage in regard of the Ancient Fathers 1. THey read the Fathers with Indifferent and Free Judgement 2. Weighing all their Doctrine in the Balance of Gods Word and thereby either allowing or refusing the same 3. This they must do or else of Fathers they make Gods of Mens Writings They make Canonical Scriptures Of Doctors Opinions they make Articles of Faith 4. And herein they do no otherwise then they are taught both by Scriptures and by Fathers to do 5. They declare to the Popish Writers That concerning these two Heads they shall never get at their hands more than this § Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ The Popish Writers IOhn Jewel say they challenged the Catholicks calling upon and desiring the help of the Fathers as many as flourished 600 years after Christ Answer of the Reformed to that Relation 1. They Answer this THat Bishop Jewel proved all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding as he had affirmed at Paul's Crosse 2. They Answer this 1. THat the present Popish Writers may be ashamed to make mention of that Challenge which they have so long ago given over as a Desperate Cause 2. Wherein Doctor Harding the chiefest Adversarie could not make shew of Proof without using the Testimonies of forged and Counterfeit Writers As Amphilochius Clemens Abdias Hippolytus And such Others of which no more Account is to be made then of Fables and shamelesse Forgeries Such were the Chiefest Proofs which Dr. Harding was able to bring 2. And whatsoever he brought hath been fully Answered in the Reply by the Bishop himself Which Book as yet though it hath been in some parts nipped at by Divers yet throughly confuted was it never what the present Popish Writers can do in this Case may easily be guessed 3. They Answer This. 1. THat what which Bishop Jewel promised to give over and to subscribe If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures Councils or Doctors within 660. years after Christ was not because he meant ever to subscribe to the Popish Doctrine or was unstayed in his Religion but it was of a most assured knowledge and resolute perswasion That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity as indeed they are 2. Otherwise the Popish Doctors may remember That our Religion is grounded onely upon the Holy Scriptures of God 3. And therefore though the said Doctors brought against us Reformed Writers and Fathers never so many for these Matters as they can bring not one of Credit and Age. Yet will we never subscribe unto them having once subscribed to the certain Truth of God revealed unto us in his holy perfect and written word 4. By which all Sentences Opinions and Writings of Men whatsoever must be examined § Notwithstanding some Errors of the Ancient Fathers we Reformed esteem them as Gods Saints and holy Men and holy Fathers 1. THe Ancient Fathers holding the Ground and Foundation of Doctrine did oftentimes build thereon Stubble and Straw partly by some Superstitious Opinions which themselves conceived of such Inventions and partly by the sway and violence of Custome whereby they were carried to a liking of those Things which they saw commended and practised by others 2. And yet God forbid that because of some Errors which they held we Reformed should raze their Names out of the Calender of Gods Saints or think otherwise then Reverently of them § Objection of the Popish Writers against this Declaration of the Reformed HOw say they can we esteem them to be Holy teaching that they did Erre Answer to that Objection 1. VVE Reformed do Answer That
State 1. THey trouble the peace of it 2. They corrupt its Children with an impious and strange Religion 3. They make more precious account of a forreign Enemy than of its Dignity 4. They divert the minds of people from true Religion to trouble the peace of the State 5. They estrange the minds of Loyal Subjects from their Lawful Prince 6. And turn all things topsie turvie §. In the State of England as in other States since the last Reformation of the Church extream hath been the cruelty of the Papists towards the Reformed 1. VVHo are the Papists and what is their Religion That the Jesuites and Roman Priests so boldly object cruelty unto the Reformed State of England 2. 1. In Queen Maries time more of them were condemned in that State at one Sessions more executed in one day more consumed in one fire then they can recount to us to have been put to death for the Popes cause at any time or by any kind of death in the whole happy Reign of Queen Elizabeth 2 Let the Jesuites and other Papists then but call to mind the extream cruelty the exquisite Tortures the frequent Martyrdome of the times before the Keign of Queen Elizabeth And if there be in them any mark of Humanity they cannot chuse but confesse that their side hath been extream cruel And that the Englishes Reformed have been sufficiently provoked to severity against them and to have repayed them with the like 3. For what Times can afford such and so many Butcheries of men as was to be seen when the Papists were Lords over the Protestants in England let them tell what Sex or what Age they spared and did not bloodily execute all without difference and distinction Of Learned or Unlearned Of Male or Female Of Old or Young Children Virgins Married Clergie and Layetie Bishops Archbishops escaped not their hands The Martyrs they did beat with Rods their Tongues they pulled out of their Mouths their hands they burned off with Torches They Tormented Crucified Hanged and Beheaded them they burned them alive and toasted them at a soft fire Yea the Infant leaping out of the Mothers belly they received upon the Spears point and cast it into the flaming fire To conclude whatsoever barbarous cruelty could invent that they were not wanting to in execution against them 4. And if their cruelty had ended with the Living and had terminated in their deaths it had been lesse but so raging was their Tyranny that they took up the bodies of Saints interred in the Earth they arreigned them upon a day They accused them at a Bar They condemned them to Death And burned them at a Stake even exdeeding those old Tyrants in Fury and Cruelty 5. Can they name any one such Savage Fact amongst the said Reformed of England 6. Or what was he that was put to Death amongst them Reformed whom every good Man that heard of him judged not worthy of Death threefold more then of Life 7. Therefore let the Papists acknowledge their own cruelty in the State of England and accuse not the English Reformed §. What the Jesuites did alledge for their Justification of coming in England against the Laws of that State THey did alledge That they came thither upon commandment of their Superiours according to the Order of that Religion which they professe Confutation of such an Allegation 1. BUt the English Reformed did demand of the said Jesuites what necessity did lie upon them to obey his Commandement who had no Authority to enjoin them a Journey whether they were willing or unwilling to goe 2. And if that Spanish Soldier Loyola the first Authour of their Jesuitical Society were now alive and should enjoin them to set their Countrey on fire would they obey him we Reformed of England are sure they would never command such a foul fact 3. And yet he might better command and the English Jesuites execute that then this Thing for which they did professe that they were then come in England 4. For whether might it be deemed less to set houses on fire then to cause the Evils and Harms represented before 5. Which yet were the Ends of the Jesuites coming and the Order of their Profession required no less at their hands §. The Soveraign Magistrate in the Reformed State of England hath great Reason to Prohibite the Books of English Jesuites and Seminary Priests 1. THe Books of those man are such as it behooveth the Soveraign Magistrate to stop their passage 2. He must of necessity restrain their Books unless he would suffer the State to be stirred to Sedition the Church in danger of Heresie and Mens minds filled with cursed Opinions 3. For if Magistrates ought carefully to prevent lest the infection of the Plague be from other places brought into their Cities much more care is to be had that pestilent and pernicious Books be not openly spread abroad out of which simple and unlearned men do suck Poyson of deadly Error 4. Neither is the Reformed State of England the first that have taken this Course 5. It may be remembred in Queen Maries Time that they proceeded by Martial Law against all those with whom any of the Reformed Books were found If this was in the Reformed of that Time a matter worthy of Death so that they were by and by drawn to punishment as men guilty of High Treason and that without any Judicial Proceedings what reason have the English Jesuites and Seminary Priests that are in Rome Rhemes and other places abroad to look that their Books should now have such free liberty to be every where publickly sold Of Heretical Churches and Religions Of Heresies and Hereticks 1. HEresie is some opinion in matter of Faith repugnant and contrary to the Word of God being of some chosen out to themselves and wilfully maintained 2. And an Heretick is a person wilfully and stiffly maintaining false Opinions against the Scriptures after due admonition 3. There be three things required to an Heretick first that it be an Error about some Article of Christian Faith Secondly that it be contrary to the evidence and clear truth of holy Scripture soundly and generally held by the holy Catholick Church of God in the earth Thirdly that it be stoutly and obstinately maintained after conviction and lawfull admonition 4. The Doctors of the Roman Church do erre which account such Opinions for Heresies as are not condemned but rather taught in the Word of God which is the onely Rule of saving Truth 5. It is to be noted that Heresies are compared in Scriptures to whores because they are stored with cunning pranks and a thousand entisements to make men ill advised to swerve from the right way See Revel 14.4 6. As on the contrary in the said Scriptures simplicity of Faith is called Virginity See 2 Cor. 11. v. 2. 7. The Difference which is between Heresie and Schisme is as the Difference which is between Faith and Charity Heresie is the Poyson of Faith and infecteth
only Christ is to be heard we ought not to regard what any before us hath thought fit to be done but what Christ who is before all hath first done For we must not follow the Custome of Man but the truth of God And in another place Custome without truth is nothing but Antiquity of Error Idem ad Pomp. cont Epist. Steph. Papae Nothing must be ordained concerning the Things which belong to Religion God alone is the Law-giver of his Church without the Word of God 1. THe Reason of that is because God alone is the Law-giver of his Church And the onely Author of the Doctrine Concerning Faith or Belief And Religious Worship That God is the onely Authour of the Doctrine concerning Faith or Belief we prove it by the following Arguments 1. THe 1. is taken from the Nature of Faith For all the Doctrines of Faith in regard of the matter which is to be believed must have a certain infallible and undoubted Truth Now it is the property of God alone to be infallibly true of his own nature Let God be true but every man a lyar saith S. Paul Rom. 3.4 And therefore God alone is the Author of the Doctrine of Faith 2. The 2. Argument is taken from the Quality of the Articles of Faith For the proper documents and Doctrines of Faith do exceed the capacity and apprehension of the Creature And therefore they could not be revealed but onely by the Creator Such is the Doctrine of the Trinity of the Persons in the unity of an Essence Such is the Doctrine of the Eternal Birth of the Son of God Such that of the Procession of the Holy Ghost And such that of the hypostaticall union of the two Natures of Christ Divine and Humane And such are all other Articles concerning Faith properly and strictly taken which in that they are above the naturall knowledge of the Creature cannot be known by us but by the supernaturall Revelation of the Creator Of all them this of Christ may be said Flesh and Bloud hath not revealed these things unto mankind but God the Father which is in Heaven Matth. 16.17 3. The 3. Argument is taken from the reward of Faith and the punishment propunded to unbelief and infidelity Which doe manifestly argue that it belongeth to God alone to frame and prescribe to Men Articles and dogmes concerning beliefe and Faith For the reward propounded to Faith is Eternall Life Iohn 3.36 And that is the gift of God through Jesus Christ our Lord. Rom. 6.23 And the punishment denounced against infidelity is Eternall Death Which punishment God alone is able to inflict Christ teacheth it Matt. 10.28 in these words Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both soul and body in hell He teacheth it also John 3.36 when he sayes that he that believeth not the Son shall not see life but the wrath of God abideth on him 2. That God is the onely Author of the Doctrine concerning Religious Worship We prove it by the following Arguments 1. THe 1. Argument is taken from the Relation which is between God And the Church God alone in the Spiritual Government of the Soul is Soveraign Monarch Is the Housholder Is the Husband In regard of his Church This Church in regard of her Relation to God Is Called The City of God The House of God The Spouse of God Now who should be so Impudent As to prescribe Laws to a Foreign City Concerning her Duties to her King Or to Another Mans Family Or to Another Mans Wife Concerning the Manner Of Obeying And Rendring Service To her Master Or to her Husband 2. The 2. Argument is taken From the Reward And Punishment Annexed to the Works of Divine Worship For the Works of Divine Worship Piously observed have from the Munificence of God a Promise of Eternal Reward But being Neglected or Contemned a Commination of Eternal Death From whence it may be Gathered That God Alone who is the Lord of Life and Death Hath the Power To Ordain such Works And to Injoin Them By the Empire of a Law-giver 3. The 3. Argument is drawn from the Prohibition of God For God himself by an Expresse Law hath attributed to Himself Alone The Authority to Ordain his Service Deut. 12.32 What thing soever I command you observe to do it Thou shalt not adde thereto nor diminish from it From whence also is that of our Saviour Matth. 15.9 But in vain they do worship me Teaching for Doctrines the Commandements of men 4. The 4. Argument is Because the Works of Worship depend from the Will of God who is to be Worshipped Therefore God is not Worshipped at all by those Works By which he did not declare whether he would be Worshipped or Not. But in This None can know the Will of God unlesse he doth reveal it and Injoines it For who hath known the Mind of the Lord Or who hath been his Counsellour That is Confirmed by This That all whosoever did think to Worship God with their own Invented Works Did provoke him to Anger rather than honour him Nay they are found To have worshipped the Devil Or the Idols of their own heart rather than God They went a whoring with their own Inventions Therefore was the wrath of God-kindled against his People Psal 106.39 40. §. The onely Ground and Rule of Faith And Divine Worship Is the Holy Scripture 1. NO Mortal Creature can Teach Religion 2. Nor Carnal Man can attain true knowledge unlesse God Instructs Him And his Spirit lead Him to the Truth 3. The Phrophets Agree to the Truth of this Doctrine Esa 8.20 To the Law and to the Testimony 4. So doth Christ Joh. 5.39 Search the Scriptures for in them ye think ye have eternal Life and they are they which testifie of me 5. And so do the Apostles calling the Scriptures a Rule As S. Paul doth Gal. 6.16 And as many as walk according to this Rule And Philip. 3.16 Let us walk by the same Rule 6. And so do the Ancient Fathers and Doctors Sequi Divinas Literas De side ad Reginas c. To follow this Rule saith Cyrill is the Path unto Heaven And to be led by this Canon is the way to Salvation And S. Irene Non per alios Dispositionem Salutis cognovimus By the Scriptures we Learn to be saved §. Also The Holy Scripture ought to be among us the Supream Interpreter of Scriptures And the Judge of Controversies 1. FOr Confirmation of That this Language of the Reformed is to be noted and observed How better say They would it stand with wisdome That as Augustine sometime wrote of Counsels August contra Maximian lib. 3. cap. 14. Neither the Papists should object Jerome against the Reformed Nor the Reformed Augustine against the Papists Thereby to Prejudice each Side But that Matter might be tried with Matter Cause with Cause And Reason
with Reason By the Authority of Scriptures 2. For indeed as the same Augustine hath taught us Epist 111. Ad Fortunatum We must not have any Mens Disputations Howsoever They be Men of sound Judgement and worthy Praise In like Estimation as the Canonical Scriptures 3. Such an understander saith the same Augustine Am. 7. In Reading other Mens Writings Such would I have other Men to be of Mine §. Consequently This Power and Authority is not to be Attributed to any Creature 1. NOt to the Ancient Fathers And Their Writings 2. Not to the Church 3. Not to the Counsels 4. Not to The Pope A Part or Joined with a General Council 3. Because They have not the Conditions of a Supreame Interpreter of the Scriptures And Judge of Controversies 3. Which Conditions are the following 1. It is required of a Supreame Interpreter and Judge of Controversies That It sayes Infalliblie the Truth And Cannot Erre 2. It is Required that It be not Partial 3. It is Required That no Appeale or Provocation may be made from it 4. It is Required That it might produce a certain knowledge and Belief in the Minds of Men. And by a Certain Spiritual Power so bind in some manner the Dissenting Parties That They willingly obey unto the Truth And give Assent unto it §. What Force have in Matters of Religion Arguments taken from Reason 1. 1. THe Argument that is Grounded only upon Reason In Matters of Religion And Faith we Reformed grant most unfeignedly to be no lawful weapon to fight the Lords warfare 2. And therefore whatsoever any of the Christians have said against Philosophy and Reason when Philosophy and Reason did disagree and doth from the Faith Which in the Scripture we Learn All That we Reformed do Allow with all our Hearts 3. And never used thus any Argument taken from Natural Reason In Matters of Religion against Any Adversary 4. For Reason must submit it self to Faith we know Faith must not be Restrained or stitched according to Reason 2. But when Reason is not Controlled of Faith Then we think That no Adversary in Points of Belief will Deny but that an Argument Builded upon Reason Maketh a necessary Proofe The Controversies Concerning Religion In Disputations Either Publick Or Private Most be Devided only by the Holy Scriptures According to the Doctrine of the Reformed ANTITHESIS 1. THe Popish Doctors do Reject this Doctrine For They will not enter in Combate with the Reformed onely with the Scriptures They Account themselves Disarmed If they must fight with Them only with this weapon 2. For this is their Language to the Reformed Doctors You Boast much of your valour But whether think you is he valorous or Fearful who dare not otherwise buckle with his Adversary But upon Condition he may forbid Him what Weapons he List And choose for Himself what he List Now say They to Them Here is your valour You forbid us the Weapons Of the Church Of the Counsels And of the Fathers And you onely leave us the Weapons of the Scriptures Answer of the Reformed Doctors To this Language of the Popish 1. HE that will overcome in the Case of Religion must only use those Weapons which are Allowed in this kind of Fight For it is not lawful here As it is in War to take any weapon by which you can wound your Enemy But weapons must be fetched out of the Armory of the Scriptures And of the Spirit of God Or Else There will be no foiling of an Adversary 2. And This is That which the Scriptures do warrant 3. And the Emperour Constantine commanded the Fathers of the Nicene Council to use against the Arrians And to end Controversies The Books of the Evangelists And of the Apostles And of the Oracles of the old Prophets Theodoret. Lib. 1. Cap. 6. 4. And the like teacheth Hilarie De Trinit Lib. 7. And Augustine Epist 3. And Contra Liter Petil. Donat. Lib. 3. Cap. 6. And in Divers others Places The Supreame Authority of Establishing Conserving and Reforming Religion doth belong to the Prince and Soveraign Magistrate 1. VVHich we say and maintain against the Doctors of the Church of Rome who leaves to the Prince only to defend that Religion which hath been established and approved by the Clergy 2. But more belongeth to the Prince and all that which is propunded in the Head 3. Which we prove 1. By the Right of Pagan Princes For among all the Pagans and Gentiles although the solemn administration did belong to their Priests yet the Supream Authority of setling reforming and defending Religion did ever belong to the Magistrate 4. And that 2. we should not think that the Pagan Princes did erre in that we are to know That the Supream Magistrate among the Israelites and among the Christians did assume to themselves the same Right God himself would have the Ceremonies concerning Religion to be setled and established by Moses the Civil Magistrate And not by Aaron the High Priest And after the Death of Moses the Care concerning Religion was devoled to Joshua the Governour and Magistrate And not to the Priest During the Government of the said Joshua The Ark was removed The Idolls were pulled down And by him was renewed the Religious Covevant between God and the People It is manifest also that David and Solomon and Josiah And Hezekiah did exercise their Royal Power in establishing and Reforming Religion And in overthrowing and rooting out Superstition and Idolatry If any one doubts of the exercise of the Power of Christian Emperours about the matter of Religion let him read the Code And the Novell Constitutions And there he shall find Laws made by them Concerning the Catholick Faith Concerning Sacraments Concerning the Churches Concerning Synods Concerning the Pastors of the Church Concerning Hereticks And in a word concerning the whole matter of Religion 5. And it is an Errour to teach that the Care of things doth not belong to the Office of the Supream Magistrate For as sayes very well S. Augustine Princes do serve God in this August contra Crescon lib. ◠cap. 51. as they are Princes If they Injoin good things in their States and Dominions And forbid that which is Evil Not only in regard of that which belongeth to Divine Religion 6. To the two former Arguments let us join a third one to prove that the Supream Authority concerning Religion doth belong to the Prince and Soveraign Magistrate This Argument is taken from the necessity or at least from the convenience of the Thing It is a thing very necessary that there be one to whom the Supream authority doth belong to Injoin that which belongeth to Religion To forbid the Things that are hurtful and contrary to Religion And to punish those that are Rebellious For the outward worship of God shall vanish away Heresies will rise and Increase as also Blasphemies unlesse there be one armed with the Sword who may by fear and by a coactive power restrain the
Depart out of thy Mouth Nor out of the Mouth of thy Seed Nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever And Such Like Answer to this Third Objection 1. TO what Purpose doth this Objection serve the Popish Writers Or what Argument may the Perpetuity Of Christs Universal Church afford Them against our former Assertion 2. We Believe and Confesse to the Comfort of our Souls That Christs Church hath continued And shall never fail so long as the world endureth 3. And we account it a prophane Heresie to teach that Christs Universal Church hath Perished from the Earth at any Time For this Assertion shaketh the Foundation of all Faith and Religion 4. But the Popish Writers who makes this Objection Should prove by invincible evidence of Scripture That the Catholick Universal Church of Christ is nothing Else But the Outward Succession of the Roman See If They can Prove This They should Prove their Objection Soundly And should confute our Opinion Truely 5. But it is a Thing which They cannot Doe They cannot bring us Either Texts of Scriptures or Reasons To shew that Christs Church Either is the Popes Succession Or Else dependeth upon the same See 6. For as Touching External Shew And Succession of Churches The Scriptures have foretold Apoc. 12. and 13.16 That Antichrist shall Seduce Great and Small Rich and Poor Free and Bond And that the Church shall flie into the Wildernesse And there Remain Of all which no word could be true If the Catholick Church were tied To the Popes Chaire And the Popes Chaire were the Rock That cannot be removed 7. And yet notwithstanding this General Dispersion And the Flight of the Church under Antichrist The Catholick Church shall for all That Continue 8. Although not in that outward strength And Glory In which sometimes it hath appeared And Flourished 4. Objection Of the Popish Writers Against the above Exercitations That the Now Church of Rome is Changed And is not Now what it was in the Beginning What Impudence is This say the said Writers There was never Heresie that Assaulted the Church of Rome Of which it carried not the Victory As Over the Donatists Over Jovinian Over Pelagius the Britain And over Others Answer to this Fourth Objection 1. THe Triumphs of which the Popish Writers do boast of Are no more proper to the Now or Latter Church of Rome Then the Triumphs of old Rome Over Pyrrhus Over Annibal Over Perses Over Antiochus are to be esteemed the Triumphs of Rome Now Being 2. And for the pretended Victory over Pelagius the Britain we say that he Triumphed over the Popish Kingdome For did he not Teach That Grace was imbred in Nature And the Popish Crew of Jesuites Defendeth the same Who seeth not then Pelagius sitting in the Popish Triumphant Chariot Popery is not of the first and Primary Antiquity That is many of the present Doctrines of the Church of Rome And in what Time Errors were received in it 1. PApists are not able to produce any Record Expresse and direct testimony Canon of Council or Ecclesiastical constitution For their burning Lights in the Church at noon day before the Decree of Pope Sabinianus in the year of our Lord 605. 2. Nor for Rome to be the Head of all Churches before Pope Boniface the Third in the year 606. 3. Nor for the Invocation of Saints in their Publick Lithurgy before Boniface the Fifth in the year 618. 4. Nor for their Latine Service thrust upon all Churches before Pope Vitalian in the year 666 which is the very number of the name of the Beast 5. Nor for the Cutting of the Host into three parts and offering one part for the Souls in Purgatory before Pope Sergius in the year 688. 6. Nor for setting up Images in Churches Generally and worshipping them before Pope Adrian the First and the Second Council of Nice in the year 787. 7. Nor for Canonization of Saints departed before Leo the Third about the year 800. 8. Nor for the Orall Manducation of Christs Body in the Sacrament before Pope Nicholas the Second in the year 1053. 9. Nor for the entire number of seven Sacraments before Peter Lombard in the year 1140. 10. Nor for Indulgences before Engenius the third in the year 1145. 11. Nor for Transubstantiation of the Bread into Christs body before the Fourth Council of Lateran in the year 1215. 12. Nor for the Elevation of the Host that the People might adore it before Honorius the Third in the year 1216. 13. Nor for any Jubilee before Pope Boniface the Eighth in the yeer 1300. 14. Nor for the Carrying the Sacrament in Procession under a Canopy before Pope Vrban the Fifth In the year 1262. 15. Nor for the Day and half Communion before the Council at Constance in the year 1416. 16. Nor for the suspending the Efficacy of Sacramental Consecration upon the Priests Intention before the Council at Florence in the year 1439. 17. Nor for the Popes Superiority to General Councils before the Sixt Council at Lateran under Leo the Tenth in the year 1517. 18. Nor the vulgar Latine Translation to be held for Authentical And upon no pretended Cause whatsoever to be reiected before the fourth Session of the Council of Trent in the year 1546. 19. Nor for the Second book of the Macchabees and the Apocryphal Additions to Hester and Daniel with the History of Bell and the Dragon which S. Jerome termeth a Fable to bereceived for Canonical Scripture before the said Session in the year above named 1. Frande 1. These be the Principles and Grounds of Faith and Worship that the Church of Rome doth Produce 1. Scriptures 2. Traditions of the Apostles 3. The Catholick Church 4. General Councils 5. The Ancient Fathers 6. The Pope which she calls the Supream Pastour of the Church 2. These be the Fraudes of the Church of Rome Concerning all the Principles and Rules above Produced The 1. of those Fraudes is That the Church of Rome careth indeed for none of Them but for the last which is The Determination of her Pope 1. THe Scripture must not be Scripture in any other Sense then as the Pope will Expound So that the Scripture being the Meaning of the Scripture And the Meaing of the Scripture being the Popes Exposition Hereof it followeth That the Scripture is nothing else but the Popes Interpretation 2. So Likewise In Traditions In Doctors In Councils In Churches If any Thing Dissent from the Popes understanding and Determination It is Rejected Abolished Condemned 3. And Finally all Faith all Religion all Divinity of the Church of Rome is only the Popes Sacred will and pleasure Papists give the Churches Authority to the Pope And take all Authority quoad nos from the Scripture So that by the Church they understand the Pope 1. THe Papists 1. take all Authority from the Scripture 2. They give it to the Church And 3. They give the Churches Authority to
the Ancient Fathers are not in such Assertions contrary to themselves 2. Were not the Apostles Holy Men when they dreamed of an Earthly Kingdom in this World Yet this Opinion is contrarie to a principal Article of our Faith Were They void of Holiness when they believed that the Gospel was to be preached to the Jews onely Which is greatly Derogatory to the Grace of God and Salvation of his people Then every Error doth not overthrow all holiness in the servants of God 3. In the Primitive Church many Holy Fathers were infected with the Error of Christs Reigning a thousand years on earth who notwithstanding are worthily accounted Saints of God 4. Cyprian and many Godly Bishops with him erred about the Baptism Ministred by Hereticks Yet lost they not for all that the Opinion and Name of Holy Bishops and Fathers 5. All such errors mentioned were such as in the before named Fathers did not raze the Foundation of the Gospel § There is great difference between the Errors of the Antient Fathers And those of the present Church of Rome And Popish Doctors 1. THe Fathers slipt a little The Popish Doctors and Papists are fallen headlong into the pit 2. The Fathers were overseen through infirmitle The Popish Doctors and Papists are blind of Malice 5. The Fathers scattered some Darnel in the Lords Field The Popish Doctors and Papists have plucked up by the Roots the good Corn. 4. The Fathers have suffered losse of this building being not agreeable to the foundation yet are saved The Popish Doctors and Papists overthrow indirectly and by good consequence the foundation it self And therefore continuing in these opinions what hope can they have to be saved § Examination of these words of Luther reproved by the Popish Writers That he was not moved though a thousand Austins Cyprians Churches be against him The Popish Writers BY these words say the Popish Writers Luther did shew that he was unmeasurable Arrogant and wilful Answer to that Accusation and Presumption 1. LVther's Spirit was far from this Insolent and Immoderate Presumption as may by his own words appear ‖ Contra Regem Angliae For he saith not that he more setteth by his own private judgment then he doth by all the Fathers and Doctors But he saith That he setteth against the sayings of the Fathers of Men of Angels of Devils the Word of the onely Eternal Majestie the Gospel And again immediately he saith The Word of God is above all The Majestie of God maketh with me That I care not though a thousand Augustines and Cyprians stood against we 2. Is this to set his private judgment against All the Fathers Is this Pride Is this Presumption Must Gods word and Majesty and Gospel yield to the judgment of Fathers be they never so many 3. Luther did not think so but meant this by the words alledged against him If Augustine or Gyprian or any other Father maintain any thing against Gods Word Luther or any other Minister of Christ may in such Case preferre his Judgement warranted by the word of God before theirs 4. If the Popish Doctors deny this they are not worthy to be called Christians 5. And yet closely They doe deny it in that they reprove Luther and condemn him for saying the same §. Objections against this Answer of the Reformed by the Popish Writers 1. Objection YOu Reformed say the said Writers can bring no Instance that ever the Ancient Fathers did so Answer of the Reformed to that Objection 1. HAve the Popish Writers forgotten what fell out in the first Council of Nice when the Fathers agreeing to dissolve the Marriage of Ministers were withstood by Paphnutius and yielded in the end Here one Paphnutius Judgement was preferred before all the other three hundreds of Fathers 2. And so oftentimes the Judgement of many hath been corrected by one S. Angustine saith whether of Christ Contra Petil. lib. 3. cap. 6. or of his Church or of any other thing that appertaineth to our Faith and Life I will not say We not to be compared to him that said Though we But as he added If an Angel from Heaven shall Preach any thing besides that ye have received in the Legal and Evangelical Scriptures let him be accursed If we may accurse them how many and whosoever they be that Teach contrary to the Prophetical and Apostolical Scriptures then may we prefer our Judgement in such Cases before them 3. In another place S. Augustine saith August Epist 19. For all these namely Fathers yea above all these the Apostle Paul offereth himself I flie to Him I appeal to Him from all Writers that think otherwise Thus was S. Augustine bold to write even to S. Jerome and feared not any suspicion either of Arrogancy or of Heresie for the same 4. Such Account then must we make of the Truth that we must stand with it against all the world and not for the Reverence of mens Persons give it over or betray it or be afraid to defend it 2. Objection THough the Fathers in the Councils of Nice of Ephesus of Chalcedon had alledged no direct and evident Place against Arius and Nestorius and Eutiches yet the Christian People was bound to believe them grounding themselves onely upon the Catholick and Universal Faith of the Churches before them Answer of the Reformed to that Objection 1. THis is boldly and bluntly spoken 2. These Godly and Catholick Fathers Assembled in Council against these Hereticks Confuted them by the Authority of Gods Word and as it were did cut the throat of their Heresies with the Sword of the Spirit This is onely the Weapon then used And with this they prevailed 3. As likewise have all other godly Councils ever done against the Hereticks and enemies of the Church The Fathers have Errors and the Doctors of the Roman Church do acknowledge it 1. IT is confessed by our Adversaries that the Fathers had their Errors 2. And themselves in divers cases challenge and censure them 3. There is none of the Fathers saith Stapleton in which something erroneous may not be observed And Anselm saith in the books of those holy Doctors which the Church readeth as Authentical some things are found wicked and heretical And Mulhusinus the Jesuite We know the Fathers were men and erred sometimes 4. Before the Pelagian Heresie arose Augustine was deceived in the matter of divine grace and freewill And although the same Father is many times Orthodox in the Question of Purgatory yet at other times he varieth at least doubtfully from his own sounder judgment The Reformed justly exclude from the rule of Faith the Determinations of the Pope 1. WE have said before That the Determinations of the Pope is the onely Rule of Faith in the Roman Church 2. Now then this being the Papists own certain Rule and Ground and Resolution We Reformed would gladly be Enformed How by the same a man may be assured of any Faith It being further also agreed
and confessed among themselves That the Pope may fall into Heresie 3. Then who seeth not That their Ground being shaken and their Staie failing All that is Builded and upohlden thereon is clean overthrown The Popes may fall into Heresie and have erred in great Articles of the Faith 1. MArtinus sacrifice to Idols Liberius subscribe to Arianism John the 24. an hererick oppressor persecutor fornicator Simmonist did deny the immortality of the Soul and the resurrection of the body Leo the seventh was not much behind for the Life to come And Clement the 7th doubted of the immortality Answer to an Objection of the Jesuites 4. IF the Jesuites say That the Pope falling into Heresie forthwith ceaseth to be a Pope We demand who they are that must judge the Popes Cause and give Sentence against Him 4. And if the Pope be obstinate and teaching Heresie and therewith infecting the World will notwithstanding stoutly stand in defence of his Doctrine and will keep his Chaire What shift have the Papists then And what can they do against him seeing he is their Pope their Head their Author and Founder of all their Faith 6. Thus a man going with the Papists along and coming to the end of all findeth no stay but must wander still as in an endless Labyrinth wherein he shall at last languish and perish everlastingly Besides The Reformed say of the Pope That he is not the Rule of Faith and Judge of Controversies because he is the great Antichrist foretold in the Scriptures 1. IN the Bishops of Rome after Boniface the third and Hildebrand we find The Name the Seat the Apparel the Time the Pride the Cruelty the Idolatry the Coveteousnesse the Imposture the Power and the fortune of Antichrist which are the Marks whereby S. Paul and S. John describes that man of sin and son of perdition 2. The Name of Antichrist containeth in it the number 666 which Irenaeus findeth in the word Latinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Seat of Antichrist is a City built upon seven Hills that ruleth over the whole world This City Propertius tells us to be Rome Septem urbs clara jugis toti quae praesidet orbi 4. The Apparel and Ornaments of Antichrist are Scarlet and Purple Gold Jewels and precious stones which the Popes wear especially on high daies 5. The Time of Antichrist his rising is foretold to be after the Division of the Roman Empire after whch it appears by all stories that the Pope grew to his greatnesse 6. The vices of Antichrist are these especially Pride Idolatry or Spiritual Fornication Cruelty Imposture Covetousnesse who are to be found in the Popes as hath been represented above under the Title of the Popes vices 7. The Beast is said to have horns like a Lamb and to speak like a Dragon and to exercise all the power of the first Beast Apoc. 18.11 This agreeth to the Papacy and Pope who resembleth Christ whose Vicar he calleth himself and arrogateth to himself Christs double power both Kingly and Priestly He exerciseth also the power of the first Beast to wit the Roman Empire described by seven Heads and ten Horns because as the first Beast the Roman Empire by power and temporal Authority So the Pope by policy and Spiritual Jurisdiction ruleth over a great part of the world 8. It is written of the Whore of Babylon that the Kings of the earth should give their power to her for a time but that in the end they should hate her and make her desolate Apoc. 17.13.16 which we find daily more and more fulfilled in the Papacy 9. From all which we do justly argue in this manner He in whom all or the principal Marks of Antichrist are found he is the Antichrist But in the Pope all or the principal marks of Antichrist are to be found Ergo the Pope is the Antichrist Of the divers Ages of Antichrist 1. THe First Age of Antichrist was when Bonifacius the third Bishop of Rome was declared Head of the Church and the Bishop of Bishops by Phocas who killed the Emperour Mauritius his Master and did usurp the Empire which Phocas to get the good will of the Romans drew to himself That Bonifacius the third giving him the abovesaid Title 2. The Second Age of Antichrist was when he was put in possession of the City of Rome and of the Exarchat 3 The Third Age of Antichrist was when he raised himself above the Emperours their Soveraigns and Lords The Pope being the foretold Antichrist and demonstrating it What Horrour is it to submit to him 1. ALthough the Pope be the foretold Antichrist yet people do Adore this Monster and Princes do Applaude him and very often ruine their Kingdoms at his desire and appetite and daily yet do offer their poor Subjects in a Sacrifice of good Odour to this Antichrists feet 2. Who would believe it if Gods Spirit had not foretold it 3. And who shall believe it after us when he is consumed by this same Spirit An Appendix concerning Cardinals the Popes Counsellours 1. WHen Cardinals have been raised up this is the Language of the Archbishop of Bragantia among many Prelates of the Council of Trent That in the Church had been established an Order Superiour to the Bishops in times past unknown of the Church namely that of Cardinals 2. Who in the first times were reputed to be of the number of other Priests and Deacons 3. And onely after the tenth Age had raised themselves above their Degree 4. Yet not so much that they durst make themselves equals unto Bishops unto whom they were held to be inferiours until the year of Grace a thousand and two hundred 5. But from that time Not onely have they esteemed themselves to be Equals unto Bishops but moreover have raised themselves above them So that now they hold them for servants in their Houses 6. He concluded That the Church should never be reformed untill Bishops and Cardinals were brought again to the Rank due unto each of them Of Cardinals more particularly 1. NOt one word can be found in the Antient Church concerning Cardinals save in this signification That Cardinal Priest did signifie the Parson or Rector of one of the Parishes of the Bishoprick Then Cardinal Priest was as much as principal Priest even as some virtues are called Cardinal virtues And some winds Cardinal winds that is to say First and Principal 2. And this Title was used not onely in Rome but also in other great Archiepiscopal Cities principally at Milan where Sigonius reporteth that there were 22. Cardinals about the end of the seventh book 3. And there being many Priests in one Parish he that was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In
Reformed Churches 1. THey are the Churches which are entirely Reformed of which by Gods Grace we are Members 2. That is to say those Churches who having the true Marks of the Church have them also with all the Purity which is required in regard of the Doctrine of Faith and in regard of the Worship of God 1. 1. The Socinians 2. The Anabaptists Are not comprehended by the Protestants under the Appellation of Reformed and True Churches Because in their Assemblies the very Notes of the True Church do not appear 1. FOr we do not comprehend under that Appellation those Assemblies who having forsaken Idolatry Superstitions and some Errors of the Roman Church are fallen into others very great and most pernicious Such are the Assemblies of the Socinians or the New Samosatenians And such also are the Assemblies of the Anabaptists In which Assemblies the very Notes and Marks of the true Church do not appear The Reformed Religion is True and Orthodox 1. 1. THe Reformed Churches Faith is sound That appears in their Belief of God the Father Of his onely Son Jesus Christ Of the Holy Ghost Of the Church Of the Sacraments Of the Ministery Of the Scriptures Of Ceremonies And of every part of Christian Belief 2. They abandon and detest as plagues and poysons all those old Heresies which either the Sacred Scriptures or the Ancient Councils have utterly condemned 3. They call home again as much as in them lieth the right Discipline of the Church which our Adversaries have quite brought into a poor and weak case 4. They punish all licentiousness of Life and unruliness of Manners by the Old and long continued Laws And with as much sharpness as is convenient and lieth in their power They maintain still the state of Kingdomes in the same Condition and State of Honour wherein they have found them without any diminution or alteration Reserving unto their Princes their Majesty and Worldly Preheminence safe and without impairing to their possible power 6. They have so gotten themselves away from that Popish Church which the Popes had made a Den of Thieves and wherein nothing was in good frame or like to the Church of God as Lot in times past gat him out of Sodome or Abraham out of Chalde Not upon a desire of Contention but by the warning of God himself 7. They have searched out of the holy Bible which they are sure cannot deceive them their sure Form of Religion and have returned again unto the Primitive Church of the Apostles and of the Ancient Fathers that is to say to the ground and beginning of things unto the very foundations and head-springs of Christs Church The Reformed Churches are the same in kinde with all the good Churches which were before them 1. THe Reformed Churches are the same with all Good Churches that had been in the World before them and do succeed the sound and firm Members of the General Visible Church in whom was the Life of true Religion in the substantial matter of Faith and Godliness 2. But they having shaken off their former Errors they differ from them in manner and quality As a man who was deceived in sundry things when he becomes wiser differs from himself as he was Ignorant 3. And as a sick body when it is healed and a Commonwealth after it hath reformed disorders are in substance the same but differ in in Quality and in Goodness so the Protestant Churches have purged sundry corruptions and perfected that which was defective But are the same in kinde with all the good Churches and Christians that were before them And succeeds them of the General Visible Church in whom was the Life of Faith and of Religion Concerning the Antiquity of the Reformed Religion Jesuites THe Jesuites say That the Reformed for fifteen hundred Years could not spy out one Town one Village one House seasoned with the Doctrine that they follow Now. Answer of the Reformed 1. THe Reformed do answer That such an Accusation is very false for in the Apostles time all Churches all Cities and Towns every Family embraced the same Faith and Religion which now they profess 2. Antichrist that Man of Sin could never prevail so much nor so far in corrupting the Christian Religion and Church but a great multitude of the Saints remained and those whose Names were written in the Book of Life did utterly abhor all those filthy and wicked Superstitions of Antichrist For in the Church of Rome it self even in the worst times of it many were ever found who worshipped the God of their Fathers and kept themselves unpolluted with that horrible Idolatry And this can Histories of all Times witness which we could now Recite Vide Catalog Testium veritatis if it were needful and reckon up to the Jesuites many Houses Villages Towns Cities and Countries where Christ had many and populous Churches 3. We add That the Greek Church could never yet be brought to joyn it self to the Roman Church and it is now as opposite to Her as ever the Reformed was and is 4. Furthermore we answer to this Question of the Jesuites Where was your Church for so many years before Luther That it did never lie so hid but it was discerned by their Pope unless for so many years he persecuted shaddows § Another Answer of the Reformed to the Question of the Jesuites Where was the Reformed Religion before the Reformation made by Luther and other Divines 1. THey answer That the Apostles and the Primitive Church for almost six hundred years after Christ taught as they do 2. They answer That ever since that time there have been some that have contended for the maintenance of the Faith which they profess For Example 1. In matter of Supremacy they taught as the Reformed do till after Gregories time which was six hundred years after Christ yea Gregory himself writing against them of Constantinople held this Language If any shall call himself Vniversal Bishop I say it confidently that he is Antichrist 3. In matter of the Sacrament for a thousand years together that the People received the Wine as vvell as the Bread Aquinas cannot deny 3. In the point of Images at first the Church admitted no Images at all as Erasmus and Gregory sheweth yea Polydore Virgil confesseth That the Fathers condemned Images for fear of Idolatry and this continued till the second Nicene Council But now of late the Trent Council and Bellarmine have given unto them Divine honour 4. Bristow a Popish Doctor confesseth this The Truth is saith he that some have been in all Ages of the Protestants Opinion 5. And Illiricus Flaccus doth remember one Reynerius who discoursing of the Waldenses a People for substance of the Protestants Religion saith in these termes They are in all the Cities of Lombardy and of Provence No Sect hath continued so long Some say it hath been since Pope Sylvesters time Some since the Apostles These Waldenses believe all Articles concerning God but they
hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. WE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The
and other Popish Writers that in the Religion and Doctrine of the Reformed their is no Stay or Certainty 1. WHat greater stedfastnesse in Religion can be required then to hold Gods Word which we Reformed profess to be the Ground we build our Faith 2. If the Popish Doctors can shew wherein we swarve from it we will not refuse their Instruction 3. But that they cannot do for we plant not our Religion in mans Judgement and in the uncertainty of Traditions in vain Ceremonies and Devices as the Papists do 4. But in matters of Faith and Religion we depend upon God who in the Scriptures of the Old and New Testament hath delivered to his Church one certain Uniform and perfect Doctrine to which we add nothing from which we take nothing away in which we settle and ground our selves §. In matter of Points of Religion the private Judgement of some few is not to be objected by the Popish Doctors against the consent of a whole Reformed Church And therefore conclude that in our Reformed Religion we have no certain staie 1. FOr then may we Reformed in like manner and by as good reason argue against the Papists for a thousand such matters wherein hath been no small dissention among the Popish Divines That the Papists have no certain ground of their Faith 2. That appears by the following Examples 1 A Cardinal of Rome hath openly defended and taught that the Apostle S. Paul permitteth one Wife to Priests and to others more And that plurality of Wives is not forbidden either by the Law of God or by the Law of Nature This Cardinal was Caietan the Popes Legate in Germany and the great Adversary of Luther Katherine hath noted this among his manifold Errors 2. And another Popes Legate writ and published in print a Treatise in commendation of a foul sin for which he was greatly and grievously punished by the Pope being preferred to a great Archbishoprick 3. Pighus saith that Justice in us is a Relation wherein he hath exceedingly offended the other Popish Doctors and Writers 3. May we Reformed Now by the Papists Example hereof conclude that this is the Doctrine of the Roman Church That thus the Papists do believe generally or else that there is no stay in their Religion Refutation of this Accusation of the Jesuites and others Popish Doctors that in the Reformed Churches There is no Vnity but great Differences 1. WE Reformed say that greater Difference shall not the Popish Doctors find among the true Professors of the Gospel and Reformed Churches then may be amongst the children of God 2. When such bitter Dissention was between the East and the West Churches about the day of Passeover and the same continued so many years with great offence and Alienation among the Faithful yet they ceased not for all that to be the Churches of Christ 3. Neither is it ever to be hoped for that such perfect concord shall be among the Professors of Christs Religion that they shall agree most joynly together in the Truth or in every particular point thereof 4. Yet let us add That although the Tyrannical and the worldly and the carnal provisions for keeping of Unity above Represented be not amongst the Reformed Churches notwithstanding through Gods grace and blessing all Churches Reformed agree soundly in all Articles of Faith that are substantial and necessary to Salvation and shall so do unto the end Refutation of this Accusation of the Jesuites and other Popish Doctors that in the Doctrine and Religion of the Reformed Churches many Paradoxes are to be found and that in General 1. HIerome said that he would not have any man to be patient if he were suspected of Heresie 2. And therefore in so much the worser part do we Reformed take it that so many Paradoxes false and horrible be by the Jesuites and other Popish Doctors objected against us 3. And indeed those Jesuites and others of the Popish Clergy that do object them to us do in this place manifest an horrible Impudence and audaciousnesse for unlesse they had quite and clean put off both all Religion of God and Reverence towards Men they would never have admitted so much Impudencie into themselves as to upbraid us with these monstrous Opinions 4 But we perceive what they intend for they hope that by slandering boldly somewhat would alwaies cleave fast which one of them was wont to say 5. For sith they lack true Imputations whereby they might oppugn our Churches it remained that either they should leave off writing which were their honestest way or at least devise some slanders which they would cast like venomed darts upon us 6. Which thing is both in it self very filthy and also a sure Argument of their desperatenesse 7. When we handle in particular the Controversies that are between us by Gods grace we shall so wipe away these their Paradoxes and Impossibilities that all men shall perceive that they are ascribed to us by them most falsly and most impudently 8. In the mean time we intreat the Reader to observe this That those pretended Paradoxes are either such things as that nothing can be truer then they or else that they are craftily and treacherously wrested by them in a perverse meaning §. It is the Doctrines and Religion of the Church of Rome that many Paradoxes are to be found 1. THe Jesuites publish that there are Paradoxes in great number in the Reformed Religion and Doctrine and do endeavour to manifest it by many Instances which they propose But although they have stirred this Puddle to the bottome with all their diligence yet they have found so much as one Paradox or a piece of a Paradox of the Reformed 2. 1. BUt now if the said Reformed should but a little make search into the most filthy Puddles of the Popish Writers as to reckon up what they have affirmed Of God Of the actual Providence of God Of Predestination Of the Person and of the Offices of Christ Of Original Sin Of the Law Of Righteousnesse and Justification Of Purgatory Of the Pope of Rome Of the Sacraments And of the rest of the greatest Matters in Reliligion how many Carts should they fill with Paradoxes horrible to be spoken or thought 2. We forbear at this present handling but general Observations to stirre this common Sewer but we will do it hereafter by Gods grace when we take in hand the particular Controversies about the said common places that have been mentioned The Renowned Doctors of the Reformed Churches are impudently accused of Ignorance by the Jesuites and others of the Roman Clergie 1. FOr we Reformed do ask of these Jesuites and their fellows and demand to know of them what Learning is wherein it consisteth and how it may be gotten 2. Unlesse they have some special means and as it were some secret way to attain unto it which others have not The said Reformed see not why the Jesuites and others such like Popish Doctors should think that they