the Church of Rome 67. 2. This is a great Slight of the Popes in these last times to oppose themselves to the holding of Councils and for what Causes he doth it 68 3. This was a great Fraude and Slight in the Court of Rome to endeavour as much as could be done to suppress the Relation of what was passed in the Council of Trent 69 § Concerning the History of the Council of Trent 70 4. The Acts of the Councils have been falsyfied for the most part and things have been supposed which never were 71 A Digression of the Council of Trent in particular with the following Exercitations 1. IT is with Just Causes that the Council of Trent is rejected and condemned by the Reformed 72 2. Yet it is by great Rhetorical Ornaments commended by the Jesuites 73 3. But it deserves not such Commendations and why 74 4. Of the Decrees of that Council 75 5. Of the Examen of that Council by Kemnitius 75 6. For what Reasons the Protestants made no great hast to go to that Council 76 § A Resolution of this Question whether the Pope be above the Councils or otherwise 77 Chap. 7. Of the Fraude about the fourth Principle Namely the Church And this Fraude is that because the Scripture maketh honourable mention of the Church therefore the Roman Church is that true Church of Christ 78 79 Chap. 8. Of the Falshood of the above said Principles of the Church of Rome 79 With this Exercitation 1. By Reason of that Falshood such Principles are Excluded by the Reformed from the Rule of Faith 80 Chap. 9. 1. They Exclude justly the Traditions called Apostolical 80 Chap. 10. The Scripture is a perfect Rule of Faith without Tradition 81 Chap. 11. 2. The Catholick Church is justly excluded 83 Chap. 12. 3. General Councils are justly excluded 83 Chap. 13. Refutation of an Objection made against our Rejection of the Church and of General Councils 84 Chap. 14. 4. The Antient Fathers are justly excluded 85 Whereupon the following Exercitations are considerable 1. Answer to a Demand of the Jesuites about our Rejection of the Fathers 86 2. How the Reformed carry themselves in regard of the Scriptures and in regard of the Fathers 87 3. Of Bishop Jewels challenge to the Fathers that flourished 600. years after Christ 88 89 4. The Fathers have Errors 90 5. Notwithstanding some of their Errors we Reformed esteem them as holy Men and holy Fathers 90 6. Answer to an objection against this Declaration 91 7. There is great difference between the Errors of the Fathers and those of the present Church of Rome 92 8. Examination of some words of Luther about the Fathers reproved by the Popish Writers 93 9. Answer to two Objections against that Examination 94 95 Chap. 15. The Determination of the Pope is justly Excluded from the Rule 97 With these Exercitations 1. The Pope may fall into Heresie and have erred in great Articles of Faith 97 2. Answer to an Objection about that Assertion 98 3. Besides we say that the Pope is the great Antichrist foretold in the Scriptures 98 4. Of the divers Ages of Antichrist 100 5. What Horrour is it to submit to him that is the Antichrist 101 § Concerning Cardinals the Popes Counsellours in two Exercitations 101 102 Chap. 16. It is an observation greatly to be considered That the Arguments used in the Church of Rome for defence of their Erroneous Doctrins before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments 106 § The Jesuites then of all the Sophisters of the Church of Rome are the greatest 106 § And I do add that of all the Sophisters Jesuites Bellarmin a Jesuite is the greatest and most universal as appears by the Representation and Observation of his Faults 107 Chap. 17. Again of the Jesuites with divers Exercitations 108 c. Chap. 18. Of the Sects of Thomists Scotists Dominicans Franciscans 112 § By them appears what unity there is in the Church of Rome 113 Chap. 19. Of the Seduction of People by the Popes and the Roman Church by their false Doctrin 114 With these following Exercitations 1. This Seduction is a crying Sin 114 2. It is wrought by four Means 116 Chap. 20. The first Mean of Seduction of People Consisteth in Mysteries and Secrets 116 Chap. 21. The second Mean of Seduction of People consisteth in Impostures and Frauds 118 Chap. 22. The third Mean of the Seduction of People consisteth in Signes and Miracles 118 Chap. 23. The fourth Mean of the Seduction of People consisteth in Persecution and Cruelty 122 With two Exercitations more 122 123 § Of the Popish Inquisition 124 § Of the Cruelty and also Perfidiousnesse exercised by the Council of Constance upon John Huss and Hierome of Prague 125 § The Doctrin of the Church of Rome is False concerning the Faith given to Hereticks 126 Chap. 24. Another Fraud of the Church of Rome Which is concerning the pretended Donation of Constantine 127 And also 129 c. Besides 132 Chap. 25. Another Fraud of the Church of Rome Which is in regard of pretended Revelations both by Dreams and by extraordinary Visions and Apparitions of the Dead 136 Chap. 26. Of another Fraud of the Church of Rome in Disputations to demand onely Formal Places of Scripture contained word by word in it 137 § The necessary Consequences that are drawn from the Scriptures are as valuable in Disputations as the Formal Texts are 138 Chap. 27. This is a Fraud of some Jesuites in Disputations ever to Question and never to Answer 140 Chap. 28. This is another Fraud of the Church of Rome That the 3. following Heads are onely grounded upon worldly Interest 140 Namely 1. The Taking away of the Cup from the Sacrament of the Lords Supper 141 2. Forbidding Marriage to Priests or the Clergy 141 3. And Divine Service being in an unknown Tongue to the People 142 Chap. 29. Of a most considerable contradiction of the Priâ—cipal Doctors of the Church of Rome in regard of their Doctrine That Eternal Life is due as a Debt to our good works 142 Chap. 30. The Burden of Ceremonies which is now laid upon the Members of the Roman Church is an Intolerable Burden 144 Chap. 31. Of the False Worship of the Church of Rome 146 Chap. 32. Of the Idolatry of the Church of Rome 1 Conjointly 2 Separately 147 148 1 In regard of the Saints which are departed 149 152 154 2. Particularly in regard of the Virgin Mary 155 3. In regard of the Adoration of Relicks 157 § Of Miracles wrought by the Dead Bones and Carcasses of Saints 158 Chap. 33. The Reformed must not frequent the exercises of Popish Worship nor Assit to the Mass 159 Chap. 34. Of the Corruption of the Church of Rome in regard of Manners 160 1. In Regard of the Pope her Head 160 2. In Respect of the Popish Clergy and other Members of the said Church
Exercitations CONCERNING The Pure and True AND The Impure and False RELIGION By CHARLES de BEAVVAIS Rector of the Parish of Witheham In the County of Sussex LONDON Printed by J. R. for Francis Eglesfield at the Signe of the Marygold in St. Paul's Church-Yard 1665. TO THE ORTHODOX AND TRULY Christian Church The Church of the KINGDOM of ENGLAND For the Advancement of the Glory of Almighty God And for Her Confirmation More and More IN THE Pure and True Doctrine of Faith And of Divine Worship CHARLES de BEAVVAIS One of Her most Faithfull And most Affectionate Ministers Doth in all Humility Offer And Dedicate This Present WORK An Humble Request Of the AUTHOR To the Reader THe Reader is Intreated Humbly to begin the Reading of this Book by the Methodical Representation following Because in It He shall clearly perceive all the Chapters or Heads thereof and all the Exercitations about the said Chapters or Heads Besides in It He shall find an Epitomy of the whole Work A Methodical Representation of all the Chapters or Heads and of all the Exercitations about the said Chapters or Heads that are contained in this Work Which is also an Epitomy of the whole Book SECTION I. Chap. 1. OF Religion in General 1 With this Exercitation 1. There is a Religion And that Necessarily 1 Chap. 2. Of the Distinction of Religion in True in Heretical in Schismatical and in False 2 Chap. 3. Of the True Religion in General 3 With these Exercitations 1. The True Religion can be but one 3 2. Of Antiquity concerning Religion 6 3. Nothing must be ordained concerning the Things belonging to Religion without the Word of God 4. The onely Ground and Rule of Faith and of Divine Worship is the Holy Scripture 12 5. The Holy Scripture ought to be among us the Supream Interpreter of Scriptures and the Judge of Controversies 13 6. Consequently this Power and Authority is not to be Attributed to any Creature 14 7. What force have in Religion Arguments taken from Reason 15 8. The Controversies concerning Religion in all Disputations must be decided onely by Holy Scriptures 16 Chap. 4. Concerning the Power and Authority of the Soveraign Prince in regard of Religion 18 With these Exercitations 1. The Supream Authority of Establishing Conserving and Reforming Religion doth belong to him 18 2. He must Order and Settle nothing concerning Religion without consulting the Book of Scriptures and assembling Learned and Godly Divines whose Charge is to Expound them 21 3. In what regard a Soveraign Prince is said to be the Head of the Church which is within his States and Dominions 23 Chap. 5. Of the Marks of the True Religion 24 Chap. 6. Of the True Religion in Particular 25 As such was the Religion of the Ancient Jews And the first Christian Religion Chap. 7. The Ancient Judaical Religion was a true Religion 25 Chap. 8. The first Christian Religion was Pure and True 26 Chap. 9. Of the Agreements and of the Differences between the Religion of the ancient Jews and the true Christian Religion 27 Chap. 10. So there hath been but one way to attain to the Fruition of Salvation since the first sin of Adam 28 Chap. 11. Of the Mutation which happened to the first Christian Religion in General 30 With these Exercitations 1. Vnder the Empire of Constantine the first Christian Religion suddenly changed 30 2. Of the Terms or Words and of the Ceremonies borrowed from the Jews and from the Pagans in the above said change SECT 2. Chap. 1. OF the Corruption which in Particular is happened to the First Religion of the Church of Rome 33 With these Exercitations 1. The Religion and Church of Rome is not Now what it was in the Beginning In the Beginning it was Pure and Orthodox But now it is Impure and Heretical 35 2. 1. Because the Greater part of Her Belief is contrary to Holy Scriptures 36 Art 5. 3. 2. Because besides a great part of the Ancient Heresies are received in Her and Approved by Her 38. Art 7. 4. Answer to four Objections against the above Assertion Of the First see Pag. 41 Of the Second see Pag. 42 Of the Third see Pag. 45 Of the Fourth see Pag. 48 5. Popery is not of the First and Primary Antiquity 49 Ch. 2. Of the Principles of the Roman Religion 51 With these Exercitations 1. Those Principles are Scriptures Traditions of the Apostles The Catholick Church General Councils The Ancient Fathers The Pope 51 2. These Principles are 1. Fraudulous 2. False 3. The Fraudes about the said Principles are 1. Either in regard of them all and Conjointly 2. Or in respect of each of them and separately Chap. 3. Of the Frauds about all the said Principles and conjointly 52 Which are the three following 1. The Church of Rome careth indeed for none of Her Principles but for the last which is the Determination of the Pope 52 2. Papists give the Churches Authority to the Pope and take all Authority quoad nos From the Scripture So that by the Church they understand the Pope 53 3. The Pope also is thought by the Papists to be the True and Lawfull Interpreter of the Scriptures And the supreame Judge of Controversies about Religion 54 55 Chap. 4. Of the Fraudes about the First Principle which is the Scriptures 57 Which are the two following 1. The Papists making shew to receive the Scriptures for Rule of Faith do disgrace them in joyning Traditions with them 57 2. The Church of Rome which Produceth Scriptures for one of Her principles and Rules hath indeed no sufficient Scriptures by reason of the Corruption of the Vulgar Latin Translation which is the Papists Scripture 57 § Of the Corruption of the said Vulgar Latin Translation more fully 58 § Refutation of the Excessive Praises which the Seminary Priests of Rhemes gives to the English Rhemish Translation 59 § Condemnation of the Annotations joyned with the said Rhemish Translation 62 Chap. 5. Of the Fraudes about the Second principle which is the Ancient Fathers 63 Which are these two following 1. That by an Expurgatory Index the Church of Rome causes to be blotted out of the Books of the said Fathers all that is displeasing unto Her Or else doth falsifie them and alter their sense and meaning 63 2. That although the Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be approved Yet the Roman Religion is as it were a Body consisting for the most part of Rottennesse and Corruption namely the Ancient and new Errors 64 § Again of this matter more briefly 66 § Again Papists suck Errors from the Fathers unsound speeches And of a small Error of the Fathers do occasionally procreate a great one 67 Chap. 6. Of the Frauds about the Third Principle which is concerning Councils 67 These Fraudes are the four following 1. The many Frauds and Slights committed in the last Councils of
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. 3. 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 perverse and wicked This cannot be done by Ecclesiastical Persons For their Office is to preach to exhort to rebuke and by Spiritual Censures to Correct But they bear not the Sword And they are deprived of that Supream Power which by the fear of punishment may contain the Impious and wicked in their Duty Therefore the very outward face of a Christian Commonwealth shall not be retained if we exclude the Civil Magistrate from the Supream Authority concerning Religion 1. The Prince And Soveraign Magistrate must order and settle nothing Concerning Religion without Consulting the Book of Holy Scriptures 2. And Assembling Learned and Godly Divines whose Charge is to expound them 1. 1. THe Grecians never undertook any matter of great consequence before they received Answer from their Oracles 2. Neither the Jews before they consulted with God by the Ephod 3. Nor the Romans before they had the Approbation of their Sooth-sayers 4. And therefore doubtlesse all Christian Princes and Estates are to expect either a Command Or at least a Warrant from Holy Scripture before they proceed in matter so nearly concerning God and his Service 5. Otherwise they goe about to set the Sun-Dial by their Watch and not their Watch by their Sun-Dial 6. Whether all wise Governours like good Pilates have Manum ad Clavum oculos ad Astra The eye upon the Starres And their hand upon the Helm Steering their Course below by direction from above 2. 1. THough Soveraigns are Supreame Commanders for the Truth yet they are not the Supream or sole directors unto Truth For in Scruples of Conscience And perplexed Controversies of Religion they are to require the Law from the mouth of the Priest That is they are to ask Counsel of the Prophets And generally in all matters appertaining to God to hear the Ministers of God declaring to them the will of God out of his Word 2. Symmachus was bold to tell Anastasius the Emperour that as Bishops owe Subjection to Gods Sword in Princes hands So Princes owe obedience to Gods Word in Bishops mouthes Defer Deo in nobis nos deferemus Deo in te O Emperour hear God speaking by us and we will fear God ruling by thee The same God who hath put a material Sword in thy hands to smite malefactors in their body hath put a Spiritual Sword in our mouth to slay sin in the Soul 3. The Magistrate is the hand of God but the Preacher is his mouth And for this cause all wise and Religious Kings have given them their ears And taken some of them in their bosome As David did Nathan to receive Instruction and direction from them how to sway the Royal Scepter within the walls of the Church In what regard a Soveraign Prince is said to be the Head of the Church which is within his States and Dominions 1. IT is not in the same sense that Christ is called the Head of the Church which is Mystically For this honour is proper onely unto him And cannot without an horrible blasphemy be attributed to any Creature 2. Neither also is it in the same sense that the Popes of Rome do call themselves Ministerial Heads of the Universal Church Pretending thereby to have an Universal and a Supreame Power in Spiritual things belonging to Religion and Conscience As also an Universal Jurisdiction over all Ecclesiastical Persons For this Title belongeth not unto them neither by Divine nor Humane Right But they assume it by a meer Antichristian Usurpation 3. The Soveraign then is called Head of the Church of his States and Countries in the same sense that in Gods Word King Saul is called the Head of the Nations That is to say not only as he is the first the Noblest member of the Church of his States and Countries but because he is her Defendor her Nursing Father and Supream Inspector and who is bound by the vertue of his Supream Authority to establish therein defend and maintain Religion and the Divine truth As also a good and a lawful Government Of the Marks of the True Religion By which it is distinguished from the False Religion of Pagans c. 1. THe First Mark of the True Religion is This That it direct us And all our Religious Service unto the true God Creator of Heaven and Earth The onely Searcher of Mens Hearts Of which chiefly he will be served By this first Mark true Religion is distinguished from all Idolatrous Religions which seek unto Wood to Stone to the Sun to the Moon to Men to Angels and to all the Creatures that are in Heaven and in Earth 2. The second Mark of the true Religion is That the Service of God which Religion is to teach us must be grounded upon his word And Revealed unto us by his own self This Second Mark will serve us to discern the True Religion from the Inventions of Men. And to reject as untruth whatsoever is not grounded upon Gods word 3. The Third Mark of the True Religion is That True Religion must put into our Hands a Mean to satisfie Gods Justice Without the which not only all other Religions but also even that which concerneth the true serving of the true God were utterly vain and unprofitable By this third Mark True Religion is distinguished from all False Religions Man's Reason hath well perceived that some such Mean was needful in Religion But to know what that Mean is was too high a Thing for man's Reason to attain unto 4. The True Religion then And which deserveth the Name of Religion is only that Which hath God for her Scope His Word for warrant of her worshipping And a Mean appointed by him to pacifie him towards us And in that Religion onely and in none other resteth Salvation The Ancient Judaical Religion hath been a True Religion The Jews having had the knowledge of the true God And having served and worshipped him alone 1. AMong the great Nations Of the Assyrians Of the Persians Of the Greeks Of the Aegyptians And of the Romans Whose Religions did not bear the Livery of one onely true God But of Many There was discovered a little Nation called the People of Israel Which worshipped the Creator of the World Acknowledged him for their Father Did call upon him alone in their need And for all the small Account that others made of them Did abhorre all the glistering gloriousnesse of the Great Monarchies and Kingdomes that were out of the way The first Christian Religion was Pure and True 1. FOr it was wholly According to the Will of God Declared by the Prophets by Jesus Christ And By his Apostles 2. It was a Pure and a True Religion Because It Had All the
Concerning that All Sacrifices are Nothing But in as much as they are Referred to the only Sacrifices of the Son of God Accomplished in the Crosse Therefore to the End That Neither the one Nor the others should be Frighted The Christians used Themselves to Speak Of Altars And of Sacrifices And as much as the Apostles had taken Pains To Teach That All Sacrifices had Ended in Christ They did Delight to call their Sacrifices Immolations Oblations Sacrifices They call The Lords Table His Altar The Commemoration of his Death in the Sacrament The Sacrifice of the Altar A Holy Host They call the Bishops and Ministers Priests The Deacons Levites c. Manners of Speech among Them well understood Which in those Ages were not Hurtful But in the Following More Ignorant And farther off from the Light have notwithstanding been the Cause of great Abuses Because they are Passed from the Figure to the Thing And from an Improperty of Words in an Error of Doctrine 2. The Gentiles Also had a Multitude of Gods To them All They Had Builded Temples Founded Altars and Sacrifices Suddenly and at a clap To Restrain Them To the Service of one God which is all Spirit And his Service all Spiritual They who were Carnal Besotted after Pomps and Ceremonies And after the Wood And Stones Was found by Humane Prudence Both Scandalous and Impudent In Regard That these Gentiles were to be Edified And not Destroyed Fed said They with milk Before They were Fed with Solid Meat For Thus this Place of Scripture was Abused Whereas Then the First Antiquity had bluntly contested That to have Many Gods was to have None That to Serve Any Creature was to forsake the Creator It was found sweet by Succession of Times To Transform Their Gods into Saints Their Goddesses into She Saints To put our Apostles and our Martyrs in Their Place To Dedicate unto Them Their Temples And Their Altars To Give them some Priests And some High Priests To Appoint To Them Holy Dayes And Honours And Services 3. Now As Humane Wit is Blind in the Things of God It Happened That under the Shadow To Draw to Christ The Jewes and the Gentiles Those Good Folks by a Laps of some Ages did Introduce mildly in the Church Both The Judaisme And the Paganisme We understand Their Ceremonies And their Outward Pomps Their Superstitions And Vanities And which is worse Many of their Presumptions And Anticipated opinions in the Doctrine it self The Religion And Church of Rome Is not Now What it was in the Beginning 1. TO Judge aright of the Roman Church we say that there is great difference between that which is now And that which was in the time of the Apostles And some Ages after their Death 2. That which was in the Time of the Apostles was Pure and Orthodox So that her Faith was spoken of throughout the whole world Rom. 1.8 3. After the Death of the Apostles during some Ages she hath been also a true Church But not the onely True Church Not the Catholick or Universal Church But a Part of the same As was the Church of Greece of Syria of Egypt And of other Places She hath been a True Church but not so Pure as in the Apostles time Errors betimes having begun to creep in her 4. But the Roman Church which is now is an Impure and Heretical Church And more Heretical than any one that ever was before Since the Plague of Antichristianisme have sticked unto her it is no more the Chaste Spouse of Christ but an Harlot And an Adulteresse It is no more a sound and vigorous body but a body full of ulcers and soars In a word she is no more Pure and Orthodox as she was before but Impure and Heterodox 5. Which we prove by two strong and Irrefragable Arguments The 1. is because the greater part of her Faith and belief is contrary to holy Scriptures And consequently is meer Heresie The 2. is because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her 6. I have said 1. That the now Church of Rome is Impure Heretical because the greater part of her Faith and belief is contrary to holy Scriptures 1. Scriptures forbids the use of Images in matter of Religion and Divine Worship The Church of Rome receives and maintains them 2. The Scripture teacheth us that the bloud of Christ doth cleanse us from all sin The Church of Rome doth establish another Purgatory 3. The Scripture teacheth us that of our selves we are not able to think any good Thing but but that all our sufficiencie is from God The Church of Rome will that by the strength of our Free-will we may do good works And make the said strength to cooperate with the Grace of God 4. The Scripture will that we pray and speak in the Church in a known Tongue All the Service of the Church of Rome is in an unknown Language 5. The Scripture doth ordain that in the Sacrament of the Lords Supper all drink of the Cup The Church of Rome hath forbid it to the Laity 6. The Scripture presents us Jesus Christ as the only Mediator between God and Men The Church of Rome doth forge a great number of Mediatours who are to help us with their Merits and with their Suffrages 7. The Scripture doth warn us concerning Christ Acts 3.21 That the Heaven must receive him until the time of restitution of all things The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places And moreover exposes him under the accidents of bread to divers ignominies 8. In a word there is no Proposition mentioned against us in the Church of Rome whereof we may not be able to find the Antithesis in the Word of God In that regard there are many to be found in the said Church of Rome which are asham'd of the abovesaid Errors And except the brainlesse Spirits and resolved to maintain even the grosest Abuses few Persons will there be found who entirely keep their Religion And in some Points thereof do not find something wanting 7. I have said 2. that the now Church of Rome is Impure and Heretical because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her Those Heresies meet in her and do compound a part of Popery As all the Waters of Rivers and Springs do meet in the Sea The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising Her so insolent contempt and debasing of Holy Scriptures she hath common with all kinds of Hereticks to whom such a thing is usual She doth borrow from the Pharisees the nonwritten Traditions And the Merit of Works She borroweth from the Basilidians and the Carpocratians the worshipping of Images She hath from
If they Remember how Christ promised his Spouse Perpetual Preservation Hos 2.19 I will even betroth thee unto me for ever Isa 59.21 As for me This is my Covenant with Them saith the Lord My Spirit that is upon thee And my words which I have put in thy Mouth shall not 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 saw 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 Seâ—gius 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 Eugenius 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. Fraude 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 Pope 2. I say 1. That the Papists take all Authority quoad nos from the Scripture which appears in that they teach that it is not the ground or pillar of truth Nor properly and of it self any Cause or Means of Belief or of Charity And that God doth not immediately speak by it Neither is the Holy Ghost joined with the writing of the Scripture And that the Church is not subject to the Scripture And that put case any person living out of the Communion of the Roman Church do read or study the Scripture it is not the word of God to them or of greater Authority then Aesops Fables 3. I have said 2. That the Papists give all Authority to the present Roman Church This appears in that they make it the onely External ground and pillar of Truth The sole Judge of Controversies The principle or first ground and foundation from whence the Scripture in regard of men receiveth all Authority 4. I have said 3. That the Papists give the Churches Authority to the Pope And no Papist in these daies can or will deny This. For 1. the Positive Speeches of their greatest Doctors thereupon manifestly confirms it Ecclesiae nomine saith Gregorius de Valentia intelligimur ejus Caput Romanum Pontificem Tom. 3. Dist 1. q. 1. part 1. pag 30. And Bannes 2.2 q. 1. Ar. 10. Animadvertendum est cum Cajetano c. quod apud Thomam pro eodem omnino reputatur Authoritas Ecclesiae universalis Authoritas Concilii Et Authoritas Summi Pontificis 2. The same Assertion followeth upon the main principles of their Doctrine which are That the Pope is the prime subject of Ecclesiastical Authority And that the whole Authority of all the Body and of all the Members thereof is derived by and from him And that the promise of the perpetual Assistance of the Holy Ghost And the Infallible Judgement and the Supream Authority And other Priviledges are intailed upon his Tribunal The 2. of those Fraudes is That The Pope also is Taught by the Papists To be the true and Lawful Interpreter of the Sense of the Scriptures And the Supream Judge of Controversies Concerning Faith and Divine Worship 1. IT is most clear that the Jesuites make both the Scripture it self and the Interpretation of it to Depend upon the Authority of the Church 2. And the Church they call not the whole Multitude of Christians and Faithful Men. 3. But they Restrain both the Name and the Nature of the Church 1. unto their Bishops 2. If Thereupon we Reformed object That their Bishops may Differ touching the Sense of the Scriptures so shall we be uncertain and shall not resolve which of them to Believe but they help this and Answer That General Councils must Decide and Determine all Questions and Controversies 3. Shall we then Rest in them No more then in then the other For the Pope must be Judge over the Councils 4. So in the Conclusion The whole Interpretation of Holy Scriptures is transferred to the Pope and must be fetched out of his Breast yea and as a proper Right he so challengeth the Power of Interpreting of the Scripture That whatsoever he thinketh That must be accounted the Sense and Meaning of them Refutation of this Doctrine of the Jesuits by the Reformed Doctors 1. THat which hath been said above is the Jesuites constant and perpetual property and disposition in interpreting the Scriptures 2. Which is full of Dotage Error and Falsehood void of Advise Knowledge and Wisdome 3. For what an Absurd and horrible Thing is it that the Sense and Meaning of the Holy Scripture should depend upon one mans Judgement and Voice 4. Specially being such a one as commonly the Bishops of Rome have been Unlearned Wicked Heretical 5. And hence have proceeded all the following goodly Interpretations 1. Take Eate That is you Priests say Private Masses 2. Drink ye all of This That is onely the Priests must Drink 3. Be ye Holy for I am Holy Therefore it is unlawful for the Ministers of the Word to marry a Wife Exception of the Jesuites Which of the Popes or what Catholick Writer ever concluded this out of that place Answer to this Exception Pope Syricius did first of all so Collect And after him Pope Innocent As it may be read in Gratian Dist. 31. cap. Tenere and Dist 82. cap. Proposuisti cap. Plurimos 4. This is another like Interpretation Give not holy things unto Doggs Therefore the people must be forbidden to read the Scriptures 5. What should we number up Innumerable more of the Popes and Papists Interpretations By which they do nothing but pervert and wrest the Scriptures In Particular These be the Frauds of the Church of Rome Concerning Her first Principle Which is the Scripture 1. Fraud The Papists making Shew to Receive the Scriptures for Ground and Rule of Faith Do Disgrace Them in Joyning Traditions with Them 1. FOr as the Scriptures are Grounds And Rule of true Doctrine So are They onely Grounds And Rule 2. And as in Matters of Faith Arguments ought principally to be drawn from Them so such Arguments onely conclude necessarily As even the Schoolman Thomas Aquinas doth Directly confesse 1. Part. 1. Quaest. Artic. 8. Ad. 2. 2. Fraud The Church of Rome which Produceth Scriptures for one of Her Principles And Rules hath indeed no sufficient Scriptures For in making an old rotten Translation which we may boldly call so being compared with the Original Word of Scripture to be the Authentical Word of God and denying the Original Faithful Texts which Moses the Prophets the Apostles the Evangelists did write to be the Word of God What doth she else but plainly as it were with one dash of a Penne Cancel the whole Scriptures 2. This Homely Latin Translation is the Papists Scripture 3. Coined and Canonized of late in the Councel of Trent And never before 4. And other Scripture have They none §. Of the Corruption of the vulgar Latine Translation more Fully 1. THe Reader of the vulgar Latin Translation may manifestly perceive That in it are manifold and almost infinite Faults of all sorts 1. By Adding 2. By Omitting 3. By Mistaking Of Letters Of Points Of Syllables And of Words 4. By wrong Interpreting the Original Text. 2. Which Faults The Popish Doctors shall never be able to Approve or Justifie Though They weary Themselves never so much with Traveling and Toiling and seeking some Defence 3. When They have said what They can say for Maintenance of These Corruptions it shall for all that Appear By all Learning and Evidence of Reason that They have Neither the Old nor the New Testament in the Entire and Original
Truth thereof Refutation of the Excessive Praises that the Semiminarie Priests of Rhemes gives to the English Rhemish Translation 1. 1. LEt the Seminarie Priests of Rhemes give what Commendation they will to their English Translation 2. We Reformed say against it That that Translation is the worst of all the Translations that hath been set forth of the New Testament 3. And we prove our Assertion because that translation hath such examples of unaccustomed and monstrous novelties of words as the like in no other can be found 4. So as a man may justly call it a new fangled and ridiculous Translation Devised rather to amaze the Readers and make the word of God a laughing stock then to Edifie the Church of Christ 5. For who hath ever heard or read such words and Phrases as they have used and affected in their Translation 6. Whereas They might have retained as well the common and known manner of speaking That their Translation set forth in English might have been understood of English men 7. But they of purpose have so framed the same that the English is in many places as obscure in words as the Latin 8. Which thing is in all Translations a foul fault But in Translating of Holy Scripture Intolerable 9. And what Reason should be hereof but that Men either should contemn or not understand the Scripture which yet they will seem to Translate for the benefit of the Church 2. 10. If the Reader require Examples let him take but the Book and read a little and soon shall he see strange Affectation of Novelties in words and speeches throughout their whole Translation 11. There shall he find The Transmigration of Babylon Matth. 1. v. 17. The Enemie Man Matt. 13. v. 28. Vnlesse you have Penance Luk. 13. v. 3. Give us to day our supersubstantial Bread Matt. 6. v. 11. Whatsoever thou shalt supererogate Luk. 10. v. 36. Not in Chamberings and Impudicites Rom. 13.13 An Emulator of the Traditions of my Fathers Gal. 1.14.24 I Expugned the Faith They Emulate you not well Gal. 4.17 That you might Emulate Them 1 Pet. 2.5 Be ye also your selves superedified Ephe. 4. v. 10. Once at length you have reflorished to care for me denying the onely Dominator and our Lord Jud. 4. To the Redemption of Acquisition Ephes 1. v. 14. Against the Spirituals of wickedness in the Celestials Ephes 6. v. 12. The Archisynagogue Mark 6. v. 22. Ebrieties Commessations Gal. 5. v. 21. The Dominical day Apoc. 1. v. 10. But they are written to our Correption 1 Cor. 10. v. 11. That in the Name of Jesus every knee bow of the Celestials Terrestrials and Infernals Philip. 2. v. 10. But he Exinanited himself Philip. 2.7 For with such hostes God is promerited Hebr. 13. v. 16. Let the Charity of the Fraternity abide in you Heb. 13. v. 1. O Timothy keep the Depositum 1 Tim. 6.20 That he might repropriate the sins of the people Heb. 2.17 Wrapt it in Sindon and laid it in a Monument Matt. 27.59 All shall be docible of God John 6. v. 45. Vpon probatica a Pond John 5. v. 2. Which of you shall argue me of Sin John 8. v. 46. They hated me gratis John 15. v. 26. Beyond the Torrent Cedron John 18. v. 1. It was the â—arasceve of Pasche John 19.14 3. 1. These and such like are the goodly flowers of the Rhemists English Translation 4. 2. Besides the obscurity and ambiguity of Sentences by Reason of leaving out the Verbs and other words in the English Translation which may in Latine more easily be understood 5. Hereby the Reader may judge but better by Reading the Translation it self whether we have not Truely said of it That it is a strange Translation indeed And such an one as hard it were to find the Like 6. 1. But one of the Rhemist Priests doth Answer That we Reformed rather Delight in such Novelty then They seeing they Retain the Ancient words Mass Priests c. And we Reformed refuse them 2. Of these words shall be spoken in our particular handling of Controversies between the Reformed Churches and the Roman 3. And as for certain Names of persons and of places which some of our Interpreters do reduce to the Hebrew Sound They cannot much trouble the Reader And they are rather used in Books then in Speech EXERCITATION Condemnation of the Annotations joined with he Rhemist Translation of the New Testament By the Seminary Priests of Rhemes 1. VVHosoever shall consider with himself advisedly the Rhemists Manner of Collection Their Argument Their Application of Scripture And shall Examine a little how their Conclusion followeth upon their Proofs without all Coherence or consequence of Reason must needs greatly mislike their whole Religion that is founded upon so weak so tickle and so ruinous a Foundation 2. For unless it be granted That of every Thing may be concluded any Thing and that the Word of God may be made applicable to all purposes opinions and Doctrines it is impossible that these and such like arguments of Theirs as they have in their Annotations gathered upon the words of Scripture should have in them such strength and Truth as Divinity and Religion requireth These be the Frauds of the Church of Rome Concerning another of their Principles Which is the Ancient Fathers 1. Fraud The Church of Rome doth Discover an abominable Fraud in this That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Worship by an Expurgatory Index they cause to be blotted out of the Books of the Ancient Fathers all that is displeasing unto them Or else they falsifie them and alter their Sense and Meaning 1. THis is true in Regard of the most Ancient Fathers and particularly of the Books of S. Cyprian S. Chrysostome S. Augustine S. Cyril of Alexandria and of others They make them say the contrary to that which they will and take out from them not onely some Clauses but also whole Leafes 2. We know well that to cover this Sacriledge Sixtus of Sienna doth adde That those Writings of the Fathers had been soiled and infected by the Malice and Venome of the Hereticks of our Age But it is a False Cover For if by Hereticks he doth understand those of the Reformed Religion we maintain that which they cause to be blotted out of the Writings of the Fathers was in Them before the Reformation And That it cannot be Justified that any of the Reformed have Corrupted or Altered any Writings of the Fathers 2. Fraud The Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be Approved And notwithstanding That The Popish Religion is as it were a Body consisting for the most part of Rottennesse and Corruption Namely of Ancient and New Errors 1. 1. THe Popish Writers can as soon prove out of the Scriptures the following Points of their false Doctrine As they can draw a Fountain
of water out of a flint 2. These Points of the Popish false Doctrines are 1. Thir Doctrine of Free will 2. Their Doctrine of the Merit of Works 3. Their Doctrine of Purgatory 4. Their Doctrine of the Sacrifice of the Masse for the sins of Quick and Dead 5. Their Transubstantiation 6. Their Popes Supremacy 7. Their Superstitious Fasts 8. Their Worshipping of Images 9. Their praying unto Saints 10. Their praying for the Dead 11. Their Satisfaction 12. Their Forgivenesse by Works of Penance 13. And for many more the like Points of their false Doctrine 2. 1. And therefore they will be rather Tried and Judged by the Writings of the Fathers then by Scriptures 2. Although for a Fashion in Defence of some of the Points above propounded they pretend Scriptures Yet being easily beaten from them they fall at last to Rail on Them as not containing sufficient Doctrine and rather will be Tried and Judged as we have said By the Writings of Fathers 3. At whose Hands albeit they find not such Relief as they would make Men to Believe in no one Point of Controversie between us and them As hath been oftentimes plainly proved by many Doctors of the Reformed Church And by Bishop Jewel notably 4. 1 Notwithstanding by Reason of the Fathers manifold oversights and slips 2. And the Corruption that daily increased in the Church They may bring somewhat such as it is for their Maintenance 5. Wherefore in That we Reformed will not admit the Fathers for Judges in Matters of Religion but hold them hard to the Trial of the Scriptures 6. Which the Papists cannot abide This puts them out of patience and driveth them into vehement passions 7. But let them mend themselves where they can They shall never get more at our Hands Then that which we have said before concerning the Scriptures and the Fathers 8. This is then a very true saying that our Adversaries Doctrine cannot stand unlesse we Reformed will allow for Good those Things That in the writings of the Fathers are most Faulty §. Again of this Matter more briefly 1. IT is a peculiar Thing to the Popish Doctors that they even greedily hunt after and pursue whatsoever is Faulty in any Ancient Author As if all the Fathers Errors served to make up the Body and Faith of their Religion 2. They rake up even out of the Fathers oversights watsoever seemeth to favour their Errors Papists suck Errors from the Fathers unsound Speeches And of a small Error of the Fathers do occasionally procreate a great one 1. AS Horseleaches suck the naughtie blood out of the veins So Papists excerpt that which is most imperfect and unsound from the Fathers 2. And thus Popery according to D. Whitaker is a patcht Coverlet framed of the Fathers Errors and sewed together 3. Moreover the Papists of a small error of the Fathers may occasionally procreate a great one As from praying for the dead used in one respect by the Fathers The grosse praying for the dead with a reference to purgatory 4. And so we have great cause to tax the slipperie dealing of Popish Hucksters in abusing the Fathers Frauds concerning Councils Another Principle of the Church of Rome 1. Fraud Of many Frauds and Slights committed in the last Councils of the Church of Rome 1. THat before they were Assembled their Decisions were Debated And concluded at Rome 2. That notwithstanding all Disputations And Proof done on the contrarie they passed by absolute Authority 3. That the Holy Ghost or rather the Spirit of Satan was brought there from Rome weekly by the Post 4. That the Presidents in them and those who did Dispute in them and those who Concluded in them did Respire nothing but the good will of the Popes And did Aime onely at this to obey and please Them 5. By that it evidently appears That it is not much needful to produce Proofs that such Assemblies might have erred 6. On the contrarie it should be found strange if they could have concluded any thing without Error 2. Fraud This is a great slight of the Popes in these last Times to oppose themselves to the holding of Councels believing that they would Decree against them Against the Roman Clergie And against the Court of Rome CLement the 7 th Pope of Rome very much versed in Affairs of State even during the Life of his Predecessor Adrian the 6th had still maintained That in the Occurrences of that Time the Councel to make use of the Mean of Councels was most pernitious 2. And commonly did say That Councels were profitable whensoever any other thing should be Handled then the Popes Authoritie But when it came to be Debated That then there was nothing more pernicious 3. For as in former times the Popes weapons were to have Recourse unto the Councels So in those Times the Safety of the Papacy did consist to shun and avoid them 4. And so much the more that Leo the 10. his predecessors having already condemned Luthers Doctrine This same matter could no more be referred to a Councel to Examine it And Deliberate upon it without wronging the Authority of the Holy See 3. Fraud Observation This was a great Fraud and Sleight in the Court of Rome to endeavour as much as could be done to suppresse the Relation of what was passed in the Councel of Trent 1. MAny clear sighted persons have done what they were able to do to suppresse the Historie and Relation of that which did passe in the Councel of Trent 2. Whereupon we say That it is true That the Great Things deserves to be held in some Mysterious Secret But it is when the publick Good requires that it should be so 3. But when the Ignorance of the whole is notably wrongful to one of the parties and Advantagious to the other It is no marvel if in Contrarie Intentions and Ends it is proceeded also by opposite and contrarie waies 4. And here it is true and received the Common and Famous Sentence That with more Reason it is endeavoured to avoid Losse then to get profit Addition Of the History of the Council of Trent written by Patre Paulo 1. AS the Council of Trent holds the first Ranck among the Affairs happened in Christendome in the former Age and which also may happen in the following Times 2. So may it be said in very Truth That the History which we have of the said Council by Patre Paulo is the most Excellent of the Histories that have been written in that time and perhaps surpassing the others which had been written afore 3. For if we have a Regard to the Matter which it contains we shall find there those of the Religion and of the State and if exactly we consider the Form of it we shall find that nothing is wanting in it 4. He that shall Read it carefully shall not be ashamed to confesse that he hath received much profit by the Reading of it For in the Discourses which by Digression are
of the Councel of Trent Written by Patre Paulo See the Addition Concerning this Question Whether the Pope be above the Councils Or otherwise Jesuites THe Jesuites puts the Pope above the Councils And they alleadge this Reason Because no Council is of any Authoritie which was not Confirmed by the Pope Answer of the Reformed to that Reason That is false 1. For the Sixth African Council and the Chalcedon Council had their Authoritie without the Pope 2. And Emperours Patriarchs and Bishops have Confirmed Councils 3. And the Council of Constantinople by Letters desired the Confirmation of the Decrees from Theodosius the Emperour Fraud This is a Fraud of the Church of Rome in Regard of another of her Principles That is the Catholick Church That because the Scripture maketh Honorable Mention of the Church The Roman Church is that true Church of Christ of which the Scripture speaketh so often 1. VVE Reformed acknowledge That both in the Old and New Testament there is every where honorable mention made of the Church And that it is called A Holy City A Fruitful Vineyard An High Hill A Direct Path The onely Dove The Kingdom of Heaven The Spouse and Bodie of Christ The Pillar of Truth The Multitude unto which the Holy Ghost being promised poureth all things needful to Salvation The Congregation against which the Gates of Hell shall never so prevail That they shall utterly extinguish the same The Congregation which who so Repugneth though he confesse Christ with his mouth yet hath he no more to do with Christ then hath a Publican and a heathen man 2. The above-said Titles do not belong to the now Church of Rome 1. FOr on the contrary It is the Babylonish Whore A Branch cut off from the true Vine A Den of Thieves A broad way leading to Destruction The Kingdom of Hell The body of Antichrist A Sink of Errors A great Mother of Fornication The Church of the wicked out of which every Christian ought to depart which Christ shall one day fearfully destroy and give her the just Recompence of all her sins 2. In vain then do the Popish Writers reckon up the praises of the Church unlesse they can demonstrate that they are proper to the Church of Rome 3. Which they shall never be able to do so long as Rome standeth As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship that she doth produce So is her Doctrine false concerning these Principles 1. Concerning the Traditions that she calleth Apostolical 2. Concerning the Church 3. Concerning General Councils 4. Concerning the Ancient Fathers 5. Concerning the Pope And therefore such Principles are justly excluded by the Reformed from the Rule of Faith 1. The Reformed justly exclude from the Rule of Faith the Traditions called Apostolical by the Papists 1. FOr the Popish Apostolical Traditions are but forged and devised Things and therefore no stay for a man to settle his Conscience upon 2. That they are not such as the Papists sayes Let them tell us if they can which be the Apostles Traditions how many and where they may be found If they cannot satisfie this Demand as they cannot indeed How may they then make any Reckoning of that whereof they have no certain knoledge How can They without falling Build their Faith upon Fantasies such as they are 3. The Apostles Doctrine we have in Writing The Apostles Doctrine we have in writing 4. Other Traditions of the Apostles we receive none for our belief The Scripture is the onely Rule of Faith and not Traditions a part of the Rule of Faith that is That Scripture is a perfect Rule 1. THat I prove in this manner 2 Timoth. 3.15 Apoc. 22.18 1 Cor. 4.6 John 20.31 2. That is the onely Rule whereunto the chiefest properties of a rule do solely belong But the properties of a true and certain rule do onely belong to the holy Scriptures in matters of Faith The rule of Catholick Faith saith Bellarmine must be certain and known De verb. Dei libr. 1. cap. 2. Now there is nothing better known or more certain then the Scripture which appears Because Traditions are far more uncertain than the written word and because many of them are false and uncertain 3. The written word is a Rule of Traditions From whence it follows that it is the onely rule That the written word is a rule of Tradition appeareth by the Doctrine of our Adversaries who acknowledge that no Traditions must be admitted but such as agree with the Scripture Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture and the writings of the Primitive Fathers Bellarm. de Script libr. 4. cap. 3. But those Traditions which are derived from the Scriptures have the same to be their rule And there is nothing more common in the Primitive Fathers then to subject all their writings to be Regulate by the holy Scriptures Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule from whence it followeth that the Scripture is the onely primitive rule of Faith 4. It is that which is acknowledged by some of our Adversaries Gabr. Biel Can. Miss Lect. 71. whereof Ferus saith expresly The holy Scripture is the sole rule of veritie and whatsoever differs or contradicteth the same it is error and cokle with whatsoever shew it come forth Ferus in Matth. lib. 2. in cap. 13. pag. 248. col 1. And another saith The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth and the rule c. Villavincen de formand Concion lib. 2. cap. 2. 2. The Reformed justly exclude from the Rule of Faith the Catholick Church 1. VVE Reformed do Reverence and Love The Catholick Church as the Spouse of Christ 2. But we know that her duty is to hearken only to the voice of Christ her Husband And that she hath no Authority to adde so much as one iota in his Word or any waies to dissent from it 3. And further we know That the Romish Synagogue is not that Catholick Church of Christ whereof we speak 3. The Reformed justly exclude from the Rule of Faith General Councils 1. VVE Reformed doe esteem and regard General Councils in their place We thank God for them We Read Allow and Commend them so far forth as they agree with Gods Word 2. Let therefore their Decrees be examined by Gods Word 3. And if they agree let them be received for that Agreement 4. If not let them be rejected for the contrary 5. But the Argument holdeth not in this Form such a Council decreed so and therefore so must we believe 6. If this Principle were set down for certain and perpetual in Divinity we should have strange Beliefs enow yea surely scarcely should we retain any one true Belief 7. Two famous General Councils have been held in Nice The First And the Second In the First is
condemned the Popes Supremacie Can. 6. In the Second is established the Idolatrous Worship of Images The First Belief the Papists will not allow The Second is detested by us Reformed 8. Let Councils therefore be esteemed as they deserve 9. And let them be tried as hath been said §. Objection of the Popish Writers against our Rejection from the rule of Faith the Catholick Church and General Councils IF the Church say they and general Councils be not Grounds and Rules of Faith Why then did the Ancient Fathers draw an Argument from them to Refute the Errors of the Antient Hereticks Answer of the Reformed to that Objection 1. VVE know say the Reformed That the Ancient Godly Fathers in Confuting all Hereticks used onely Arguments drawn out of the Scriptures and plainly taught That by no other Weapons an Heretick can be put to flight 2. The same Reformed do know That the Ancient Fathers did charge the Hereticks sometimes With the Judgment of Churches With Determination of Councils With Succession of Bishops With the Name of Catholicks Not as though this were a necessary Conviction of it self but thereby the rather to induce them to believe the Doctrine to be true which they did see from the first planting thereof in the Church to have remained 3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church is nothing like seeing they have onely the bare Title of the Church without the Thing and as it were the empty Casket without the Treasure 4. The Reformed justly exclude from the Rule of Faith The Ancient Fathers 1. VVE Reformed as hath been said of General Councils do esteem and regard them in their place We thank God God for them We Read Allow and Commend them So far forth as they agree with Gods word 2. For it cannot be truely said that they never disagree from it 3. We grant that they were Learned and Godly Men but yet were they Men having their Infirmities and Imperfections 4. Their Learning Their Zeal Their Ages Were not Priviledge unto them but that notwithstanding they might be deceived in their Writings and in their Expositions of Scripture 5. And let the Popish Doctors take this for a sure Conclusion That in the Sayings of Those who are all of them subject to Error there is no stable and stedy Ground to build our Faith upon least perhaps we build upon Error in stead of Truth 6. So that without Tryal and Examination no Sentence of a Father nor of all Fathers may safely be Received §. Objection of the Popish Writers against our Rejection from the Rule of Faith the Ancient Fathers SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith Why say the Popish Writers do they make use of them and alledge them Answer to this Objection 1. THe Reformed do read the Ancient Fathers And oftentimes they rehearse their Sentences and their Expositions of the Scripture 2. But not as Proofs in Doctrines of themselves For they do not acknowledge them as Rule and Ground of the Faith 3. It is to stop the Papists Mouthes that cry so loud in the ears of the simple that all the Fathers are against them 4. It being most true That they are notably and generally for them § How the Reformed carry themselves in regard of the Scriptures in regard of the Ancient Fathers 1. This is their Carriage in regard of the Scriptures 1. THey receive that which the Scripture delivereth 2. They reject that which the Scripture reproveth 2. This is Their Carriage in regard of the Ancient Fathers 1. THey read the Fathers with Indifferent and Free Judgement 2. Weighing all their Doctrine in the Balance of Gods Word and thereby either allowing or refusing the same 3. This they must do or else of Fathers they make Gods of Mens Writings They make Canonical Scriptures Of Doctors Opinions they make Articles of Faith 4. And herein they do no otherwise then they are taught both by Scriptures and by Fathers to do 5. They declare to the Popish Writers That concerning these two Heads they shall never get at their hands more than this § Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ The Popish Writers IOhn Jewel say they challenged the Catholicks calling upon and desiring the help of the Fathers as many as flourished 600 years after Christ Answer of the Reformed to that Relation 1. They Answer this THat Bishop Jewel proved all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding as he had affirmed at Paul's Crosse 2. They Answer this 1. THat the present Popish Writers may be ashamed to make mention of that Challenge which they have so long ago given over as a Desperate Cause 2. Wherein Doctor Harding the chiefest Adversarie could not make shew of Proof without using the Testimonies of forged and Counterfeit Writers As Amphilochius Clemens Abdias Hippolytus And such Others of which no more Account is to be made then of Fables and shamelesse Forgeries Such were the Chiefest Proofs which Dr. Harding was able to bring 2. And whatsoever he brought hath been fully Answered in the Reply by the Bishop himself Which Book as yet though it hath been in some parts nipped at by Divers yet throughly confuted was it never what the present Popish Writers can do in this Case may easily be guessed 3. They Answer This. 1. THat what which Bishop Jewel promised to give over and to subscribe If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures Councils or Doctors within 660. years after Christ was not because he meant ever to subscribe to the Popish Doctrine or was unstayed in his Religion but it was of a most assured knowledge and resolute perswasion That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity as indeed they are 2. Otherwise the Popish Doctors may remember That our Religion is grounded onely upon the Holy Scriptures of God 3. And therefore though the said Doctors brought against us Reformed Writers and Fathers never so many for these Matters as they can bring not one of Credit and Age. Yet will we never subscribe unto them having once subscribed to the certain Truth of God revealed unto us in his holy perfect and written word 4. By which all Sentences Opinions and Writings of Men whatsoever must be examined §. Notwithstanding some Errors of the Ancient Fathers we Reformed esteem them as Gods Saints and holy Men and holy Fathers 1. THe Ancient Fathers holding the Ground and Foundation of Doctrine did oftentimes build thereon Stubble and Straw partly by some Superstitious Opinions which themselves conceived of such Inventions and partly by the sway and violence of Custome whereby they were carried to a liking of those Things which they saw commended and practised by others 2. And yet God forbid that because of some Errors which they held we Reformed
their Dictates and Opinions as if they were Divine Oracles That Doctor who hath the command of our Conscience hath his Chair in Heaven we love and honour such persons as our Friends yet so that we honour Truth and love it above all Friendship Which Churches and Assemblies we comprehend Properly under the Appellation of Reformed Churches 1. THey are the Churches which are entirely Reformed of which by Gods Grace we are Members 2. That is to say those Churches who having the true Marks of the Church have them also with all the Purity which is required in regard of the Doctrine of Faith and in regard of the Worship of God 1. 1. The Socinians 2. The Anabaptists Are not comprehended by the Protestants under the Appellation of Reformed and True Churches Because in their Assemblies the very Notes of the True Church do not appear 1. FOr we do not comprehend under that Appellation those Assemblies who having forsaken Idolatry Superstitions and some Errors of the Roman Church are fallen into others very great and most pernicious Such are the Assemblies of the Socinians or the New Samosatenians And such also are the Assemblies of the Anabaptists In which Assemblies the very Notes and Marks of the true Church do not appear The Reformed Religion is True and Orthodox 1. 1. THe Reformed Churches Faith is found That appears in their Belief of God the Father Of his onely Son Jesus Christ Of the Holy Ghost Of the Church Of the Sacraments Of the Ministery Of the Scriptures Of Ceremonies And of every part of Christian Belief 2. They abandon and detest as plagues and poysons all those old Heresies which either the Sacred Scriptures or the Ancient Councils have utterly condemned 3. They call home again as much as in them lieth the right Discipline of the Church which our Adversaries have quite brought into a poor and weak case 4. They punish all licentiousness of Life and unruliness of Manners by the Old and long continued Laws And with as much sharpness as is convenient and lieth in their power They maintain still the state of Kingdomes in the same Condition and State of Honour wherein they have found them without any diminution or alteration Reserving unto their Princes their Majesty and Worldly Preheminence safe and without impairing to their possible power 6. They have so gotten themselves away from that Popish Church which the Popes had made a Den of Thieves and wherein nothing was in good frame or like to the Church of God as Lot in times past gat him out of Sodome or Abraham out of Chalde Not upon a desire of Contention but by the warning of God himself 7. They have searched out of the holy Bible which they are sure cannot deceive them their sure Form of Religion and have returned again unto the Primitive Church of the Apostles and of the Ancient Fathers that is to say to the ground and beginning of things unto the very foundations and head-springs of Christs Church The Reformed Churches are the same in kinde with all the good Churches which were before them 1. THe Reformed Churches are the same with all Good Churches that had been in the World before them and do succeed the found and firm Members of the General Visible Church in whom was the Life of true Religion in the substantial matter of Faith and Godliness 2. But they having shaken off their former Errors they differ from them in manner and quality As a man who was deceived in sundry things when he becomes wiser differs from himself as he was Ignorant 3. And as a sick body when it is healed and a Commonwealth after it hath reformed disorders are in substance the same but differ in in Quality and in Goodness so the Protestant Churches have purged sundry corruptions and perfected that which was defective But are the same in kinde with all the good Churches and Christians that were before them And succeeds them of the General Visible Church in whom was the Life of Faith and of Religion Concerning the Antiquity of the Reformed Religion Jesuites THe Jesuites say That the Reformed for fifteen hundred Years could not spy out one Town one Village one House seasoned with the Doctrine that they follow Now. Answer of the Reformed 1. THe Reformed do answer That such an Accusation is very false for in the Apostles time all Churches all Cities and Towns every Family embraced the same Faith and Religion which now they profess 2. Antichrist that Man of Sin could never prevail so much nor so far in corrupting the Christian Religion and Church but a great multitude of the Saints remained and those whose Names were written in the Book of Life did utterly abhor all those filthy and wicked Superstitions of Antichrist For in the Church of Rome it self even in the worst times of it many were ever found who worshipped the God of their Fathers and kept themselves unpolluted with that horrible Idolatry And this can Histories of all Times witness which we could now Recite Vide Catalog Testium veritatis if it were needful and reckon up to the Jesuites many Houses Villages Towns Cities and Countries where Christ had many and populous Churches 3. We add That the Greek Church could never yet be brought to joyn it self to the Roman Church and it is now as opposite to Her as ever the Reformed was and is 4. Furthermore we answer to this Question of the Jesuites Where was your Church for so many years before Luther That it did never lie so hid but it was discerned by their Pope unless for so many years he persecuted shaddows § Another Answer of the Reformed to the Question of the Jesuites Where was the Reformed Religion before the Reformation made by Luther and other Divines 1. THey answer That the Apostles and the Primitive Church for almost six hundred years after Christ taught as they do 2. They answer That ever since that time there have been some that have contended for the maintenance of the Faith which they profess For Example 1. In matter of Supremacy they taught as the Reformed do till after Gregories time which was six hundred years after Christ yea Gregory himself writing against them of Constantinople held this Language If any shall call himself Vniversal Bishop I say it confidently that he is Antichrist 3. In matter of the Sacrament for a thousand years together that the People received the Wine as vvell as the Bread Aquinas cannot deny 3. In the point of Images at first the Church admitted no Images at all as Erasmus and Gregory sheweth yea Polydore Virgil confesseth That the Fathers condemned Images for fear of Idolatry and this continued till the second Nicene Council But now of late the Trent Council and Bellarmine have given unto them Divine honour 4. Bristow a Popish Doctor confesseth this The Truth is saith he that some have been in all Ages of the Protestants Opinion 5. And Illiricus Flaccus doth remember one Reynerius who
discoursing of the Waldenses a People for substance of the Protestants Religion saith in these termes They are in all the Cities of Lombardy and of Provence No Sect hath continued so long Some say it hath been since Pope Sylvesters time Some since the Apostles These Waldenses believe all Articles concerning God but they hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. VVE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed
Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a False Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot