conceive How or why are saucy Questions in Divine Mysteries Just Mart. in Expos Fid. 6. I omit the Questions of Predestination being no less debated in the Roman Schools then in the Reformed 7. Their other Differences in Ceremony or Discipline are diversities without Discord 8. All wise men in the World have ever thought that in such things each several Church is left to her own Judgement and Liberty so as she keep her self to the general Apostolique Rule of Order and Edification and to the general Judgement and Practise of the Church Universal See Tertull. de virg vetand cap. 1. Fermit apud Cyprian Epist 75. August Epist so Socrat. Hist lib. 5. cap. 21. c. 9. Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits and Fashions yet for substance it may be one in all In all these contestations as it commonly falls out blessed be God they that are for Truth have ever been for Charity and mutual Toleration as appears by their published Writings all tending to Pacification Vide Junii Parae scripta Irenica 10. Luther himself though of a rough and vehement Spirit yet before his death being tempered by milde Melanchton that honour of Germany did much relent and remit of his rigour against Zuinglius and began to approve the good Counsels of Peace Admonit Neustad de Libro Concord cap. 6. p. 236. And 11. Among the Lutherans all are not of the same intractable Disposition As they in Polonia for instance where the followers of Luther and Calvin have long lived together in a fair and brotherly concord and communion notwithstanding their several Opinions which they still retain vide Corpu Confess Et ibi Poloniae consensum 12. Since then our Discords are of no higher Degree we say as Prudentius a Christian Poet of the Unity of his Times It hath been a little violated but is defended by Faith her Sister in whose company being safely come off she laugheth at her wounds as being easily curable Fraud A Discovery and Refutation of a New Way and Subtle Cunnings of a Seminary Priest of Rhemes against the Reformed Religion 1. THis Way and Cunning is to bring continual Allegations of Testimonies out of the Reformed own Writers craftily brought in their Books to shew a dissention of Judgement among the said Reformed Writers that so the Readers of the Books of those Popish Writers may be Induced to think the worse of the Reformed Religion 2. A Refutation of this New Slight and Device THis Device is full of Fraud Dishonesty and Malice taking Advantage of Mens Infirmities and Imperfections against the Eternal Truth of God which the said Popish Doctors cannot by ordinary and lawful kind of Reasoning Refute Concerning the Acknowledgement of a Seminary Priest of Rhemes That three Articles of the Controversies which were propounded by Bishop Jewell in this Sermon at Paul 's Cross in which he made his Callange were and are of weight 1. The Supremacy of the Pope 2. The Corporal Presence 3. And the Sacrifice of the Mass Examination of this Acknowledgement of the Seminary Priest by the Reformed Doctors 1. 1. IN that acknowledgement the Seminary Priest hath uttered his Judgement of the rest of the Articles that are in Controversie that they are not of such weight as his Church would have them to be esteemed 2. And of these three Articles he might with as good Reason have excepted the two latter and so make the first only a matter of weight 3. For that Article indeed is the substantial Point in maintenance whereof all the Popish Writers Labours are bestowed otherwise were it not for defence of their Popes wicked unreasonable Antichristian Monarchy they could easily agree with us for these two and for all the rest we doubt not 2. But what did the Priest in his Acknowledgement think then 1. Of Private Mass Is it a thing of no weight as there he would have it accounted There is not we suppose any thing in the Rome Church more used or better liked 2. What he did think of the half Communion 3. What he did think of the Latine Service 4. What he did think of Images 5. What did he think of the keeping of the Scriptures in a Tongue unknown to the People 6. And what did he think of other such Heads of the Romish Religion 3. 1. Are they of no weight Are they Trifles Are they not worth the striving for 2. Then let the Popish Writers give over all defence of them 1. Let Private Masses be abolished 2. Let the Communion be administred in both kinds according to Christs institution 3. Let the publick prayers be said in the Tongue that every Countrey useth 4. Let Images be burned 5. And all Idolatry forbidden 6. Let it be lawful for the People of all Countries to read the Scripture in their own Language 7. Let there be no controversie about the other Articles 3. For while they stand so stifly in maintenance of all these and others They cannot truly say and bear us in hand That they are not of weight in their Account The Reformed Churches truly and properly so called are Pure and Orthodox Churches And their Faith is sound and not Hereticall as falsly they are termed by the Church of Rome 1. IT is that which must be acknowledged by some certain Notes and Marks For as we judge of Coine by the pair of Gold Weights and of Metals by the Touch-stone and of Glassen and Earthen Pots by the sound so ought we to judge of the Church by her Marks 2. The true Touch-stone of the Church is the Truth It is the Scripture It is the Word of God For the true Sheep of Christ are those who hear the voice who know him and follow him John 10.27 It is the Lords Camp who marcheth after this Pillar And the Apostles Church is builded upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone Ephes 2.20 We hear saith St. Augustine found Christ in the Scriptures let us also seek there the Church And if they have the Church on their side let them show it onely by the Canonical Books of the Divine Scriptures As to know whether a Line be strait a strait Rule is applied unto it Even also to discern a pure Church from an impure there is no other means than to see and observe whether it doth agree with the Rule of Practice which is the Word of God 3. Under which Word of God the pure Administration of the Sacraments of the Church is also to be comprehended Because the right use of them is prescribed in the Word of God 4. Now by this true and certain mark of the Church we prove that the truly Reformed Churches are pure and Orthodox Churches because from point to point they follow it The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun and without at all feeling the Eye-lids 5. If it were true
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
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
only 3. Having begun first at the Diet of Ausbourg we are enforced to use it The Reformed are truely Christians and Catholicks 1. VVE Reformed tell the Papists notwithstanding their Opprobrious Names that if a Christian be he that believeth in Christ according to his word and if Catholicks be they that professe the universal Faith of Christ we are truely Christians and Catholicks believing so and professing so 2. And are content with these Names and desire no other §. Let the Papists be called as they will the Reformed who Reprove and Confute the multitude of their Namss will not be grieved at them 1. LEt the Papists be called Diversly Franciscanes Benedictines Dominicanes And whatsoever other Title they can take up the Reformed are not grieved at the multitude and variety of their Names 2 Who being in Truth almost any thing rather then Christians delight in any Name rather then in the Name of Christians Against the Reconcilement and Reunion of the two Religions the Reformed and the Roman 1. BEing true that the Roman Church is Heretikcal and Impure And on the contrary the Reformed Churches Orthodox and Pure It follows manifestly that there can be none well grounded hope to agree and reunite Popery with the Reformed Churches And therefore that the labour of those who would think upon such a thing were not a seasonable labour 1. Because that in the differences which are amongst us we are so contrary one to the other that the one do clearly maintain the Negative and the others the Affirmative Now it must necessarily be that one of the Propositions be true and the other false Because two contradictories cannot be together true And it is not possible to soulder them by the mastick of some distinctions having no ground in the Word of God 2. The Errors of the Church of Rome have been solemnly ratified and confirmed by the Council of Trent upon pain of Anathema And therefore since that Ratification and confirmation there is no way nor mean left of reconcilement and Agreement For if there were the said Church should be bound to acknowledge her Errors to the end that they may be reformed And to disanul and abrogate concerning them the Canons of the said Council of Trent which is not to be expected from her as long as she shall maintain this poin as she doth vehemently that she cannot Erre And that she layes down and propounds no other Principle of Faith than her belief Against Toleration of false Religions with the pure and Reformed when they differ in Fundamental grounds 1. IT is not onely evil to do but also to suffer evil when it is in our power to hinder it Therefore Religion differing in Fundamental Grounds are not to be Tolerated together 2. This is proved by many Arguments Drawn 1. From the Law forbidding to plow with an Ox and an Asse And punishing Idolaters with Death Deut. 22.10 11. and Deut. 19.6.8 9. 2. From the Gospel denying the service of two Masters Mat. 6.24 And interdicting all fellowship and communion of light with darkness or Christ with Belial 2 Cor. 6.14 15 16. 3. From the Spirits Bill of enditement framed against the Angels of Pergamos and Thyatira for tollerating the Nicolaitans Rev. 2.15 20. 4. From Gods threatning to cut off all such as swear by him and by Malcham Zeph. 1.5 5. From the Imputation which is laid by the Spirit upon many Kings of Israel and Judah for not taking away the High places 1 King 15.14 6. From the Examples of Asa Josiah Ezekiah Constantine Jovian Theodosius and other Religious Princes who by severe Laws restrained Heresie and Idolatry and constrained the true worship of God 7. From the great danger of Heresie which like a Canker soon spreads over the whole body of the Church and if it be not looked into killeth and that eternally thousands of souls breaketh the bands of Nature and cutteth in sunder all sinews of human Society Putteth enmity variance and implacable discords in families Soweth seeds of Sedition in the State and Rebellion against the Prince Refutation of this Slander of the Popish Doctors That the Reformed are Enemies to Scriptures 1. THe Reformed say that this is indeed a very impudent Slander 2. For who ever thought and spoke more Honourablie Reverently and with more due Regard of the Scriptures then they Who have received and imbraced all Scripture given by Inspiration as the very voice of God himself Holding it for the onely Ground and Rule of their Faith and Religion And so resting in it as that they desire no other help as necessary to Salvation Which if they had not with more diligence and devotion defended then the Romanists ever did long ere this the glory of it had perished and it had been counted as a dead Letter 3. For what have the Reformed done for these many years with more endeavour and diligence then to maintain the Majesty and Excellencie of the Scriptures 4. Which the Romanists have so unworthily violated 5. And yet they blush not to match the Reformed with the Manichees and Ebionites who have violently laid villanous hands upon those Sacred Books Of the Apocryphal Books excluded from the Canon by the Reformed Churches Jesuits THe Jesuites and other Papists do demand of the Reformed by what Authority they Maime and Rob the Corps of the Bible Answer of the Reformed to that Demand 1. WE offer no violence to this Body neither do we cut off any which do appertain to the substance and perfection of it we pull away no Member 2. For we do not cut out any true Canonical Scriptures but cull out such as are not Canonical but foisted in and Counterfeit 3. Herein we do the Canonical Scriptures no injury dividing them from such Books as are not of that absolute Authority That they which are in truth Canonical may remain intire and whole together no more then the Shepheard doth injury to the Sheep in sorting the Goats and orher Cattel from them The Doctrine of the Reformed Churches and particularly of the Church of England that the Ministers of God hath power to Forgive Sins if the Sinner repent and believe the Gospel maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome 1. VVE Reformed say that the Ministers of God hath power to forgive sins not in some Cases only but in all whatsoever if the sinner repent and believe the Gospel 2. This Authority is given unto him by Christ 3. This in the State and Church of England the Parliament and the Communion Book confesse 2. 1. NEvertheless a Popish Writer is far from his purpose to prove thereby the Popish Order of Priesthood 2. For this maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome but Preachers of Repentance which bring the glad Tidings of the Gospel to all those that be heavie laden and desire to be refreshed 3. 1. NEither have they power
Greeks had as many Gods as they had Fancies 4. The Aegyptians had as many Gods as they Sowed or planted Fruites or as the Earth brought forth Fruites of it self 5. To be short the Romans in conquering the World did conquer all those Vanities and they wanted not wit to devise others of their own brain Let us learne by this what the Gods of the Pagans and Gentiles were 1. 1. IT is written of Ewhemere of Tegea That the cause why he was called an Atheist was for that he wrote the true History and Genealogie of the heathen Gods 2. Shewing that they were Kings Princes and great Personages 3. Whose Images being kept for a Remembrance of them were turned into Idols 4. Their High and worthy Doings into yearly Gaming 's 5. And their Honourings into Worshippings 2. 1. ANd Seneca writes in his Book of Superstition that the Gods as he saith which were called inviolable and immortall were dumb and senceless Images disguised in the shapes of Men of Beasts and of Fishes and some in ugly and ill favoured Monsters 2. That the Daemones which were the Devils which possessed those Images did require worse things for their service then the horriblest Tyrants that ever were 3. As that men should Gash themselves Maime and Lame themselves Geld themselves and offer to them in Sacrifice Men Women and Children Seeing the Romans brought into Rome the Gods of all the Nations whom they had conquered It is demanded how it happened that the God of the Ancient Jewes which was the true and the onely God and none other did find no place there 1. CIcero in his Oration for Flaccus answereth That that beseemed not the Majestie of the Empire 2. But in his conscience did Bacchus Anubis Pryapus and their shameful Nightwakes and Mysteries celebrated in the Dark yeild Renown to the State of the Empire 3. Nay if he will say the Truth they know that the God of Israel and none other was the true God 4. And that for the harbouring of him it behoved them to drive away all the rest 5. And they had for so long a time fed the people in Idolatrie that they were afraid as many Princes also to be cast and driven away by their Subjects in receiving their rightful Lord. They were Devils who were worshipped by the Pagans under the Name of their false Gods 1. THe Gods of the Pagans were men 2. Under the Names of those men the Devils made themselves to be worshipped 3. The Devils to get credit and to authorize themselves did borrow the Name of men and very often the Names of most wicked men 4. And in their Oracles when they were asked what they were they said that they were those men 5. As for Example he that was worshipped at Delphos said he was the Son of Latona Esculapius said he was the Son of Apollo and Mercury said he was the Son of Jupiter and of Maja as we read in their Oracles rehearsed by Porphyrius 6. Now what honest man doth not make difficultie for never so great gain to make use of the Name of a wicked man Nay who doth not abhor the Name and the very remembrance of such an one 7. And who then will not conclude that those Devils were worse then those wicked men who would win credit clothed of the skins of such wicked men 1. The Sybils speak but of one onely God 2. And do cry also against the false Gods 1. IT is disputed among the Learned by what Spirit the Sybils did speak because it is not unconvenient that God should compel the very Devils to set forth his Praises 2. Howsoever it be they speak but of one onely God saying There is but onely one true God right great and everlasting Almighty and Invincible which seeth every thing but cannot be seen himself of any fleshly man Lactantius lib. 1. cap. 6. 3. Also they cry out against the false Gods and exhort men to beat down their Altars accounting them happy who shall dedicate themselves to the glorifying of onely one God Among the divers Religions of Pagans there were some manifestly impious and wicked 1. SOme worshipping the Creatures in Heaven yea and on Earth as the Aegyptians did in old time and as the Tartarians do at this day 2. Some offering up Men in Sacrifices as the Carthaginians did in old time and as the Western Isles do yet at this day 3. And other-some permitting things not onely contrary to all Laws but also even horrible and lothsome to nature 4. If all this was good I pray you what good doth remain or what evil is there in the World Of the False Worship of the Idolatrous Heathen 1. THe Idolatrous Heathen did render a Religious Worship 2. And were not content onely to offer Beasts to their Gods as the Jewes did to the true God but also they did offer men 3. For in some places they Sacrifice their Children as among the Moabites In others their Fathers as among the Triballi Elsewhere their Princes or Priests as among the Indians And in some Countries Themselves as among the Americans 4. Yet for all this their throwing themselves into or causing others to passe through the fire to their Moloch or Saturn or Abaddon they are not to be accounted true worshippers and such worship is not true but false 5. Because what they doe in this kind is not done by Gods Commandement nor intended to the honour of the true God but it is in obedience and to the honour of an Idol or Devil whom they worship instead of the true God Of the Falshood of the Modern Jews Religion in particular 1. THey serve and honour onely one God but they soyle with many Fables the Doctrine of the nature of God and of the Providence which they acknowledge as it clearly appears by the Fables which are related by Buxtorfius 2. The Modern Jewes seek the means of their reconciliation in some outward Ceremonies in Washings and Purifications and such other like things whose Conscience being awaked they are forced to acknowledge that by such things the Remorse of the Conscience and the Sting of Sin cannot be plucked out from the sinful Man 3. 1. The Modorn Jews although it seems that they keep the Bark of the Law yet they denie the Truth thereof 3. Besides they give false Interpretations to the said Law as it is to be seen in divers places of the New Testament 4. Moreover they forge and invent many absurd things concerning the Messias and the Kingdom thereof As also concerning Eternal Life all contrarie to the Doctrine of the Old Testament Of the Religion of the Modern Jews In what respects now the Judaical Religion is opposite to Christ 1. THe Jews Religion is opposite to Christ in two respects principally First In retaining the old Ceremonies of Moses Law which were shadows of things to come Rom. 10.4 Heb. 10.1 and had their accomplishment in Christ For that which S. Paul saith concerning Circumcision is to be
Jesus Christ is the true Messiah 282 4. The Jews shall be converted to Christ before the end of the world 284 5. What Things from Christians do alienate and detain the Jews from Christianity 286 6. The Duties of Christians in Regard of the Jews are these 1. To have Compassion of their blindness 285 2. To help and set forward their Conversion and how 287 3. Of the false Religion of the Turks Mahumetans The falshood of that Religion is represented conjointly page 288 ERRATA PAge 16 in the Contents for Devided read Decided pag. 18 in the last line for Devoled read Devolved pag. 19 Art 5 for the Care of Things read of such Things pag. 20 in the very beginning line 1 this must be put in this manner Not onely in regard of that which belongeth to humane Society but also in that which belongeth to Divine Religion pag. 21 Art 6 for whether must be put whereas pag. 21 Art 6 for good Pilates must be read good Pilots pag. 26 for the Mercy of Iesus Christ must be read the Merit of Iesus Christ pag. 30 for under the Empire Constantine must be added of Constantine pag. 33. line 1 for Concerning must be read Conceiving pag. 55 Art 15 for the Day must be read the Dry. pag. 35. Art 3 Then must be taken away pag. 81 the first line must be taken away pag. 109 for priated read Appropriated EXERCITATIONS Concerning The Pure and True And the Impure and False Religion Of Religion in General There is a Religion And that necessarily 1. ALl the Ancient men agree fully That there ought to be a Religion among all Men. 2. As indeed there is not a Thing that doth more necessarily follow 1. Than a God a Man and a Religion 2. A Father a Son and an Obedience 3. A Master a Servant and a Service 4. A Giver a Receiver and a Reward 5. Or rather a Lender a Debter and a Bond. 3. And therefore full well doth one say The Philosophers ought to have been the first Divines For in as much as we make toward God with two wings That is to say With Wit And with Will Wit can no sooner conceive that God is our Father But by and by will inferre thereupon That therefore we ought to Obey him and to Serve him Yea and it proceedeth yet further That sith he is our Father and we his Children It is for our most behoof to return unto him 4. This thing even the Navigations of our Time doe shew to be imprinted in all the Climates of the World And in all the kinds of Men As which have discovered Nations that wander in Woods Without Law Without Magistrate Without King But none without some kind of Serving of God None without some shadow of Religion Of the Distinction of Religion REligion is distinguished in this Manner 1. There is the True Religion 2. There are Heretical Religions 3. There are Schismatical Assemblies and Religions 4. There are False Religions Concerning the True Religion In General THat is the true Religion which hath its Origine from God The true Religion can be but one That is to say sufficient to Salvation And there cannot be Divers true Religions 1. THat doth appear 1. By that which Religion requireth of us 2. And by that which Religion is to get for us 2. Concerning the First Religion as the Men of old time themselves have taught us requireth of us in effect That we should yield full obedience unto God Full obedience requireth that we dedicate unto the Glory of God Our Thoughts Our Words And our Deeds In such sort That our selves And All that ever is in us should be referred to his Honour If Religion requires this How can it be any other then one Or what Diversity can it admit And if any require lesse of us contented peradventure with the outward Man Which is all one as if they would rob God of one half of a Man What is their doing but Hypocrisie Or High Treason against God 3. Concerning the Second That which Religion is to get for us is Salvation For to speak properly what is Religion An Art or skill if I may so term it how to save Men And wherein consisteth this Art 1. It consists in shewing Men their Disease 2. In shewing them that it is Deadly 3. And finally in teaching the fit and convenient Remedy 4. Indeed the very Law of Nature leadeth us well to the first Point For who is he which even of Nature accuseth not himself And whose Conscience nippeth him not when he hath sinned 5. Reason also leadeth us to the Second Point For who is he that concludeth not with himself That the Creature which offendeth his Creator deserveth to be rooted out That is to say that Sin ingendreth Death 6. And thus far may all Religions come And all Ceremonies ordained by Man As Prayers Sacrifices Washings Cleansings And such others But what is all this but a bringing of us to Hell gate Or rather a shewing of Paradise unto us a far off But there is an horrible and infinite Gulph between us and it Which Man And all the whole World can neither fill up Nor Passe over 7. Yet must there needs be a Passage For the end of Man is to be united unto God And the end is not in vain 8. The Mean to be united Above Is to be reconciled here Beneath 9. And the Mean to be reconciled here Beneath is but onely one Which is that God himself acquit us of the Debt which we owe unto him 10. That Religion then and none other which leadeth us straight to the said Passage And by the Following whereof we find it Is the true Religion As that which alone attaineth to the end of Religion Which is the Saving of Man Of Antiquity concerning Religion 1. The Distinction thereof 2. The true Ground of true Antiquity or the true Rule thereof 1. IT is to be observed that there is a double Antiquity One is Primary And the other is Secondary 2. Primary Antiquity is that which was from the beginning though discontinued and interrupted by the corruption of Times 3. Secondary Antiquity is that which indeed is aged and gray-headed but yet reacheth not to the Spring-head Thus our Saviour Christ controlleth the Law of Divorce Matth. 19.8 Though it was aged and of long continuance Even two thousand years old Yet non sic fuit ab initio It was not so in the beginning 4. In regard of this it is truly said of Tertullian verum quod primum falsum quod posterius That which is first is alwayes true and that which cometh later is false 5. Concerning Antiquity it is to be observed that no Antiquity be it never so ancient and hoare-headed is to be reverenced or regarded if it be not grounded upon the truth of the Scriptures 6. And that which seemeth Novelty if it bring Scripture for its warrant is truly Ancient and hath true certain and unresistable Authority The
reason is given by Aquinas 2. part q. 97. Art 3. Because the Law of God proceedeth from the will of God and therefore may not be altered by Custome proceeding from the will of Man 7. In that regard very well doth S. Cyprian write lib. 2. Epist 3. ad Caecilium If only Christ is to be heard we ought not to regard what any before us hath thought fit to be done but what Christ who is before all hath first done For we must not follow the Custome of Man but the truth of God And in another place Custome without truth is nothing but Antiquity of Error Idem ad Pomp. cont Epist. Steph. Papae God alone is the Law-giver of his Church Nothing must be ordained concerning the Things which belong to Religion without the Word of God 1. THe Reason of that is because God alone is the Law-giver of his Church And the onely Author of the Doctrine Concerning Faith or Belief And Religious Worship That God is the onely Authour of the Doctrine concerning Faith or Belief we prove it by the following Arguments 1. THe 1. is taken from the Nature of Faith For all the Doctrines of Faith in regard of the matter which is to be believed must have a certain infallible and undoubted Truth Now it is the property of God alone to be infallibly true of his own nature Let God be true but every man a lyar saith S. Paul Rom. 3.4 And therefore God alone is the Author of the Doctrine of Faith 2. The 2. Argument is taken from the Quality of the Articles of Faith For the proper documents and Doctrines of Faith do exceed the capacity and apprehension of the Creature And therefore they could not be revealed but onely by the Creator Such is the Doctrine of the Trinity of the Persons in the unity of an Essence Such is the Doctrine of the Eternal Birth of the Son of God Such that of the Procession of the Holy Ghost And such that of the hypostaticall union of the two Natures of Christ Divine and Humane And such are all other Articles concerning Faith properly and strictly taken which in that they are above the naturall knowledge of the Creature cannot be known by us but by the supernaturall Revelation of the Creator Of all them this of Christ may be said Flesh and Bloud hath not revealed these things unto mankind but God the Father which is in Heaven Matth. 16.17 3. The 3. Argument is taken from the reward of Faith and the punishment propounded to unbelief and infidelity Which doe manifestly argue that it belongeth to God alone to frame and prescribe to Men Articles and dogmes concerning beliefe and Faith For the reward propounded to Faith is Eternall Life Iohn 3.36 And that is the gift of God through Jesus Christ our Lord. Rom. 6.23 And the punishment denounced against infidelity is Eternall Death Which punishment God alone is able to inflict Christ teacheth it Matt. 10.28 in these words Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both soul and body in hell He teacheth it also John 3.36 when he sayes that he that believeth not the Son shall not see life but the wrath of God abideth on him 2. That God is the onely Author of the Doctrine concerning Religious Worship We prove it by the following Arguments 1. THe 1. Argument is taken from the Relation which is between God And the Church God alone in the Spiritual Government of the Soul is Soveraign Monarch Is the Housholder Is the Husband In regard of his Church This Church in regard of her Relation to God Is Called The City of God The House of Cod The Spouse of God Now who should be so Impudent As to prescribe Laws to a Foreign City Concerning her Duties to her King Or to Another Mans Family Or to Another Mans Wife Concerning the Manner Of Obeying And Rendring Service To her Master Or to her Husband 2. The 2. Argument is taken From the Reward And Punishment Annexed to the Works of Divine Worship For the Works of Divine Worship Piously observed have from the Munificence of God a Promise of Eternal Reward But being Neglected or Contemned a Commination of Eternal Death From whence it may be Gathered That God Alone who is the Lord of Life and Death Hath the Power To Ordain such Works And to Injoin Them By the Empire of a Law-giver 3. The 3. Argument is drawn from the Prohibition of God For God himself by an Expresse Law hath attributed to Himself Alone The Authority to Ordain his Service Deut. 12.32 What thing soever I command you observe to do it Thou shalt not adde thereto nor diminish from it From whence also is that of our Saviour Matth. 15.9 But in vain they do worship me Teaching for Doctrines the Commandements of men 4. The 4. Argument is Because the Works of Worship depend from the Will of God who is to be Worshipped Therefore God is not Worshipped at all by those Works By which he did not declare whether he would be Worshipped or Not. But in This None can know the Will of God unlesse he doth reveal it and Injoines it For who hath known the Mind of the Lord Or who hath been his Counsellour That is Confirmed by This That all whosoever did think to Worship God with their own Invented Works Did provoke him to Anger rather than honour him Nay they are found To have worshipped the Devil Or the Idols of their own heart rather than God They went a whoring with their own Inventions Therefore was the wrath of God kindled against his People Psal 106.39 40. §. The onely Ground and Rule of Faith And Divine Worship Is the Holy Scripture 1. NO Mortal Creature can Teach Religion 2. Nor Carnal Man can attain true knowledge unlesse God Instructs Him And his Spirit lead Him to the Truth 3. The Phrophets Agree to the Truth of this Doctrine Esa 8.20 To the Law and to the Testimony 4. So doth Christ Joh. 5.39 Search the Scriptures for in them ye think ye have eternal Life and they are they which testifie of me 5. And so do the Apostles calling the Scriptures a Rule As S. Paul doth Gal. 6.16 And as many as walk according to this Rule And Philip. 3.16 Let us walk by the same Rule 6. And so do the Ancient Fathers and Doctors Sequi Divinas Literas De fide ad Reginas c. To follow this Rule saith Cyrill is the Path unto Heaven And to be led by this Canon is the way to Salvation And S. Irene Non per alios Dispositionene Salutis cognovimus By the Scriptures we Learn to be saved §. Also The Holy Scripture ought to be among us the Supream Interpreter of Scriptures And the Judge of Controversies 1. FOr Confirmation of That this Language of the Reformed is to be noted and observed How better say They would it stand with
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
Marks and Parts of the True Religion 1. Teaching to know one onely God Creator of Heaven and Earth And who Conserves And Governs All Things By his Providence 2. It Discovers to the sinful Man the true Mean to be Reconciled with God Namely By the Mercy of Jesus Christ our Redeemer By whom Alone Having Satisfied the Justice of God his Father His wrath may be Appeased towards Sinners who Repent And Believe 3. It Prescribes in what Manner the true God is to be Served And Honoured Namely in Spirit and in Truth Refers All to the Glory of God And the Salvation of Men And Admits Nothing Either Absurd Or unjust Of the Agreements And of the Differences Between the Religion of the Ancient Jewes And the true Christian Religion which we Christians doe imbrace 1. Of the Agreements between both the said Religions 1. GOd is the Authour and the Efficient Cause of both 2. Christ is the foundation of both By whose onely merit all the Faithful since the first sin of our first Parents have been and are reconciled unto God See Heb. 13.8 Rev. 13.8 3. As Christian Religion so the Religion of the Ancient Jewes did aim to stirre up a defire of the blessed Immortality and to confirm the hope of the same 4. Both the Religions did bring and doth bring Justification and Sanctification to the Faithful of the Old and of the New Testament See John 8.56 5. Both the Religions have been sealed and confirmed to the Faithful of the Old and of the New Testament by the self-same Holy Spirit 2. Of the Differences between both the said Religions 1. THe Religion of the Ancient Jews did belong onely to one Nation and People The Christian Religion belongs to all People 2. The Religion of the Ancient Jews by many Ceremonies did shadow and represent Christ which was to come The Christian Religion doth teach and clearly publish that he is come 3. In the Religion of the Ancient Jews the Lord under some earthly benefits did represent the fruition of the heavenly Inheritance But in the Christian Religion directly he doth direct our minds to the Meditation of Eternal Life Omitting those earthly means and helps which he did use towards the Ancient Jewes 4. The Religion of the Ancient Jewes was darker But the Christian Religion is Clearer 5. In the Religion of the Ancient Jews the Rites of their Sacraments were bloody And difficult Namely the Rites of Circumcision and of the Paschall Lamb. But in the Christian Religion they are without blood and Easy 3. 1. FRom the abovesaid Things it appears That since the first Sin of Adam there hath been but one way to attain to the fruition of Salvation And this way hath been the Faith in Jesus Christ the Mediator See thereof Gen. 3.17 and Chapt. 22.18 Act. 15.11 and 10.43 2. Therefore the doctrine of those is to be rejected who teach a three-fold way to attain unto Salvation Namely 1. One to those who did live before the written Law by the observation of the Law of Nature 2. The second to those who did live under the written Law by the fulfilling of the same 3. And the third to those who did and do live under the grace of the Gospel by the Faith in Jesus Christ 3. The Reason why such Doctrine is to be rejected and exploded is because the Faithful and Believers under the Old Testament have had Redemption in Christ by his blood which was to be shed As we have by his Bloud which is shed For the Expiatory Sacrifice of Christ hath had a saving vertue not onely since it was offered unto God upon the Cross But even from the Eternal Decree of God And the Efficacy thereof hath been as well before as after it was exhibited In which regard it is said of Christ Heb. 13.8 That he is the same yesterday and to day and for ever And Rev. 13.8 Christ is called the Lamb slain from the foundation of the world 4. Therefore all the Faithful and Believers under the Law have had Redemption by Faith in Christ the Redeemer as we have under the Gospel Abraham did see the day of Christ and was glad as it is said John 8.56 He did see it by the eyes of Faith and not of the flesh Of the Mutation which happened to the First Christian Religion In the Great Prosperity and Pomp which happened to the Church under the Empire Constantine The First Christian Religion Suddenly Changed By the Introduction in It. Of the Ceremonies and Superstitions of the Pagans Converted To the said Christian Religion And in Borrowing the Words And the Ceremonies of the Jewes 1. 1. THe Church before this Empire had been bred In the Hills and Wildernesses 2. It came out of them clothed with Camels Haires That is to say Clothed with all Sobriety with all Simplicity And with all Innocencie 3. The Bishops for the most Part manifesting Her to the World Were ashamed to Present Her such to the Gentiles That is to say to Those who Newly came out Or would come out from Paganism 4. The Good Emperours Likewise Who were Desirous that the Christian Religion should be Received by Their People More Curious of the Outward then of the Inward Of the Appearance then of the Truth Of the Ceremony then of the Substance 5. They make then no Conscience to clothe the said Church after the Fashion of the Pagans And to Adorn Her with the Ornaments of the Gentiles To Fit the Christians Services and Ceremonies to those of the Pagans As far as without wrong to the Faith They did think They could do it 6. And this Proceeding was called Among Them Zeal and Prudence Which Tertullian would have called Sacriledge Being a Severe Observation of the first Simplicity And Purity as long as he Lived in the Church 2. 1. IN which Besides the said Bishops were to keep this Temperament That in the same Time being to give content to the Jews who did Imbrace the Christianism which for the most part did believe that their should be a Greatnesse under the Kingdom of the Messias They were very Glad to shew unto Them the Fulfilling Thereof in the outward Splendour of the Christian Church 2. And where They did Conceive that They should Adorn the Simplicity of the Christian Religion They willingly borrowed as much as they could The Terms or Words And the Ceremonies Of the Jewes Of the Terms or Words And of the Ceremonies Borrowed From the Jewes And the Pagans When the Christian Church Vnder the Empire of Constantine Did Passe From Persecution to Peace And from Thraldome To the Domination 1. AS All the Outward Service of the Jewes And of the Gentiles did chiefly Consist in Sacrifices Those of the Gentiles without a certain Scope And those of the Jewes aiming All at One onely Jesus Christ It did seem hard and scandalous unto Them To Abolish all Sacrifices Because Those New Converts believed That Religion could not be without such Sacrifices Not
Nor Chrysostom Nor Ammianus Nor the Tripartite Historie Nor Dantasus Nor Bede Nor Orosius So Carerius The Charter or Edict of Constantines Donation is a base and improbable Fiction 1. ALL that which is proved by Reformed Writers of the supposed Leprosie Persecution and Baptism of Constantine by Pope Sylvester are undoubted Demonstrations of the Forgerie of this Edict of Donation 2. For in the Charter are all these Not onely related as certain truths but they are made the very ground and occasion why Constantine made this Charter 3. Seeing then there is neither truth nor reality in the foundation Certainly there is no truth at all in the Charter it self 4. But leaving these we will propose a few other Considerations in this Cause 1. In this Edict is mentioned the See of Constantinople as one of the Patriarchal Sees Whereas neither it had Patriarchal Dignitie before the Second General Council that is more then fiftie years after the Donation is supposed to be made Nor was there at that time so much as the name of Constantinople For this City was then called Byzantium And divers years after when Constantine had much enlarged it and made it as Socrates saith Parem aequalem Romae equal to Rome choosing it for the Imperial Seat It was then first called by his Name Constantinople And this was done as Baronius himself acknowledgeth a little after the Nicene Council was ended But as Sigonius more truely teacheth five years after that Nicene Council when Gallicanus and Symachus were Consuls So very stupid was the forgerer that to gain to the Pope to the See of Rome principality over Constantinople he makes Constantine write of that City which was not no nor the name of it so much as extant in the World at that time 2. Had Constantine given principality to the Roman See above all Churches in the World as the Charter saith he did What folly was it in John Bishop of Constantinople in Cyriacus and in others to strive for that Preheminence What meant Boniface the third that he would never shew this Charter and grant of principalitie made by Constantine Why did he use so much intreaty and means to Phocas a murtherer that the Church of Rome might be called the first of all Churches when the same was long almost 300. years before given by a fair Charter to the Roman See by Constantine so Worthy and Renowned an Emperour 3. In this Edict Constantine is made solemnly to give unto Pope Sylvester the Lateran Palace whereas not only Sigonius witnesseth that this was given long before to Pope Meltiades Augustale Palatium in Later ano impertiit Constantine gave to Meltiades the Lateran Palace but Baronius and Binnius avouch the same for a certainty and say that no wise body will doubt thereof Those Augustissimae Lateranenses Aedes say they That most princely Palace of the Lateran was given by the same Constantine to Pope Miltiades the Predecessor of Sylvester and to his Successors and that in the Seventh year of Constantine which was twelve years before he was either Baptized or made this Charter of Donation Is not this now a piece of great munificence in the Emperour to give that which it is not his own to give or to give that to Sylvester which many years before that gift was Sylvesters own and his Successours for ever 4. To the above said considerations let us add the Testimony of their great Cardinal Baronius to whom accords Gretser who hath written an Apologie for him in this very point He by many Reasons and at large proves the Edict to be Commentitium prorsusque falsum A meer Figment and Forgerie And as Gretser saith Commentis accensendum docuit He hath taught that it is a Counterfeit One Reason is That this Edict was not in the Ancient Acts of Sylvester but was by forgerie inserted into them The time when this was done he defines to have been after the 1000 year of Christ The Parties by whom this forged Edict was made and published he also declares It was fained by some Grecian under the name of Eusebius and set forth by Theodorus Balsamon whereas a nullo Graecorum hactenus in lucem editum until then no Grecian had published it And from the Grecians it came to the Latins and Western Church Leo the 9. being the first Pope who makes mention thereof Thus the Cardinal By whose acknowledgment it may be seen what truth there is in the Popes specially in Pope Leo who in his Decretal Epistle most solemnly commends this Edict for an Ancient and undoubted Evidence Such as he knew by sight and sense to be the true deed of Constantine Which yet their great Cardinal after long sifting of Monuments and Records testifieth to be a Forgerie and that of the Grecians First of all devised as he saith about 700. years and published 800. years after the Death of Constantine Fraud Of the Fraud and Imposture of the Popes and of the Church of Rome in regard of pretended Revelations both by Dreams and by Extraordinary Visions and Apparitions of the Dead 1. THe Pope and the Church of Rome make use of these pretended Revelations to lead the poor People by the Nose and to make him believe some Doctrines which the word of God doth condemn 2. So was it said that some were Appeared who had said That to come out of Purgatory such and such things were to be done so Sing Masses and by some certain kind of persons that by such forged Impostures the Fable of Purgatory should be established 3. Likewise was it said that some were Appeared who said That they had seen some Tormented in Hell Fire who told them That they were there for sundry Sinnes but particularly for having Stolne a Chalice from the Convent of the Benedictine Monks 4. Others who being Tormented did say That it was because they had Taken and Appropriated to themselves some Possessions belonging to the Church 5. Besides others said That some certain Priests godly persons singing Masse did see an Angel which did accompany them 6. In the Times of the deepest ignorance there was nothing more common then the speech of such Visions and Apparitions either Imaginaries and Phantastical or proceeding from the Devil to abuse the poor people and to establish his False Doctrine Fraud It is a Fraud and a meere Cavillation for the Refutation of the Falshood of a Religion and also for the Proofe of the Truth of a Religion to demand only Formal Places of Holy Scripture contained word by word in it Which Fraud and Cavillation is used by many Doctors of the Church of Rome disputing with the Reformed but wrongfully BEcause if all that which is not opposed by Formal Texts cannot be said to be grounded in the Word of God Then there are none so abominable Heresies nor any so monstrous opinion which may not boast although wrongfully to have the word of God for its Ground So for Example 1. The Heretick Arrians could say