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 other 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. WE 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 themselves to forgive sins but God alone forgiveth sins Mark 1.7 2. But having the word of Reconciliation committed unto them from God they offer pardon and in his Name pronounce pardon to the sinner that believeth and that turneth from his wickednesse and sinnes unto the Lord. Refutation of this Accusation of the Jesuites
with Reason By the Authority of Scriptures 2. For indeed as the same Augustine hath taught us Epist 111. Ad Fortunatum We must not have any Mens Disputations Howsoever They be Men of sound Judgement and worthy Praise In like Estimation as the Canonical Scriptures 3. Such an understander saith the same Augustine Am. 7. In Reading other Mens Writings Such would I have other Men to be of Mine §. Consequently This Power and Authority is not to be Attributed to any Creature 1. NOt to the Ancient Fathers And Their Writings 2. Not to the Church 3. Not to the Counsels 4. Not to The Pope A Part or Joined with a General Council 3. Because They have not the Conditions of a Supreame Interpreter of the Scriptures And Judge of Controversies 3. Which Conditions are the following 1. It is required of a Supreame Interpreter and Judge of Controversies That It sayes Infalliblie the Truth And Cannot Erre 2. It is Required that It be not Partial 3. It is Required That no Appeale or Provocation may be made from it 4. It is Required That it might produce a certain knowledge and Belief in the Minds of Men. And by a Certain Spiritual Power so bind in some manner the Dissenting Parties That They willingly obey unto the Truth And give Assent unto it §. What Force have in Matters of Religion Arguments taken from Reason 1. 1. THe Argument that is Grounded only upon Reason In Matters of Religion And Faith we Reformed grant most unfeignedly to be no lawful weapon to fight the Lords warfare 2. And therefore whatsoever any of the Christians have said against Philosophy and Reason when Philosophy and Reason did disagree and doth from the Faith Which in the Scripture we Learn All That we Reformed do Allow with all our Hearts 3. And never used thus any Argument taken from Natural Reason In Matters of Religion against Any Adversary 4. For Reason must submit it self to Faith we know Faith must not be Restrained or stitched according to Reason 2. But when Reason is not Controlled of Faith Then we think That no Adversary in Points of Belief will Deny but that an Argument Builded upon Reason Maketh a necessary Proofe The Controversies Concerning Religion In Disputations Either Publick Or Private Most be Devided only by the Holy Scriptures According to the Doctrine of the Reformed ANTITHESIS 1. THe Popish Doctors do Reject this Doctrine For They will not enter in Combate with the Reformed onely with the Scriptures They Account themselves Disarmed If they must fight with Them only with this weapon 2. For this is their Language to the Reformed Doctors You Boast much of your valour But whether think you is he valorous or Fearful who dare not otherwise buckle with his Adversary But upon Condition he may forbid Him what Weapons he List And choose for Himself what he List Now say They to Them Here is your valour You forbid us the Weapons Of the Church Of the Counsels And of the Fathers And you onely leave us the Weapons of the Scriptures Answer of the Reformed Doctors To this Language of the Popish 1. HE that will overcome in the Case of Religion must only use those Weapons which are Allowed in this kind of Fight For it is not lawful here As it is in War to take any weapon by which you can wound your Enemy But weapons must be fetched out of the Armory of the Scriptures And of the Spirit of God Or Else There will be no foiling of an Adversary 2. And This is That which the Scriptures do warrant 3. And the Emperour Constantine commanded the Fathers of the Nicene Council to use against the Arrians And to end Controversies The Books of the Evangelists And of the Apostles And of the Oracles of the old Prophets Theodoret. Lib. 1. Cap. 6. 4. And the like teacheth Hilarie De Trinit Lib. 7. And Augustine Epist 3. And Contra Liter Petil. Donat. Lib. 3. Cap. 6. And in Divers others Places The Supreame Authority of Establishing Conserving and Reforming Religion doth belong to the Prince and Soveraign Magistrate 1. VVHich we say and maintain against the Doctors of the Church of Rome who leaves to the Prince only to defend that Religion which hath been established and approved by the Clergy 2. But more belongeth to the Prince and all that which is propunded in the Head 3. Which we prove 1. By the Right of Pagan Princes For among all the Pagans and Gentiles although the solemn administration did belong to their Priests yet the Supream Authority of setling reforming and defending Religion did ever belong to the Magistrate 4. And that 2. we should not think that the Pagan Princes did erre in that we are to know That the Supream Magistrate among the Israelites and among the Christians did assume to themselves the same Right God himself would have the Ceremonies concerning Religion to be setled and established by Moses the Civil Magistrate And not by Aaron the High Priest And after the Death of Moses the Care concerning Religion was devoled to Joshua the Governour and Magistrate And not to the Priest During the Government of the said Joshua The Ark was removed The Idolls were pulled down And by him was renewed the Religious Covevant between God and the People It is manifest also that David and Solomon and Josiah And Hezekiah did exercise their Royal Power in establishing and Reforming Religion And in overthrowing and rooting out Superstition and Idolatry If any one doubts of the exercise of the Power of Christian Emperours about the matter of Religion let him read the Code And the Novell Constitutions And there he shall find Laws made by them Concerning the Catholick Faith Concerning Sacraments Concerning the Churches Concerning Synods Concerning the Pastors of the Church Concerning Hereticks And in a word concerning the whole matter of Religion 5. And it is an Errour to teach that the Care of things doth not belong to the Office of the Supream Magistrate For as sayes very well S. Augustine Princes do serve God in this August contra Crescon lib. ◠cap. 51. as they are Princes If they Injoin good things in their States and Dominions And forbid that which is Evil Not only in regard of that which belongeth to Divine Religion 6. To the two former Arguments let us join a third one to prove that the Supream Authority concerning Religion doth belong to the Prince and Soveraign Magistrate This Argument is taken from the necessity or at least from the convenience of the Thing It is a thing very necessary that there be one to whom the Supream authority doth belong to Injoin that which belongeth to Religion To forbid the Things that are hurtful and contrary to Religion And to punish those that are Rebellious For the outward worship of God shall vanish away Heresies will rise and Increase as also Blasphemies unlesse there be one armed with the Sword who may by fear and by a coactive power restrain the
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 senâ—â— 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 virtue 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
Tatianites the Eucratites the Priscilianists and Eustachians her Fastings her Abstinences her Vow of Poverty Her Distinction of Meats And her Law of Celibat or Single Life By all which is accomplished the Prophecie of S. Paul which we have 1 Tim. 4.1 c. With the Marcionites and Pepusians she permits Women to Baptise With the Pelagians and Semipelagians she doth establish Free-will The Merit of Works The Perfection of Holinesse whereof the Monks do principally boast Adding thereunto of their own the Works of Supererogation as a mark of a Supream arrogancie With the Manichees though under another consideration in the Eucharist she hath cut off the use of the Cup. It were a thing too tedious to particularise more upon this matter 8. From the abovesaid it manifestly appears that the Church of Rome is Heretical yea above all others who ever have been Heretical Because she is not infected onely with two or three Heresies but with a great number and multitude of them And because her maladies are not small and slight but the poison of Heresie hath thrust it self through her whole body having almost corrupted all the Articles of Faith Which causeth us to say with the Prophet Isaiah c. 1.21 22. How is the faithful City become an harlot it was full of judgement righteousnesse lodged in it but now murderers Thy silver is become drosse thy wine mixt with water 8. The same also causes us to acknowledge that the Church of Rome hath onely an outward shew Her fairest is the frontispiece and fore front all covered with magnificent Titles But within it is nothing else but falsehood and Corruption She is like unto the Temples of the Egyptians of old which outwardly were fair and magnificent But within nothing was to be found but Cats and Crocodiles and Serpents and such other Beasts fitter for a Den then for such a Temple 9. If so many fair Churches in the East planted by the sacred hands of the Apostles and watered with their bloud are now changed in Mosquies of Mahumetans or in lodgings of Hereticks why then shall we find strange that such a change be happened in the West Since the thousand years ended of the binding in Chains of Satan by Jesus Christ in the preaching of the Gospel he hath been loosed according to the Prophesie of S. John Rev. 20.1 2 3. to work again a little season about the seduction of the Inhabitants of the Earth §. Antithesis of the Popish Doctors 1. Objection Against the Above Exercitations they object 1. That By Testimonies of Stories No Heresie was brought into the Romane Church Or any Change of Doctrine was ever made in the same Answer to that Objection 1. VVE Answer to that Objection That the Papists Histories written in the Time of Antichrists Tyranny Ought not And do not Deserve to be regarded by us Reformed Because the Authors of Them were Infected with the Errors of the Pope And did not Dare write for the most Part otherwise then might well stand with his Honour 2. And to All Histories That since the Defection have commended the Faith of that Church We Oppose the Word of God Which plainly convinceth it of manifold And Damnable Heresies 3. Besides we could alledge Sundry Writers in all Ages That openly have reproved the Same To Instance in one Doth not Sigisbertus the Monk An Historiographer mentioned by the Papists Expressely Charge Gregory the Seventh And his Successours For maintaining and practising Not only an Error But an Heresie Also In taking upon Them Authority to Excommunicate the Emperour And other Civil Princes This Heresie hath ever since continued in that See And is at this Time by the Pope And his Popelings Avouched And therefore by the Confession of the Popish owns Historiographers Some Heresles hath taken Place in the Church of Rome Which is contrary to the Obiection before propounded 2. Objection 2. Against the Above Exercitation The Popish Writers demand At what Time Vnder what Bishop By what way And By what Proceeding Was a New Religion Spread Over the City of Rome And over tho whole World Answer to that Objection 1. IT is hard for us to Answer At what Time Neither is it Necessary to set down the very Instant of Time All Things were not at once overturned in the Church of Rome Sinne And Error Came to their Height by Degrees And by Leisure to Ripenesse The Hairs of our Head are not all Gray of a Sudden Neither doth any thing suddenly come to his Maturity And the Growth of every Thing appeareth long after This is manifest in such Things as having small beginning go on forward unto a greater Quantity Until they come to Perfection 2. But doth it follow that the Church of Rome is not Corrupt Because we cannot tell the Moment of Time When it began to be Corrupt But being so manifest as it is What need we search the Histories to Shew the Beginning What we Pray If you see a Man sick of the Pestilence If you see a City corrupt with Riots and wickednesse If you see a House Ruinous And Ready to Fall If you see a Ship Sinking Will you deny all These Unlesse one can tell you the Time When that Man began to be Sick The Means how the City grew Corrupt Who was Owner And in what Year The House grew Ruinous And in what Day the Ship began first to Leak And what is the Force of the Papists Reason and Demand other then This 3. But do not their own Histories Tell When And By whom Innovations and Corruptions Entred Let Them See a Few of Them 1. He that first usurped Authority over other Churches was Pope Victor After Him Zozimus And Boniface the Third And Celestine And their Successours 2. Pope Syricius first forbad Priests Marriages 3. The Manichees first Denied the Cup to the People 4. The 2. Council of Nice first ordained Worshipping of Images 5. Pope Nicholas the Second first taught the Body of Christ must Carnally be handled broken and Eaten 6. Pope Innocent the Third first established the Doctrine of Transubstantiation 7. Boniface the Third first Declared That the Pope was the Head of all Churches 8. Gregory the Great taught first Purgatory for a certain Truth 9. The Florentine Council first taught And Declared that the Pope was above Councils 10. Innocent the Third brought in Auricular Confession If these were not Sufficient We could produce the Rest of the Popish Errors 3. Objection 3. Against the above Exercitation The Popish Writers take an Objection From the Perpetuity and Continuance of Christs Vniversal Church And demand of the Reformed Doctors With what face they durst accuse of Corruption the Present Church of Rome 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
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
in Jesus Christ there are not two Persons 3. So much could say the Eutichians For there are no places which formally saies That the two Natures of Christ be not confused and that the Human Nature hath not swallowed up by the Divine Nature 4. Likewise the Jews who reject Jesus Christ with a prodigious obstinacie could say That they were grounded upon the Word of God because that in Moses and in all the Prophets there is not any place which saith formally That Jesus the Son of Mary born in Bethlehem under the Empire of Caesar Augustus is the Messias 5. In a word the Religion of the Mahometans could be said to be grounded upon the Word of God For there is no Text in the Bible which saith that Mahomet is a false Prophet and that his Religion is impious and abominable and that the Paradise which God promiseth to his children is not a carnal Paradise § The necessarie consequences that are drawn out of the Scriptures are as valuable to prove the falshood of a Belief as the formal Texts are as also to prove the Truth of a Belief ANd so whensoever we are to confirm the Truth and to confute Errors and Untruths it is lawful to make use of two kind of Arguments drawn out of the Canonical Books of Scripture Namely 1. of those who expressely and as in as many words are drawn out of the Holy Scriptures Secondly of those which are drawn out of them by good and lawfull Consequence 1. Certainly those that would reject Consequences drawn out of the Reason of Holy Scriptures should condemn Jesus Christ who made use of Consequences to prove the Resurrection against the Sadducees For after he had produced the place of Moses Exod. 3.6 where God calleth himself the God of Abraham the God of Isaac and the God of Jacob. He inferres by a good Consequence for proofe of the Resurrection God is not the God of the Dead but of the Living 2. Truely whosoever is against the drawing out of any Consequence doth abolish all the common sense and all use of Reason which consists onely in that 3. We acknowledge That Faith proceeds another way then Humane Sciences do for Faith drawes all her Proofs from the Divine Authority but as the most famous School-men do observe the Sacred Divinity is Argumentative that is to say That it doth not abolish but on the contrary makes more Noble the use of Argumentation and Discourse We allow besides That the Rules of Legick are not Articles of Faith But notwithstanding we say that they are Tools and Instruments to handle all knowledge with order and certainty And Consequently the Theological Matters Fraud This is a Fraud of some Jesuites that in Disputations concerning Religion they will ever Question and never Answer 1. FOr it belongs to him that Affirmeth a Thing to prove it otherwise one might Affirm all things impudently 2. According to this Rule It belongeth then unto those who maintain That every day Christ is to be offered in a Propitiatory Sacrifice who maintain The Prayers unto the Dead to Justifie their Belief by the Word of God And to make us see That it hath been written and set down in clear and formal words or that it is drawn from it by a Necessary Consequence This is another of the Frauds of the Church of Rome 1. That the taking away of the Cup from the Sacrament of the Lords Supper 2. Forbidding Marriage to Priests 3. And Divine Service being in an unknown Tongue to the People are onely grounded upon worldly Interest 1. This is true in Regard of the taking away the Cup from the Communion COncerning the taking away the Cup from the Sacrament This is the language of the Doctors of the Church of Rome That if it were possible to grant to the people the use of the Cup without doing any wrong to the Faith it should be a thing of small importance but that could not be because by the grant of the said use of the Cup a gate should be opened to require that all the Ordinances which are of positive right should be broken And yet say they They are they by which alone the Prerogative given by Christ to the Curch of Rome is conserved 2. This is true in regard of the Prohibition of Marriage to Clergie Men. FOr say the said Doctors from the Marriage of Clergie men if it were granted it should happen that they having a Family Wives and Children should no more depend from the Pope but from their natural Prince and their assecrions towards their issue would make them agree to all things wrongful unto the Church that they should indeavour to render Livings Hereditarie And in a short time the Holy Sea◠should 〈…〉 in the onely City of Rome That before the Coeliba or Single Life had been decreed The Roman See drew no thing at all from other Towns and Countries but by it was become Master of such a great number of Benefits Of whom by the Marriage of Clergie men it should be deprived in a short time 3. This is true in regard of Divine Service in a Tongue unknown to the people FOr say the said Doctors from the use of the vulgar Tongue in the Celebration of Divine Service it should follow that every one should esteem themselves Divines That the Prelates Authoritie should be vilified and that Heresie should creep in All. Of a most considerable Contradiction of the Principal Doctors of the Church of Rome in regard of their Doctrine That the Kingdom of Heaven And Eternal Life is due as a Debt to our good works 1. WE Reformed do Teach That he that sinneth hath deserved death worthily in respect of the sin committed which is a Transgression of Gods will and Commandement And for which without Remission there is no hope to Escape eternal Condemnation 2. But can he that worketh well for one or two or for more good Works claim unto himself as a due Debt the Kingdome of Heaven for the same 3. The Reformed Doctors do deny it for many strong Reasons 4. The Popish Doctors in the Schooles and in handling Controversies of Religion that are between the Reformed and the Church of Rome do openly affirm it maintaining that the Kingdome of Heaven and Eternal Life is due as a due Debt to our good works 5. 1. But howsoever it is now for a Fashion with great Countenance and vehement Disputation avouched by some Doctors of the Roman Church that we merit Heaven by our good works 2. Yet we are perswaded that no Adversary of Conscience can otherwise think or dare in peril of Death otherwise say but that he hath deserved for his sinnes punishment and death everlasting and cannot avoid the same if God will render to his works the reward that of due belongeth unto them 3. And therefore casting away all trust in his works will ask pardon and mercy not claim any debt or due reward of the Lord. 4. So though in their life time
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 made in it by its Author concerning Religion and the Church There is a Depth of Learning A Clearnesse of Wit And a Solidity of Judgement most Admirable As also a true free and bold Decision of many Points of Importance which are in Controversies between the Reformed Churches and the Romane Fraud The Acts
of the Councels have been falsified for the most part And things have been supposed which never were 1. FOr they have been during a long time shut in the Convents And for the most part did passe by the Hands of the Monks who have cut off them and added unto them whatsoever they would 2. And in that Regard the Greeks do complain That the Latins have corrupted and falsified the Councels And the Latins frame the same accusation against the Greeks To whom shall we Hold 3. The Frauds in this Matter are so Auncient That from the sixth Councel of Carthage the Bishops of Romes Legates did produce the Acts of the first Councel of Nice falsisied in an horrible Manner And although that Falsification was even then solemnly Discovered yet Rome which hath Drunk all Shame is often relapsed in the same Crime that was Repreached in full Councel of Florence to the Popes Legates But they were not much astonished thereby 4. The whole Code of the Ecclesiastical Canons hath been not long since set out by one Denis Petit But we find that this Author hath Ecclipsed from the Laodicean Council the Enumeration of the Canonical Books which was to be in the last Canon And it cannot be said that he hath done that for brevity sake For the same Author in the same Code hath inserted the Enumeration made by one Synod of Carthage because without doubt he did like it better then the other 5. And so every one give us that which his passion or affection doth approve And an Indiscreet Zeal doth hide and suppresse from us That which is Best and of greatest Edification It is with Just Causes that the Council of Trent is Rejected and Condemned by the Reformed because it may be rightly called the Iliade of our Age. 1. FOr this Council greatly desired and procured by Good Persons to Reunite the Church which did begin to Devise it self did so bend and harden the Parties that it hath Rendered the Differences Irreconcileable 2. And the said Council negotiated by the Princes to Reform the Ecclesiastical Order hath caused the greatest Deformity which ever was since the Christian Name is in Being 3. Besides the said Council hoped by the Bishops to Recover the Episcopal Authority which in a great part was faln to the alone Pope of Rome hath been the cause that they wholly have lost it Reducing them to a greater Bondage 4. On the contrary the said Council having been feared and shun by the Court of Rome as a powerful Mean to temper the excessive Power which from small beginnings was mounted by degrees to an extremity without bound and limit hath so confirmed and propped to Her over the Party which is remained subject unto Her That is was never so Great nor so well setled Concerning the Council of Trent 1. The Rhetorical Commendations of it by the Jesuites 1. THe Councel of Trent saith a Jesuite The Elder it waxeth By so much more it shall flourish daily And continually 2. O with what Diversitie of People out of all Countries With what Choice of Bishops throughout all Christendom With what Excellence of Kings and Common-weales With what Profound Divines With what Devotion With what Lamentations With what Abstinence and Fasting With what Flowers of Universities With what knowledge of Strange Tongues With what Sharp Wits With what Studie With what Endlesse Reading With what Stores of Virtues And Exercises Was that Sacred Place Replenished 2. The Reformed say That it is without Cause that such Commendations are given to this Council 1. FOr they know very well The Notable Cariage and Behaviour of that Synod so much Extolled by the Jesuite 2. And besides they say That every one knoweth thus much That it was not to be Esteemed a Council of the whole Christian State But rather a Conventicle of few Men Running together into the same Place 3. There was there present a sort of silly Friers which did sustain the greatest part of the Burthen By Disputings Writing And playing the Orators 4. For as for the Bishops and the Chief Cardinals They busied their Heads about other Matters for which They were specially Assembled 5. No more will we say of this Council 6. Others have spoken of it those things that are most True Both how it was Called How Handled And how it was Dismissed 7. Among Them chiefly is considerable Patre Paulo in his Admirable History of the Council of Trent 3. Of the Decrees of the Council of Trent THe Tridentine Decrees which the Jesuites and other Popish Doctors Commend being set forth as They write by so many Excellent godly and Learned men and say That it were Impiety to compare with them All the scattered Synagogues of Lutherans have been Tried and Examined by more Godly and Learned Men then ever were in that Synagogue Assembled wherein prevailed neither Godlinesse nor Learning but Antichristian Tyranny 4. Of the Examen of the Council of Trent by Kemnitius Jesuites Kemnitius saith a Jesuite gained but Infamy by his Examen of the Council of Trent Answer to That by the Reformed 1. IF Kemnitius have not the Jesuites good word it is no great wonder For he hath Atchieved that by his Learning Vertue and Industry that he may seem worthy of Envie and Hatred from such as the Jesuites are 2. But if true and deserved Praise be due to good Deeds he hath obtained an honourable Reward even the everlasting glory of a good Name 5. For what Reasons the Protestants made no great haste to goe to the Council of Trent Jesuites VVHy say the Jesuites did not the Protestants 1. Called to the Synode of Trent And secured by the Caution of publick Promise make all haste to come unto it Answer of the Reformed VVHat should they have done there Or to what end should they have undertaken so long a Journey 1. Either that having been mocked and abused they might have returned home again 2. Or having been burned in the Council the Protestants should have been paid for their Rashnesse 1. For in Regard of the First What place of Disputation was left among those who had every man plighted their faith to the Pope and had Religiously bound themselves by Oath That they would never either do or say any thing against his dignitie and pleasure What therefore might have been hoped for from those which might have drawn any to Disputation 2. And in Regard of the second Did not the Calamitie of John Husse of Bohemia and of Hierome of Prague who were burned in the Council of Constance give just cause of fear And yet Husse came to the Council trusting in the protection of a publick promise Of the Historie 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
and confessed among themselves That the Pope may fall into Heresie 3. Then who seeth not That their Ground being shaken and their Staie failing All that is Builded and upohlden thereon is clean overthrown The Popes may fall into Heresie and have erred in great Articles of the Faith 1. MArtinus sacrifice to Idols Liberius subscribe to Arianism John the 24. an hererick oppressor persecutor fornicator Simmonist did deny the immortality of the Soul and the resurrection of the body Leo the seventh was not much behind for the Life to come And Clement the 7th doubted of the immortality Answer to an Objection of the Jesuites 4. IF the Jesuites say That the Pope falling into Heresie forthwith ceaseth to be a Pope We demand who they are that must judge the Popes Cause and give Sentence against Him 4. And if the Pope be obstinate and teaching Heresie and therewith infecting the World will notwithstanding stoutly stand in defence of his Doctrine and will keep his Chaire What shift have the Papists then And what can they do against him seeing he is their Pope their Head their Author and Founder of all their Faith 6. Thus a man going with the Papists along and coming to the end of all findeth no stay but must wander still as in an endless Labyrinth wherein he shall at last languish and perish everlastingly Besides The Reformed say of the Pope That he is not the Rule of Faith and Judge of Controversies because he is the great Antichrist foretold in the Scriptures 1. IN the Bishops of Rome after Boniface the third and Hildebrand we find The Name the Seat the Apparel the Time the Pride the Cruelty the Idolatry the Coveteousnesse the Imposture the Power and the fortune of Antichrist which are the Marks whereby S. Paul and S. John describes that man of sin and son of perdition 2. The Name of Antichrist containeth in it the number 666 which Irenaeus findeth in the word Latinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Seat of Antichrist is a City built upon seven Hills that ruleth over the whole world This City Propertius tells us to be Rome Septem urbs clara jugis toti quae praesidet orbi 4. The Apparel and Ornaments of Antichrist are Scarlet and Purple Gold Jewels and precious stones which the Popes wear especially on high daies 5. The Time of Antichrist his rising is foretold to be after the Division of the Roman Empire after whch it appears by all stories that the Pope grew to his greatnesse 6. The vices of Antichrist are these especially Pride Idolatry or Spiritual Fornication Cruelty Imposture Covetousnesse who are to be found in the Popes as hath been represented above under the Title of the Popes vices 7. The Beast is said to have horns like a Lamb and to speak like a Dragon and to exercise all the power of the first Beast Apoc. 18.11 This agreeth to the Papacy and Pope who resembleth Christ whose Vicar he calleth himself and arrogateth to himself Christs double power both Kingly and Priestly He exerciseth also the power of the first Beast to wit the Roman Empire described by seven Heads and ten Horns because as the first Beast the Roman Empire by power and temporal Authority So the Pope by policy and Spiritual Jurisdiction ruleth over a great part of the world 8. It is written of the Whore of Babylon that the Kings of the earth should give their power to her for a time but that in the end they should hate her and make her desolate Apoc. 17.13.16 which we find daily more and more fulfilled in the Papacy 9. From all which we do justly argue in this manner He in whom all or the principal Marks of Antichrist are found he is the Antichrist But in the Pope all or the principal marks of Antichrist are to be found Ergo the Pope is the Antichrist Of the divers Ages of Antichrist 1. THe First Age of Antichrist was when Bonifacius the third Bishop of Rome was declared Head of the Church and the Bishop of Bishops by Phocas who killed the Emperour Mauritius his Master and did usurp the Empire which Phocas to get the good will of the Romans drew to himself That Bonifacius the third giving him the abovesaid Title 2. The Second Age of Antichrist was when he was put in possession of the City of Rome and of the Exarchat 3 The Third Age of Antichrist was when he raised himself above the Emperours their Soveraigns and Lords The Pope being the foretold Antichrist and demonstrating it What Horrour is it to submit to him 1. ALthough the Pope be the foretold Antichrist yet people do Adore this Monster and Princes do Applaude him and very often ruine their Kingdoms at his desire and appetite and daily yet do offer their poor Subjects in a Sacrifice of good Odour to this Antichrists feet 2. Who would believe it if Gods Spirit had not foretold it 3. And who shall believe it after us when he is consumed by this same Spirit An Appendix concerning Cardinals the Popes Counsellours 1. WHen Cardinals have been raised up this is the Language of the Archbishop of Bragantia among many Prelates of the Council of Trent That in the Church had been established an Order Superiour to the Bishops in times past unknown of the Church namely that of Cardinals 2. Who in the first times were reputed to be of the number of other Priests and Deacons 3. And onely after the tenth Age had raised themselves above their Degree 4. Yet not so much that they durst make themselves equals unto Bishops unto whom they were held to be inferiours until the year of Grace a thousand and two hundred 5. But from that time Not onely have they esteemed themselves to be Equals unto Bishops but moreover have raised themselves above them So that now they hold them for servants in their Houses 6. He concluded That the Church should never be reformed untill Bishops and Cardinals were brought again to the Rank due unto each of them Of Cardinals more particularly 1. NOt one word can be found in the Antient Church concerning Cardinals save in this signification That Cardinal Priest did signifie the Parson or Rector of one of the Parishes of the Bishoprick Then Cardinal Priest was as much as principal Priest even as some virtues are called Cardinal virtues And some winds Cardinal winds that is to say First and Principal 2. And this Title was used not onely in Rome but also in other great Archiepiscopal Cities principally at Milan where Sigonius reporteth that there were 22. Cardinals about the end of the seventh book 3. And there being many Priests in one Parish he that was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In