only Christ is to be heard we ought not to regard what any before us hath thought fit to be done but what Christ who is before all hath first done For we must not follow the Custome of Man but the truth of God And in another place Custome without truth is nothing but Antiquity of Error Idem ad Pomp. cont Epist. Steph. Papae Nothing must be ordained concerning the Things which belong to Religion God alone is the Law-giver of his Church without the Word of God 1. THe Reason of that is because God alone is the Law-giver of his Church And the onely Author of the Doctrine Concerning Faith or Belief And Religious Worship That God is the onely Authour of the Doctrine concerning Faith or Belief we prove it by the following Arguments 1. THe 1. is taken from the Nature of Faith For all the Doctrines of Faith in regard of the matter which is to be believed must have a certain infallible and undoubted Truth Now it is the property of God alone to be infallibly true of his own nature Let God be true but every man a lyar saith S. Paul Rom. 3.4 And therefore God alone is the Author of the Doctrine of Faith 2. The 2. Argument is taken from the Quality of the Articles of Faith For the proper documents and Doctrines of Faith do exceed the capacity and apprehension of the Creature And therefore they could not be revealed but onely by the Creator Such is the Doctrine of the Trinity of the Persons in the unity of an Essence Such is the Doctrine of the Eternal Birth of the Son of God Such that of the Procession of the Holy Ghost And such that of the hypostaticall union of the two Natures of Christ Divine and Humane And such are all other Articles concerning Faith properly and strictly taken which in that they are above the naturall knowledge of the Creature cannot be known by us but by the supernaturall Revelation of the Creator Of all them this of Christ may be said Flesh and Bloud hath not revealed these things unto mankind but God the Father which is in Heaven Matth. 16.17 3. The 3. Argument is taken from the reward of Faith and the punishment propunded to unbelief and infidelity Which doe manifestly argue that it belongeth to God alone to frame and prescribe to Men Articles and dogmes concerning beliefe and Faith For the reward propounded to Faith is Eternall Life Iohn 3.36 And that is the gift of God through Jesus Christ our Lord. Rom. 6.23 And the punishment denounced against infidelity is Eternall Death Which punishment God alone is able to inflict Christ teacheth it Matt. 10.28 in these words Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both soul and body in hell He teacheth it also John 3.36 when he sayes that he that believeth not the Son shall not see life but the wrath of God abideth on him 2. That God is the onely Author of the Doctrine concerning Religious Worship We prove it by the following Arguments 1. THe 1. Argument is taken from the Relation which is between God And the Church God alone in the Spiritual Government of the Soul is Soveraign Monarch Is the Housholder Is the Husband In regard of his Church This Church in regard of her Relation to God Is Called The City of God The House of God The Spouse of God Now who should be so Impudent As to prescribe Laws to a Foreign City Concerning her Duties to her King Or to Another Mans Family Or to Another Mans Wife Concerning the Manner Of Obeying And Rendring Service To her Master Or to her Husband 2. The 2. Argument is taken From the Reward And Punishment Annexed to the Works of Divine Worship For the Works of Divine Worship Piously observed have from the Munificence of God a Promise of Eternal Reward But being Neglected or Contemned a Commination of Eternal Death From whence it may be Gathered That God Alone who is the Lord of Life and Death Hath the Power To Ordain such Works And to Injoin Them By the Empire of a Law-giver 3. The 3. Argument is drawn from the Prohibition of God For God himself by an Expresse Law hath attributed to Himself Alone The Authority to Ordain his Service Deut. 12.32 What thing soever I command you observe to do it Thou shalt not adde thereto nor diminish from it From whence also is that of our Saviour Matth. 15.9 But in vain they do worship me Teaching for Doctrines the Commandements of men 4. The 4. Argument is Because the Works of Worship depend from the Will of God who is to be Worshipped Therefore God is not Worshipped at all by those Works By which he did not declare whether he would be Worshipped or Not. But in This None can know the Will of God unlesse he doth reveal it and Injoines it For who hath known the Mind of the Lord Or who hath been his Counsellour That is Confirmed by This That all whosoever did think to Worship God with their own Invented Works Did provoke him to Anger rather than honour him Nay they are found To have worshipped the Devil Or the Idols of their own heart rather than God They went a whoring with their own Inventions Therefore was the wrath of God-kindled against his People Psal 106.39 40. §. The onely Ground and Rule of Faith And Divine Worship Is the Holy Scripture 1. NO Mortal Creature can Teach Religion 2. Nor Carnal Man can attain true knowledge unlesse God Instructs Him And his Spirit lead Him to the Truth 3. The Phrophets Agree to the Truth of this Doctrine Esa 8.20 To the Law and to the Testimony 4. So doth Christ Joh. 5.39 Search the Scriptures for in them ye think ye have eternal Life and they are they which testifie of me 5. And so do the Apostles calling the Scriptures a Rule As S. Paul doth Gal. 6.16 And as many as walk according to this Rule And Philip. 3.16 Let us walk by the same Rule 6. And so do the Ancient Fathers and Doctors Sequi Divinas Literas De side ad Reginas c. To follow this Rule saith Cyrill is the Path unto Heaven And to be led by this Canon is the way to Salvation And S. Irene Non per alios Dispositionem Salutis cognovimus By the Scriptures we Learn to be saved §. Also The Holy Scripture ought to be among us the Supream Interpreter of Scriptures And the Judge of Controversies 1. FOr Confirmation of That this Language of the Reformed is to be noted and observed How better say They would it stand with wisdome That as Augustine sometime wrote of Counsels August contra Maximian lib. 3. cap. 14. Neither the Papists should object Jerome against the Reformed Nor the Reformed Augustine against the Papists Thereby to Prejudice each Side But that Matter might be tried with Matter Cause with Cause And Reason
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
Observation very considerable concerning the Society of Jesus and the Name of Jesuite 1. THe Societie of the Jesuites have separated Christ Else why have they separated Jesus from Christ 2. And leaving the Ancient ordinary Name of Christians which they scorn as too common they desiring rather to be called Jesuites a new Name of their own framing then to be called Christians 3. As though there were some society of Jesus priated to one kind of men separated from other Christians 4. If there be then is Christ divided 5. If not then you Jesuites are too Impudent to devise a new Society §. Exception of the Jesuites YOu Reformed set upon our Society and say we have divided Christ because certain men have chosen unto them this Name above all others to be accounted of the Society of Jesus because they have consecrated themselves wholy to advance this Name Must they therefore of necessity divide Christ Have not the English Christ Colledge in Oxford Answer of the Reformed to this Exception 1. WE will not strive much with you Jesuites about your Society of which we reformed make very small account 2. If you have for some special consideration Dedicated your selves unto Christ What is that consideration Why do not you tell us what Jesus requireth of you which all other Christians are not bound to do 3. If the Order of your profession require that you propagate the honour and magnifie the Name Jesus If for this all Christians ought not to labour at least Bishops and specially the Pope of Rome And if they be Jesuites who do this Why are not your Divines Bishops Cardinals and Popes Jesuites 4. It may be this care is far from them 5. Whereas then Names are for distinguishing of things they be needlesse and vain when there is no difference of the thing 6. Either shew us what is the proper and peculiar duties of Jesuites Or confesse that without any cause you have appropriated such a Name unto them 7. In Cambridge as well as in Oxford there are both Christ and Jesus Colledges but they that live in those Colledges are called onely Christians 8. Think you That because there are many Colledges different in Names there are many different Orders and Professions of men 9. In places distinctions of Names are necessary and without danger unlesse some Schism may happen betwixt the wals 10. Have you Jesuites no other thing to say for your Sect and Society Concerning the Conversion of Countries made by Papists What judgment is to be made of such Conversions 1. IT may happen that a corrupt Church which holdeth not the faith intirely throughout but erreth in some parcels thereof may convert Heathens 2. Such a conversion shall be mixed In some things it shall be to the true Faith In others it shall be to erroneous beleeving 3. Like as diseased Parents when they procreate Children do together with their nature and kind propagate hereditarie sicknesse 4. And that the Ecclesiastical story reporteth That the Arrians converted the Goths to Christianity 5. And such is the conversion of Heathens made by Papists Again Of the Conversion of the Americans by the Jesuites 1. The Jesuites which have assayed to make new kingdoms among the Indians did not serve Christ but the Pope 2. Nor did they enlarge the Kingdome of Christ but they did prepare for the Pope a Kingdom far from the Reformed where he may reign after he shall be banished from these countries 3. Which newly could easily have been effected by Lewis the 14 King of France if he had been willing to chastise or rather so far to punish Alexander now Pope as to take from him the Temporal Dominions of which the Popes are become Princes by the liberalitie of the Kings of France his predecessors Of the different Sects that are in the Church of Rome namely Thomists Scotists Dominicans Franciscans Jesuites COncerning these different Sects the Jesuites for Defense of them produce this Reason That all these did ever consent in Faith and differed onely in such things which might be disputed without any hazard of Faith Answer to that by the Reformed 1. BE it granted they did agree in matters of Faith Why then do they not follow all one Rule 3. For S. Paul reproved the Corinthians agreeing in Faith because they attributed to their Ministers more then was meet whilest one had Devoted himself to S. Paul another to S. Peter and another to Apollo What then shall be done to the Scotists to the Thomists and to others Are the Names of Scotus of Thomas of Francis more holy and lawful Names in their Disciples then the names of S. Peter S. Paul and of Apollo 3. Besides the difference is very great not in the name onely but in things also 4. As thus Let the Question be whether the Crosse of Christ and the Image of Christ be to be worshipped with the same kind of worship that Christ is Adored withal Doth not this appertain to Faith But Error in this will be plain Idolatry And yet the Jesuites know some of the Schoolmen stand for it Some against it 5. What of that Question which hath exercised all Churches and all Schools so long Whether the Virgin Mary had Original sin Or was ever pure and without spot 6. And infinite such Differences the Reformed do omit being matter of Faith § From hence I infer That the Vnitie pretended by the Popish Doctors to be in the Church of Rome is not so Intire and General as they would have it thought 1. BUt although it be not so yet if it proceeded of knowledge of the Truth and of faithful submission with the heartie obedience to the same truth it should deserve great Commendation 2. But springing from this Fountain That all men must obey the Pope whatsoever he teach and command without Examination or Resistance upon pain of Eternal Damnation It is altogether unworthie of commendation and praise because it is an easie matter upon this Foundation to raise up and maintain any unitie whatsoever 3. In that regard such unity is Tyrannical and Devilish 4. And in other Regards it is Carnal For in the chiefest Members of the Church of Rome it doth proceed from vain Ambition from worldly Pleasures and from filthy Covetousnesse 5. In another regard besides It is Brutish and also carnal proceeding in the most Members of Brutish Ignorance and of Fear Of the Seduction of People by the Popes and the Roman Church by their False Doctrine in General 1. IT is one of the Sinnes of the Popes and of the Church of Rome to seduce People by their False and Corrupted Doctrine 2. Which is a crying and an abominable Sin for it is thereby to poison People and to put them in the way which leadeth unto Death 3. Of this Seduction is spoken 2 Thess 9 10. in these words Even him namely the wicked mentioned before whose coming is after the working of Satan with all Power and Signes and lying Wonders and with