Reformed Churches 1. THey are the Churches which are entirely Reformed of which by Gods Grace we are Members 2. That is to say those Churches who having the true Marks of the Church have them also with all the Purity which is required in regard of the Doctrine of Faith and in regard of the Worship of God 1. 1. The Socinians 2. The Anabaptists Are not comprehended by the Protestants under the Appellation of Reformed and True Churches Because in their Assemblies the very Notes of the True Church do not appear 1. FOr we do not comprehend under that Appellation those Assemblies who having forsaken Idolatry Superstitions and some Errors of the Roman Church are fallen into others very great and most pernicious Such are the Assemblies of the Socinians or the New Samosatenians And such also are the Assemblies of the Anabaptists In which Assemblies the very Notes and Marks of the true Church do not appear The Reformed Religion is True and Orthodox 1. 1. THe Reformed Churches Faith is sound That appears in their Belief of God the Father Of his onely Son Jesus Christ Of the Holy Ghost Of the Church Of the Sacraments Of the Ministery Of the Scriptures Of Ceremonies And of every part of Christian Belief 2. They abandon and detest as plagues and poysons all those old Heresies which either the Sacred Scriptures or the Ancient Councils have utterly condemned 3. They call home again as much as in them lieth the right Discipline of the Church which our Adversaries have quite brought into a poor and weak case 4. They punish all licentiousness of Life and unruliness of Manners by the Old and long continued Laws And with as much sharpness as is convenient and lieth in their power They maintain still the state of Kingdomes in the same Condition and State of Honour wherein they have found them without any diminution or alteration Reserving unto their Princes their Majesty and Worldly Preheminence safe and without impairing to their possible power 6. They have so gotten themselves away from that Popish Church which the Popes had made a Den of Thieves and wherein nothing was in good frame or like to the Church of God as Lot in times past gat him out of Sodome or Abraham out of Chalde Not upon a desire of Contention but by the warning of God himself 7. They have searched out of the holy Bible which they are sure cannot deceive them their sure Form of Religion and have returned again unto the Primitive Church of the Apostles and of the Ancient Fathers that is to say to the ground and beginning of things unto the very foundations and head-springs of Christs Church The Reformed Churches are the same in kinde with all the good Churches which were before them 1. THe Reformed Churches are the same with all Good Churches that had been in the World before them and do succeed the sound and firm Members of the General Visible Church in whom was the Life of true Religion in the substantial matter of Faith and Godliness 2. But they having shaken off their former Errors they differ from them in manner and quality As a man who was deceived in sundry things when he becomes wiser differs from himself as he was Ignorant 3. And as a sick body when it is healed and a Commonwealth after it hath reformed disorders are in substance the same but differ in in Quality and in Goodness so the Protestant Churches have purged sundry corruptions and perfected that which was defective But are the same in kinde with all the good Churches and Christians that were before them And succeeds them of the General Visible Church in whom was the Life of Faith and of Religion Concerning the Antiquity of the Reformed Religion Jesuites THe Jesuites say That the Reformed for fifteen hundred Years could not spy out one Town one Village one House seasoned with the Doctrine that they follow Now. Answer of the Reformed 1. THe Reformed do answer That such an Accusation is very false for in the Apostles time all Churches all Cities and Towns every Family embraced the same Faith and Religion which now they profess 2. Antichrist that Man of Sin could never prevail so much nor so far in corrupting the Christian Religion and Church but a great multitude of the Saints remained and those whose Names were written in the Book of Life did utterly abhor all those filthy and wicked Superstitions of Antichrist For in the Church of Rome it self even in the worst times of it many were ever found who worshipped the God of their Fathers and kept themselves unpolluted with that horrible Idolatry And this can Histories of all Times witness which we could now Recite Vide Catalog Testium veritatis if it were needful and reckon up to the Jesuites many Houses Villages Towns Cities and Countries where Christ had many and populous Churches 3. We add That the Greek Church could never yet be brought to joyn it self to the Roman Church and it is now as opposite to Her as ever the Reformed was and is 4. Furthermore we answer to this Question of the Jesuites Where was your Church for so many years before Luther That it did never lie so hid but it was discerned by their Pope unless for so many years he persecuted shaddows § Another Answer of the Reformed to the Question of the Jesuites Where was the Reformed Religion before the Reformation made by Luther and other Divines 1. THey answer That the Apostles and the Primitive Church for almost six hundred years after Christ taught as they do 2. They answer That ever since that time there have been some that have contended for the maintenance of the Faith which they profess For Example 1. In matter of Supremacy they taught as the Reformed do till after Gregories time which was six hundred years after Christ yea Gregory himself writing against them of Constantinople held this Language If any shall call himself Vniversal Bishop I say it confidently that he is Antichrist 3. In matter of the Sacrament for a thousand years together that the People received the Wine as vvell as the Bread Aquinas cannot deny 3. In the point of Images at first the Church admitted no Images at all as Erasmus and Gregory sheweth yea Polydore Virgil confesseth That the Fathers condemned Images for fear of Idolatry and this continued till the second Nicene Council But now of late the Trent Council and Bellarmine have given unto them Divine honour 4. Bristow a Popish Doctor confesseth this The Truth is saith he that some have been in all Ages of the Protestants Opinion 5. And Illiricus Flaccus doth remember one Reynerius who discoursing of the Waldenses a People for substance of the Protestants Religion saith in these termes They are in all the Cities of Lombardy and of Provence No Sect hath continued so long Some say it hath been since Pope Sylvesters time Some since the Apostles These Waldenses believe all Articles concerning God but they
Vannus Divinus OR A FANNE To separate the CHAFF from the WHEAT AND Distinguish Pure and True FROM Impure and False RELIGION Very usefull to inform the Ignorant Settle the wavering Reduce the straying and Confirm the sincerely Orthodox Professors By C. B. M. A. Brevitas mater est Memoriae perspicuitas â—utrix Intelligentiae LONDON Printed by S. G. and B. G. for Francis Eglesfield at the Signe of the Marygold in St. Pauls Church Yard 16â—â— The Publisher to the Reader Courteous Reader THou art here presented with a Treatise more to be prized than Homers Iliads and yet like that comprised in a Nutshel A small Enchiridion that comprehends more than many large Tomes and Volumes in Folio The Subject matter is the most important in the world the method and manner of handling it new and accurate never was Brevity better matcht with plainness that neither thy memory might be overcharged nor thy understanding put on the Rack That thou mayst Read heedful Meditate seriously Practice duely and Increase as well in Grace as knowledge continually Is the earnest desire of Thy Friend F. E. 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
the Reformed to that Reason That is false 1. For the Sixth African Council and the Chalcedon Council had their Authoritie without the Pope 2. And Emperours Patriarchs and Bishops have Confirmed Councils 3. And the Council of Constantinople by Letters desired the Confirmation of the Decrees from Theodosius the Emperour Fraud This is a Fraud of the Church of Rome in Regard of another of her Principles That is the Catholick Church That because the Scripture maketh Honorable Mention of the Church The Roman Church is that true Church of Christ of which the Scripture speaketh so often 1. VVE Reformed acknowledge That both in the Old and New Testament there is every where honorable mention made of the Church And that it is called A Holy City A Fruitful Vineyard An High Hill A Direct Path The onely Dove The Kingdom of Heaven The Spouse and Bodie of Christ The Pillar of Truth The Multitude unto which the Holy Ghost being promised poureth all things needful to Salvation The Congregation against which the Gates of Hell shall never so prevail That they shall utterly extinguish the same The Congregation which who so Repugneth though he confesse Christ with his mouth yet hath he no more to do with Christ then hath a Publican and a heathen man 2. The above-said Titles do not belong to the now Church of Rome 1. FOr on the contrary It is the Babylonish Whore A Branch cut off from the true Vine A Den of Thieves A broad way leading to Destruction The Kingdom of Hell The body of Antichrist A Sink of Errors A great Mother of Fornication The Church of the wicked out of which every Christian ought to depart which Christ shall one day fearfully destroy and give her the just Recompence of all her sins 2. In vain then do the Popish Writers reckon up the praises of the Church unlesse they can demonstrate that they are proper to the Church of Rome 3. Which they shall never be able to do so long as Rome standeth As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship that she doth produce So is her Doctrine false concerning these Principles 1. Concerning the Traditions that she calleth Apostolical 2. Concerning the Church 3. Concerning General Councils 4. Concerning the Ancient Fathers 5. Concerning the Pope And therefore such Principles are justly excluded by the Reformed from the Rule of Faith 1. The Reformed justly exclude from the Rule of Faith the Traditions called Apostolical by the Papists 1. FOr the Popish Apostolical Traditions are but forged and devised Things and therefore no stay for a man to settle his Conscience upon 2. That they are not such as the Papists sayes Let them tell us if they can which be the Apostles Traditions how many and where they may be found If they cannot satisfie this Demand as they cannot indeed How may they then make any Reckoning of that whereof they have no certain knoledge How can They without falling Build their Faith upon Fantasies such as they are 3. The Apostles Doctrine we have in Writing The Apostles Doctrine we have in writing 4. Other Traditions of the Apostles we receive none for our belief The Scripture is the onely Rule of Faith and not Traditions a part of the Rule of Faith that is That Scripture is a perfect Rule 1. THat I prove in this manner 2 Timoth. 3.15 Apoc. 22.18 1 Cor. 4.6 John 20.31 2. That is the onely Rule whereunto the chiefest properties of a rule do solely belong But the properties of a true and certain rule do onely belong to the holy Scriptures in matters of Faith The rule of Catholick Faith saith Bellarmine must be certain and known De verb. Dei libr. 1. cap. 2. Now there is nothing better known or more certain then the Scripture which appears Because Traditions are far more uncertain than the written word and because many of them are false and uncertain 3. The written word is a Rule of Traditions From whence it follows that it is the onely rule That the written word is a rule of Tradition appeareth by the Doctrine of our Adversaries who acknowledge that no Traditions must be admitted but such as agree with the Scripture Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture and the writings of the Primitive Fathers Bellarm. de Script libr. 4. cap. 3. But those Traditions which are derived from the Scriptures have the same to be their rule And there is nothing more common in the Primitive Fathers then to subject all their writings to be Regulate by the holy Scriptures Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule from whence it followeth that the Scripture is the onely primitive rule of Faith 4. It is that which is acknowledged by some of our Adversaries Gabr. Biel Can. Miss Lect. 71. whereof Ferus saith expresly The holy Scripture is the sole rule of veritie and whatsoever differs or contradicteth the same it is error and cokle with whatsoever shew it come forth Ferus in Matth. lib. 2. in cap. 13. pag. 248. col 1. And another saith The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth and the rule c. Villavincen de formand Concion lib. 2. cap. 2. 2. The Reformed justly exclude from the Rule of Faith the Catholick Church 1. VVE Reformed do Reverence and Love The Catholick Church as the Spouse of Christ 2. But we know that her duty is to hearken only to the voice of Christ her Husband And that she hath no Authority to adde so much as one iota in his Word or any waies to dissent from it 3. And further we know That the Romish Synagogue is not that Catholick Church of Christ whereof we speak 3. The Reformed justly exclude from the Rule of Faith General Councils 1. VVE Reformed doe esteem and regard General Councils in their place We thank God for them We Read Allow and Commend them so far forth as they agree with Gods Word 2. Let therefore their Decrees be examined by Gods Word 3. And if they agree let them be received for that Agreement 4. If not let them be rejected for the contrary 5. But the Argument holdeth not in this Form such a Council decreed so and therefore so must we believe 6. If this Principle were set down for certain and perpetual in Divinity we should have strange Beliefs enow yea surely scarcely should we retain any one true Belief 7. Two famous General Councils have been held in Nice The First And the Second In the First is condemned the Popes Supremacie Can. 6. In the Second is established the Idolatrous Worship of Images The First Belief the Papists will not allow The Second is detested by us Reformed 8. Let Councils therefore be esteemed as they deserve 9. And let them be tried as hath been said § Objection of the Popish
Writers against our Rejection from the rule of Faith the Catholick Church and General Councils IF the Church say they and general Councils be not Grounds and Rules of Faith Why then did the Ancient Fathers draw an Argument from them to Refute the Errors of the Antient Hereticks Answer of the Reformed to that Objection 1. VVE know say the Reformed That the Ancient Godly Fathers in Confuting all Hereticks used onely Arguments drawn out of the Scriptures and plainly taught That by no other Weapons an Heretick can be put to flight 2. The same Reformed do know That the Ancient Fathers did charge the Hereticks sometimes With the Judgment of Churches With Determination of Councils With Succession of Bishops With the Name of Catholicks Not as though this were a necessary Conviction of it self but thereby the rather to induce them to believe the Doctrine to be true which they did see from the first planting thereof in the Church to have remained 3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church is nothing like seeing they have onely the bare Title of the Church without the Thing and as it were the empty Casket without the Treasure 4. The Reformed justly exclude from the Rule of Faith The Ancient Fathers 1. VVE Reformed as hath been said of General Councils do esteem and regard them in their place We thank God God for them We Read Allow and Commend them So far forth as they agree with Gods word 2. For it cannot be truely said that they never disagree from it 3. We grant that they were Learned and Godly Men but yet were they Men having their Infirmities and Imperfections 4. Their Learning Their Zeal Their Ages Were not Priviledge unto them but that notwithstanding they might be deceived in their Writings and in their Expositions of Scripture 5. And let the Popish Doctors take this for a sure Conclusion That in the Sayings of Those who are all of them subject to Error there is no stable and stedy Ground to build our Faith upon least perhaps we build upon Error in stead of Truth 6. So that without Tryal and Examination no Sentence of a Father nor of all Fathers may safely be Received § Objection of the Popish Writers against our Rejection from the Rule of Faith the Ancient Fathers SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith Why say the Popish Writers do they make use of them and alledge them Answer to this Objection 1. THe Reformed do read the Ancient Fathers And oftentimes they rehearse their Sentences and their Expositions of the Scripture 2. But not as Proofs in Doctrines of themselves For they do not acknowledge them as Rule and Ground of the Faith 3. It is to stop the Papists Mouthes that cry so loud in the ears of the simple that all the Fathers are against them 4. It being most true That they are notably and generally for them § How the Reformed carry themselves in regard of the Scriptures in regard of the Ancient Fathers 1. This is their Carriage in regard of the Scriptures 1. THey receive that which the Scripture delivereth 2. They reject that which the Scripture reproveth 2. This is Their Carriage in regard of the Ancient Fathers 1. THey read the Fathers with Indifferent and Free Judgement 2. Weighing all their Doctrine in the Balance of Gods Word and thereby either allowing or refusing the same 3. This they must do or else of Fathers they make Gods of Mens Writings They make Canonical Scriptures Of Doctors Opinions they make Articles of Faith 4. And herein they do no otherwise then they are taught both by Scriptures and by Fathers to do 5. They declare to the Popish Writers That concerning these two Heads they shall never get at their hands more than this § Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ The Popish Writers IOhn Jewel say they challenged the Catholicks calling upon and desiring the help of the Fathers as many as flourished 600 years after Christ Answer of the Reformed to that Relation 1. They Answer this THat Bishop Jewel proved all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding as he had affirmed at Paul's Crosse 2. They Answer this 1. THat the present Popish Writers may be ashamed to make mention of that Challenge which they have so long ago given over as a Desperate Cause 2. Wherein Doctor Harding the chiefest Adversarie could not make shew of Proof without using the Testimonies of forged and Counterfeit Writers As Amphilochius Clemens Abdias Hippolytus And such Others of which no more Account is to be made then of Fables and shamelesse Forgeries Such were the Chiefest Proofs which Dr. Harding was able to bring 2. And whatsoever he brought hath been fully Answered in the Reply by the Bishop himself Which Book as yet though it hath been in some parts nipped at by Divers yet throughly confuted was it never what the present Popish Writers can do in this Case may easily be guessed 3. They Answer This. 1. THat what which Bishop Jewel promised to give over and to subscribe If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures Councils or Doctors within 660. years after Christ was not because he meant ever to subscribe to the Popish Doctrine or was unstayed in his Religion but it was of a most assured knowledge and resolute perswasion That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity as indeed they are 2. Otherwise the Popish Doctors may remember That our Religion is grounded onely upon the Holy Scriptures of God 3. And therefore though the said Doctors brought against us Reformed Writers and Fathers never so many for these Matters as they can bring not one of Credit and Age. Yet will we never subscribe unto them having once subscribed to the certain Truth of God revealed unto us in his holy perfect and written word 4. By which all Sentences Opinions and Writings of Men whatsoever must be examined § Notwithstanding some Errors of the Ancient Fathers we Reformed esteem them as Gods Saints and holy Men and holy Fathers 1. THe Ancient Fathers holding the Ground and Foundation of Doctrine did oftentimes build thereon Stubble and Straw partly by some Superstitious Opinions which themselves conceived of such Inventions and partly by the sway and violence of Custome whereby they were carried to a liking of those Things which they saw commended and practised by others 2. And yet God forbid that because of some Errors which they held we Reformed should raze their Names out of the Calender of Gods Saints or think otherwise then Reverently of them § Objection of the Popish Writers against this Declaration of the Reformed HOw say they can we esteem them to be Holy teaching that they did Erre Answer to that Objection 1. VVE Reformed do Answer That
the Ancient Fathers are not in such Assertions contrary to themselves 2. Were not the Apostles Holy Men when they dreamed of an Earthly Kingdom in this World Yet this Opinion is contrarie to a principal Article of our Faith Were They void of Holiness when they believed that the Gospel was to be preached to the Jews onely Which is greatly Derogatory to the Grace of God and Salvation of his people Then every Error doth not overthrow all holiness in the servants of God 3. In the Primitive Church many Holy Fathers were infected with the Error of Christs Reigning a thousand years on earth who notwithstanding are worthily accounted Saints of God 4. Cyprian and many Godly Bishops with him erred about the Baptism Ministred by Hereticks Yet lost they not for all that the Opinion and Name of Holy Bishops and Fathers 5. All such errors mentioned were such as in the before named Fathers did not raze the Foundation of the Gospel § There is great difference between the Errors of the Antient Fathers And those of the present Church of Rome And Popish Doctors 1. THe Fathers slipt a little The Popish Doctors and Papists are fallen headlong into the pit 2. The Fathers were overseen through infirmitle The Popish Doctors and Papists are blind of Malice 5. The Fathers scattered some Darnel in the Lords Field The Popish Doctors and Papists have plucked up by the Roots the good Corn. 4. The Fathers have suffered losse of this building being not agreeable to the foundation yet are saved The Popish Doctors and Papists overthrow indirectly and by good consequence the foundation it self And therefore continuing in these opinions what hope can they have to be saved § Examination of these words of Luther reproved by the Popish Writers That he was not moved though a thousand Austins Cyprians Churches be against him The Popish Writers BY these words say the Popish Writers Luther did shew that he was unmeasurable Arrogant and wilful Answer to that Accusation and Presumption 1. LVther's Spirit was far from this Insolent and Immoderate Presumption as may by his own words appear ‖ Contra Regem Angliae For he saith not that he more setteth by his own private judgment then he doth by all the Fathers and Doctors But he saith That he setteth against the sayings of the Fathers of Men of Angels of Devils the Word of the onely Eternal Majestie the Gospel And again immediately he saith The Word of God is above all The Majestie of God maketh with me That I care not though a thousand Augustines and Cyprians stood against we 2. Is this to set his private judgment against All the Fathers Is this Pride Is this Presumption Must Gods word and Majesty and Gospel yield to the judgment of Fathers be they never so many 3. Luther did not think so but meant this by the words alledged against him If Augustine or Gyprian or any other Father maintain any thing against Gods Word Luther or any other Minister of Christ may in such Case preferre his Judgement warranted by the word of God before theirs 4. If the Popish Doctors deny this they are not worthy to be called Christians 5. And yet closely They doe deny it in that they reprove Luther and condemn him for saying the same §. Objections against this Answer of the Reformed by the Popish Writers 1. Objection YOu Reformed say the said Writers can bring no Instance that ever the Ancient Fathers did so Answer of the Reformed to that Objection 1. HAve the Popish Writers forgotten what fell out in the first Council of Nice when the Fathers agreeing to dissolve the Marriage of Ministers were withstood by Paphnutius and yielded in the end Here one Paphnutius Judgement was preferred before all the other three hundreds of Fathers 2. And so oftentimes the Judgement of many hath been corrected by one S. Angustine saith whether of Christ Contra Petil. lib. 3. cap. 6. or of his Church or of any other thing that appertaineth to our Faith and Life I will not say We not to be compared to him that said Though we But as he added If an Angel from Heaven shall Preach any thing besides that ye have received in the Legal and Evangelical Scriptures let him be accursed If we may accurse them how many and whosoever they be that Teach contrary to the Prophetical and Apostolical Scriptures then may we prefer our Judgement in such Cases before them 3. In another place S. Augustine saith August Epist 19. For all these namely Fathers yea above all these the Apostle Paul offereth himself I flie to Him I appeal to Him from all Writers that think otherwise Thus was S. Augustine bold to write even to S. Jerome and feared not any suspicion either of Arrogancy or of Heresie for the same 4. Such Account then must we make of the Truth that we must stand with it against all the world and not for the Reverence of mens Persons give it over or betray it or be afraid to defend it 2. Objection THough the Fathers in the Councils of Nice of Ephesus of Chalcedon had alledged no direct and evident Place against Arius and Nestorius and Eutiches yet the Christian People was bound to believe them grounding themselves onely upon the Catholick and Universal Faith of the Churches before them Answer of the Reformed to that Objection 1. THis is boldly and bluntly spoken 2. These Godly and Catholick Fathers Assembled in Council against these Hereticks Confuted them by the Authority of Gods Word and as it were did cut the throat of their Heresies with the Sword of the Spirit This is onely the Weapon then used And with this they prevailed 3. As likewise have all other godly Councils ever done against the Hereticks and enemies of the Church The Fathers have Errors and the Doctors of the Roman Church do acknowledge it 1. IT is confessed by our Adversaries that the Fathers had their Errors 2. And themselves in divers cases challenge and censure them 3. There is none of the Fathers saith Stapleton in which something erroneous may not be observed And Anselm saith in the books of those holy Doctors which the Church readeth as Authentical some things are found wicked and heretical And Mulhusinus the Jesuite We know the Fathers were men and erred sometimes 4. Before the Pelagian Heresie arose Augustine was deceived in the matter of divine grace and freewill And although the same Father is many times Orthodox in the Question of Purgatory yet at other times he varieth at least doubtfully from his own sounder judgment The Reformed justly exclude from the rule of Faith the Determinations of the Pope 1. WE have said before That the Determinations of the Pope is the onely Rule of Faith in the Roman Church 2. Now then this being the Papists own certain Rule and Ground and Resolution We Reformed would gladly be Enformed How by the same a man may be assured of any Faith It being further also agreed
that regard they sate at the last in Councils As namely in the sixth Council of Carthage And in the Council of Gregory the first And the Gallicane Church in her Remonstrances to the Council of Canstance saies these words Cardinals are the Rectors or Parsons of the Parochial Churches at Rome They have their Dignities in their parishes and their First and principal Office is To hear Confessions To preach and to Baptize c. 6. But Onuphrius saith in Libro de Cardinalibus That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty Leo the 9. about the year 1049. did begin to raise up the State of Cardinals at Rome 7. Unto whom afterwards Innocent the 4. about the year 1244. gave the priviledge of the Red Hat Of the Scarlet Gown And to go on Horseback through the Citie 8. And in the year 1470. Paul the 2. did confirm it 9. And since Clement the 5. went so far in his Clementines as to make them march before all the Princes of the earth 10. But that the beginning of Cardinals had been such as hath been represented Besides the consent of the whole History it doth appear by the following things 1. It doth appear by this That Antiently there were onely 28 of them That is to say as many as of Titles and of the parishes at Rome 2. That doth appear by this That as the Popes were willing to make a great number of Cardinals they did also increase the number of the Parishes of Rome 3. That doth appear by this That above a thousand years lasting the least Bishop had the precedence of a Cardinal how Ancient soever he might be And even the Dean likewise 4. That doth appear by this That the Cardinalat was a Degree to become Bishop And that he who of a Cardinal was made Bishop did cease to be Cardinal which was not altered but about the year 1190 by Pope Clement the third 5. That doth appear by this That among the Cardinal Bishops the Precedence was taken from the Promotion to the Bishoprick and not to the Cardinalship The Cardinals being esteemed inferiours to Bishops and onely more then simple Priests Alexander the 3. did change that after he had troden under feet the Emperor Frederick about the year 1180. making thenceforth the Cardinals Bishops and the Cardinals not Bishops to have the precedence of Bishops Archbishops Primates Patriarchs c. 6. That doth appear by this That the Church of Ravenna in Italy had her Cardinals and kept them a long time which also in the time of Charles the Great did maintain That she held nothing of Rome 11. Concerning Cardinal Deacons the books of the Church of Rome do teach us That there was but one there in the beginning which was called so because he was the Principal Deacon called by us Arch-Deacon of the seven Deacons that were in that City that is to say one for two Regions which were called Regionarie Deacons having the care of the Alms. Since they were 14 one for a Region and afterwards 18. To give 4 of them to Latran and at last they were all Cardinals and that without Number 12. It must not be wondred at Then if the Canonists do Dispute that the Cardinals have no Rank in the Church and that they are neither Instituted by Christ nor by his Apostles c. 13 Neither also must we wonder if even the Cardinal of Alliaco among the Articles which he presented to the Council of Constance Libr. de Reform at the Request of the Emperour Sigismond did give counsel to extinguish them as superfluous and added without cause This is an Observation greatly to be considered namely That the Arguments used in the Church of Rome for Defence of their Erroneous Doctrines before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments Jesuites OUr Ancestors saies one of the Jesuites otherwise most wise men having not alwaies to Debate with wilful Spirits did not strictly stand upon exact Form of Teaching Answer to that by the Reformed 1. THe cause is the more desperate when such wise men could find no better Arguments to maintain it but such as even the Jesuites themselves confesse to be but weak 2. And both their Heresies were then too credulous to believe And the Jesuites are now ridiculous to defend such loose Arguments as they do § By the above observation it doth manifestly appear That the Jesuites that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome of all the Sophisters of that Church are the greatest 1. THe Jesuites puts now down all the Ancient Sophisters of the Church of Rome for deceipt and fraud themselves being yet but upstarts 2. For if there were ever any kingdom of poor blind men over the stark blind questionless it is now wholy descended unto the Jesuites 3. To whom the former Popish Doctors as also the Ancienter Orders of Monks and Friars do willingly yeild the Garland because they think that they see something Of all the Sophisters Jesuites Bellarmine a Jesuite is the greatest and most Vniversal as appears by the Representation and Observation of his Faults 1. REading the Controversies of Cardinal Bellarmine concerning Religion we find two kinds of Faults in them Some are General And the others are Particular 2. These be some of his General Faults 1. To make shew and parade of his Learning he propounds and moves Questions too curious as also unprofitable 2. He refutes the Antient Errors with too great prolixitie and labour which were not to be drawn out of Hell wherein in times past truth had made them fall 3. He unjustly reproves the Reformed Doctors and slanders them being beholding unto them for many matters that he hath taken from them though he doth not vouchsafe to acknowledg it 4. When he loses all hope to be helped by holy Scriptures he doth strengthen himself by the Authority of the Fathers and of the Councils and of Miracles 5. Against all right and reason to maintain and uphold his Capitolin god which is the Pope he alleadges unto us the Popes in their own Cause as Judges or witnesses 6. Also to prove his Assertions he alleadges and produce that which hath been done by the Pope Whereas it was to be known in regard of Right whether they ought to do such things 7. To procure glory and fame unto himself and being stirred by Ambition he blames and rebukes every kind of persons even his own Doctors and moreover the holy Scriptures 8. Having undertaken to uphold an Error he hoth sink in the mud the more when he goes on 4. Concerning the particular Faults of the said Cardinal they appear in every point of controversie which he handles against the Reformed Churches Which particular Faults are clearly discovered and solidly refuted by the Doctors of the said Churches who did undertake the Answer to the said Controversie §. An
Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a Falfe Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot 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