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
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
restrain them what we can what we cannot we suffer 6. But we do not for the Tares sake forsake the Field For the Chaffe leave the Floor of Christ For the evil Fish break the Net For the Goats sake refuse the Fold of Christ 7. When Religion was partly corrupted partly contemned in Israel and the Prophets cried go out from them and touch no unclean thing Did they then sever themselves from them In Evang. Serm. 8. I find no such thing saith Augustine yet doubtless they did themselves what their Prophets willed others to do 8. Hoc ergo est exire ore non Parcere hoc Immundum non tangere voluntate non consentire 9. Liber in conspectu Dei est cui nec Deus sua peccata imputat quae non fecit Neque aliena quae non approbavit Neque negligentiam quia non tacuit Neque Superbiam quia ab unitate Ecclesiae non necessit There is a necessity to have a certain Form of Liturgie for the publick Administration of all the Parts of Divine Worship in the Christian Church 1. THis certain and set Form of Publick Liturgie is necessary to entertain Uniformity in a National Church 2. There was such an one in the Eastern and Western Churches as it appears by their Liturgies which are in our hands 3. There is such an one in all the Reformed National Churches As in the National Reformed Church of France And in that of the Low-countries And in the Church of Geneva And in the Reformed Churches of Germany c. 4. By such a certain and set Form of publick Liturgie no wrong or injurie is done to the Holy Ghost as if one would undertake to inclose him within the Bars of certain Words For if that were true Christ should have committed such a fault because he hath given to his Apostles and with them to the whole Church an express and set Form of Prayer David also should have committed the like fault having given us in his Psalms so many Forms of Prayer of Thanksgiving and of confession of Sins Rather let us say that the set Form of Prayer of our Lord Jesus Christ and the Forms mentioned of the Prophet David being proceeded from the Holy Ghost the Will of God is that we make use of them to call upon him by prayer and to render thanks unto him by the very words of his Holy Spirit 5. And concerning the Ecclesiastical set Form which we require and commend by it we do not pretend to prescribe any thing to the Holy Ghost But besides the benefit of a National Uniformity our scope is to succour our common Infirmitie which is done when the Minister in the Administration of the parts of publick Divine Worship doth make use of the help of the Church thereupon and esteems it better to perform it in certain and set words then to let out from his mouth impertinent and ill digested conceptions and words 6. It is left to the liberty of every National Church to frame such a set Form of Liturgie §. The Reformed State and Church of England do condemn utterly and publickly Anabaptists Atheists the Family of Love and also the Separatists 1. ANd if notwithstanding that condemnation there be such in the State of England and secretly in the Church thereof so have there been alwayes Hereticles and wicked persons in the Church 2. And in respect of them the Reformed Religion of the Church of England is no more to be accused then the good Corn may justly be condemned because together with it many Tares and Weeds spring up and cannot be avoided §. From the time of the Reformation of the State and Church of England the Jesuites and Priests did never cease to trouble them and assault them 1. 1. IT is not unknown to the Soveraign Prince and also to the subordinate Magistrates of England how since the Reformation of the Religion and Church of that Kingdom the Adversaries Popes Jesuites and Priests have never ceased to trouble the State thereof and that by their Books in great number written and published and by all other means that possibly they were able to devise and also to defame that holy Religion of Christ which through Gods great mercy and the godly Laws of the Soveraigns is according to Gods word established in this State 2. What they have wrought with many of all Estates and how mightily they have prevailed with that strong and effectual 〈◊〉 of Sathan which hath advanced Antichrist unâ—â— that Supremacie of Power Authority and Credit in the World whereof the Holy Ghost by S. Paul and by S. John hath foretold lamentable experience can witness And that in the backfliding and continual Apostating of many a way from us to the final perdition of such Apostates to the grief of the Godly and to the great encouragement and comfort of the Enemy 2. ANd we have no doubt that all the English Jesuites and Seminarie Priests of Rome or of the Colledge of Rhemes are all most wilfully bent and earnestly disposed to do what harm any of them possibly can to the Church of England §. All the English Jesuites and Seminary Priests by their writings have gained nothing against the Reformed Religion of England 1. THese English old Souldiers of the Popish party Sanders Harding Allen Stapleton Bristol have imployed in the assailing of the Reformed Religion of England whatsoever Either Reading Or Leasure Or Cunning. Or Wit Or Diligence Or Malice Could supply unto them and for all this have gained nothing 2. Should New-discovered others of that kind that are not worthy to be compared with these hope to Reform that wherein they have failed §. Refutation of the Censure of the Manners of the State and Church of England made by the Jesuites 1. HE that reproveth the Manners of others it were meet that he should be without fault 2. Now is there so great a change made of Rome upon the sudden Is their Life now such Are there Manners begun to be so godly that the Jesuites being thence returned here Friers dare strive with us about Vertue Shamefastness and Honesty 3. Howsoever there be in England many things done which ought not to be done Yet if the Jesuites shall say that there is as great Impunity and Licentiousness of sins in England as they themselves have seen at Rome which is the very Towre of their Religion and Kingdom all men will judge them to be too too impudent 4. Surely as long as those publick Stewes and Dens of Whores stand still in Rome the Jesuites could scarce honestly make mention of Manners Of the English Service Book and of the Change in it since the beginning of the Reformation in the Raign of Edward the Sixt. 1. THe first Service Book of King Edward was not altogether approved by Bucer and Peter Martyr but in some things reproved As the censure of Bucer upon the same doth declare Vide Bucer Script Anglican pag. 428. 2. That first Service-book was rather
if not drown 4. After the Donatists had made a Faction in Affrica as they brake the unity of the Church so they were broken themselves into divers fractions And so in a short space came to nothing 5. The Division among the Britains of this Nation brought in first the Saxons next the Danes and last of all the Normans 6. This is a cunning sleight of Satan to divide us one from another that so he may prevail against us all 7. The barbarous Soldiers divided not Christs Coat shall we rend and tear asunder his Body by Schism and Faction 8. Religion is the bond of all Society the strongest Sinew of Church or Commonwealth O let us take heed that there be no rupture in this bond nor any sprain in this Sinew 9. The Husband-man hath sowed good Seed clean and picked in this Kingdome for more than threescore years and it had fructified exceedingly since the happy Reformation of Religion in these parts lately the Envious man did sow upon it his Tares O let Christian Charity pluck them up or in the defect of it Publick Authority 10. We are all one Body let us have all the same mind towards God and let us endeavour to the utmost of our power to preserve the unity of the Spirit in the bond of Peace Ephes 4.3 11. That our Spiritual Jerusalem may resemble the old Bizantium the stones whereof were so matched and the wall built so uniformly that the whole City seemed to be but one stone continued throughout 12. It was the Honour of the Old Jerusalem Let it be also of the New that it is a City at unity in it self Psal 122.3 13. The lines the nearer they come to the Center the nearer they are one to another we cannot be one with God so long as we are thus divided one against another Refutation of this Accusatin of the Jesuites and other Popish Doctors that in the Church and Religion of England since the last Reformation have been many Changes and Alterations and particularly in the Common Prayer Book The Popish Doctor 1. HE first calleth to remembrance the Act of 6. Articles established in the later dayes of King Henry the 8. 2. Which in the beginning of his Son Edward the 6. Reign was straightwaies disanulled and the Church Reformed 3. Which Reformation was overthrown in Queen Mary's Reign 4. And after renewed by Queen Elizabeth 5. And continued by her Successors unto this day Answer of the Reformed THis is the Answer that we make to that Accusation 1. That at the first when the Lord began to work some Reformation in the Church of Fugland perfection in every Point was not forthwith attained and established 2. Which is no marvell considering both the greatness of the work and the malice of 〈◊〉 fold enemies that withstood the same 3. Yea if in the Common Prayer Book of that Church alteration hath been according as to that Church seemed most convenient that was not in substance of Doctrine but in matters of Ceremony 4. Neither can the Popish Doctors charge the Church of England more for changing her Common Prayer Book then the said can charge the Roman Church for changing and reforming Her Missales Her Portasses Her Breviaries And a number of such Books even of late years in daily and publick use of Service in Her Defence of the English Translation of the Bible against the Contumelies of Jesuites and other Popish Writers Accusation of the Popish Writers THe divers English Translations of the Bible say the Popish Writers are nothing else but corrupt Gutters flowing from corrupt and stinking Lakes the best containing wicked horrible and Ethnical Errors Answer to that Accusation 1. THis is a slander most wicked horrible Ethnical of all men to be detested and the Accusers shall never prove any word of their Accusation true Gregory Martin hath laboured herein and hath performed nothing 2. If the said Popish Writers find fault with us for Correcting our Bibles let them shew us if they can that either it is unlawful to Translate the Bible into our own Tongue or else after it hath been Translated to reform the Translation in such places wherein some Errors have escaped or to Translate it again 3. No Translation of the Scripture can at the first be so perfect and sincere but it may be afterwards amended as God shall reveal to his Church the faults thereof 4. Otherwise if it were any Fault to amend a Fault why hath the Council of Trent taken order for the Correction of the Church of Romes Latine Translation and for a better Edition thereof to be published then heretofore hath been 5. Yea why hath Pope Pius Reformed The Psalters The Breviaries The Offices And such other Books as are in the Church of Rome in greatest use and estimation 6. If this seemed requisite why may not we look to our Translations likewise amend the Imperfections and set forth better 7. We add that we depend not upon any Translation English or Latine or of other Language no otherwise then the same agreeth with the Word of God EXERCITATION Refutation of this Accusation of the Jesuites that in the State of England great cruelty is exercised against them and the Seminary Priests in regard of their Religion 1. TO that Accusation the Reformed Doctors do answer That it is true indeed that some few of the Jesuites and other Popish Priests have been punished in the State of England but they died not for Religion but were by open Judgment of Law convicted of Treason 2. In the Raign of Queen Elizabeth of happy Memory was executed one Everard a Priest sent from the Colledge at Rhemes into England who though he was in danger of the Laws many wayes yet might have had his life But that impudently at the Bar he uttered things shameful vile and intollerable for he boasted himself both to be the Subject and Vassal of the Pope even in England and affirmed that the Pope was no lesse the Head of the Church of England then of the Church of Rome Avouching further that he was verily perswaded that the Pope did not erre when he termed Queen Elizabeth an Heretick and the Patron of Hereticks and denounced Her no lawful Queen Everard was for this confession convicted and condemned who afterwards as if this had not been enough in prison professed plainly and directly in the presence and hearing of sixteen men of credit that it was no sin against God to commit Treason against his Prince Yet for all this he suffered no new and unusual punishment but the same that all Traytors suffer in England in the like cause 3. We leave other Examples 4. And say generally of all the Jesuites and Priests that did suffer in England that they did not suffer for their popish Religion but onely for their Treason and for their perturbation of that State §. Great is the Evil and Harm that the Jesuites and Roman Priests hidden in England did cause and do cause to that
State 1. THey trouble the peace of it 2. They corrupt its Children with an impious and strange Religion 3. They make more precious account of a forreign Enemy than of its Dignity 4. They divert the minds of people from true Religion to trouble the peace of the State 5. They estrange the minds of Loyal Subjects from their Lawful Prince 6. And turn all things topsie turvie §. In the State of England as in other States since the last Reformation of the Church extream hath been the cruelty of the Papists towards the Reformed 1. VVHo are the Papists and what is their Religion That the Jesuites and Roman Priests so boldly object cruelty unto the Reformed State of England 2. 1. In Queen Maries time more of them were condemned in that State at one Sessions more executed in one day more consumed in one fire then they can recount to us to have been put to death for the Popes cause at any time or by any kind of death in the whole happy Reign of Queen Elizabeth 2 Let the Jesuites and other Papists then but call to mind the extream cruelty the exquisite Tortures the frequent Martyrdome of the times before the Keign of Queen Elizabeth And if there be in them any mark of Humanity they cannot chuse but confesse that their side hath been extream cruel And that the Englishes Reformed have been sufficiently provoked to severity against them and to have repayed them with the like 3. For what Times can afford such and so many Butcheries of men as was to be seen when the Papists were Lords over the Protestants in England let them tell what Sex or what Age they spared and did not bloodily execute all without difference and distinction Of Learned or Unlearned Of Male or Female Of Old or Young Children Virgins Married Clergie and Layetie Bishops Archbishops escaped not their hands The Martyrs they did beat with Rods their Tongues they pulled out of their Mouths their hands they burned off with Torches They Tormented Crucified Hanged and Beheaded them they burned them alive and toasted them at a soft fire Yea the Infant leaping out of the Mothers belly they received upon the Spears point and cast it into the flaming fire To conclude whatsoever barbarous cruelty could invent that they were not wanting to in execution against them 4. And if their cruelty had ended with the Living and had terminated in their deaths it had been lesse but so raging was their Tyranny that they took up the bodies of Saints interred in the Earth they arreigned them upon a day They accused them at a Bar They condemned them to Death And burned them at a Stake even exdeeding those old Tyrants in Fury and Cruelty 5. Can they name any one such Savage Fact amongst the said Reformed of England 6. Or what was he that was put to Death amongst them Reformed whom every good Man that heard of him judged not worthy of Death threefold more then of Life 7. Therefore let the Papists acknowledge their own cruelty in the State of England and accuse not the English Reformed §. What the Jesuites did alledge for their Justification of coming in England against the Laws of that State THey did alledge That they came thither upon commandment of their Superiours according to the Order of that Religion which they professe Confutation of such an Allegation 1. BUt the English Reformed did demand of the said Jesuites what necessity did lie upon them to obey his Commandement who had no Authority to enjoin them a Journey whether they were willing or unwilling to goe 2. And if that Spanish Soldier Loyola the first Authour of their Jesuitical Society were now alive and should enjoin them to set their Countrey on fire would they obey him we Reformed of England are sure they would never command such a foul fact 3. And yet he might better command and the English Jesuites execute that then this Thing for which they did professe that they were then come in England 4. For whether might it be deemed less to set houses on fire then to cause the Evils and Harms represented before 5. Which yet were the Ends of the Jesuites coming and the Order of their Profession required no less at their hands §. The Soveraign Magistrate in the Reformed State of England hath great Reason to Prohibite the Books of English Jesuites and Seminary Priests 1. THe Books of those man are such as it behooveth the Soveraign Magistrate to stop their passage 2. He must of necessity restrain their Books unless he would suffer the State to be stirred to Sedition the Church in danger of Heresie and Mens minds filled with cursed Opinions 3. For if Magistrates ought carefully to prevent lest the infection of the Plague be from other places brought into their Cities much more care is to be had that pestilent and pernicious Books be not openly spread abroad out of which simple and unlearned men do suck Poyson of deadly Error 4. Neither is the Reformed State of England the first that have taken this Course 5. It may be remembred in Queen Maries Time that they proceeded by Martial Law against all those with whom any of the Reformed Books were found If this was in the Reformed of that Time a matter worthy of Death so that they were by and by drawn to punishment as men guilty of High Treason and that without any Judicial Proceedings what reason have the English Jesuites and Seminary Priests that are in Rome Rhemes and other places abroad to look that their Books should now have such free liberty to be every where publickly sold Of Heretical Churches and Religions Of Heresies and Hereticks 1. HEresie is some opinion in matter of Faith repugnant and contrary to the Word of God being of some chosen out to themselves and wilfully maintained 2. And an Heretick is a person wilfully and stiffly maintaining false Opinions against the Scriptures after due admonition 3. There be three things required to an Heretick first that it be an Error about some Article of Christian Faith Secondly that it be contrary to the evidence and clear truth of holy Scripture soundly and generally held by the holy Catholick Church of God in the earth Thirdly that it be stoutly and obstinately maintained after conviction and lawfull admonition 4. The Doctors of the Roman Church do erre which account such Opinions for Heresies as are not condemned but rather taught in the Word of God which is the onely Rule of saving Truth 5. It is to be noted that Heresies are compared in Scriptures to whores because they are stored with cunning pranks and a thousand entisements to make men ill advised to swerve from the right way See Revel 14.4 6. As on the contrary in the said Scriptures simplicity of Faith is called Virginity See 2 Cor. 11. v. 2. 7. The Difference which is between Heresie and Schisme is as the Difference which is between Faith and Charity Heresie is the Poyson of Faith and infecteth
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
By whom Alone Having Satisfied the Justice of God his Father His wrath may be Appeased towards Sinners who Repent And Believe 3. It Prescribes in what Manner the true God is to be Served And Honoured Namely in Spirit and in Truth Refers All to the Glory of God And the Salvation of Men And Admits Nothing Either Absurd Or unjust Of the Agreements And of the Differences Between the Religion of the Ancient Jewes And the true Christian Religion which we Christians doe imbrace 1. Of the Agreements between both the said Religions 1. GOd is the Authour and the Efficient Cause of both 2. Christ is the foundation of both By whose onely merit all the Faithful since the first sin of our first Parents have been and are reconciled unto God See Heb. 13.8 Rev. 13.8 3. As Christian Religion so the Religion of the Ancient Jewes did aim to stirre up a desire of the blessed Immortality and to confirm the hope of the same 4. Both the Religions did bring and doth bring Justification and Sanctification to the Faithful of the Old and of the New Testament See John 8.56 5. Both the Religions have been sealed and confirmed to the Faithful of the Old and of the New Testament by the self-same Holy Spirit 2. Of the Differences between both the said Religions 1. THe Religion of the Ancient Jews did belong onely to one Nation and People The Christian Religion belongs to all People 2. The Religion of the Ancient Jews by many Ceremonies did shadow and represent Christ which was to come The Christian Religion doth teach and clearly publish that he is come 3. In the Religion of the Ancient Jews the Lord under some earthly benefits did represent the fruition of the heavenly Inheritance But in the Christian Religion directly he doth direct our minds to the Meditation of Eternal Life Omitting those earthly means and helps which he did use towards the Ancient Jewes 4. The Religion of the Ancient Jewes was darker But the Christian Religion is Clearer 5. In the Religion of the Ancient Jews the Rites of their Sacraments were bloody And difficult Namely the Rites of Circumcision and of the Paschall Lamb. But in the Christian Religion they are without blood and Easy 3. 1. FRom the abovesaid Things it appears That since the first Sin of Adam there hath been but one way to attain to the fruition of Salvation And this way hath been the Faith in Jesus Christ the Mediator See thereof Gen. 3.17 and Chapt. 22.18 Act. 15.11 and 10.43 2. Therefore the doctrine of those is to be rejected who teach a three-fold way to attain unto Salvation Namely 1. One to those who did live before the written Law by the observation of the Law of Nature 2. The second to those who did live under the written Law by the fulfilling of the same 3. And the third to those who did and do live under the grace of the Gospel by the Faith in Jesus Christ 3. The Reason why such Doctrine is to be rejected and exploded is because the Faithful and Believers under the Old Testament have had Redemption in Christ by his blood which was to be shed As we have by his Bloud which is shed For the Expiatory Sacrifice of Christ hath had a saving vertue not onely since it was offered unto God upon the Cross But even from the Eternal Decree of God And the Efficacy thereof hath been as well before as after it was exhibited In which regard it is said of Christ Heb. 13.8 That he is the same yesterday and to day and for ever And Rev. 13.8 Christ is called the Lamb slain from the foundation of the world 4. Therefore all the Faithful and Believers under the Law have had Redemption by Faith in Christ the Redeemer as we have under the Gospel Abraham did see the day of Christ and was glad as it is said John 8.56 He did see it by the eyes of Faith and not of the flesh Of the Mutation which happened to the First Christian Religion In the Great Prosperity and Pomp which happened to the Church under the Empire Constantine The First Christian Religion Suddenly Changed By the Introduction in It. Of the Ceremonies and Superstitions of the Pagans Converted To the said Christian Religion And in Borrowing the Words And the Ceremonies of the Jewes 1. 1. THe Church before this Empire had been bred In the Hills and Wildernesses 2. It came out of them clothed with Camels Haires That is to say Clothed with all Sobriety with all Simplicity And with all Innocencie 3. The Bishops for the most Part manifesting Her to the World Were ashamed to Present Her such to the Centiles That is to say to Those who Newly came out Or would come out from Paganism 4. The Good Emperours Likewise Who were Desirous that the Christian Religion should be Received by Their People More Curious of the Outward then of the Inward Of the Appearance then of the Truth Of the Ceremony then of the Substance 5. They make then no Conscience to clothe the said Church after the Fashion of the Pagans And to Adorn Her with the Ornaments of the Gentiles To Fit the Christians Services and Ceremonies to those of the Pagans As far as without wrong to the Faith They did think They could do it 6. And this Proceeding was called Among Them Zeal and Prudence Which Tertullian would have called Sacriledge Being a Severe Observation of the first Simplicity And Purity as long as he Lived in the Church 2. 1. IN which Besides the said Bishops were to keep this Temperament That in the same Time being to give content to the Jews who did Imbrace the Christianism which for the most part did believe that their should be a Greatnesse under the Kingdom of the Messias They were very Glad to shew unto Them the Fulfilling Thereof in the outward Splendour of the Christian Church 2. And where They did Conceive that They should Adorn the Simplicity of the Christian Religion They willingly borrowed as much as they could The Terms or Words And the Ceremonies Of the Jewes Of the Terms or Words And of the Ceremonies Borrowed From the Jewes And the Pagans When the Christian Church Vnder the Empire of Constantine Did Passe From Persecution to Peace And from Thraldome To the Domination 1. AS All the Outward Service of the Jewes And of the Gentiles did chiefly Consist in Sacrifices Those of the Gentiles without a certain Scope And those of the Jewes aiming All at One onely Jesus Christ It did seem hard and scandalous unto Them To Abolish all Sacrifices Because Those New Converts believed That Religion could not be without such Sacrifices Not Concerning that All Sacrifices are Nothing But in as much as they are Referred to the only Sacrifices of the Son of God Accomplished in the Crosse Therefore to the End That Neither the one Nor the others should be Frighted The Christians used Themselves to Speak Of Altars And of Sacrifices And
as much as the Apostles had taken Pains To Teach That All Sacrifices had Ended in Christ They did Delight to call their Sacrifices Immolations Oblations Sacrifices They call The Lords Table His Altar The Commemoration of his Death in the Sacrament The Sacrifice of the Altar A Holy Host They call the Bishops and Ministers Priests The Deacons Levites c. Manners of Speech among Them well understood Which in those Ages were not Hurtful But in the Following More Ignorant And farther off from the Light have notwithstanding been the Cause of great Abuses Because they are Passed from the Figure to the Thing And from an Improperty of Words in an Error of Doctrine 2. The Gentiles Also had a Multitude of Gods To them All They Had Builded Temples Founded Altars and Sacrifices Suddenly and at a clap To Restrain Them To the Service of one God which is all Spirit And his Service all Spiritual They who were Carnal Besotted after Pomps and Ceremonies And after the Wood And Stones Was found by Humane Prudence Both Scandalous and Impudent In Regard That these Gentiles were to be Edified And not Destroyed Fed said They with milk Before They were Fed with Solid Meat For Thus this Place of Scripture was Abused Whereas Then the First Antiquity had bluntly contested That to have Many Gods was to have None That to Serve Any Creature was to forsake the Creator It was found sweet by Succession of Times To Transform Their Gods into Saints Their Goddesses into She Saints To put our Apostles and our Martyrs in Their Place To Dedicate unto Them Their Temples And Their Altars To Give them some Priests And some High Priests To Appoint To Them Holy Dayes And Honours And Services 3. Now As Humane Wit is Blind in the Things of God It Happened That under the Shadow To Draw to Christ The Jewes and the Gentiles Those Good Folks by a Laps of some Ages did Introduce mildly in the Church Both The Judaisme And the Paganisme We understand Their Ceremonies And their Outward Pomps Their Superstitions And Vanities And which is worse Many of their Presumptions And Anticipated opinions in the Doctrine it self The Religion And Church of Rome Is not Now What it was in the Beginning 1. TO Judge aright of the Roman Church we say that there is great difference between that which is now And that which was in the time of the Apostles And some Ages after their Death 2. That which was in the Time of the Apostles was Pure and Orthodox So that her Faith was spoken of throughout the whole world Rom. 1.8 3. After the Death of the Apostles during some Ages she hath been also a true Church But not the onely True Church Not the Catholick or Universal Church But a Part of the same As was the Church of Greece of Syria of Egypt And of other Places She hath been a True Church but not so Pure as in the Apostles time Errors betimes having begun to creep in her 4. But the Roman Church which is now is an Impure and Heretical Church And more Heretical than any one that ever was before Since the Plague of Antichristianisme have sticked unto her it is no more the Chaste Spouse of Christ but an Harlot And an Adulteresse It is no more a sound and vigorous body but a body full of ulcers and soars In a word she is no more Pure and Orthodox as she was before but Impure and Heterodox 5. Which we prove by two strong and Irrefragable Arguments The 1. is because the greater part of her Faith and belief is contary to holy Scriptures And consequently is meer Heresie The 2. is because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her 6. I have said 1. That the now Church of Rome is Impure Heretical because the greater part of her Faith and belief is contrary to holy Scriptures 1. Scriptures forbids the use of Images in matter of Religion and Divine Worship The Church of Rome receives and maintains them 2. The Scripture teacheth us that the bloud of Christ doth cleanse us from all sin The Church of Rome doth establish another Purgatory 3. The Scripture teacheth us that of our selves we are not able to think any good Thing but but that all our sufficiencie is from God The Church of Rome will that by the strength of our Free-will we may do good works And make the said strength to cooperate with the Grace of God 4. The Scripture will that we pray and speak in the Church in a known Tongue All the Service of the Church of Rome is in an unknown Language 5. The Scripture doth ordain that in the Sacrament of the Lords Supper all drink of the Cup The Church of Rome hath forbid it to the Laity 6. The Scripture presents us Jesus Christ as the only Mediator between God and Men The Church of Rome doth forge a great number of Mediatours who are to help us with their Merits and with their Suffrages 7. The Scripture doth warn us concerning Christ Acts 3.21 That the Heaven must receive him until the time of restitution of all things The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places And moreover exposes him under the accidents of bread to divers ignominies 8. In a word there is no Proposition mentioned against us in the Church of Rome whereof we may not be able to find the Antithesis in the Word of God In that regard there are many to be found in the said Church of Rome which are asham'd of the abovesaid Errors And except the brainlesse Spirits and resolved to maintain even the grosest Abuses few Persons will there be found who entirely keep their Religion And in some Points thereof do not find something wanting 7. I have said 2. that the now Church of Rome is Impure and Heretical because a great part of the Ancient Heresies which have been condemned by the Ancient and Orthodox Church are received in her and approved by her Those Heresies meet in her and do compound a part of Popery As all the Waters of Rivers and Springs do meet in the Sea The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising Her so insolent contempt and debasing of Holy Scriptures she hath common with all kinds of Hereticks to whom such a thing is usual She doth borrow from the Pharisees the nonwritton Traditions And the Merit of Works She borroweth from the Basilidians and the Carpoeratians the worshipping of Images She hath from the Marcosians of whom Epiphanius doth speak And from the Eutichians against whom Theodoret and Vigilius doe so excellently dispute the Error of Transubstantiation She hath from the Messalians the Euchetes her vain repetitions of Prayers by number She hath from the Manichees the Montanists the Marcionites the
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
Depart out of thy Mouth Nor out of the Mouth of thy Seed Nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever And Such Like Answer to this Third Objection 1. TO what Purpose doth this Objection serve the Popish Writers Or what Argument may the Perpetuity Of Christs Universal Church afford Them against our former Assertion 2. We Believe and Confesse to the Comfort of our Souls That Christs Church hath continued And shall never fail so long as the world endureth 3. And we account it a prophane Heresie to teach that Christs Universal Church hath Perished from the Earth at any Time For this Assertion shaketh the Foundation of all Faith and Religion 4. But the Popish Writers who makes this Objection Should prove by invincible evidence of Scripture That the Catholick Universal Church of Christ is nothing Else But the Outward Succession of the Roman See If They can Prove This They should Prove their Objection Soundly And should confute our Opinion Truely 5. But it is a Thing which They cannot Doe They cannot bring us Either Texts of Scriptures or Reasons To shew that Christs Church Either is the Popes Succession Or Else dependeth upon the same See 6. For as Touching External Shew And Succession of Churches The Scriptures have foretold Apoc. 12. and 13.16 That Antichrist shall Seduce Great and Small Rich and Poor Free and Bond And that the Church shall flie into the Wildernesse And there Remain Of all which no word could be true If the Catholick Church were tied To the Popes Chaire And the Popes Chaire were the Rock That cannot be removed 7. And yet notwithstanding this General Dispersion And the Flight of the Church under Antichrist The Catholick Church shall for all That Continue 8. Although not in that outward strength And Glory In which sometimes it hath appeared And Flourished 4. Objection Of the Popish Writers Against the above Exercitations That the Now Church of Rome is Changed And is not Now what it was in the Beginning What Impudence is This say the said Writers There was never Heresie that Assaulted the Church of Rome Of which it carried not the Victory As Over the Donatists Over Jovinian Over Pelagius the Britain And over Others Answer to this Fourth Objection 1. THe Triumphs of which the Popish Writers do boast of Are no more proper to the Now or Latter Church of Rome Then the Triumphs of old Rome Over Pyrrhus Over Annibal Over Perses Over Antiochus are to be esteemed the Triumphs of Rome Now Being 2. And for the pretended Victory over Pelagius the Britain we say that he Triumphed over the Popish Kingdome For did he not Teach That Grace was imbred in Nature And the Popish Crew of Jesuites Defendeth the same Who seeth not then Pelagius sitting in the Popish Triumphant Chariot Popery is not of the first and Primary Antiquity That is many of the present Doctrines of the Church of Rome And in what Time Errors were received in it 1. PApists are not able to produce any Record Expresse and direct testimony Canon of Council or Ecclesiastical constitution For their burning Lights in the Church at noon day before the Decree of Pope Sabinianus in the year of our Lord 605. 2. Nor for Rome to be the Head of all Churches before Pope Boniface the Third in the year 606. 3. Nor for the Invocation of Saints in their Publick Lithurgy before Boniface the Fifth in the year 618. 4. Nor for their Latine Service thrust upon all Churches before Pope Vitalian in the year 666 which is the very number of the name of the Beast 5. Nor for the Cutting of the Host into three parts and offering one part for the Souls in Purgatory before Pope Sergius in the year 688. 6. Nor for setting up Images in Churches Generally and worshipping them before Pope Adrian the First and the Second Council of Nice in the year 787. 7. Nor for Canonization of Saints departed before Leo the Third about the year 800. 8. Nor for the Orall Manducation of Christs Body in the Sacrament before Pope Nicholas the Second in the year 1053. 9. Nor for the entire number of seven Sacraments before Peter Lombard in the year 1140. 10. Nor for Indulgences before Engenius the third in the year 1145. 11. Nor for Transubstantiation of the Bread into Christs body before the Fourth Council of Lateran in the year 1215. 12. Nor for the Elevation of the Host that the People might adore it before Honorius the Third in the year 1216. 13. Nor for any Jubilee before Pope Boniface the Eighth in the yeer 1300. 14. Nor for the Carrying the Sacrament in Procession under a Canopy before Pope Vrban the Fifth In the year 1262. 15. Nor for the Day and half Communion before the Council at Constance in the year 1416. 16. Nor for the suspending the Efficacy of Sacramental Consecration upon the Priests Intention before the Council at Florence in the year 1439. 17. Nor for the Popes Superiority to General Councils before the Sixt Council at Lateran under Leo the Tenth in the year 1517. 18. Nor the vulgar Latine Translation to be held for Authentical And upon no pretended Cause whatsoever to be reiected before the fourth Session of the Council of Trent in the year 1546. 19. Nor for the Second book of the Macchabees and the Apocryphal Additions to Hester and Daniel with the History of Bell and the Dragon which S. Jerome termeth a Fable to bereceived for Canonical Scripture before the said Session in the year above named 1. Frande 1. These be the Principles and Grounds of Faith and Worship that the Church of Rome doth Produce 1. Scriptures 2. Traditions of the Apostles 3. The Catholick Church 4. General Councils 5. The Ancient Fathers 6. The Pope which she calls the Supream Pastour of the Church 2. These be the Fraudes of the Church of Rome Concerning all the Principles and Rules above Produced The 1. of those Fraudes is That the Church of Rome careth indeed for none of Them but for the last which is The Determination of her Pope 1. THe Scripture must not be Scripture in any other Sense then as the Pope will Expound So that the Scripture being the Meaning of the Scripture And the Meaing of the Scripture being the Popes Exposition Hereof it followeth That the Scripture is nothing else but the Popes Interpretation 2. So Likewise In Traditions In Doctors In Councils In Churches If any Thing Dissent from the Popes understanding and Determination It is Rejected Abolished Condemned 3. And Finally all Faith all Religion all Divinity of the Church of Rome is only the Popes Sacred will and pleasure Papists give the Churches Authority to the Pope And take all Authority quoad nos from the Scripture So that by the Church they understand the Pope 1. THe Papists 1. take all Authority from the Scripture 2. They give it to the Church And 3. They give the Churches Authority to
that hath been set forth of the New Testament 3. And we prove our Assertion because that translation hath such examples of unaccustomed and monstrous novelties of words as the like in no other can be found 4. So as a man may justly call it a new fangled and ridiculous Translation Devised rather to amaze the Readers and make the word of God a laughing stock then to Edisie the Church of Christ 5. For who hath ever heard or read such words and Phrases as they have used and affected in their Translation 6. Whereas They might have retained as well the common and known manner of speaking That their Translation set forth in English might have been understood of English men 7. But they of purpose have so framed the same that the English is in many places as obscure in words as the Latin 8. Which thing is in all Translations a foul fault But in Translating of Holy Scripture Intolerable 9. And what Reason should be hereof but that Men either should contemn or not understand the Scripture which yet they will seem to Translate for the benefit of the Church 2. 10. If the Reader require Examples let him take but the Book and read a little and soon shall he see strange Affectation of Novelties in words and speeches throughout their whole Translation 11. There shall he sind The Transmigration of Babylon Matth. 1. v. 17. The Enemie Man Matt. 13. v. 28. Vnlesse you have Penance Luk. 13. v. 3. Give us to day our supersubstantial Bread Matt. 6. v. 11. Whatsoever thou shalt supererogate Luk. 10. v. 36. Not in Chamberings and Impudicites Rom. 13.13 An Emulator of the Traditions of my Fathers Gal. 1.14.24 I Expugned the Faith They Emulate you not well Gal. 4.17 That you might Emulate Them 1 Pet. 2.5 Be ye also your selves superedified Ephe. 4. v. 10. Once at length you have reflorished to care for me denying the onely Dominator and our Lord Jud. 4. To the Redemption of Acquisition Ephes 1. v. 14. Against the Spirituals of wickedness in the Celestials Ephes 6. v. 12. The Archisynagogue Mark 6. v. 22. Ebrieties Commessations Gal. 5. v. 21. The Dominical day Apoc. 1. v. 10. But they are written to our Correption 1 Cor. 10. v. 11. That in the Name of Jesus every knee bow of the Celestials Terrestrials and Infernals Philip. 2. v. 10. But he Exinanited himself Philip. 2.7 For with such hostes God is promerited Hebr. 13. v. 16. Let the Charity of the Fraternity abide in you Heb. 13. v. 1. O Timothy keep the Depositum 1 Tim. 6.20 That he might repropriate the sins of the people Heb. 2.17 Wrapt it in Sindon and laid it in a Monument Matt. 27.59 All shall be docible of God John 6. v. 45. Vpon probatica a Pond John 5. v. 2. Which of you shall argue me of Sin John 8. v. 46. They hated me gratis John 15. v. 26. Beyond the Torrent Cedron John 18. v. 1. It was the Parasceve of Pasche John 19.14 3. 1. These and such like are the goodly flowers of the Rhemists English Translation 4. 2. Besides the obscurity and ambiguity of Sentences by Reason of leaving out the Verbs and other words in the English Translation which may in Latine more easily be understood 5. Hereby the Reader may judge but better by Reading the Translation it self whether we have not Truely said of it That it is a strange Translation indeed And such an one as hard it were to find the Like 6. 1. But one of the Rhemist Priests doth Answer That we Reformed rather Delight in such Novelty then They seeing they Retain the Ancient words Mass Priests c. And we Reformed refuse them 2. Of these words shall be spoken in our particular handling of Controversies between the Reformed Churches and the Roman 3. And as for certain Names of persons and of places which some of our Interpreters do reduce to the Hebrew Sound They cannot much trouble the Reader And they are rather used in Books then in Speech EXERCITATION Condemnation of the Annotations joined with the Rhemist Translation of the New Testament By the Seminary Priests of Rhemes 1. WHosoever shall consider with himself advisedly the Rhemists Manner of Collection Their Argument Their Application of Scripture And shall Examine a little how their Conclusion followeth upon their Proofs without all Coherence or consequence of Reason must needs greatly mislike their whole Religion that is founded upon so weak so tickle and so ruinous a Foundation 2. For unless it be granted That of every Thing may be concluded any Thing and that the Word of God may be made applicable to all purposes opinions and Doctrines it is impossible that these and such like arguments of Theirs as they have in their Annotations gathered upon the words of Scripture should have in them such strength and Truth as Divinity and Religion requireth These be the Frauds of the Church of Rome Concerning another of their Principles Which is the Ancient Fathers 1. Fraud The Church of Rome doth Discover an abominable Fraud in this That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Worship by an Expurgatory Index they cause to be blotted out of the Books of the Ancient Fathers all that is displeasing unto them Or else they falsifie them and alter their Sense and Meaning 1. THis is true in Regard of the most Ancient Fathers and particularly of the Books of S. Cyprian S. Chrysostome S. Augustine S. Cyril of Alexandria and of others They make them say the contrary to that which they will and take out from them not onely some Clauses but also whole Leafes 2. We know well that to cover this Sacriledge Sixtus of Sienna doth adde That those Writings of the Fathers had been soiled and infected by the Malice and Venome of the Hereticks of our Age But it is a False Cover For if by Hereticks he doth understand those of the Reformed Religion we maintain that which they cause to be blotted out of the Writings of the Fathers was in Them before the Reformation And That it cannot be Justified that any of the Reformed have Corrupted or Altered any Writings of the Fathers 2. Fraud The Church of Rome acknowledgeth That there are many Faults and Errors in the Books of the Ancient Fathers which are not to be Approved And notwithstanding That The Popish Religion is as it were a Body consisting for the most part of Rottennesse and Corruption Namely of Ancient and New Errors 1. 1. THe Popish Writers can as soon prove out of the Scriptures the following Points of their false Doctrine As they can draw a Fountain of water out of a flint 2. These Points of the Popish false Doctrines are 1. Thir Doctrine of Free will 2. Their Doctrine of the Merit of Works 3. Their Doctrine of Purgatory 4. Their Doctrine of the Sacrifice of the Masse for the sins of Quick and Dead 5. Their Transubstantiation 6. Their
Omnipotencie of God 5. And notwithstanding that God having so permitted it those false Miracles did serve to Introduce and settle many Errors 1. By this Means the Popes and their Clergie did endeavour to establish the Doctrine of Transubstantiation Sometimes saying that Beasts did leave their Food to worship the Host Sometimes That the Host being pricked some blood came out of it That a part thereof being fallen in the water when the Priest washed his hands all the water had been changed into blood 2. By this Means also the Pope and his Clergy did establish The Intercession Adoration and Invocation of the departed Saints And upon that How many Miracles have been boasted of Namely That many blind do recover their sight Many lame do go That many sick do recover health If any Mineral Waters be found in a Country that have some virtue there a Chappel of some Saint is builded unto whom the virtue of these waters is attributed which is called by the Name of Miracle 3. By this Means likewise hath been established the Adoration of Images being said that in certain places the Crucifix being ill used by the Jewes did render Bloud Also that in another place a Child without Feet having vowed himself to the Virgin Mary whose Image was worshipped in the place where he was Born did see in sleeping his two Feet be given unto him That in some other Places some Images did render Oyle like unto Sweat which did serve for the Cure of many Diseases 4. By this Means besides hath been established the veneration of Relicks 5. And for the Admiration of the Dignity of Popes this Means hath been also used 4. I have said That the Fourth of the Means used by the Popes and the Church of Rome to seduce People Consisteth in Persecution and Cruelty 1. IT is that which is represented in the Apocalypse chap. 17.6 In these words And I saw the woman drunken with the bloud of the Saints and with the Bloud of the Martyrs of Jesus And in the 12. Chapter all along Particularly and Expressely in the verses 13 15 and 17. of that Chapter 2. In that the Church of Rome is gone farre above the Cruelty of the Pagan Emperours and that of the most wild and Barbarous of them 3. This Cruelty and Persecution hath been exercised and tried by the Popes the Church of Rome in all the places where the Reformed Religion was Imbraced 4. And if at this Time it doth not appear so violent as in time past It is because the strength of Antichrist weakenth and not his will The Popes do hold That no other waies are to be used towards the Reformed then that of Punishments and of warre 1. BEcause say they there is but small hope of their Conversion Hereticks being very obstinate and whatsoever is done to exhort them to Repentance being by them attributed to the want of strength to force them 2. That there was not any Remembrance that ever Moderation had done any good 3. But that Experience had shewed that the sooner it is proceeded against them by the Justice and the Executions thereof it fareth the better 4. And where this way doth not suffice to proceed against them by warre Again Of the Cruelty of the Popes and of the Church of Rome and of the Popish Inquisition 1. THe Reformed call to witnesse all the people of the Christian World who have yet any sense of Humanitie and Equitie remaining in them Whether the Cruelty of the Church of Rome hath not been of all Cruelties the greatest 2. Thereupon let Italy speak also Germany Spain France the Low Countries besides our Kingdom of England 3. It were tedious to recite the Horrible Murders The Fearful Burnings and the Exquisite Punishments that the Papists have exercised in those States 4. The Sword The Rack The Gallows and the Fire have been the Instruments of their Cruelty 5. And had it not been for these the Church of Rome had been overthrown long ago For by these Weapons it was first Founded after increased and now maintained 6. If once these faile the Roman Church questionlesse cannot long continue § Of the Popish Inquisition 1. THe Horrors of this Popish Inquisition are above all that the Devil did ever invent 2. The Tortures thereof are so cruel and barbarous that that justifies all the Torments of Phalaris 3. It is to speak of it too softly to call it the Image of Hell 4. A man is laid in prison not knowing for what cause 5. After the Darknesse and Solitarinesse of a year he is questioned upon some certain deeds 6. If he declares himself to be a good Catholick and Abjures Heresie then he is put to death more mildly For there to be guilty of death it sufficeth to have been accused 7. If he persevere in the defence of the Truth which he did professe and resolves himself to martyrdom after infinite Torments he is produced in publick his head covered with a horrible cover which they call S. Benedict with a mouth and a tail of the Devil 8. And so he is burned with a slow fire at sundrie times that so he may feel himself dying 9. Which is an horror to the Turks and Mahometans although they be mortal Enemies to the Christian Name For they never did any thing to Christians which came near to this Crueltie Of the Perfidiousnesse and Cruelty Exercised by the Council of Constance upon John Husse and Hierome of Prague 1. 1. IOhn Husse of Bohemia and Hierome of Prague came to the Council of Constance trusting in the protection of a publick promise namely of Sigismund the Emperour who gave his publick warrant 2. And yet they were burned in that Council 3. Was it not fit that the Council should have given credit to the publick warrant of the Emperour Exception of the Jesuites BUt say the Jesuites John Husse was not called by the Council of Constance neither did he receive from it any publick promise Answer of the Reformed to that Exception 1. THe Emperour Sigismund gave him his publick Warrant which the Council most dishonorablie infringed 2. And after they had put Husse to Death contrary to publick promise they Enacted a Law That a promise made unto Hereticks by the Emperour or by any King or Secular Prince should not hinder any Ecclesiastical Judges from proceeding against them According to Law Concil Constant Sess 19. 2. HIerom of Prague likewise came to the Council of his own accord and making publick profession of his Faith was burned 3. SO that the Case of these Two than the which all Christendome at that time had not any more Holy or Learned 1. Shall remain as a perpetual Monument of the Papists Treachery and most horrible Cruelty 2. And also as a notable Caveat unto all the Godly to beware of them for the Time to come §. The Doctrine of the Church of Rome is false Concerning the Faith given to Hereticks 1. AFter that the Council of Constance had most
many of such Doctors be obstinately bent and have in their mouth nothing so much as good works Merits Reward Due Debt Recompence for their well doing Yet the time drawing neer when they must hold up their Hands at the Bar of the Lords Judgment Seat and there must make answer for themselves and their works must be tried by the Law of God They give over their former confidence They have no joy in themselves yea they distrust their own works They tremble and quake inwardly They are in fearful heavinesse and perplexity of mind They know not whither to turn themselves 5. And if God give such grace unto them that they see and forsake their Error of deserving Heaven then they confesse they are sinners and therefore guilty of Death 6. And then learn that Lesson in their end which afore in their life time they would not understand The Burden of Ceremonies which are now laid upon the Members of the Roman Church Is an Intolerable Burden 1. 1. SOme of the Fathers after the 300 years that they might more easily draw the Gentiles to Christianism did Tolerate and Admit with an alteration of the end and manner some Ceremonies of the Gentiles in Chiristian Religion 2. Wherein no doubt their intention was godly to wit 1. To use their Christian libertie in matters Adiaphorous and not Morallie evil according to the Apostles rule Tit. 1. v. 15. Vnto the pure all things are pure Rom. 14. v. 14. There is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is so 2. And to amove a present offence and occasion which hindred Gentiles from receiving the Christian faith to wit the difference of outward Ceremonies and Customes 2. But in succeeding Ages when the Gentiles were converted and when the Church needed not further to accommodate it self to the weakness of the Heathen And that things at first admitted by way of toleration should rather have now been removed and worn out Superstitious persons contrary to this make daily addition and increase borrowing more and more from the superstition of Jews and of Gentiles until at length they overwhelmed Christianity with an intolerable burthen of ceremonies 3. 1. Making the easie yoak of Christs Gospel heavier then the state of Jews and of Gentiles 2. And by this means they obscured Gods truth and only made people ceremonious whereas they should have been made pious Of the false Worship of the Church of Rome 1. IN the Church of Rome there is a Religious worship and the devotion of many members of the same doth eat up their time and their estates too 2. But the Divine worship of the Church of Rome is not a true but a false worship 3. For the Papists devotion is not emploied and exercised in the true worship of God according to his word but according to mans will and invention 4. That is to say in praying to Saints In worshipping Images In suffrages for the dead In seeing Masses And adoring the Hoste And telling out a set number of Pater Nosters and of Ave Maries upon hallowed Beads In making superstitious Vows And going to Pilgrimage And abstaining from certain Meats And wearing Hair-cloth And whipping themselves And creeping on all four to a Crucifix and the like 5. Of all which we demand as God doth of the Jews by the Prophet Fsay chap. 1. v. 12. Who required these things The Church of Rome is guilty of abominable Idolatry And in what it doth consist 1. VVHatsoever Church attributeth Divine honour to a creature is guilty of abominable Idolatry But the Church of Rome attributeth Divine honour to divers creatures as appeareth in the instances following 1. Do they not devote themselves dedicate Temples consecrate Altars appoint Offices make daily Prayers vow Pilgrimages and present Offerings to the blessed Virgin and do all such outward Acts as properly appertain to Latria Is not this to equalize her with her Son The same is also true in regard of the other Saints 2. Do they not make an Idol of the Cross of Christ when they profess that they worship it Cultu Latriae Gretser the Jesuit in his Book of the Cross saith we affirm according to the more common and received opinion in the Schools That the Cross of Christ is to be worshipped with Latry that is Divine worship 3. Do they not make an Idol of the Sacramental bread or the Host as they call it to which they pray and confess before which they fall down when it is carried in solemn Procession on Corpus Christi day 4. Lastly do they not make Idols of their Images and of the Relicks of Saints before which they burn Incense and bow down when they pray directing their prayers towards them and fastening their eyes on them 2. This Conclusion then justly and Rightly follows That the Church of Rome is guilty of Abominable Idolatry The Church of Rome is guilty of Idolatry IN six things the Church of Rome doth commit Idolatry 1. In worshipping the Host which the Priest holds and calling God that which is not God 2. In attributing to Saints the honour which belongeth onely to God 1. Praying to them 2. Calling them Mediators 3. Asking salvation of God by their merits 4. Believing that they know the hearts and thoughts of men 3. Particularly in calling the Virgin Mary Inventrix of Grace The Queen of Heaven The Lady of the World For Kingdome and Empire over all creatures belongeth onely to God 4. In the adoration and worship of Images 5. In the adoration of the Cross 6. In the adoration and worship of Bones of Rags and other relicks of the dead 1. The Papists do commit many things which the Heathen Idolaters did do and so are like unto them in those regards 2. In particular they put the Saints in the place of the Gods and Goddesses of the Pagans THough we forbear to fasten the name of Heathenish Idolaters upon Papists yet surely they do the same things as they did 1. The Heathen carried their Gods of Gold and Silver upon their shoulders Baruch 6.4 So do the Papists bear out their images and relicks inclosed in chasses of gold and silver in their solemn Processions on high dayes 2. The Heathen decked their images as if they were men and women with apparel and who knoweth not that Papists put costly apparel on their images Almost every Saint among them hath his Holy-day and his Working-day suit 3. The Heathen lighted Candles before their images though the image seeth not one of them And do not the Papists set Tapers before theirs 4. The faces of the Heathen Idols were blacked with smoak Baruch v. 11. So are the Papists Images with the fume of the incense they burn to them 5. The Heathen spake to their Idols as if they were able to understand them Baruch v. 41. So do the Papists to the wood of the Cross saying Ave lignum spes unica 6. The Heathenish Priests beards and
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
hate the Church of Rome 3. So that the Reformed have had a Church and their Religion before Luther A Refutation of this shift of the Jesuites That because Luther was in Error in Regard of his doctrine of Consubstantiation Therefore his Refutations of their Opinions and Doctrines is not to be considerable 1. THis is a strange shift indeed for is it not a miserable perverseness in the Jesuites and others Popish Doctors and Writers that being not able to maintain their own Heresies against Luther they will think to escape in the Judgement of Men from being condemned because Luther himself in one point of Doctrine erred 2. May no man convince Error but such an one as is free from Error at all Himself 3. The Scriptures are left unto us to be our Rule of Truth by them must all Doctrine be squared and directed they sit in the highest Seat of Judgement to give Sentence in every Cause 4. With Them did Luther cut down the Popish Errors 5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church The Reformed of England France Holland c. do not Believe whatsoever the late Writers have said 1. WE are not so addicted in these Reformed Churches as to Believe whatsoever the late Writers have said 2. We are no more partial unto them in this behalf then we are unto the Ancient Fathers 3. Our Religion and Faith hangeth not upon the sayings of Men be they old or young but onely upon the Canonical Scriptures of God 4. And if they be against us so long as Scripture is for us our Cause is good and we will not be ashamed thereof 5. From hence it followeth That therefore most false is it that the Papists say That our Divity resteth upon these late Writers and young Fathers whom the Jesuites and other Popish Doctors do so scornfully compare with the Old Fathers 6. We use not to alledge for proofs authentical of any Doctrine and as the Rule of our Faith Calvin Bucer or others 7. But our Traditive and Use is this Thus saith the Lord Thus say the Prophets Thus say the Apostles Thus the Evangelists Thus it is written in the Scriptures Thus we read in some Book of the Old or of the New Testament Again If Luther or any other Learned Man among the Protestants or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in somthing amiss or have doubted of some one Book of Scripture whereof doubt also hath been made of old in the Church of Christ we are not to defend their Expositions or to approve their Judgement Again The particular Opinions of Luther and Lutherans are not to be objected by the Papists against the Reformation of England France the United Provinces c. 1. FOr these Reformed Churches are not bound to justifie all Luthers sayings and the Lutherans and their private Opinions no more then the Papists will be content to avouch whatsoever hath been spoken or published by any one or other famous man of their Sect. 2. Which thing if they will take upon them to perform then let them profess it or else they offer us the more injury that object still against us a saying which was never either uttered or allowed by us 3. This might suffice men of indifferent Reason § Of Luthers Error concerning the Bodily Presence in the Sacrament LVther retained this Error of his old leaven wherewith in time of Papistry his Judgement was corrupted § Another Answer of the Reformed to the Objection made by the Jesuites against Luther in regard of his Error of Consubstantiation That therefore his Refutation of their Doctrine is not to be considerable THe Reformed again return this answer to that Objection 1. That although Luther therein somthing swarved from the Truth yet that he might bring in other Causes assured thereof out of the Word of God reject the Opinions of such as dissent from the same word 2. Otherwise no Man in Defence of Gods Truth may challenge or bid Defiance to the Adversaries thereof seeing they have no Priviledge or Charter granted to them but that themselves also may be deceived § Again Concerning Luther 1. LVther say the Reformed was an excellent Man and a worthy servant of Christ 2. Whose Ministery especially it pleased God to use in revealing to these Times the Son of Perdition who fitteth in the Temple of God and advanceth himself above God 3. Yet Luther was a Man 4. And therefore no marvel if he were not exempted altogether as from Ignorance so also from Infirmities § Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper 1. 1. THis Contention and Dissention was a very hard one hotly debated in many Books 2. And the same hath continued since to the great hinderance of the Gospel and offence of many 3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other then were to be wished 4. Now do come in the Popish Writers like crafty enemies and gathering a heap of such speeches out of sundry of their Books do insert the same in their Books to make their Readers acquainted therewith that seeing such earnest contention among the chiefest Professors of the Gospel they may be further withdrawn in alienation of mind from the love and liking thereof 2. Examination of that matter 1. THose speeches of either against other which are harder oftentimes then were to be wished are yet such as the godly Servants of the Lord in contention about the Truth somtimes are moved to utter against their Brethren 1. S. Paul openly and sharply reprehended S. Peter to his face whereat wicked Porphyrie catched a like occasion to rail at Christian Religion long since as our Adversaries do at these dayes 2. What a violent and troublesome contention was there between Theophilus of Alexandria and good Chrysostome of Constantinople 3. Who knoweth not how sharply Cyrillus a learned and wise Bishop of Alexandria hath written against Theodoretus a good and Catholick Bishop in a Controversie touching the Catholique Faith both Bishops both Catholiques both Learned both Godly both Excellent Pillars of the Church And yet he that readeth both their Writings would think that both were dangerous Enemies of the Church and of the Faith of Christ and to be avoided of all Christians 2. So in the Books of Luther and of Zuinglius and of those that maintain either part appeareth we grant great sharpness and bitterness of Dissention who all notwithstanding if we set the heat of Dissention aside were as godly as learned as zealous Christians as the World had any The Reformed Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The
Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a 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
thought that in such things each several Church is left to her own Judgement and Liberty so as she keep her self to the general Apostolique Rule of Order and Edification and to the general Judgement and Practise of the Church Universal See Tertull. de virg vetand cap. 1. Fermit apud Cyprian Epist 75. August Epist so Socrat. Hist lib. 5. cap. 21. c. 9. Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits and Fashions yet for substance it may be one in all In all these contestations as it commonly falls out blessed be God they that are for Truth have ever been for Charity and mutual Toleration as appears by their published Writings all tending to Pacification Vide Junii Parae scripta Irenica 10. Luther himself though of a rough and vehement Spirit yet before his death being tempered by milde Melanchton that honour of Germany did much relent and remit of his rigour against Zuinglius and began to approve the good Counsels of Peace Admonit Neustad de Libro Concord cap. 6. p. 236. And 11. Among the Lutherans all are not of the same intractable Disposition As they in Polonia for instance where the followers of Luther and Calvin have long lived together in a fair and brotherly concord and communion notwithstanding their several Opinions which they still retain vide Corpu Confess Et ibi Poloniae consensum 12. Since then our Discords are of no higher Degree we say as Prudentius a Christian Poet of the Unity of his Times It hath been a little violated but is defended by Faith her Sister in whose company being safely come off she laugheth at her wounds as being easily curable Fraud A Discovery and Refutation of a New Way and Subtle Cunnings of a Seminary Priest of Rhemes against the Reformed Religion 1. THis Way and Cunning is to bring continual Allegations of Testimonies out of the Reformed own Writers craftily brought in their Books to shew a dissention of Judgement among the said Reformed Writers that so the Readers of the Books of those Popish Writers may be Induced to think the worse of the Reformed Religion 2. A Refutation of this New Slight and Device THis Device is full of Fraud Dishonesty and Malice taking Advantage of Mens Infirmities and Imperfections against the Eternal Truth of God which the said Popish Doctors cannot by ordinary and lawful kind of Reasoning Refute Concerning the Acknowledgement of a Seminary Priest of Rhemes That three Articles of the Controversies which were propounded by Bishop Jewell in this Sermon at Paul 's Cross in which he made his Callange were and are of weight 1. The Supremacy of the Pope 2. The Corporal Presence 3. And the Sacrifice of the Mass Examination of this Acknowledgement of the Seminary Priest by the Reformed Doctors 1. 1. IN that acknowledgement the Seminary Priest hath uttered his Judgement of the rest of the Articles that are in Controversie that they are not of such weight as his Church would have them to be esteemed 2. And of these three Articles he might with as good Reason have excepted the two latter and so make the first only a matter of weight 3. For that Article indeed is the substantial Point in maintenance whereof all the Popish Writers Labours are bestowed otherwise were it not for defence of their Popes wicked unreasonable Antichristian Monarchy they could easily agree with us for these two and for all the rest we doubt not 2. But what did the Priest in his Acknowledgement think then 1. Of Private Mass Is it a thing of no weight as there he would have it accounted There is not we suppose any thing in the Rome Church more used or better liked 2. What he did think of the half Communion 3. What he did think of the Latine Service 4. What he did think of Images 5. What did he think of the keeping of the Scriptures in a Tongue unknown to the People 6. And what did he think of other such Heads of the Romish Religion 3. 1. Are they of no weight Are they Trifles Are they not worth the striving for 2. Then let the Popish Writers give over all defence of them 1. Let Private Masses be abolished 2. Let the Communion be administred in both kinds according to Christs institution 3. Let the publick prayers be said in the Tongue that every Countrey useth 4. Let Images be burned 5. And all Idolatry forbidden 6. Let it be lawful for the People of all Countries to read the Scripture in their own Language 7. Let there be no controversie about the other Articles 3. For while they stand so stifly in maintenance of all these and others They cannot truly say and bear us in hand That they are not of weight in their Account The Reformed Churches truly and properly so called are Pure and Orthodox Churches And their Faith is sound and not Hereticall as falsly they are termed by the Church of Rome 1. IT is that which must be acknowledged by some certain Notes and Marks For as we judge of Coine by the pair of Gold Weights and of Metals by the Touch-stone and of Glassen and Earthen Pots by the sound so ought we to judge of the Church by her Marks 2. The true Touch-stone of the Church is the Truth It is the Scripture It is the Word of God For the true Sheep of Christ are those who hear the voice who know him and follow him John 10.27 It is the Lords Camp who marcheth after this Pillar And the Apostles Church is builded upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone Ephes 2.20 We hear saith St. Augustine found Christ in the Scriptures let us also seek there the Church And if they have the Church on their side let them show it onely by the Canonical Books of the Divine Scriptures As to know whether a Line be strait a strait Rule is applied unto it Even also to discern a pure Church from an impure there is no other means than to see and observe whether it doth agree with the Rule of Practice which is the Word of God 3. Under which Word of God the pure Administration of the Sacraments of the Church is also to be comprehended Because the right use of them is prescribed in the Word of God 4. Now by this true and certain mark of the Church we prove that the truly Reformed Churches are pure and Orthodox Churches because from point to point they follow it The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun and without at all feeling the Eye-lids 5. If it were true as it is pretended by our Adversaries of the Church of Rome that the Religion of the said Churches should be false and that they were deceived then it should follow that Christ the Prophets and the Apostles should have deceived them Because they defend their Institutions and imbrace their Doctrine which to think onely
and other Popish Writers that in the Religion and Doctrine of the Reformed their is no Stay or Certainty 1. WHat greater stedfastnesse in Religion can be required then to hold Gods Word which we Reformed profess to be the Ground we build our Faith 2. If the Popish Doctors can shew wherein we swarve from it we will not refuse their Instruction 3. But that they cannot do for we plant not our Religion in mans Judgement and in the uncertainty of Traditions in vain Ceremonies and Devices as the Papists do 4. But in matters of Faith and Religion we depend upon God who in the Scriptures of the Old and New Testament hath delivered to his Church one certain Uniform and perfect Doctrine to which we add nothing from which we take nothing away in which we settle and ground our selves §. In matter of Points of Religion the private Judgement of some few is not to be objected by the Popish Doctors against the consent of a whole Reformed Church And therefore conclude that in our Reformed Religion we have no certain staie 1. FOr then may we Reformed in like manner and by as good reason argue against the Papists for a thousand such matters wherein hath been no small dissention among the Popish Divines That the Papists have no certain ground of their Faith 2. That appears by the following Examples 1 A Cardinal of Rome hath openly defended and taught that the Apostle S. Paul permitteth one Wife to Priests and to others more And that plurality of Wives is not forbidden either by the Law of God or by the Law of Nature This Cardinal was Caietan the Popes Legate in Germany and the great Adversary of Luther Katherine hath noted this among his manifold Errors 2. And another Popes Legate writ and published in print a Treatise in commendation of a foul sin for which he was greatly and grievously punished by the Pope being preferred to a great Archbishoprick 3. Pighus saith that Justice in us is a Relation wherein he hath exceedingly offended the other Popish Doctors and Writers 3. May we Reformed Now by the Papists Example hereof conclude that this is the Doctrine of the Roman Church That thus the Papists do believe generally or else that there is no stay in their Religion Refutation of this Accusation of the Jesuites and others Popish Doctors that in the Reformed Churches There is no Vnity but great Differences 1. WE Reformed say that greater Difference shall not the Popish Doctors find among the true Professors of the Gospel and Reformed Churches then may be amongst the children of God 2. When such bitter Dissention was between the East and the West Churches about the day of Passeover and the same continued so many years with great offence and Alienation among the Faithful yet they ceased not for all that to be the Churches of Christ 3. Neither is it ever to be hoped for that such perfect concord shall be among the Professors of Christs Religion that they shall agree most joynly together in the Truth or in every particular point thereof 4. Yet let us add That although the Tyrannical and the worldly and the carnal provisions for keeping of Unity above Represented be not amongst the Reformed Churches notwithstanding through Gods grace and blessing all Churches Reformed agree soundly in all Articles of Faith that are substantial and necessary to Salvation and shall so do unto the end Refutation of this Accusation of the Jesuites and other Popish Doctors that in the Doctrine and Religion of the Reformed Churches many Paradoxes are to be found and that in General 1. HIerome said that he would not have any man to be patient if he were suspected of Heresie 2. And therefore in so much the worser part do we Reformed take it that so many Paradoxes false and horrible be by the Jesuites and other Popish Doctors objected against us 3. And indeed those Jesuites and others of the Popish Clergy that do object them to us do in this place manifest an horrible Impudence and audaciousnesse for unlesse they had quite and clean put off both all Religion of God and Reverence towards Men they would never have admitted so much Impudencie into themselves as to upbraid us with these monstrous Opinions 4 But we perceive what they intend for they hope that by slandering boldly somewhat would alwaies cleave fast which one of them was wont to say 5. For sith they lack true Imputations whereby they might oppugn our Churches it remained that either they should leave off writing which were their honestest way or at least devise some slanders which they would cast like venomed darts upon us 6. Which thing is both in it self very filthy and also a sure Argument of their desperatenesse 7. When we handle in particular the Controversies that are between us by Gods grace we shall so wipe away these their Paradoxes and Impossibilities that all men shall perceive that they are ascribed to us by them most falsly and most impudently 8. In the mean time we intreat the Reader to observe this That those pretended Paradoxes are either such things as that nothing can be truer then they or else that they are craftily and treacherously wrested by them in a perverse meaning §. It is the Doctrines and Religion of the Church of Rome that many Paradoxes are to be found 1. THe Jesuites publish that there are Paradoxes in great number in the Reformed Religion and Doctrine and do endeavour to manifest it by many Instances which they propose But although they have stirred this Puddle to the bottome with all their diligence yet they have found so much as one Paradox or a piece of a Paradox of the Reformed 2. 1. BUt now if the said Reformed should but a little make search into the most filthy Puddles of the Popish Writers as to reckon up what they have affirmed Of God Of the actual Providence of God Of Predestination Of the Person and of the Offices of Christ Of Original Sin Of the Law Of Righteousnesse and Justification Of Purgatory Of the Pope of Rome Of the Sacraments And of the rest of the greatest Matters in Reliligion how many Carts should they fill with Paradoxes horrible to be spoken or thought 2. We forbear at this present handling but general Observations to stirre this common Sewer but we will do it hereafter by Gods grace when we take in hand the particular Controversies about the said common places that have been mentioned The Renowned Doctors of the Reformed Churches are impudently accused of Ignorance by the Jesuites and others of the Roman Clergie 1. FOr we Reformed do ask of these Jesuites and their fellows and demand to know of them what Learning is wherein it consisteth and how it may be gotten 2. Unlesse they have some special means and as it were some secret way to attain unto it which others have not The said Reformed see not why the Jesuites and others such like Popish Doctors should think that they
have gotten a greater Measure of Learning and Wisdome then others who have used as great indeavour as themselves 3. And therefore the said Reformed Doctors may think that it is some spice of Pride in the Jesuites and their fellows to object Ignorance unto them 4. Who for any thing that appeareth have no cause to bragge of such knowledge or to challenge more to themselves then they may safely grant to another 5. Besides there are none of the Reformed Doctors how unlearned soever the Jesuites and others their fellows think they are but by the grace of God and the Light of his Word can easily discover the Falshood and Corruption of the Religion of the Church of Rome There is an unity in the Protestants Faith and Concord among the Protestants And how Considerable against the Slanders of Papists 1. WE acknowledge that there be differences and jarres among the Protestants 2. But we deny that there is any such discord or difference among them as dissolveth the unity of Faith Essential to the true Church 3. The difference among the Protestants is no other then such as hath formerly been in the true Church of Christ since the Apostles age which is represented in the end of this Thesis 4. It is not in point of Faith or Primitive Articles of Faith or about things Essential in the object of Faith 1. But the difference is either in accidental probable and secondary points 2. Or touching things difficult in Religion for the searching out of the verity whereof it is profitable that Learned men proceeding modestly do dispute pro and contra 3. Or else the disagreement is personal either among private men or raised by private men Schismatically and Factiously against the Church 5. Now if our Adversaries who object Division unto the Protestant Churches dispute the question of Unity in it self the Scripture and the Fathers and the History of the Church will convince them That Unity in the substance of Faith and of Religion observed by the firmest Members of the Church is simply necessary and an essential property of the Church And other Unity is of the perfection and well being of the Church and yet contingent and variable sometimes greater sometimes less and at no time absolute in all the parts And the same many times is greatly wanting by reason of the Malice of wicked Imps. 6. In the dayes of Constantine wherein it is acknowledged by all men that the visible society of Christians was a true Church There hapned so grievous and unseemly contentions among the Bishops and Pastours that the discord of Christians was brought upon the Stage And Religion was derided and traduced by Infidels 7. Saint Augustine acknowledgeth that the concord of Godly men in this Life wherein they are not perfect but proficient is sometimes interrupted with discord and dissention ariseth even among Brethren and Saints And there be divers things saith he wherein the best learned and most worthy defender of the Catholick rule without prejudice to the Body of Faith do not accord And one of them speaketh more truly then another of the same thing 8. If it be objected that Luther saith that the differences between him and Zuinglius and Calvin are not in small points of Government and Ceremonie c. The Answer to that is that Luthers personal and fretful speech proceeding from passion against such as were contrary minded to him prove that godly men have insirmities and are sometimes over-bitter one against another Like as Cyprian was against Pope Stephen calling him proud ignorant and of a blind and wicked mind and as Epiphanius was against Chrysostome But they are not sufficient to demonstrate that Protestant Churches want the Note of Unity neither doth condemning and Anathematising one another imply dissension in profound points of Religion but may proceed from affection and from want of charity This appeareth by Pope Victor proclaiming Anathema against the East Churches about an Adiapherous Ceremony It appeareth also by Pope Stephen and by Sergius condemning their predecessor Formosus and raking him being defunct out of his Grave c. 2. 1. IF our Adversaries of the Church of Rome will proceed substantially and prove that there is discord of Faith and of Doctrine among the Protestants they must perform these two things 1. They must produce the principal part of Doctrine belonging to the main object of Faith and demonstate that the Protestant Churches which are reputed Orthodox are divided in these For we have nothing to do with Anabaptists Arians c. 2. They must also give instance in such persons as are reputed sound Members and what parts of the several Churches wherein they live Not of Novellists Incendiaries and Extravagants which are condemned and resisted by the sound and best parts of the Church Rom. 16.17 A Representation of good Magistrates and truly Christians towards the Reformed Religion 1. SUch Magistrates are those who have been alwayes zealous lovers of Christs Gospel and who by their godly Wisdom have done their endeavour to advance greatly the Lords cause from time to time And to hinder the practices of the Adversaries 2. True Religious men ought to beseech the Lord to increase in those Godly Magistrates all those Christian vertues to the benefit of Christs Church and of the Common-wealth of all the Estates where the Reformed Churches are gathered and tollerated Concerning the Church and Religion of England touching the Conversion of England by Augustine the Monk 1. GAlfridus Monumetensis writeth that before Augustine the Monk came in England in the time of Gregory the Great Truth was preached there and sincere Doctrine delivered Vide Godofri Mon. de Orig. gest Britan Libr. 8. cap. 4. 2. Augustines pretended conversion of England was onely the planting of some trifling Ceremonies Of the shaking off of the Popes yoak by Henry the Eight King of England 1. IT is a thing much to be admired that Henry the Eight King of England having written against Luther in the Popes behalf and for a reward of his affection and pains having received the glorious Title of Defendor of the Faith yet shortly after withdrew himself from the Popes Jurisdiction and became his open and profest Enemy 2. Which Act did seem to many to have proceeded from a cause very little commendable as if it had been onely in revenge that the Pope crossed him in the fruition of his pleasures 3. But it is most certain that the exquisite consideration both of the Kings and of the Popes proceedings thereupon doth cause us to lift up our minds to an higher cause and obliges us to confess that Gods providence hath been manifested therein in a particular and extraordinary manner 4. And that for the fulfilling in part of S. Johns prophesie Rev. 17.13 16. In these words that those Kings which had one mind and who had given their power and strength unto the Beast shall be them that shall hate the Whore and shall make her desolate and naked and shall
accepted of the Protestants by toleration because at first they could obtain no more then by an absolute approbation 3. The same Service-book was changed and reformed and many things were left out of the said Liturgie by another Edition thereof established in the Fifth Year of Edward the Sixt. 4. And that latter Service-book of King Edward is in substance all one with the Service-book of Queen Elizabeth 5. And that since King Edwards Reigne there hath been no material Alteration of the English Service book 6. The Papists have no cause to inveigh against this alteration of the Service-book of the Church of England if they remember that themselves have changed their Breviaries Portesses and Missals more then once even of late years See Possevin Appar v. Missal Etver Breviarum Of the mention of Saints made in the Liturgie of the Church of England and of their Feasts keeping yearly 1. VVHen in the Church of England according to the Liturgie thereof the said Church doth adorn the Calendar with the Names of some Eminent Saints and do make honourable mention of them in her Religious publick worship as the Antient Church did of her Martyrs yet she doth not call upon them She doth not lift up the hands nor bow the knees nor present offerings nor direct her prayers nor intend any part of Religious worship to them But to their God and ours as S. Augustine answereth for the practice of the Church in his time 2. She doth remember the Saints of God but in no wise made Gods of Saints She doth blesse God for them and not worship them for God 3. Although her Devotion doth glance by their Names yet it doth pitch and is fixed upon the Angel of the Covenant the Holy of all Holy ones our Lord and Saviour Jesus Christ On the blessed Virgins Anniversary she doth honour Christ in his Mother On S. John Baptists she doth honour him in his forerunner On S. Michaels she doth honour him in his Archangel On the Apostles she doth honour him in his Ambassadours On the Evangelists she doth honour him in his Chroniclers On S. Stephen she doth honour him in his Martyr On S. John the Divine his day she doth honour him in his beloved Disciple who also leaned on his breast at Supper It is a great Error in the Worship of God to be altogether for Prayer and to make no esteem of the Preaching of the Word of God both must not be severed one from the other 1. FOr if it be said of Christ that his House is an House of Prayer and not of Sermons We must observe where he spake this it was in the Temple where he spake it And were not these very words part of a Sermon which he Preached to the Buyers and Sellers there 2. He hath but little skill in the Language of Canaan who knoweth not that Prayer and Invocation of Gods Name is in the Scripture by a Synecdoche taken for the whole Worship of God Acts 2.21 Rom 10.13 3. Yet admit that our Saviour should in that place take Prayers strictly for that part of Gods Worship which consisteth in lifting up our hands to prefer our Petitions and Supplications unto him S. Paul furnisheth us with a direct answer to this Objection even by those Questions he propoundeth Rom. 10.14 How then shall they call on him on whom they have not believed How shall they believe on him of whom they have not heard And how shall they hear without a Preacher 4. As there is no powerful Preaching without Prayer to God for a blessing upon it so no good Prayer without Preaching to direct both in the matter and form and to enflame our hearts with zeal How the Magistrate is to carry himself toward Seducing and Seditious Hereticks that are not Tolerated in a State 1. LEt it be accounted Mercy not to execute the Rigour of Penal Statutes upon silly seduced Sheep But certainly it is cruelty to spare the Wolves which worry them 2. I mean those Wolves who plot Treason against their Natural Prince who scandalize the State and who stain with impure breath the Gold and Silver Vessels of the Sanctuary who turn Religion into Statism or rather into Atheism 3. Such Wolves are in England the Popish Priests and the Jesuites 4. Who not onely shew their Rage in not sparing our Sons and our Daughters and daily enticing them and by their Agents conveying them over beyond the Sea to sacrifice not their bodies but their souls their Faith their Religion to the Moloch of Rome 5. But besides who plot the ruine and overthrow of the State who say as the Children of Edom in the day of Jerusalem down with it down with it even to the ground or rather up with it up with it to the trembling Aire blow up King Queen Prince Parliament Clergy Laity Nobility Gentry Commons Lawes Statutes Charters Records all in a Cloud of fire that there remain not so much as any Cindars of them upon the Eearth lest parhaps the Phenix might revive out of her own Ashes We must not in England frequent Hereticks Seducers nor keep familiar society with them rather we must fly from them and detect them to the Magistrate when they be banished from the Countrey 1. WE must beware in England of the Agents of Rome Priests and Jesuites who go about to withdraw us from the love of our Countrey from our Allegiance to our Prince and which is worst of all from the true and pure Worship of God 2. If stealing away the bodies of our Sons and Daughters be so hainous a crime that many conceive it better to deserve the Gallows then the stealing of a Horse or of a Sheep what punishment do we suppose they do deserve who steal away their souls from God and their hearts from their Parents 3. If we account them as capital Enemies who seek the ruine of our Estate can we esteem otherwise of them who seek the utter ruine and overthrow of our Souls 4. And let us not be deceived in regard of them because their outward behaviour is fair and their company delightful For as they are Panther like which hideth her ugly visage which she knoweth will terrifie the Beasts from coming near her and allures them with the sweet smell of her body but as soon as they come within her reach she maketh a prey of them 5. Therefore as we tender the Salvation of our Body and Soul our Estate in this Life and in the Life to come let us take heed how we play at the hole of the Cockatrice And do familiarly converse with the great Whore or with any of her Minions lest they draw us to naughtiness and spiritual lewdness 6. Let us have no part with them that have no part in God or who have part with abominable Idols 7. Nay furthermore let us detect such Persons to publick Authority that they may learn not to blaspheme the truth of our Religion nor seduce his Majesties Subjects from
their Allegiance unto him and conformity to his Laws Of the Contentions and Differences which happens in the Church about Religion 1. IT is the craft and practice of Sathan sworn enemy to Christ and to his Church to rise and excite Contentions and Differences in the same He sowes his Tares in the Field of the Lord and at the coming up of the Heavenly Doctrine he raises great Fogs as some do rise at the rising of the Sun 2. Which he doth to hinder to his utmost power the vertue and efficacy of the said Divine Doctrine and to maintain his Kingdom which is not destroyed by any thing so much as by preaching of the Word of God 3. From the beginning of the Christian Church we have some examples of such differences among the Faithful Then there was a great controversie concerning the Ceremonies of the Law Act. 15.5 some thought it needful to keep them and others were against them 4 Since Divisions and Differences are also crept in the Churches which were founded by the Apostles in the time of Irencus what contention was it between the Eastern and Western Churches concerning the time of the Celebration of Easter or Pasch and how long did it last The Eastern Churches maintaining that it was to be kept as the Jews did the fourteenth day of the Moneth after the Equinox of the Spring And the Western onely the Sunday following In the time of S. Cyprian the Council of Affrick had a belief quite contrary to that of the other Churches Having decreed that those should be rebaptized who before had been baptized by Hereticks Is it not also that which by the craft of the same Enemy is happened immediately after the last Reformation of the Church when then the first Reformers did imploy themselves about the Discovery and Refutation of the Errors of the Roman Church on one side the Anabaptists did arise in great number and with a wonderful fury opposing the Power and Authority of the Civil Magistrate And on the other side the Sacramentary War did become hot That is to say the difference concerning the presence of Jesus Christ in the Eucharist Is it not besides that which since some years we have seen in this Church and State where the Arminians did trouble the peace of both And now it is troubled by Anabaptists Separatists Antinomians and by sundry other dangerous Sects 5. Now when we say that Satan is the cause of the contentions and differences which happens in the Church We do not mean that he be the onely cause of them For it is certain that there are some other As 1. Pride and Self-love And 2. Ignorance 1. Pride and Self-love is a firebrand of contention and discord whereas on the contrary Humility entertains peace and concord For Humility seeks the last places for which there is no debate and so peace is conserved 2. Ignorance also is a great cause of contentions and differences For the Faithful may be ignorant of many things and yet be too-confident in their knowledge Of the Troubles and Contentions which happens in the Church about Religion 1. IT is a thing which is to be noted that the contentions and differences which happens in the Church commonly begins by the most weak and ignorant but who with their ignorance are stubborn and obstinate 2. The reason thereof is rendered by S. Cyril who sayes that there is nothing more audacious than ignorance and that there is none so enormous crime but that it hath the boldness to reach unto it 3. So do we read John the third 25 26. that the contention which was moved between the Disciples of John the Baptist and the Jews which followed Christ did first arise from the Disciples of John who were rude and impertinent men As it is to be seen in the History of the Gospel and particularly in the Answer of John their Master which he gave unto them 4. And this is too much confirmed by the Examples of the dangerous contentions moved in these times by the dangerous sects of Anabaptists Of all Sectaries none are so ignorant as they and yet none so quarrelsome and who are the first to debate 5. They are like unto Sarah Abrahams Wife who in the difference concerning Hagar although she was the weakest and had the wrong on her side Yet she did rise against Abraham her Husband and said unto him the Lord judge between me and thee Gen. 16.5 Of the Remedy to the Contentions and Differences which happen in the Church about Religion 1. WE read Acts 15.5 6. that the way which the Apostles and the Elders did take to compose the great dissention which was arised touching Circumcision was to meet in Council for to consider of this Matter 2. Which is a commendable way and most fit to compose differences and contentions when some are happened in the Church 3. And therefore which ought to be the way that the Prince and Supream Magistrate most use when some happens in the Churches of his States and Dominions Then he must assemble a Synod or Council as he calls a Parliament to compose the civil differences and to order the things belonging to the State 4. So did the Apostles as hath been said so did afterwards the Primitive Church And so did the Antient Emperours who did desire the Union of the Church which did succeed very well unto them For as by the Council of the Apostles was decided and composed the difference concerning Circumcision and the Ceremonies of the Law Acts 15. So the first Council of Nice did condemn the Heretick Arius who denied the Divinity of Christ The council of Constantinople did condemn the Heretick Macedonius who denied the Divinity of the Holy Ghost The council of Ephesus did condemn Nestorius who denied the Unity of the Person of Christ And the council of Chalcedon did condemn the Heretick Eutiches who confounded the two Natures of Christ 5. An Universal council is most useful when it can be called and assembled But it is not absolutely necessary for the conservation and maintenance of the Church 6. And therefore National Churches may commodiously enough be Ruled and Governed by National Synods 7. For that cause and in that regard the care of the Prince and Soveraign Magistrate ought to be that such a National Synod be settled and established in the National Churches of his Dominions and States Let us be careful to entertain Peace and Concord in the Church of England and to avoid all Divisions among us 1. FOr it is the Axiom of our Saviour That A Kingdome divided against it self cannot stand 2. It is the Maxim of Philosophy Omne divisibile est corruptibile which holds in all States and Societies 3. Lib. 2. Natur. Hist cap. 105. The Church and the Common-wealth like the Lapis Tirrhenus of whom Pliny speaketh while they are whole swim in all waters but if they be broken into Factions or crumbled into Sects and Schisms they will soon sink
different Religion and to marry with another Person which shall not differ in Religion The Spirit is not without the Word and must be examined by the Word of God against Anabaptistical Enthusiasts TRy the Spirits whether they be of God or no by the Word of God 1 Joh. 4.1 To the Law and to the Testimony saith the Prophet Esaiah if they speak not according to this Word it is because there is no light in them Esa 8.20 And if we saith the Apostle or an Angel from Heaven preach unto you any other Gospel than what ye have received let him be accursed Gal. 1.8 That is saith S. Augustine than what is contained in the Prophetical and Apostolical writings August contr tit Petil. lib. 3. c. 6. Of Schism and Schismaticks 1. SChisme is a Dissention or Separation when one or more separate and rent themselves from the outward fellowship of the Faithful cutting asunder the Peace and Unity of the Church upon some dislike of some Rites and Orders therein lawfully received and observed or else upon different Opinions about their Teachers 2. As Heresie is a departing from the Communion of the Church in respect of Doctrine so Schism is a cutting off ones self for External things An example hereof we have 1 Cor. 1.10 c. In these words every one of you says I am Pauls I am Appollos I am Cephas and I am Christs 3. There are two kinds of Schism one is Simple and without any conjunction of Error in Doctrine The other is Mixt that is to say that it is conjoined with some Error in Doctrine 4. It is not the Separation that makes the Schism but the Cause of the said Separation as the Doctors of the Cannon Law do teach 5. This cause of Separation must not be the corrupt Life and Manners of some Members of a particular Church but onely Errors Heresies and Idolatry 6. In this regard the Reformed Churches are not Schismatical Because for such a cause they have separated themselves from the Roman Church 6. It is rather the Roman Church which is Heretical and the Pope Head of the same because they have given the cause of the Separation by their Heresies their Idolatry their Persecutions and their Tyrannie 8. Before this Separation of the Reformed from the Roman Church there hath been great Schismes in her by the plurality of Popes which she had at the same times 9. There hath been also many Schisms in the said Roman Church by the Division of her Doctors 10. The Reformed Church do wish the Convocation of a lawful Council to reform the Errors and Abuses of the Roman Church 11. Besides the Roman Church other Churches have been Schismatical as that of the Donatists and of the Novatians who for some Faults of some Members of the Church did separate themselves from the Communion of the Church 13. There is a great danger in Schisme although it be not as great an evil as Heresie and therefore the remedy must be applied unto it as soon as it doth appear Of the False Religions in general and conjointly 1. Of Pagans and Gentiles 2. Of the Modern Jewes 3. Of Turks and Mahumetans which are all Enemies of the Church of God 1. Of Pagans and Gentiles 1. THe Pagans and Gentiles are ignorant of the true God of the truth of his Word 2. And among them some are found who not by consequence and as if they did not mind and mean it but by expresse profession do worship the Devil builds Temples unto him and render unto him Religious Worship 2. Of the Modern Jewes THe Modern Jewes which are now scattered among the Nations of the Earth are virulent enemies of Christ and of his Church for having persecuted the Saviour during his Life they injure him and blaspheme against him after his Death 3. Of the Turks and Mahumetans THe Turks and Mahumetans do preferre their Mahumet to Christ and do follow the pernitious Doctrine which the Alcoran doth propound unto them Of the False Religion of the Ancient Pagans in particular 1. THe Principle and the Rule of the true Religion is the Word of God 2. The Marks of the true Religion are 1. The true knowledge of the true God 2. The true Worship of the true God 3. The true Mean of Mans Reconciliation with God 3. Let now every one consider well whether all that is to be found elsewhere than in the Ancient Judaical Religion and in the true Christian 4. Truely not among the ancient Pagans 1. For instead of a Word of God which enlightneth us to Salvation there were but Ambiguous Vain Frivolous Oracles which did not speak neither of the Glory of God nor of Mans Salvation 2. Instead of the true God among them onely were found Devils Men and Idols 3. Instead of a sufficient Mediatour they only had Washings which pass not further then the skin Slaughters of Men Sacrifices of poor wretched condemned for their Crimes 5. How could there have been a true Religion among the said Pagans since they did not know nor had the true God how could there have been among them an assured and certain Religion since the true God did not speak unto them and how could there have been a saving Religion among them since the true God did not intervene in it What differences there are between the true God and the false Gods of ancient Pagans and Gentiles THe true God is stiled the Living God in opposition to the Heathen Idols which were without Life Sense or Motion 1. They had eyes and saw not ears and heard not hands and handled not whereas the true God hath no eyes yet seeth no ears yet heareth no hands yet worketh all things 2. The Heathen Idols were carried upon mens shoulders or Camels backs as the Prophet Esay excellently describeth the manner of their Procession Esa 46.1 2 3. But contrariwise the true God beareth his Children and supporteth them from the womb even to their old age and gray hairs 3. The Heathen Gods as S. Augustine observeth in the Siege of Troy saved not them that worshipped them but were saved by them from Fire and Spoile whereupon he inferreth what folly was it to worship such Gods for the preservation of the City and Countrey which were not able to keep their own keepers but the true God preserveth them that serve him and hideth them under the shadow of his wings Of the great multitude and diversity of the Gods acknowledged and worshipped by the Pagans 1. THe Assyrians worshipped as many Gods as they had Towns 2. The Persians had as many Gods as there be Stars in the Heaven and Fires on Earth 3. The Greeks had as many Gods as they had Fancies 4. The Aegyptians had as many Gods as they Sowed or planted Fruites or as the Earth brought forth Fruites of it self 5. To be short the Romans in conquering the World did conquer all those Vanities and they wanted not wit to devise others of their own brain Let