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
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 saw 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 Seâ—gius 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 Eugenius 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. Fraude 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 the Pope 2. I say 1. That the Papists take all Authority quoad nos from the Scripture which appears in that they teach that it is not the ground or pillar of truth Nor properly and of it self any Cause or Means of Belief or of Charity And that God doth not immediately speak by it Neither is the Holy Ghost joined with the writing of the Scripture And that the Church is not subject to the Scripture And that put case any person living out of the Communion of the Roman Church do read or study the Scripture it is not the word of God to them or of greater Authority then Aesops Fables 3. I have said 2. That the Papists give all Authority to the present Roman Church This appears in that they make it the onely External ground and pillar of Truth The sole Judge of Controversies The principle or first ground and foundation from whence the Scripture in regard of men receiveth all Authority 4. I have said 3. That the Papists give the Churches Authority to the Pope And no Papist in these daies can or will deny This. For 1. the Positive Speeches of their greatest Doctors thereupon manifestly confirms it Ecclesiae nomine saith Gregorius de Valentia intelligimur ejus Caput Romanum Pontificem Tom. 3. Dist 1. q. 1. part 1. pag 30. And Bannes 2.2 q. 1. Ar. 10. Animadvertendum est cum Cajetano c. quod apud Thomam pro eodem omnino reputatur Authoritas Ecclesiae universalis Authoritas Concilii Et Authoritas Summi Pontificis 2. The same Assertion followeth upon the main principles of their Doctrine which are That the Pope is the prime subject of Ecclesiastical Authority And that the whole Authority of all the Body and of all the Members thereof is derived by and from him And that the promise of the perpetual Assistance of the Holy Ghost And the Infallible Judgement and the Supream Authority And other Priviledges are intailed upon his Tribunal The 2. of those Fraudes is That The Pope also is Taught by the Papists To be the true and Lawful Interpreter of the Sense of the Scriptures And the Supream Judge of Controversies Concerning Faith and Divine Worship 1. IT is most clear that the Jesuites make both the Scripture it self and the Interpretation of it to Depend upon the Authority of the Church 2. And the Church they call not the whole Multitude of Christians and Faithful Men. 3. But they Restrain both the Name and the Nature of the Church 1. unto their Bishops 2. If Thereupon we Reformed object That their Bishops may Differ touching the Sense of the Scriptures so shall we be uncertain and shall not resolve which of them to Believe but they help this and Answer That General Councils must Decide and Determine all Questions and Controversies 3. Shall we then Rest in them No more then in then the other For the Pope must be Judge over the Councils 4. So in the Conclusion The whole Interpretation of Holy Scriptures is transferred to the Pope and must be fetched out of his Breast yea and as a proper Right he so challengeth the Power of Interpreting of the Scripture That whatsoever he thinketh That must be accounted the Sense and Meaning of them Refutation of this Doctrine of the Jesuits by the Reformed Doctors 1. THat which hath been said above is the Jesuites constant and perpetual property and disposition in interpreting the Scriptures 2. Which is full of Dotage Error and Falsehood void of Advise Knowledge and Wisdome 3. For what an Absurd and horrible Thing is it that the Sense and Meaning of the Holy Scripture should depend upon one mans Judgement and Voice 4. Specially being such a one as commonly the Bishops of Rome have been Unlearned Wicked Heretical 5. And hence have proceeded all the following goodly Interpretations 1. Take Eate That is you Priests say Private Masses 2. Drink ye all of This That is onely the Priests must Drink 3. Be ye Holy for I am Holy Therefore it is unlawful for the Ministers of the Word to marry a Wife Exception of the Jesuites Which of the Popes or what Catholick Writer ever concluded this out of that place Answer to this Exception Pope Syricius did first of all so Collect And after him Pope Innocent As it may be read in Gratian Dist. 31. cap. Tenere and Dist 82. cap. Proposuisti cap. Plurimos 4. This is another like Interpretation Give not holy things unto Doggs Therefore the people must be forbidden to read the Scriptures 5. What should we number up Innumerable more of the Popes and Papists Interpretations By which they do nothing but pervert and wrest the Scriptures In Particular These be the Frauds of the Church of Rome Concerning Her first Principle Which is the Scripture 1. Fraud The Papists making Shew to Receive the Scriptures for Ground and Rule of Faith Do Disgrace Them in Joyning Traditions with Them 1. FOr as the Scriptures are Grounds And Rule of true Doctrine So are They onely Grounds And Rule 2. And as in Matters of Faith Arguments ought principally to be drawn from Them so such Arguments onely conclude necessarily As even the Schoolman Thomas Aquinas doth Directly confesse 1. Part. 1. Quaest. Artic. 8. Ad. 2. 2. Fraud The Church of Rome which Produceth Scriptures for one of Her Principles And Rules hath indeed no sufficient Scriptures For in making an old rotten Translation which we may boldly call so being compared with the Original Word of Scripture to be the Authentical Word of God and denying the Original Faithful Texts which Moses the Prophets the Apostles the Evangelists did write to be the Word of God What doth she else but plainly as it were with one dash of a Penne Cancel the whole Scriptures 2. This Homely Latin Translation is the Papists Scripture 3. Coined and Canonized of late in the Councel of Trent And never before 4. And other Scripture have They none §. Of the Corruption of the vulgar Latine Translation more Fully 1. THe Reader of the vulgar Latin Translation may manifestly perceive That in it are manifold and almost infinite Faults of all sorts 1. By Adding 2. By Omitting 3. By Mistaking Of Letters Of Points Of Syllables And of Words 4. By wrong Interpreting the Original Text. 2. Which Faults The Popish Doctors shall never be able to Approve or Justifie Though They weary Themselves never so much with Traveling and Toiling and seeking some Defence 3. When They have said what They can say for Maintenance of These Corruptions it shall for all that Appear By all Learning and Evidence of Reason that They have Neither the Old nor the New Testament in the Entire and Original
Truth thereof Refutation of the Excessive Praises that the Semiminarie Priests of Rhemes gives to the English Rhemish Translation 1. 1. LEt the Seminarie Priests of Rhemes give what Commendation they will to their English Translation 2. We Reformed say against it That that Translation is the worst of all the Translations 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 Edifie 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 find 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 â—arasceve 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 he Rhemist Translation of the New Testament By the Seminary Priests of Rhemes 1. VVHosoever 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 the Councel of Trent Written by Patre Paulo See the Addition Concerning this Question Whether the Pope be above the Councils Or otherwise Jesuites THe Jesuites puts the Pope above the Councils And they alleadge this Reason Because no Council is of any Authoritie which was not Confirmed by the Pope Answer of the Reformed to that Reason That is false 1. For the Sixth African Council and the Chalcedon Council had their Authoritie without the Pope 2. And Emperours Patriarchs and Bishops have Confirmed Councils 3. And the Council of Constantinople by Letters desired the Confirmation of the Decrees from Theodosius the Emperour Fraud This is a Fraud of the Church of Rome in Regard of another of her Principles That is the Catholick Church That because the Scripture maketh Honorable Mention of the Church The Roman Church is that true Church of Christ of which the Scripture speaketh so often 1. VVE Reformed acknowledge That both in the Old and New Testament there is every where honorable mention made of the Church And that it is called A Holy City A Fruitful Vineyard An High Hill A Direct Path The onely Dove The Kingdom of Heaven The Spouse and Bodie of Christ The Pillar of Truth The Multitude unto which the Holy Ghost being promised poureth all things needful to Salvation The Congregation against which the Gates of Hell shall never so prevail That they shall utterly extinguish the same The Congregation which who so Repugneth though he confesse Christ with his mouth yet hath he no more to do with Christ then hath a Publican and a heathen man 2. The above-said Titles do not belong to the now Church of Rome 1. FOr on the contrary It is the Babylonish Whore A Branch cut off from the true Vine A Den of Thieves A broad way leading to Destruction The Kingdom of Hell The body of Antichrist A Sink of Errors A great Mother of Fornication The Church of the wicked out of which every Christian ought to depart which Christ shall one day fearfully destroy and give her the just Recompence of all her sins 2. In vain then do the Popish Writers reckon up the praises of the Church unlesse they can demonstrate that they are proper to the Church of Rome 3. Which they shall never be able to do so long as Rome standeth As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship that she doth produce So is her Doctrine false concerning these Principles 1. Concerning the Traditions that she calleth Apostolical 2. Concerning the Church 3. Concerning General Councils 4. Concerning the Ancient Fathers 5. Concerning the Pope And therefore such Principles are justly excluded by the Reformed from the Rule of Faith 1. The Reformed justly exclude from the Rule of Faith the Traditions called Apostolical by the Papists 1. FOr the Popish Apostolical Traditions are but forged and devised Things and therefore no stay for a man to settle his Conscience upon 2. That they are not such as the Papists sayes Let them tell us if they can which be the Apostles Traditions how many and where they may be found If they cannot satisfie this Demand as they cannot indeed How may they then make any Reckoning of that whereof they have no certain knoledge How can They without falling Build their Faith upon Fantasies such as they are 3. The Apostles Doctrine we have in Writing The Apostles Doctrine we have in writing 4. Other Traditions of the Apostles we receive none for our belief The Scripture is the onely Rule of Faith and not Traditions a part of the Rule of Faith that is That Scripture is a perfect Rule 1. THat I prove in this manner 2 Timoth. 3.15 Apoc. 22.18 1 Cor. 4.6 John 20.31 2. That is the onely Rule whereunto the chiefest properties of a rule do solely belong But the properties of a true and certain rule do onely belong to the holy Scriptures in matters of Faith The rule of Catholick Faith saith Bellarmine must be certain and known De verb. Dei libr. 1. cap. 2. Now there is nothing better known or more certain then the Scripture which appears Because Traditions are far more uncertain than the written word and because many of them are false and uncertain 3. The written word is a Rule of Traditions From whence it follows that it is the onely rule That the written word is a rule of Tradition appeareth by the Doctrine of our Adversaries who acknowledge that no Traditions must be admitted but such as agree with the Scripture Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture and the writings of the Primitive Fathers Bellarm. de Script libr. 4. cap. 3. But those Traditions which are derived from the Scriptures have the same to be their rule And there is nothing more common in the Primitive Fathers then to subject all their writings to be Regulate by the holy Scriptures Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule from whence it followeth that the Scripture is the onely primitive rule of Faith 4. It is that which is acknowledged by some of our Adversaries Gabr. Biel Can. Miss Lect. 71. whereof Ferus saith expresly The holy Scripture is the sole rule of veritie and whatsoever differs or contradicteth the same it is error and cokle with whatsoever shew it come forth Ferus in Matth. lib. 2. in cap. 13. pag. 248. col 1. And another saith The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth and the rule c. Villavincen de formand Concion lib. 2. cap. 2. 2. The Reformed justly exclude from the Rule of Faith the Catholick Church 1. VVE Reformed do Reverence and Love The Catholick Church as the Spouse of Christ 2. But we know that her duty is to hearken only to the voice of Christ her Husband And that she hath no Authority to adde so much as one iota in his Word or any waies to dissent from it 3. And further we know That the Romish Synagogue is not that Catholick Church of Christ whereof we speak 3. The Reformed justly exclude from the Rule of Faith General Councils 1. VVE Reformed doe esteem and regard General Councils in their place We thank God for them We Read Allow and Commend them so far forth as they agree with Gods Word 2. Let therefore their Decrees be examined by Gods Word 3. And if they agree let them be received for that Agreement 4. If not let them be rejected for the contrary 5. But the Argument holdeth not in this Form such a Council decreed so and therefore so must we believe 6. If this Principle were set down for certain and perpetual in Divinity we should have strange Beliefs enow yea surely scarcely should we retain any one true Belief 7. Two famous General Councils have been held in Nice The First And the Second In the First is
Nor Chrysostom Nor Ammianus Nor the Tripartite Historie Nor Dantasus Nor Bede Nor Orosius So Carerius The Charter or Edict of Constantines Donation is a base and improbable Fiction 1. ALL that which is proved by Reformed Writers of the supposed Leprosie Persecution and Baptism of Constantine by Pope Sylvester are undoubted Demonstrations of the Forgerie of this Edict of Donation 2. For in the Charter are all these Not onely related as certain truths but they are made the very ground and occasion why Constantine made this Charter 3. Seeing then there is neither truth nor reality in the foundation Certainly there is no truth at all in the Charter it self 4. But leaving these we will propose a few other Considerations in this Cause 1. In this Edict is mentioned the See of Constantinople as one of the Patriarchal Sees Whereas neither it had Patriarchal Dignitie before the Second General Council that is more then fiftie years after the Donation is supposed to be made Nor was there at that time so much as the name of Constantinople For this City was then called Byzantium And divers years after when Constantine had much enlarged it and made it as Socrates saith Parem aequalem Romae equal to Rome choosing it for the Imperial Seat It was then first called by his Name Constantinople And this was done as Baronius himself acknowledgeth a little after the Nicene Council was ended But as Sigonius more truely teacheth five years after that Nicene Council when Gallicanus and Symachus were Consuls So very stupid was the forgerer that to gain to the Pope to the See of Rome principality over Constantinople he makes Constantine write of that City which was not no nor the name of it so much as extant in the World at that time 2. Had Constantine given principality to the Roman See above all Churches in the World as the Charter saith he did What folly was it in John Bishop of Constantinople in Cyriacus and in others to strive for that Preheminence What meant Boniface the third that he would never shew this Charter and grant of principalitie made by Constantine Why did he use so much intreaty and means to Phocas a murtherer that the Church of Rome might be called the first of all Churches when the same was long almost 300. years before given by a fair Charter to the Roman See by Constantine so Worthy and Renowned an Emperour 3. In this Edict Constantine is made solemnly to give unto Pope Sylvester the Lateran Palace whereas not only Sigonius witnesseth that this was given long before to Pope Meltiades Augustale Palatium in Later ano impertiit Constantine gave to Meltiades the Lateran Palace but Baronius and Binnius avouch the same for a certainty and say that no wise body will doubt thereof Those Augustissimae Lateranenses Aedes say they That most princely Palace of the Lateran was given by the same Constantine to Pope Miltiades the Predecessor of Sylvester and to his Successors and that in the Seventh year of Constantine which was twelve years before he was either Baptized or made this Charter of Donation Is not this now a piece of great munificence in the Emperour to give that which it is not his own to give or to give that to Sylvester which many years before that gift was Sylvesters own and his Successours for ever 4. To the above said considerations let us add the Testimony of their great Cardinal Baronius to whom accords Gretser who hath written an Apologie for him in this very point He by many Reasons and at large proves the Edict to be Commentitium prorsusque falsum A meer Figment and Forgerie And as Gretser saith Commentis accensendum docuit He hath taught that it is a Counterfeit One Reason is That this Edict was not in the Ancient Acts of Sylvester but was by forgerie inserted into them The time when this was done he defines to have been after the 1000 year of Christ The Parties by whom this forged Edict was made and published he also declares It was fained by some Grecian under the name of Eusebius and set forth by Theodorus Balsamon whereas a nullo Graecorum hactenus in lucem editum until then no Grecian had published it And from the Grecians it came to the Latins and Western Church Leo the 9. being the first Pope who makes mention thereof Thus the Cardinal By whose acknowledgment it may be seen what truth there is in the Popes specially in Pope Leo who in his Decretal Epistle most solemnly commends this Edict for an Ancient and undoubted Evidence Such as he knew by sight and sense to be the true deed of Constantine Which yet their great Cardinal after long sifting of Monuments and Records testifieth to be a Forgerie and that of the Grecians First of all devised as he saith about 700. years and published 800. years after the Death of Constantine Fraud Of the Fraud and Imposture of the Popes and of the Church of Rome in regard of pretended Revelations both by Dreams and by Extraordinary Visions and Apparitions of the Dead 1. THe Pope and the Church of Rome make use of these pretended Revelations to lead the poor People by the Nose and to make him believe some Doctrines which the word of God doth condemn 2. So was it said that some were Appeared who had said That to come out of Purgatory such and such things were to be done so Sing Masses and by some certain kind of persons that by such forged Impostures the Fable of Purgatory should be established 3. Likewise was it said that some were Appeared who said That they had seen some Tormented in Hell Fire who told them That they were there for sundry Sinnes but particularly for having Stolne a Chalice from the Convent of the Benedictine Monks 4. Others who being Tormented did say That it was because they had Taken and Appropriated to themselves some Possessions belonging to the Church 5. Besides others said That some certain Priests godly persons singing Masse did see an Angel which did accompany them 6. In the Times of the deepest ignorance there was nothing more common then the speech of such Visions and Apparitions either Imaginaries and Phantastical or proceeding from the Devil to abuse the poor people and to establish his False Doctrine Fraud It is a Fraud and a meere Cavillation for the Refutation of the Falshood of a Religion and also for the Proofe of the Truth of a Religion to demand only Formal Places of Holy Scripture contained word by word in it Which Fraud and Cavillation is used by many Doctors of the Church of Rome disputing with the Reformed but wrongfully BEcause if all that which is not opposed by Formal Texts cannot be said to be grounded in the Word of God Then there are none so abominable Heresies nor any so monstrous opinion which may not boast although wrongfully to have the word of God for its Ground So for Example 1. The Heretick Arrians could say
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. WHo 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 men 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 luch 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
the Church of Rome 67. 2. This is a great Slight of the Popes in these last times to oppose themselves to the holding of Councils and for what Causes he doth it 68 3. This was a great Fraude and Slight in the Court of Rome to endeavour as much as could be done to suppress the Relation of what was passed in the Council of Trent 69 § Concerning the History of the Council of Trent 70 4. The Acts of the Councils have been falsyfied for the most part and things have been supposed which never were 71 A Digression of the Council of Trent in particular with the following Exercitations 1. IT is with Just Causes that the Council of Trent is rejected and condemned by the Reformed 72 2. Yet it is by great Rhetorical Ornaments commended by the Jesuites 73 3. But it deserves not such Commendations and why 74 4. Of the Decrees of that Council 75 5. Of the Examen of that Council by Kemnitius 75 6. For what Reasons the Protestants made no great hast to go to that Council 76 § A Resolution of this Question whether the Pope be above the Councils or otherwise 77 Chap. 7. Of the Fraude about the fourth Principle Namely the Church And this Fraude is that because the Scripture maketh honourable mention of the Church therefore the Roman Church is that true Church of Christ 78 79 Chap. 8. Of the Falshood of the above said Principles of the Church of Rome 79 With this Exercitation 1. By Reason of that Falshood such Principles are Excluded by the Reformed from the Rule of Faith 80 Chap. 9. 1. They Exclude justly the Traditions called Apostolical 80 Chap. 10. The Scripture is a perfect Rule of Faith without Tradition 81 Chap. 11. 2. The Catholick Church is justly excluded 83 Chap. 12. 3. General Councils are justly excluded 83 Chap. 13. Refutation of an Objection made against our Rejection of the Church and of General Councils 84 Chap. 14. 4. The Antient Fathers are justly excluded 85 Whereupon the following Exercitations are considerable 1. Answer to a Demand of the Jesuites about our Rejection of the Fathers 86 2. How the Reformed carry themselves in regard of the Scriptures and in regard of the Fathers 87 3. Of Bishop Jewels challenge to the Fathers that flourished 600. years after Christ 88 89 4. The Fathers have Errors 90 5. Notwithstanding some of their Errors we Reformed esteem them as holy Men and holy Fathers 90 6. Answer to an objection against this Declaration 91 7. There is great difference between the Errors of the Fathers and those of the present Church of Rome 92 8. Examination of some words of Luther about the Fathers reproved by the Popish Writers 93 9. Answer to two Objections against that Examination 94 95 Chap. 15. The Determination of the Pope is justly Excluded from the Rule 97 With these Exercitations 1. The Pope may fall into Heresie and have erred in great Articles of Faith 97 2. Answer to an Objection about that Assertion 98 3. Besides we say that the Pope is the great Antichrist foretold in the Scriptures 98 4. Of the divers Ages of Antichrist 100 5. What Horrour is it to submit to him that is the Antichrist 101 § Concerning Cardinals the Popes Counsellours in two Exercitations 101 102 Chap. 16. It is an observation greatly to be considered That the Arguments used in the Church of Rome for defence of their Erroneous Doctrins before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments 106 § The Jesuites then of all the Sophisters of the Church of Rome are the greatest 106 § And I do add that of all the Sophisters Jesuites Bellarmin a Jesuite is the greatest and most universal as appears by the Representation and Observation of his Faults 107 Chap. 17. Again of the Jesuites with divers Exercitations 108 c. Chap. 18. Of the Sects of Thomists Scotists Dominicans Franciscans 112 § By them appears what unity there is in the Church of Rome 113 Chap. 19. Of the Seduction of People by the Popes and the Roman Church by their false Doctrin 114 With these following Exercitations 1. This Seduction is a crying Sin 114 2. It is wrought by four Means 116 Chap. 20. The first Mean of Seduction of People Consisteth in Mysteries and Secrets 116 Chap. 21. The second Mean of Seduction of People consisteth in Impostures and Frauds 118 Chap. 22. The third Mean of the Seduction of People consisteth in Signes and Miracles 118 Chap. 23. The fourth Mean of the Seduction of People consisteth in Persecution and Cruelty 122 With two Exercitations more 122 123 § Of the Popish Inquisition 124 § Of the Cruelty and also Perfidiousnesse exercised by the Council of Constance upon John Huss and Hierome of Prague 125 § The Doctrin of the Church of Rome is False concerning the Faith given to Hereticks 126 Chap. 24. Another Fraud of the Church of Rome Which is concerning the pretended Donation of Constantine 127 And also 129 c. Besides 132 Chap. 25. Another Fraud of the Church of Rome Which is in regard of pretended Revelations both by Dreams and by extraordinary Visions and Apparitions of the Dead 136 Chap. 26. Of another Fraud of the Church of Rome in Disputations to demand onely Formal Places of Scripture contained word by word in it 137 § The necessary Consequences that are drawn from the Scriptures are as valuable in Disputations as the Formal Texts are 138 Chap. 27. This is a Fraud of some Jesuites in Disputations ever to Question and never to Answer 140 Chap. 28. This is another Fraud of the Church of Rome That the 3. following Heads are onely grounded upon worldly Interest 140 Namely 1. The Taking away of the Cup from the Sacrament of the Lords Supper 141 2. Forbidding Marriage to Priests or the Clergy 141 3. And Divine Service being in an unknown Tongue to the People 142 Chap. 29. Of a most considerable contradiction of the Priâ—cipal Doctors of the Church of Rome in regard of their Doctrine That Eternal Life is due as a Debt to our good works 142 Chap. 30. The Burden of Ceremonies which is now laid upon the Members of the Roman Church is an Intolerable Burden 144 Chap. 31. Of the False Worship of the Church of Rome 146 Chap. 32. Of the Idolatry of the Church of Rome 1 Conjointly 2 Separately 147 148 1 In regard of the Saints which are departed 149 152 154 2. Particularly in regard of the Virgin Mary 155 3. In regard of the Adoration of Relicks 157 § Of Miracles wrought by the Dead Bones and Carcasses of Saints 158 Chap. 33. The Reformed must not frequent the exercises of Popish Worship nor Assit to the Mass 159 Chap. 34. Of the Corruption of the Church of Rome in regard of Manners 160 1. In Regard of the Pope her Head 160 2. In Respect of the Popish Clergy and other Members of the said Church
condemned the Popes Supremacie Can. 6. In the Second is established the Idolatrous Worship of Images The First Belief the Papists will not allow The Second is detested by us Reformed 8. Let Councils therefore be esteemed as they deserve 9. And let them be tried as hath been said §. Objection of the Popish Writers against our Rejection from the rule of Faith the Catholick Church and General Councils IF the Church say they and general Councils be not Grounds and Rules of Faith Why then did the Ancient Fathers draw an Argument from them to Refute the Errors of the Antient Hereticks Answer of the Reformed to that Objection 1. VVE know say the Reformed That the Ancient Godly Fathers in Confuting all Hereticks used onely Arguments drawn out of the Scriptures and plainly taught That by no other Weapons an Heretick can be put to flight 2. The same Reformed do know That the Ancient Fathers did charge the Hereticks sometimes With the Judgment of Churches With Determination of Councils With Succession of Bishops With the Name of Catholicks Not as though this were a necessary Conviction of it self but thereby the rather to induce them to believe the Doctrine to be true which they did see from the first planting thereof in the Church to have remained 3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church is nothing like seeing they have onely the bare Title of the Church without the Thing and as it were the empty Casket without the Treasure 4. The Reformed justly exclude from the Rule of Faith The Ancient Fathers 1. VVE Reformed as hath been said of General Councils do esteem and regard them in their place We thank God God for them We Read Allow and Commend them So far forth as they agree with Gods word 2. For it cannot be truely said that they never disagree from it 3. We grant that they were Learned and Godly Men but yet were they Men having their Infirmities and Imperfections 4. Their Learning Their Zeal Their Ages Were not Priviledge unto them but that notwithstanding they might be deceived in their Writings and in their Expositions of Scripture 5. And let the Popish Doctors take this for a sure Conclusion That in the Sayings of Those who are all of them subject to Error there is no stable and stedy Ground to build our Faith upon least perhaps we build upon Error in stead of Truth 6. So that without Tryal and Examination no Sentence of a Father nor of all Fathers may safely be Received §. Objection of the Popish Writers against our Rejection from the Rule of Faith the Ancient Fathers SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith Why say the Popish Writers do they make use of them and alledge them Answer to this Objection 1. THe Reformed do read the Ancient Fathers And oftentimes they rehearse their Sentences and their Expositions of the Scripture 2. But not as Proofs in Doctrines of themselves For they do not acknowledge them as Rule and Ground of the Faith 3. It is to stop the Papists Mouthes that cry so loud in the ears of the simple that all the Fathers are against them 4. It being most true That they are notably and generally for them § How the Reformed carry themselves in regard of the Scriptures in regard of the Ancient Fathers 1. This is their Carriage in regard of the Scriptures 1. THey receive that which the Scripture delivereth 2. They reject that which the Scripture reproveth 2. This is Their Carriage in regard of the Ancient Fathers 1. THey read the Fathers with Indifferent and Free Judgement 2. Weighing all their Doctrine in the Balance of Gods Word and thereby either allowing or refusing the same 3. This they must do or else of Fathers they make Gods of Mens Writings They make Canonical Scriptures Of Doctors Opinions they make Articles of Faith 4. And herein they do no otherwise then they are taught both by Scriptures and by Fathers to do 5. They declare to the Popish Writers That concerning these two Heads they shall never get at their hands more than this § Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ The Popish Writers IOhn Jewel say they challenged the Catholicks calling upon and desiring the help of the Fathers as many as flourished 600 years after Christ Answer of the Reformed to that Relation 1. They Answer this THat Bishop Jewel proved all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding as he had affirmed at Paul's Crosse 2. They Answer this 1. THat the present Popish Writers may be ashamed to make mention of that Challenge which they have so long ago given over as a Desperate Cause 2. Wherein Doctor Harding the chiefest Adversarie could not make shew of Proof without using the Testimonies of forged and Counterfeit Writers As Amphilochius Clemens Abdias Hippolytus And such Others of which no more Account is to be made then of Fables and shamelesse Forgeries Such were the Chiefest Proofs which Dr. Harding was able to bring 2. And whatsoever he brought hath been fully Answered in the Reply by the Bishop himself Which Book as yet though it hath been in some parts nipped at by Divers yet throughly confuted was it never what the present Popish Writers can do in this Case may easily be guessed 3. They Answer This. 1. THat what which Bishop Jewel promised to give over and to subscribe If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures Councils or Doctors within 660. years after Christ was not because he meant ever to subscribe to the Popish Doctrine or was unstayed in his Religion but it was of a most assured knowledge and resolute perswasion That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity as indeed they are 2. Otherwise the Popish Doctors may remember That our Religion is grounded onely upon the Holy Scriptures of God 3. And therefore though the said Doctors brought against us Reformed Writers and Fathers never so many for these Matters as they can bring not one of Credit and Age. Yet will we never subscribe unto them having once subscribed to the certain Truth of God revealed unto us in his holy perfect and written word 4. By which all Sentences Opinions and Writings of Men whatsoever must be examined §. Notwithstanding some Errors of the Ancient Fathers we Reformed esteem them as Gods Saints and holy Men and holy Fathers 1. THe Ancient Fathers holding the Ground and Foundation of Doctrine did oftentimes build thereon Stubble and Straw partly by some Superstitious Opinions which themselves conceived of such Inventions and partly by the sway and violence of Custome whereby they were carried to a liking of those Things which they saw commended and practised by others 2. And yet God forbid that because of some Errors which they held we Reformed
was the first in Order and the Rector of the Parish as hath been said was called the principal or Cardinal Priest For that comes to one as Pandulphus Pisanus doth teach and after him Onuphrius 4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome 5. In that regard they sate at the last in Councils As namely in the sixth Council of Carthage And in the Council of Gregory the first And the Gallicane Church in her Remonstrances to the Council of Canstance saies these words Cardinals are the Rectors or Parsons of the Parochial Churches at Rome They have their Dignities in their parishes and their First and principal Office is To hear Confessions To preach and to Baptize c. 6. But Onuphrius saith in Libro de Cardinalibus That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty Leo the 9. about the year 1049. did begin to raise up the State of Cardinals at Rome 7. Unto whom afterwards Innocent the 4. about the year 1244. gave the priviledge of the Red Hat Of the Scarlet Gown And to go on Horseback through the Citie 8. And in the year 1470. Paul the 2. did confirm it 9. And since Clement the 5. went so far in his Clementines as to make them march before all the Princes of the earth 10. But that the beginning of Cardinals had been such as hath been represented Besides the consent of the whole History it doth appear by the following things 1. It doth appear by this That Antiently there were onely 28 of them That is to say as many as of Titles and of the parishes at Rome 2. That doth appear by this That as the Popes were willing to make a great number of Cardinals they did also increase the number of the Parishes of Rome 3. That doth appear by this That above a thousand years lasting the least Bishop had the precedence of a Cardinal how Ancient soever he might be And even the Dean likewise 4. That doth appear by this That the Cardinalat was a Degree to become Bishop And that he who of a Cardinal was made Bishop did cease to be Cardinal which was not altered but about the year 1190 by Pope Clement the third 5. That doth appear by this That among the Cardinal Bishops the Precedence was taken from the Promotion to the Bishoprick and not to the Cardinalship The Cardinals being esteemed inferiours to Bishops and onely more then simple Priests Alexander the 3. did change that after he had troden under feet the Emperor Frederick about the year 1180. making thenceforth the Cardinals Bishops and the Cardinals not Bishops to have the precedence of Bishops Archbishops Primates Patriarchs c. 6. That doth appear by this That the Church of Ravenna in Italy had her Cardinals and kept them a long time which also in the time of Charles the Great did maintain That she held nothing of Rome 11. Concerning Cardinal Deacons the books of the Church of Rome do teach us That there was but one there in the beginning which was called so because he was the Principal Deacon called by us Arch-Deacon of the seven Deacons that were in that City that is to say one for two Regions which were called Regionarie Deacons having the care of the Alms. Since they were 14 one for a Region and afterwards 18. To give 4 of them to Latran and at last they were all Cardinals and that without Number 12. It must not be wondred at Then if the Canonists do Dispute that the Cardinals have no Rank in the Church and that they are neither Instituted by Christ nor by his Apostles c. 13. Neither also must we wonder if even the Cardinal of Alliaco Libr. de Reform among the Articles which he presented to the Council of Constance at the Request of the Emperour Sigismond did give counsel to extinguish them as superfluous and added without cause This is an Observation greatly to be considered namely That the Arguments used in the Church of Rome for Defence of their Erroneous Doctrines before the coming in of the Jesuites are declared by the Jesuites themselves to have been but sleight and weak Arguments Jesuites OUr Ancestors saies one of the Jesuites otherwise most wise men having not alwaies to Debate with wilful Spirits did not strictly stand upon exact Form of Teaching Answer to that by the Reformed 1. THe cause is the more desperate when such wise men could find no better Arguments to maintain it but such as even the Jesuites themselves confesse to be but weak 2. And both their Heresies were then too credulous to believe And the Jesuites are now ridiculous to defend such loose Arguments as they do § By the above observation it doth manifestly appear That the Jesuites that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome of all the Sophisters of that Church are the greatest 1. THe Jesuites puts now down all the Ancient Sophisters of the Church of Rome for deceipt and fraud themselves being yet but upstarts 2. For if there were ever any kingdom of poor blind men over the stark blind questionless it is now wholy descended unto the Jesuites 3. To whom the former Popish Doctors as also the Ancienter Orders of Monks and Friars do willingly yeild the Garland because they think that they see something Of all the Sophisters Jesuites Bellarmine a Jesuite is the greatest and most Vniversal as appears by the Representation and Observation of his Faults 1. REading the Controversies of Cardinal Bellarmine concerning Religion we find two kinds of Faults in them Some are General And the others are Particular 2. These be some of his General Faults 1. To make shew and parade of his Learning he propounds and moves Questions too curious as also unprofitable 2. He refutes the Antient Errors with too great prolixitie and labour which were not to be drawn out of Hell wherein in times past truth had made them fall 3. He unjustly reproves the Reformed Doctors and slanders them being beholding unto them for many matters that he hath taken from them though he doth not vouchsafe to acknowledg it 4. When he loses all hope to be helped by holy Scriptures he doth strengthen himself by the Authority of the Fathers and of the Councils and of Miracles 5. Against all right and reason to maintain and uphold his Capitolin god which is the Pope he alleadges unto us the Popes in their own Cause as Judges or witnesses 6. Also to prove his Assertions he alleadges and produce that which hath been done by the Pope Whereas it was to be known in regard of Right whether they ought to do such things 7. To procure glory and fame unto himself and being stirred by Ambition he blames and rebukes every kind of persons even his own Doctors and moreover the holy Scriptures 8. Having undertaken to uphold an Error he hoth sink in the mud the more
That they were grounded upon the Word of God because there is no passage which formally saith That the Son is consubstantial to the Father and that it is not a Created God 2. The Nestoreans also could say That they were grounded upon the Word of God because there is no formal place which saies That in Jesus Christ there are not two Persons 3. So much could say the Eutichians For there are no places which formally saies That the two Natures of Christ be not confused and that the Human Nature hath not swallowed up by the Divine Nature 4. Likewise the Jews who reject Jesus Christ with a prodigious obstinacie could say That they were grounded upon the Word of God because that in Moses and in all the Prophets there is not any place which saith formally That Jesus the Son of Mary born in Bethlehem under the Empire of Caesar Augustus is the Messias 5. In a word the Religion of the Mahometans could be said to be grounded upon the Word of God For there is no Text in the Bible which saith that Mahomet is a false Prophet and that his Religion is impious and abominable and that the Paradise which God promiseth to his children is not a carnal Paradise § The necessarie consequences that are drawn out of the Scriptures are as valuable to prove the falshood of a Belief as the formal Texts are as also to prove the Truth of a Belief ANd so whensoever we are to confirm the Truth and to confute Errors and Untruths it is lawful to make use of two kind of Arguments drawn out of the Canonical Books of Scripture Namely 〈◊〉 of those who expressely and as in as many words are drawn out of the Holy Scriptures Secondly of those which are drawn out of them by good and lawfull Consequence 1. Certainly those that would reject Consequences drawn out of the Reason of Holy Scriptures should condemn Jesus Christ who made use of Consequences to prove the Resurrection against the Sadducees For after he had produced the place of Moses Exod. 3.6 where God calleth himself the God of Abraham the God of Isaac and the God of Jacob. He inferres by a good Consequence for proofe of the Resurrection God is not the God of the Dead but of the Living 2. Truely whosoever is against the drawing out of any Consequence doth abolish all the common sense and all use of Reason which consists onely in that 3. We acknowledge That Faith proceeds another way then Humane Sciences do for Faith drawes all her Proofs from the Divine Authority but as the most famous School-men do observe the Sacred Divinity is Argumentative that is to say That it doth not abolish but on the contrary makes more Noble the use of Argumentation and Discourse We allow besides That the Rules of Logick are not Articles of Faith But notwithstanding we say that they are Tools and Instruments to handle all knowledge with order and certainty And Consequently the Theological Matters Fraud This is a Fraud of some Jesuites that in Disputations concerning Religion they will ever Question and never Answer 1. FOr it belongs to him that Affirmeth a Thing to prove it otherwise one might Affirm all things impudently 2. According to this Rule It belongeth then unto those who maintain That every day Christ is to be offered in a Propitiatory Sacrifice who maintain The Prayers unto the Dead to Justifie their Belief by the Word of God And to make us see That it hath been written and set down in clear and formal words or that it is drawn from it by a Necessary Consequence This is another of the Frauds of the Church of Rome 1. That the taking away of the Cup from the Sacrament of the Lords Supper 2. Forbidding Marriage to Priests 3. And Divine Service being in an unknown Tongue to the People are onely grounded upon worldly Interest 1. This is true in Regard of the taking away the Cup from the Communion COncerning the taking away the Cup from the Sacrament This is the language of the Doctors of the Church of Rome That if it were possible to grant to the people the use of the Cup without doing any wrong to the Faith it should be a thing of small importance but that could not be because by the grant of the said use of the Cup a gate should be opened to require that all the Ordinances which are of positive right should be broken And yet say they They are they by which alone the Prerogative given by Christ to the Curch of Rome is conserved 2. This is true in regard of the Prohibition of Marriage to Clergie Men. FOr say the said Doctors from the Marriage of Clergie men if it were granted it should happen that they having a Family Wives and Children should no more depend from the Pope but from their natural Prince and their affections towards their issue would make them agree to all things wrongful unto the Church that they should indeavour to render Livings Hereditarie And in a short time the Holy Seat should be Restraned in the onely City of Rome That before the Coeliba or Single Life had been decreed The Roman See drew no thing at all from other Towns and Countries but by it was become Master of such a great number of Benefits Of whom by the Marriage of Clergie men it should be deprived in a short time 3. This is true in regard of Divine Service in a Tongue unknown to the people FOr say the said Doctors from the use of the vulgar Tongue in the Celebration of Divine Service it should follow that every one should esteem themselves Divines That the Prelates Authoritie should be vilified and that Heresie should creep in All. Of a most considerable Contradiction of the Principal Doctors of the Church of Rome in regard of their Doctrine That the Kingdom of Heaven And Eternal Life is due as a Debt to our good works 1. VVE Reformed do Teach That he that sinneth hath deserved death worthily in respect of the sin committed which is a Transgression of Gods will and Commandement And for which without Remission there is no hope to Escape eternal Condemnation 2. But can he that worketh well for one or two or for more good Works claim unto himself as a due Debt the Kingdome of Heaven for the same 3. The Reformed Doctors do deny it for many strong Reasons 4. The Popish Doctors in the Schooles and in handling Controversies of Religion that are between the Reformed and the Church of Rome do openly affirm it maintaining that the Kingdome of Heaven and Eternal Life is due as a due Debt to our good works 5. 1. But howsoever it is now for a Fashion with great Countenance and vehement Disputation avouched by some Doctors of the Roman Church that we merit Heaven by our good works 2. Yet we are perswaded that no Adversary of Conscience can otherwise think or dare in peril of Death otherwise say but that he hath deserved for