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<DATE>2013-06-05</DATE>
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<NAME>Monica Tsuneishi</NAME>
<RESP>MURP</RESP>
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<IDG S="marc" R="UM" ID="A29582">
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<BIBNO T="oclc">12770843</BIBNO>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<P><HI>Vannus Divinus</HI> OR A FANNE To &s;eparate the <HI>CHAFF</HI> from the <HI>WHEAT,</HI> AND Di&s;tingui&s;h <HI>Pure, and True,</HI> FROM <HI>Impure and Fal&s;e</HI> RELIGION.</P>
<P>Very u&s;efull to inform the Ignorant, Settle the wavering, Reduce the &s;traying, and Confirm the &s;incerely Orthodox Profe&s;&s;ors:</P>
<P>By <HI>C. B. M. A.</HI></P>
<P><HI>Brevitas mater e&s;t Memoriae, per&s;picuitas <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">utrix Intelligentiae.</HI></P>
<P><HI>LONDON</HI> Printed by <HI>S. G.</HI> and <HI>B. G.</HI> for <HI>Francis Egles|field</HI> at the Signe of the <HI>Marygold</HI> in St. <HI>Pauls</HI> Church Yard 16<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"></P>
</DIV1>
<DIV1 TYPE="publisher to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>The Publi&s;her to the Reader.</HEAD>
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P>THou art here pre&s;ented with a <HI>Treati&s;e</HI> more to be prized than <HI>Homers Iliads,</HI> and yet, like that, compri&s;ed in a <HI>Nut&s;hel,</HI> A &s;mall <HI>Enchiridion</HI> that comprehends more than many large <HI>Tomes</HI> and <HI>Volumes</HI> in <HI>Folio:</HI> The <HI>Subject</HI> matter is the most im|portant in the world, the <HI>method</HI> and man|ner of handling it <HI>new</HI> and <HI>accurate,</HI> never was <HI>Brevity</HI> better matcht with <HI>plainne&s;s,</HI> that neither thy <HI>memory</HI> might be overcharg|ed, nor thy <HI>under&s;tanding</HI> put on the Rack; That thou may&s;t Read <HI>heedful,</HI> Meditate <HI>&s;eri|ou&s;ly,</HI> Practice <HI>duely,</HI> and Increa&s;e as well in <HI>Grace</HI> as <HI>knowledge continually,</HI> Is the earne&s;t de&s;ire of</P>
<CLOSER><SIGNED>Thy Friend <HI>F. E.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="3">
<PB N="1" REF="3">
<HEAD>EXERCITATIONS <HI>Concerning</HI> The Pure, and True; And the Impure, and Fal&s;e Religion.</HEAD>
<DIV2 TYPE="exercitation">
<HEAD>Of Religion in General. There is a Religion, And that nece&s;&s;arily.</HEAD>
<P N="1">1. _ALl the Ancient men agree fully, That there ought to be a Religion among all Men.</P>
<P N="2">2. As indeed there is not a Thing that doth more nece&s;&s;arily follow,
<LIST>
<ITEM>1. Than a God, a Man, and a Religion.</ITEM>
<ITEM>2. A Father, a Son, and an Obedience.</ITEM>
<ITEM>3. A Ma&s;ter, a Servant, and a Service.</ITEM>
<ITEM>4. A Giver, a Receiver and a Reward.</ITEM>
<ITEM>5. Or rather a Lender, a Debter, and a Bond.</ITEM>
</LIST></P>
<P N="3">3. And therefore full well doth one &s;ay, <HI>The Phi|lo&s;ophers ought to have been the fir&s;t Divines.</HI></P>
<P>For in as much as we make toward God with two wings,</P>
<P>That is to &s;ay</P>
<P>With Wit,</P>
<P>And with Will.</P>
<PB N="2" REF="4">
<P>Wit can no &s;ooner conceive that God is our Fa|ther,</P>
<P>But by, and by, will inferre thereupon, That therefore we ought to Obey him, and to Serve him.</P>
<P>Yea and it proceedeth yet further;</P>
<P>That &s;ith he is our Father, and we his Children,</P>
<P>It is for our mo&s;t behoof to return unto him.</P>
<P N="4">4. This thing, even the Navigations of our Time doe &s;hew to be imprinted in all the Climates of the World,</P>
<P>And in all the kinds of Men,</P>
<P>As which have di&s;covered Nations that wander in Woods,</P>
<P>Without Law,</P>
<P>Without Magi&s;trate,</P>
<P>Without King;</P>
<P>But none without &s;ome kind of Serving of God,</P>
<P>None without &s;ome &s;hadow of Religion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Di&s;tinction of Religion.</HEAD>
<P>REligion is di&s;tingui&s;hed in this Manner,
<LIST>
<ITEM>1. There is the True Religion,</ITEM>
<ITEM>2. There are Heretical Religions,</ITEM>
<ITEM>3. There are Schi&s;matical A&s;&s;emblies, and Religions,</ITEM>
<ITEM>4. There are Fal&s;e Religions.</ITEM>
</LIST></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="3" REF="4">
<HEAD>Concerning the True Religion In General.</HEAD>
<P>THat is the true Religion which hath its Ori|gine from God.</P>
<LG>
<L>The true Religion can be but one,</L>
<L>That is to &s;ay &s;ufficient to Salvation.</L>
<L>And there cannot be Divers true Religions.</L>
</LG>
<P N="1">1. THat doth appear,
<LIST>
<ITEM>1. By that which Religion requireth of us,</ITEM>
<ITEM>2. And by that which Religion is to get for us.</ITEM>
</LIST></P>
<P N="2">2. Concerning the Fir&s;t.</P>
<P>Religion, as the Men of old time them&s;elves have taught us, requireth of us in effect,</P>
<P>That we &s;hould yield full obedience unto God.</P>
<P>Full obedience requireth that we dedicate unto the Glory of God</P>
<P>Our Thoughts,</P>
<P>Our Words,</P>
<P>And our Deeds,</P>
<P>In &s;uch &s;ort</P>
<P>That our &s;elves</P>
<P>And All that ever is in us &s;hould be referred to his Honour.</P>
<P>If Religion requires this,</P>
<P>How can it be any other then one?</P>
<P>Or what Diver&s;ity can it admit?</P>
<P>And if any require le&s;&s;e of us, contented perad|venture with the outward Man,</P>
<PB N="4" REF="5">
<P>Which is all one as if they would rob God of one half of a Man:</P>
<P>What is their doing but Hypocri&s;ie,</P>
<P>Or High Trea&s;on again&s;t God?</P>
<P N="3">3. Concerning the Second.</P>
<P>That which Religion is to get for us is Salvation;</P>
<P>For to &s;peak properly, what is Religion?</P>
<P>An Art, or skill, if I may &s;o term it, how to &s;ave Men,</P>
<P>And wherein con&s;i&s;teth this Art?</P>
<LIST>
<ITEM>1. It con&s;i&s;ts in &s;hewing Men their Di&s;ea&s;e,</ITEM>
<ITEM>2. In &s;hewing them that it is Deadly:</ITEM>
<ITEM>3. And finally in teaching the fit, and conve|nient Remedy.</ITEM>
</LIST>
<P N="4">4. Indeed the very Law of Nature leadeth us well to the fir&s;t Point.</P>
<P>For who is he which even of Nature accu&s;eth not him&s;elf?</P>
<P>And who&s;e Con&s;cience nippeth him not when he hath &s;inned?</P>
<P N="5">5. Rea&s;on al&s;o leadeth us to the Second Point.</P>
<P>For who is he that concludeth not with him&s;elf.</P>
<P>That the Creature which offendeth his Creator de&s;erveth to be rooted out?</P>
<P>That is to &s;ay that Sin ingendreth Death.</P>
<P N="6">6. And thus far may all Religions come,</P>
<P>And all Ceremonies ordained by Man,</P>
<P>As Prayers,</P>
<P>Sacrifices,</P>
<P>Wa&s;hings,</P>
<P>Clean&s;ings,</P>
<PB N="5" REF="5">
<P>And &s;uch others;</P>
<P>But what is all this but a bringing of us to Hell gate?</P>
<P>Or rather a &s;hewing of Paradi&s;e unto us a far off?</P>
<P>But there is an horrible, and infinite Gulph be|tween us, and it,</P>
<P>Which Man,</P>
<P>And all the whole World can neither fill up.</P>
<P>Nor Pa&s;&s;e over.</P>
<P N="7">7. Yet mu&s;t there needs be a Pa&s;&s;age,</P>
<P>For the end of Man is to be united unto God,</P>
<P>And the end is not in vain.</P>
<P N="8">8. The Mean to be united Above</P>
<P>Is to be reconciled here Beneath.</P>
<P N="9">9. And the Mean to be reconciled here Beneath is but onely one,</P>
<P>Which is that God him&s;elf acquit us of the Debt which we owe unto him.</P>
<P N="10">10. That Religion then, and none other, which leadeth us &s;traight to the &s;aid Pa&s;&s;age,</P>
<P>And by the Following whereof we find it</P>
<P>Is the true Religion,</P>
<P>As that which alone attaineth to the end of Re|ligion,</P>
<P>Which is the Saving of Man.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="6" REF="6">
<HEAD><HI>Of Antiquity concerning Religion</HI>
<LIST>
<ITEM>1. <HI>The Distinction thereof.</HI></ITEM>
<ITEM>2. <HI>The true Ground of true Antiquity, or the true Rule thereof.</HI></ITEM>
</LIST></HEAD>
<P N="1">1. IT is to be ob&s;erved, that there is a double Antiquity,</P>
<P>One is Primary</P>
<P>And the other is Secondary.</P>
<P N="2">2. Primary Antiquity is that which was from the beginning, though di&s;continued, and inter|rupted by the corruption of Times.</P>
<P N="3">3. Secondary Antiquity is that, which indeed is aged, and gray-headed, but yet reacheth not to the Spring-head.</P>
<P>Thus our Saviour Chri&s;t controlleth the Law of Divorce <HI>Matth.</HI> 19.8. Though it was aged, and of long continuance; Even two thou&s;and years old: Yet <HI>non &s;ic fuit ab initio.</HI> It was not &s;o in the beginning.</P>
<P N="4">4. In regard of this it is truly &s;aid of <HI>Tertullian verum quod primum, fal&s;um quod posterius.</HI> That which is fir&s;t is alwayes true, and that which cometh later is fal&s;e.</P>
<P N="5">5. Concerning Antiquity it is to be ob&s;erved, that no Antiquity, be it never &s;o ancient and hoare-headed, is to be reverenced or regarded, if it be not grounded upon the truth of the Scriptures.</P>
<P N="6">6. And that which &s;eemeth Novelty, if it bring
<PB N="7" REF="6">Scripture for its warrant is truly Ancient: and hath true, certain, and unre&s;i&s;table Authority.</P>
<P>The rea&s;on is given by <HI>Aquinas</HI> 2. <HI>part. q.</HI> 97. <HI>Art.</HI> 3. Becau&s;e the Law of God proceedeth from the will of God; and therefore may not be altered by Cu&s;tome proceeding from the will of Man.</P>
<P N="7">7. In that regard very well doth S. <HI>Cyprian</HI> write <HI>lib.</HI> 2. <HI>Epi&s;t.</HI> 3. <HI>ad Caecilium.</HI> If only Chri&s;t is to be heard, we ought not to regard what any be|fore us hath thought fit to be done, but what Chri&s;t who is before all hath fir&s;t done. For we mu&s;t not follow the Cu&s;tome of Man, but the truth of God.</P>
<P>And in another place: Cu&s;tome without truth is nothing but Antiquity of Error. <HI>Idem. ad Pomp. cont. Epist. Steph. Papae.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Nothing mu&s;t be ordained concerning the Things which belong to Religion,
<NOTE PLACE="marg">God alone is the Law|giver of his Church.</NOTE> without the Word of God.</HEAD>
<P N="1">1. THe Rea&s;on of that is becau&s;e God alone is the Law-giver of his Church,</P>
<P>And the onely Author of the Doctrine</P>
<P>Concerning Faith or Belief,</P>
<P>And Religious Wor&s;hip.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="8" REF="7">
<HEAD>That God is the onely Authour of the Doctrine con|cerning Faith, or Belief; we prove it by the following Arguments.</HEAD>
<P N="1">1. THe 1. is taken from the Nature of Faith.</P>
<P>For all the Doctrines of Faith, in regard of the matter which is to be believed mu&s;t have a certain, infallible, and undoubted Truth:</P>
<P>Now it is the property of God alone to be infal|libly true of his own nature. Let God be true, but every man a lyar, &s;aith S. <HI>Paul, Rom.</HI> 3.4.</P>
<P>And therefore God alone is the Author of the Doctrine of Faith.</P>
<P N="2">2. The 2. Argument is taken from the Quality of the Articles of Faith;</P>
<P>For the proper documents and Doctrines of Faith do exceed the capacity, and apprehen&s;ion of the Creature. And therefore they could not be revealed but onely by the Creator.</P>
<P>Such is the Doctrine of the Trinity of the Per|&s;ons in the unity of an E&s;&s;ence. Such is the Do|ctrine of the Eternal Birth of the Son of God. Such that of the Proce&s;&s;ion of the Holy Gho&s;t. And &s;uch that of the hypo&s;taticall union of the two Natures of Chri&s;t, Divine and Humane.</P>
<P>And &s;uch are all other Articles concerning Faith properly, and &s;trictly taken, which in that they are above the naturall knowledge of the Creature, cannot be known by us, but by the &s;upernaturall Revelation of the Creator.</P>
<PB N="9" REF="7">
<P>Of all them this of Chri&s;t may be &s;aid, Fle&s;h and Bloud hath not revealed the&s;e things unto mankind; but God the Father which is in Heaven. <HI>Matth.</HI> 16.17.</P>
<P N="3">3. The 3. Argument is taken from the reward of Faith, and the puni&s;hment propunded to un|belief, and infidelity,</P>
<P>Which doe manife&s;tly argue that it belongeth to God alone, to frame and pre&s;cribe to Men, Articles, and dogmes, concerning beliefe and Faith. For the reward propounded to Faith, is Eternall Life. <HI>Iohn</HI> 3.36. <HI>And that is the gift of God through Je&s;us Chri&s;t our Lord. Rom.</HI> 6.23. And the puni&s;hment denounced again&s;t infideli|ty is Eternall Death; Which puni&s;hment God alone is able to inflict. Chri&s;t teacheth it <HI>Matt.</HI> 10.28. in the&s;e words <HI>Fear not them which kill the body, but are not able to kill the &s;oul.</HI> But ra|ther, <HI>fear him which is able to de&s;troy both &s;oul and body in hell.</HI> He teacheth it al&s;o, <HI>John</HI> 3.36. when he &s;ayes, <HI>that he that believeth not the Son, &s;hall not &s;ee life, but the wrath of God abideth on him.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>2. <HI>That God is the onely Author of the Doctrine con|cerning Religious Wor&s;hip. We prove it by the following Arguments.</HI></HEAD>
<P N="1">1. THe 1. Argument is taken from the Rela|tion which is between God, And the Church.</P>
<PB N="10" REF="8">
<P>God alone in the Spiritual Government of the Soul, is Soveraign Monarch.</P>
<P>Is the Hou&s;holder,</P>
<P>Is the Husband.</P>
<P>In regard of his Church.</P>
<P>This Church in regard of her Relation to God</P>
<P>Is Called</P>
<P>The City of God,</P>
<P>The Hou&s;e of God,</P>
<P>The Spou&s;e of God.</P>
<P>Now who &s;hould be &s;o Impudent</P>
<P>As to pre&s;cribe Laws to a Foreign City?</P>
<P>Concerning her Duties to her King,</P>
<P>Or to Another Mans Family,</P>
<P>Or to Another Mans Wife,</P>
<P>Concerning the Manner</P>
<P>Of Obeying,</P>
<P>And Rendring Service</P>
<P>To her Ma&s;ter,</P>
<P>Or to her Husband.</P>
<P N="2">2. The 2. Argument is taken From the Re|ward, And Puni&s;hment, Annexed to the Works of Divine Wor&s;hip.</P>
<P>For the Works of Divine Wor&s;hip Piou&s;ly ob|&s;erved, have from the Munificence of God, a Promi&s;e of Eternal Reward:</P>
<P>But being Neglected, or Contemned, a Commi|nation of Eternal Death.</P>
<P>From whence it may be Gathered,</P>
<P>That God Alone, who is the Lord of Life and</P>
<P>Death, Hath the Power</P>
<PB N="11" REF="8">
<P>To Ordain &s;uch Works,</P>
<P>And to Injoin Them</P>
<P>By the Empire of a Law-giver.</P>
<P N="3">3. The 3. Argument is drawn from the Pro|hibition of God.</P>
<P>For God him&s;elf by an Expre&s;&s;e Law hath at|tributed to Him&s;elf Alone</P>
<P>The Authority to Ordain his Service, <HI>Deut.</HI> 12.32. <HI>What thing &s;oever I command you, ob&s;erve to do it, Thou &s;halt not adde thereto, nor dimini&s;h from it.</HI></P>
<P>From whence al&s;o is that of our Saviour, <HI>Matth.</HI> 15.9. <HI>But in vain they do wor&s;hip me, Teaching for Doctrines, the Commandements of men.</HI></P>
<P N="4">4. The 4. Argument is,</P>
<P>Becau&s;e the Works of Wor&s;hip depend from the Will of God, who is to be Wor&s;hipped:</P>
<P>Therefore God is not Wor&s;hipped at all by tho&s;e Works, By which he did not declare whe|ther he would be Wor&s;hipped, or Not.</P>
<P>But in This, None can know the Will of God, unle&s;&s;e he doth reveal it, and Injoines it,</P>
<P>For who hath known the Mind of the Lord, Or who hath been his Coun&s;ellour.</P>
<P>That is Confirmed by This;</P>
<P>That all who&s;oever did think to Wor&s;hip God with their own Invented Works;</P>
<P>Did provoke him to Anger, rather than ho|nour him:</P>
<P>Nay they are found, To have wor&s;hipped the
<PB N="12" REF="9">Devil, Or the Idols of their own heart, rather than God:</P>
<P><HI>They went a whoring with their own Inventi|ons, Therefore was the wrath of God-kindled a|gain&s;t his People,</HI> P&s;al. 106.39, 40.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L>&sect;. <HI>The onely Ground, and Rule of Faith,</HI></L>
<L><HI>And Divine Wor&s;hip,</HI></L>
<L><HI>Is the Holy Scripture.</HI></L></HEAD>
<P N="1">1. NO Mortal Creature can Teach Religion:</P>
<P N="2">2. Nor Carnal Man can attain true know|ledge, unle&s;&s;e God In&s;tructs Him,</P>
<P>And his Spirit lead Him to the Truth.</P>
<P N="3">3. The Phrophets Agree to the Truth of this Doctrine,</P>
<P><HI>E&s;a.</HI> 8.20. <HI>To the Law, and to the Te&s;timony.</HI></P>
<P N="4">4. So doth Chri&s;t, <HI>Joh.</HI> 5.39. <HI>Search the Scriptures, for in them ye think ye have eternal Life, and they are they which te&s;tifie of me.</HI></P>
<P N="5">5. And &s;o do the Apo&s;tles, calling the Scri|ptures <HI>a Rule,</HI></P>
<P>As S. <HI>Paul</HI> doth, <HI>Gal.</HI> 6.16. <HI>And as many as walk according to this Rule.</HI></P>
<P>And <HI>Philip.</HI> 3.16. <HI>Let us walk by the &s;ame Rule.</HI></P>
<P N="6">6. And &s;o do the Ancient Fathers, and Doctors; <HI>Sequi Divinas Literas,</HI>
<NOTE PLACE="marg">De &s;ide ad Reginas.</NOTE> &amp;c. To follow this Rule, &s;aith <HI>Cyrill,</HI> is the Path un|to Heaven:</P>
<P>And to be led by this Canon is the way to Sal|vation.</P>
<PB N="13" REF="9">
<P>And S. <HI>Irene, Non per alios Di&s;po&s;itionem Salutis cognovimus.</HI> By the Scriptures we Learn to be &s;aved.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L>&sect;. <HI>Al&s;o,</HI></L>
<L><HI>The Holy Scripture ought to be among us,</HI></L>
<L><HI>the Supream Interpreter of Scriptures,</HI></L>
<L><HI>And the Judge of Controver&s;ies.</HI></L></HEAD>
<P N="1">1. FOr Confirmation of That, this Language of the Reformed is to be noted, and ob&s;erved. <HI>How better,</HI> &s;ay They, <HI>would it &s;tand with wi&s;|dome,</HI> That as <HI>Augu&s;tine</HI> &s;ometime wrote of Coun&s;els,
<NOTE PLACE="marg"><HI>Augu&s;t. contra Maximian.</HI> lib. 3. cap. 14.</NOTE> Neither the <HI>Pa|pi&s;ts</HI> &s;hould object <HI>Jerome</HI> again&s;t the Reformed;</P>
<P>Nor the Reformed <HI>Augu&s;tine</HI> again&s;t the <HI>Papi&s;ts.</HI></P>
<P>Thereby to Prejudice each Side;</P>
<P>But that Matter might be tried with Matter,</P>
<P>Cau&s;e with Cau&s;e,</P>
<P>And Rea&s;on with Rea&s;on;</P>
<P>By the Authority of Scriptures.</P>
<P N="2">2. For indeed as the &s;ame <HI>Augu&s;tine</HI> hath taught us, <HI>Epi&s;t.</HI> 111. <HI>Ad Fortunatum.</HI></P>
<P>We mu&s;t not have any Mens Di&s;putations (How&s;oever They be Men of &s;ound Judgement, and worthy Prai&s;e,) In like E&s;timation as the <HI>Ca|nonical Scriptures.</HI></P>
<P N="3">3. Such an under&s;tander (&s;aith the &s;ame <HI>Augu|&s;tine) Am.</HI> 7. In Reading other Mens Writings, Such would I have other Men to be of Mine.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="14" REF="10">
<HEAD>&sect;. <HI>Con&s;equently This Power and Authority is not to be Attributed to any Creature.</HI></HEAD>
<P N="1">1. NOt to the Ancient Fathers, And Their Writings.</P>
<P N="2">2. Not to the Church.</P>
<P N="3">3. Not to the Coun&s;els.</P>
<P N="4">4. Not to The <HI>Pope</HI> A Part, or Joined with a General Council.</P>
<P N="3">3. Becau&s;e They have not the Conditions of a Supreame Interpreter of the Scriptures, And Judge of Controver&s;ies.</P>
<P N="3">3. Which Conditions are the following,</P>
<P N="1">1. It is required of a Supreame Interpreter, and Judge of Controver&s;ies,</P>
<P>That It &s;ayes Infalliblie the Truth,</P>
<P>And Cannot Erre.</P>
<P N="2">2. It is Required that It be not Partial.</P>
<P N="3">3. It is Required That no Appeale, or Provoca|tion may be made from it.</P>
<P N="4">4. It is Required That it might produce a cer|tain knowledge, and Belief in the Minds of Men.</P>
<P>And by a Certain Spiritual Power &s;o bind in &s;ome manner the Di&s;&s;enting Parties,</P>
<P>That They willingly obey unto the Truth,</P>
<P>And give A&s;&s;ent unto it.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="15" REF="10">
<HEAD>&sect;. <HI>What Force have in Matters of Religion, Arguments taken from Rea&s;on.</HI></HEAD>
<DIV3 N="1" TYPE="argument">
<HEAD>1.</HEAD>
<P N="1">1. THe Argument that is Grounded only up|on Rea&s;on, In Matters of Religion, And Faith, we Reformed grant mo&s;t unfeignedly to be no lawful weapon to fight the Lords war|fare.</P>
<P N="2">2. And therefore, what&s;oever any of the Chri|&s;tians have &s;aid again&s;t Philo&s;ophy, and Rea&s;on, when Philo&s;ophy and Rea&s;on did di&s;agree, and doth from the Faith,</P>
<P>Which in the Scripture we Learn,</P>
<P>All That we Reformed do Allow with all our Hearts.</P>
<P N="3">3. And never u&s;ed thus any Argument taken from Natural Rea&s;on, In Matters of Religion a|gain&s;t Any Adver&s;ary.</P>
<P N="4">4. For Rea&s;on mu&s;t &s;ubmit it &s;elf to Faith, we know.</P>
<P>Faith mu&s;t not be Re&s;trained, or &s;titched accor|ding to Rea&s;on.</P>
</DIV3>
<DIV3 N="2" TYPE="argument">
<HEAD>2.</HEAD>
<P>But when Rea&s;on is not Controlled of Faith, Then we think, That no Adver&s;ary in Points of Belief will Deny, but that an Argument Builded upon Rea&s;on</P>
<P>Maketh a nece&s;&s;ary Proofe.</P>
<PB N="16" REF="11">
<Q><L><HI>The Controver&s;ies Concerning Religion,</HI></L>
<L><HI>In Di&s;putations,</HI></L>
<L><HI>Either Publick,</HI></L>
<L><HI>Or Private;</HI></L>
<L><HI>Most be Devided only by the Holy Scriptures,</HI></L>
<L><HI>According to the Doctrine of the Reformed.</HI></L></Q>
</DIV3>
<DIV3 TYPE="antithesis">
<HEAD>ANTITHESIS.</HEAD>
<P N="1">1. THe Popi&s;h Doctors do Reject this Doctrine, For They will not enter in Combate with the Reformed onely with the Scriptures;</P>
<P>They Account them&s;elves Di&s;armed,</P>
<P>If they mu&s;t fight with Them only with this weapon.</P>
<P N="2">2. For this is their Language to the Reformed Doctors.</P>
<P>You Boa&s;t much of your valour,</P>
<P>But whether, think you, is he valorous, or Fearful who dare not otherwi&s;e buckle with his Adver&s;ary, But upon Condition he may for|bid Him what Weapons he Li&s;t,</P>
<P>And choo&s;e for Him&s;elf what he Li&s;t.</P>
<P>Now &s;ay They to Them, Here is your valour,</P>
<P>You forbid us the Weapons</P>
<P>Of the Church,</P>
<P>Of the Coun&s;els,</P>
<P>And of the Fathers;</P>
<P>And you onely leave us the Weapons of the Scriptures.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="17" REF="11">
<HEAD><L><HI>An&s;wer of the Reformed Doctors,</HI></L>
<L><HI>To this Language of the Popi&s;h.</HI></L></HEAD>
<P N="1">1. HE that will overcome in the Ca&s;e of Re|ligion, mu&s;t only u&s;e tho&s;e Weapons which are Allowed in this kind of Fight:</P>
<P>For it is not lawful here, As it is in War, to take any weapon by which you can wound your Enemy;</P>
<P>But weapons mu&s;t be fetched out of the Armory of the Scriptures,</P>
<P>And of the Spirit of God.</P>
<P>Or El&s;e, There will be no foiling of an Adver|&s;ary.</P>
<P N="2">2. And, This is That which the Scriptures do warrant.</P>
<P N="3">3. And the Emperour <HI>Con&s;tantine</HI> command|ed the Fathers of the <HI>Nicene</HI> Council to u&s;e a|gain&s;t the <HI>Arrians.</HI></P>
<P>And to end Controver&s;ies,</P>
<P>The Books of the Evangeli&s;ts, And of the Apo|&s;tles, And of the Oracles of the old Prophets: <HI>Theodoret.</HI> Lib. 1. Cap. 6.</P>
<P N="4">4. And the like teacheth <HI>Hilarie, De Trinit.</HI> Lib. 7.</P>
<P>And <HI>Augu&s;tine, Epi&s;t.</HI> 3.</P>
<P>And <HI>Contra Liter. Petil. Donat.</HI> Lib. 3. Cap. 6.</P>
<P>And in Divers others Places.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="18" REF="12">
<HEAD>The Supreame Authority of E&s;tabli&s;hing, Con|&s;erving, and Reforming Religion doth belong to the Prince and Soveraign Magi&s;trate.</HEAD>
<P N="1">1. VVHich we &s;ay, and maintain again&s;t the Doctors of the Church of <HI>Rome,</HI> who leaves to the Prince only to defend that Religion, which hath been e&s;tabli&s;hed and approved by the Clergy.</P>
<P N="2">2. But more belongeth to the Prince, and all that which is propunded in the Head.</P>
<P N="3">3. Which we prove 1. By the Right of <HI>Pagan</HI> Princes;</P>
<P>For among all the <HI>Pagans,</HI> and <HI>Gentiles,</HI> al|though the &s;olemn admini&s;tration did belong to their Prie&s;ts; yet the Supream Authority of &s;et|ling, reforming, and defending Religion did ever belong to the Magi&s;trate.</P>
<P N="4">4. And that 2. we &s;hould not think that the <HI>Pagan</HI> Princes did erre in that we are to know That the Supream Magi&s;trate among the <HI>I&s;rae|lites,</HI> and among the Chri&s;tians did a&s;&s;ume to them&s;elves the &s;ame Right.</P>
<P>God him&s;elf would have the Ceremonies con|cerning Religion to be &s;etled and e&s;tabli&s;hed by <HI>Mo&s;es</HI> the Civil Magi&s;trate. And not by <HI>Aaron</HI> the High Prie&s;t.</P>
<P>And after the Death of <HI>Mo&s;es,</HI> the Care con|cerning Religion was devoled to <HI>Jo&s;hua</HI> the Go|vernour
<PB N="19" REF="12">and Magi&s;trate, And not to the Prie&s;t.</P>
<P>During the Government of the &s;aid <HI>Jo&s;hua,</HI></P>
<P>The Ark was removed,</P>
<P>The Idolls were pulled down,</P>
<P>And by him was renewed the Religious Cove|vant between God, and the People.</P>
<P>It is manife&s;t al&s;o that <HI>David</HI> and <HI>Solomon,</HI> and <HI>Jo&s;iah,</HI> And <HI>Hezekiah</HI> did exerci&s;e their Royal Power, in e&s;tabli&s;hing, and Reforming Religion, And in overthrowing, and rooting out Super&s;ti|tion, and Idolatry.</P>
<P>If any one doubts of the exerci&s;e of the Power of Chri&s;tian Emperours about the matter of Religion, let him read the <HI>Code,</HI></P>
<P>And the <HI>Novell Constitutions,</HI> And there he &s;hall find Laws made by them,</P>
<P>Concerning the Catholick Faith,</P>
<P>Concerning Sacraments,</P>
<P>Concerning the Churches,</P>
<P>Concerning Synods,</P>
<P>Concerning the Pa&s;tors of the Church,</P>
<P>Concerning Hereticks,</P>
<P>And in a word, concerning the whole matter of Religion.</P>
<P N="5">5. And it is an Errour to teach that the Care of things doth not belong to the Office of the Supream Magi&s;trate,</P>
<P>For, as &s;ayes very well S. <HI>Augustine, Princes do &s;erve God in this,</HI>
<NOTE PLACE="marg"><HI>Augu&s;t. contra. Cre&s;con.</HI> lib. <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">. cap. 51.</NOTE> <HI>as they are Princes, If they Injoin good things in their States, and Dominions, And
<PB N="20" REF="13">forbid that which is Evil; Not only in regard of that which belongeth to Divine Religion.</HI></P>
<P N="6">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 Magi&s;trate.</P>
<P>This Argument is taken from the nece&s;&s;ity, or at lea&s;t from the convenience of the Thing.</P>
<P>It is a thing very nece&s;&s;ary 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 puni&s;h tho&s;e that are Re|bellious; For the outward wor&s;hip of God &s;hall vani&s;h away, Here&s;ies will ri&s;e, and Increa&s;e, as al&s;o Bla&s;phemies, unle&s;&s;e there be one armed with the Sword, who may by fear, and by a coactive power, re&s;train the perver&s;e, and wicked.</P>
<P>This cannot be done by Eccle&s;ia&s;tical Per&s;ons;</P>
<P>For their Office is to preach, to exhort, to re|buke, and by Spiritual Cen&s;ures to Correct.</P>
<P>But they bear not the Sword; And they are deprived of that Supream Power, which by the fear of puni&s;hment may contain the Impious, and wicked in their Duty.</P>
<P>Therefore the very outward face of a Chri|&s;tian Commonwealth &s;hall not be retained, if we exclude the Civil Magi&s;trate from the Supream Authority concerning Religion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="21" REF="13">
<HEAD><LIST>
<ITEM>1. <HI>The Prince, And Soveraign Magi&s;trate, mu&s;t order, and &s;ettle nothing Concerning Reli|gion, without Con&s;ulting the Book of Holy Scriptures.</HI></ITEM>
<ITEM>2. <HI>And A&s;sembling Learned, and Godly Divines who&s;e Charge is to expound them.</HI></ITEM>
</LIST></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. THe <HI>Grecians</HI> never undertook any matter of great con&s;equence before they received An&s;wer from their Oracles.</P>
<P N="2">2. Neither the Jews before they con&s;ulted with God by the <HI>Ephod.</HI></P>
<P N="3">3. Nor the <HI>Romans</HI> before they had the Ap|probation of their Sooth-&s;ayers.</P>
<P N="4">4. And therefore doubtle&s;&s;e all Chri&s;tian Princes, and E&s;tates, are to expect either a Com|mand, Or at lea&s;t a Warrant from Holy Scri|pture before they proceed in matter &s;o nearly concerning God, and his Service.</P>
<P N="5">5. Otherwi&s;e they goe about to &s;et the Sun-Dial by their Watch, and not their Watch by their Sun-Dial.</P>
<P N="6">6. Whether all wi&s;e Governours, like good Pilates have <HI>Manum ad Clavum, oculos ad A&s;tra;</HI> The eye upon the Starres, And their hand upon the Helm, Steering their Cour&s;e below, by di|rection from above.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="22" REF="14">
<HEAD>2.</HEAD>
<P N="1">1. THough Soveraigns are Supreame Com|manders for the Truth, yet they are not the Supream, or &s;ole directors unto Truth.</P>
<P>For in Scruples of Con&s;cience, And perplexed Controver&s;ies of Religion, they are to require the Law from the mouth of the Prie&s;t; That is, they are to ask Coun&s;el of the Prophets, And gene|rally in all matters appertaining to God, to hear the Mini&s;ters of God, declaring to them the will of God out of his Word.</P>
<P N="2">2. <HI>Symmachus</HI> was bold to tell <HI>Ana&s;ta&s;ius</HI> the Emperour, that as Bi&s;hops owe Subjection to Gods Sword in Princes hands; So Princes owe obedience to Gods Word in Bi&s;hops mouthes. <HI>Defer Deo in nobis, nos deferemus Deo in te;</HI> O Emperour hear God &s;peaking by us, and we will fear God ruling by thee.</P>
<P>The &s;ame God who hath put a mate|rial Sword in thy hands to &s;mite malefactors in their body, hath put a Spiritual Sword in our mouth to &s;lay &s;in in the Soul.</P>
<P N="3">3. The Magi&s;trate is the hand of God, but the Preacher is his mouth.</P>
<P>And for this cau&s;e all wi&s;e and Religious Kings have given them their ears, And taken &s;ome of them in their bo&s;ome, As <HI>David</HI> did <HI>Nathan,</HI> to receive In&s;truction, and direction from them how to &s;way the Royal Scepter with|in the walls of the Church.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="23" REF="14">
<HEAD>In what regard a Soveraign Prince is &s;aid to be the Head of the Church, which is within his States, and Dominions.</HEAD>
<P N="1">1. IT is not in the &s;ame &s;en&s;e that Chri&s;t is called the Head of the Church, which is My&s;ti|cally. For this honour is proper onely unto him, And cannot, without an horrible bla&s;phemy, be attributed to any Creature.</P>
<P N="2">2. Neither al&s;o is it in the &s;ame &s;en<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> that the Popes of <HI>Rome</HI> do call them&s;elves Mini&s;terial Heads of the Univer&s;al Church, Pretending thereby to have an Univer&s;al, and a Supreame Power in Spiritual things belonging to Religion, and Con&s;cience; As al&s;o an Univer&s;al Juri&s;di|ction over all Eccle&s;ia&s;tical Per&s;ons. For this Title belongeth not unto them, neither by Di|vine, nor Humane Right, But they a&s;&s;ume it by a meer Antichri&s;tian U&s;urpation.</P>
<P N="3">3. The Soveraign then is called Head of the Church of his States, and Countries in the &s;ame &s;en&s;e that in Gods Word King <HI>Saul</HI> is called the Head of the Nations; That is to &s;ay, not only as he is the fir&s;t, &amp; the Noble&s;t member of the Church of his States and Countries, but becau&s;e he is her Defendor, her Nur&s;ing Father, and Supream In&s;pector; and who is bound by the virtue of his Supream Authority to e&s;tabli&s;h therein, de|fend and maintain Religion, and the Divine truth, As al&s;o a good, and a lawful Government.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="24" REF="15">
<HEAD><HI>Of the Marks of the True Religion, By which it is distingui&s;hed from the Fal&s;e Religion of Pagans,</HI> &amp;c.</HEAD>
<P N="1">1. THe Fir&s;t Mark of the True Religion is This; That it direct us, And all our Re|ligious Service unto the true God, Creator of Heaven and Earth, The onely Searcher of Mens Hearts, Of which chiefly he will be &s;erved.</P>
<P>By this fir&s;t Mark true Religion is di&s;tingui&s;h|ed from all Idolatrous Religions, which &s;eek 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.</P>
<P N="2">2. The &s;econd Mark of the true Religion is, That the Service of God which Religion is to teach us, mu&s;t be grounded upon his word, And Revealed unto us by his own &s;elf.</P>
<P>This Second Mark will &s;erve us to di&s;cern the True Religion from the Inventions of Men.</P>
<P>And to reject as untruth what&s;oever is not grounded upon Gods word.</P>
<P N="3">3. The Third Mark of the True Religion is, That True Religion mu&s;t put into our Hands a Mean to &s;atisfie Gods Ju&s;tice.</P>
<P>Without the which not only all other Religi|ons, but al&s;o even that which concerneth the true &s;erving of the true God were utterly vain, and unprofitable.</P>
<P>By this third Mark True Religion is di&s;tin|gui&s;hed from all Fal&s;e Religions.</P>
<PB N="25" REF="15">
<P>Man's Rea&s;on hath well perceived that &s;ome &s;uch Mean was needful in Religion.</P>
<P>But to know what that Mean is, was too high a Thing for man's Rea&s;on to attain unto.</P>
<P N="4">4. The True Religion then, And which de|&s;erveth the Name of Religion is only that</P>
<P>Which hath God for her Scope,</P>
<P>His Word for warrant of her wor&s;hipping,</P>
<P>And a Mean appointed by him to pacifie him to|wards us.</P>
<P>And in that Religion onely, and in none other, re&s;teth Salvation.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>The Ancient Judaical Religion hath been a True Religion.</HI></L>
<L><HI>The Jews having had the knowledge of the true God;</HI></L>
<L><HI>And having &s;erved, and wor&s;hipped him alone.</HI></L></HEAD>
<P N="1">1. AMong the great Nations</P>
<P>Of the <HI>A&s;&s;yrians,</HI></P>
<P>Of the <HI>Per&s;ians,</HI></P>
<P>Of the <HI>Greeks,</HI></P>
<P>Of the <HI>Aegyptians,</HI></P>
<P>And of the <HI>Romans,</HI></P>
<P>Who&s;e Religions did not bear the Livery of one onely true God,</P>
<P>But of Many.</P>
<P>There was di&s;covered a little Nation called the People of <HI>I&s;rael,</HI></P>
<P>Which wor&s;hipped the Creator of the World,</P>
<P>Acknowledged him for their Father,</P>
<PB N="26" REF="16">
<P>Did call upon him alone in their need;</P>
<P>And for all the &s;mall Account that others made of them,</P>
<P>Did abhorre all the gli&s;tering gloriou&s;ne&s;&s;e of the Great Monarchies, and Kingdomes that were out of the way.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The first Chri&s;tian Religion was Pure, and True.</HEAD>
<P N="1">1. FOr it was wholly According to the Will of God, Declared by the Prophets, by Je&s;us Chri&s;t, And, By his Apo&s;tles.</P>
<P N="2">2. It was a Pure and a True Religion, Be|cau&s;e It Had All the Marks, and Parts of the True Religion:</P>
<P N="1">1. Teaching to know one onely God,</P>
<P>Creator of Heaven and Earth,</P>
<P>And who Con&s;erves, And Governs All Things By his Providence.</P>
<P N="2">2. It Di&s;covers to the &s;inful Man the true</P>
<P>Mean to be Reconciled with God,</P>
<P>Namely By the Mercy of Je&s;us Chri&s;t our Re|deemer;</P>
<P>By whom Alone,</P>
<P>Having Satisfied the Ju&s;tice of God his Father,</P>
<P>His wrath may be Appea&s;ed towards Sinners, who Repent, And Believe.</P>
<P N="3">3. It Pre&s;cribes in what Manner the true God is to be Served, And Honoured,</P>
<P>Namely in Spirit, and in Truth;</P>
<P>Refers All to the Glory of God,</P>
<PB N="27" REF="16">
<P>And the Salvation of Men;</P>
<P>And Admits Nothing</P>
<P>Either Ab&s;urd,</P>
<P>Or unju&s;t.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>Of the Agreements,</HI></L>
<L><HI>And of the Differences,</HI></L>
<L><HI>Between the Religion of the Ancient Jewes,</HI></L>
<L><HI>And the true Chri&s;tian Religion, which we</HI></L>
<L><HI>Chri&s;tians doe imbrace.</HI></L></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>Of the Agreements between both the &s;aid Religions.</HI></HEAD>
<P N="1">1. GOd is the Authour, and the Efficient Cau&s;e of both.</P>
<P N="2">2. Chri&s;t is the foundation of both, By who&s;e onely merit all the Faithful &s;ince the fir&s;t &s;in of our fir&s;t Parents have been, and are reconciled unto God: See <HI>Heb.</HI> 13.8. <HI>Rev.</HI> 13.8.</P>
<P N="3">3. As Chri&s;tian Religion, &s;o the Religion of the Ancient Jewes did aim to &s;tirre up a de&s;ire of the ble&s;&s;ed Immortality, and to confirm the hope of the &s;ame.</P>
<P N="4">4. Both the Religions did bring, and doth bring Ju&s;tification, and Sanctification to the Faithful of the Old, and of the New Te&s;tament: See <HI>John</HI> 8.56.</P>
<P N="5">5. Both the Religions have been &s;ealed and confirmed to the Faithful of the Old and of the New Te&s;tament by the &s;elf-&s;ame Holy Spirit.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="28" REF="17">
<HEAD>2. <HI>Of the Differences between both the &s;aid Religions.</HI></HEAD>
<P N="1">1. THe Religion of the Ancient Jews did be|long onely to one Nation and People; The Chri&s;tian Religion belongs to all People.</P>
<P N="2">2. The Religion of the Ancient Jews by many Ceremonies did &s;hadow and repre&s;ent Chri&s;t which was to come. The Chri&s;tian Religion doth teach and clearly publi&s;h that he is come.</P>
<P N="3">3. In the Religion of the Ancient Jews, the Lord under &s;ome earthly benefits did repre&s;ent the fruition of the heavenly Inheritance:</P>
<P>But in the Chri&s;tian Religion directly he doth di|rect our minds to the Meditation of Eternal Life;</P>
<P>Omitting tho&s;e earthly means, and helps which he did u&s;e towards the Ancient Jewes.</P>
<P N="4">4. The Religion of the Ancient Jewes was darker, But the Chri&s;tian Religion is Clearer.</P>
<P N="5">5. In the Religion of the Ancient Jews the Rites of their Sacraments were bloody, And diffi|cult; Namely, the Rites of Circumci&s;ion, and of the Pa&s;chall Lamb.</P>
<P>But in the Chri&s;tian Religion they are without blood, and Ea&s;y.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. FRom the above&s;aid Things it appears,</P>
<P>That &s;ince the fir&s;t Sin of <HI>Adam</HI> there hath been but one way to attain to the fruition of Sal|vation.
<PB N="29" REF="17">And this way hath been the Faith in Je|&s;us Chri&s;t the Mediator. See thereof <HI>Gen.</HI> 3.17. and <HI>Chapt.</HI> 22.18. <HI>Act.</HI> 15.11. and 10.43.</P>
<P N="2">2. Therefore the doctrine of tho&s;e is to be re|jected, who teach a three-fold way to attain unto Salvation; Namely,</P>
<P N="1">1. One to tho&s;e who did live before the written Law, by the ob&s;ervation of the Law of Nature.</P>
<P N="2">2. The &s;econd to tho&s;e who did live under the written Law, by the fulfilling of the &s;ame.</P>
<P N="3">3. And the third to tho&s;e who did, and do live under the grace of the Go&s;pel by the Faith in Je|&s;us Chri&s;t.</P>
<P N="3">3. The Rea&s;on why &s;uch Doctrine is to be reje|cted, and exploded, is becau&s;e the Faithful, and Believers, under the Old Te&s;tament, have had Redemption in Chri&s;t, by his blood, which was to be &s;hed, As we have by his Bloud which is &s;hed. For the Expiatory Sacrifice of Chri&s;t hath had a &s;aving vertue, not onely &s;ince it was offered unto God upon the Cro&s;s, But even from the Eternal Decree of God.</P>
<P>And the Efficacy thereof hath been as well before, as after it was exhibited:</P>
<P>In which regard it is &s;aid of Chri&s;t, <HI>Heb.</HI> 13.8. <HI>That he is the &s;ame yesterday, and to day, and for ever.</HI></P>
<P>And <HI>Rev.</HI> 13.8. Chri&s;t is called <HI>the Lamb &s;lain from the foundation of the world.</HI></P>
<P N="4">4. Therefore all the Faithful, and Believers under the Law have had Redemption by Faith
<PB N="30" REF="18">in Chri&s;t the Redeemer as we have under the Go&s;pel.</P>
<P><HI>Abraham</HI> did &s;ee the day of Chri&s;t, and was glad; as it is &s;aid <HI>John</HI> 8.56.</P>
<P>He did &s;ee it by the eyes of Faith, and not of the fle&s;h.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>Of the Mutation which happened to the Fir&s;t Chri&s;tian Religion.</HI></L>
<L><HI>In the Great Pro&s;perity, and Pomp, which hap|pened to the Church under the Empire</HI> Con|&s;tantine.</L>
<L><HI>The Fir&s;t Christian Religion Suddenly Changed, By the Introduction in It.</HI></L>
<L><HI>Of the Ceremonies, and Super&s;titions of the Pa|gans Converted To the &s;aid Chri&s;tian Re|ligion.</HI></L>
<L><HI>And in Borrowing the Words,</HI></L>
<L><HI>And the Ceremonies of the Jewes.</HI></L></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. THe Church before this Empire had been bred In the Hills, and Wilderne&s;&s;es.</P>
<P N="2">2. It came out of them clothed with Camels Haires:</P>
<P>That is to &s;ay, Clothed with all Sobriety, with all Simplicity, And with all Innocencie.</P>
<P N="3">3. The Bi&s;hops for the mo&s;t Part, manife&s;ting Her to the World,</P>
<P>Were a&s;hamed to Pre&s;ent Her &s;uch to the <HI>Cen|tiles:</HI></P>
<PB N="31" REF="18">
<P>That is to &s;ay, to Tho&s;e who Newly came out,</P>
<P>Or would come out from Pagani&s;m.</P>
<P N="4">4. The Good Emperours Likewi&s;e,</P>
<P>Who were De&s;irous, that the Chri&s;tian Religion &s;hould be Received by Their People,</P>
<P>More Curious of the Outward, then of the Inward</P>
<P>Of the Appearance then of the Truth,</P>
<P>Of the Ceremony then of the Sub&s;tance.</P>
<P N="5">5. They make then no Con&s;cience to clothe the &s;aid Church after the Fa&s;hion of the Pagans, And to Adorn Her with the Ornaments of the <HI>Gentiles,</HI></P>
<P>To Fit the Chri&s;tians Services, and Ceremonies to tho&s;e of the Pagans:</P>
<P>As far as without wrong to the Faith, They did think They could do it.</P>
<P N="6">6. And this Proceeding was called Among Them</P>
<P>Zeal, and Prudence;</P>
<P>Which <HI>Tertullian</HI> would have called Sacriledge,</P>
<P>Being a Severe Ob&s;ervation of the fir&s;t Simplicity</P>
<P>And Purity as long as he Lived in the Church.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. IN which Be&s;ides, the &s;aid Bi&s;hops, were to keep this Temperament.</P>
<P>That in the &s;ame Time, being to give content to the Jews, who did Imbrace the Chri&s;tiani&s;m, which for the mo&s;t part did believe that their &s;hould be a Greatne&s;&s;e under the Kingdom of the Me&s;&s;ias.</P>
<PB N="32" REF="19">
<P>They were very Glad to &s;hew unto Them the Fulfilling Thereof in the outward Splendour of the Chri&s;tian Church.</P>
<P N="2">2. And where They did Conceive, that They &s;hould Adorn the Simplicity of the Chri&s;tian Religion,</P>
<P>They willingly borrowed as much as they could,</P>
<P>The Terms, or Words,</P>
<P>And the Ceremonies</P>
<P>Of the Jewes.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>Of the Terms, or Words;</HI></L>
<L><HI>And of the Ceremonies</HI></L>
<L><HI>Borrowed</HI></L>
<L><HI>From the Jewes,</HI></L>
<L><HI>And the Pagans,</HI></L>
<L><HI>When the Chri&s;tian Church</HI></L>
<L><HI>&V;nder the Empire of</HI> Con&s;tantine,</L>
<L><HI>Did Pa&s;&s;e From Per&s;ecution to Peace,</HI></L>
<L><HI>And from Thraldome, To the Domination.</HI></L></HEAD>
<P N="1">1. AS All the Outward Service of the Jewes,</P>
<P>And of the Gentiles, did chiefly Con&s;i&s;t in Sacrifices;</P>
<P>Tho&s;e of the Gentiles without a certain Scope,</P>
<P>And tho&s;e of the Jewes aiming All at One onely,</P>
<P>Je&s;us Chri&s;t;</P>
<P>It did &s;eem hard and &s;candalous unto Them,</P>
<P>To Aboli&s;h all Sacrifices,</P>
<P>Becau&s;e Tho&s;e New Converts believed,</P>
<P>That Religion could not be without &s;uch Sa|crifices.</P>
<PB N="33" REF="19">
<P>Not Concerning that All Sacrifices are Nothing.</P>
<P>But in as much as they are Referred to the only Sacrifices of the Son of God Accompli&s;hed in the Cro&s;&s;e.</P>
<P>Therefore to the End, That Neither the one</P>
<P>Nor the others &s;hould be Frighted.</P>
<P>The Chri&s;tians u&s;ed Them&s;elves to Speak</P>
<P>Of Altars,</P>
<P>And of Sacrifices;</P>
<P>And as much as the Apo&s;tles had taken Pains</P>
<P>To Teach That All Sacrifices had Ended in Chri&s;t,</P>
<P>They did Delight to call their Sacrifices, Immo|lations, Oblations, Sacrifices;</P>
<P>They call The Lords Table His Altar;</P>
<P>The Commemoration of his Death in the Sa|crament,</P>
<P>The Sacrifice of the Altar.</P>
<P>A Holy Ho&s;t,</P>
<P>They call the Bi&s;hops, and Mini&s;ters Prie&s;ts;</P>
<P>The Deacons Levites, <HI>&amp;c.</HI></P>
<P>Manners of Speech among Them well under&s;tood</P>
<P>Which in tho&s;e Ages were not Hurtful;</P>
<P>But in the Following, More Ignorant, And far|ther off from the Light, have notwith&s;tand|ing been the Cau&s;e of great Abu&s;es,</P>
<P>Becau&s;e they are Pa&s;&s;ed from the Figure, to the Thing,</P>
<P>And from an Improperty of Words in an Error of Doctrine.</P>
<P N="2">2. The <HI>Gentiles</HI> Al&s;o had a Multitude of Gods To them All;</P>
<PB N="34" REF="20">
<P>They Had Builded Temples,</P>
<P>Founded Altars, and Sacrifices,</P>
<P>Suddenly, and at a clap, To Re&s;train Them</P>
<P>To the Service of one God, which is all Spirit,</P>
<P>And his Service all Spiritual;</P>
<P>They who were Carnal,</P>
<P>Be&s;otted after Pomps, and Ceremonies,</P>
<P>And after the Wood, And Stones,</P>
<P>Was found by Humane Prudence Both Scanda|lous and Impudent.</P>
<P>In Regard That the&s;e Gentiles were to be Edi|fied, And not De&s;troyed,</P>
<P><HI>Fed,</HI> &s;aid They, <HI>with milk, Before They were Fed with Solid Meat.</HI> For Thus this Place of Scripture was Abu&s;ed.</P>
<P>Whereas, Then the Fir&s;t Antiquity had blunt|ly conte&s;ted, That to have Many Gods, was to have None;</P>
<P>That to Serve Any Creature was to for&s;ake the Creator:</P>
<P>It was found &s;weet by Succe&s;&s;ion of Times,</P>
<P>To Transform Their Gods into Saints,</P>
<P>Their Godde&s;&s;es into She Saints,</P>
<P>To put our Apo&s;tles, and our Martyrs in</P>
<P>Their Place,</P>
<P>To Dedicate unto Them Their Temples, And</P>
<P>Their Altars,</P>
<P>To Give them &s;ome Prie&s;ts,</P>
<P>And &s;ome High Prie&s;ts,</P>
<P>To Appoint To Them Holy Dayes,</P>
<P>And Honours, And Services.</P>
<PB N="35" REF="20">
<P N="3">3. Now As Humane Wit is Blind in the Things of God,</P>
<P>It Happened, That under the Shadow</P>
<P>To Draw to Chri&s;t The Jewes, and the Gentiles,</P>
<P>Tho&s;e Good Folks by a Laps of &s;ome Ages, did</P>
<P>Introduce mildly in the Church</P>
<P>Both The Judai&s;me, And the Pagani&s;me</P>
<P>We under&s;tand Their Ceremonies,</P>
<P>And their Outward Pomps,</P>
<P>Their Super&s;titions, And Vanities,</P>
<P>And which is wor&s;e,</P>
<P>Many of their Pre&s;umptions, And Anticipated opinions in the Doctrine it &s;elf.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>The Religion, And Church of Rome</HI></L>
<L><HI>Is not Now</HI></L>
<L><HI>What it was in the Beginning.</HI></L></HEAD>
<P N="1">1. TO Judge aright of the <HI>Roman</HI> Church, we &s;ay that there is great difference between that which is now, And that which was in the time of the Apo&s;tles, And &s;ome Ages after their Death.</P>
<P N="2">2. That which was in the Time of the Apo|&s;tles, was Pure and Orthodox, <HI>So that her Faith, was &s;poken of throughout the whole world,</HI> Rom. 1.8.</P>
<P N="3">3. After the Death of the Apo&s;tles, during &s;ome Ages, &s;he hath been al&s;o a true Church; But not the onely True Church. Not the Catho|lick, or Univer&s;al Church, But a Part of the &s;ame;
<PB N="36" REF="21">As was the Church of Greece, of <HI>Syria,</HI> of <HI>Egypt,</HI> And of other Places; She hath been a True Church, but not &s;o Pure as in the Apo&s;tles time; Errors betimes, having begun to creep in her.</P>
<P N="4">4. But the <HI>Roman</HI> Church which is now, is an Impure and Heretical Church, And more Here|tical than any one that ever was before; Since the Plague of Antichri&s;tiani&s;me have &s;ticked un|to her, it is no more the Cha&s;te Spou&s;e of Chri&s;t, but an Harlot, And an Adultere&s;&s;e. It is no more a &s;ound and vigorous body, but a body full of ulcers, and &s;oars. In a word, &s;he is no more Pure and Orthodox, as &s;he was before, but Impure, and Heterodox.</P>
<P N="5">5. Which we prove by two &s;trong, and Irre|fragable Arguments;</P>
<P>The 1. is, becau&s;e the greater part of her Faith, and belief is contary to holy Scriptures;</P>
<P>And con&s;equently is meer Here&s;ie.</P>
<P>The 2. is, becau&s;e a great part of the Ancient Here&s;ies which have been condemned by the Ancient, and Orthodox Church, are received in her, and approved by her.</P>
<P N="6">6. I have &s;aid, 1. That the now Church of <HI>Rome</HI> is Impure, &amp; Heretical becau&s;e the greater part of her Faith, and belief is contrary to holy Scriptures.</P>
<P N="1">1. Scriptures forbids the u&s;e of Images in matter of Religion, and Divine Wor&s;hip. The Church of <HI>Rome</HI> receives, and maintains them.</P>
<P N="2">2. The Scripture teacheth us, that the bloud of
<PB N="37" REF="21">Chri&s;t doth clean&s;e us from all &s;in, The Church of <HI>Rome</HI> doth e&s;tabli&s;h another Purgatory.</P>
<P N="3">3. The Scripture teacheth us, that of our &s;elves we are not able to think any good Thing, but but that all our &s;ufficiencie is from God.</P>
<P>The Church of <HI>Rome</HI> will, that by the &s;trength of our Free-will we may do good works, And make the &s;aid &s;trength to cooperate with the Grace of God.</P>
<P N="4">4. The Scripture will, that we pray, and &s;peak in the Church in a known Tongue, All the Ser|vice of the Church of <HI>Rome</HI> is in an unknown Language.</P>
<P N="5">5. The Scripture doth ordain, that in the Sa|crament of the Lords Supper all drink of the Cup:</P>
<P>The Church of <HI>Rome</HI> hath forbid it to the Laity.</P>
<P N="6">6. The Scripture pre&s;ents us Je&s;us Chri&s;t as the only Mediator between God and Men:</P>
<P>The Church of <HI>Rome</HI> doth forge a great num|ber of Mediatours, who are to help us with their Merits, and with their Suffrages.</P>
<P N="7">7. The Scripture doth warn us concerning Chri&s;t, <HI>Acts</HI> 3.21. <HI>That the Heaven mu&s;t receive him until the time of re&s;titution of all things:</HI></P>
<P>The Church of <HI>Rome</HI> will in &s;ome &s;ort make him to come down every day from Heaven in a million of Places; And moreover, expo&s;es him under the accidents of bread to divers igno|minies.</P>
<PB N="38" REF="22">
<P N="8">8. In a word, there is no Propo&s;ition mentioned again&s;t us in the Church of <HI>Rome,</HI> whereof we may not be able to find the Antithe&s;is in the Word of God.</P>
<P>In that regard there are many to be found in the &s;aid Church of <HI>Rome,</HI> which are a&s;ham'd of the above&s;aid Errors:</P>
<P>And except the brainle&s;&s;e Spirits, and re&s;olved to maintain even the gro&s;e&s;t Abu&s;es, few Per|&s;ons will there be found who entirely keep their Religion, And in &s;ome Points thereof do not find &s;omething wanting.</P>
<P N="7">7. I have &s;aid, 2. that the now Church of <HI>Rome</HI> is Impure and Heretical, becau&s;e a great part of the Ancient Here&s;ies, which have been con|demned by the Ancient and Orthodox Church, are received in her, and approved by her.</P>
<P>Tho&s;e Here&s;ies meet in her, and do compound a part of Popery, As all the Waters of Rivers and Springs do meet in the Sea.</P>
<P>The Devil hath made them to ri&s;e up again upon the &s;tage in the Roman Church with &s;ome &s;mall di&s;gui&s;ing.</P>
<P>Her &s;o in&s;olent contempt, and deba&s;ing of Ho|ly Scriptures &s;he hath common with all kinds of Hereticks, to whom &s;uch a thing is u&s;ual.</P>
<P>She doth borrow from the Phari&s;ees the non|writton Traditions, And the Merit of Works.</P>
<P>She borroweth from the <HI>Ba&s;ilidians,</HI> and the <HI>Carpoeratians</HI> the wor&s;hipping of Images.</P>
<P>She hath from the <HI>Marco&s;ians,</HI> of whom <HI>Epi|phanius</HI>
<PB N="39" REF="22">doth &s;peak, And from the <HI>Eutichians,</HI> again&s;t whom <HI>Theodoret</HI> and <HI>Vigilius</HI> doe &s;o ex|cellently di&s;pute the Error of Tran&s;ub&s;tantia|tion.</P>
<P>She hath from the <HI>Me&s;&s;alians,</HI> &amp; the <HI>Euchetes,</HI> her vain repetitions of Prayers by number.</P>
<P>She hath from the <HI>Manichees,</HI> the <HI>Montanists,</HI> the <HI>Marcionites,</HI> the <HI>Tatianites,</HI> the <HI>Eucratites,</HI> the <HI>Pri&s;ciliani&s;ts,</HI> and <HI>Eustachians</HI> her Fa&s;tings, her Ab&s;tinences, her Vow of Poverty, Her Di|&s;tinction of Meats, And her Law of <HI>Celibat,</HI> or Single Life:</P>
<P>By all which is accompli&s;hed the Prophecie of S. <HI>Paul,</HI> which we have 1 <HI>Tim.</HI> 4.1. <HI>&amp;c.</HI></P>
<P>With the <HI>Marcionites,</HI> and <HI>Pepu&s;ians,</HI> &s;he per|mits Women to Bapti&s;e.</P>
<P>With the <HI>Pelagians,</HI> and <HI>Semipelagians,</HI> &s;he doth e&s;tabli&s;h Free-will, The Merit of Works, The Perfection of Holine&s;&s;e, whereof the Monks do principally boa&s;t, Adding thereunto of their own the Works of Supererogation as a mark of a Supream arrogancie.</P>
<P>With the <HI>Manichees,</HI> though under another con&s;ideration in the <HI>Euchari&s;t,</HI> &s;he hath cut off the u&s;e of the Cup.</P>
<P>It were a thing too tedious to particulari&s;e more upon this matter.</P>
<P N="8">8. From the above&s;aid, it manife&s;tly appears that the Church of <HI>Rome</HI> is Heretical, yea above all others who ever have been Heretical.</P>
<P>Becau&s;e &s;he is not infected onely with two
<PB N="40" REF="23">or three Here&s;ies, but with a great number and multitude of them.</P>
<P>And becau&s;e her maladies are not &s;mall and &s;light, but the poi&s;on of Here&s;ie hath thru&s;t it &s;elf through her whole body, having almo&s;t corrupt|ed all the Articles of Faith;</P>
<P>Which cau&s;eth us to &s;ay with the Prophet <HI>I&s;aiah</HI> c. 1.21, 22. <HI>How is the faithful City become an harlot? it was full of judgement, righteou&s;|ne&s;&s;e lodged in it, but now murderers; Thy &s;ilver is become dro&s;&s;e, thy wine mixt with water.</HI></P>
<P N="8">8. The &s;ame al&s;o cau&s;es us to acknowledge that the Church of <HI>Rome</HI> hath onely an outward &s;hew;</P>
<P>Her faire&s;t is the fronti&s;piece and fore front, all covered with magnificent Titles, But within it is nothing el&s;e but fal&s;ehood, and Corruption.</P>
<P>She is like unto the Temples of the <HI>Egyptians</HI> of old, which outwardly were fair and magni|ficent; But within nothing was to be found but Cats, and Crocodiles, and Serpents, and &s;uch o|ther Bea&s;ts; fitter for a Den, then for &s;uch a Temple.</P>
<P N="9">9. If &s;o many fair Churches in the <HI>Ea&s;t,</HI> plant|ed by the &s;acred hands of the Apo&s;tles, and wa|tered with their bloud are now changed in <HI>Mo&s;quies</HI> of <HI>Mahumetans,</HI> or in lodgings of He|reticks; why then &s;hall we find &s;trange that &s;uch a change be happened in the <HI>We&s;t?</HI></P>
<P>Since the thou&s;and years ended of the bind|ing in Chains of Satan by Je&s;us Chri&s;t, in the
<PB N="41" REF="23">preaching of the Go&s;pel he hath been loo&s;ed, ac|cording to the Prophe&s;ie of S. <HI>John, Rev.</HI> 20.1, 2, 3. <HI>to work again a little &s;ea&s;on about the &s;e|duction of the Inhabitants of the Earth.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Antithe&s;is of the Popi&s;h Doctors.</HI></HEAD>
<DIV3 N="1" TYPE="objection">
<HEAD>1. Objection.</HEAD>
<Q><L><HI>Again&s;t the Above Exercitations, they object</HI></L>
<L N="1">1. <HI>That By Te&s;timonies of Stories,</HI></L>
<L><HI>No Here&s;ie was brought into the Romane Church,</HI></L>
<L><HI>Or any Change of Doctrine was ever made in the &s;ame.</HI></L></Q>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that Objection.</HEAD>
<P N="1">1. VVE An&s;wer to that Objection,</P>
<P>That the Papi&s;ts Hi&s;tories, written in the Time of Antichri&s;ts Tyranny,</P>
<P>Ought not, And do not De&s;erve to be regarded by us Reformed;</P>
<P>Becau&s;e the Authors of Them were Infected with the Errors of the Pope;</P>
<P>And did not Dare write for the mo&s;t Part other|wi&s;e, then might well &s;tand with his Ho|nour.</P>
<P N="2">2. And to All Hi&s;tories, That &s;ince the De|fection have commended the Faith of that Church,</P>
<P>We Oppo&s;e the Word of God,</P>
<P>Which plainly convinceth it of manifold, And Damnable Here&s;ies.</P>
<PB N="42" REF="24">
<P N="3">3. Be&s;ides, we could alledge Sundry Writers in all Ages, That openly have reproved the Same:</P>
<P>To In&s;tance in one,</P>
<P>Doth not <HI>Sigisbertus</HI> the Monk, An <HI>Hi&s;toriogra|pher,</HI> mentioned by the Papi&s;ts,</P>
<P>Expre&s;&s;ely Charge <HI>Gregory</HI> the Seventh</P>
<P>And his Succe&s;&s;ours,</P>
<P>For maintaining and practi&s;ing,</P>
<P>Not only an Error, But an Here&s;ie Al&s;o,</P>
<P>In taking upon Them Authority to Excommu|nicate the Emperour,</P>
<P>And other Civil Princes:</P>
<P>This Here&s;ie hath ever &s;ince continued in that See,</P>
<P>And is at this Time, by the Pope, And his Pope|lings Avouched.</P>
<P>And therefore by the Confe&s;&s;ion of the Popi&s;h owns Hi&s;toriographers,</P>
<P>Some Here&s;les hath taken Place in the Church of <HI>Rome,</HI></P>
<P>Which is contrary to the Obiection before pro|pounded.</P>
</DIV3>
<DIV3 N="2" TYPE="objection">
<HEAD>2. Objection.</HEAD>
<Q><L N="2">2. <HI>Again&s;t the Above Exercitation,</HI></L>
<L><HI>The Popi&s;h Writers demand</HI></L>
<L><HI>At what Time,</HI></L>
<L><HI>&V;nder what Bi&s;hop,</HI></L>
<L><HI>By what way,</HI></L>
<PB N="43" REF="24">
<L><HI>And By what Proceeding,</HI></L>
<L><HI>Was a New Religion Spread</HI></L>
<L><HI>Over the City of Rome</HI></L>
<L><HI>And over tho whole World?</HI></L></Q>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that Objection.</HEAD>
<P N="1">1. IT is hard for us to An&s;wer</P>
<P>At what Time;</P>
<P>Neither is it Nece&s;&s;ary to &s;et down the very In|&s;tant of Time:</P>
<P>All Things were not at once overturned in the Church of <HI>Rome;</HI></P>
<P>Sinne,</P>
<P>And Error,</P>
<P>Came to their Height by Degrees,</P>
<P>And by Lei&s;ure to Ripene&s;&s;e;</P>
<P>The Hairs of our Head are not all Gray of a Sudden,</P>
<P>Neither doth any thing &s;uddenly come to his Maturity,</P>
<P>And the Growth of every Thing appeareth long after.</P>
<P>This is manife&s;t in &s;uch Things as having &s;mall beginning, go on forward unto a greater Quantity,</P>
<P>Until they come to Perfection.</P>
<P N="2">2. But doth it follow, that the Church of <HI>Rome</HI> is not Corrupt,</P>
<P>Becau&s;e we cannot tell the Moment of Time When it began to be Corrupt?</P>
<PB N="44" REF="25">
<P>But being &s;o manife&s;t as it is,</P>
<P>What need we &s;earch the Hi&s;tories to</P>
<P>Shew the Beginning?</P>
<P>What we Pray?</P>
<P>If you &s;ee a Man &s;ick of the <HI>Pe&s;tilence,</HI></P>
<P>If you &s;ee a City corrupt with Riots, and wick|edne&s;&s;e,</P>
<P>If you &s;ee a Hou&s;e Ruinous, And Ready to Fall,</P>
<P>If you &s;ee a Ship Sinking,</P>
<P>Will you deny all The&s;e,</P>
<P>Unle&s;&s;e one can tell you the Time</P>
<P>When that Man began to be Sick,</P>
<P>The Means how the City grew Corrupt,</P>
<P>Who was Owner, And in what Year</P>
<P>The Hou&s;e grew Ruinous,</P>
<P>And in what Day the Ship began fir&s;t to Leak?</P>
<P>And what is the Force of the Papi&s;ts Rea&s;on, and</P>
<P>Demand, other then This?</P>
<P N="3">3. But do not their own Hi&s;tories Tell When,</P>
<P>And By whom</P>
<P>Innovations and Corruptions Entred;</P>
<P>Let Them See a Few of Them;</P>
<P N="1">1. He that fir&s;t u&s;urped Authority over other Churches, was Pope <HI>Victor,</HI></P>
<P>After Him <HI>Zozimus,</HI></P>
<P>And <HI>Boniface</HI> the Third,</P>
<P>And <HI>Cele&s;tine,</HI></P>
<P>And their Succe&s;&s;ours.</P>
<P N="2">2. Pope <HI>Syricius</HI> fir&s;t forbad Prie&s;ts</P>
<P>Marriages.</P>
<PB N="45" REF="25">
<P N="3">3. The <HI>Manichees</HI> fir&s;t Denied the Cup to the People.</P>
<P N="4">4. The 2. Council of <HI>Nice</HI> fir&s;t ordained Wor|&s;hipping of Images.</P>
<P N="5">5. Pope <HI>Nicholas</HI> the Second, fir&s;t taught, the Body of Chri&s;t mu&s;t Carnally be handled, broken, and Eaten.</P>
<P N="6">6. Pope <HI>Innocent</HI> the Third, fir&s;t e&s;tabli&s;hed the Doctrine of Tran&s;ub&s;tantiation.</P>
<P N="7">7. <HI>Boniface</HI> the Third, fir&s;t Declared</P>
<P>That the Pope was the Head of all Churches.</P>
<P N="8">8. <HI>Gregory</HI> the Great, taught fir&s;t <HI>Purgatory,</HI> for a certain Truth.</P>
<P N="9">9. The <HI>Florentine</HI> Council, fir&s;t taught, And Declared that the Pope was above Councils.</P>
<P N="10">10. <HI>Innocent</HI> the Third, brought in Auricular Confe&s;&s;ion.</P>
<P>If the&s;e were not Sufficient,</P>
<P>We could produce the Re&s;t, of the Popi&s;h Errors.</P>
</DIV3>
<DIV3 N="3" TYPE="objection">
<HEAD>3. Objection.</HEAD>
<Q><L N="3">3. <HI>Again&s;t the above Exercitation,</HI></L>
<L><HI>The Popi&s;h Writers take an Objection</HI></L>
<L><HI>From the Perpetuity, and Continuance of Chri&s;ts &V;niver&s;al Church;</HI></L>
<L><HI>And demand of the Reformed Doctors</HI></L>
<L><HI>With what face they durst accu&s;e of Corruption the Pre&s;ent Church of</HI> Rome,</L>
<L><HI>If they Remember how Chri&s;t promi&s;ed his Spou&s;e Perpetual Pre&s;ervation.</HI></L>
<PB N="46" REF="26">
<P>Ho&s;. 2.19. <HI>I will even betroth thee unto me for ever.</HI></P>
<P>I&s;a. 59.21. <HI>As for me, This is my Covenant with Them, &s;aith the Lord, My Spirit that is upon thee, And my words which I have put in thy Mouth, &s;hall not Depart out of thy Mouth, Nor out of the Mouth of thy Seed, Nor out of the Mouth of thy Seeds Seed, &s;aith the Lord, from henceforth, and for ever.</HI></P>
<P>And Such Like.</P></Q>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to this Third Objection.</HEAD>
<P N="1">1. TO what Purpo&s;e doth this Objection &s;erve the Popi&s;h Writers?</P>
<P>Or what Argument may the Perpetuity</P>
<P>Of Chri&s;ts Univer&s;al Church afford Them again&s;t our former A&s;&s;ertion?</P>
<P N="2">2. We Believe, and Confe&s;&s;e, to the Comfort of our Souls,</P>
<P>That Chri&s;ts Church hath continued,</P>
<P>And &s;hall never fail &s;o long as the world en|dureth.</P>
<P N="3">3. And we account it a prophane Here&s;ie to teach that Chri&s;ts Univer&s;al Church hath Peri&s;h|ed from the Earth at any Time;</P>
<P>For this A&s;&s;ertion &s;haketh the Foundation of all Faith, and Religion.</P>
<P N="4">4. But the Popi&s;h Writers who makes this Objection,</P>
<P>Should prove by invincible evidence of Scripture</P>
<PB N="47" REF="26">
<P>That the Catholick Univer&s;al Church of Chri&s;t is nothing El&s;e,</P>
<P>But the Outward Succe&s;&s;ion of the <HI>Roman</HI> See:</P>
<P>If They can Prove This,</P>
<P>They &s;hould Prove their Objection Soundly,</P>
<P>And &s;hould confute our Opinion Truely.</P>
<P N="5">5. But it is a Thing which They cannot Doe,</P>
<P>They cannot bring us</P>
<P>Either Texts of Scriptures, or Rea&s;ons,</P>
<P>To &s;hew that Chri&s;ts Church</P>
<P>Either is the Popes Succe&s;&s;ion,</P>
<P>Or El&s;e dependeth upon the &s;ame See.</P>
<P N="6">6. For as Touching External Shew,</P>
<P>And Succe&s;&s;ion of Churches,</P>
<P>The Scriptures have foretold,</P>
<P><HI>Apoc.</HI> 12. and 13.16.</P>
<P>That Antichri&s;t &s;hall Seduce</P>
<P>Great, and Small,</P>
<P>Rich, and Poor,</P>
<P>Free, and Bond;</P>
<P>And that the Church &s;hall flie into the Wil|derne&s;&s;e,</P>
<P>And there Remain:</P>
<P>Of all which no word could be true,</P>
<P>If the <HI>Catholick</HI> Church were tied</P>
<P>To the Popes Chaire,</P>
<P>And the Popes Chaire were the Rock</P>
<P>That cannot be removed.</P>
<P N="7">7. And yet notwith&s;tanding this General Di&s;per&s;ion,</P>
<P>And the Flight of the Church under Antichri&s;t,</P>
<PB N="48" REF="27">
<P>The <HI>Catholick</HI> Church &s;hall for all That</P>
<P>Continue.</P>
<P N="8">8. Although not in that outward &s;trength,</P>
<P>And Glory,</P>
<P>In which &s;ometimes it hath appeared,</P>
<P>And Flouri&s;hed.</P>
</DIV3>
<DIV3 N="4" TYPE="objection">
<HEAD>4. Objection.</HEAD>
<Q><LG>
<L><HI>Of the Popi&s;h Writers</HI></L>
<L><HI>Against the above Exercitations,</HI></L>
<L><HI>That the Now Church of</HI> Rome <HI>is Changed,</HI></L>
<L><HI>And is not Now what it was in the Beginning.</HI></L>
</LG>
<LG>
<L><HI>What Impudence is This, &s;ay the &s;aid Writers;</HI></L>
<L><HI>There was never Here&s;ie that A&s;&s;aulted the Church of</HI> Rome,</L>
<L><HI>Of which it carried not the Victory, As</HI></L>
<L><HI>Over the Donati&s;ts,</HI></L>
<L><HI>Over Jovinian,</HI></L>
<L><HI>Over Pelagius the Britain,</HI></L>
<L><HI>And over Others.</HI></L>
</LG></Q>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to this Fourth Objection.</HEAD>
<P N="1">1. THe Triumphs of which the Popi&s;h Writers do boa&s;t of,</P>
<P>Are no more proper to the Now, or Latter Church of <HI>Rome,</HI></P>
<P>Then the Triumphs of old <HI>Rome</HI></P>
<P>Over <HI>Pyrrhus,</HI></P>
<PB N="49" REF="27">
<P>Over <HI>Annibal,</HI></P>
<P>Over <HI>Per&s;es,</HI></P>
<P>Over <HI>Antiochus,</HI> are to be e&s;teemed the Tri|umphs of <HI>Rome,</HI> Now Being.</P>
<P N="2">2. And for the pretended Victory over <HI>Pela|gius</HI> the <HI>Britain,</HI> we &s;ay that he Triumphed o|ver the Popi&s;h Kingdome.</P>
<P>For did he not Teach, That Grace was imbred in Nature? And the Popi&s;h Crew of Je&s;uites Defendeth the &s;ame.</P>
<P>Who &s;eeth not then <HI>Pelagius</HI> &s;itting in the Popi&s;h Triumphant Chariot?</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Popery is not of the fir&s;t, and Primary Antiquity; That is many of the pre&s;ent Doctrines of the Church of <HI>Rome;</HI> And in what Time Errors were received in it.</HEAD>
<P N="1">1. PApi&s;ts are not able to produce any Record, Expre&s;&s;e and direct te&s;timony, Canon of Council, or Eccle&s;ia&s;tical con&s;titution, For their burning Lights in the Church at noon day be|fore the Decree of Pope <HI>Sabinianus,</HI> in the year of our Lord 605.</P>
<P N="2">2. Nor for <HI>Rome</HI> to be the Head of all Church|es, before Pope <HI>Boniface</HI> the Third, in the year 606.</P>
<P N="3">3. Nor for the Invocation of Saints in their Publick <HI>Lithurgy,</HI> before <HI>Boniface</HI> the Fifth, in the year 618.</P>
<P N="4">4. Nor for their <HI>Latine</HI> Service, thru&s;t upon
<PB N="50" REF="28">all Churches before Pope <HI>Vitalian,</HI> in the year 666, which is the very number of the name of the Bea&s;t.</P>
<P N="5">5. Nor for the Cutting of the Ho&s;t into three parts, and offering one part for the Souls in <HI>Pur|gatory,</HI> before Pope <HI>Sergius</HI> in the year, 688.</P>
<P N="6">6. Nor for &s;etting up Images in Churches Generally, and wor&s;hipping them before Pope <HI>Adrian</HI> the Fir&s;t, and the Second Council of <HI>Nice,</HI> in the year, 787.</P>
<P N="7">7. Nor for Canonization of Saints departed, before <HI>Leo</HI> the Third, about the year 800.</P>
<P N="8">8. Nor for the Orall Manducation of Chri&s;ts Body in the Sacrament, before Pope <HI>Nicholas</HI> the Second, in the year, 1053.</P>
<P N="9">9. Nor for the entire number of &s;even Sacra|ments, before <HI>Peter Lombard,</HI> in the year 1140.</P>
<P N="10">10. Nor for Indulgences, before <HI>Engenius</HI> the third, in the year 1145.</P>
<P N="11">11. Nor for Tran&s;ub&s;tantiation of the Bread into Chri&s;ts body, before the Fourth Council of <HI>Lateran,</HI> in the year 1215.</P>
<P N="12">12. Nor for the Elevation of the Ho&s;t, that the People might adore it, before <HI>Honorius</HI> the Third, in the year 1216.</P>
<P N="13">13. Nor for any Jubilee, before Pope <HI>Boniface</HI> the Eighth, in the yeer 1300.</P>
<P N="14">14. Nor for the Carrying the Sacrament in Proce&s;&s;ion under a Canopy, before Pope <HI>&V;rban</HI> the Fifth, In the year 1262.</P>
<P N="15">15. Nor for the Day and half Communion,
<PB N="51" REF="28">before the Council at <HI>Con&s;tance,</HI> in the year 1416.</P>
<P N="16">16. Nor for the &s;u&s;pending the Efficacy of Sa|cramental Con&s;ecration upon the Prie&s;ts Inten|tion before the Council at <HI>Florence</HI> in the year 1439.</P>
<P N="17">17. Nor for the Popes Superiority to General Councils, before the Sixt Council at <HI>Lateran,</HI> under <HI>Leo</HI> the Tenth, in the year 1517.</P>
<P N="18">18. Nor the vulgar Latine Tran&s;lation to be held for Authentical, And upon no pretended Cau&s;e what&s;oever to be reiected, before the fourth Se&s;&s;ion of the Council of <HI>Trent,</HI> in the year 1546.</P>
<P N="19">19. Nor for the Second book of the <HI>Maccha|bees,</HI> and the <HI>Apocryphal</HI> Additions to <HI>He&s;ter</HI> and <HI>Daniel,</HI> with the Hi&s;tory of <HI>Bell</HI> and the <HI>Dragon,</HI> which S. <HI>Jerome</HI> termeth a Fable, to be|received for Canonical Scripture, before the &s;aid Se&s;&s;ion, in the year above named.</P>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>Frande.</HI></HEAD>
<HEAD TYPE="sub">1. <HI>The&s;e be the Principles, and Grounds of Faith, and Wor&s;hip, that the Church of</HI> Rome <HI>doth Produce.</HI></HEAD>
<LIST>
<ITEM>1. Scriptures.</ITEM>
<ITEM>2. Traditions of the Apo&s;tles.</ITEM>
<ITEM>3. The <HI>Catholick</HI> Church.</ITEM>
<ITEM>4. General Councils.</ITEM>
<ITEM>5. The Ancient Fathers.</ITEM>
<ITEM>6. The Pope, which &s;he calls the Supream Pa|&s;tour of the Church.</ITEM>
</LIST>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="52" REF="29">
<HEAD>2.
<LIST>
<ITEM><HI>The&s;e be the Fraudes of the Church of</HI> Rome, <HI>Con|cerning all the Principles, and Rules above Produced.</HI></ITEM>
<ITEM><HI>The</HI> 1. <HI>of tho&s;e Fraudes is, That the Church of</HI> Rome <HI>careth indeed for none of Them, but for the la&s;t, which is, The Determination of her Pope.</HI></ITEM>
</LIST></HEAD>
<P N="1">1. THe Scripture mu&s;t not be Scripture in any other Sen&s;e, then as the Pope will Ex|pound.</P>
<P>So that the Scripture being the Meaning of the Scripture, And the Meaing of the Scripture being the Popes Expo&s;ition;</P>
<P>Hereof it followeth, That the Scripture is no|thing el&s;e but the Popes Interpretation.</P>
<P N="2">2. So Likewi&s;e,</P>
<P>In Traditions,</P>
<P>In Doctors,</P>
<P>In Councils,</P>
<P>In Churches,</P>
<P>If any Thing Di&s;&s;ent from the Popes under|&s;tanding, and Determination;</P>
<P>It is Rejected, Aboli&s;hed, Condemned.</P>
<P N="3">3. And Finally, all Faith, all Religion, all Divinity of the Church of <HI>Rome,</HI> is only the Popes Sacred will, and plea&s;ure.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="53" REF="29">
<HEAD><LIST>
<ITEM><HI>Papi&s;ts give the Churches Authority to the Pope, And take all Authority</HI> quoad nos <HI>from the Scripture.</HI></ITEM>
<ITEM>So that by the Church, they under&s;tand the Pope.</ITEM>
</LIST></HEAD>
<P N="1">1. THe Papi&s;ts 1. take all Authority from the Scripture. 2. They give it to the Church. And 3. They give the Churches Authority to the Pope.</P>
<P N="2">2. I &s;ay 1. That the Papi&s;ts take all Autho|rity <HI>(quoad nos)</HI> from the Scripture, which ap|pears in that they teach, that it is not the ground or pillar of truth; Nor properly, and of it &s;elf any Cau&s;e, or Means of Belief, or of Charity; And that God doth not immediately &s;peak by it; Neither is the Holy Gho&s;t joined with the wri|ting of the Scripture; And that the Church is not &s;ubject to the Scripture. And that put ca&s;e any per&s;on living out of the Communion of the <HI>Roman</HI> Church do read, or &s;tudy the Scripture, it is not the word of God to them, or of greater Authority then <HI>Ae&s;ops Fables.</HI></P>
<P N="3">3. I have &s;aid 2. That the Papi&s;ts give all Authority to the pre&s;ent <HI>Roman</HI> Church.</P>
<P>This appears in that they make it the onely External ground and pillar of Truth, The &s;ole Judge of Controver&s;ies, The principle, or fir&s;t ground, and foundation from whence the Scri|pture, in regard of men, receiveth all Authority.</P>
<P N="4">4. I have &s;aid, 3. That the Papi&s;ts give the
<PB N="54" REF="30">Churches Authority to the Pope; And no Papi&s;t in the&s;e daies, can, or will deny This.</P>
<P>For 1. the Po&s;itive Speeches of their greate&s;t Doctors thereupon manife&s;tly confirms it. <HI>Ec|ele&s;iae nomine,</HI> &s;aith <HI>Gregorius de Valentia intelli|gimur ejus Caput, Romanum Ponti&s;icem, Tom.</HI> 3. <HI>Di&s;t.</HI> 1. <HI>q.</HI> 1. <HI>part.</HI> 1. <HI>pag,</HI> 30.</P>
<P>And <HI>Bannes</HI> 9.2. <HI>q.</HI> 1. <HI>Ar.</HI> 10. <HI>Animadverten|dum e&s;t cum Cajetano,</HI> &amp;c. <HI>quod apud Thomam pro eodem omnino reputatur Authoritas Eccle&s;iae univer&s;alis, &amp; Authoritas Concilii, Et Autho|ritas Summi Ponti&s;icis.</HI></P>
<P N="2">2. The &s;ame A&s;&s;ertion followeth upon the main principles of their Doctrine; which are,</P>
<P>That the Pope is the prime &s;ubject of Eccle|&s;ia&s;tical Authority.</P>
<P>And that the whole Authority of all the Body, and of all the Members thereof is derived by, and from him.</P>
<P>And that the promi&s;e of the perpetual A&s;&s;i|&s;tance of the Holy Gho&s;t, And the Infallible judgement, and the Supream Authority, And o|ther Priviledges are intailed upon his Tribunal.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>The 2. of tho&s;e <HI>Fraudes,</HI> is That, <HI>The Pope al&s;o is Taught by the Papi&s;ts, To be the true and Lawful Interpreter of the Sen&s;e of the Scri|ptures, And the Supream Judge of Controver|&s;ies Concerning Faith, and Divine Wor&s;hip.</HI></HEAD>
<P N="1">1. IT is mo&s;t clear, that the Je&s;uites make both the Scripture it &s;elf, and the Interpretation
<PB N="55" REF="30">of it, to Depend upon the Authority of the Church.</P>
<P N="2">2. And the Church they call not the whole Multitude of Chri&s;tians, and Faithful Men:</P>
<P N="3">3. But they Re&s;train both the Name, and the Nature of the Church, 1. unto their Bi&s;hops; 2. If Thereupon we Reformed object, That their Bi&s;hops may Differ touching the Sen&s;e of the Scriptures: &s;o &s;hall we be uncertain, and &s;hall not re&s;olve which of them to Believe, but they help this, and An&s;wer, That General Councils mu&s;t Decide, and Determine all Que&s;tions, and Controver&s;ies.</P>
<P N="3">3. Shall we then Re&s;t in them?</P>
<P>No more then in then the other.</P>
<P>For the Pope mu&s;t be Judge over the Councils.</P>
<P N="4">4. So in the Conclu&s;ion, The whole Interpre|tation of Holy Scriptures is transferred to the Pope, and mu&s;t be fetched out of his Brea&s;t, yea, and as a proper Right, he &s;o challengeth the Power of Interpreting of the Scripture;</P>
<P>That what&s;oever he thinketh, That mu&s;t be accounted the Sen&s;e and Meaning of them.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of this Doctrine of the Je&s;uits, by the Reformed Doctors.</HEAD>
<P N="1">1. THat which hath been &s;aid above, is the Je&s;uites con&s;tant, and perpetual property, and di&s;po&s;ition in interpreting the Scriptures.</P>
<P N="2">2. Which is full of Dotage, Error, and Fal&s;e|hood
<PB N="56" REF="31">void of Advi&s;e, Knowledge, and Wi&s;|dome.</P>
<P N="3">3. For what an Ab&s;urd, and horrible Thing is it, that the Sen&s;e, and Meaning of the Holy Scripture &s;hould depend upon one mans Judge|ment, and Voice.</P>
<P N="4">4. Specially being &s;uch a one, as commonly the Bi&s;hops of <HI>Rome</HI> have been Unlearned, Wicked, Heretical.</P>
<P N="5">5. And hence have proceeded all the follow|ing goodly Interpretations,</P>
<P N="1">1. Take, Eate,</P>
<P>That is, you Prie&s;ts &s;ay Private Ma&s;&s;es.</P>
<P N="2">2. Drink ye all of This,</P>
<P>That is onely the Prie&s;ts mu&s;t Drink.</P>
<P N="3">3. Be ye Holy, for I am Holy,</P>
<P>Therefore it is unlawful for the Mini&s;ters of the Word to marry a Wife.</P>
<DIV3 TYPE="exception">
<HEAD>Exception of the Je&s;uites.</HEAD>
<P>Which of the Popes, or what <HI>Catholick</HI> Writer ever concluded this out of that place.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to this Exception.</HEAD>
<P>Pope <HI>Syricius</HI> did fir&s;t of all &s;o Collect;</P>
<P>And after him Pope <HI>Innocent;</HI></P>
<P>As it may be read in <HI>Gratian, Dist.</HI> 31. cap. <HI>Te|nere</HI> and <HI>Di&s;t.</HI> 82. cap. <HI>Propo&s;ui&s;ti</HI> cap. <HI>Plurimos.</HI></P>
<P N="4">4. This is another like Interpretation:</P>
<P><HI>Give not holy things unto Doggs,</HI></P>
<P>Therefore the people mu&s;t be forbidden to read the Scriptures.</P>
<P N="5">5. What &s;hould we number up Innumerable
<PB N="57" REF="31">more of the Popes, and Papi&s;ts Interpretations, By which they do nothing but pervert, and wre&s;t the Scriptures.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>In Particular, The&s;e be the Frauds of the Church of <HI>Rome</HI> Concerning Her fir&s;t Principle, Which is the Scripture.</HEAD>
<DIV3 N="1" TYPE="fraud">
<HEAD>1. Fraud. <HI>The Papi&s;ts making Shew to Receive the Scriptures for Ground, and Rule of Faith, Do Di&s;grace Them in Joyning Traditions with Them.</HI></HEAD>
<P N="1">1. FOr as the Scriptures are Grounds And Rule of true Doctrine. So are They onely Grounds, And Rule.</P>
<P N="2">2. And as in Matters of Faith, Arguments ought principally to be drawn from Them, &s;o &s;uch Arguments onely conclude nece&s;&s;arily, As even the Schoolman <HI>Thomas Aquinas</HI> doth Dire|ctly confe&s;&s;e, 1. <HI>Part.</HI> 1. <HI>Quaest. Artic.</HI> 8. <HI>Ad.</HI> 2.</P>
</DIV3>
<DIV3 N="2" TYPE="fraud">
<HEAD>2. Fraud. <HI>The Church of</HI> Rome <HI>which Produceth Scriptures for one of Her Principles, And Rules, hath in|deed no &s;ufficient Scriptures.</HI></HEAD>
<P>FOr in making an old rotten Tran&s;lation (which we may boldly call &s;o, being compared with the Original Word of Scripture) to be the Au|thentical Word of God: and denying the Origi|nal
<PB N="58" REF="32">Faithful Texts which <HI>Mo&s;es,</HI> the Prophets, the Apo&s;tles, the Evangeli&s;ts did write, to be the Word of God.</P>
<P>What doth &s;he el&s;e, but plainly, as it were with one da&s;h of a Penne Cancel the whole Scri|ptures?</P>
<P N="2">2. This Homely Latin Tran&s;lation, is the Pa|pi&s;ts Scripture.</P>
<P N="3">3. Coined and Canonized of late in the Coun|cel of Trent, And never before.</P>
<P N="4">4. And other Scripture have They none.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Of the Corruption of the vulgar Latine Tran&s;|lation more Fully.</HI></HEAD>
<P N="1">1. THe Reader of the vulgar Latin Tran&s;la|tion, may manife&s;tly perceive, That in it are manifold, and almo&s;t infinite Faults of all &s;orts;</P>
<P N="1">1. By Adding,</P>
<P N="2">2. By O<GAP DESC="illegible" RESP="MURP" EXTENT="4 letters">ing,</P>
<P N="3">3. By Mi&s;<GAP DESC="illegible" RESP="MURP" EXTENT="3 letters">ing,</P>
<P>Of Letters.</P>
<P>Of Points,</P>
<P>Of <GAP DESC="illegible" RESP="MURP" EXTENT="1 word">.</P>
<P>And <GAP DESC="illegible" RESP="MURP" EXTENT="1 span">.</P>
<P N="4">4. By wrong interpreting the Original Text.</P>
<P N="2">2. Wh<GAP DESC="illegible" RESP="MURP" EXTENT="3 letters"> <GAP DESC="illegible" RESP="MURP" EXTENT="3 letters">lts, The Popi&s;h Doctors &s;hall never <GAP DESC="illegible" RESP="MURP" EXTENT="1 span"> <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">prove, or Ju&s;tifie; Though They <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> th<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">&s;elves never &s;o much with Traveling and <GAP DESC="illegible" RESP="MURP" EXTENT="3 letters">ing, and &s;eeking &s;ome De|fence.</P>
<PB N="59" REF="32">
<P N="3">3. When They have &s;aid what They can &s;ay, for Maintenance of The&s;e Corruptions, it &s;hall for all that Appear, By all Learning, and Evi|dence of Rea&s;on, that They have, Neither the Old, nor the New Te&s;tament, in the Entire, and Original Truth thereof.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of the Exce&s;&s;ive Prai&s;es, that the Semi|minarie Prie&s;ts of <HI>Rhemes</HI> gives to the Engli&s;h Rhemi&s;h Tran&s;lation.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. LEt the Seminarie Prie&s;ts of <HI>Rhemes</HI> give what Commendation they will to their Engli&s;h Tran&s;lation.</P>
<P N="2">2. We Reformed &s;ay again&s;t it, That that Tran&s;lation is the wor&s;t of all the Tran&s;lations that hath been &s;et forth of the New Te&s;tament.</P>
<P N="3">3. And we prove our A&s;&s;ertion, becau&s;e that tran&s;lation hath &s;uch examples of unaccu&s;tomed and mon&s;trous novelties of words, as the like in no other can be found.</P>
<P N="4">4. So as a man may ju&s;tly call it a new fangled and ridiculous Tran&s;lation: Devi&s;ed rather to amaze the Readers, and make the word of God a laughing &s;tock; then to Edi&s;ie the Church of Chri&s;t.</P>
<P N="5">5. For who hath ever heard or read &s;uch words, and Phra&s;es as they have u&s;ed, and affe|cted in their Tran&s;lation?</P>
<P N="6">6. Whereas They might have retained, as
<PB N="60" REF="33">well the common, and known manner of &s;peaking.</P>
<P>That their Tran&s;lation &s;et forth in Engli&s;h, might have been under&s;tood of Engli&s;h men.</P>
<P N="7">7. But they of purpo&s;e have &s;o framed the &s;ame, that the Engli&s;h is in many places as ob|&s;cure in words, as the Latin.</P>
<P N="8">8. Which thing is in all Tran&s;lations a foul fault: But in Tran&s;lating of Holy Scripture Into|lerable.</P>
<P N="9">9. And what Rea&s;on &s;hould be hereof, but that Men either &s;hould contemn or not under|&s;tand the Scripture, which yet they will &s;eem to Tran&s;late, for the benefit of the Church?</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="10">10. If the Reader require Examples, let him take but the Book, and read a little, and &s;oon &s;hall he &s;ee &s;trange Affectation of Novelties in words, and &s;peeches throughout their whole Tran&s;lation.</P>
<P N="11">11. There &s;hall he &s;ind <HI>The Tran&s;migration of Babylon,</HI> Matth. 1. v. 17. <HI>The Enemie Man,</HI> Matt. 13. v. 28. <HI>&V;nle&s;&s;e you have Penance,</HI> Luk. 13. v. 3. <HI>Give us to day our &s;uper&s;ub&s;tantial Bread,</HI> Matt. 6. v. 11. <HI>What&s;oever thou &s;halt &s;upererogate,</HI> Luk. 10. v. 36. <HI>Not in Chamberings, and Impudicites,</HI> Rom. 13.13. <HI>An Emulator of the Traditions of my Fathers,</HI> Gal. 1.14.24. <HI>I Expugned the Faith. They Emulate you not well,</HI> Gal. 4.17. <HI>That you might Emulate Them,</HI> 1 <HI>Pet.</HI> 2.5. <HI>Be ye al&s;o your &s;elves &s;uperedified,</HI> Ephe. 4. v. 10. <HI>Once at length
<PB REF="33">you have reflori&s;hed to care for me, denying the onely Dominator, and our Lord,</HI> Jud. 4. <HI>To the Redemption of Acqui&s;ition,</HI> Ephe&s;. 1. <HI>v.</HI> 14. <HI>Again&s;t the Spirituals of wickedne&s;s in the Celestials,</HI> Ephe&s;. 6. v. 12. <HI>The Archi&s;ynagogue,</HI> Mark 6. v. 22. <HI>Ebrieties, Comme&s;&s;ations,</HI> Gal. 5. v. 21. <HI>The Do|minical day,</HI> Apoc. 1. v. 10. <HI>But they are written to our Correption,</HI> 1 Cor. 10. v. 11. <HI>That in the Name of Je&s;us every knee bow of the Cele&s;tials, Terre&s;trials, and Infernals,</HI> Philip. 2. v. 10. <HI>But he Exinanited him&s;elf,</HI> Philip. 2.7. <HI>For with &s;uch ho&s;tes God is promerited.</HI> Hebr. 13. v. 16. <HI>Let the Charity of the Fraternity abide in you,</HI> Heb. 13. v. 1. <HI>O</HI> Timothy <HI>keep the Depo&s;itum,</HI> 1 Tim. 6.20. <HI>That he might repropriate the &s;ins of the people,</HI> Heb. 2.17. <HI>Wrapt it in Sindon, and laid it in a Monument,</HI> Matt. 27.59. <HI>All &s;hall be docible of God,</HI> John 6. v. 45. <HI>&V;pon probatica a Pond,</HI> John 5. v. 2. <HI>Which of you &s;hall argue me of Sin,</HI> John 8. v. 46. <HI>They hated me gratis,</HI> John 15. v. 26. <HI>Be|yond the Torrent Cedron,</HI> John 18. v. 1. <HI>It was the Para&s;ceve of Pa&s;che,</HI> John 19.14.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. The&s;e, and &s;uch like, are the goodly flowers of the Rhemi&s;ts Engli&s;h Tran&s;lation.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>4.</HEAD>
<P N="2">2. Be&s;ides the ob&s;curity and ambiguity of Sen|tences, by Rea&s;on of leaving out the Verbs, and other words in the Engli&s;h Tran&s;lation, which may in Latine more ea&s;ily be under&s;tood.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<PB REF="34">
<HEAD>5.</HEAD>
<P>Hereby the Reader may judge, but better by Reading the Tran&s;lation it &s;elf; whether we have not Truely &s;aid of it, That it is a &s;trange Tran&s;lation indeed; And &s;uch an one, as hard it were to find the Like.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>6.</HEAD>
<P N="1">1. But one of the <HI>Rhemi&s;t</HI> Prie&s;ts doth An&s;wer That we Reformed rather Delight in &s;uch No|velty, then They, &s;eeing they Retain the An|cient words, Ma&s;s, Prie&s;ts, <HI>&amp;c.</HI> And we Refor|med refu&s;e them.</P>
<P N="2">2. Of the&s;e words, &s;hall be &s;poken in our parti|cular handling of Controver&s;ies between the Re|formed Churches, and the <HI>Roman.</HI></P>
<P N="3">3. And as for certain Names of per&s;ons, and of places, which &s;ome of our Interpreters do re|duce to the <HI>Hebrew</HI> Sound.</P>
<P>They cannot much trouble the Reader, And they are rather u&s;ed in Books, then in Speech.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>EXERCITATION. <HI>Condemnation of the Annotations joined with the</HI> Rhemi&s;t <HI>Tran&s;lation of the New Te&s;tament, By the Seminary Priests of</HI> Rhemes.</HEAD>
<P N="1">1. WHo&s;oever &s;hall con&s;ider with him&s;elf ad|vi&s;edly the <HI>Rhemists</HI> Manner of Colle|ction,</P>
<P>Their Argument,</P>
<P>Their Application of Scripture;</P>
<PB N="63" REF="34">
<P>And &s;hall Examine a little how their Conclu&s;ion followeth upon their Proofs, without all Cohe|rence or con&s;equence of Rea&s;on, mu&s;t needs greatly mi&s;like their whole Religion, that is foun|ded upon &s;o weak, &s;o tickle, and &s;o ruinous a Foundation.</P>
<P N="2">2. For unle&s;s it be granted, That of every Thing, may be concluded any Thing; and that the Word of God may be made applicable to all purpo&s;es, opinions, and Doctrines; it is impo&s;&s;ible that the&s;e, and &s;uch like arguments of Theirs, as they have in their Annotations gathered upon the words of Scripture, &s;hould have in them &s;uch &s;trength, and Truth, as Divinity and Religion re|quireth.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The&s;e be the <HI>Frauds</HI> of the Church of <HI>Rome,</HI> Concerning another of their <HI>Principles,</HI> Which is the Ancient Fathers.</HEAD>
<DIV3 N="1" TYPE="fraud">
<HEAD>1. Fraud. <HI>The Church of</HI> Rome <HI>doth Di&s;cover an abominable Fraud in this, That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Wor&s;hip, by an Expurgato|ry Index they cau&s;e to be blotted out of the Books of the Ancient Fathers, all that is di&s;plea&s;ing un|to them. Or el&s;e they fal&s;ifie them, and alter their Sen&s;e and Meaning.</HI></HEAD>
<P N="1">1. THis is true in Regard of the mo&s;t Ancient Fathers, and particularly of the Books of
<PB N="64" REF="35">S. <HI>Cyprian,</HI> S. <HI>Chry&s;o&s;tome,</HI> S. <HI>Augu&s;tine,</HI> S. <HI>Cyril</HI> of <HI>Alexandria,</HI> and of others.</P>
<P>They make them &s;ay the contrary to that which they will, and take out from them, not onely &s;ome Clau&s;es, but al&s;o whole Leafes.</P>
<P N="2">2. We know well, that to cover this Sacri|ledge <HI>Sixtus</HI> of <HI>Sienna</HI> doth adde, That tho&s;e Writings of the Fathers had been &s;oiled, and infected by the Malice, and Venome of the He|reticks of our Age; But it is a Fal&s;e Cover.</P>
<P>For if by Hereticks he doth under&s;tand tho&s;e of the Reformed Religion, we maintain that which they cau&s;e to be blotted out of the Writings of the Fathers was in Them before the Reforma|tion. And That it cannot be Ju&s;tified that any of the Reformed have Corrupted or Altered any Writings of the Fathers.</P>
</DIV3>
<DIV3 N="2" TYPE="fraud">
<HEAD>2. Fraud. <HI>The Church of</HI> Rome <HI>acknowledgeth, That there are many Faults, and Errors in the Books of the Ancient Fathers, which are not to be Ap|proved. And notwithstanding That, The Po|pi&s;h Religion, is as it were, a Body con&s;i&s;ting for the mo&s;t part of Rottenne&s;&s;e, and Corruption, Namely of Ancient, and New Errors.</HI></HEAD>
<DIV4 N="1" TYPE="part">
<HEAD>1.</HEAD>
<P N="1">1. THe Popi&s;h Writers can as &s;oon prove out of the Scriptures, the following Points of their fal&s;e Doctrine, As they can draw a Foun|tain of water out of a flint.</P>
<PB N="65" REF="35">
<P N="2">2. The&s;e Points of the Popi&s;h fal&s;e Doctrines are
<LIST>
<ITEM>1. Thir Doctrine of Free will.</ITEM>
<ITEM>2. Their Doctrine of the Merit of Works.</ITEM>
<ITEM>3. Their Doctrine of Purgatory.</ITEM>
<ITEM>4. Their Doctrine of the Sacrifice of the Ma&s;&s;e, for the &s;ins of Quick and Dead.</ITEM>
<ITEM>5. Their Tran&s;ub&s;tantiation.</ITEM>
<ITEM>6. Their Popes Supremacy.</ITEM>
<ITEM>7. Their Super&s;titious Fa&s;ts.</ITEM>
<ITEM>8. Their Wor&s;hipping of Images.</ITEM>
<ITEM>9. Their praying unto Saints.</ITEM>
<ITEM>10. Their praying for the Dead.</ITEM>
<ITEM>11. Their Satisfaction.</ITEM>
<ITEM>12. Their Forgivene&s;&s;e by Works of Penance.</ITEM>
<ITEM>13. And for many more the like Points of their fal&s;e Doctrine.</ITEM>
</LIST></P>
</DIV4>
<DIV4 N="2" TYPE="part">
<HEAD>2.</HEAD>
<P N="1">1. And therefore they will be rather Tried, and Judged by the Writings of the Fathers, then by Scriptures.</P>
<P N="2">2. Although for a Fa&s;hion in Defence of &s;ome of the Points above propounded, they pretend Scriptures.</P>
<P>Yet being ea&s;ily beaten from them, they fall at la&s;t to Rail on Them as not containing &s;ufficient Doctrine; and rather will be Tried, and Judged, as we have &s;aid, By the Writings of Fathers.</P>
<P N="3">3. At who&s;e Hands albeit they find not &s;uch Relief, as they would make Men to Believe in no one Point of Controver&s;ie between us, and them;
<PB N="66" REF="36">As hath been oftentimes plainly proved by many Doctors of the Reformed Church, And by Bi|&s;hop <HI>Jewel</HI> notably.</P>
<P N="4">4. 1, Notwith&s;tanding by Rea&s;on of the Fa|thers manifold over&s;ights, and &s;lips.</P>
<P N="2">2. And the Corruption that daily increa&s;ed in the Church; They may bring &s;omewhat, &s;uch as it is for their Maintenance.</P>
<P N="5">5. Wherefore in That we Reformed will not admit the Fathers for Judges in Matters of Reli|gion, but hold them hard to the Trial of the Scriptures.</P>
<P N="6">6. Which the Papi&s;ts cannot abide; This puts them out of patience, and driveth them in|to vehement pa&s;&s;ions.</P>
<P N="7">7. But let them mend them&s;elves where they can, They &s;hall never get more at our Hands Then that which we have &s;aid before concerning the Scriptures, and the Fathers.</P>
<P N="8">8. This is then a very true &s;aying, that our Adver&s;aries Doctrine cannot &s;tand, unle&s;&s;e we Reformed will allow for Good tho&s;e Things, That in the writings of the Fathers are mo&s;t Faulty.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Again of this Matter more briefly.</HI></HEAD>
<P N="1">1. IT is a peculiar Thing to the Popi&s;h Doctors that they, even greedily hunt after, and pur|&s;ue what&s;oever is Faulty in any Ancient Author. As if all the Fathers Errors &s;erved to make up the Body, and Faith of their Religion.</P>
<P N="2">2. They rake up even out of the Fathers over|&s;ights wat&s;oever &s;eemeth to favour their Errors.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="67" REF="36">
<HEAD>Papi&s;ts &s;uck Errors from the Fathers un&s;ound Speeches, And of a &s;mall Error of the Fathers do occa&s;ionally procreate a great one.</HEAD>
<P N="1">1. AS Hor&s;eleaches &s;uck the naughtie blood out of the veins, So Papi&s;ts excerpt that which is mo&s;t imperfect, and un&s;ound from the Fathers.</P>
<P N="2">2. And thus Popery according to D. <HI>Whitaker,</HI> is a patcht Coverlet, framed of the Fathers Er|rors, and &s;ewed together.</P>
<P N="3">3. Moreover, the Papi&s;ts of a &s;mall error of the Fathers, may occa&s;ionally procreate a great one.</P>
<P>As from praying for the dead u&s;ed in one re&s;pect by the Fathers, The gro&s;&s;e praying for the dead, with a reference to purgatory.</P>
<P N="4">4. And &s;o we have great cau&s;e to tax the &s;lipperie dealing of Popi&s;h Huck&s;ters in abu&s;ing the Fathers.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Frauds concerning Councils, Another Principle of the Church of</HI> Rome.</HEAD>
<DIV3 N="1" TYPE="fraud">
<HEAD>1. Fraud. <HI>Of many Frauds, and Slights committed in the la&s;t Councils of the Church of</HI> Rome.</HEAD>
<P N="1">1. THat before they were A&s;&s;embled, their Deci&s;ions were Debated, And concluded at Rome.</P>
<PB N="68" REF="37">
<P N="2">2. That notwith&s;tanding all Di&s;putations, And Proof done on the contrarie, they pa&s;&s;ed by ab&s;olute Authority.</P>
<P N="3">3. That the Holy Gho&s;t, or rather the Spirit of Satan was brought there from Rome weekly by the Po&s;t.</P>
<P N="4">4. That the Pre&s;idents in them, and tho&s;e who did Di&s;pute in them, and tho&s;e who Concluded in them, did Re&s;pire nothing but the good will of the Popes. And did Aime onely at this, to obey, and plea&s;e Them.</P>
<P N="5">5. By that it evidently appears, That it is not much needful to produce Proofs, that &s;uch A&s;&s;emblies might have erred.</P>
<P N="6">6. On the contrarie it &s;hould be found &s;trange if they could have concluded any thing without Error.</P>
</DIV3>
<DIV3 N="2" TYPE="fraud">
<HEAD>2. Fraud. <HI>This is a great &s;light of the Popes in the&s;e la&s;t Times, to oppo&s;e them&s;elves to the holding of Councels; believing that they would Decree again&s;t them; Again&s;t the</HI> Roman <HI>Clergie, And again&s;t the Court of</HI> Rome.</HEAD>
<P><HI>CLement</HI> the 7^t^h^. Pope of Rome, very much ver&s;ed in Affairs of State, even during the Life of his Predece&s;&s;or <HI>Adrian</HI> the 6th, had &s;till maintained, That in the Occurrences of that Time, the Councel, to make u&s;e of the Mean of Councels, was mo&s;t pernitious.</P>
<P N="2">2. And commonly did &s;ay, That Councels were profitable when&s;oever any other thing
<PB N="69" REF="37">&s;hould be Handled then the Popes Autho|ritie.</P>
<P>But when it came to be Debated, That then there was nothing more pernicious.</P>
<P N="3">3. For as in former times, the Popes weapons were to have Recour&s;e unto the Councels. So in tho&s;e Times the Safety of the Papacy did con&s;i&s;t to &s;hun, and avoid them.</P>
<P N="4">4. And &s;o much the more that <HI>Leo</HI> the 10. his predece&s;&s;ors, having already condemned <HI>Luthers</HI> Doctrine; This &s;ame matter could no more be referred to a Councel to Examine it, And De|liberate upon it without wronging the Authority of the Holy See.</P>
</DIV3>
<DIV3 N="3" TYPE="fraud">
<HEAD>3. Fraud. Ob&s;ervation. <HI>This was a great Fraud and Sleight in the Court of</HI> Rome, <HI>to endeavour as much as could be done to &s;uppre&s;&s;e the Relation of what was pa&s;&s;ed in the Councel of</HI> Trent.</HEAD>
<P N="1">1. MAny clear &s;ighted per&s;ons have done what they were able to do, to &s;uppre&s;&s;e the Hi&s;torie and Relation of that which did pa&s;&s;e in the Councel of Trent.</P>
<P N="2">2. Whereupon we &s;ay, That it is true, That the Great Things de&s;erves to be held in &s;ome My&s;terious Secret: But it is when the publick Good requires that it &s;hould be &s;o.</P>
<P N="3">3. But when the Ignorance of the whole is notably wrongful to one of the parties, and Ad|vantagious
<PB N="70" REF="38">to the other, It is no marvel, if in Contrarie Intentions and Ends, it is proceeded al&s;o by oppo&s;ite, and contrarie waies.</P>
<P N="4">4. And here it is true, and received, the Com|mon and Famous Sentence, That with more Rea&s;on it is endeavoured to avoid Lo&s;&s;e, then to get profit.</P>
</DIV3>
<DIV3 TYPE="addition">
<HEAD>Addition. <HI>Of the Hi&s;tory of the Council of</HI> Trent, <HI>written by</HI> Patre Paulo.</HEAD>
<P N="1">1. AS the Council of <HI>Trent</HI> holds the fir&s;t Ranck among the Affairs happened in Chri&s;ten|dome in the former Age, and which al&s;o may happen in the following Times.</P>
<P N="2">2. So may it be &s;aid in very Truth, That the Hi&s;tory which we have of the &s;aid Council by <HI>Patre Paulo,</HI> is the mo&s;t Excellent of the Hi|&s;tories that have been written in that time, and perhaps &s;urpa&s;&s;ing the others which had been written afore.</P>
<P N="3">3. For if we have a Regard to the Matter which it contains, we &s;hall find there, tho&s;e of the Religion, and of the State, and if exactly we con&s;ider the Form of it, we &s;hall find that no|thing is wanting in it.</P>
<P N="4">4. He that &s;hall Read it carefully, &s;hall not be a&s;hamed to confe&s;&s;e that he hath received much profit by the Reading of it; For in the Di&s;|cour&s;es which by Digre&s;&s;ion are made in it, by its Author concerning Religion, and the Church:</P>
<PB N="71" REF="38">
<P>There is a Depth of Learning,</P>
<P>A Clearne&s;&s;e of Wit,</P>
<P>And a Solidity of Judgement mo&s;t Admirable.</P>
<P>As al&s;o a true, free, and bold Deci&s;ion of many Points of Importance which are in Controver&s;ies between the Reformed Churches, and the <HI>Ro|mane.</HI></P>
</DIV3>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>The Acts of the Councels have been fal&s;ified for the mo&s;t part, And things have been &s;uppo&s;ed, which never were.</HI></HEAD>
<P N="1">1. FOr they have been during a long time &s;hut in the Convents. And for the mo&s;t part did pa&s;&s;e by the Hands of the Monks, who have cut off them, and added unto them, what&s;oever they would.</P>
<P N="2">2. And in that Regard, the Greeks do com|plain, That the Latins have corrupted, and fal|&s;ified the Councels. And the Latins frame the &s;ame accu&s;ation again&s;t the Greeks. To whom &s;hall we Hold?</P>
<P N="3">3. The Frauds in this Matter are &s;o Auncient, That from the &s;ixth Councel of <HI>Carthage,</HI> the Bi&s;hops of Romes Legates did produce the Acts of the fir&s;t Councel of <HI>Nice,</HI> fal&s;i&s;ied in an hor|rible Manner. And although that Fal&s;ification was even then &s;olemnly Di&s;covered: yet Rome, which hath Drunk all Shame, is often relap&s;ed in the &s;ame Crime, that was Repreached in full
<PB N="72" REF="39">Councel of <HI>Florence</HI> to the Popes Legates, But they were not much a&s;toni&s;hed thereby.</P>
<P N="4">4. The whole Code of the Eccle&s;ia&s;tical Ca|nons hath been not long &s;ince &s;et out by one <HI>De|nis Petit;</HI></P>
<P>But we find that this Author hath Ecclip&s;ed from the <HI>Laodicean</HI> Council the Enumeration of the Canonical Books which was to be in the la&s;t Canon: And it cannot be &s;aid that he hath done that for brevity &s;ake.</P>
<P>For the &s;ame Author in the &s;ame Code hath in&s;erted the Enumeration made by one Synod of Carthage, becau&s;e, without doubt, he did like it better then the other.</P>
<P N="5">5. And &s;o every one give us that which his pa&s;&s;ion, or affection doth approve, And an In|di&s;creet Zeal doth hide, and &s;uppre&s;&s;e from us That which is Be&s;t, and of greate&s;t Edification.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>It is with Ju&s;t Cau&s;es that the Council of <HI>Trent</HI> is Rejected and Condemned by the Reformed, becau&s;e it may be rightly called the Iliade of our Age.</HEAD>
<P N="1">1. FOr this Council greatly de&s;ired, and pro|cured by Good Per&s;ons to Reunite the Church which did begin to Devi&s;e it &s;elf, did &s;o bend and harden the Parties, that it hath Ren|dered the Differences Irreconcileable.</P>
<P N="2">2. And the &s;aid Council negotiated by the Princes to Reform the Eccle&s;ia&s;tical Order hath
<PB N="73" REF="39">cau&s;ed the greate&s;t Deformity which ever was &s;ince the Chri&s;tian Name is in Being.</P>
<P N="3">3. Be&s;ides, the &s;aid Council hoped by the Bi|&s;hops to Recover the Epi&s;copal Authority, which in a great part was faln to the alone Pope of <HI>Rome,</HI> hath been the cau&s;e that they wholly have lo&s;t it, Reducing them to a greater Bondage.</P>
<P N="4">4. On the contrary, the &s;aid Council having been feared, and &s;hun by the Court of <HI>Rome</HI> as a powerful Mean to temper the exce&s;&s;ive Power, which from &s;mall beginnings was mounted by degrees to an extremity without bound, and limit, hath &s;o confirmed and propped to Her over the Party which is remained &s;ubject unto Her, That is, was never &s;o Great, nor &s;o well &s;etled.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Concerning the Council of</HI> Trent.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>The Rhetorical, Commendations of it by the Je&s;uites.</HI></HEAD>
<P N="1">1. THe Councel of <HI>Trent,</HI> &s;aith a Je&s;uite, The Elder it waxeth, By &s;o much more it &s;hall flouri&s;h daily, And continually.</P>
<P N="2">2. O with what Diver&s;itie of People out of all Countries!</P>
<P>With what Choice of Bi&s;hops throughout all Chri&s;tendom.</P>
<P>With what Excellence of Kings, and Common|weales.</P>
<P>With what Profound Divines.</P>
<PB N="74" REF="40">
<P>With what Devotion,</P>
<P>With what Lamentations,</P>
<P>With what Ab&s;tinence, and Fa&s;ting,</P>
<P>With what Flowers of Univer&s;ities,</P>
<P>With what knowledge of Strange Tongues,</P>
<P>With what Sharp Wits,</P>
<P>With what Studie,</P>
<P>With what Endle&s;&s;e Reading,</P>
<P>With what Stores of Virtues, And Exerci&s;es,</P>
<P>Was that Sacred Place Repleni&s;hed!</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>The Reformed &s;ay, That it is without Cau&s;e, that &s;uch Commendations are given to this Council.</HI></HEAD>
<P N="1">1. FOr they know very well, The Notable Cariage, and Behaviour of that Synod, &s;o much Extolled by the Je&s;uite.</P>
<P N="2">2. And be&s;ides they &s;ay, That every one knoweth thus much, That it was not to be E&s;tee|med a Council of the whole Chri&s;tian State, But rather a Conventicle of few Men, Running toge|ther into the &s;ame Place.</P>
<P N="3">3. There was there pre&s;ent a &s;ort of &s;illy Fri|ers, which did &s;u&s;tain the greate&s;t part of the Burthen, By Di&s;putings, Writing, And playing the Orators.</P>
<P N="4">4. For as for the Bi&s;hops, and the Chief Cardi|nals, They bu&s;ied their Heads about other Mat|ters, for which They were &s;pecially A&s;&s;embled.</P>
<P N="5">5. No more will we &s;ay of this Council.</P>
<PB N="75" REF="40">
<P N="6">6. Others have &s;poken of it tho&s;e things, that are mo&s;t True.</P>
<P>Both how it was Called,</P>
<P>How Handled,</P>
<P>And how it was Di&s;mi&s;&s;ed.</P>
<P N="7">7. Among Them chiefly is con&s;iderable <HI>Patre Paulo,</HI> in his Admirable Hi&s;tory of the Council of <HI>Trent.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3. <HI>Of the Decrees of the Council of</HI> Trent.</HEAD>
<P>THe Tridentine Decrees, which the Je&s;uites, and other Popi&s;h Doctors Commend being &s;et forth, as They write, by &s;o many Excellent, godly, and Learned men, and &s;ay, That it were Impiety to compare with them: All the &s;catter|ed Synagogues of <HI>Lutherans,</HI> have been Tried, and Examined by more Godly, and Learned Men, then ever were in that Synagogue A&s;&s;em|bled, wherein prevailed neither Godline&s;&s;e, nor Learning, but Antichri&s;tian Tyranny.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>4.
<LIST>
<ITEM><HI>Of the Examen of the Council of</HI> Trent, <HI>by</HI> Kemnitius. Je&s;uites.</ITEM>
<ITEM>Kemnitius, <HI>&s;aith a Je&s;uite, gained but Infamy by his Examen of the Council of</HI> Trent.</ITEM>
</LIST></HEAD>
<HEAD TYPE="sub">An&s;wer to That by the Reformed.</HEAD>
<P N="1">1. IF <HI>Kemnitius</HI> have not the Je&s;uites good word, it is no great wonder:</P>
<PB N="76" REF="41">
<P>For he hath Atchieved that by his Learning, Vertue, and Indu&s;try, that he may &s;eem worthy of Envie, and Hatred from &s;uch as the Je&s;uites are.</P>
<P N="2">2. But if true, and de&s;erved Prai&s;e be due to good Deeds, he hath obtained an honourable Reward, even the everla&s;ting glory of a good Name.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>5. <HI>For what Rea&s;ons the Protestants made no great ha&s;te to goe to the Council of</HI> Trent.</HEAD>
<DIV4 TYPE="part">
<HEAD>Je&s;uites.</HEAD>
<P>VVHy, &s;ay the Je&s;uites, did not the Prote|&s;tants. 1. Called to the Synode of <HI>Trent,</HI> And &s;ecured by the Caution of publick Promi&s;e, make all ha&s;te to come unto it?</P>
</DIV4>
<DIV4 TYPE="answer">
<HEAD>An&s;wer of the Reformed.</HEAD>
<P>VVHat &s;hould they have done there? Or to what end &s;hould they have underta|ken &s;o long a Journey?</P>
<P N="1">1. Either that having been mocked, and abu&s;ed, they might have returned home again,</P>
<P N="2">2. Or having been burned in the Council, the Prote&s;tants &s;hould have been paid for their Ra&s;h|ne&s;&s;e.</P>
<P N="1">1. For in Regard of the Fir&s;t, What place of Di&s;putation was left among tho&s;e who had every man plighted their faith to the Pope, and had Re|ligiou&s;ly bound them&s;elves by Oath, That they
<PB N="77" REF="41">would never, either do, or &s;ay, any thing again&s;t his dignitie, and plea&s;ure.</P>
<P>What therefore might have been hoped for from tho&s;e, which might have drawn any to Di&s;pu|tation?</P>
<P N="2">2. And in Regard of the &s;econd; Did not the Calamitie of <HI>John Hu&s;&s;e</HI> of <HI>Bohemia,</HI> and of <HI>Hierome</HI> of <HI>Prague,</HI> who were burned in the Council of <HI>Con&s;tance,</HI> give ju&s;t cau&s;e of fear?</P>
<P>And yet <HI>Hu&s;&s;e</HI> came to the Council, tru&s;ting in the protection of a publick promi&s;e.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><LIST>
<ITEM><HI>Of the Hi&s;torie of the Councel of</HI> Trent, <HI>Written by</HI> Patre Paulo. <HI>See the Addition.</HI></ITEM>
<ITEM><HI>Concerning this Que&s;tion, Whether the Pope be above the Councils, Or otherwi&s;e.</HI></ITEM>
</LIST></HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uites.</HEAD>
<P>THe Je&s;uites puts the Pope above the Councils,</P>
<P>And they alleadge this Rea&s;on,</P>
<P>Becau&s;e no Council is of any Authoritie, which was not Confirmed by the Pope.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Rea&s;on.</HEAD>
<P>That is fal&s;e:</P>
<P N="1">1. For the Sixth <HI>African</HI> Council, and the <HI>Chalcedon</HI> Council had their Authoritie without the Pope.</P>
<P N="2">2. And Emperours, Patriarchs, and Bi&s;hops have Confirmed Councils.</P>
<P N="3">3. And the Council of <HI>Con&s;tantinople,</HI> by Let|ters,
<PB N="78" REF="42">de&s;ired the Confirmation of the Decrees from <HI>Theodo&s;ius</HI> the Emperour.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Fraud.</HEAD>
<P><HI>This is a Fraud of the Church of</HI> Rome <HI>in Regard of another of her Principles, That is the Catho|lick Church. That becau&s;e the Scripture maketh Honorable Mention of the Church, The</HI> Roman <HI>Church is that true Church of Chri&s;t, of which the Scripture &s;peaketh &s;o often.</HI></P>
<DIV3 N="1" TYPE="fraud">
<HEAD>1.</HEAD>
<P>VVE Reformed acknowledge, That both in the Old, and New Te&s;tament, there is every where honorable mention made of the Church: And that it is called</P>
<P>A Holy City,</P>
<P>A Fruitful Vineyard,</P>
<P>An High Hill,</P>
<P>A Direct Path,</P>
<P>The onely Dove,</P>
<P>The Kingdom of Heaven,</P>
<P>The Spou&s;e, and Bodie of Chri&s;t,</P>
<P>The Pillar of Truth,</P>
<P>The Multitude unto which the Holy Gho&s;t be|ing promi&s;ed, poureth all things needful to Sal|vation.</P>
<P>The Congregation again&s;t which the Gates of Hell &s;hall never &s;o prevail, That they &s;hall utterly extingui&s;h the &s;ame.</P>
<P>The Congregation, which who &s;o Repugneth,
<PB N="79" REF="42">though he confe&s;&s;e Chri&s;t with his mouth, yet hath he no more to do with Chri&s;t, then hath a Publican, and a heathen man.</P>
</DIV3>
<DIV3 N="2" TYPE="fraud">
<HEAD>2. <HI>The above-&s;aid Titles do not belong to the now Church of</HI> Rome.</HEAD>
<P N="1">1. FOr on the contrary,</P>
<P>It is the Babyloni&s;h Whore,</P>
<P>A Branch cut off from the true Vine,</P>
<P>A Den of Thieves,</P>
<P>A broad way leading to De&s;truction,</P>
<P>The Kingdom of Hell,</P>
<P>The body of Antichri&s;t,</P>
<P>A Sink of Errors,</P>
<P>A great Mother of Fornication,</P>
<P>The Church of the wicked, out of which every Chri&s;tian ought to depart, which Chri&s;t &s;hall one day fearfully de&s;troy, and give her the ju&s;t Recompence of all her &s;ins.</P>
<P N="2">2. In vain then do the Popi&s;h Writers reckon up the prai&s;es of the Church, unle&s;&s;e they can demon&s;trate that they are proper to the Church of Rome.</P>
<P N="3">3. Which they &s;hall never be able to do &s;o long as Rome &s;tandeth.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>As the Church of <HI>Rome</HI> is Fraudulous in regard of the Principles of Faith and Wor&s;hip, that &s;he doth produce.</HEAD>
<PB N="80" REF="43">
<P><HI>So is her Doctrine fal&s;e concerning the&s;e Prin|ciples.</HI></P>
<P N="1">1. <HI>Concerning the Traditions that &s;he calleth Apo&s;tolical.</HI></P>
<P N="2">2. <HI>Concerning the Church.</HI></P>
<P N="3">3. <HI>Concerning General Councils.</HI></P>
<P N="4">4. <HI>Concerning the Ancient Fathers.</HI></P>
<P N="5">5. <HI>Concerning the Pope.</HI></P>
<P><HI>And therefore &s;uch Principles are ju&s;tly excluded by the Reformed, from the Rule of Faith.</HI></P>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>The Reformed ju&s;tly exclude from the Rule of Faith, the Traditions, called Apo&s;tolical, by the Papi&s;ts.</HI></HEAD>
<P N="1">1. FOr the Popi&s;h Apo&s;tolical Traditions are but forged, and devi&s;ed Things, and there|fore no &s;tay for a man to &s;ettle his Con&s;cience upon.</P>
<P N="2">2. That they are not &s;uch as the Papi&s;ts &s;ayes. Let them tell us if they can, which be the Apo|&s;tles Traditions; how many, and where they may be found?</P>
<P>If they cannot &s;atisfie this Demand, as they cannot indeed, How may they then make any Reckoning of that whereof they have no certain knoledge?</P>
<P>How can They, without falling, Build their Faith upon Fanta&s;ies, &s;uch as they are.</P>
<P N="3">3. The Apo&s;tles Doctrine we have in Writing.
<PB N="81" REF="43">The Apo&s;tles Doctrine we have in writing.</P>
<P N="4">4. Other Traditions of the Apo&s;tles we receive none for our belief.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>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.</HEAD>
<P N="1">1. THat I prove in this manner, 2 <HI>Timoth.</HI> 3.15. <HI>Apoc.</HI> 22.18. 1 <HI>Cor.</HI> 4.6. <HI>John</HI> 20.31.</P>
<P N="2">2. That is the onely Rule whereunto the chiefe&s;t properties of a rule do &s;olely 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, &s;aith <HI>Bellar|mine,</HI> mu&s;t be certain, and known, <HI>De verb. Dei libr.</HI> 1. <HI>cap.</HI> 2. Now there is nothing better known, or more certain then the Scripture; which appears, Becau&s;e Traditions are far more uncertain than the written word, and becau&s;e many of them are fal&s;e, and uncertain.</P>
<P N="3">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 Adver&s;aries, who acknowledge that no Traditions mu&s;t be admitted, but &s;uch as agree with the Scripture, <HI>Bellarm. de verb. Dei libr.</HI> 4. <HI>cap.</HI> 3. And which are derived from the Scripture, and the writings of the Primitive Fathers, <HI>Bellarm. de Script. libr.</HI> 4. <HI>cap.</HI> 3.</P>
<PB N="82" REF="44">
<P>But tho&s;e Traditions which are derived from the Scriptures, have the &s;ame to be their rule. And there is nothing more common in the Primitive Fathers, then to &s;ubject all their writings to be Regulate by the holy Scriptures. Therefore &s;uch 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 Scrip|ture is the onely primitive rule of Faith.</P>
<P N="4">4. It is that which is acknowledged by &s;ome of our Adver&s;aries, <HI>Gabr. Biel, Can. Mi&s;&s;. Lect.</HI> 71. whereof <HI>Ferus</HI> &s;aith expre&s;ly, The holy Scripture is the &s;ole rule of veritie; and what&s;o|ever differs, or contradicteth the &s;ame, it is error, and cokle, with what&s;oever &s;hew it come forth, <HI>Ferus in Matth. lib.</HI> 2. <HI>in cap.</HI> 13. <HI>pag.</HI> 248. <HI>col.</HI> 1.</P>
<P>And another &s;aith, The Doctrine of the books of the Prophets and Apo&s;tles is alone the founda|tion of truth, and the rule, &amp;c. <HI>Villavincen. de formand. Concion. lib.</HI> 2. <HI>cap.</HI> 2.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>The Reformed ju&s;tly exclude from the Rule of Faith, the Catholick Church.</HI></HEAD>
<P N="1">1. VVE Reformed do Reverence, and Love The Catholick Church as the Spou&s;e of Chri&s;t.</P>
<P N="2">2. But we know that her duty is to hearken only to the voice of Chri&s;t her Husband; And
<PB N="83" REF="44">that &s;he hath no Authority to adde &s;o much as one <HI>iota</HI> in his Word, or any waies to di&s;&s;ent from it.</P>
<P N="3">3. And further we know, That the Romi&s;h Synagogue is not that Catholick Church of Chri&s;t, whereof we &s;peak.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3. <HI>The Reformed ju&s;tly exclude from the Rule of Faith, General Councils.</HI></HEAD>
<P N="1">1. VVE Reformed doe e&s;teem, and regard General Councils in their place.</P>
<P>We thank God for them; We Read, Allow, and Commend them, &s;o far forth as they agree with Gods Word.</P>
<P N="2">2. Let therefore their Decrees be examined by Gods Word.</P>
<P N="3">3. And if they agree, let them be received for that Agreement.</P>
<P N="4">4. If not, let them be rejected for the con|trary.</P>
<P N="5">5. But the Argument holdeth not in this Form, &s;uch a Council decreed &s;o, and therefore &s;o mu&s;t we believe.</P>
<P N="6">6. If this Principle were &s;et down for certain, and perpetual in Divinity, we &s;hould have &s;trange Beliefs enow, yea &s;urely, &s;carcely &s;hould we retain any one true Belief.</P>
<P N="7">7. Two famous General Councils have been held in <HI>Nice;</HI></P>
<P>The Fir&s;t,</P>
<P>And the Second.</P>
<PB N="84" REF="45">
<P>In the Fir&s;t is condemned the Popes Supremacie, <HI>Can.</HI> 6.</P>
<P>In the Second is e&s;tabli&s;hed the Idolatrous Wor|&s;hip of Images.</P>
<P>The Fir&s;t Belief the Papi&s;ts will not allow.</P>
<P>The Second is dete&s;ted by us Reformed.</P>
<P N="8">8. Let Councils therefore be e&s;teemed as they de&s;erve.</P>
<P N="9">9. And let them be tried as hath been &s;aid.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Objection of the Popi&s;h Writers again&s;t our Re|jection from the rule of Faith, the Catholick Church, and General Councils.</HI></HEAD>
<P>IF the Church, &s;ay 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.</P>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Objection.</HEAD>
<P N="1">1. VVE know, &s;ay the Reformed, That the Ancient Godly Fathers, in Confuting all Hereticks, u&s;ed onely Arguments drawn out of the Scriptures: and plainly taught, That by no other Weapons an Heretick can be put to flight.</P>
<P N="2">2. The &s;ame Reformed do know, That the Ancient Fathers did charge the Hereticks &s;ome|times</P>
<PB N="85" REF="45">
<P>With the Judgment of Churches,</P>
<P>With Determination of Councils,</P>
<P>With Succe&s;&s;ion of Bi&s;hops,</P>
<P>With the Name of Catholicks.</P>
<P>Not as though this were a nece&s;&s;ary Conviction of it &s;elf, but thereby the rather to induce them to believe the Doctrine to be true, which they did &s;ee from the fir&s;t planting thereof in the Church to have remained.</P>
<P N="3">3. The ca&s;e of the Papi&s;ts drawing Arguments of Conviction from the Doctrine of their Popi&s;h Church, is nothing like, &s;eeing they have onely the bare Title of the Church without the Thing; and, as it were, the empty Ca&s;ket without the Trea&s;ure.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>4. <HI>The Reformed ju&s;tly exclude from the Rule of Faith, The Ancient Fathers.</HI></HEAD>
<P N="1">1. VVE Reformed, as hath been &s;aid of Ge|neral Councils, do e&s;teem, and regard them in their place;</P>
<P>We thank God God for them,</P>
<P>We Read, Allow, and Commend them,</P>
<P>So far forth as they agree with Gods word.</P>
<P N="2">2. For it cannot be truely &s;aid, that they ne|ver di&s;agree from it.</P>
<P N="3">3. We grant, that they were Learned, and Godly Men, but yet were they Men, having their Infirmities, and Imperfections.</P>
<P N="4">4. Their Learning,</P>
<PB N="86" REF="46">
<P>Their Zeal,</P>
<P>Their Ages,</P>
<P>Were not Priviledge unto them, but that not|with&s;tanding, they might be deceived in their Writings, and in their Expo&s;itions of Scripture.</P>
<P N="5">5. And let the Popi&s;h Doctors take this for a &s;ure Conclu&s;ion, That in the Sayings of Tho&s;e who are all of them &s;ubject to Error, there is no &s;table, and &s;tedy Ground to build our Faith up|on, lea&s;t perhaps we build upon Error in &s;tead of Truth.</P>
<P N="6">6. So that without Tryal, and Examination no Sentence of a Father, nor of all Fathers, may &s;afely be Received.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="objection">
<HEAD>&sect; <HI>Objection of the Popi&s;h Writers against our Rejection from the Rule of Faith, the Ancient Fathers.</HI></HEAD>
<P>SInce the Reformed Exclude the Ancient Fa|thers from the Rule of Faith.</P>
<P>Why, &s;ay the Popi&s;h Writers, do they make u&s;e of them, and alledge them?</P>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to this Objection.</HEAD>
<P N="1">1. THe Reformed do read the Ancient Fathers, And oftentimes they rehear&s;e their Sen|tences, and their Expo&s;itions of the Scripture.</P>
<P N="2">2. But not as Proofs in Doctrines of them&s;elves, For they do not acknowledge them as Rule, and Ground of the Faith,</P>
<PB N="87" REF="46">
<P N="3">3. It is to &s;top the Papi&s;ts Mouthes, that cry &s;o loud in the ears of the &s;imple, that all the Fa|thers are again&s;t them.</P>
<P N="4">4. It being mo&s;t true, That they are notably, and generally for them.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>How the Reformed carry them&s;elves, in regard of the Scriptures, &amp; in regard of the Ancient Fathers.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>This is their Carriage in regard of the Scriptures.</HI></HEAD>
<P N="1">1. THey receive that which the Scripture de|livereth.</P>
<P N="2">2. They reject that which the Scripture re|proveth.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>This is Their Carriage in regard of the Ancient Fathers.</HI></HEAD>
<P N="1">1. THey read the Fathers with Indifferent and Free Judgement.</P>
<P N="2">2. Weighing all their Doctrine in the Balance of Gods Word, and thereby either allowing, or refu&s;ing the &s;ame.</P>
<P N="3">3. This they mu&s;t do, or el&s;e of Fathers they make Gods of Mens Writings; They make Ca|nonical Scriptures. Of Doctors Opinions, they make Articles of Faith.</P>
<P N="4">4. And herein they do no otherwi&s;e, then they are taught, both by Scriptures, and by Fathers, to do.</P>
<PB N="88" REF="47">
<P N="5">5. They declare to the Popi&s;h Writers, That concerning the&s;e two Heads, they &s;hall never get at their hands more than this.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Of Bi&s;hop</HI> Jewels <HI>Challenge to the Fathers that flouri&s;hed</HI> 600 <HI>years after Chri&s;t.</HI></HEAD>
<DIV3 TYPE="section">
<HEAD>The Popi&s;h Writers.</HEAD>
<P><HI>IOhn Jewel,</HI> &s;ay they, challenged the Catholicks, calling upon, and de&s;iring the help of the Fa|thers, as many as flouri&s;hed 600 years after Chri&s;t.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Relation.</HEAD>
<DIV4 N="1" TYPE="answer">
<HEAD>1. <HI>They An&s;wer this.</HI></HEAD>
<P>THat Bi&s;hop <HI>Jewel</HI> proved, all the Ancient Fathers to be again&s;t the Church of Rome in Di&s;puting with Doctor <HI>Harding,</HI> as he had af|firmed at <HI>Paul</HI>'s Cro&s;&s;e.</P>
</DIV4>
<DIV4 N="2" TYPE="answer">
<HEAD>2. <HI>They An&s;wer this.</HI></HEAD>
<P N="1">1. THat the pre&s;ent Popi&s;h Writers may be a&s;hamed to make mention of that Chal|lenge, which they have &s;o long ago given over as a De&s;perate Cau&s;e.</P>
<P N="2">2. Wherein Doctor <HI>Harding,</HI> the chiefe&s;t Ad|ver&s;arie could not make &s;hew of Proof without u&s;ing the Te&s;timonies of forged, and Counterfeit Writers, As</P>
<P><HI>Amphilochius,</HI></P>
<PB N="89" REF="47">
<P><HI>Clemens,</HI></P>
<P><HI>Abdias,</HI></P>
<P><HI>Hippolytus,</HI></P>
<P>And &s;uch Others, of which no more Account is to be made, then of Fables, and &s;hamele&s;&s;e Forgeries; Such were the Chiefe&s;t Proofs which Dr. <HI>Harding</HI> was able to bring.</P>
<P N="2">2. And what&s;oever he brought hath been ful|ly An&s;wered in the Reply, by the Bi&s;hop him&s;elf; Which Book as yet, though it hath been in &s;ome parts nipped at by Divers, yet throughly con|futed was it never: what the pre&s;ent Popi&s;h Wri|ters can do in this Ca&s;e may ea&s;ily be gue&s;&s;ed.</P>
</DIV4>
<DIV4 N="3" TYPE="answer">
<HEAD>3. <HI>They An&s;wer This.</HI></HEAD>
<P N="1">1. THat what, which Bi&s;hop <HI>Jewel</HI> promi&s;ed to give over, and to &s;ub&s;cribe, If any of the 27. Articles of Controver&s;ies propounded by him could be proved by Scriptures, Councils, or Doctors, within 660. years after Chri&s;t, was not becau&s;e he meant ever to &s;ub&s;cribe to the Popi&s;h Doctrine, or was un&s;tayed in his Religion; but it was of a mo&s;t a&s;&s;ured knowledge, and re&s;olute per&s;wa&s;ion, That the Popi&s;h Doctors were utter|ly de&s;titute in this behalf of all Truth and Anti|quity, as indeed they are.</P>
<P N="2">2. Otherwi&s;e the Popi&s;h Doctors may remem|ber, That our Religion is grounded onely upon the Holy Scriptures of God.</P>
<P N="3">3. And therefore, though the &s;aid Doctors brought again&s;t us Reformed, Writers, and Fa|thers
<PB N="90" REF="48">never &s;o many for the&s;e Matters, as they can bring not one of Credit, and Age. Yet will we never &s;ub&s;cribe unto them, having once &s;ub|&s;cribed to the certain Truth of God, revealed unto us in his holy, perfect, and written word.</P>
<P N="4">4. By which all Sentences, Opinions and Wri|tings of Men what&s;oever, mu&s;t be examined.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Notwith&s;tanding &s;ome Errors of the Ancient Fathers, we Reformed e&s;teem them as Gods Saints, and holy Men, and holy Fathers.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>THe Ancient Fathers holding the Ground, and Foundation of Doctrine, did oftentimes build thereon Stubble and Straw; partly by &s;ome Su|per&s;titious Opinions which them&s;elves conceived of &s;uch Inventions, and partly by the &s;way, and violence of Cu&s;tome, whereby they were carried to a liking of tho&s;e Things which they &s;aw com|mended, and practi&s;ed by others.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>And yet, God forbid, that becau&s;e of &s;ome Errors which they held, we Reformed &s;hould raze their Names out of the Calender of Gods Saints, or think otherwi&s;e then Reverently of them.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="objection">
<PB N="91" REF="48">
<HEAD>&sect; <HI>Objection of the Popi&s;h Writers again&s;t this Declaration of the Reformed.</HI></HEAD>
<P>HOw, &s;ay they, can we e&s;teem them to be Holy, teaching that they did Erre?</P>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that Objection.</HEAD>
<P N="1">1. VVE Reformed do An&s;wer, That the An|cient Fathers are not in &s;uch A&s;&s;ertions contrary to them&s;elves.</P>
<P N="2">2. Were not the Apo&s;tles Holy Men when they dreamed of an Earthly Kingdom in this World? Yet this Opinion is contrarie to a prin|cipal Article of our Faith.</P>
<P>Were They void of Holine&s;s, when they belie|ved that the Go&s;pel was to be preached to the Jews onely? Which is greatly Derogatory to the Grace of God, and Salvation of his people. Then every Error doth not overthrow all holine&s;s in the &s;ervants of God.</P>
<P N="3">3. In the Primitive Church many Holy Fa|thers were infected with the Error of Chri&s;ts Reigning a thou&s;and years on earth; who not|with&s;tanding are worthily accounted Saints of God.</P>
<P N="4">4. <HI>Cyprian,</HI> and many Godly Bi&s;hops with him, erred about the Bapti&s;m Mini&s;tred by Here|ticks. Yet lo&s;t they not, for all that, the Opinion and Name of Holy Bi&s;hops and Fathers.</P>
<P N="5">5. All &s;uch errors mentioned, were &s;uch as in
<PB N="92" REF="49">the before named Fathers, did not raze the Foun|dation of the Go&s;pel.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>There is great difference between the Errors of the Antient Fathers, And tho&s;e of the pre&s;ent Church of Rome, And Popi&s;h Doctors.</HI></HEAD>
<P N="1">1. THe Fathers &s;lipt a little, The Popi&s;h Do|ctors, and Papi&s;ts, are fallen headlong into the pit.</P>
<P N="2">2. The Fathers were over&s;een through infir|mitle.</P>
<P>The Popi&s;h Doctors and Papi&s;ts are blind of Malice.</P>
<P N="5">5. The Fathers &s;cattered &s;ome Darnel in the Lords Field.</P>
<P>The Popi&s;h Doctors, and Papi&s;ts have plucked up by the Roots the good Corn.</P>
<P N="4">4. The Fathers have &s;uffered lo&s;&s;e of this building, being not agreeable to the foundation, yet are &s;aved.</P>
<P>The Popi&s;h Doctors, and Papi&s;ts overthrow in|directly, and by good con&s;equence, the founda|tion it &s;elf; And therefore, continuing in the&s;e opinions, what hope can they have to be &s;aved?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="93" REF="49">
<HEAD>&sect; <HI>Examination of the&s;e words of</HI> Luther, <HI>repro|ved by the Popi&s;h Writers, That he was not moved, though a thou&s;and</HI> Au&s;tins, Cy|prians, <HI>Churches, be against him.</HI></HEAD>
<DIV3 TYPE="section">
<HEAD>The Popi&s;h Writers.</HEAD>
<P>BY the&s;e words, &s;ay the Popi&s;h Writers, <HI>Luther</HI> did &s;hew that he was unmea&s;urable Arrogant, and wilful.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that Accu&s;ation, and Pre&s;umption.</HEAD>
<P N="1">1. <HI>L&V;ther</HI>'s Spirit was far from this In&s;olent, and Immoderate Pre&s;umption, as may by his own words appear
<NOTE N="&Verbar;" PLACE="marg">Contra Regem An|gliae.</NOTE>: For he &s;aith not that he more &s;etteth by his own pri|vate judgment, then he doth by all the Fathers and Doctors.</P>
<P>But he &s;aith, That he &s;etteth again&s;t the &s;ayings of the Fathers, of Men, of Angels, of Devils, the Word of the onely Eternal Maje&s;tie, the Go&s;pel. And again immediately he &s;aith, The Word of God is above all, The Maje&s;tie of God maketh with me, That I care not, though a thou&s;and <HI>Augu&s;tines,</HI> and <HI>Cyprians</HI> &s;tood again&s;t we.</P>
<P N="2">2. Is this to &s;et his private judgment again&s;t</P>
<P>All the Fathers?</P>
<P>Is this Pride?</P>
<P>Is this Pre&s;umption?</P>
<P>Mu&s;t Gods word, and Maje&s;ty, and Go&s;pel, yield to the judgment of Fathers, be they never &s;o many.</P>
<PB N="94" REF="50">
<P N="3">3. <HI>Luther</HI> did not think &s;o, but meant this, by the words alledged again&s;t him.</P>
<P>If <HI>Augu&s;tine,</HI> or <HI>Gyprian,</HI> or any other Father maintain any thing again&s;t Gods Word, <HI>Luther,</HI> or any other Mini&s;ter of Chri&s;t, may in &s;uch Ca&s;e preferre his Judgement warranted by the word of God before theirs.</P>
<P N="4">4. If the Popi&s;h Doctors deny this, they are not worthy to be called Chri&s;tians.</P>
<P N="5">5. And yet clo&s;ely They doe deny it, in that they reprove <HI>Luther,</HI> and condemn him for &s;ay|ing the &s;ame.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="objections">
<HEAD>&sect;. <HI>Objections again&s;t this An&s;wer of the Reformed, by the Popi&s;h Writers.</HI></HEAD>
<DIV3 N="1" TYPE="objection">
<HEAD>1. <HI>Objection.</HI></HEAD>
<P>YOu Reformed, &s;ay the &s;aid Writers can bring no In&s;tance that ever the Ancient Fathers did &s;o.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Objection.</HEAD>
<P N="1">1. HAve the Popi&s;h Writers forgotten what fell out in the fir&s;t Council of <HI>Nice,</HI> when the Fathers agreeing to di&s;&s;olve the Marriage of Mi|ni&s;ters, were with&s;tood by <HI>Paphnutius,</HI> and yield|ed in the end.</P>
<P>Here one <HI>Paphnutius</HI> Judgement was prefer|red before all the other three hundreds of Fa|thers.</P>
<PB N="95" REF="50">
<P N="2">2. And &s;o oftentimes the Judgement of many hath been corrected by one. S. <HI>An|gu&s;tine</HI> &s;aith, <HI>whether of Chri&s;t,</HI>
<NOTE PLACE="marg">Contra Petil. <HI>lib.</HI> 3. <HI>cap.</HI> 6.</NOTE> <HI>or of his Church, or of any other thing that appertaineth to our Faith, and Life.</HI></P>
<P>I will not &s;ay We, not to be compared to him, that &s;aid <HI>Though we;</HI> But as he added, <HI>If an An|gel from Heaven &s;hall Preach any thing be&s;ides that ye have received in the Legal, and Evangelical Scriptures, let him be accur&s;ed.</HI> If we may accur&s;e them, how many and who&s;oever they be, that Teach contrary to the Prophetical, and Apo&s;to|lical Scriptures, then may we prefer our Judge|ment in &s;uch Ca&s;es before them.</P>
<P N="3">3. In another place S. <HI>Augu&s;tine</HI> &s;aith,
<NOTE PLACE="marg"><HI>Augu&s;t. Epi&s;t.</HI> 19.</NOTE> For all the&s;e, (namely Fathers) yea a|bove all the&s;e, the Apo&s;tle <HI>Paul</HI> offereth him&s;elf, <HI>I flie to Him, I appeal to Him from all Writers that think otherwi&s;e.</HI></P>
<P>Thus was S. <HI>Augu&s;tine</HI> bold to write, even to S. <HI>Jerome,</HI> and feared not any &s;u&s;picion, either of Arrogancy, or of Here&s;ie, for the &s;ame.</P>
<P N="4">4. Such Account then mu&s;t we make of the Truth, that we mu&s;t &s;tand with it again&s;t all the world, and not for the Reverence of mens Per&s;ons give it over, or betray it, or be afraid to defend it.</P>
</DIV3>
<DIV3 N="2" TYPE="objection">
<HEAD>2. <HI>Objection.</HI></HEAD>
<P>THough the Fathers in the Councils of <HI>Nice,</HI> of <HI>Ephe&s;us,</HI> of <HI>Chalcedon,</HI> had alledged no direct, and evident Place again&s;t <HI>Arius,</HI> and <HI>Ne&s;torius</HI>
<PB N="96" REF="51">and <HI>Eutiches;</HI> yet the Chri&s;tian People was bound to believe them, grounding them&s;elves onely upon the Catholick and Univer&s;al Faith of the Churches before them.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Objection.</HEAD>
<P N="1">1. THis is boldly, and bluntly &s;poken.</P>
<P N="2">2. The&s;e Godly and Catholick Fathers A&s;&s;embled in Council again&s;t the&s;e Hereticks, Confuted them by the Authority of Gods Word, and as it were did cut the throat of their Here|&s;ies, with the Sword of the Spirit.</P>
<P>This is onely the Weapon then u&s;ed, And with this they prevailed.</P>
<P N="3">3. As likewi&s;e have all other godly Councils ever done again&s;t the Hereticks, and enemies of the Church.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Fathers have Errors, and the Doctors of the Roman Church do acknowledge it.</HEAD>
<P N="1">1. IT is confe&s;&s;ed by our Adver&s;aries that the Fathers had their Errors.</P>
<P N="2">2. And them&s;elves in divers ca&s;es challenge and cen&s;ure them.</P>
<P N="3">3. There is none of the Fathers, &s;aith <HI>Staple|ton,</HI> in which &s;omething erroneous may not be ob&s;erved.</P>
<P>And <HI>An&s;elm</HI> &s;aith, in the books of tho&s;e holy Do|ctors, which the Church readeth as Authentical, &s;ome things are found wicked and heretical.
<PB N="97" REF="51">And <HI>Mulhu&s;inus</HI> the Je&s;uite, We know the Fathers were men, and erred &s;ometimes.</P>
<P N="4">4. Before the <HI>Pelagian</HI> Here&s;ie aro&s;e, <HI>Augu|stine</HI> was deceived in the matter of divine grace, and freewill. And although the &s;ame Father is many times Orthodox in the Que&s;tion of Purgatory, yet at other times he varieth, (at lea&s;t doubtfully) from his own &s;ounder judgment.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed ju&s;tly exclude from the rule of Faith, the Determinations of the Pope.</HEAD>
<P N="1">1. WE have &s;aid before, That the Determi|nations of the Pope is the onely Rule of Faith in the Roman Church.</P>
<P N="2">2. Now then this being the Papi&s;ts own cer|tain Rule, and Ground, and Re&s;olution, We Reformed would gladly be Enformed, How by the &s;ame a man may be a&s;&s;ured of any Faith.</P>
<P>It being further al&s;o agreed, and confe&s;&s;ed a|mong them&s;elves, That the Pope may fall into Here&s;ie.</P>
<P N="3">3. Then who &s;eeth not, That their Ground being &s;haken, and their Staie failing; All that is Builded, and upohlden thereon, is clean over|thrown.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Popes may fall into Here&s;ie, and have erred in great Articles of the Faith.</HEAD>
<P N="1">1. <HI>MArtinus</HI> &s;acrifice to Idols.</P>
<P><HI>Liberius</HI> &s;ub&s;cribe to Ariani&s;m.</P>
<PB N="98" REF="52">
<P><HI>John</HI> the 24. an hererick, oppre&s;&s;or, per&s;ecutor, fornicator, Simmoni&s;t, did deny the immortality of the Soul, and the re&s;urrection of the body.</P>
<P><HI>Leo</HI> the &s;eventh was not much behind for the Life to come.</P>
<P>And <HI>Clement</HI> the 7^t^h doubted of the immor|tality.</P>
</DIV2>
<DIV2 TYPE="answer">
<HEAD>An&s;wer to an Objection of the Je&s;uites.</HEAD>
<P N="4">4. IF the Je&s;uites &s;ay, That the Pope falling into Here&s;ie, forthwith cea&s;eth to be a Pope: We demand who they are that mu&s;t judge the Popes Cau&s;e, and give Sentence again&s;t Him?</P>
<P N="4">4. And if the Pope be ob&s;tinate, and teach|ing Here&s;ie, and therewith infecting the World, will notwith&s;tanding &s;toutly &s;tand in defence of his Doctrine, and will keep his Chaire.</P>
<P>What &s;hift have the Papi&s;ts then, And what can they do again&s;t him, &s;eeing he is their Pope, their Head, their Author, and Founder of all their Faith?</P>
<P N="6">6. Thus a man going with the Papi&s;ts along, and coming to the end of all, findeth no &s;tay, but mu&s;t wander &s;till, as in an endle&s;s Labyrinth, wherein he &s;hall at la&s;t langui&s;h, and peri&s;h everla&s;tingly.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Be&s;ides, The Reformed &s;ay of the Pope, That he is not the Rule of Faith, and Judge of Contro|ver&s;ies, becau&s;e he is the great Antichri&s;t, foretold in the Scriptures.</HEAD>
<P N="1">1. IN the Bi&s;hops of Rome after <HI>Boniface</HI> the third, and <HI>Hildebrand,</HI> we find, The Name,
<PB N="99" REF="52">the Seat, the Apparel, the Time, the Pride, the Cru|elty, the Idolatry, the Coveteou&s;ne&s;&s;e, the Impo|&s;ture, the Power, and the fortune of Antichri&s;t, which are the Marks whereby S. <HI>Paul,</HI> and S. <HI>John</HI> de&s;cribes that man of &s;in, and &s;on of perdition.</P>
<P N="2">2. The Name of Antichri&s;t containeth in it the number 666, which <HI>Irenaeus</HI> findeth in the word <HI>Latinus,</HI> <GAP DESC="foreign">.</P>
<P N="3">3. The Seat of Antichri&s;t is a City built upon &s;even Hills, that ruleth over the whole world. This City <HI>Propertius</HI> tells us to be <HI>Rome, Septem urbs clara jugis, toti quae prae&s;idet orbi.</HI></P>
<P N="4">4. The Apparel and Ornaments of Antichri&s;t are Scarlet, and Purple, Gold, Jewels, and preci|ous &s;tones, which the Popes wear, e&s;pecially on high daies.</P>
<P N="5">5. The Time of Antichri&s;t his ri&s;ing is foretold to be after the Divi&s;ion of the Roman Empire; after whch it appears by all &s;tories, that the Pope grew to his greatne&s;&s;e.</P>
<P N="6">6. The vices of Antichri&s;t are the&s;e e&s;pecially,</P>
<P>Pride,</P>
<P>Idolatry, or Spiritual Fornication,</P>
<P>Cruelty,</P>
<P>Impo&s;ture,</P>
<P>Covetou&s;ne&s;&s;e, who are to be found in the Popes, as hath been repre&s;ented above, under the Title of the Popes vices.</P>
<P N="7">7. The Bea&s;t is &s;aid to have horns like a Lamb, and to &s;peak like a Dragon, and to exerci&s;e all the power of the fir&s;t Bea&s;t, <HI>Apoc.</HI> 18.11.</P>
<PB N="100" REF="53">
<P>This agreeth to the Papacy and Pope, who re&s;embleth Chri&s;t, who&s;e Vicar he calleth him|&s;elf, and arrogateth to him&s;elf Chri&s;ts double power, both Kingly and Prie&s;tly. He exerci&s;eth al&s;o the power of the fir&s;t Bea&s;t, to wit, the Ro|man Empire, de&s;cribed by &s;even Heads and ten Horns; becau&s;e as the fir&s;t Bea&s;t the Roman Empire by power, and temporal Authority: So the Pope, by policy, and Spiritual Juri&s;diction, ruleth over a great part of the world.</P>
<P N="8">8. It is written of the Whore of <HI>Babylon,</HI> that the Kings of the earth &s;hould give their power to her for a time, but that in the end they &s;hould hate her, and make her de&s;olate, <HI>Apoc.</HI> 17.13.16. which we find daily more and more fulfil|led in the Papacy.</P>
<P N="9">9. From all which we do ju&s;tly argue in this manner, He in whom all, or the principal Marks of Antichri&s;t are found, he is the Antichri&s;t. But in the Pope all or the principal marks of Anti|chri&s;t are to be found, <HI>Ergo</HI> the Pope is the Anti|chri&s;t.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the divers Ages of Antichri&s;t.</HEAD>
<P N="1">1. THe Fir&s;t Age of Antichri&s;t was when <HI>Bo|nifacius</HI> the third, Bi&s;hop of <HI>Rome,</HI> was declared Head of the Church, and the Bi&s;hop of Bi&s;hops, by <HI>Phocas,</HI> who killed the Emperour <HI>Mauritius</HI> his Ma&s;ter, and did u&s;urp the Empire: which <HI>Phocas,</HI> to get the good will of the <HI>Romans,</HI> drew to him&s;elf, That <HI>Bonifacius</HI> the third giving him the above&s;aid Title.</P>
<PB N="101" REF="53">
<P N="2">2. The Second Age of Antichri&s;t was when he was put in po&s;&s;e&s;&s;ion of the City of <HI>Rome,</HI> and of the Exarchat.</P>
<P N="3">3, The Third Age of Antichri&s;t was when he rai&s;ed him&s;elf above the Emperours, their Sove|raigns, and Lords.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Pope being the foretold Antichri&s;t, and demon|&s;trating it, What Horrour is it to &s;ubmit to him.</HEAD>
<P N="1">1. ALthough the Pope be the foretold Anti|chri&s;t, yet people do Adore this Mon&s;ter. and Princes do Applaude him; and very often ruine their Kingdoms at his de&s;ire and appetite: and daily yet do offer their poor Subjects in a Sacrifice of good Odour to this Antichri&s;ts feet.</P>
<P N="2">2. Who would believe it, if Gods Spirit had not foretold it?</P>
<P N="3">3. And who &s;hall believe it after us, when he is con&s;umed by this &s;ame Spirit?</P>
</DIV2>
<DIV2 TYPE="appendix">
<HEAD>An Appendix concerning Cardinals, the Popes Coun&s;ellours.</HEAD>
<P N="1">1. WHen Cardinals have been rai&s;ed up, this is the Language of the Archbi&s;hop of <HI>Bragantia,</HI> among many Prelates of the Coun|cil of <HI>Trent.</HI></P>
<P>That, in the Church had been e&s;tabli&s;hed an Order Superiour to the Bi&s;hops, in times pa&s;t un|known of the Church, namely that of Cardinals.</P>
<PB N="102" REF="54">
<P N="2">2. Who in the fir&s;t times were reputed to be of the number of other Prie&s;ts, and Deacons.</P>
<P N="3">3. And onely after the tenth Age had rai&s;ed them&s;elves above their Degree.</P>
<P N="4">4. Yet not &s;o much that they dur&s;t make them&s;elves equals unto Bi&s;hops, unto whom they were held to be inferiours, until the year of Grace, a thou&s;and and two hundred.</P>
<P N="5">5. But from that time; Not onely have they e&s;teemed them&s;elves to be Equals unto Bi&s;hops, but moreover have rai&s;ed them&s;elves above them. So that now they hold them for &s;ervants in their Hou&s;es.</P>
<P N="6">6. He concluded, That the Church &s;hould never be reformed, untill Bi&s;hops, and Cardinals were brought again to the Rank due unto each of them.</P>
<DIV3 TYPE="section">
<HEAD>Of Cardinals more particularly.</HEAD>
<P N="1">1. NOt one word can be found in the Antient Church concerning Cardinals, &s;ave in this &s;ignification, That Cardinal Prie&s;t did &s;ignifie the Par&s;on, or Rector of one of the Pari&s;hes of the Bi&s;hoprick.</P>
<P>Then Cardinal Prie&s;t was as much as principal Prie&s;t, even as &s;ome virtues are called Cardinal virtues. And &s;ome winds Cardinal winds, that is to &s;ay, Fir&s;t, and Principal.</P>
<P N="2">2. And this Title was u&s;ed, not onely in <HI>Rome,</HI> but al&s;o in other great Archiepi&s;copal Cities, principally at <HI>Milan,</HI> where <HI>Sigonius</HI> reporteth,
<PB N="103" REF="54">that there were 22. Cardinals, about the end of the &s;eventh book.</P>
<P N="3">3. And there being many Prie&s;ts in one Pari&s;h, he that was the fir&s;t in Order, and the Rector of the Pari&s;h, as hath been &s;aid, was called the prin|cipal, or Cardinal Prie&s;t. For that comes to one, as <HI>Pandulphus Pi&s;anus</HI> doth teach, and after him <HI>Onuphrius.</HI></P>
<P N="4">4. And at this time all Cardinals are Prie&s;ts or Deacons of &s;ome of the pari&s;hes of <HI>Rome.</HI></P>
<P N="5">5. In that regard they &s;ate at the la&s;t in Coun|cils; As namely in the &s;ixth Council of <HI>Carthage,</HI> And in the Council of <HI>Gregory</HI> the fir&s;t, And the <HI>Gallicane</HI> Church in her Remon&s;trances to the Council of <HI>Can&s;tance</HI> &s;aies the&s;e words: Cardinals are the Rectors, or Par&s;ons of the Parochial Churches at <HI>Rome.</HI></P>
<P>They have their Dignities in their pari&s;hes; and their Fir&s;t, and principal Office is, To hear Con|fe&s;&s;ions, To preach, and to Baptize, &amp;c.</P>
<P N="6">6. But <HI>Onuphrius</HI> &s;aith in <HI>Libro de Cardinali|bus,</HI> That when Pope <HI>Clement</HI> the 2. about the year 1046. had &s;trengthened the Papal Maje&s;ty. <HI>Leo</HI> the 9. about the year 1049. did begin to rai&s;e up the State of Cardinals at <HI>Rome.</HI></P>
<P N="7">7. Unto whom afterwards <HI>Innocent</HI> the 4. about the year 1244. gave the priviledge of the Red Hat, Of the Scarlet Gown, And to go on Hor&s;eback through the Citie.</P>
<P N="8">8. And in the year 1470. <HI>Paul</HI> the 2. did con|firm it.</P>
<PB N="104" REF="55">
<P N="9">9. And &s;ince <HI>Clement</HI> the 5. went &s;o far in his <HI>Clementines,</HI> as to make them march before all the Princes of the earth.</P>
<P N="10">10. But that the beginning of Cardinals had been &s;uch, as hath been repre&s;ented: Be&s;ides the con&s;ent of the whole Hi&s;tory, it doth appear by the following things.</P>
<P N="1">1. It doth appear by this; That Antiently there were onely 28 of them, That is to &s;ay, as many as of Titles, and of the pari&s;hes at <HI>Rome.</HI></P>
<P N="2">2. That doth appear by this, That as the Popes were willing to make a great number of Cardi|nals, they did al&s;o increa&s;e the number of the Pari&s;hes of <HI>Rome.</HI></P>
<P N="3">3. That doth appear by this, That above a thou&s;and years la&s;ting, the lea&s;t Bi&s;hop had the precedence of a Cardinal; how Ancient &s;oever he might be: And even the Dean likewi&s;e.</P>
<P N="4">4. That doth appear by this, That the Car|dinalat was a Degree to become Bi&s;hop; And that he who of a Cardinal was made Bi&s;hop, did cea&s;e to be Cardinal, which was not altered but about the year 1190, by <HI>Pope Clement</HI> the third.</P>
<P N="5">5. That doth appear by this, That among the Cardinal Bi&s;hops, the Precedence was taken from the Promotion to the Bi&s;hoprick, and not to the Cardinal&s;hip. The Cardinals being e&s;teemed inferiours to Bi&s;hops, and onely more then &s;imple Prie&s;ts. <HI>Alexander</HI> the 3. did change that, after he had troden under feet the Emperor <HI>Frederick,</HI> about the year 1180. making thenceforth the
<PB N="105" REF="55">Cardinals Bi&s;hops, and the Cardinals not Bi&s;hops, to have the precedence of Bi&s;hops, Archbi&s;hops, Primates, Patriarchs, &amp;c.</P>
<P N="6">6. That doth appear by this, That the Church of <HI>Ravenna</HI> in <HI>Italy</HI> had her Cardinals, and kept them a long time; which al&s;o in the time of <HI>Charles</HI> the Great did maintain, That &s;he held nothing of Rome.</P>
<P N="11">11. Concerning Cardinal Deacons, the books of the Church of <HI>Rome</HI> do teach us, That there was but one there in the beginning; which was called &s;o, becau&s;e he was the Principal Deacon, (called by us Arch-Deacon) of the &s;even Dea|cons that were in that City: that is to &s;ay, one for two Regions, which were called Regionarie Deacons, having the care of the Alms.</P>
<P>Since they were 14, one for a Region, and afterwards 18. To give 4 of them to <HI>Latran.</HI> and at la&s;t they were all Cardinals, and that without Number.</P>
<P N="12">12. It mu&s;t not be wondred at, Then if the Canoni&s;ts do Di&s;pute, that the Cardinals have no Rank in the Church, and that they are neither In&s;tituted by Chri&s;t, nor by his Apo&s;tles, &amp;c.</P>
<P N="13">13 Neither al&s;o mu&s;t we wonder, if even the Cardinal of <HI>Alliaco,</HI> among the Articles which he pre&s;ented to the Council of <HI>Con&s;tance,</HI>
<NOTE PLACE="marg">Libr. de Reform.</NOTE> at the Reque&s;t of the Emperour <HI>Sigi&s;mond,</HI> did give coun&s;el to extingui&s;h them, as &s;uperfluous, and added without cau&s;e.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="observation">
<PB N="106" REF="56">
<HEAD>This is an Ob&s;ervation greatly to be con&s;idered, namely, That the Arguments u&s;ed in the Church of <HI>Rome,</HI> for Defence of their Erroneous Do|ctrines, before the coming in of the Je&s;uites, are declared by the Je&s;uites them&s;elves, to have been but &s;leight and weak Arguments.</HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uites.</HEAD>
<P>OUr Ance&s;tors, &s;aies one of the Je&s;uites, other|wi&s;e mo&s;t wi&s;e men, having not alwaies to Debate with wilful Spirits, did not &s;trictly &s;tand upon exact Form of Teaching.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that by the Reformed.</HEAD>
<P N="1">1. THe cau&s;e is the more de&s;perate, when &s;uch wi&s;e men could find no better Arguments to maintain it, but &s;uch as even the Je&s;uites them&s;elves confe&s;&s;e to be but weak.</P>
<P N="2">2. And both their Here&s;ies were then too cre|dulous to believe. And the Je&s;uites are now ridiculous to defend &s;uch loo&s;e Arguments as they do.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>By the above ob&s;ervation it doth manife&s;tly ap|pear, That the Je&s;uites, that now have taken upon them to defend the Doctrine Erroneous of the Church of</HI> Rome, <HI>of all the Sophi&s;ters of that Church, are the greate&s;t.</HI></HEAD>
<P N="1">1. THe Je&s;uites puts now down all the Ancient Sophi&s;ters of the Church of <HI>Rome,</HI> for de|ceipt,
<PB N="107" REF="56">and fraud; them&s;elves being yet but up|&s;tarts.</P>
<P N="2">2. For if there were ever any kingdom of poor blind men over the &s;tark blind, que&s;tionle&s;s it is now wholy de&s;cended unto the Je&s;uites.</P>
<P N="3">3. To whom the former Popi&s;h Doctors, as al&s;o the Ancienter Orders of Monks and Friars, do willingly yeild the Garland, becau&s;e they think that they &s;ee &s;omething.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of all the Sophi&s;ters, Je&s;uites, <HI>Bellarmine,</HI> a Je&s;u|ite, is the greate&s;t, and mo&s;t &V;niver&s;al; as appears by the Repre&s;entation and Ob&s;ervation of his Faults.</HEAD>
<P N="1">1. REading the Controver&s;ies of <HI>Cardinal Bellarmine,</HI> concerning Religion, we find two kinds of Faults in them, Some are General, And the others are Particular.</P>
<P N="2">2. The&s;e be &s;ome of his General Faults.</P>
<P N="1">1. To make &s;hew and parade of his Learning, he propounds, and moves Que&s;tions too curious, as al&s;o unprofitable.</P>
<P N="2">2. He refutes the Antient Errors with too great prolixitie, and labour, which were not to be drawn out of Hell; wherein, in times pa&s;t, truth had made them fall.</P>
<P N="3">3. He unju&s;tly reproves the Reformed Doctors, and &s;landers them, being beholding unto them for many matters that he hath taken from them; though he doth not vouch&s;afe to acknowledg it.</P>
<PB N="108" REF="57">
<P N="4">4. When he lo&s;es all hope to be helped by holy Scriptures, he doth &s;trengthen him&s;elf by the Authority of the Fathers, and of the Councils, and of Miracles.</P>
<P N="5">5. Again&s;t all right, and rea&s;on, to maintain, and uphold his Capitolin god, which is the Pope, he alleadges unto us the Popes in their own Cau&s;e as Judges, or witne&s;&s;es.</P>
<P N="6">6. Al&s;o to prove his A&s;&s;ertions, 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 &s;uch things.</P>
<P N="7">7. To procure glory and fame unto him&s;elf, and being &s;tirred by Ambition, he blames, and re|bukes every kind of per&s;ons, even his own Do|ctors; and moreover the holy Scriptures.</P>
<P N="8">8. Having undertaken to uphold an Error, he hoth &s;ink in the mud the more when he goes on.</P>
<P N="4">4. Concerning the particular Faults of the &s;aid Cardinal, they appear in every point of con|trover&s;ie, which he handles again&s;t the Reformed Churches. Which particular Faults are clearly di&s;covered, and &s;olidly refuted by the Doctors of the &s;aid Churches, who did undertake the An|&s;wer to the &s;aid Controver&s;ie.</P>
</DIV2>
<DIV2 TYPE="observation">
<HEAD>&sect;. <HI>An Ob&s;ervation very con&s;iderable, concerning the Society of</HI> Je&s;us, <HI>and the Name of</HI> Je&s;uite.</HEAD>
<P N="1">1. THe Societie of the Je&s;uites have &s;eparated Chri&s;t; El&s;e why have they &s;eparated Je&s;us from Chri&s;t?</P>
<PB N="109" REF="57">
<P N="2">2. And leaving the Ancient ordinary Name of Chri&s;tians, which they &s;corn, as too common, they de&s;iring rather to be called Je&s;uites, (a new Name of their own framing) then to be called Chri&s;tians.</P>
<P N="3">3. As though there were &s;ome &s;ociety of Je&s;us priated to one kind of men, &s;eparated from other Chri&s;tians.</P>
<P N="4">4. If there be, then is Chri&s;t divided.</P>
<P N="5">5. If not, then you Je&s;uites are too Impudent to devi&s;e a new Society.</P>
</DIV2>
<DIV2 TYPE="exception">
<HEAD>&sect;. <HI>Exception of the Je&s;uites.</HI></HEAD>
<P>YOu Reformed &s;et upon our Society, and &s;ay we have divided Chri&s;t; becau&s;e certain men have cho&s;en unto them this Name above all others, to be accounted of the Society of Je&s;us; becau&s;e they have con&s;ecrated them&s;elves wholy to advance this Name: Mu&s;t they therefore of nece&s;&s;ity divide Chri&s;t? Have not the <HI>Engli&s;h</HI> Chri&s;t Colledge in <HI>Oxford?</HI></P>
</DIV2>
<DIV2 TYPE="answer">
<HEAD>An&s;wer of the Reformed to this Exception.</HEAD>
<P N="1">1. WE will not &s;trive much with you Je&s;u|ites about your Society: of which we reformed make very &s;mall account.</P>
<P N="2">2. If you have for &s;ome &s;pecial con&s;ideration Dedicated your &s;elves unto Chri&s;t, What is that con&s;ideration? Why do not you tell us what
<PB N="110" REF="58">Je&s;us requireth of you, which all other Chri&s;tians are not bound to do?</P>
<P N="3">3. If the Order of your profe&s;&s;ion require, that you propagate the honour, and magnifie the Name Je&s;us. If for this all Chri&s;tians ought not to labour, at lea&s;t Bi&s;hops, and &s;pecially the Pope of <HI>Rome.</HI> And if they be Je&s;uites who do this, Why are not your Divines, Bi&s;hops, Cardinals, and Popes Je&s;uites?</P>
<P N="4">4. It may be this care is far from them.</P>
<P N="5">5. Whereas then Names are for di&s;tingui&s;hing of things: they be needle&s;&s;e, and vain, when there is no difference of the thing.</P>
<P N="6">6. Either &s;hew us what is the proper, and pe|culiar duties of Je&s;uites: Or confe&s;&s;e that with|out any cau&s;e you have appropriated &s;uch a Name unto them.</P>
<P N="7">7. In <HI>Cambridge,</HI> as well as in <HI>Oxford,</HI> there are both <HI>Chri&s;t,</HI> and <HI>Je&s;us</HI> Colledges: but they that live in tho&s;e Colledges, are called onely Chri&s;tians.</P>
<P N="8">8. Think you, That becau&s;e there are many Colledges different in Names, there are many different Orders, and Profe&s;&s;ions of men?</P>
<P N="9">9. In places, di&s;tinctions of Names are nece&s;&s;a|ry, and without danger; unle&s;&s;e &s;ome Schi&s;m may happen betwixt the wals.</P>
<P N="10">10. Have you Je&s;uites no other thing to &s;ay for your Sect, and Society?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="111" REF="58">
<HEAD>Concerning the Conver&s;ion of Countries made by Papi&s;ts. What judgment is to be made of &s;uch Conver&s;ions.</HEAD>
<P N="1">1. IT may happen that a corrupt Church which holdeth not the faith intirely throughout, but erreth in &s;ome parcels thereof, may convert Heathens.</P>
<P N="2">2. Such a conver&s;ion &s;hall be mixed: In &s;ome things it &s;hall be to the true Faith: In others it &s;hall be to erroneous beleeving.</P>
<P N="3">3. Like as di&s;ea&s;ed Parents when they pro|create Children, do, together with their nature and kind, propagate hereditarie &s;ickne&s;&s;e.</P>
<P N="4">4. And that the Eccle&s;ia&s;tical &s;tory reporteth, That the <HI>Arrians</HI> converted the <HI>Goths</HI> to Chri|&s;tianity.</P>
<P N="5">5. And &s;uch is the conver&s;ion of Heathens made by Papi&s;ts.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Again, Of the Conver&s;ion of the <HI>Americans</HI> by the Je&s;uites.</HEAD>
<P N="1">1. The Je&s;uites which have a&s;&s;ayed to make new kingdoms among the Indians, did not &s;erve Chri&s;t, but the Pope.</P>
<P N="2">2. Nor did they enlarge the Kingdome of Chri&s;t; but they did prepare for the Pope a Kingdom, far from the Reformed, where he may reign, after he &s;hall be bani&s;hed from the&s;e coun|tries.</P>
<PB N="112" REF="59">
<P N="3">3. Which newly could ea&s;ily have been effe|cted by <HI>Lewis</HI> the 14, King of <HI>France,</HI> if he had been willing to cha&s;ti&s;e, or rather &s;o far to puni&s;h <HI>Alexander</HI> now Pope, as to take from him the Temporal Dominions, of which the Popes are become Princes, by the liberalitie of the Kings of <HI>France</HI> his predece&s;&s;ors.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the different Sects that are in the Church of <HI>Rome,</HI> namely, Thomi&s;ts, Scoti&s;ts, Domi|nicans, Franci&s;cans.</HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uites.</HEAD>
<P>COncerning the&s;e different Sects, the Je&s;uites, for Defen&s;e of them, produce this Rea&s;on.</P>
<P>That all the&s;e did ever con&s;ent in Faith, and differed onely in &s;uch things which might be di|&s;puted without any hazard of Faith.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that by the Reformed.</HEAD>
<P N="1">1. BE it granted they did agree in matters of Faith, Why then do they not follow all one Rule?</P>
<P N="3">3. For S. <HI>Paul</HI> reproved the <HI>Corinthians</HI> agreeing in Faith, becau&s;e they attributed to their Mini&s;ters more then was meet, while&s;t one had Devoted him&s;elf to S. <HI>Paul,</HI> another to S. <HI>Peter,</HI> and another to <HI>Apollo.</HI> What then &s;hall be done to the <HI>Scotists,</HI> to the <HI>Thomi&s;ts,</HI> and to others?</P>
<PB N="113" REF="59">
<P>Are the Names of <HI>Scotus,</HI> of <HI>Thomas,</HI> of <HI>Francis,</HI> more holy, and lawful Names, in their Di&s;ciples, then the names of S. <HI>Peter,</HI> S. <HI>Paul,</HI> and of <HI>Apollo?</HI></P>
<P N="3">3. Be&s;ides the difference is very great, not in the name onely, but in things al&s;o.</P>
<P N="4">4. As thus, Let the Que&s;tion be whether the Cro&s;&s;e of Chri&s;t, and the Image of Chri&s;t, be to be wor&s;hipped with the &s;ame kind of wor&s;hip, that Chri&s;t is Adored withal; Doth not this appertain to Faith?</P>
<P>But Error in this will be plain Idolatry. And yet the Je&s;uites know &s;ome of the Schoolmen &s;tand for it, Some again&s;t it.</P>
<P N="5">5. What of that Que&s;tion which hath exer|ci&s;ed all Churches, and all Schools &s;o long, Whe|ther the Virgin <HI>Mary</HI> had Original &s;in, Or was ever pure, and without &s;pot?</P>
<P N="6">6. And infinite &s;uch Differences the Reformed do omit, being matter of Faith.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>From hence I infer, That the &V;nitie pretended by the Popi&s;h Doctors to be in the Church of</HI> Rome, <HI>is not &s;o Intire, and General, as they would have it thought.</HI></HEAD>
<P N="1">1. BUt although it be not &s;o, yet if it proceeded of knowledge of the Truth, and of faithful &s;ubmi&s;&s;ion, with the heartie obedience to the &s;ame truth, it &s;hould de&s;erve great Commen|dation.</P>
<PB N="114" REF="60">
<P N="2">2. But &s;pringing from this Fountain, That all men mu&s;t obey the Pope, what&s;oever he teach, and command without Examination, or Re&s;i&s;tance, upon pain of Eternal Damnation: It is altogether unworthie of commendation, and prai&s;e: becau&s;e it is an ea&s;ie matter upon this Foundation, to rai&s;e up, and maintain any unitie what&s;oever.</P>
<P N="3">3. In that regard &s;uch unity is Tyrannical, and Devili&s;h.</P>
<P N="4">4. And in other Regards it is Carnal: For in the chiefe&s;t Members of the Church of Rome, it doth proceed from vain Ambition, from world|ly Plea&s;ures, and from filthy Covetou&s;ne&s;&s;e.</P>
<P N="5">5. In another regard be&s;ides, It is Bruti&s;h, and al&s;o carnal; proceeding in the mo&s;t Members of Bruti&s;h Ignorance, and of Fear.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Seduction of People by the Popes, and the <HI>Roman</HI> Church, by their Fal&s;e Doctrine in General.</HEAD>
<P N="1">1. IT is one of the Sinnes of the Popes, and of the Church of <HI>Rome,</HI> to &s;educe People by their Fal&s;e, and Corrupted Doctrine.</P>
<P N="2">2. Which is a crying, and an abominable Sin, for it is thereby to poi&s;on People, and to put them in the way which leadeth unto Death.</P>
<P N="3">3. Of this Seduction is &s;poken, 2 <HI>The&s;&s;.</HI> 9, 10. in the&s;e words, <HI>Even him,</HI> (namely the wicked mentioned before) <HI>who&s;e coming is after the
<PB N="115" REF="60">working of Satan, with all Power, and Signes, and lying Wonders, and with all deceivablene&s;&s;e of unrighteou&s;ne&s;se in them that peri&s;h, becau&s;e they received not the love of the Truth, that they might be &s;aved:</HI> Of the &s;ame al&s;o is &s;poken, <HI>Apoc.</HI> 13.12. where it is &s;aid of the Second Bea&s;t, <HI>That he cau&s;eth the Earth, and Them which dwell therein to wor&s;hip the fir&s;t Bea&s;t, who&s;e deadly wound was healed,</HI> And a little after, namely <HI>ver&s;.</HI> 14. <HI>That this Second Bea&s;t deceiveth them that dwell on the Earth, by the means of tho&s;e Miracles which he had Power to do in the &s;ight of the Bea&s;t: And that he cau&s;eth all both &s;mall and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; And that no man might buy, or &s;ell, &s;ave he that had the mark, or the name of the Bea&s;t, or the number of his Name:</HI> And Chap. 13.7, 8. It is &s;aid, <HI>That it was given unto him to make war with the Saints, and to overcome them: And power was given him over all kindreds, and tongues, and nations: And all that dwell upon the Earth &s;hall wor&s;hip him, who&s;e names are not written in the Book of Life of the Lamb &s;lain from the foundation of the world.</HI> And Chapt. 17.2. It is &s;aid, <HI>That with the great Whore the Kings of the Earth have committed Fornication; and the Inhabiters of the Earth have been made drunk with the Wine of her Fornication.</HI></P>
<P N="4">4. All That hath been &s;een before the la&s;t Re|formation of the Church.</P>
<DIV3 N="2" TYPE="section">
<PB N="116" REF="61">
<HEAD>2.</HEAD>
<P>NOw as Satan (to the end he may tempt the better) doth often transform him&s;elf in an Angel of Light: So Antichri&s;t and his Followers to &s;educe better the world, and to &s;pread with greater fruit, and &s;ucce&s;&s;e, the venome of his Fal&s;e Doctrine, in corrupting that of Chri&s;t, and of his Apo&s;tles, hath made u&s;e of four Means the fitte&s;t for the fulfilling of his de&s;igne.</P>
<P N="1">1. The fir&s;t of the&s;e Means con&s;i&s;teth in My|&s;teries, and Secrets.</P>
<P N="2">2. The &s;econd of the&s;e Means con&s;i&s;teth in Frauds, and Impo&s;tures.</P>
<P N="3">3. The third of the&s;e Means con&s;i&s;teth in Signes, and Miracles.</P>
<P N="4">4. And the Fourth of the&s;e Signs con&s;i&s;teth in Per&s;ecution, and Crueltie.</P>
</DIV3>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>I have &s;aid, That the Fir&s;t of the Means u&s;ed by the Popes, and the Church of Rome, to &s;educe People, con&s;i&s;teth in My&s;teries, and Secrets.</HI></HEAD>
<P N="1">1. FOr Poperie having not found convenient, openly to propound her fal&s;e Doctrines, hath cloathed them with My&s;teries, that &s;o they may be more ea&s;ily received. In this regard it is &s;aid of the great Whore, Apoc. 17.5. <HI>That upon her forehead was a Name written Mysterie, Baby|lon the Great, the Mother of Harlots, and Abomi|nations of the Earth.</HI></P>
<PB N="117" REF="61">
<P N="2">2. Let the Rationals be read, and the book of Ceremonies of the Church of Rome, and no piece, or part of the Divine Service, thereof &s;hall be found, which containeth not &s;ome My&s;teries, even to the Prie&s;ts Garments, and to the Lamps alwaies burning.</P>
<P N="3">3. The Doctrine of an Oecumenical and Univer&s;al Bi&s;hop and Head, was &s;oftly introdu|ced under this My&s;terie, That thereby the Unitie of the Church was repre&s;ented.</P>
<P N="4">4. Marriage hath been prohibited to the Ro|man Clergie, permitting unto them, under this colour to keep Concubines. And under this My|&s;tery, That Virginity is far more excellent then Marriage.</P>
<P N="5">5. The Life, and the Mona&s;tical Vowes have been introduced under this My&s;tery. That the Contemplative Life, is by much to be preferred to the Active. And that thereby Grace, and Glory are merited. And moreover, that there|by more is done, then God commandeth in his Law.</P>
<P N="6">6. The u&s;e of Holy Scripture in an unknown Tongue, hath been introduced under this My&s;te|ry, To avoid and hinder the contempt of Her My&s;teries; And to entertain an Union in all the Churches.</P>
<P N="7">7. How many My&s;teries are found out in the Ma&s;&s;e, to the end that it may be received?</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="118" REF="62">
<HEAD>2. <HI>I have &s;aid, That the Second of the Means u&s;ed by the Popes, and the Church of</HI> Rome, <HI>to &s;educe People, con&s;i&s;teth in Impo&s;tures.</HI></HEAD>
<P N="1">1. IN that they are like to Fal&s;e Coyners, and to Jugglers. Like again to the Serpent, who by Impo&s;ture, and Fraud, did deceive our Mo|ther <HI>Eve,</HI> and by the &s;ame Means did indeavour to &s;educe Je&s;us Chri&s;t our Saviour, but was not able to do it.</P>
<P N="2">2. Which Impo&s;tures and Frauds, have been &s;hewed, and continue to be &s;hewed, by the Popes, and by the Roman Clergie, in divers manners.</P>
<P N="3">3. We will produce in particular, tho&s;e divers Manners, after we have &s;et down the other Means u&s;ed by the Popes, and the Church of Rome to &s;educe People.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>I have &s;aid, That the Third of the Means u&s;ed by the Popes, and the Church of</HI> Rome, <HI>to &s;educe People, con&s;i&s;teth in Signs, and Miracles.</HI></HEAD>
<P N="1">1. OF them doth Chri&s;t our Saviour &s;peak, Matth. 24.24. in the&s;e words, <HI>For there &s;hall ari&s;e fal&s;e Chri&s;ts, and fal&s;e Prophets, and &s;hall &s;hew great &s;igns, and wonders, in&s;omuch, that (if it were po&s;&s;ible) they &s;hall deceive the very Elect.</HI>
<PB N="119" REF="62">Of them al&s;o doth S. <HI>Paul</HI> &s;peak, 2 The&s;&s;. 2.9. in the&s;e words, <HI>Even him, (namely Antichri&s;t) who&s;e coming is after the working of Satan, with all power, and &s;igns, and lying wonders.</HI> Of them likewi&s;e doth S. <HI>John</HI> &s;peak, Apoc. 13.14. in the&s;e words, <HI>And them that dwell on the earth, (meaning Antichri&s;t) by the means of tho&s;e Mi|racles which he had power to do in the &s;ight of the Bea&s;t.</HI></P>
<P N="2">2. The Popes, which are that Antichri&s;t, boa&s;t|ing of this Gift of Miracles, hath noi&s;ed more of them then any other Religion; Either the True, Or the Fal&s;e Religion.</P>
<P>More then <HI>Simon</HI> the Magician did.</P>
<P>More then <HI>Mahomet</HI> hath done.</P>
<P>More then <HI>Mo&s;es,</HI> and the other Prophets have done.</P>
<P>Nay more then Chri&s;t hath done, and his Apo|&s;tles, although they have made of them in great Number.</P>
<P N="3">3. Is it not the mo&s;t ordinarie Subject of the Legends of the Saints: by which, in time pa&s;t, the Preachers of the Church of Rome, did &s;o beat the ears of their Auditors.</P>
<P>It is true, That &s;ince the Reformation of the Chri&s;tians, tho&s;e Legends are not &s;o much e&s;tee|med, but &s;till Citations are made out of them, although not &s;o commonly.</P>
<P N="4">4. But the&s;e Miracles, boa&s;ted by tho&s;e of the Church of Rome, were not true, but lying Miracles. And that in regard of all manners and kinds of Cau&s;es.</P>
<PB N="120" REF="63">
<P N="1">1. Fal&s;e in regard of the efficient Cau&s;e, Be|cau&s;e they were wrought by Satan, who is the father of Lyes.</P>
<P N="2">2. Fal&s;e in regard of the final Cau&s;e, Becau&s;e they were done to introduce a fal&s;e Doctrine, and full of Lyes.</P>
<P N="3">3. Fal&s;e in regard of the Material Cau&s;e, Be|cau&s;e mo&s;t of them are but Illu&s;ions, and Impo|&s;tures. Not true Re&s;urrections of &s;ome Dead, as they are pretended to be. Neither al&s;o curing of &s;ome Di&s;ea&s;es.</P>
<P N="4">4. Fal&s;e in regard of the Formal Cau&s;e, For if &s;ome of the&s;e Miracles are true, in re&s;pect of the Matter, they &s;hall not be &s;o in regard of the Form, becau&s;e they &s;hall not be above the &s;trength of Nature, as are all the true Miracles, but &s;hall be wrought by Natural Cau&s;es, Either Manife&s;t, or Hidden.</P>
<P>Satan applying Active Things to Pa&s;&s;ives, They may be wondrous things, but not Miracles, which are wrought onely by the Omnipotencie of God.</P>
<P N="5">5. And notwith&s;tanding that, God having &s;o permitted it, tho&s;e fal&s;e Miracles did &s;erve to In|troduce, and &s;ettle many Errors.</P>
<P N="1">1. By this Means the Popes, and their Clergie did endeavour to e&s;tabli&s;h the Doctrine of Tran|&s;ub&s;tantiation; Sometimes &s;aying, that Bea&s;ts did leave their Food to wor&s;hip the Ho&s;t. Some|times, That the Ho&s;t being pricked, &s;ome blood came out of it. That a part thereof being fallen
<PB N="121" REF="63">in the water, when the Prie&s;t wa&s;hed his hands, all the water had been changed into blood.</P>
<P N="2">2. By this Means al&s;o the Pope, and his Clergy did e&s;tabli&s;h, The Interce&s;&s;ion, Adoration, and Invocation of the departed Saints. And upon that, How many Miracles have been boa&s;ted of. Namely That many blind do recover their &s;ight, Many lame do go, That many &s;ick do recover health.</P>
<P>If any Mineral Waters be found in a Country that have &s;ome virtue, there a Chappel of &s;ome Saint is builded, unto whom the virtue of the&s;e waters is attributed, which is called by the Name of Miracle.</P>
<P N="3">3. By this Means likewi&s;e hath been e&s;tabli&s;hed the Adoration of Images; being &s;aid, that in certain places the Crucifix being ill u&s;ed by the Jewes, did render Bloud. Al&s;o, that in another place, a Child without Feet having vowed him|&s;elf to the Virgin <HI>Mary,</HI> who&s;e Image was wor|&s;hipped in the place where he was Born, did &s;ee in &s;leeping his two Feet be given unto him. That in &s;ome other Places &s;ome Images did render Oyle like unto Sweat, which did &s;erve for the Cure of many Di&s;ea&s;es.</P>
<P N="4">4. By this Means be&s;ides hath been e&s;tabli&s;hed the veneration of Relicks.</P>
<P N="5">5. And for the Admiration of the Dignity of Popes, this Means hath been al&s;o u&s;ed.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="122" REF="64">
<HEAD>4. <HI>I have &s;aid, That the Fourth of the Means u&s;ed by the Popes, and the Church of</HI> Rome, <HI>to &s;educe People, Con&s;i&s;teth in Per&s;ecution, and Cruelty.</HI></HEAD>
<P N="1">1. IT is that which is repre&s;ented in the <HI>Apoca|lyp&s;e</HI> chap. 17.6. In the&s;e words, <HI>And I &s;aw the woman drunken with the bloud of the Saints, and with the Bloud of the Martyrs of Je&s;us.</HI> And in the 12. Chapter all along Particularly, and Expre&s;&s;ely in the ver&s;es, 13, 15, and 17. of that Chapter.</P>
<P N="2">2. In that the Church of <HI>Rome</HI> is gone farre above the Cruelty of the <HI>Pagan</HI> Emperours, and that of the mo&s;t wild and Barbarous of them.</P>
<P N="3">3. This Cruelty, and Per&s;ecution hath been exerci&s;ed, and tried by the Popes, &amp; the Church of <HI>Rome</HI> in all the places where the Reformed Religion was Imbraced.</P>
<P N="4">4. And if at this Time it doth not appear &s;o violent, as in time pa&s;t; It is becau&s;e the &s;trength of Antichri&s;t weakenth, and not his will.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Popes do hold, That no other waies are to be u&s;ed towards the Reformed, then that of Puni&s;hments, and of warre.</HEAD>
<P N="1">1. BEcau&s;e, &s;ay they, there is but &s;mall hope of their Conver&s;ion; Hereticks being very ob|&s;tinate, and what&s;oever is done to exhort them
<PB N="123" REF="64">to Repentance, being by them attributed to the want of &s;trength to force them.</P>
<P N="2">2. That there was not any Remembrance that ever Moderation had done any good.</P>
<P N="3">3. But that Experience had &s;hewed, that the &s;ooner it is proceeded again&s;t them by the Ju&s;tice and the Executions thereof, it fareth the better.</P>
<P N="4">4. And where this way doth not &s;uffice, to proceed again&s;t them by warre.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Again, Of the Cruelty of the Popes, and of the Church of Rome, and of the Popi&s;h Inqui&s;ition.</HEAD>
<P N="1">1. THe Reformed call to witne&s;&s;e, all the peo|ple of the Chri&s;tian World, who have yet any &s;en&s;e of Humanitie, and Equitie remaining in them, Whether the Cruelty of the Church of Rome, hath not been of all Cruelties the greate&s;t.</P>
<P N="2">2. Thereupon let <HI>Italy</HI> &s;peak, al&s;o <HI>Germany, Spain, France,</HI> the <HI>Low Countries,</HI> be&s;ides our Kingdom of <HI>England.</HI></P>
<P N="3">3. It were tedious to recite the Horrible Mur|ders, The Fearful Burnings, and the Exqui&s;ite Puni&s;hments that the Papi&s;ts have exerci&s;ed in tho&s;e States.</P>
<P N="4">4. The Sword, The Rack, The Gallows, and the Fire, have been the In&s;truments of their Cruelty.</P>
<P N="5">5. And had it not been for the&s;e, the Church of Rome had been overthrown long ago. For by
<PB N="124" REF="65">the&s;e Weapons it was fir&s;t Founded, after in|crea&s;ed, and now maintained.</P>
<P N="6">6. If once the&s;e faile, the Roman Church que&s;tionle&s;&s;e cannot long continue.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Of the Popi&s;h Inqui&s;ition.</HI></HEAD>
<P N="1">1. THe Horrors of this Popi&s;h Inqui&s;ition, are above all that the Devil did ever invent.</P>
<P N="2">2. The Tortures thereof are &s;o cruel, and bar|barous, that that ju&s;tifies all the Torments of <HI>Phalaris.</HI></P>
<P N="3">3. It is to &s;peak of it too &s;oftly to call it the Image of Hell.</P>
<P N="4">4. A man is laid in pri&s;on, not knowing for what cau&s;e.</P>
<P N="5">5. After the Darkne&s;&s;e, and Solitarine&s;&s;e of a year, he is que&s;tioned upon &s;ome certain deeds.</P>
<P N="6">6. If he declares him&s;elf to be a good Catho|lick, and Abjures Here&s;ie, then he is put to death more mildly. For there to be guilty of death, it &s;ufficeth to have been accu&s;ed.</P>
<P N="7">7. If he per&s;evere in the defence of the Truth which he did profe&s;&s;e, and re&s;olves him&s;elf to martyrdom; after infinite Torments, he is pro|duced in publick, his head covered with a hor|rible cover, which they call S. <HI>Benedict,</HI> with a mouth and a tail of the Devil.</P>
<P N="8">8. And &s;o he is burned with a &s;low fire, at &s;un|drie times, that &s;o he may feel him&s;elf dying.</P>
<P N="9">9. Which is an horror to the <HI>Turks</HI> and <HI>Ma|hometans,</HI>
<PB N="125" REF="65">although they be mortal Enemies to the Chri&s;tian Name: For they never did any thing to Chri&s;tians, which came near to this Cru|eltie.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Of the Perfidiou&s;ne&s;&s;e, and Cruelty Exerci&s;ed by the Council of</HI> Con&s;tance <HI>upon</HI> John Hu&s;&s;e, <HI>and</HI> Hierome <HI>of</HI> Prague,</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. <HI>IOhn Hu&s;&s;e</HI> of <HI>Bohemia,</HI> and <HI>Hierome</HI> of <HI>Prague,</HI> came to the Council of <HI>Con&s;tance,</HI> tru&s;ting in the protection of a publick promi&s;e, namely of <HI>Sigi&s;mund</HI> the Emperour, who gave his publick warrant.</P>
<P N="2">2. And yet they were burned in that Council.</P>
<P N="3">3. Was it not fit that the Council &s;hould have given credit to the publick warrant of the Em|perour.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Exception of the Je&s;uites.</HEAD>
<P>BUt &s;ay the Je&s;uites, <HI>John Hu&s;&s;e</HI> was not called by the Council of <HI>Con&s;tance,</HI> neither did he receive from it any publick promi&s;e.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>An&s;wer of the Reformed to that Exception.</HEAD>
<P N="1">1. THe Emperour <HI>Sigi&s;mund</HI> gave him his pub|lick Warrant; which the Council mo&s;t di&s;honorablie infringed.</P>
<P N="2">2. And after they had put <HI>Hu&s;&s;e</HI> to Death, contrary to publick promi&s;e, they Enacted a Law, That a promi&s;e made unto Hereticks, by
<PB N="126" REF="66">the Emperour, or by any King, or Secular Prince, &s;hould not hinder any Eccle&s;ia&s;tical Judges from proceeding again&s;t them According to Law; <HI>Concil. Con&s;tant. Se&s;&s;.</HI> 19.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>2.</HEAD>
<P><HI>HIerom</HI> of <HI>Prague</HI> likewi&s;e came to the Council of his own accord, and making publick pro|fe&s;&s;ion of his Faith, was burned.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P>SO that the Ca&s;e of the&s;e Two, than the which all Chri&s;tendome at that time, had not any more Holy, or Learned.</P>
<P N="1">1. Shall remain as a perpetual Monument of the Papi&s;ts Treachery, and mo&s;t horrible Cruelty.</P>
<P N="2">2. And al&s;o as a notable Caveat unto all the Godly, to beware of them for the Time to come.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>The Doctrine of the Church of</HI> Rome <HI>is fal&s;e, Concerning the Faith given to Hereticks.</HI></HEAD>
<P N="1">1. AFter that the Council of <HI>Constance</HI> had mo&s;t Di&s;honourably infringed the &s;afe Conduct in Writing given to <HI>John Hu&s;&s;e,</HI> 1. By the Emperour <HI>Sigi&s;mund,</HI> and had put the &s;aid <HI>Hu&s;se</HI> to death, contrary to publick Promi&s;e, They Enacted a Law, as we have &s;aid before, That a Promi&s;e made unto Hereticks, by the Emperour, or by any King, or Secular Prince, &s;hould not hinder any Eccle&s;ia&s;tical Judges from
<PB N="127" REF="66">proceeding again&s;t them according to the Law; <HI>Concil. Con&s;tant. Se&s;s.</HI> 19.</P>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>IN the Regard of this Expre&s;&s;ion, a Je&s;uite &s;aith this, That whereas the Reformed Doctors commonly &s;ay, that it was decreed in this Coun|cil of <HI>Constance,</HI> That Faith is not to be kept with Hereticks; That &s;uch a thing is fal&s;e.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P>BUt let this Decree be under&s;tood in the Ex|pre&s;&s;ion propounded, We Reformed ask of the Je&s;uites, How can we be &s;afe going to Coun|cils A&s;&s;embled by the Popes, who are mortal Enemies to Prote&s;tants; If the Emperours, more rea&s;onable to them bear no &s;way in &s;uch Coun|cils?</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Other Frauds. <HI>The pretended Donation of</HI> Con&s;tantine <HI>the Empe|rour to the Roman Church, in per&s;on of the Pope</HI> Sylve&s;ter <HI>of the City of Rome, and of a great part of</HI> Italy, <HI>is not onely a Fable, but moreo|ver a notorious Fraud.</HI></HEAD>
<P N="1">1. BEcau&s;e all Hi&s;torie is contrarie to it.</P>
<P N="2">2. Becau&s;e the fourth Con&s;ulate of <HI>Con|&s;tantine</HI> the Son, and of <HI>Gallicanus,</HI> which is in the Date of it, is not found.</P>
<P N="3">3. Becau&s;e <HI>Dama&s;us,</HI> Pope of <HI>Rome,</HI> in the very Life of <HI>Sylve&s;ter,</HI> which is to particular,
<PB N="128" REF="67">makes no mention thereof, Neither al&s;o <HI>Ana|statius.</HI></P>
<P N="4">4. Becau&s;e this pretended Donation was afterwards divided among the &s;ons of the Empe|rour <HI>Con&s;tantine,</HI> even <HI>Rome</HI> it &s;elf; as it is rela|ted by <HI>Eu&s;ebius Zo&s;imus,</HI> and <HI>Zonara.</HI></P>
<P N="5">5. Becau&s;e <HI>I&s;idorus, Burchardus,</HI> and <HI>Yvo,</HI> judging it to be Apocriphal, did not in&s;ert it in their Decrees.</P>
<P N="6">6. Becau&s;e even the Pope <HI>Agathon,</HI> writing many Ages after to <HI>Con&s;tantine Pogonat,</HI> calleth <HI>Rome, &V;rbem Imperatoris Servilem,</HI> The Servile Town of the Emperour.</P>
<P N="7">7. Becau&s;e this pretended Donation hath been confuted by &s;ome of the mo&s;t famous men of the Church of <HI>Rome.</HI> As</P>
<P>By <HI>Antonine</HI> Archbi&s;hop of <HI>Florence.</HI></P>
<P>By <HI>Raphael Volateranus.</HI></P>
<P>By <HI>Hierom Catalan</HI> Chamberlain to Pope <HI>Alex|ander</HI> the 6.</P>
<P>By <HI>Otho,</HI> Bi&s;hop of <HI>Fri&s;inghen.</HI></P>
<P>By Cardinal <HI>Cu&s;an.</HI></P>
<P>By <HI>Laurence Valla,</HI> a <HI>Roman Patrician.</HI></P>
<P>By <HI>Francis Guicciardin:</HI> every one of the&s;e men famous in their times.</P>
<P>By <HI>Aeneas Sylvius</HI> him&s;elf, who afterwards was Pope <HI>Pius</HI> the &s;econd.</P>
<P>By an expre&s;&s;e book cited by <HI>Catalan.</HI></P>
<P N="8">8. Becau&s;e <HI>Platine,</HI> the Popes Hi&s;toriographer hath been a&s;hamed to &s;peak of it.</P>
<P N="9">9. Becau&s;e finally, That in the pretended Ori|ginal,
<PB N="129" REF="67">which is kept of it in the <HI>Vatican</HI> in Golden. Letters, the Writer him&s;elf hath added to the end thereof in this <HI>Latine, Quam Fabulam longi Temporis Mendacia finxit;</HI> It is a Fable which the Ancient Lye did forge.</P>
<P N="10">10. And notwith&s;tanding, Let us here admire the Impudency of <HI>Baronius,</HI> who pa&s;&s;eth upon this <HI>Donation,</HI> as upon Fire; And will give it us as a thing already judged; <HI>We &s;peak not of it,</HI> &s;aith he, <HI>becau&s;e we could not &s;ay other thing thereof, Then that which hath been &s;aid by &s;o many others, and which &s;hould be burthen&s;ome, and needle&s;&s;e to re|peat:</HI> Volum. 3. Ann. 324. Art. 117.</P>
<P N="11">11. And wretched man that he is, how many other things doth he repeat of le&s;&s;er Importance? handled by many others, and what el&s;e are all his <HI>Annales?</HI></P>
</DIV3>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>Of the pretended Donation of</HI> Con&s;tantine, <HI>in General.</HI></HEAD>
<P N="1">1. THat <HI>Con&s;tantines</HI> Donation is a ba&s;e and witle&s;&s;e forgery, is of old by <HI>Laurentius Valla,</HI> and &s;ince that by divers of our Learned Writers &s;o fully demon&s;trated, that &s;carce ought can be added unto their Labours.</P>
<P N="2">2. Nor would we &s;o much as once endeavour to treat thereof, but that many of the Popes late flatterers do mo&s;t pertinaciou&s;ly, and &s;hame|<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">e&s;&s;ely continue &s;till the claim thereof.</P>
<P N="3">3. And it mu&s;t not &s;eem &s;trange to any, nor
<PB N="130" REF="68">be thought unfit, that we &s;hould reiterate our ju&s;t defence of the Truth. So long as they rei|terate their Cavils, and vain Objections again&s;t the Truth.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Three Rea&s;ons by which we prove that <HI>Con&s;tan|&s;tine</HI> never made any &s;uch Donation as the Doctors of the Church of <HI>Rome</HI> doe pre|tend, either by Word, or by Writing.</HEAD>
<P N="1">1. THe fir&s;t Rea&s;on is the Te&s;tament of <HI>Con|&s;tantine,</HI> wherein he di&s;po&s;ed the whole Empire, and divided it among his three Sonnes; To <HI>Con&s;tantine,</HI> and <HI>Con&s;tans,</HI> was attributed, (&s;aith <HI>Zonaras,</HI>) <HI>Italy,</HI> and <HI>Rome</HI> it &s;elf, <HI>Africk, Sicily,</HI> the <HI>Cottian Alpes, Cum Galliis</HI> with the Countries of the <HI>Galles:</HI> To <HI>Con&s;tantius</HI> was At|tributed that which was in the <HI>East.</HI></P>
<P N="2">2. It is credible, that if <HI>Constantine</HI> had for|merly made, either by Word, or Writing, an Ab|&s;olute Donation of <HI>Rome, Italy,</HI> and the <HI>We&s;tern</HI> Provinces to the Pope, and that &s;o &s;olemnly, That as <HI>Leo</HI> the 9. &s;aith, <HI>He Decreed that Dona|tion to abide firm, and inviolable,</HI> in finem mun|di, <HI>unto the end of the world.</HI> It is credible we &s;ay, that &s;o pious, and prudent an Emperour would within twelve years after, do contrary to his own Act, e&s;pecially in his la&s;t Will and Te|&s;tament, wherein he would rather have te&s;tified his Religious affection, and love to the Church, by an Addition of &s;ome other gift, then leave &s;o eternal a blemi&s;h upon his Name.</P>
<PB N="131" REF="68">
<P>Of Incon&s;tancy,</P>
<P>Of Inju&s;tice.</P>
<P>Of Impietie.</P>
<P>Of Sacriledge.</P>
<P>And of making his own children inheritors of that which he knew was neither his to give: Nor which they, without open Inju&s;tice, Impiety, and Sacriledge, might accept, hold, or po&s;&s;e&s;&s;e.</P>
<P N="2">2. The &s;econd rea&s;on is, the perpetual po&s;&s;e&s;|&s;ion and dominion, which the Emperours had of <HI>Rome</HI> and of <HI>Italy,</HI> with the Government there|of; which Continued &s;till in them. Nor onely after <HI>Constantines</HI> time, but even while he lived, until it was unju&s;ty taken from them.</P>
<P>Fir&s;t by Popes, and then confirmed by <HI>Pipin,</HI> by <HI>Charles</HI> the Great, and by others.</P>
<P N="3">3. The third proof, that <HI>Con&s;tantine</HI> made no &s;uch Donation, is the Te&s;timonie of their own Writers.</P>
<P>Whereof, though it were ea&s;ie to produce a long Catalogue, yet we heer cite but a few.</P>
<P N="4">4. The fir&s;t is Bi&s;hop <HI>Canus,</HI> who thus writes. <HI>Eu&s;ebius, Ruffinus, Theodoret, Socrates, Sozomen, Eutropius, Victor,</HI> and other Authors of good credit, who have mo&s;t diligently written all the Acts of <HI>Constantine,</HI> not onely do make men|tion of this Donation; But further they declare, That he &s;o divided the Roman Empire among his three Sons. <HI>&V;t Italia uni corum tota contige|rit,</HI> That all <HI>Italy</HI> was allotted to one of them. So <HI>Canus.</HI></P>
<PB N="132" REF="69">
<P N="5">5. And to him accords, one of their latter, and mo&s;t earne&s;t Defenders of the Popes Regalities, <HI>Alex. Carerius,</HI> who thus &s;aith, of this Donation of <HI>Con&s;tantine, Compertum e&s;t.</HI> It is certain, That nothing is read in any approved Hi&s;torian; &s;peci|ally in tho&s;e who writ in that, or in the next age. <HI>Eu&s;ebius</HI> doth not mention it,</P>
<P>Nor <HI>Hierom,</HI></P>
<P>Nor <HI>Augu&s;tine,</HI></P>
<P>Nor <HI>Ambro&s;e,</HI></P>
<P>Nor <HI>Ba&s;il,</HI></P>
<P>Nor <HI>Chry&s;ostom,</HI></P>
<P>Nor <HI>Ammianus,</HI></P>
<P>Nor the Tripartite Hi&s;torie,</P>
<P>Nor <HI>Dama&s;us,</HI></P>
<P>Nor <HI>Bede,</HI></P>
<P>Nor <HI>Oro&s;ius.</HI> So <HI>Carerius.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Charter, or Edict of <HI>Con&s;tantines</HI> Donation, is a ba&s;e, and improbable Fiction.</HEAD>
<P N="1">1. ALL that which is proved by Reformed Writers, of the &s;uppo&s;ed Lepro&s;ie, Per&s;e|cution, and Bapti&s;m of <HI>Con&s;tantine,</HI> by Pope <HI>Sylvester,</HI> are undoubted Demon&s;trations of the Forgerie of this Edict of Donation.</P>
<P N="2">2. For in the Charter are all the&s;e, Not onely related as certain truths, but they are made the very ground and occa&s;ion why <HI>Con&s;tantine</HI> made this Charter.</P>
<P N="3">3. Seeing then there is neither truth nor rea|lity
<PB N="133" REF="69">in the foundation; Certainly there is no truth at all in the Charter it &s;elf.</P>
<P N="4">4. But leaving the&s;e we will propo&s;e a few other Con&s;iderations in this Cau&s;e.</P>
<P N="1">1. In this Edict is mentioned the See of <HI>Con|&s;tantinople,</HI> as one of the Patriarchal Sees. Where|as, neither it had Patriarchal Dignitie, before the Second General Council, (that is more then fiftie years after the Donation is &s;uppo&s;ed to be made) Nor was there at that time &s;o much as the name of <HI>Constantinople:</HI> For this City was then called <HI>Byzantium.</HI> And divers years after, when <HI>Con&s;tantine</HI> had much enlarged it, and made it, as <HI>Socrates</HI> &s;aith, <HI>Parem, &amp; aequalem Romae,</HI> equal to <HI>Rome,</HI> choo&s;ing it for the Imperial Seat.</P>
<P>It was then fir&s;t called by his Name <HI>Con&s;tanti|nople.</HI> And this was done, as <HI>Baronius</HI> him&s;elf acknowledgeth, a little after the <HI>Nicene</HI> Council was ended.</P>
<P>But as <HI>Sigonius</HI> more truely teacheth, five years after that <HI>Nicene</HI> Council, when <HI>Gallicanus</HI> and <HI>Symachus</HI> were Con&s;uls.</P>
<P>So very &s;tupid was the forgerer, that to gain to the Pope, &amp; to the See of <HI>Rome</HI> principality over <HI>Con&s;tantinople,</HI> he makes <HI>Con&s;tantine</HI> write of that City which was not; no nor the name of it &s;o much as extant in the World at that time.</P>
<P N="2">2. Had <HI>Con&s;tantine</HI> given principality to the <HI>Roman</HI> See, above all Churches in the World, as the Charter &s;aith he did, What folly was it in <HI>John,</HI> Bi&s;hop of <HI>Constantinople,</HI> in <HI>Cyriacus,</HI> and
<PB N="134" REF="70">in others, to &s;trive for that Preheminence? What meant <HI>Boniface</HI> the third, that he would never &s;hew this Charter, and grant of principalitie made by <HI>Constantine.</HI></P>
<P>Why did he u&s;e &s;o much intreaty and means to <HI>Phocas</HI> a murtherer, that the Church of <HI>Rome</HI> might be called the fir&s;t of all Churches; when the &s;ame was long, almo&s;t 300. years before gi|ven by a fair Charter to the <HI>Roman</HI> See, by <HI>Con|stantine</HI> &s;o Worthy, and Renowned an Empe|rour.</P>
<P N="3">3. In this Edict <HI>Con&s;tantine</HI> is made &s;olemnly to give unto Pope <HI>Sylvester</HI> the <HI>Lateran</HI> Palace; whereas, not only <HI>Sigonius</HI> witne&s;&s;eth that this was given long before to Pope <HI>Meltiades: Augu|stale Palatium in Laterano impertiit; Con&s;tantine</HI> gave to <HI>Meltiades</HI> the <HI>Lateran</HI> Palace: but <HI>Baro|nius</HI> and <HI>Binnius</HI> avouch the &s;ame for a certainty, and &s;ay, <HI>that no wi&s;e body will doubt thereof.</HI></P>
<P>Tho&s;e <HI>Augu&s;ti&s;&s;imae Lateranen&s;es Aedes,</HI> &s;ay they, That mo&s;t princely Palace of the <HI>Lateran</HI> was given by the &s;ame <HI>Con&s;tantine</HI> to Pope <HI>Mil|tiades,</HI> the Predece&s;&s;or of <HI>Sylvester,</HI> and to his Succe&s;&s;ors; and that in the Seventh year of <HI>Con|&s;tantine,</HI> which was twelve years before he was either Baptized, or made this Charter of Do|nation.</P>
<P>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 <HI>Sylve&s;ter,</HI> which many years before that gift was <HI>Sylve&s;ters</HI> own, and his Succe&s;&s;ours for ever.</P>
<PB N="135" REF="70">
<P N="4">4. To the above &s;aid con&s;iderations, let us add the Te&s;timony of their great Cardinal <HI>Baronius,</HI> to whom accords <HI>Gret&s;er,</HI> who hath written an Apologie for him in this very point. He by many Rea&s;ons, and at large, proves the Edict to be <HI>Commentitium, pror&s;u&s;que fal&s;um,</HI> A meer Fig|ment, and Forgerie. And as <HI>Gret&s;er</HI> &s;aith, <HI>Com|mentis accen&s;endum docuit.</HI> He hath taught, that it is a Counterfeit. One Rea&s;on is, That this Edict was not in the Ancient Acts of <HI>Sylve&s;ter,</HI> but was by forgerie in&s;erted into them.</P>
<P>The time when this was done, he defines to have been after the 1000 year of Chri&s;t. The Parties by whom this forged Edict was made, and publi&s;hed, he al&s;o declares. It was fained by &s;ome <HI>Grecian,</HI> under the name of <HI>Eu&s;ebius,</HI> and &s;et forth by <HI>Theodorus Bal&s;amon:</HI> whereas <HI>a nullo Graecorum hactenus in lucem editum,</HI> until then no <HI>Grecian</HI> had publi&s;hed it. And from the <HI>Greci|ans</HI> it came to the <HI>Latins</HI> and We&s;tern Church. <HI>Leo</HI> the 9. being the fir&s;t Pope, who makes men|tion thereof. Thus the Cardinal.</P>
<P>By who&s;e acknowledgment it may be &s;een, what truth there is in the Popes; &s;pecially in Pope <HI>Leo,</HI> who in his Decretal Epi&s;tle, mo&s;t &s;o|lemnly commends this Edict, for an Ancient, and undoubted Evidence. Such as he knew by &s;ight, and &s;en&s;e to be the true deed of <HI>Con&s;tantine.</HI> Which yet their great Cardinal after long &s;ifting of Monuments, and Records, te&s;tifieth to be a Forgerie; and that of the <HI>Grecians.</HI> Fir&s;t of
<PB N="136" REF="71">all devi&s;ed, as he &s;aith about 700. years, and publi&s;hed 800. years after the Death of <HI>Con|&s;tantine.</HI></P>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>Of the Fraud, and Impo&s;ture of the Popes, and of the Church of</HI> Rome, <HI>in regard of pretended Revelations, both by Dreams, and by Extraordinary Vi&s;ions, and Ap|paritions of the Dead.</HI></HEAD>
<P N="1">1. THe Pope, and the Church of <HI>Rome</HI> make u&s;e of the&s;e pretended Revelations, to lead the poor People by the No&s;e, and to make him believe &s;ome Doctrines which the word of God doth condemn.</P>
<P N="2">2. So was it &s;aid, that &s;ome were Appeared, who had &s;aid, That to come out of <HI>Purgatory,</HI> &s;uch and &s;uch things were to be done: &s;o Sing Ma&s;&s;es, and by &s;ome certain kind of per&s;ons, that by &s;uch forged Impo&s;tures, the Fable of <HI>Purgatory</HI> &s;hould be e&s;tabli&s;hed.</P>
<P N="3">3. Likewi&s;e was it &s;aid, that &s;ome were Ap|peared, who &s;aid, That they had &s;een &s;ome Tor|mented in Hell Fire, who told them, That they were there for &s;undry Sinnes, but particularly, for having Stolne a Chalice from the Convent of the <HI>Benedictine</HI> Monks.</P>
<P N="4">4. Others who being Tormented, did &s;ay, That it was becau&s;e they had Taken and Appro|priated to them&s;elves &s;ome Po&s;&s;e&s;&s;ions belonging to the Church.</P>
<PB N="137" REF="71">
<P N="5">5. Be&s;ides others &s;aid, That &s;ome certain Prie&s;ts godly per&s;ons, &s;inging Ma&s;&s;e, did &s;ee an Angel which did accompany them.</P>
<P N="6">6. In the Times of the deepe&s;t ignorance, there was nothing more common then the &s;peech of &s;uch Vi&s;ions, and Apparitions, either Imagina|ries, and Phanta&s;tical, or proceeding from the Devil, to abu&s;e the poor people, and to e&s;ta|bli&s;h his Fal&s;e Doctrine.</P>
</DIV3>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>It is a Fraud, and a meere Cavillation, for the Refutation of the Fal&s;hood of a Religion, and al&s;o 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 u&s;ed by many Doctors of the Church of</HI> Rome <HI>di&s;puting with the Reformed, but wrongfully.</HI></HEAD>
<P>BEcau&s;e, if all that which is not oppo&s;ed by Formal Texts, cannot be &s;aid to be grounded in the Word of God. Then there are none &s;o abominable Here&s;ies, nor any &s;o mon&s;trous opi|nion, which may not boa&s;t, although wrongfully, to have the word of God for its Ground. So for Example.</P>
<P N="1">1. The Heretick <HI>Arrians</HI> could &s;ay, That they were grounded upon the Word of God, becau&s;e there is no pa&s;&s;age, which formally &s;aith, That the Son is con&s;ub&s;tantial to the Father; and that it is not a Created God.</P>
<PB N="138" REF="72">
<P N="2">2. The <HI>Ne&s;toreans</HI> al&s;o could &s;ay, That they were grounded upon the Word of God, becau&s;e there is no formal place which &s;aies, That in Je&s;us Chri&s;t there are not two Per&s;ons.</P>
<P N="3">3. So much could &s;ay the <HI>Eutichians,</HI> For there are no places which formally &s;aies, That the two Natures of Chri&s;t be not confu&s;ed: and that the Human Nature hath not &s;wallowed up by the Divine Nature.</P>
<P N="4">4. Likewi&s;e the <HI>Jews,</HI> who reject Je&s;us Chri&s;t, with a prodigious ob&s;tinacie, could &s;ay, That they were grounded upon the Word of God, becau&s;e that in <HI>Mo&s;es,</HI> and in all the Prophets, there is not any place which &s;aith formally, That Je&s;us, the Son of <HI>Mary,</HI> born in <HI>Bethlehem,</HI> under the Empire of <HI>Cae&s;ar Augu&s;tus,</HI> is the Me&s;&s;ias.</P>
<P N="5">5. In a word, the Religion of the <HI>Mahometans</HI> could be &s;aid to be grounded upon the Word of God; For there is no Text in the Bible, which &s;aith that <HI>Mahomet</HI> is a fal&s;e Prophet, and that his Religion is impious, and abominable; and that the Paradi&s;e which God promi&s;eth to his children, is not a carnal Paradi&s;e.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>The nece&s;&s;arie con&s;equences that are drawn out of the Scriptures, are as valuable to prove the fal&s;hood of a Belief, as the formal Texts are: as al&s;o to prove the Truth of a Belief.</HI></HEAD>
<P>ANd &s;o when&s;oever we are to confirm the Truth, and to confute Errors, and Untruths,
<PB N="139" REF="72">it is lawful to make u&s;e of two kind of Argu|ments drawn out of the Canonical Books of Scri|pture; Namely, 1. of tho&s;e who expre&s;&s;ely, and as in as many words are drawn out of the Holy Scriptures. Secondly, of tho&s;e which are drawn out of them by good, and lawfull Con&s;equence.</P>
<P N="1">1. Certainly tho&s;e that would reject Con&s;e|quences drawn out of the Rea&s;on of Holy Scri|ptures, &s;hould condemn Je&s;us Chri&s;t, who made u&s;e of Con&s;equences, to prove the Re&s;urrection again&s;t the <HI>Sadducees.</HI></P>
<P>For after he had produced the place of <HI>Mo&s;es, Exod.</HI> 3.6. where God calleth him&s;elf <HI>the God of Abraham, the God of I&s;aac, and the God of Jacob.</HI> He inferres by a good Con&s;equence for proofe of the Re&s;urrection, God is not the God of the Dead, but of the Living.</P>
<P N="2">2. Truely, who&s;oever is again&s;t the drawing out of any Con&s;equence, doth aboli&s;h all the common &s;en&s;e, and all u&s;e of Rea&s;on, which con|&s;i&s;ts onely in that.</P>
<P N="3">3. We acknowledge, That Faith proceeds a|nother way, then Humane Sciences do, for Faith drawes all her Proofs from the Divine Au|thority: but as the mo&s;t famous School-men do ob&s;erve the Sacred Divinity is Argumentative, that is to &s;ay, That it doth not aboli&s;h, but on the contrary makes more Noble the u&s;e of Argumen|tation, and Di&s;cour&s;e.</P>
<P>We allow be&s;ides, That the Rules of <HI>Legick</HI> are not Articles of Faith: But notwith&s;tanding,
<PB N="140" REF="73">we &s;ay, that they are Tools, and In&s;truments; to handle all knowledge with order, and certainty. And Con&s;equently the Theological Matters.</P>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>This is a Fraud of &s;ome Je&s;uites, that in Di&s;pu|tations concerning Religion, they will ever Que&s;tion, and never An&s;wer.</HI></HEAD>
<P N="1">1. FOr it belongs to him that Affirmeth a Thing to prove it; otherwi&s;e one might Affirm all things impudently.</P>
<P N="2">2. According to this Rule, It belongeth then unto tho&s;e who maintain, That every day Chri&s;t is to be offered in a Propitiatory Sacrifice, who maintain The Prayers unto the Dead, to Ju&s;tifie their Belief by the Word of God; And to make us &s;ee, That it hath been written, and &s;et down in clear and formal words, or that it is drawn from it by a Nece&s;&s;ary Con&s;equence.</P>
</DIV3>
<DIV3 TYPE="frauds">
<HEAD><HI>This is another of the Frauds of the Church of</HI> Rome.</HEAD>
<LIST>
<ITEM>1. <HI>That the taking away of the Cup from the Sacrament of the Lords Supper.</HI></ITEM>
<ITEM>2. <HI>Forbidding Marriage to Prie&s;ts.</HI></ITEM>
<ITEM>3. <HI>And Divine Service being in an unknown Tongue to the People, are onely grounded upon worldly Intere&s;t.</HI></ITEM>
</LIST>
<DIV4 N="1" TYPE="fraud">
<PB N="141" REF="73">
<HEAD>1. <HI>This is true in Regard of the taking away the Cup from the Communion.</HI></HEAD>
<P>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 po&s;&s;ible to grant to the people the u&s;e of the Cup, without doing any wrong to the Faith, it &s;hould be a thing of &s;mall importance: but that could not be, becau&s;e by the grant of the &s;aid u&s;e of the Cup, a gate &s;hould be opened to require, that all the Ordinances which are of po&s;itive right, &s;hould be broken. And yet, &s;ay they, They are they by which alone the Prero|gative, given by Chri&s;t to the Curch of Rome is con&s;erved.</P>
</DIV4>
<DIV4 N="2" TYPE="fraud">
<HEAD>2. <HI>This is true in regard of the Prohibition of Marriage to Clergie Men.</HI></HEAD>
<P>FOr, &s;ay the &s;aid Doctors, from the Marriage of Clergie men, if it were granted, it &s;hould hap|pen, that they having a Family, Wives and Chil|dren, &s;hould no more depend from the Pope, but from their natural Prince; and their a&s;&s;ecrions to|wards their i&s;&s;ue, would make them agree to all things wrongful unto the Church, that they &s;hould indeavour to render Livings Hereditarie: And in a &s;hort time the Holy Sea<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> should <GAP DESC="illegible" RESP="MURP" EXTENT="1 span">
<PB N="142" REF="74">in the onely City of Rome. That before the Coeliba, or Single Life had been decreed.</P>
<P>The Roman See drew no thing at all from other Towns, and Countries: but by it was be|come Ma&s;ter of &s;uch a great number of Benefits: Of whom by the Marriage of Clergie men, it &s;hould be deprived in a &s;hort time.</P>
</DIV4>
<DIV4 N="3" TYPE="fraud">
<HEAD>3. <HI>This is true in regard of Divine Service in a Tongue unknown to the people.</HI></HEAD>
<P>FOr, &s;ay the &s;aid Doctors, from the u&s;e of the vulgar Tongue in the Celebration of Divine Service, it &s;hould follow, that every one &s;hould e&s;teem them&s;elves Divines. That the Prelates Authoritie &s;hould be vilified, and that Here&s;ie &s;hould creep in All.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of a mo&s;t con&s;iderable Contradiction of the Prin|cipal 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.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>WE Reformed do Teach, That he that &s;in|neth hath de&s;erved death worthily, in re&s;pect of the &s;in committed, which is a Tran&s;|gre&s;&s;ion of Gods will, and Commandement. And for which, without Remi&s;&s;ion, there is no hope to E&s;cape eternal Condemnation.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="143" REF="74">
<HEAD>2.</HEAD>
<P>But can he that worketh well, for one, or two, or for more good Works, claim unto him&s;elf, as a due Debt, the Kingdome of Heaven for the &s;ame.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P>The Reformed Doctors do deny it, for many &s;trong Rea&s;ons.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>4.</HEAD>
<P>The Popi&s;h Doctors in the Schooles, and in handling Controver&s;ies of Religion, that are be|tween the Reformed, and the Church of <HI>Rome</HI> do openly affirm it, maintaining, that the King|dome of Heaven and Eternal Life is due as a due Debt, to our good works.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>5.</HEAD>
<P N="1">1. But how&s;oever it is now for a Fa&s;hion with great Countenance, and vehement Di&s;putation, avouched by &s;ome Doctors of the <HI>Roman</HI> Church that we merit Heaven by our good works.</P>
<P N="2">2. Yet we are per&s;waded that no Adver&s;ary of Con&s;cience can otherwi&s;e think or dare in peril of Death otherwi&s;e &s;ay, but that he hath de&s;erved for his &s;innes puni&s;hment, and death everla&s;ting; and cannot avoid the &s;ame if God will render to his works the reward that of due belongeth unto them.</P>
<P N="3">3. And therefore ca&s;ting away all tru&s;t in his works, will ask pardon, and mercy, not claim any debt, or due reward of the Lord.</P>
<P N="4">4. So though in their life time many of &s;uch
<PB N="144" REF="75">Doctors be ob&s;tinately bent, and have in their mouth nothing &s;o much as good works, Merits, Reward, Due, Debt, Recompence for their well doing. Yet the time drawing neer, when they mu&s;t hold up their Hands at the Bar of the Lords Judgment Seat, and there mu&s;t make an&s;wer for them&s;elves, and their works mu&s;t be tried by the Law of God. They give over their former con|fidence, They have no joy in them&s;elves, yea they di&s;tru&s;t their own works, They tremble and quake inwardly, They are in fearful heavine&s;&s;e, and perplexity of mind, They know not whither to turn them&s;elves.</P>
<P N="5">5. And if God give &s;uch grace unto them, that they &s;ee, and for&s;ake their Error of de&s;er|ving Heaven, then they confe&s;&s;e they are &s;inners, and therefore guilty of Death.</P>
<P N="6">6. And then learn that Le&s;&s;on in their end, which afore in their life time they would not under&s;tand.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Burden of Ceremonies which are now laid upon the Members of the Roman Church, Is an Intolerable Burden.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. SOme of the Fathers, after the 300 years, that they might more ea&s;ily draw the Gentiles to Chri&s;tiani&s;m, did Tolerate, and Ad|mit, with an alteration of the end, and manner, &s;ome Ceremonies of the Gentiles in Chiri&s;tian Religion.</P>
<PB N="145" REF="75">
<P N="2">2. Wherein no doubt their intention was godly, to wit. 1. To u&s;e their Chri&s;tian liber|tie in matters Adiaphorous, and not Morallie evil, according to the Apo&s;tles rule, <HI>Tit.</HI> 1. <HI>v.</HI> 15. <HI>&V;nto the pure, all things are pure,</HI> Rom. 14. <HI>v.</HI> 14. <HI>There is nothing unclean of it &s;elf, but to him that e&s;teemeth any thing to be unclean, to him it is &s;o.</HI></P>
<P N="2">2. And to amove a pre&s;ent offence and oc|ca&s;ion which hindred Gentiles from receiving the Chri&s;tian faith; to wit, the difference of outward Ceremonies and Cu&s;tomes.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>But in &s;ucceeding Ages when the Gentiles were converted, and when the Church needed not further to accommodate it &s;elf to the weak|ne&s;s of the Heathen; And that things at fir&s;t ad|mitted by way of toleration, &s;hould rather have now been removed and worn out.</P>
<P>Super&s;titious per&s;ons contrary to this, make daily addition and increa&s;e, borrowing more and more from the &s;uper&s;tition of <HI>Jews</HI> and of <HI>Gen|tiles,</HI> until at length they overwhelmed Chri&s;tia|nity with an intolerable burthen of ceremonies.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. Making the ea&s;ie yoak of Chri&s;ts Go&s;pel heavier then the &s;tate of <HI>Jews</HI> and of <HI>Gentiles.</HI></P>
<P N="2">2. And by this means they ob&s;cured Gods truth, and only made people ceremonious, where|as they &s;hould have been made pious.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="146" REF="76">
<HEAD><HI>Of the fal&s;e Wor&s;hip of the Church of</HI> Rome.</HEAD>
<P N="1">1. IN the Church of <HI>Rome</HI> there is a Religious wor&s;hip, and the devotion of many mem|bers of the &s;ame doth eat up their time and their e&s;tates too.</P>
<P N="2">2. But the Divine wor&s;hip of the Church of <HI>Rome</HI> is not a true, but a fal&s;e wor&s;hip.</P>
<P N="3">3. For the <HI>Papists</HI> devotion is not emploied and exerci&s;ed in the true wor&s;hip of God accor|ding to his word, but according to mans will and invention.</P>
<P N="4">4. That is to &s;ay, in praying to Saints,</P>
<P>In wor&s;hipping Images,</P>
<P>In &s;uffrages for the dead,</P>
<P>In &s;eeing Ma&s;&s;es,</P>
<P>And adoring the Ho&s;te,</P>
<P>And telling out a &s;et number of <HI>Pater No&s;ters</HI> and of <HI>Ave Maries</HI> upon hallowed Beads,</P>
<P>In making &s;uper&s;titious Vows,</P>
<P>And going to Pilgrimage,</P>
<P>And ab&s;taining from certain Meats,</P>
<P>And wearing Hair-cloth,</P>
<P>And whipping them&s;elves,</P>
<P>And creeping on all four to a Crucifix, and the like.</P>
<P N="5">5. Of all which, we demand as God doth of the <HI>Jews</HI> by the Prophet <HI>F&s;ay,</HI> chap. 1. <HI>v.</HI> 12. <HI>Who required the&s;e things?</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="147" REF="76">
<HEAD>The Church of <HI>Rome</HI> is guilty of abominable Idolatry: And in what it doth con&s;i&s;t.</HEAD>
<P N="1">1. VVHat&s;oever Church attributeth Divine honour to a creature is guilty of abo|minable Idolatry. But the Church of <HI>Rome</HI> at|tributeth Divine honour to divers creatures, as appeareth in the in&s;tances following.</P>
<P N="1">1. Do they not devote them&s;elves, dedicate Temples, con&s;ecrate Altars, appoint Offices, make daily Prayers, vow Pilgrimages, and pre|&s;ent Offerings to the ble&s;&s;ed Virgin, and do all &s;uch outward Acts as properly appertain to <HI>La|tria?</HI> Is not this to equalize her with her Son? The &s;ame is al&s;o true in regard of the other Saints.</P>
<P N="2">2. Do they not make an Idol of the Cro&s;s of Chri&s;t, when they profe&s;s that they wor&s;hip it <HI>Cultu Latriae?</HI></P>
<P><HI>Gret&s;er</HI> the Je&s;uit in his Book of the Cro&s;s &s;aith, we affirm according to the more common and received opinion in the Schools, <HI>That the Cro&s;s of Christ is to be wor&s;hipped with Latry,</HI> that is Divine wor&s;hip.</P>
<P N="3">3. Do they not make an Idol of the Sacra|mental bread, or the Ho&s;t, as they call it? to which they pray and confe&s;s; before which they fall down when it is carried in &s;olemn Proce&s;&s;ion on <HI>Corpus Chri&s;ti</HI> day.</P>
<P N="4">4. La&s;tly, do they not make Idols of their Images,
<PB N="148" REF="77">and of the Relicks of Saints, before which they burn Incen&s;e, and bow down when they pray, directing their prayers towards them, and fa|&s;tening their eyes on them?</P>
<P N="2">2. This Conclu&s;ion then ju&s;tly, and Rightly follows, That the Church of <HI>Rome</HI> is guilty of A|bominable Idolatry.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Church of <HI>Rome</HI> is guilty of Idolatry.</HEAD>
<P>IN &s;ix things the Church of <HI>Rome</HI> doth commit Idolatry.</P>
<P N="1">1. In wor&s;hipping the Ho&s;t which the Prie&s;t holds, and calling God that which is not God.</P>
<P N="2">2. In attributing to Saints the honour which belongeth onely to God.</P>
<LIST>
<ITEM>1. Praying to them.</ITEM>
<ITEM>2. Calling them Mediators.</ITEM>
<ITEM>3. Asking &s;alvation of God by their merits.</ITEM>
<ITEM>4. Believing that they know the hearts and thoughts of men.</ITEM>
</LIST>
<P N="3">3. Particularly in calling the Virgin <HI>Mary</HI> In|ventrix of Grace.</P>
<P>The Queen of Heaven,</P>
<P>The Lady of the World.</P>
<P>For Kingdome, and Empire over all creatures, belongeth onely to God.</P>
<P N="4">4. In the adoration and wor&s;hip of Images.</P>
<P N="5">5. In the adoration of the Cro&s;s.</P>
<P N="6">6. In the adoration and wor&s;hip of Bones, of Rags, and other relicks of the dead.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="149" REF="77">
<HEAD><LIST>
<ITEM>1. <HI>The Papi&s;ts do commit many things which the Heathen Idolaters did do, and &s;o are like unto them in tho&s;e regards.</HI></ITEM>
<ITEM>2. <HI>In particular, they put the Saints in the place of the Gods and Godde&s;&s;es of the Pagans.</HI></ITEM>
</LIST></HEAD>
<P>THough we forbear to fa&s;ten the name of <HI>Heatheni&s;h Idolaters</HI> upon <HI>Papi&s;ts,</HI> yet &s;ure|ly they do the &s;ame things as they did.</P>
<P N="1">1. The Heathen carried their Gods of Gold and Silver upon their &s;houlders, <HI>Baruch</HI> 6.4. So do the Papi&s;ts bear out their images and relicks, inclo&s;ed in cha&s;&s;es of gold and &s;ilver in their &s;o|lemn Proce&s;&s;ions on high dayes.</P>
<P N="2">2. The Heathen decked their images as if they were men and women, with apparel; and who knoweth not that Papi&s;ts put co&s;tly apparel on their images? Almo&s;t every Saint among them hath his Holy-day and his Working-day &s;uit.</P>
<P N="3">3. The Heathen lighted Candles before their images, though the image &s;eeth not one of them: And do not the Papi&s;ts &s;et Tapers before theirs?</P>
<P N="4">4. The faces of the Heathen Idols were bla|cked with &s;moak, <HI>Baruch</HI> v. 11. So are the Pa|pi&s;ts Images with the fume of the incen&s;e they burn to them.</P>
<P N="5">5. The Heathen &s;pake to their Idols as if they
<PB N="150" REF="78">were able to under&s;tand them, <HI>Baruch</HI> v. 41. So do the Papi&s;ts to the wood of the Cro&s;s, &s;aying, <HI>Ave lignum &s;pes unica.</HI></P>
<P N="6">6. The Heatheni&s;h Prie&s;ts beards and heads were &s;haven, <HI>Baruch</HI> v. 31. And &s;o are our Popi&s;h Prie&s;ts Crownes.</P>
<P N="7">7. The Heathens about the Calends of <HI>February</HI> vi&s;ited all their Temples with Lights. A like Ce|remony the Papi&s;ts u&s;e at <HI>Candlema&s;&s;e.</HI></P>
<P N="8">8. The Heathen commended every City and Village, to the protection of &s;ome god, or god|de&s;&s;e. <HI>Juno</HI> was Lady Guardian of <HI>Carthage, Ve|nus</HI> of <HI>Cyprus, Diana</HI> of <HI>Ephe&s;us, Pallas</HI> of <HI>Athens,</HI> &amp;c.</P>
<P>And have not our Papi&s;ts likewi&s;e multiplyed their Saints according to the number of their Ci|ties. And do they not &s;hare the Patronages of them between them?</P>
<P>Doth not <HI>Venice</HI> fall to S. <HI>Marks</HI> Lot?</P>
<P><HI>Paris</HI> to S. <HI>Genouiefs?</HI></P>
<P><HI>Spain</HI> to S. <HI>James?</HI></P>
<P><HI>France</HI> to S. <HI>Dennis?</HI></P>
<P><HI>Scotland</HI> to <HI>Andrews?</HI></P>
<P><HI>Ireland</HI> to S. <HI>Patricks?</HI></P>
<P><HI>England</HI> to S. <HI>Georges?</HI></P>
<P N="9">9. The Heathen a&s;&s;igned &s;everal offices to &s;eve|ral Gods;</P>
<P>Calling upon <HI>Ceres</HI> for Corn,</P>
<P>Upon <HI>Bacchus</HI> for Wine,</P>
<P>Upon <HI>Ae&s;culapius</HI> for Health,</P>
<P>Upon <HI>Mercury</HI> for Wealth,</P>
<PB N="151" REF="78">
<P>Upon <HI>Apollo</HI> for Wi&s;dome, &amp;c.</P>
<P>In like manner the Papi&s;ts addre&s;s them&s;elves to particular Saints upon particular and &s;pecial occa&s;ions.</P>
<P>To St. <HI>Genovief</HI> for Rain,</P>
<P>To St. <HI>Marceau</HI> for fair weather,</P>
<P>To St. <HI>Michael</HI> in Battle,</P>
<P>To St. <HI>Nicholas</HI> in a Sea Tempe&s;t,</P>
<P>To St. <HI>Eu&s;tace</HI> in Hunting,</P>
<P>To St. <HI>Roch</HI> and <HI>Sebastian</HI> for remedies again&s;t the Plague,</P>
<P>To St. <HI>Raphael</HI> again&s;t Catarrhs,</P>
<P>To St. <HI>Apollonia</HI> again&s;t the Tooth-ache,</P>
<P>To St. <HI>Anthony</HI> again&s;t Inflammations,</P>
<P>To St. <HI>Margaret</HI> for &s;afe Delivery in Child-birth.</P>
<P>And to other Saints upon other occa&s;ions, as if God had granted a kind of monopolie to the &s;everal Commodities of this Life to &s;everal Saints.</P>
<P N="10">10. Will you have yet more?</P>
<P><HI>Hercules</HI> hath left his Club to St. <HI>Christo|pher.</HI></P>
<P><HI>Janus</HI> hath re&s;igned up his Keyes to St. <HI>Peter.</HI></P>
<P><HI>Lucina</HI> hath re&s;igned her Office of Midwife to St. <HI>Margaret.</HI></P>
<P>The <HI>Mu&s;es</HI> have re&s;igned their in&s;truments of Mu&s;ick to <HI>Cecilia.</HI></P>
<P>And <HI>Jupiter Hamun</HI> hath re&s;igned his Horns to <HI>Mo&s;es.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="152" REF="79">
<HEAD>Concerning wor&s;hipping of Saints departed: thereupon the Church of <HI>Rome</HI> doth commit a great Idolatry.</HEAD>
<P N="1">1. VEneration and honour of Saints departed the <HI>Prote&s;tant</HI> Churches do maintain and practice.</P>
<P N="1">1. We worthily e&s;teem of their per&s;ons, and re|cognize their excellency and glory.</P>
<P N="2">2. We give them honour by commemoration, and by imitation of their faith and vertues.</P>
<P N="3">3. When they depart this life, we afford their bodies a decent Burial, <HI>P&s;alm</HI> 112. <HI>v.</HI> 6. <HI>Jo&s;.</HI> 1. <HI>v.</HI> 2. <HI>Prov.</HI> 10. <HI>v.</HI> 7. <HI>John</HI> 8. <HI>v.</HI> 39. <HI>James</HI> 5. <HI>v.</HI> 10. <HI>Acts</HI> 8. <HI>v.</HI> 2.</P>
<P N="4">4. And &s;ome of our learned Adver&s;aries &s;eem to require no other Veneration of Saints but this, <HI>Pere&s;. de Tradit. p.</HI> 3.</P>
<P N="2">2. But the Je&s;uits maintain the adoration of Saints departed with &s;acred and Religious wor|&s;hip.</P>
<LIST>
<ITEM>1. Erecting Altars,</ITEM>
<ITEM>2. Building Temples,</ITEM>
<ITEM>3. Placing their Images in Churches to be ado|red.</ITEM>
<ITEM>4. Inclo&s;ing their relicks in Caskets, and propo|&s;ing them to be wor&s;hipped.</ITEM>
<ITEM>5. Offering up Ma&s;&s;es in the honour of them,</ITEM>
<ITEM>6. And wor&s;hipping them by Church &s;ervice, and by Canonical hours.</ITEM>
</LIST>
<PB N="153" REF="79">
<P N="3">3. And they teach that the adoration belong|ing to them is after a &s;ort divine, approaching &s;o near to divine wor&s;hip, as that it is exerci&s;ed by the &s;ame materials and &s;acred rites.</P>
<P N="4">4. We acknowledge then on both parts that Saints are to be honoured. We differ in the man|ner. To wit, whether they be to be honoured with adoration, or &s;uch a kind of wor&s;hip as is in a manner divine, or with &s;acred rites apper|taining to Gods religion, and above rehear&s;ed.</P>
<P N="5">5. St. <HI>Hierom</HI> is &s;o far from the practi&s;e here|of, that he affirmeth, we do not wor&s;hip and a|dore the relicks of Saints, nor the Sun, Moon, Archangels, or any other name &s;poken of in this World, or in the next; but we honour the re|licks of Martyrs, and adore him who&s;e Martyrs they be. And again&s;t <HI>Vigilantius,</HI> who at any time adored Martyrs.</P>
<P N="6">6. And with him con&s;ent the faithful Chri&s;ti|ans of the Primitive Church, who being tradu|ced of &s;uper&s;tition for adoring Martyrs decea&s;ed, affirm, that they adored Chri&s;t Je&s;us onely, and exhibited no more to martyrs, but the honour of love, <HI>Eu&s;eb. Hi&s;tor. Eccle&s;. lib.</HI> 4. <HI>cap.</HI> 15.</P>
<P N="7">7. Some of our Adver&s;aries would patroni&s;e the Popi&s;h &s;uper&s;tition of wor&s;hipping of Saints departed, with the &s;entence of <HI>Hierom,</HI> &s;aying, That he honoureth <HI>Paula</HI> decea&s;ed, <HI>Cultoris tui,</HI> that is to &s;ay, that wor&s;hippeth thee. But to them we an&s;wer, That every honour and wor|&s;hip is not &s;uch as Papi&s;ts require; and therefore
<PB N="154" REF="80">to rea&s;on from honour in general to a certain kind thereof, is to mock the Readers.</P>
<DIV3 TYPE="fraud">
<HEAD>Fraud. <HI>This is a great Fraud and Imposture of the Church of</HI> Rome, <HI>that the members of it do not one|ly wor&s;hip Saints again&s;t the word of God; but be&s;ides, wor&s;hip Imagi|nary Saints, which never were in the World.</HI></HEAD>
<P>AS one St. <HI>Longis,</HI> who pierced, as it is &s;aid, our Saviours &s;ide. As one St. <HI>Martial,</HI> St. <HI>Peters</HI> Cozen, who as it is &s;aid did &s;erve at the Table when Je&s;us Chri&s;t did admini&s;ter the holy Sacrament. And al&s;o that he had in the time of the <HI>Gotes,</HI> driven Pagani&s;m out of the <HI>Gaules,</HI> when there were no <HI>Gotes</HI> in the <HI>Gauls.</HI> As likewi&s;e one Saint <HI>&V;r&s;ula,</HI> which is &s;aid to have been daughter of a King of <HI>England,</HI> Captain of an Army of twelve thou&s;and Virgins, when there was no King in <HI>England. Item,</HI> one St. <HI>Katherine,</HI> which is &s;aid to have been the daugh|ter of <HI>Ca&s;tor</HI> King of <HI>Alexandria.</HI> And in the time of the Emperour <HI>Maxentius</HI> to have con|verted the Queen <HI>Fau&s;tina,</HI> and fifty Philo&s;o|phers.</P>
<P>All the above-&s;aid Saints were here indeed in the World, as ea&s;ie it may be proved; and who&s;e life by <HI>Baronius</HI> confe&s;&s;ion in his Martyro|logie
<PB N="155" REF="80">is full of Fables. Not one good ancient Author that hath lived five hundred years after the time in which the&s;e imaginary Saints are &s;et up, doth &s;peak of the&s;e Saints, and yet prayers are made unto them: It is the &s;ame of St. <HI>Mar|garite,</HI> of which it is &s;aid that the Devil did &s;wallow her, who al&s;o bur&s;ted by that, which is a kind of Child-birth; from whence is the cu|&s;tome to read her Legend to the women that are delivered.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The adoration of the Virgin <HI>Mary</HI> is unlawful: Thereupon the Church of <HI>Rome</HI> doth com|mit a great Idolatry.</HEAD>
<P N="1">1. VVE &s;ay with <HI>Epiphanius, Let</HI> Mary <HI>have honour, and let the Lord our God be adored.</HI></P>
<P N="2">2. But the Papi&s;ts in&s;tead of honour, exhibite errour to the ble&s;&s;ed Virgin, as the &s;ame Father &s;peaketh, and their manner of wor&s;hipping her according to the &s;aid Father, is Here&s;ie and do|tage.</P>
<P N="3">3. For &s;ome part of that wor&s;hip which Pa|pi&s;ts give to the Virgin <HI>Mary,</HI> are the actions of Divine adoration.</P>
<P>Namely Invocation, <HI>Rom.</HI> 10. <HI>v.</HI> 14.</P>
<P>Vows, <HI>P&s;alm</HI> 50. <HI>v.</HI> 14.</P>
<P>Oaths, <HI>Deut.</HI> 6. <HI>v.</HI> 13.</P>
<P>And yet <HI>Tur&s;ellin</HI> the Je&s;uit commendeth <HI>Paul</HI> an Hermit, and &s;aith, <HI>He adored God and his mother.</HI></P>
<PB N="156" REF="81">
<P N="4">4. <HI>Epiphanius</HI> had another Belief; for by ma|ny of his Speeches he condemneth in general all Religious Adorations of the Virgin <HI>Mary:</HI> Although, &s;aith he,
<NOTE PLACE="marg"><HI>Epiphan.</HI> Haeref. 72. in fine v. 79.</NOTE> &s;he is glo|rious, holy, and honourable, yet &s;he is not ap|pointed to be Adored. Again, the Lord in the Go&s;pel &s;peaketh to the Virgin his Mother, <HI>What have I to do with thee woman?</HI> In which Speech, to the end that none &s;hould think her over ex|cellent, he calleth her woman; Prophe&s;ying as it were aforehand of the Here&s;ies which &s;hould ari&s;e; And premoni&s;hing that none in admira|tion of her Sanctity, &s;hould fall into this Here&s;ie of Adoration.</P>
<P N="5">5. Of which doting Here&s;ie of Adoration of the Virgin, the Papi&s;ts are guilty in a high degree. For in the Countries &s;ubject to the See of <HI>Rome,</HI> all men and women, where&s;oever they are, in the City, or in the Field, thrice a day, when the <HI>Ave Mary</HI> Bell rings, &s;end up their united devotions to her; and where one profe&s;&s;eth him&s;elf a de|vote to our Saviour, whole Towns devote them|&s;elves to her; where one prayeth at a Crucifix, ten pray at her Image; where one fa&s;teth on Friday, which they account our Lords day, Ma|ny fa&s;t on Saturday, which they count our La|daies day.</P>
<P>To conclude, they conclude all their prayers with an <HI>Ave Maria,</HI> As we do with our Lords Prayer; and mo&s;t of their Treati&s;es with <HI>Laus Deiparae Virgini,</HI> Prai&s;e be to the Virgin Mother
<PB N="157" REF="81">of God: And in the P&s;alter called <HI>Bonaventures,</HI> they have Intituled all the 150. P&s;alms of <HI>David</HI> to her, and where he &s;aith Lord, they put Lady.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Touching Adoration of Relicks: It is Idolatry the Church of <HI>Rome</HI> is very much guilty thereof: What office is to be rendred to the Bodies of tho&s;e that are decea&s;ed, by tho&s;e that are alive: It is not to wor&s;hip them, but to bury them.</HEAD>
<P N="1">1. THis the Prote&s;tants reproves concerning Relicks of Saints.</P>
<P N="1">1. Such Adoration of Relicks as S. <HI>Hierome</HI> him|&s;elf, and S. <HI>Augu&s;tine</HI> condemned.</P>
<P N="2">2. The attributing of Supernatural Effects to Mo|numents and Relicks, which they have not by any ordinance of God.</P>
<P N="3">3. To place confidence and merit in the&s;e things without any divine authority, and to cau&s;e people to gad, and wander to this or that place, that they may receive benefit by them.</P>
<P N="4">4. We mo&s;t of all condemn the Impo&s;tures, and covetou&s;ne&s;&s;e of the Romani&s;ts, who in &s;tead of true Reliks brought in counterfeits; The Lance is found wherewith Chri&s;ts &s;ide was pierced; A Brazen Serpent made of the &s;ame Bra&s;s which <HI>Mo&s;es</HI> his Serpent was, at <HI>Milan</HI> in S. <HI>Ambro&s;e</HI> his Church, <HI>Tunica Incon&s;utilis Domini nostri,</HI> &amp;c.</P>
<P N="5">5. And con&s;equently for filthy lucre bartered and made Port&s;ale of the&s;e Relicks, abu&s;ing herein the Ignorance and Super&s;tition of fond people.</P>
<PB N="158" REF="82">
<P N="2">2. And on the &s;ide, the &s;aid Prote&s;tants de|clare, That the office which is to be rendred to the Bodies of Saints Decea&s;ed by tho&s;e that are alive, is not to Wor&s;hip them, but to bury them. In that regard <HI>Eu&s;ebius</HI> writeth thus concerning <HI>Polycarp; After we had gathered his Bones, being more precious than Pearls, and Gold, we buried them where it was fit.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of Miracles wrought by Dead Bones and Car|ca&s;ses of Saints.</HEAD>
<P N="1">1. VVHen it plea&s;eth the Lord to &s;hew his Power and to work Miracles in any place, or by any means, as &s;eemeth Good unto him&s;elf, we admire his power, and prai&s;e his goodne&s;s.</P>
<P N="2">2. And we are not Ignorant how God hath u&s;ed dead bones as an In&s;trument of Life, 2 <HI>King.</HI> 13. <HI>v.</HI> 21.</P>
<P N="3">3. And concerning the&s;e things Bi&s;hop <HI>Jewel</HI> hath written in this manner, <HI>Reply Art.</HI> 1. <HI>p.</HI> 39. Almighty God, for the Te&s;timony of his Do|ctrine, and Truth, hath oftentimes wrought great Miracles, even by the dead carka&s;&s;es of his Saints, In witne&s;s that they had been his Me&s;&s;engers, and the In&s;truments of his Will. But as they were godly Inducements at the fir&s;t to lead people un|to the Truth, So afterwards they became &s;nares to lead the &s;ame People into Errors.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="159" REF="82">
<HEAD>We Prote&s;tants must not frequent Exerci&s;es of Po|pi&s;h Wor&s;hip, nor a&s;&s;ist to the Ma&s;s.</HEAD>
<P N="1">1. VVE cannot be pre&s;ent there, but either we mu&s;t give great offence, or commit a Greater.</P>
<P N="2">2. Give great offence if we do not as the Pa|pi&s;ts do, and joyn not with them, in Cen&s;ing Images, bowing before them, offering unto them, and ki&s;&s;ing: In calling upon Saints; and pray|ing for the relea&s;ing of Souls out of Purgatory.</P>
<P N="3">3. Or commit a greater if we joyn with them in their &s;uper&s;titious Rites, and Idolatries. In &s;o doing we give greater offence to the Church of God. And not onely receive a mark from the Bea&s;t, but a grievous Wound.</P>
<P N="4">4. <HI>Con&s;tantine</HI> the Emperour thought him&s;elf defiled if he had but &s;een an Heatheni&s;h Altar; <HI>Ambro&s;. Epist.</HI> 31. <HI>David,</HI> if he had but made mention of an Idol, <HI>P&s;al.</HI> 16. <HI>v.</HI> 4. <HI>Their Offerings of Blood I will not offer, nor take their names into my mouth.</HI></P>
<P N="5">5. The Corinthians might not be partakers of &s;uch meats as were offered to Idols; May we be partakers of &s;uch Prayers as are offered unto them? It was unlawful for them to fit at the &s;ame Table with Idolaters when they kept their Solemn Fea&s;ts; Can it be lawful for us to &s;tand at the &s;ame Altar with them?</P>
<P N="6">6. Let us think again and again upon tho&s;e
<PB N="160" REF="83">fearful menaces <HI>Apoc.</HI> 14. v. 9. <HI>If any man wor|&s;hip the Bea&s;t, and his Image, and receive the mark in his forehead, or in his hand, the &s;ame &s;hall drink of the Wine of the Wrath of God; and he &s;hall be tormented in fire and brim&s;tone before the holy An|gels, and before the Lamb: And the &s;moake of their torments &s;hall a&s;cend for ever: And they &s;hall have no re&s;t, day nor night, which wor&s;hip the Beast, and his Image, and who&s;oever receiveth the Print of his Name.</HI></P>
<P N="7">7. We have not received any print of the Bea&s;t, we are free from the lea&s;t &s;u&s;pition of Fa|miliarity with the Whore of Babylon; we have kept our &s;elves un&s;potted of Popery: Therefore as we tender not onely our Honour and Reputa|tion, but chiefly the &s;alvation of our Bodies and Souls, let us keep our &s;elves &s;till from Idols: Let us be zealous for Gods honour, and he will be zealous for our &s;afety; Let us ab&s;tain from all appearance of that evil which the Spirit of God ranketh with Sorcery and Witchcraft.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>As the Church of Rome became corrupted by De|grees, in Regard of the Doctrine of Faith, &s;ince the Apo&s;tles Times, So did &s;he in regard of Man|ners.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>This is True in regard of the Pope her Head.</HI></HEAD>
<P N="1">1. THe Common Opinion which Men did con|ceive of the Time in which <HI>Gregory</HI> the Great lived, was, that <HI>Gregory</HI> the Great was the
<PB N="161" REF="83">la&s;t good and the fir&s;t ill Bi&s;hop of <HI>Rome.</HI></P>
<P N="2">2. He was no better then &s;hould be.</P>
<P N="3">3. And all the other Bi&s;hops that &s;uceeded him were &s;tark nought. Every one &s;triving to goe beyond his Predece&s;&s;or in all leudne&s;&s;e.</P>
<P N="4">4. So that now a Sink of all wickedne&s;&s;e hath hath violently bur&s;t into the Church.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>This is true in re&s;pect of the Popi&s;h Clergy, and in re&s;pect of other Members of the &s;aid</HI> Roman <HI>Church.</HI></HEAD>
<P N="1">1. A Sink of all wickedne&s;&s;e doth now po&s;&s;e&s;&s;e all the Parts of the <HI>Roman</HI> Church.</P>
<P N="2">2. The Adver&s;aries do force us Reformed to open the Sores of their Church which we had rather not touch; But they are &s;o unrea&s;onable that they neither &s;pared us, nor them&s;elves.</P>
<P N="1">1. <HI>Bernard</HI> who was the onely Religious Man the Church of <HI>Rome</HI> had for many years.</P>
<P>How often, and how grievou&s;ly doth he be|waile the mo&s;t de&s;perate E&s;tate of the <HI>Roman</HI> Church. In <HI>Cant.</HI> Serm. 33. <HI>De Conver|&s;ione Pauli;</HI> Thus he writeth. A &s;hameful Con|tagion &s;preadeth &s;preadeth over the Body of the wicked Church: The Servants of Chri&s;t &s;erve Antichri&s;t; from the Sole of the Foot to the Crown of the Head nothing is &s;ound. With the&s;e and the like Speeches u&s;ed <HI>Bernard</HI> to be|waile, and complain of the Intolerable wicked|ne&s;&s;e
<PB N="162" REF="84">of the Church of <HI>Rome,</HI> which he would never have done without &s;ufficient Rea&s;on mo|ving thereunto.</P>
<P N="2">2. <HI>Aeneas Sylvius,</HI> afterward Pope, writeth that Charitie was waxed cold, and Faith utter|ly gone. And what manner of Church &s;hall we judge this to have been when &s;he had lo&s;t both Faith, and Charity.</P>
<P N="3">3. What &s;hall we further Recite? <HI>Petrarch, Mantuan,</HI> and other Poets, both Learned, and Famous, which feared not with Satyrical Ver&s;es to Inveigh again&s;t the Pope, and again&s;t the Cardinals, and again&s;t the whole Clergy.</P>
<P N="4">4. All things were then &s;o out of order, that all &s;ins might without controlement, both be practi&s;ed, and openly blamed.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3. <HI>This is true in regard of the Popes Court.</HI></HEAD>
<P>ST. <HI>Bernard</HI> doth not fear to de&s;cribe it, <HI>Ad Eu|genium Papam,</HI> Lib. 4. In the&s;e words, a|mong&s;t the&s;e, <HI>You</HI> Eugenius <HI>being their Pa&s;tor, walk decked with much Pretious Apparel:</HI> If I dur&s;t &s;peak it, The&s;e are rather Pa&s;tors for De|vils, then for Chri&s;ts &s;heep. Your Court u&s;ually receiveth good Men, but maketh few good; there the wicked are not made better, but the good far wor&s;e: A number of &s;uch places could we alledge out of him.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="163" REF="84">
<HEAD>Of the great and &s;candalous Incontinency of the <HI>Roman</HI> Clergie, by rea&s;on of their Single Life.</HEAD>
<P N="1">1. THere was never generally, or in regard of the greater number, any true Cha&s;tity in the Popi&s;h Clergy. And ever &s;ince the Law of Sin|gle Life was obtruded, Whoredome and Baude|ry &s;o &s;hamefully di&s;tained them, that they be|came a by word to the Chri&s;tian world.</P>
<P N="2">2. <HI>Bernard</HI> complaineth in this &s;ort, <HI>If accor|ding to</HI> Ezekiel <HI>his Prophe&s;ie, we dig through the wall, we &s;hall find in the hou&s;e of God an horrible abomination. For after, and be&s;ides fornication, Adultery, and Ince&s;t, the very pa&s;&s;ions of Ignominy, and works of filthine&s;s,</HI> Rom. 1.27. are not want|ing, for which the Cities of <HI>Sodom,</HI> and <HI>Gomorrha,</HI> the very nur&s;es of filthine&s;&s;e were predamned: Some of the Prie&s;ts of the Church are be&s;prin|kled with the lothe&s;ome and mattery filth of this uncleanne&s;&s;e, and ab&s;taining from the remedy of Wedlock, they brake out into all flagitious wickedne&s;&s;e.</P>
<P N="3">3. <HI>Aventine</HI> in the Story of Pope <HI>Gregory</HI> the 7. the Author of this compelled Eunuchi&s;me, &s;peak|eth in this manner, <HI>And thou O vigilant</HI> Gregory, <HI>what woulde&s;t thou have done, if fortune had re|&s;erved thee until our daies;</HI> In which to dally with women, to whore, to drink, to ravi&s;h and deflowre Virgins, to adulterate Wives, is become the principal &s;tudy of Prie&s;ts. In &s;o much that
<PB N="164" REF="85"><HI>Cauda &s;alax Sacrificulorum in proverbium abiit.</HI></P>
<P N="4">4. Whereas the Papi&s;ts in &s;pecious words re|jected Wedlock in their Clergie, yet indeed they did practi&s;e and admit it.</P>
<P>For although their Bi&s;hops and Prie&s;ts kept no Women under the Title of Wives, yet they ge|nerally maintained Lemans, and Concubines, which were an inferiour kinde of Wives.</P>
<P N="5">5. The Glo&s;s upon the Legate <HI>Otho</HI> con|tains the&s;e words, <HI>If a Prie&s;t keep his Concu|bine privately within his own or his friends hou&s;e, he incurreth not the penalty of this Con&s;titution. Peter Ravennas,</HI> and <HI>Michael Lochmaine</HI> living about the Year 1490. report, <HI>That many Clerks in their dayes kept Concubines as their Wives, and brought up Children.</HI> And <HI>Clemanger, The Prie&s;ts being at a Fee with the Prelates, do commonly and openly keep their Concubines.</HI></P>
<P N="6">6. That which we have &s;aid of Bi&s;hops and Prie&s;ts, is al&s;o true in regard of the Popes.</P>
<P>For, <HI>Onuphrius</HI> &s;aith in the Life of Pope <HI>Alex|ander</HI> the VI. <HI>That if this Pope at any time were not oppre&s;sed with bu&s;ine&s;s, he devoted him&s;elf to all &s;orts of plea&s;ure without re&s;pect; Being e&s;pecially addicted to Women; of which he begate four Sons and Daughters. The chief of his Lemmans was</HI> Vannocia <HI>a Roman, which by rea&s;on of her Beauty, and amorous Dalliance, and marvellous fruitful|ne&s;s in his meaner Fortunes, he detained in a man|ner as a lawful Wife.</HI></P>
<P>Pope <HI>Hildebrand</HI> the Father of the General
<PB N="165" REF="85">Decree of &s;ingle Life in the Clergie, was report|ed <HI>to have lulled night and day, without any &s;hame in the Armes and Embracings of the great Coun|te&s;s</HI> Maud. <HI>And that &s;he being &s;urprized with the &s;tolne Dalliance of this Pope, regarded not &s;e|cond Marriage after the death of her first Husband.</HI> Read <HI>Antonine</HI> reporting the like of Pope <HI>Cle|ment</HI> the fift.</P>
<P>Nay Pope <HI>Leo</HI> the tenth was defamed for So|domitical filthine&s;s with his Pages and Chamber|lains, &s;aith <HI>Joacus</HI> a Romi&s;h Bi&s;hop.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>In what Regard the Names of Catholiques is given to the Members of the Church of <HI>Rome</HI> by &s;ome of the Reformed.</HEAD>
<P N="1">1. THe Papi&s;ts ought not to Triumph much for the Name of Catholiques which is given them by &s;ome of the Reformed.</P>
<P N="2">2. For their Meaning is to give it them no otherwi&s;e then u&s;ually the Name of Man is given to one Deadly &s;ick, or in who&s;e Body there is no|thing but skin and bone.</P>
<P N="3">3. He is a Catholique, not who followeth the Popi&s;h Apo&s;ta&s;ie, but that profe&s;&s;eth the Do|ctrine of Chri&s;t.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="166" REF="86">
<HEAD>God from Time to Time hath rai&s;ed Godly Men, that have cryed against the Errors of the Ro|man Religion, and Church, and have Di&s;co|vered them.</HEAD>
<P N="1">1. COncerning the Errors and Idolatries of the Roman Church, when they E&s;tabli&s;hed them&s;elves, and chiefly when Endeavour was made to make them pa&s;s in Form of Law, and to oblige to the reception of them as of Articles of Faith, God did rai&s;e many godly Men who couragiou&s;ly did oppo&s;e them&s;elves to that.</P>
<P N="2">2. Thereupon let the Catalogue of the wit|ne&s;s of Truth compo&s;ed by <HI>Flaccus Illyricus</HI> be read, and the <HI>My&s;terie of Iniquity,</HI> or <HI>the Hi&s;tory of Papacy,</HI> written by the mo&s;t Famous and Learn|ed <HI>Philip de Mornay.</HI></P>
<P N="3">3, And not onely from among tho&s;e who openly have &s;haken off the Popes Yoke; but moreover even among tho&s;e that are remaining in his Outward Communion; God hath given the Grace to Acknowledge, and to &s;ome of them even to Deplore, and Dete&s;t publiquely great Number of Abu&s;es, and Corruptions that are in the Church of <HI>Rome.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="167" REF="86">
<HEAD>Concerning the Greek Churches.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. THe Greek Church could never yet be brought to joyn it &s;elf to the Church of <HI>Rome,</HI> and it is as oppo&s;ite to Her, as ever the Reformed Church was.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Exception of the Je&s;uites.</HEAD>
<P N="1">1. THis is very fal&s;e, &s;ay the Je&s;uites, for in the Florentine Council the Emperour <HI>Paleo|lus,</HI> together with the Grecians and Armenians, freely acknowledged the Pope to be the Vicar of Chri&s;t, and embraced the Roman Faith.</P>
<P N="2">2. Yea, and at this day they di&s;&s;ent from us in few things, as <HI>Jeremy</HI> the Patriarch of <HI>Con&s;tan|tinople</HI> hath plainly written.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Exception.</HEAD>
<P>THe Reformed do an&s;wer to this Exception.</P>
<P N="1">1. That if that be true, why are they then of the Papi&s;ts accounted Schi&s;maticks? Or why do they not Obey the Pope? Why came they not to the Council of <HI>Trent?</HI> The Pope by all means hath &s;ought to have them &s;ubject to Him, but they &s;till contemn him, to his no &s;mall grief.</P>
<P N="2">2. It is true, the Emperour, the Patriarch, and a multitude of Bi&s;hops came to the Floren|tine
<PB N="168" REF="87">Council, they agreed with them in many Things, in others they di&s;&s;ented, the Popi&s;h Tran&s;ub&s;tantiation they utterly renounced.</P>
<P N="3">3. At that time <HI>Jo&s;ephus</HI> their Patriarch &s;ud|denly died; <HI>Eugenius</HI> the Pope in&s;tantly urged a new Election, they denied to make any, till they came to <HI>Con&s;tantinople.</HI></P>
<P N="4">4. Do not the Papi&s;ts &s;ee how well they agree? We have a Book of <HI>Cyril</HI> Patriarch of <HI>Con&s;tan|tinople,</HI> in which is &s;et down the Confe&s;&s;ion of their pre&s;ent Faith, whereby it appeareth ma|nife&s;tly, that they are farre nearer to the Re|formed Churches in Beleif, then they are to the <HI>Roman.</HI></P>
</DIV3>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>The Turks are beholding to none more then to the Pope, for their Po&s;&s;e&s;&s;ion of</HI> Greece, <HI>and the Ea&s;tern Empire, which hath cau&s;ed the Mi&s;e|rable Slavery of the Greek Churches.</HI></HEAD>
<P N="1">1. IF, As our Saviour Chri&s;t &s;aith, <HI>A Kingdome divided against it &s;elf cannot &s;tand,</HI> then the breaking of the &s;trength of the Empire, and weakning the power of the Chri&s;tians, and con|&s;equently &s;trengthning the Turks, mu&s;t all be inputed to him, which did rent and divide the <HI>Roman</HI> Chri&s;tian Empires, and of one Empire made two.</P>
<P N="2">2. As long as the Province, and Dominions of the Empire were united, We were &s;trong e|nough again&s;t the Turks.</P>
<PB N="169" REF="87">
<P N="3">3. But After Pope <HI>Leo</HI> the 10. divided the Empire, the Empire of <HI>Constantinople,</HI> which before had much adoe to re&s;i&s;t the Turk, was now no longer able to &s;u&s;tain the Burthen, wanting the greate&s;t part of the Empire.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>O Chri&s;tian Princes, and States, unite your &s;elves, and con&s;equently join your Forces toge|ther, to pluck off from that Infidell the <HI>Turk</HI> the Empire of <HI>Greece,</HI> and to join it with that of the We&s;t, that &s;o both, as in Times pa&s;t, make but one Empire.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>THESIS. <HI>Of the Reformation of the Church in general.</HI></HEAD>
<P N="1">1. VVHen the Church is infected with Errors in the Doctrine, or loaded with un|lawful Ceremonies, or Governed by an evil Ec|cle&s;ia&s;tical Policie, the Reformation thereof is not permitted to the People without the con|&s;ent of the Prince, and Soveraign Magi&s;trate.</P>
<P N="2">2. But &s;uch a Reformation is to be made by the Prince and Soveraign, as being a Right which belongeth unto him, and which belong|eth unto him by Divine and Humane Right.</P>
<P N="3">3. Neither al&s;o is it lawful to a Mini&s;ter of a particular Church to change at his will the Ce|remonies of his Church, but if they are not to be tolerated, he mu&s;t with his Church make his
<PB N="170" REF="88">Addre&s;&s;es to the Supream Magi&s;trate to obtain from him the nece&s;&s;ary Reformation of the &s;ame.</P>
<P N="4">4. The Prince being to imploy him&s;elf about the Reformation of the Church when &s;he hath need of a Reformation, ought to that effect to con&s;ult the Divines of his Countrey, the mo&s;t Learned, the mo&s;t Prudent, and the mo&s;t Godly, and to convoke a National Synod compo&s;ed of &s;uch Men.</P>
<P N="5">5. It will be well done al&s;o by him to join unto his own Divines the Divines of other Re|formed Churches, that by that Means greater weight may be given to the Reformation which he will effect.</P>
<P N="6">6. The Divines a&s;&s;embled mu&s;t carefully &s;eek out the Truth, and when they have found it, the Prince ought to ordain and injoin the ob&s;er|vation thereof.</P>
<P N="7">7. The &s;aid National Synod, or A&s;&s;embly of Divines, ought to extend the Reformation of the Church to four Heads, namely,</P>
<P N="1">1. To the Doctrine concerning Faith.</P>
<P N="2">2. To the Divine Wor&s;hip, and Service.</P>
<P N="3">3. To Ceremonies, and outward things.</P>
<P N="4">4. To the Eccle&s;ia&s;tical Policy, and Govern|ment of the Church.</P>
<P N="8">8. And in regard of the above&s;aid four Heads, the &s;aid Synod or A&s;&s;embly of Divines ought to Reform the Church according to the be&s;t Form of all.</P>
<P N="9">9. Now a better Form of the Church cannot
<PB N="171" REF="88">be conceived, nor found than that according to which Je&s;us Chri&s;t by him&s;elf, and by his A|po&s;tles did in the beginning e&s;tabli&s;h, and con|firm the Church.</P>
<P N="10">10. Which hath been the Form of the Church in the Times of Chri&s;t, and of his Apo&s;tles, we learn it clearly out of the Books of the Evange|li&s;ts, and of the <HI>Acts</HI> of the Apo&s;tles, and pro|bably out of the Writings of the Doctors of the Church who lived immediately after the death of the Apo&s;tles.</P>
<P N="11">11. According to this Form the Church ought to be Reformed in regard of the above named four Heads, bringing them back to the fir&s;t be|ginning, and to the fir&s;t Springs; Thas is to &s;ay, to the fir&s;t Antiquity.</P>
<P N="12">12, If it happens that between &s;ome National Reformed Churches there be a difference in re|gard of Ceremonies, and outward things, agree|ing well together in regard of the Doctrine; for &s;uch a difference in Ceremonies the &s;aid Churches mu&s;t not be enemies one to the others. But they ought to bear one another Charitably, and pro|fitably.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><L><HI>Of the</HI> 1. <HI>Reformators,</HI> Luther, Calvin, <HI>&amp;c.</HI></L>
<L><HI>What E&s;teem the Prote&s;tants make of the la&s;t Re|formers,</HI> Luther, Calvin, <HI>and their A&s;&s;ociates;</HI></L>
<L><HI>And how far it doth extend.</HI></L></HEAD>
<P N="1">1. THe Prote&s;tants, e&s;pecially we of the Church of <HI>England,</HI> acknowledge not any factious
<PB N="172" REF="89">names of <HI>Lutherans, Zwinglians,</HI> or <HI>Calvini&s;ts,</HI> with which we are injuriou&s;ly nick-named by our Adver&s;aries.</P>
<P>As of old, good Orthodox Chri&s;tians were called <HI>Cornelians</HI> and <HI>Cyrillians</HI> by the &s;editious followers of <HI>Novatus,</HI> and <HI>Ne&s;torius; Phot. Cod.</HI> 280. <HI>in Excerptis Eulogii, ad finem Libri. Act. Conciliab. Ephe&s;. in Epi&s;t. Legat. Schi&s;m. ad &s;uos in Ephe&s;o. pag.</HI> 281. <HI>Edit. Bin.</HI> 1618.</P>
<P N="2">2. With <HI>Pacianus</HI> we profe&s;&s;e, Chri&s;tian is our Name, and Catholick our Sur-name.</P>
<P N="3">3. We e&s;teem of <HI>Luther, Zwinglius,</HI> and <HI>Cal|vin,</HI> as worthy men, but we e&s;teem them not worthy to be Lords, or Authours of our Faith, or to lead our under&s;tanding captive; both them|&s;elves were far from affecting &s;uch Divine Ho|nour, and we far from be&s;towing it. We re|member who &s;aid of Chri&s;t, <HI>Hear him, not hear them.</HI></P>
<P N="4">4. And therefore, though the&s;e mens rea&s;ons may gain our A&s;&s;ent, their Te&s;timony is at the be&s;t but probable; we believe not what they &s;ay, but what the prove.</P>
<P N="5">5. Much le&s;&s;e can we endure, being once ba|ptized in the name of Chri&s;t to be marked with the name of any man, as with a note of our &s;er|vitude. We di&s;claim the name of <HI>Calvini&s;ts,</HI> we owe no &s;ervice, we have no dependance upon <HI>Calvin,</HI> nor upon any other man, as Doctor, or Ma&s;ter of our Faith.</P>
<P N="6">6. We owe him and the re&s;t of the fir&s;t Re|formers
<PB N="173" REF="89">many thanks for their painful labours, which &s;hall remain of honourable account in all po&s;terity: We cannot ble&s;s God &s;ufficiently for &s;uch In&s;truments of his glory. Yet we do not Idolize their per&s;ons, or adore their Dictates and Opinions, as if they were Divine Oracles.</P>
<P>That Doctor who hath the command of our Con&s;cience hath his Chair in Heaven; we love, and honour &s;uch per&s;ons as our Friends, yet &s;o that we honour Truth, and love it above all Friend&s;hip.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Which Churches and A&s;&s;emblies we comprehend Properly under the Appellation of Reformed Churches.</HEAD>
<P N="1">1. THey are the Churches which are entirely Reformed; of which by Gods Grace we are Members.</P>
<P N="2">2. That is to &s;ay, tho&s;e Churches who having the true Marks of the Church, have them al&s;o with all the Purity which is required, in regard of the Doctrine of Faith, and in regard of the Wor&s;hip of God.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>1.
<LIST>
<ITEM>1. <HI>The Socinians.</HI></ITEM>
<ITEM>2. <HI>The Anabapti&s;ts.</HI></ITEM>
<ITEM>Are not comprehended by the Prote&s;tants under the Appellation of Reformed and True Chur|ches; Becau&s;e in their A&s;&s;emblies the very Notes of the True Church do not appear.</ITEM>
</LIST></HEAD>
<P N="1">1. FOr we do not comprehend under that Ap|pellation tho&s;e A&s;&s;emblies, who having for|&s;aken
<PB N="174" REF="90">Idolatry, Super&s;titions, and &s;ome Errors of the Roman Church, are fallen into others very great and mo&s;t pernicious: Such are the A&s;&s;em|blies of the Socinians, or the New Samo&s;ateni|ans: And &s;uch al&s;o are the A&s;&s;emblies of the A|nabapti&s;ts: In which A&s;&s;emblies the very Notes and Marks of the true Church do not appear.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed Religion is True and Orthodox.</HEAD>
<HEAD TYPE="sub">1.</HEAD>
<P N="1">1. THe Reformed Churches Faith is &s;ound. That appears in their Belief of God the Father, Of his onely Son Je&s;us Chri&s;t, Of the Holy Gho&s;t, Of the Church, Of the Sacraments. Of the Mini&s;tery, Of the Scriptures, Of Cere|monies. And of every part of Chri&s;tian Belief.</P>
<P N="2">2. They abandon and dete&s;t as plagues and poy&s;ons all tho&s;e old Here&s;ies which either the Sacred Scriptures or the Ancient Councils have utterly condemned.</P>
<P N="3">3. They call home again, as much as in them lieth, the right Di&s;cipline of the Church, which our Adver&s;aries have quite brought into a poor and weak ca&s;e.</P>
<P N="4">4. They puni&s;h all licentiou&s;ne&s;s of Life, and unruline&s;s of Manners, by the Old and long con|tinued Laws. And with as much &s;harpne&s;s, as is convenient, and lieth in their power.</P>
<P>They maintain &s;till the &s;tate of Kingdomes in the &s;ame Condition and State of Honour wherein
<PB N="175" REF="90">they have found them, without any diminution or alteration: Re&s;erving unto their Princes their Maje&s;ty and Worldly Preheminence &s;afe, and without impairing, to their po&s;&s;ible power.</P>
<P N="6">6. They have &s;o gotten them&s;elves away from that Popi&s;h 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 <HI>Lot</HI> in times pa&s;t gat him out of <HI>Sodome,</HI> or <HI>Abra|ham</HI> out of <HI>Chalde:</HI> Not upon a de&s;ire of Con|tention, but by the warning of God him&s;elf.</P>
<P N="7">7. They have &s;earched out of the holy Bible, which they are &s;ure cannot deceive them, their &s;ure Form of Religion; and have returned again unto the Primitive Church of the Apo&s;tles, and of the Ancient Fathers: that is to &s;ay, to the ground and beginning of things, unto the very foundations and head-&s;prings of Chri&s;ts Church.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed Churches are the &s;ame in kinde with all the good Churches which were before them.</HEAD>
<P N="1">1. THe Reformed Churches are the &s;ame with all Good Churches that had been in the World before them; and do &s;ucceed the &s;ound and firm Members of the General Vi&s;ible Church, in whom was the Life of true Religion in the &s;ub|&s;tantial matter of Faith and Godline&s;s.</P>
<P N="2">2. But they having &s;haken off their former Errors, they differ from them in manner and qua|lity.
<PB N="176" REF="91">As a man who was deceived in &s;undry things, when he becomes wi&s;er, differs from him&s;elf as he was Ignorant.</P>
<P N="3">3. And as a &s;ick body when it is healed, and a Commonwealth after it hath reformed di&s;or|ders, are in &s;ub&s;tance the &s;ame, but differ in in Quality and in Goodne&s;s, &s;o the Prote&s;tant Churches have purged &s;undry corruptions, and perfected that which was defective; But are the &s;ame in kinde with all the good Churches and Chri&s;tians that were before them: And &s;ucceeds them of the General Vi&s;ible Church, in whom was the Life of Faith, and of Religion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Concerning the Antiquity of the Reformed Religion.</HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uites.</HEAD>
<P>THe Je&s;uites &s;ay, That the Reformed for fif|teen hundred Years could not &s;py out one Town, one Village, one Hou&s;e &s;ea&s;oned with the Doctrine that they follow Now.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed.</HEAD>
<P N="1">1. THe Reformed do an&s;wer, That &s;uch an Accu&s;ation is very fal&s;e; for in the Apo|&s;tles time, all Churches, all Cities, and Towns, every Family embraced the &s;ame Faith and Re|ligion which now they profe&s;s.</P>
<P N="2">2. Antichri&s;t that Man of Sin, could never
<PB N="177" REF="91">prevail &s;o much, nor &s;o far in corrupting the Chri&s;tian Religion and Church, but a great mul|titude of the Saints remained; and tho&s;e who&s;e Names were written in the Book of Life, did ut|terly abhor all tho&s;e filthy and wicked Super&s;ti|tions of Antichri&s;t: For in the Church of <HI>Rome</HI> it &s;elf, even in the wor&s;t times of it, many were ever found who wor&s;hipped the God of their Fathers, and kept them&s;elves unpolluted with that horrible Idolatry.</P>
<P>And this can Hi&s;tories of all Times witne&s;s, which we could now Recite,
<NOTE PLACE="marg"><HI>Vide</HI> Catalog. Te&s;tium veritatis.</NOTE> if it were needful; and reckon up to the Je&s;uites, many Hou&s;es, Villages, Towns, Cities, and Countries, where Chri&s;t had many, and populous Churches.</P>
<P N="3">3. We add, That the Greek Church could never yet be brought to joyn it &s;elf to the Roman Church, and it is now as oppo&s;ite to Her, as ever the Reformed was and is.</P>
<P N="4">4. Furthermore we an&s;wer to this Que&s;tion of the Je&s;uites, Where was your Church for &s;o many years before <HI>Luther?</HI> That it did never lie &s;o hid, but it was di&s;cerned by their Pope, unle&s;s for &s;o many years he per&s;ecuted &s;haddows.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="178" REF="92">
<HEAD>&sect; <HI>Another An&s;wer of the Reformed to the Question of the Je&s;uites, Where was the Reformed Religion before the Reformation made by</HI> Luther, <HI>and other Divines?</HI></HEAD>
<P N="1">1. THey an&s;wer, That the Apo&s;tles, and the Primitive Church, for almo&s;t &s;ix hundred years after Chri&s;t taught as they do.</P>
<P N="2">2. They an&s;wer, That ever &s;ince that time, there have been &s;ome that have contended for the maintenance of the Faith which they profe&s;s.</P>
<P>For Example;</P>
<P N="1">1. In matter of Supremacy, they taught as the Reformed do, till after <HI>Gregories</HI> time, which was &s;ix hundred years after Chri&s;t: yea <HI>Gregory</HI> him&s;elf writing again&s;t them of <HI>Con&s;tantinople,</HI> held this Language, <HI>If any &s;hall call him&s;elf &V;ni|ver&s;al Bi&s;hop, I &s;ay it confidently that he is Anti|christ.</HI></P>
<P N="3">3. In matter of the Sacrament, for a thou&s;and years together, that the People received the Wine as vvell as the Bread, <HI>Aquinas</HI> cannot deny.</P>
<P N="3">3. In the point of Images, at fir&s;t the Church admitted no Images at all; as <HI>Era&s;mus</HI> and <HI>Gre|gory</HI> &s;heweth; yea <HI>Polydore Virgil</HI> confe&s;&s;eth, That the Fathers condemned Images for fear of Idolatry; and this continued till the &s;econd Ni|cene Council: But now of late the <HI>Trent</HI> Council and <HI>Bellarmine</HI> have given unto them Divine ho|nour.</P>
<PB N="179" REF="92">
<P N="4">4. <HI>Bri&s;tow,</HI> a Popi&s;h Doctor confe&s;&s;eth this, <HI>The Truth is,</HI> &s;aith he, <HI>that &s;ome have been in all Ages of the Protestants Opinion.</HI></P>
<P N="5">5. And <HI>Illiricus Flaccus</HI> doth remember one <HI>Reynerius,</HI> who di&s;cour&s;ing of the Walden&s;es, a People for &s;ub&s;tance of the Prote&s;tants Religion, &s;aith in the&s;e termes, <HI>They are in all the Cities of</HI> Lombardy, <HI>and of</HI> Provence. <HI>No Sect hath conti|nued &s;o long. Some &s;ay it hath been &s;ince Pope</HI> Syl|ve&s;ters <HI>time; Some &s;ince the Apo&s;tles. The&s;e</HI> Wal|den&s;es <HI>believe all Articles concerning God, but they hate the Church of</HI> Rome.</P>
<P N="3">3. So that the Reformed have had a Church, and their Religion before <HI>Luther.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>A Refutation of this &s;hift of the Je&s;uites, That becau&s;e <HI>Luther</HI> was in Error in Regard of his doctrine of Con&s;ub&s;tantiation, Therefore his Refutations of their Opinions and Do|ctrines is not to be con&s;iderable.</HEAD>
<P N="1">1. THis is a &s;trange &s;hift indeed; for is it not a mi&s;erable perver&s;ene&s;s in the Je&s;uites, and others Popi&s;h Doctors and Writers, that be|ing not able to maintain their own Here&s;ies again&s;t <HI>Luther,</HI> they will think to e&s;cape in the Judgement of Men from being condemned; becau&s;e <HI>Luther</HI> him&s;elf in one point of Doctrine erred?</P>
<P N="2">2. May no man convince Error, but &s;uch an one as is free from Error at all Him&s;elf?</P>
<PB N="180" REF="93">
<P N="3">3. The Scriptures are left unto us to be our Rule of Truth, by them mu&s;t all Doctrine be &s;quared and directed; they &s;it in the highe&s;t Seat of Judgement, to give Sentence in every Cau&s;e.</P>
<P N="4">4. With Them did <HI>Luther</HI> cut down the Po|pi&s;h Errors.</P>
<P N="5">5. But one Error of <HI>Luther</HI> cannot &s;erve to excu&s;e infinite Errors in the Popi&s;h Church.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed of <HI>England, France, Holland,</HI> &amp;c. do not Believe what&s;oever the late Wri|ters have &s;aid.</HEAD>
<P N="1">1. WE are not &s;o addicted in the&s;e Reform|ed Churches, as to Believe what&s;oever the late Writers have &s;aid.</P>
<P N="2">2. We are no more partial unto them in this behalf, then we are unto the Ancient Fathers.</P>
<P N="3">3. Our Religion and Faith hangeth not upon the &s;ayings of Men, be they old or young, but onely upon the Canonical Scriptures of God.</P>
<P N="4">4. And if they be again&s;t us, &s;o long as Scri|pture is for us, our Cau&s;e is good, and we will not be a&s;hamed thereof.</P>
<P N="5">5. From hence it followeth, That therefore mo&s;t fal&s;e is it that the Papi&s;ts &s;ay, That our Di|vity re&s;teth upon the&s;e late Writers, and young Fathers, whom the Je&s;uites and other Popi&s;h Doctors do &s;o &s;cornfully compare with the Old Fathers.</P>
<P N="6">6. We u&s;e not to alledge for proofs authenti|cal
<PB N="181" REF="93">of any Doctrine, and as the Rule of our Faith, <HI>Calvin, Bucer,</HI> or others.</P>
<P N="7">7. But our Traditive and U&s;e is this,</P>
<P>Thus &s;aith the Lord,</P>
<P>Thus &s;ay the Prophets,</P>
<P>Thus &s;ay the Apo&s;tles,</P>
<P>Thus the Evangeli&s;ts,</P>
<P>Thus it is written in the Scriptures,</P>
<P>Thus we read in &s;ome Book of the Old, or of the New Te&s;tament.</P>
<DIV3 TYPE="section">
<HEAD>Again,</HEAD>
<P>If <HI>Luther,</HI> or any other Learned Man among the Prote&s;tants, or of the Reformed in the Chur|ches above mentioned have either Interpreted the Scripture in &s;omthing ami&s;s, or have doubt|ed of &s;ome one Book of Scripture, whereof doubt al&s;o hath been made of old in the Church of Chri&s;t, we are not to defend their Expo&s;itions, or to approve their Judgement.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Again, <HI>The particular Opinions of</HI> Luther <HI>and</HI> Luthe|rans, <HI>are not to be objected by the Papi&s;ts against the Reformation of</HI> England, France, <HI>the</HI> United Provinces, &amp;c.</HEAD>
<P N="1">1. FOr the&s;e Reformed Churches are not bound to ju&s;tifie all <HI>Luthers</HI> &s;ayings, and the Lu|therans, and their private Opinions, no more then the Papi&s;ts will be content to avouch what|&s;oever hath been &s;poken or publi&s;hed by any
<PB N="182" REF="94">one, or other famous man of their Sect.</P>
<P N="2">2. Which thing if they will take upon them to perform, then let them profe&s;s it, or el&s;e they offer us the more injury, that object &s;till again&s;t us a &s;aying which was never either uttered or al|lowed by us.</P>
<P N="3">3. This might &s;uffice men of indifferent Rea|&s;on.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Of</HI> Luthers <HI>Error concerning the Bodily Pre|&s;ence in the Sacrament.</HI></HEAD>
<P><HI>L&V;ther</HI> retained this Error of his old leaven, wherewith in time of Papi&s;try his Judgement was corrupted.</P>
</DIV2>
<DIV2 TYPE="answer">
<HEAD>&sect; <HI>Another An&s;wer of the Reformed to the Ob|jection made by the Je&s;uites against</HI> Lu|ther <HI>in regard of his Error of Con&s;ub&s;tan|tiation, That therefore his Refutation of their Doctrine is not to be con&s;iderable.</HI></HEAD>
<P>THe Reformed again return this an&s;wer to that Objection.</P>
<P N="1">1. That although <HI>Luther</HI> therein &s;omthing &s;warved from the Truth, yet that he might bring in other Cau&s;es, a&s;&s;ured thereof out of the Word of God, reject the Opinions of &s;uch as di&s;&s;ent from the &s;ame word.</P>
<P N="2">2. Otherwi&s;e no Man in Defence of Gods Truth may challenge, or bid Defiance to the
<PB N="183" REF="94">Adver&s;aries thereof, &s;eeing they have no Privi|ledge or Charter granted to them, but that them|&s;elves al&s;o may be deceived.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; Again, <HI>Concerning</HI> Luther.</HEAD>
<P N="1">1. <HI>L&V;ther</HI> &s;ay the Reformed was an excellent Man, and a worthy &s;ervant of Chri&s;t.</P>
<P N="2">2. Who&s;e Mini&s;tery e&s;pecially it plea&s;ed God to u&s;e, in revealing to the&s;e Times the Son of Perdition, who fitteth in the Temple of God, and advanceth him&s;elf above God.</P>
<P N="3">3. Yet <HI>Luther</HI> was a Man.</P>
<P N="4">4. And therefore no marvel if he were not exempted altogether, as from Ignorance, &s;o al&s;o from Infirmities.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect; <HI>Concerning the Contention between</HI> Luther <HI>and</HI> Zuinglius <HI>about the Sacrament of the Lords Supper.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. THis Contention and Di&s;&s;ention was a very hard one, hotly debated in many Books.</P>
<P N="2">2. And the &s;ame hath continued &s;ince, to the great hinderance of the Go&s;pel, and offence of many.</P>
<P N="3">3. In which contrary Writings and Di&s;cour&s;es are found oftentimes harder &s;peeches of either again&s;t other then were to be wi&s;hed.</P>
<P N="4">4. Now do come in the Popi&s;h Writers like
<PB N="184" REF="95">crafty enemies, and gathering a heap of &s;uch &s;peeches out of &s;undry of their Books, do in&s;ert the &s;ame in their Books, to make their Readers acquainted therewith; that &s;eeing &s;uch earne&s;t contention among the chiefe&s;t Profe&s;&s;ors of the Go&s;pel, they may be further withdrawn in alie|nation of mind from the love and liking thereof.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>Examination of that matter.</HI></HEAD>
<P N="1">1. THo&s;e &s;peeches of either again&s;t other, which are harder oftentimes then were to be wi&s;hed, are yet &s;uch as the godly Servants of the Lord in contention about the Truth &s;om|times are moved to utter again&s;t their Brethren.</P>
<P N="1">1. <HI>S. Paul</HI> openly and &s;harply reprehended S. <HI>Peter</HI> to his face; whereat wicked <HI>Porphyrie</HI> catched a like occa&s;ion to rail at Chri&s;tian Reli|gion long &s;ince; as our Adver&s;aries do at the&s;e dayes.</P>
<P N="2">2. What a violent and trouble&s;ome contenti|on was there between <HI>Theophilus</HI> of <HI>Alexandria,</HI> and good <HI>Chry&s;o&s;tome</HI> of <HI>Con&s;tantinople?</HI></P>
<P N="3">3. Who knoweth not how &s;harply <HI>Cyrillus,</HI> a learned and wi&s;e Bi&s;hop of <HI>Alexandria</HI> hath written again&s;t <HI>Theodoretus,</HI> a good and Catho|lick Bi&s;hop, in a Controver&s;ie touching the Ca|tholique Faith; both Bi&s;hops, both Catholiques, both Learned, both Godly, both Excellent Pil|lars of the Church.</P>
<PB N="185" REF="95">
<P>And yet he that readeth both their Writings, would think that both were dangerous Enemies of the Church, and of the Faith of Chri&s;t, and to be avoided of all Chri&s;tians.</P>
<P N="2">2. So in the Books of <HI>Luther,</HI> and of <HI>Zuinglius</HI> and of tho&s;e that maintain either part, appeareth (we grant) great &s;harpne&s;s and bitterne&s;s of Di&s;|&s;ention, who all notwith&s;tanding, if we &s;et the heat of Di&s;&s;ention a&s;ide, were as godly, as learn|ed, as zealous Chri&s;tians as the World had any.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed Religion and Church are not Heretical.</HEAD>
<P N="1">1. WHat if the Romi&s;h Church condemned <HI>Luther,</HI> Shall we &s;ay therefore that <HI>Luther</HI> is an Heretick?</P>
<P N="2">2. The Church of <HI>Jeru&s;alem</HI> condemned Chri&s;t, and Him, and his they would have deny|ed to be the true Church, but for all their De|nial, it was not le&s;s the true Church.</P>
<P N="3">3. The Accu&s;ation of being Heretical, nothing touches our Reformed Religion and Church. For, by Gods Grace we are far from all kinde of He|re&s;ie, and hold no other Doctrine then that which the Prophets, and the Apo&s;tles, and Je&s;us Chri&s;t him&s;elf have taught us, and which is plainly contained in the Books of Canonical Scripture.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="186" REF="96">
<HEAD>&sect; <HI>The Je&s;uites maintain the contrary, but by a Falfe Ground, which is one of their great &s;lights.</HI></HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uites.</HEAD>
<P N="1">1. THe Doctrine of the Je&s;uites is, That for not to be an Heretick, one mu&s;t have Communion with the Church of <HI>Rome,</HI> and ac|knowledge the Pope to be Vicar of Chri&s;t, and Succe&s;&s;or of S. <HI>Peter</HI> in the Quality of Head, and Monarch of the Church; which Church of <HI>Rome</HI> they pre&s;uppo&s;e to be the Catholique Church.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed.</HEAD>
<P N="1">1. THe Reformed do an&s;wer to that Doctrine of the Je&s;uites, That it mu&s;t fir&s;t appear that the Now Church of <HI>Rome</HI> is the Catholique Church, before he that is &s;eparated from his Com|munion can be ju&s;tly convicted of Here&s;ie, which is al&s;o to be &s;aid concerning the Pope; It mu&s;t appear that he is S. <HI>Peters</HI> Succe&s;&s;or, and the Head and Monarch of the Church.</P>
<P N="2">2. Which the Je&s;uites &s;hall never be able to do, and yet never have done; for &s;ince the time that the Ancient Fathers of the Church did call the Church of <HI>Rome</HI> Catholick Church, the cour&s;e of that Church is turned, and the See of <HI>Rome</HI> hath declined and degenerated from her &s;incere Faith to dete&s;table fal&s;hood.</P>
<PB N="187" REF="96">
<P N="3">3. Let the Je&s;uites re&s;tore unto us the old Church of <HI>Rome,</HI> and we will never &s;eparate our &s;elves from her Communion.</P>
<P N="4">4. But of that Church they have nothing left but the Walls, and old Rubbi&s;h.</P>
<P N="5">5. And yet &s;till they brag of the Name of the Catholique Church.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>Exception of the Je&s;uites.</HEAD>
<P>SO indeed <HI>Calvin</HI> an&s;wereth, &s;ay the Je&s;uites, But it &s;hall not &s;erve the Reformeds turn, for <HI>Optatus</HI> &s;ay they, proveth him&s;elf to be in the Catholique Church, becau&s;e he joyned him&s;elf to S. <HI>Peters</HI> Chair.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed to that Exception.</HEAD>
<P>ANd what do the Je&s;uites call S. <HI>Peters</HI> Chair?</P>
<P N="1">1. Is it the external Seat, or the Succe&s;&s;i|on of the Bi&s;hops? They &s;hall never prove it.</P>
<P N="2">2. And the contrary, &s;ay the Reformed, we can ea&s;ily object out of <HI>Optatus</HI> him&s;elf, <HI>Optatus</HI> calleth <HI>Syricus</HI> Bi&s;hop of <HI>Rome</HI> his Fellow, and the companion of other Bi&s;hops who held a &s;ound and Catholique Judgement, with all tho&s;e <HI>Syri|cus</HI> agreed in one Society and Fellow&s;hip; By their Letters &s;ent one to another, as Witne&s;&s;es of their con&s;enting in Doctrine, and lawful Ordina|tion.</P>
<P><HI>Optatus</HI> then proveth that he was a Catholique,
<PB N="188" REF="97">becau&s;e he kept the Catholique confe&s;&s;ion and conjunction with <HI>Syricius,</HI> and with others Bi|&s;hops.</P>
<P N="2">2. Secondly the Reformed do an&s;wer, that <HI>Optatus</HI> Argument was good again&s;t the Dona|ti&s;ts, who did &s;eparate them&s;elves from the Com|munion of the Catholique Church, while they con&s;ented not with the&s;e Churches where the Doctrine of the Apo&s;tles, and a lawful Ordina|tion of Bi&s;hops did ever flouri&s;h.</P>
<P N="3">3. But that is nothing to us Reformed, and &s;pecially to the Reformed of the Church of <HI>England.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>It is not a &s;ound Argument to convince the Re|formed of Schi&s;me, becau&s;e they have &s;epara|ted them&s;elves from the Church of</HI> Rome.</HEAD>
<DIV3 TYPE="section">
<HEAD>The Je&s;uites do maintain the contrary.</HEAD>
<P N="1">1. ANd in that regard, thinking to touch the Reformed, who have &s;eparated them|&s;elves from the Church of <HI>Rome,</HI> they produce the Authority of <HI>Optatus,</HI> who did reprove the Separation of the Donati&s;ts, and did argue them to be Schi&s;matical, becau&s;e they had &s;eparated from the communion of the Catholique Church.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="189" REF="97">
<HEAD>An&s;wer to the Je&s;uites, and Refutation of their Argument.</HEAD>
<P N="1">1. A Very good Argument indeed, and <HI>Augu|&s;tine</HI> ob&s;erved the &s;ame cour&s;e; and it was a good Argument, That the communion of the Church &s;hould be objected to the Schi&s;ma|tical Donati&s;ts, which &s;editiou&s;ly without cau&s;e &s;eparated them&s;elves from the Church.</P>
<P N="2">2. But this Argument employed by <HI>Optatus</HI> again&s;t the <HI>Donati&s;ts,</HI> makes nothing again&s;t the Reformed, who have &s;eparated Them&s;elves from the Church of <HI>Rome.</HI> For the &s;aid Refor|med deny the Church of <HI>Rome</HI> to be the Catho|lique Church.</P>
<P N="3">3. And therefore the Je&s;uites cannot by this Argument of <HI>Optatus</HI> convince us of Schi&s;me, although <HI>Optatus</HI> might thereby confute the Do|nati&s;ts.</P>
<P N="4">4. It mu&s;t fir&s;t appear that the Church of <HI>Rome</HI> be the Catholique Church, otherwi&s;e the Reformed cannot be convicted of Schi&s;me.</P>
<P N="5">5. In the time of <HI>Optatus</HI> the Church of <HI>Rome</HI> was the Pre&s;erver of Religion, the Maintain|er of the True Faith, and &s;he &s;hined like a Star in the &s;ight of all other Churches.</P>
<P N="6">6. No marvel then if the mo&s;t holy Fathers e&s;teemed much, and reverenced this Church, and urged the Schi&s;maticks with the example of it, and al&s;o the Hereticks of their time, as a great prejudice unto them.</P>
<PB N="190" REF="98">
<P N="7">7. But &s;ince that time the cour&s;e of that Church is turned, and the See of <HI>Rome</HI> hath de|clined and degenerated from her &s;incere Faith, to dete&s;table Fal&s;hood.</P>
<P N="8">8. Let the Papi&s;ts, as we have &s;aid before, re|&s;tore us the old Church of <HI>Rome,</HI> and we will never &s;eparate our &s;elves from Her.</P>
<P N="9">9. But of that old Church of <HI>Rome</HI> they have nothing left but the Walls and old Rubbi&s;h.</P>
<P N="10">10. And yet they &s;till brag of the Name of the Catholique Church.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Differences in Religion between the Calvi|ni&s;ts and the Lutherans.</HEAD>
<P N="1">1. THe Jars and Di&s;&s;entions between the Lu|therans and Calvini&s;ts are neither many, nor &s;o material, as to &s;hake or touch the Foun|dation; ea&s;ily reconcileable, if men of any mo|deration had them in handling.</P>
<P N="2">2. The bitter &s;peeches of <HI>Luther</HI> none can ex|cu&s;e, and much le&s;s the virulent Pamphlets, and Pro&s;criptions of &s;ome of his Di&s;ciples, who in a prepo&s;terous imitation of his Zeal, are little le&s;s then furious; But the con&s;equence of Opinions mu&s;t not be mea&s;ured by the Pa&s;&s;ions or Outra|ges of opiniate men. Two Brothers in their cho|ler may renounce each other, and di&s;claim their amity, yet that heat cannot di&s;&s;olve their inward and e&s;&s;ential Relation.</P>
<P N="3">3. The Divi&s;ions of the Lutherans and Calvi|ni&s;ts,
<PB N="191" REF="98">namely of the moderate of either &s;ide, are rather in formes, and phra&s;es of Speech, then in &s;ub&s;tance of Doctrine.</P>
<P N="4">4. The fir&s;t, and main Controver&s;ie between them, is that about Con&s;ub&s;tantiation, which after occa&s;ioned that other of Ubiquity.</P>
<P N="5">5. In both the&s;e Controver&s;ies the main Truth on both &s;ides is out of Controver&s;ie, That Chri&s;t is really and truly exhibited to each faith|ful Communicant, and that in his whole per&s;on he is every where. The doubt is only in the man|ner how he is in the Symboles, and how in Hea|ven and Earth; which being no part of Faith, but a curious nicity, in&s;crutable to the Wit of Man, we &s;hould all here believe where we can|not under&s;tand; and not fall a quarrelling about that which we cannot conceive. How, or why are &s;aucy Que&s;tions in Divine My&s;teries, <HI>Ju&s;t. Mart. in Expo&s;. Fid.</HI></P>
<P N="6">6. I omit the Que&s;tions of Prede&s;tination, be|ing no le&s;s debated in the Roman Schools, then in the Reformed.</P>
<P N="7">7. Their other Differences in Ceremony or Di&s;cipline, are diver&s;ities without Di&s;cord.</P>
<P N="8">8. All wi&s;e men in the World have ever thought that in &s;uch things each &s;everal Church is left to her own Judgement and Liberty, &s;o as &s;he keep her &s;elf to the general Apo&s;tolique Rule of Order and Edification, and to the gene|ral Judgement and Practi&s;e of the Church Uni|ver&s;al, See <HI>Tertull. de virg. vetand. cap.</HI> 1. <HI>Fermit.
<PB N="192" REF="99">apud Cyprian. Epi&s;t.</HI> 75. <HI>Augu&s;t. Epi&s;t.</HI> &s;o <HI>Socrat. Hi&s;t. lib.</HI> 5. <HI>cap.</HI> 21. <HI>&amp;c.</HI></P>
<P N="9">9. Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits, and Fa&s;hions, yet for &s;ub&s;tance it may be one in all.</P>
<P>In all the&s;e conte&s;tations, as it commonly falls out, ble&s;&s;ed be God, they that are for Truth, have ever been for Charity, and mutual Tolera|tion, as appears by their publi&s;hed Writings, all tending to Pacification. <HI>Vide Junii &amp; Parae. &s;cri|pta Irenica.</HI></P>
<P N="10">10. <HI>Luther</HI> him&s;elf, though of a rough and vehement Spirit, yet before his death, being tempered by milde <HI>Melanchton,</HI> that honour of <HI>Germany,</HI> did much relent, and remit of his ri|gour again&s;t <HI>Zuinglius,</HI> and began to approve the good Coun&s;els of Peace. <HI>Admonit. Neu&s;tad. de Libro Concord. cap.</HI> 6. <HI>p.</HI> 236.</P>
<P>And</P>
<P N="11">11. Among the Lutherans all are not of the &s;ame intractable Di&s;po&s;ition: As they in <HI>Polonia</HI> for in&s;tance, where the followers of <HI>Luther</HI> and <HI>Calvin</HI> have long lived together in a fair and brotherly concord and communion, notwith|&s;tanding their &s;everal Opinions, which they &s;till retain, <HI>vide Corpu. Confe&s;&s;. Et ibi Poloniae con|&s;en&s;um.</HI></P>
<P N="12">12. Since then our Di&s;cords are of no higher Degree, we &s;ay as <HI>Prudentius,</HI> a Chri&s;tian Poet, of the Unity of his Times; It hath been a little
<PB N="193" REF="99">violated, but is defended by Faith her Si&s;ter, in who&s;e company being &s;afely come off, &s;he laugheth at her wounds, as being ea&s;ily curable.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Fraud. <HI>A Di&s;covery, and Refutation of a New Way, and Subtle Cunnings of a Seminary Prie&s;t of</HI> Rhemes <HI>again&s;t the Reformed Religion.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>THis Way and Cunning is to bring continual Allegations of Te&s;timonies out of the Refor|med own Writers craftily brought in their Books to &s;hew a di&s;&s;ention of Judgement among the &s;aid Reformed Writers, that &s;o the Readers of the Books of tho&s;e Popi&s;h Writers, may be Induced to think the wor&s;e of the Reformed Religion.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>A Refutation of this New Slight, and Device.</HI></HEAD>
<P>THis Device is full of Fraud, Di&s;hone&s;ty, and Malice, taking Advantage of Mens Infirmi|ties and Imperfections again&s;t the Eternal Truth of God, which the &s;aid Popi&s;h Doctors cannot by ordinary and lawful kind of Rea&s;oning Re|fute.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="194" REF="100">
<HEAD><HI>Concerning the Acknowledgement of a Seminary Prie&s;t of</HI> Rhemes, <HI>That three Articles of the Controver&s;ies which were propounded by Bi&s;hop</HI> Jewell <HI>in this Sermon at</HI> Paul<HI>'s Cro&s;s, in which he made his Callange were, and are of weight;</HI>
<LIST>
<ITEM>1. <HI>The Supremacy of the Pope,</HI></ITEM>
<ITEM>2. <HI>The Corporal Pre&s;ence,</HI></ITEM>
<ITEM>3. <HI>And the Sacrifice of the Ma&s;s.</HI></ITEM>
</LIST></HEAD>
<HEAD TYPE="sub">Examination of this Acknowledgement of the Se|minary Priest by the Reformed Doctors.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. IN that acknowledgement the Seminary Prie&s;t hath uttered his Judgement of the re&s;t of the Articles that are in Controver&s;ie, that they are not of &s;uch weight as his Church would have them to be e&s;teemed.</P>
<P N="2">2. And of the&s;e three Articles he might with as good Rea&s;on have excepted the two latter, and &s;o make the fir&s;t only a matter of weight.</P>
<P N="3">3. For that Article indeed is the &s;ub&s;tantial Point; in maintenance whereof all the Popi&s;h Writers Labours are be&s;towed, otherwi&s;e were it not for defence of their Popes wicked, unrea|&s;onable, Antichri&s;tian Monarchy, they could ea&s;ily agree with us for the&s;e two, and for all the re&s;t, we doubt not.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="195" REF="100">
<HEAD>2.</HEAD>
<P>But what did the Prie&s;t in his Acknowledge|ment think then,</P>
<P N="1">1. Of Private Ma&s;s;</P>
<P>Is it a thing of no weight, as there he would have it accounted? There is not we &s;uppo&s;e any thing in the <HI>Rome Church</HI> more u&s;ed, or better liked</P>
<P N="2">2. What he did think of the half Communion?</P>
<P N="3">3. What he did think of the Latine Service?</P>
<P N="4">4. What he did think of Images?</P>
<P N="5">5. What did he think of the keeping of the Scri|ptures in a Tongue unknown to the People?</P>
<P N="6">6. And what did he think of other &s;uch Heads of the Romi&s;h Religion?</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. Are they of no weight?</P>
<P>Are they Trifles?</P>
<P>Are they not worth the &s;triving for?</P>
<P N="2">2. Then let the Popi&s;h Writers give over all defence of them.</P>
<P N="1">1. Let Private Ma&s;&s;es be aboli&s;hed.</P>
<P N="2">2. Let the Communion be admini&s;tred in both kinds, according to Chri&s;ts in&s;titution.</P>
<P N="3">3. Let the publick prayers be &s;aid in the Tongue that every Countrey u&s;eth.</P>
<P N="4">4. Let Images be burned.</P>
<P N="5">5. And all Idolatry forbidden.</P>
<P N="6">6. Let it be lawful for the People of all Coun|tries
<PB N="196" REF="101">to read the Scripture in their own Lan|guage.</P>
<P N="7">7. Let there be no controver&s;ie about the other Articles.</P>
<P N="3">3. For while they &s;tand &s;o &s;tifly in mainte|nance of all the&s;e, and others, They cannot tru|ly &s;ay, and bear us in hand; That they are not of weight in their Account.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>The Reformed Churches truly, and properly &s;o called, are Pure, and Orthodox Churches; And their Faith is &s;ound and not Hereticall, as fal&s;ly they are termed by the Church of</HI> Rome.</HEAD>
<P N="1">1. IT is that which mu&s;t be acknowledged by &s;ome certain Notes and Marks.</P>
<P>For as we judge of Coine by the pair of Gold Weights, and of Metals by the Touch-&s;tone, and of Gla&s;&s;en and Earthen Pots by the &s;ound, &s;o ought we to judge of the Church by her Marks.</P>
<P N="2">2. The true Touch-&s;tone of the Church is the Truth. It is the Scripture. It is the Word of God.</P>
<P>For the true Sheep of Chri&s;t are tho&s;e who hear the voice, who know him, and follow him, <HI>John</HI> 10.27. It is the Lords Camp, who marcheth after this Pillar. And the Apo&s;tles Church is builded upon the Foundation of
<PB N="197" REF="101">the Apo&s;tles, and Prophets, Je&s;us Chri&s;t him|&s;elf being the chief Corner-&s;tone, <HI>Ephe&s;.</HI> 2.20.</P>
<P>We hear &s;aith St. <HI>Augu&s;tine,</HI> found Chri&s;t in the Scriptures, let us al&s;o &s;eek there the Church. And if they have the Church on their &s;ide, let them &s;how it onely by the Canonical Books of the Divine Scriptures.</P>
<P>As to know whether a Line be &s;trait, a &s;trait Rule is applied unto it. Even al&s;o to di&s;cern a pure Church from an impure, there is no other means than to &s;ee and ob&s;erve whether it doth agree with the Rule of Practice, which is the Word of God.</P>
<P N="3">3. Under which Word of God the pure Ad|mini&s;tration of the Sacraments of the Church is al&s;o to be comprehended; Becau&s;e the right u&s;e of them is pre&s;cribed in the Word of God.</P>
<P N="4">4. Now by this true and certain mark of the Church, we prove that the truly Reformed Churches are pure, and Orthodox Churches, becau&s;e from point to point they follow it.</P>
<P>The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun, and with|out at all feeling the Eye-lids.</P>
<P N="5">5. If it were true, as it is pretended by our Adver&s;aries of the Church of <HI>Rome,</HI> that the Religion of the &s;aid Churches &s;hould be fal&s;e, and that they were deceived, then it &s;hould fol|low, that Chri&s;t, the Prophets, and the Apo|&s;tles
<PB N="198" REF="102">&s;hould have deceived them; Becau&s;e they defend their In&s;titutions, and imbrace their Do|ctrine, which to think onely were bla&s;phemie, and yet more to &s;ay it.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed Churches are not Schi&s;matical.</HEAD>
<HEAD TYPE="sub"><HI>For having &s;eparated from the</HI> Romi&s;h <HI>Church. As fal&s;ly they are accu&s;ed thereof, by the &s;aid</HI> Roman <HI>Church.</HI></HEAD>
<P N="1">1. HAving &s;ufficiently &s;hewed that the truly Reformed Churches are not Heretical, we mu&s;t pa&s;s further. And &s;hew al&s;o that they are not Schi&s;matical, becau&s;e they have &s;epa|rated them&s;elves from the <HI>Roman</HI> Church.</P>
<P N="2">2. For that cau&s;e they are not Schi&s;matick, becau&s;e they have had ju&s;t cau&s;es of their Se|paration; Which we demon&s;trate in this man|ner.</P>
<P N="3">3. For not to be Schi&s;matick, in making &s;e|paration from the Communion of a Church, that Church mu&s;t be corrupted and impure.</P>
<P>And this corruption and Impurity mu&s;t be in the Doctrine, and not &s;imply in the manners. And the &s;aid Separation mu&s;t be for a Do|ctrine contrary to the Word of God, which o|ver throweth the grounds of Salvation, and an|nihilate the Faith.</P>
<P>And be&s;ides which Erroneous Doctrine be publickly authorized, and maintained by armes, and the fire.</P>
<PB N="199" REF="102">
<P N="4">4. When that doth meet and happen in a Church, and that there are other Churches that God hath delivered, and freed from Error, then there is a nece&s;&s;ity to withdraw, and &s;eparate from &s;uch a corrupted and defiled Church for not to be partakers of her &s;ins, and not to receive the plagues of which &s;he is threatned of God, <HI>Rev.</HI> 18.4.</P>
<P N="5">5. And yet before that all endeavours mu&s;t be done to procure Remedies to the evil, after the example of the Children of <HI>I&s;rael</HI> who before they did retire them&s;elves from <HI>Babylon</HI> did carry their hands to her wounds to cure them, but &s;eeing that it was in vain they re&s;olved to for&s;ake her to go in <HI>Jeru&s;alem,</HI> there to &s;erve God according to his word, <HI>Jerem.</HI> 51.9, 10. The&s;e be their words, <HI>We would have healed Babylon, but &s;he is not healed, for&s;ake her, and let us go every one into his own Countrey:</HI> So the Apo&s;tles did not &s;eparate them&s;elves from the Jews to turn towards the Gentiles but after that they had rejected their word, and made them|&s;elves unworthy thereof.</P>
<P N="6">6. It hath been for that, and after the &s;ame proceeding, that our Fathers by thou&s;ands did &s;eparate them&s;elves from the <HI>Roman</HI> Church.</P>
<P N="7">7. For which Retreat and Separation we are wrongfully accu&s;ed of Schi&s;m, for it is the Church of <HI>Rome</HI> which is Schi&s;matick, and not our Churches, becau&s;e &s;he hath given the Cau&s;e, and the nece&s;&s;ity to our Separation.</P>
<PB N="200" REF="103">
<P>Now it is the Cau&s;e and not the Separation which maketh the Schi&s;m, as the <HI>Canoni&s;ts</HI> do teach.</P>
<P N="8">8. So the Apo&s;tles were not Schi&s;maticks in &s;eparating them&s;elves from the <HI>Phari&s;es.</HI> But it were the <HI>Phari&s;es</HI> that were &s;uch.</P>
<P N="9">9. The <HI>Roman</HI> Church hath given cau&s;e to our &s;eparation.</P>
<P N="1">1. By her fal&s;e and Erroneous Doctrines.</P>
<P N="2">2. By the Domination of Antichri&s;t.</P>
<P>And, 3. By the &s;trange cruelties which &s;he did exerci&s;e again&s;t us, when we did endeavour to repurge the Temple from the corruptions which the Devil had &s;owed therein, during the dark|ne&s;s of Ignorance. As antiently the <HI>Samaritans</HI> did pollute the Temple of <HI>Jeru&s;alem</HI> in &s;hedding therein Dead-mens Bones during the darkne&s;s of the night.</P>
<P N="10">10. Having been &s;o dealt with; who can law|fully revoke in doubt, that our &s;eparation hath not onely been mo&s;t nece&s;&s;ary, but al&s;o mo&s;t ju&s;t.</P>
<P N="11">11. The Reformed Churches for the above|&s;aid Rea&s;ons &s;eparating them&s;elves from the <HI>Ro|man</HI> Church, did not thereby &s;eparate them|&s;elves from the Communion of the Catholick Church, Rather they are entered in it. Such a &s;eparation hath not been a for&s;aking of the Church of Chri&s;t, but a going forth from <HI>Babylon.</HI> An e&s;cape from <HI>Sodom.</HI> A quitting of a Pe&s;tiferous Hou&s;e, and which threatneth of ruine.</P>
<PB N="201" REF="103">
<P N="12">12. In a word, by &s;uch a Separation the Re|formed Churches did &s;eparate them&s;elves only from a particular corrupted Church.</P>
<P N="1">1. For when the <HI>Roman</HI> Church was in her greate&s;t purity, &s;he was not the Catholick Church but onely a member, or a part thereof, be&s;ides which part, there were many others even more ancient than the <HI>Roman</HI> Church, the Church of <HI>Antioch,</HI> and the Church of <HI>Alexan|dria,</HI> and the Church of <HI>Greece</HI> were al&s;o; as the <HI>Roman</HI> Church, parts of the Catholick, or Univer&s;al Church.</P>
<P N="2">2. And the &s;aid <HI>Roman</HI> Church &s;uch as it is now, and hath been in the&s;e la&s;t Ages, ought not to bear the Name of a Church without adding unto it, that it is an Impure, Idolatrous, Here|tical, and Antichri&s;tian Church.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><LIST>
<ITEM>1. <HI>Rejection of the Injurious Names Given unto the Reformed by the Je&s;uites and other Popi&s;h Writers.</HI></ITEM>
<ITEM>2. <HI>Repre&s;entation of the Laudable Names which the &s;aid Reformed do approve and make u&s;e.</HI></ITEM>
</LIST></HEAD>
<HEAD TYPE="sub">1.</HEAD>
<P>SOme of the Popi&s;h Writers do talk much, and Di&s;pute to, and fro, by what Name they may call the Reformed,</P>
<P>Either Chri&s;tians,</P>
<P>Or Catholicks,</P>
<P>Or Hereticks,</P>
<PB N="202" REF="104">
<P>Or Prote&s;tants,</P>
<P>Or Zuinglians, Lutherans, and Calvini&s;ts,</P>
<P>Or Sacramentaries.</P>
</DIV2>
<DIV2 TYPE="answer">
<HEAD>An&s;wer in General to the giving of tho&s;e Names.</HEAD>
<P>THe Papi&s;ts do call indeed the Reformed at their plea&s;ure by &s;uch Names as their mali|cious and railing Spirits can invent, &s;ometime by one, and &s;ometime by another.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Names, Christians and Catholicks.</HEAD>
<P N="1">1. CHri&s;tians, and Catholicks, the Papi&s;ts will not have the Reformed to be called.</P>
<P N="2">2. They re&s;erve that Denomination to them|&s;elves.</P>
<P N="3">3. And yet notwith&s;tanding to them of all Profe&s;&s;ors of Chri&s;tian Religion; the &s;ame doth lea&s;t appertain.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed do not de&s;erve the Injurious Name of Hereticks, and do &s;light &s;uch a Name.</HEAD>
<P N="1">1. THe Reformed for their part &s;o long as they are &s;ure that the Doctrine which they follow is the eternal word of God, and the Go&s;pel of his Son Chri&s;t: as they are by Gods Grace mo&s;t &s;ure, &s;eeing it is plainly &s;et down in the Holy Scripture of the Old, and New Te|&s;tament, they care not what the Papi&s;ts do
<PB N="203" REF="104">think of them, or what they &s;pake of them, or by what Name they reproach them.</P>
<P N="7">7. If they bla&s;pheme the Doctrine of Chri&s;t, and call it Here&s;ie; not fearing or &s;paring the Lord him&s;elf; it is no wonder if they revile them with all opprobrious names that can po&s;&s;ible be devi&s;ed.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Reformed reject the names of Lutherans, Zuin|glians, and Calvinists.</HEAD>
<P N="1">1. THey do Declare, that they are not Lu|therans, nor Zuinglians, nor Calvini&s;ts, be|cau&s;e they maintain not any private or proper Doctrine of <HI>Luther,</HI> or of <HI>Zuinglius,</HI> or of <HI>Calvin.</HI></P>
<P N="2">2. No more then the Faithful in the Primi|tive Church to have been called Paulines, or Petrines, or Athana&s;ians, or by the name of any other &s;uch Mini&s;ter of Chri&s;t.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>What the Reformed &s;ay of the Name of Prote&s;tants</HEAD>
<P N="1">1. IF the Papi&s;ts think it belongeth not to us Re|formed of <HI>England</HI> and <HI>France,</HI> &amp;c. let them give it to tho&s;e who&s;e it is.</P>
<P N="2">2. Being not a Name of Schi&s;m, or of Sect; it may as well be u&s;ed as the Name of Catho|licks, and for Di&s;tinction &s;ake only.</P>
<P N="3">3. Having begun fir&s;t at the Diet of <HI>Ausbourg.</HI> we are enforced to u&s;e it.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="204" REF="105">
<HEAD>The Reformed are truely Chri&s;tians and Catholicks.</HEAD>
<P N="1">1. VVE Reformed tell the Papi&s;ts, notwith|&s;tanding their Opprobrious Names, that if a Chri&s;tian be he that believeth in Chri&s;t, according to his word; and if Catholicks be they that profe&s;&s;e the univer&s;al Faith of Chri&s;t, we are truely Chri&s;tians, and Catholicks, be|lieving &s;o, and profe&s;&s;ing &s;o.</P>
<P N="2">2. And are content with the&s;e Names, and de&s;ire no other.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Let the Papi&s;ts be called as they will, the Re|formed who Reprove and Confute the multitude of their Namss will not be grieved at them.</HI></HEAD>
<P N="1">1. LEt the Papi&s;ts be called Diver&s;ly,</P>
<P>Franci&s;canes,</P>
<P>Benedictines,</P>
<P>Dominicanes,</P>
<P>And what&s;oever other Title they can take up; the Reformed are not grieved at the multitude and variety of their Names.</P>
<P N="2">2, Who being in Truth almo&s;t any thing ra|ther then Chri&s;tians, delight in any Name, ra|ther then in the Name of Chri&s;tians.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="205" REF="105">
<HEAD>Again&s;t the Reconcilement, and Reunion of the two Religions, the Reformed, and the Roman.</HEAD>
<P N="1">1. BEing true that the Roman Church is Here|tikcal, and Impure. And on the con|trary the Reformed Churches, Orthodox, and Pure.</P>
<P>It follows manife&s;tly that there can be none well grounded hope to agree, and reunite Po|pery with the Reformed Churches. And there|fore that the labour of tho&s;e who would think upon &s;uch a thing were not a &s;ea&s;onable labour.</P>
<P N="1">1. Becau&s;e that in the differences which are a|mong&s;t us, we are &s;o contrary one to the other, that the one do clearly maintain the Negative, and the others the Affirmative.</P>
<P>Now it mu&s;t nece&s;&s;arily be that one of the Propo&s;itions be true, and the other fal&s;e; Be|cau&s;e two contradictories cannot be together true.</P>
<P>And it is not po&s;&s;ible to &s;oulder them by the ma&s;tick of &s;ome di&s;tinctions, having no ground in the Word of God.</P>
<P N="2">2. The Errors of the Church of <HI>Rome</HI> have been &s;olemnly ratified and confirmed by the Council of Trent, upon pain of Anathema; And there|fore &s;ince that Ratification, and confirmation, there is no way nor mean left of reconcilement, and Agreement.</P>
<PB N="206" REF="106">
<P>For if there were, the &s;aid Church &s;hould be bound to acknowledge her Errors to the end that they may be reformed. And to di&s;anul, and abrogate concerning them the Canons of the &s;aid Council of Trent, which is not to be ex|pected from her as long as &s;he &s;hall maintain this poin, as &s;he doth vehemently, that &s;he cannot Erre.</P>
<P>And that &s;he layes down, and propounds no other Principle of Faith than her belief.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Again&s;t Toleration of fal&s;e Religions, with the pure, and Reformed, when they differ in Fun|damental grounds.</HEAD>
<P N="1">1. IT is not onely evil to do, but al&s;o to &s;uffer evil, when it is in our power to hinder it. Therefore Religion differing in Fundamental Grounds, are not to be Tolerated together.</P>
<P N="2">2. This is proved by many Arguments; Drawn, 1. From the Law, forbidding to plow with an Ox, and an A&s;&s;e. And puni&s;hing Idolaters with Death, <HI>Deut.</HI> 22.10, 11. and <HI>Deut.</HI> 19.6.8, 9.</P>
<P N="2">2. From the Go&s;pel denying the &s;ervice of two Ma&s;ters, <HI>Mat.</HI> 6.24. And interdicting all fel|low&s;hip, and communion of light with dark|ne&s;s, or Chri&s;t with Belial, 2 <HI>Cor.</HI> 6.14, 15, 16.</P>
<P N="3">3. From the Spirits Bill of enditement framed again&s;t the Angels of Pergamos, and Thyatira, for tollerating the <HI>Nicolaitans, Rev.</HI> 2.15. &amp; 20.</P>
<PB N="207" REF="106">
<P N="4">4. From Gods threatning to cut off all &s;uch as &s;wear by him, and by Malcham, <HI>Zeph.</HI> 1.5.</P>
<P N="5">5. From the Imputation which is laid by the Spirit upon many Kings of <HI>I&s;rael,</HI> and <HI>Judah,</HI> for not taking away the High places, 1 <HI>King.</HI> 15.14.</P>
<P N="6">6. From the Examples of <HI>A&s;a, Jo&s;iah, Ezekiah, Con&s;tantine, Jovian, Theodo&s;ius,</HI> and other Re|ligious Princes, who by &s;evere Laws re&s;trained Here&s;ie, and Idolatry, and con&s;trained the true wor&s;hip of God.</P>
<P N="7">7. From the great danger of Here&s;ie, which like a Canker &s;oon &s;preads over the whole body of the Church; and if it be not look|ed into, killeth and that eternally thou&s;ands of &s;ouls breaketh the bands of Nature, and cutteth in &s;under all &s;inews of human Society. Putteth enmity, variance and implacable di&s;cords in families; Soweth &s;eeds of Sediti|on in the State, and Rebellion again&s;t the Prince.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of this Slander of the Popi&s;h Doctors. That the Reformed are Enemies to Scriptures.</HEAD>
<P N="1">1. THe Reformed &s;ay that this is indeed a ve|ry impudent Slander.</P>
<P N="2">2. For who ever thought, and &s;poke more Honourablie, Reverently, and with more due Regard of the Scriptures, then they. Who have received, and imbraced all Scripture
<PB N="208" REF="107">given by In&s;piration as the very voice of God him&s;elf; Holding it for the onely Ground, and Rule of their Faith, and Religion. And &s;o re&s;ting in it, as that they de&s;ire no other help as nece&s;&s;ary to Salvation. Which if they had not with more diligence, and devotion de|fended, then the Romani&s;ts ever did, long ere this the glory of it had peri&s;hed; and it had been counted as a dead Letter.</P>
<P N="3">3. For what have the Reformed done for the&s;e many years with more endeavour and di|ligence, then to maintain the Maje&s;ty and Ex|cellencie of the Scriptures.</P>
<P N="4">4. Which the Romani&s;ts have &s;o unworthily violated.</P>
<P N="5">5. And yet they blu&s;h not to match the Re|formed with the Manichees, and Ebionites, who have violently laid villanous hands upon tho&s;e Sacred Books.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Apocryphal Books excluded from the Ca|non by the Reformed Churches.</HEAD>
<DIV3 TYPE="section">
<HEAD>Je&s;uits.</HEAD>
<P>THe Je&s;uites and other Papi&s;ts do demand of the Reformed, by what Authority they Maime, and Rob the Corps of the Bible.</P>
</DIV3>
<DIV3 TYPE="answer">
<PB N="209" REF="107">
<HEAD>An&s;wer of the Reformed to that Demand.</HEAD>
<P N="1">1. WE offer no violence to this Body, nei|ther do we cut off any which do ap|pertain to the &s;ub&s;tance and perfection of it, we pull away no Member.</P>
<P N="2">2. For we do not cut out any true Canonical Scriptures, but cull out &s;uch as are not Cano|nical, but foi&s;ted in and Counterfeit.</P>
<P N="3">3. Herein we do the Canonical Scriptures no injury, dividing them from &s;uch Books as are not of that ab&s;olute Authority. That they which are in truth Canonical may remain intire, and whole together; no more then the Shep|heard doth injury to the Sheep, in &s;orting the Goats, and other Cattel from them.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>The Doctrine of the Reformed Churches, and par|ticularly of the Church of</HI> England, <HI>that the Ministers of God hath power to Forgive Sins, if the Sinner repent and believe the Go&s;pel; ma|keth not the</HI> Engli&s;h <HI>Reformed Mini&s;ters to be Prie&s;ts as they are called in the Church of</HI> Rome.</HEAD>
<P N="1">1. WE Reformed &s;ay, that the Mini&s;ters of God hath power to forgive &s;ins, not in &s;ome Ca&s;es only, but in all what&s;oever, if the &s;inner repent and believe the Go&s;pel.</P>
<P N="2">2. This Authority is given unto him by Chri&s;t.</P>
<PB N="210" REF="108">
<P N="3">3. This in the State and Church of <HI>England,</HI> the Parliament, and the Communion Book confe&s;&s;e.</P>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. NEverthele&s;s a Popi&s;h Writer is far from his purpo&s;e, to prove thereby the Popi&s;h Order of Prie&s;thood.</P>
<P N="2">2. For this maketh not the <HI>Engli&s;h</HI> Reformed Mini&s;ters to be Prie&s;ts, as they are called in the Church of <HI>Rome;</HI> but Preachers of Repentance, which bring the glad Tidings of the Go&s;pel to all tho&s;e that be heavie laden, and de&s;ire to be refre&s;hed.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. NEither have they power them&s;elves to for|give &s;ins; but God alone forgiveth &s;ins, <HI>Mark</HI> 1.7.</P>
<P N="2">2. But having the word of Reconciliation, committed unto them from God, they offer pardon, and in his Name pronounce pardon to the &s;inner that believeth, and that turneth from his wickedne&s;&s;e and &s;innes unto the Lord.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of this Accu&s;ation of the Je&s;uites, and other Popi&s;h Writers, that in the Religion, and Doctrine of the Reformed, their is no Stay or Certainty.</HEAD>
<P N="1">1. WHat greater &s;tedfa&s;tne&s;&s;e in Religion can be required, then to hold Gods Word, which we Reformed profe&s;s to be the Ground we build our Faith?</P>
<PB N="211" REF="108">
<P N="2">2. If the Popi&s;h Doctors can &s;hew wherein we &s;warve from it, we will not refu&s;e their In|&s;truction.</P>
<P N="3">3. But that they cannot do, for we plant not our Religion in mans Judgement, and in the un|certainty of Traditions in vain Ceremonies and Devices, as the Papi&s;ts do.</P>
<P N="4">4. But in matters of Faith, and Religion, we depend upon God; who in the Scriptures of the Old and New Te&s;tament, 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 &s;ettle, and ground our &s;elves.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>In matter of Points of Religion, the private Judgement of &s;ome few, is not to be objected by the Popi&s;h Doctors again&s;t the con&s;ent of a whole Reformed Church; And therefore conclude, that in our Reformed Religion, we have no certain &s;taie.</HI></HEAD>
<P N="1">1. FOr then may we Reformed, in like man|ner, and by as good rea&s;on argue again&s;t the Papi&s;ts for a thou&s;and &s;uch matters, wherein hath been no &s;mall di&s;&s;ention among the Popi&s;h Divines; That the Papi&s;ts have no certain ground of their Faith.</P>
<P N="2">2. That appears by the following Examples. 1, A Cardinal of <HI>Rome</HI> hath openly defended and taught, that the Apo&s;tle S. <HI>Paul</HI> permitteth
<PB N="212" REF="109">one Wife to Prie&s;ts, 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 <HI>Caietan,</HI> the Popes Legate in <HI>Germany,</HI> and the great Adver&s;ary of <HI>Luther, Katherine,</HI> hath noted this among his manifold Errors.</P>
<P N="2">2. And another Popes Legate writ, and pub|li&s;hed in print a Treati&s;e in commendation of a foul &s;in, for which he was greatly and grievou&s;|ly puni&s;hed by the Pope, being preferred to a great Archbi&s;hoprick.</P>
<P N="3">3. <HI>Pighus</HI> &s;aith, that Ju&s;tice in us is a Relation, wherein he hath exceedingly offended the other Popi&s;h Doctors, and Writers.</P>
<P N="3">3. May we Reformed Now by the Papi&s;ts Example hereof conclude, that this is the Do|ctrine of the Roman Church; That thus the Papi&s;ts do believe generally; or el&s;e that there is no &s;tay in their Religion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of this Accu&s;ation of the <HI>Je&s;uites,</HI> and others Popi&s;h Doctors, that in the Reformed Churches; There is no &V;nity, but great Dif|ferences.</HEAD>
<P N="1">1. WE Reformed &s;ay, that greater Differ|ence &s;hall not the Popi&s;h Doctors find among the true Profe&s;&s;ors of the Go&s;pel, and Reformed Churches, then may be among&s;t the children of God.</P>
<PB N="213" REF="109">
<P N="2">2. When &s;uch bitter Di&s;&s;ention was between the Ea&s;t and the We&s;t Churches, about the day of Pa&s;&s;eover, and the &s;ame continued &s;o ma|ny years with great offence, and Alienation a|mong the Faithful; yet they cea&s;ed not for all that to be the Churches of Chri&s;t.</P>
<P N="3">3. Neither is it ever to be hoped for, that &s;uch perfect concord &s;hall be among the Pro|fe&s;&s;ors of Chri&s;ts Religion, that they &s;hall agree mo&s;t joynly together in the Truth, or in every particular point thereof.</P>
<P N="4">4. Yet let us add; That although the Ty|rannical, and the worldly, and the carnal pro|vi&s;ions for keeping of Unity above Repre&s;ented, be not among&s;t the Reformed Churches, not|with&s;tanding through Gods grace and ble&s;&s;ing, all Churches Reformed agree &s;oundly in all Ar|ticles of Faith that are &s;ub&s;tantial, and nece&s;&s;a|ry to Salvation, and &s;hall &s;o do unto the end.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Refutation of this Accu&s;ation of the Je&s;uites, and other Popi&s;h Doctors; that in the Doctrine and Religion of the Reformed Churches, many Paradoxes are to be found, and that in Ge|neral.</HEAD>
<P N="1">1. <HI>HIerome</HI> &s;aid, that he would not have any man to be patient, if he were &s;u&s;pected of Here&s;ie.</P>
<P N="2">2. And therefore in &s;o much the wor&s;er part do we Reformed take it, that &s;o many Para|doxes,
<PB N="214" REF="110">fal&s;e and horrible, be by the Je&s;uites and other Popi&s;h Doctors objected again&s;t us.</P>
<P N="3">3. And indeed tho&s;e Je&s;uites, and others of the Popi&s;h Clergy that do object them to us, do in this place manife&s;t an horrible Impudence and audaciou&s;ne&s;&s;e; for unle&s;&s;e they had quite and clean put off both all Religion of God, and Re|verence towards Men, they would never have admitted &s;o much Impudencie into them&s;elves, as to upbraid us with the&s;e mon&s;trous Opi|nions.</P>
<P N="4">4, But we perceive what they intend, for they hope that by &s;landering boldly, &s;omewhat would alwaies cleave fa&s;t, which one of them was wont to &s;ay.</P>
<P N="5">5. For &s;ith they lack true Imputations where|by they might oppugn our Churches, it remain|ed, that either they &s;hould leave off writing, which were their hone&s;te&s;t way; or at lea&s;t, de|vi&s;e &s;ome &s;landers, which they would ca&s;t like venomed darts upon us.</P>
<P N="6">6. Which thing is both in it &s;elf, very filthy, and al&s;o a &s;ure Argument of their de&s;perate|ne&s;&s;e.</P>
<P N="7">7. When we handle in particular the Con|trover&s;ies that are between us, by Gods grace we &s;hall &s;o wipe away the&s;e their Paradoxes and Impo&s;&s;ibilities, that all men &s;hall perceive that they are a&s;cribed to us by them mo&s;t fal&s;ly and mo&s;t impudently.</P>
<P N="8">8. In the mean time we intreat the Reader
<PB N="215" REF="110">to ob&s;erve this, That tho&s;e pretended Para|doxes are either &s;uch things as that nothing can be truer then they, or el&s;e, that they are crafti|ly and treacherou&s;ly wre&s;ted by them in a per|ver&s;e meaning.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>It is the Doctrines, and Religion of the Church of</HI> Rome, <HI>that many Paradoxes are to be found.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>THe Je&s;uites publi&s;h, that there are Paradoxes in great number in the Reformed Religion and Doctrine, and do endeavour to manife&s;t it by many In&s;tances, which they propo&s;e.</P>
<P>But although they have &s;tirred this Puddle to the bottome with all their diligence, yet they have found &s;o much as one Paradox, or a piece of a Paradox of the Reformed.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. BUt now if the &s;aid Reformed &s;hould but a little make &s;earch into the mo&s;t filthy Pud|dles of the Popi&s;h Writers, as to reckon up what they have affirmed,</P>
<P>Of God,</P>
<P>Of the actual Providence of God,</P>
<P>Of Prede&s;tination,</P>
<P>Of the Per&s;on, and of the Offices of Chri&s;t,</P>
<P>Of Original Sin,</P>
<P>Of the Law,</P>
<P>Of Righteou&s;ne&s;&s;e, and Ju&s;tification,</P>
<PB N="216" REF="111">
<P>Of Purgatory,</P>
<P>Of the Pope of <HI>Rome,</HI></P>
<P>Of the Sacraments,</P>
<P>And of the re&s;t of the greate&s;t Matters in Reli|ligion; how many Carts &s;hould they fill with Paradoxes, horrible to be &s;poken or thought.</P>
<P N="2">2. We forbear at this pre&s;ent, handling but general Ob&s;ervations, to &s;tirre this common Sewer: but we will do it hereafter, by Gods grace, when we take in hand the particular Con|trover&s;ies about the &s;aid common places that have been mentioned.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Renowned Doctors of the Reformed Churches are impudently accu&s;ed of Ignorance, by the Je&s;uites, and others of the Roman Clergie.</HEAD>
<P N="1">1. FOr we Reformed do a&s;k of the&s;e Je&s;uites, and their fellows, and demand to know of them what Learning is, wherein it con&s;i&s;teth, and how it may be gotten.</P>
<P N="2">2. Unle&s;&s;e they have &s;ome &s;pecial means, and as it were &s;ome &s;ecret way to attain unto it which others have not.</P>
<P>The &s;aid Reformed &s;ee not why the Je&s;uites and others &s;uch like Popi&s;h Doctors, &s;hould think that they have gotten a greater Mea&s;ure of Learning and Wi&s;dome, then others who have u&s;ed as great indeavour as them&s;elves.</P>
<P N="3">3. And therefore the &s;aid Reformed Doctors
<PB N="217" REF="111">may think that it is &s;ome &s;pice of Pride in the Je&s;uites and their fellows, to object Ignorance unto them.</P>
<P N="4">4. Who for any thing that appeareth, have no cau&s;e to bragge of &s;uch knowledge, or to challenge more to them&s;elves then they may &s;afely grant to another.</P>
<P N="5">5. Be&s;ides, there are none of the Reformed Doctors, how unlearned &s;oever the Je&s;uites, and others their fellows think they are, but by the grace of God, and the Light of his Word, can ea&s;ily di&s;cover the Fal&s;hood and Corruption of the Religion of the Church of <HI>Rome.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>There is an unity in the Protestants Faith, and Concord among the Prote&s;tants: And how Con&s;iderable again&s;t the Slanders of Papists.</HEAD>
<P N="1">1. WE acknowledge that there be diffe|rences and jarres among the Prote|&s;tants.</P>
<P N="2">2. But we deny that there is any &s;uch di&s;cord or difference among them as di&s;&s;olveth the uni|ty of Faith E&s;&s;ential to the true Church.</P>
<P N="3">3. The difference among the Prote&s;tants is no other then &s;uch as hath formerly been in the true Church of Chri&s;t, &s;ince the Apo&s;tles age, which is repre&s;ented in the end of this <HI>The&s;is.</HI></P>
<P N="4">4. It is not in point of Faith, or Primitive Ar|ticles of Faith, or about things E&s;&s;ential in the object of Faith.</P>
<PB N="218" REF="112">
<P N="1">1. But the difference is either in accidental, pro|bable and &s;econdary points.</P>
<P N="2">2. Or touching things difficult in Religion, for the &s;earching out of the verity whereof it is pro|fitable, that Learned men proceeding mode&s;tly, do di&s;pute pro, and contra.</P>
<P N="3">3. Or el&s;e the di&s;agreement is per&s;onal, either among private men, or rai&s;ed by private men, Schi&s;matically, and Factiou&s;ly again&s;t the Church.</P>
<P N="5">5. Now if our Adver&s;aries, who object Divi|&s;ion unto the Prote&s;tant Churches, di&s;pute the que&s;tion of Unity in it &s;elf, the Scripture, and the Fathers, and the Hi&s;tory of the Church will convince them; That Unity in the &s;ub&s;tance of Faith, and of Religion, ob&s;erved by the firme&s;t Members of the Church, is &s;imply nece&s;&s;ary, and an e&s;&s;ential property of the Church.</P>
<P>And other Unity is of the perfection and well being of the Church, and yet contingent and variable, &s;ometimes greater, &s;ometimes le&s;s, and at no time ab&s;olute in all the parts; And the &s;ame many times is greatly wanting, by rea|&s;on of the Malice of wicked Imps.</P>
<P N="6">6. In the dayes of <HI>Con&s;tantine,</HI> wherein it is acknowledged by all men, that the vi&s;ible &s;o|ciety of Chri&s;tians was a true Church. There hapned &s;o grievous and un&s;eemly contentions among the Bi&s;hops, and Pa&s;tours, that the di&s;|cord of Chri&s;tians was brought upon the Stage. And Religion was derided, and traduced by In|fidels.</P>
<PB N="219" REF="112">
<P N="7">7. Saint <HI>Augu&s;tine</HI> acknowledgeth, that the concord of Godly men in this Life, wherein they are not perfect but proficient, is &s;ometimes interrupted with di&s;cord, and di&s;&s;ention ari&s;eth even among Brethren and Saints. And there be divers things &s;aith he, wherein the be&s;t learned, and mo&s;t worthy defender of the Catholick rule, without prejudice to the Body of Faith do not accord; And one of them &s;peaketh more truly then another of the &s;ame thing.</P>
<P N="8">8. If it be objected that <HI>Luther</HI> &s;aith, that the differences between him and <HI>Zuinglius,</HI> and <HI>Calvin,</HI> are not in &s;mall points of Government and Ceremonie, <HI>&amp;c.</HI> The An&s;wer to that is, that <HI>Luthers</HI> per&s;onal and fretful &s;peech proceed|ing from pa&s;&s;ion, again&s;t &s;uch as were contrary minded to him, prove that godly men have in&s;ir|mities, and are &s;ometimes over-bitter one again&s;t another. Like as <HI>Cyprian</HI> was again&s;t Pope <HI>Stephen,</HI> calling him proud, ignorant, and of a blind and wicked mind; and as <HI>Epiphanius</HI> was again&s;t <HI>Chry&s;o&s;tome.</HI></P>
<P>But they are not &s;ufficient to demon&s;trate that Prote&s;tant Churches want the Note of Unity, neither doth condemning, and Anathemati&s;ing one another, imply di&s;&s;en&s;ion in profound points of Religion, but may proceed from affection, and from want of charity. This appeareth by Pope <HI>Victor,</HI> proclaiming Anathema again&s;t the Ea&s;t Churches, about an Adiapherous Cere|mony. It appeareth al&s;o by Pope <HI>Stephen,</HI> and
<PB N="220" REF="113">by <HI>Sergius,</HI> condemning their predece&s;&s;or <HI>For|mo&s;us,</HI> and raking him, being defunct, out of his Grave, <HI>&amp;c.</HI></P>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. IF our Adver&s;aries of the Church of <HI>Rome</HI> will proceed &s;ub&s;tantially, and prove that there is di&s;cord of Faith, and of Doctrine a|mong the Prote&s;tants, they mu&s;t perform the&s;e two things.</P>
<P N="1">1. They mu&s;t produce the principal part of Do|ctrine belonging to the main object of Faith, and demon&s;tate that the Prote&s;tant Churches, which are reputed Orthodox, are divided in the&s;e; For we have nothing to do with Ana|bapti&s;ts, Arians, <HI>&amp;c.</HI></P>
<P N="2">2. They mu&s;t al&s;o give in&s;tance in &s;uch per&s;ons as are reputed &s;ound Members, and what parts of the &s;everal Churches wherein they live. Not of Novelli&s;ts, Incendiaries, and Extrava|gants, which are condemned, and re&s;i&s;ted by the &s;ound and be&s;t parts of the Church, <HI>Rom.</HI> 16.17.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>A Repre&s;entation of good Magi&s;trates, and truly Chri&s;tians towards the Reformed Religion.</HEAD>
<P N="1">1. SUch Magi&s;trates are tho&s;e who have been alwayes zealous lovers of Chri&s;ts Go&s;pel, and who by their godly Wi&s;dom, have done their endeavour to advance greatly the Lords cau&s;e from time to time; And to hinder the practices of the Adver&s;aries.</P>
<PB N="221" REF="113">
<P N="2">2. True Religious men ought to be&s;eech the Lord to increa&s;e in tho&s;e Godly Magi&s;trates all tho&s;e Chri&s;tian vertues, to the benefit of Chri&s;ts Church, and of the Common-wealth of all the E&s;tates where the Reformed Churches are ga|thered and tollerated.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Concerning the Church and Religion of <HI>England,</HI> touching the Conver&s;ion of <HI>England</HI> by <HI>Augu|&s;tine</HI> the Monk.</HEAD>
<P N="1">1. <HI>GAlfridus Monumeten&s;is</HI> writeth, that be|fore <HI>Augu&s;tine</HI> the Monk came in <HI>Eng|land,</HI> in the time of <HI>Gregory</HI> the Great, Truth was preached there, and &s;incere Doctrine deli|vered. <HI>Vide Godofri. Mon. de Orig. &amp; ge&s;t. Bri|tan. Libr.</HI> 8. <HI>cap.</HI> 4.</P>
<P N="2">2. <HI>Augu&s;tines</HI> pretended conver&s;ion of <HI>Eng|land,</HI> was onely the planting of &s;ome trifling Ceremonies.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Of the &s;haking off of the Popes yoak by</HI> Henry <HI>the Eight King of</HI> England.</HEAD>
<P N="1">1. IT is a thing much to be admired that <HI>Henry</HI> the Eight King of <HI>England,</HI> having writ|ten again&s;t <HI>Luther,</HI> in the <HI>Popes</HI> behalf, and for a reward of his affection and pains, having re|ceived the glorious Title of Defendor of the Faith, yet &s;hortly after withdrew him&s;elf from the <HI>Popes</HI> Juri&s;diction, and became his open and profe&s;t Enemy.</P>
<PB N="222" REF="114">
<P N="2">2. Which Act did &s;eem to many to have pro|ceeded from a cau&s;e very little commendable; as if it had been onely in revenge, that the <HI>Pope</HI> cro&s;&s;ed him in the fruition of his plea&s;ures.</P>
<P N="3">3. But it is mo&s;t certain that the exqui&s;ite con&s;ideration, both of the Kings, and of the <HI>Popes</HI> proceedings thereupon, doth cau&s;e us to lift up our minds to an higher cau&s;e, and obli|ges us to confe&s;s that Gods providence hath been manife&s;ted therein, in a particular, and extra|ordinary manner.</P>
<P N="4">4. And that for the fulfilling in part of S. <HI>Johns</HI> prophe&s;ie, <HI>Rev.</HI> 17.13, 16. <HI>In the&s;e words, that tho&s;e Kings which had one mind, and who had given their power, and &s;trength, unto the Beast, &s;hall be them that &s;hall hate the Whore, and &s;hall make her de&s;olate, and naked, and &s;hall eat her fle&s;h, and burn her with fire.</HI></P>
<P N="5">5. O that other Kings for the fulfilling of this Prophe&s;ie, would follow the example of this King, and di&s;po&s;e them&s;elves to &s;erve God in a work &s;o important and high.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Demoli&s;hing of Mona&s;teries in <HI>England,</HI> by King <HI>Henry</HI> the Eight.</HEAD>
<P N="1">1. KIng <HI>Henry</HI> the Eight &s;eparating him&s;elf from <HI>Rome,</HI> con&s;equently did very wi&s;e|ly to demoli&s;h the Mona&s;teries that were in <HI>En|gland,</HI> and to cau&s;e the Fryars of them to change Habit and Ve&s;t of their Order.</P>
<PB N="223" REF="114">
<P N="2">2. For be&s;ides that &s;uch men by their Errors, Super&s;titions, Idolatries, and mo&s;t of them by their foul and corrupt manners, are utterly hurt|ful to the Church, which they wa&s;t and corrupt more and more. They are al&s;o greatly preju|dicial to the State.</P>
<P N="3">3. Becau&s;e 1. inclo&s;ing them&s;elves in their Mona&s;teries; by that means they withdraw them|&s;elves from the Civil Jurisdiction, both in regard of their goods, and of their Per&s;ons.</P>
<P N="4">4. From whence often doth follow the Ruine of States; that which remains to bear Arms, be|ing not in &s;ufficient number to con&s;erve and maintain them again&s;t their Enemies.</P>
<P N="5">5. 2. Becau&s;e al&s;o, that &s;uch per&s;ons are as ma|ny Creatures, ready for the Popes Service; to ri&s;e and rebel again&s;t their Prince, if the &s;aid Pope gives them command &s;o to do, by the Su|periour of their Orders; the rea&s;on whereof is, becau&s;e they do not acknowledge them&s;elves to be Subjects of the Soveraign of the State, in which they live, and are &s;ettled, but onely of the Pope.</P>
<P N="6">6. Which thing well known and con&s;idered of the Popes, they have not been contented of the Orders formerly e&s;tabli&s;hed, but moreo|ver have erected new ones, which they have &s;pread every where to Preach their obedience. The number of them in certain States is come to that greatne&s;&s;e,
<NOTE PLACE="marg">In <HI>France.</HI></NOTE> that they may compo&s;e ten good Armies.</P>
<PB N="224" REF="115">
<P N="7">7. Among the&s;e la&s;t Orders of Fryars, that of the Je&s;uits holds the fir&s;t and principal Rank, which leaves to the others the honour of the vows of Povertie and Cha&s;titie, and &s;ticks alto|gether to that of Obedience, being particular|ly &s;worn to the Romi&s;h See, to which they &s;wear to obey in all things by a blind obedi|ence, &s;o called, by the which they execute the commands of their Superiours without any In|qui&s;ition of the Cau&s;e.</P>
<P N="8">8. Which having been well ob&s;erved by &s;ome States, they did judge to be able to re|main in quietne&s;s and peace, unle&s;s they did ca&s;t out of their Dominious &s;uch dangerous per|&s;ons, and by Authentical Edicts have declared <HI>Anathema</HI>'s all &s;uch that &s;hould dare to pro|pound the ree&s;tabli&s;hment of them in the &s;ame.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Reformation of the Church of <HI>England,</HI> be|gun by King <HI>Henry</HI> the Eight.</HEAD>
<P N="1">1. ALthough King <HI>Henry</HI> the Eight had &s;haken off the Popes yoke, demoli&s;hed the Mo|na&s;teries, and beaten down the Images, yet not|with&s;tanding all that he retained to the end of his life, the other Errors of the Romi&s;h Church, and did greatly per&s;ecute tho&s;e who did not em|brace them.</P>
<P N="2">2. From whence we may perceive that often|times great and marvellous works are not begun and ended altogether. And by tho&s;e who have been the beginners of them.</P>
<PB N="225" REF="115">
<P N="3">3. <HI>A&s;a</HI> did not fully Reform the Church, nei|ther al&s;o <HI>Jeho&s;aphat;</HI> But that which was be|gun by them, was perfected afterwards by the good Kings, <HI>Ezekiah,</HI> and <HI>Jo&s;ias.</HI></P>
<P N="4">4. The &s;ame thing is apparent in the la&s;t Re|formation of the Church. It was fir&s;t begun by <HI>Martin Luther</HI> in <HI>Germany,</HI> and perfected afterwards by <HI>John Calvin,</HI> and other famous Divines rai&s;ed by Gods Grace to that end.</P>
<P N="5">5. The Reformation of the Church of <HI>Eng|land</HI> having been begun by K. <HI>Henry</HI> the Eight, was con&s;ummated by his mo&s;t Worthy Children, King <HI>Edward</HI> the Sixt, and Queen <HI>Elizabeth</HI> of ble&s;&s;ed Memory.</P>
<P N="6">6. The Father begun the &s;aid Reformation at the Root, and his Children did cut the Bran|ches. Yea we mu&s;t &s;ay that King <HI>Henry</HI> did cut off the very Head of the Romi&s;h Bea&s;t, and his Children the Fingers, and the <HI>Nailes.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>For what Cau&s;e we may &s;eparate one from another, in regard of publick A&s;&s;emblys and Exerci&s;es of Religion, onely for corrupt Doctrines, and not alone for corrupt Manners.</HEAD>
<HEAD TYPE="sub">Again&s;t Independants.</HEAD>
<P N="1">1. WHich is to be noted again&s;t Anabapti&s;ts, and Separati&s;ts; They will not com|municate with the wicked, for they pollute all, &s;ay they.</P>
<P N="2">2. Yet did not the Prophets flie the Congre|gation,
<PB N="226" REF="116"><HI>Hagg.</HI> 2.4. Nor did Chri&s;t abhor the Publicans, <HI>Luke</HI> 5.30.</P>
<P N="3">3. Then there is a double communicating; one with the exerci&s;es of Religion, and another with the works of Darkne&s;s. The fir&s;t is law|ful, but the &s;econd forbidden.</P>
<P N="4">4. Again, there is a two-fold departure; one with our Bodies, another with our Minds. One from the Evil, and another from the Per|&s;on.</P>
<P>The fir&s;t mu&s;t be followed, 1 <HI>Cor.</HI> 5.10. The other cannot be avoided without departing the world. For onely God is Ju&s;t, and giver of Righteou&s;ne&s;s.</P>
<P>The Militant Church prays for forgivene&s;s of &s;ins, <HI>Mat.</HI> 6.12. And is a&s;&s;ured when &s;he &s;hall Triumph, to be blamele&s;s without &s;pot, when Death &s;hall lo&s;e his &s;ting, and Hell forgoe the Victory, 1 <HI>Cor.</HI> 15.55.</P>
<P N="5">5. Therefore I know not what to &s;ay of &s;uch Anabapti&s;ts, and Separati&s;ts, but as <HI>Con&s;tantine</HI> &s;aid to <HI>Ace&s;ius</HI> a Novation Bi&s;hop; <HI>Set up a Lad|der for thy &s;elf, O</HI> Ace&s;ius, <HI>that thou alone maye&s;t a&s;cend up to Heaven.</HI></P>
<P>If they leave us becau&s;e we have faults, by the &s;ame rea&s;on they mu&s;t needs flie into Hea|ven, for there is no place on Earth for them.</P>
<P N="6">6. <HI>Attendis zizania, triticum non attendis;</HI> Thou looke&s;t to the Cockle, and the Wheat thouregarde&s;t not.</P>
<P N="7">7. When thou divide&s;t thy &s;elf from Hypo|crites
<PB N="227" REF="116">which are in the Church, thou divide&s;t thy &s;elf from the Church, <HI>Et membrum in Hete|rogeneis perit ab&s;ci&s;&s;um:</HI> In Heterogeneal bo|dies a member cut off, peri&s;heth.</P>
<P N="8">8. O then for&s;ake not the green pa&s;tures be|cau&s;e of the Goats. Nor for&s;ake Gods Hou&s;e becau&s;e of the Ve&s;&s;els of di&s;honour. Nor Gods Wheat becau&s;e of the Tares. Nor Gods Net becau&s;e of the bad fi&s;hes that are in it.</P>
<P N="9">9. Rather follow the Rule of S. <HI>Augustine</HI> again&s;t the Letters of <HI>Petilianus;</HI> bear with the mixture of evil becau&s;e of the good, le&s;t thou violate the charity of the good becau&s;e of the evil; neither let us for&s;ake the good becau&s;e of the evil, but &s;uffer the evil becau&s;e of the good.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Separati&s;ts of <HI>England</HI> have no ju&s;t cau&s;e to &s;eparate them&s;elves from the Communion of their Pari&s;h Churches, for the evil Life and corrupt Manners of &s;ome Members of the &s;ame.</HEAD>
<P N="1">1. FOr was not the Church of <HI>Corinth</HI> more corrupted in Doctrine, and Manners, than they pretend ours to be? Yet S. <HI>Paul</HI> calleth it a Church.</P>
<P N="2">2. Doth not Chri&s;t call it his Field, where there grew many Tares?</P>
<P N="3">3. Did not Chri&s;t &s;uffer <HI>Judas,</HI> whom he knew to be a Thief and a Traytor, to partake of the Sacrament with his Di&s;ciples?</P>
<P N="4">4. Yet the&s;e pure Sectaries will none of our
<PB N="228" REF="117">communion, for that &s;ome unclean per&s;ons pre|&s;ume to come thither.</P>
<P N="5">5. To whom we an&s;wer as S. <HI>Augu&s;tine</HI> doth to <HI>Cre&s;conius;</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 3. <HI>c.</HI> 50. <HI>Et Epi&s;t.</HI> 48.</NOTE> The&s;e evils are di&s;plea|&s;ing to the good, we forbid, and re|&s;train them what we can, what we cannot we &s;uffer.</P>
<P N="6">6. But we do not for the Tares &s;ake for&s;ake the Field; For the Chaffe leave the Floor of Chri&s;t.</P>
<P>For the evil Fi&s;h break the Net.</P>
<P>For the Goats &s;ake refu&s;e the Fold of Chri&s;t.</P>
<P N="7">7. When Religion was partly corrupted, partly contemned in <HI>I&s;rael,</HI> and the Prophets cried go out from them, and touch no unclean thing; Did they then &s;ever them&s;elves from them?
<NOTE PLACE="marg"><HI>In Evang. Serm.</HI> 8.</NOTE> I find no &s;uch thing, &s;aith <HI>Augu&s;tine,</HI> yet doubtle&s;s they did them|&s;elves what their Prophets willed others to do.</P>
<P N="8">8. <HI>Hoc ergo est exire ore, non Parcere, hoc Immundum non tangere voluntate non con&s;entire.</HI></P>
<P N="9">9. <HI>Liber in con&s;pectu Dei e&s;t, cui nec Deus &s;ua peccata imputat quae non fecit.</HI></P>
<P><HI>Neque aliena quae non approbavit.</HI></P>
<P><HI>Neque negligentiam, quia non tacuit.</HI></P>
<P><HI>Neque Superbiam quia ab unitate Eccle&s;iae non nece&s;&s;it.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="229" REF="117">
<HEAD>There is a nece&s;&s;ity to have a certain Form of Li|turgie, for the publick Administration of all the Parts of Divine Wor&s;hip in the Chri&s;tian Church.</HEAD>
<P N="1">1. THis certain and &s;et Form of Publick Li|turgie, is nece&s;&s;ary to entertain Unifor|mity in a National Church.</P>
<P N="2">2. There was &s;uch an one in the Ea&s;tern and We&s;tern Churches, as it appears by their Litur|gies which are in our hands.</P>
<P N="3">3. There is &s;uch an one in all the Reformed National Churches. As in the National Refor|med Church of <HI>France.</HI> And in that of the <HI>Low-countries.</HI> And in the Church of <HI>Geneva.</HI> And in the Reformed Churches of <HI>Germany, &amp;c.</HI></P>
<P N="4">4. By &s;uch a certain and &s;et Form of publick Liturgie, no wrong or injurie is done to the Ho|ly Gho&s;t, as if one would undertake to inclo&s;e him within the Bars of certain Words. For if that were true, Chri&s;t &s;hould have committed &s;uch a fault, becau&s;e he hath given to his Apo|&s;tles, and with them to the whole Church an expre&s;s and &s;et Form of Prayer.</P>
<P><HI>David</HI> al&s;o &s;hould have committed the like fault, having given us in his P&s;alms, &s;o many Forms of Prayer, of Thank&s;giving, and of con|fe&s;&s;ion of Sins. Rather let us &s;ay that the &s;et Form of Prayer of our Lord Je&s;us Chri&s;t, and
<PB N="230" REF="118">the Forms mentioned of the Prophet <HI>David,</HI> being proceeded from the Holy Gho&s;t, the Will of God is, that we make u&s;e of them, to call upon him by prayer, and to render thanks unto him by the very words of his Holy Spirit.</P>
<P N="5">5. And concerning the Eccle&s;ia&s;tical &s;et Form which we require and commend, by it we do not pretend to pre&s;cribe any thing to the Holy Gho&s;t; But be&s;ides the benefit of a Nati|onal Uniformity, our &s;cope is to &s;uccour our common Infirmitie, which is done when the Mi|ni&s;ter in the Admini&s;tration of the parts of pub|lick Divine Wor&s;hip, doth make u&s;e of the help of the Church thereupon, and e&s;teems it better to perform it in certain and &s;et words, then to let out from his mouth impertinent, and ill dige&s;ted conceptions, and words.</P>
<P N="6">6. It is left to the liberty of every National Church, to frame &s;uch a &s;et Form of Liturgie.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>The Reformed State and Church of</HI> England, <HI>do condemn utterly and publickly Anabapti&s;ts, Atheists, the Family of Love, and al&s;o the Separati&s;ts.</HI></HEAD>
<P N="1">1. ANd if notwith&s;tanding that condemnati|on, there be &s;uch in the State of <HI>Eng|land,</HI> and &s;ecretly in the Church thereof; &s;o have there been alwayes Hereticles, and wicked per&s;ons in the Church.</P>
<P N="2">2. And in re&s;pect of them, the Reformed
<PB N="231" REF="118">Religion of the Church of <HI>England,</HI> is no more to be accu&s;ed, then the good Corn may ju&s;tly be condemned, becau&s;e together with it many Tares and Weeds &s;pring up, and cannot be avoided.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>From the time of the Reformation of the State, and Church of</HI> England, <HI>the Je&s;uites and Prie&s;ts did never cea&s;e to trouble them, and a&s;&s;ault them.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. IT is not unknown to the Soveraign Prince, and al&s;o to the &s;ubordinate Magi&s;trates of <HI>England,</HI> how &s;ince the Reformation of the Re|ligion, and Church of that Kingdom, the Ad|ver&s;aries, Popes, Je&s;uites, and Prie&s;ts, have ne|ver cea&s;ed to trouble the State thereof; and that, by their Books in great number written and pub|li&s;hed; and by all other means that po&s;&s;ibly they were able to devi&s;e; and al&s;o to defame that holy Religion of Chri&s;t, which through Gods great mercy, and the godly Laws of the Soveraigns, is according to Gods word e&s;tabli&s;h|ed in this State.</P>
<P N="2">2. What they have wrought with many of all E&s;tates, and how mightily they have pre|vailed with that &s;trong, and effectual <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> of Sathan, which hath advanced Antichri&s;t un<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> that Supremacie of Power, Authority, and Credit in the World, whereof the Holy Gho&s;t,
<PB N="232" REF="119">by S. <HI>Paul,</HI> and by S. <HI>John</HI> hath foretold, lamen|table experience can witne&s;s; And that in the backfliding, and continual Apo&s;tating of many a way from us, to the final perdition of &s;uch Apo|&s;tates, to the grief of the Godly, and to the great encouragement, and comfort of the E|nemy.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>ANd we have no doubt, that all the Engli&s;h Je&s;uites, and Seminarie Prie&s;ts of <HI>Rome,</HI> or of the Colledge of <HI>Rhemes,</HI> are all mo&s;t wil|fully bent, and earne&s;tly di&s;po&s;ed, to do what harm any of them po&s;&s;ibly can, to the Church of <HI>England.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>All the Engli&s;h Je&s;uites, and Seminary Priests, by their writings, have gained nothing against the Reformed Religion of</HI> England.</HEAD>
<P N="1">1. THe&s;e Engli&s;h old Souldiers of the Popi&s;h party, <HI>Sanders, Harding, Allen, Staple|ton, Bri&s;tol,</HI> have imployed in the a&s;&s;ailing of the Reformed Religion of <HI>England</HI> what&s;oever. Either Reading,</P>
<P>Or Lea&s;ure,</P>
<P>Or Cunning.</P>
<P>Or Wit,</P>
<P>Or Diligence,</P>
<P>Or Malice,</P>
<P>Could &s;upply unto them, and for all this have gained nothing.</P>
<PB N="233" REF="119">
<P N="2">2. Should New-di&s;covered others of that kind that are not worthy to be compared with the&s;e, hope to Reform that wherein they have failed.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Refutation of the Cen&s;ure of the Manners of the State and Church of</HI> England, <HI>made by the Je&s;uites.</HI></HEAD>
<P N="1">1. HE that reproveth the Manners of others, it were meet that he &s;hould be without fault.</P>
<P N="2">2. Now is there &s;o great a change made of <HI>Rome</HI> upon the &s;udden? Is their Life now &s;uch? Are there Manners begun to be &s;o godly, that the Je&s;uites being thence returned here Friers, dare &s;trive with us about Vertue, Shamefa&s;tne&s;s, and Hone&s;ty.</P>
<P N="3">3. How&s;oever there be in <HI>England</HI> many things done, which ought not to be done; Yet if the Je&s;uites &s;hall &s;ay that there is as great Impunity, and Licentiou&s;ne&s;s of &s;ins in <HI>England,</HI> as they them&s;elves have &s;een at <HI>Rome,</HI> which is the very Towre of their Religion, and Kingdom; all men will judge them to be too too impudent.</P>
<P N="4">4. Surely as long as tho&s;e publick Stewes, and Dens of Whores &s;tand &s;till in <HI>Rome,</HI> the Je|&s;uites could &s;carce hone&s;tly make mention of Manners.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="234" REF="120">
<HEAD>Of the Engli&s;h Service Book, and of the Change in it &s;ince the beginning of the Reformation, in the Raign of <HI>Edward</HI> the Sixt.</HEAD>
<P N="1">1. THe fir&s;t Service Book of King <HI>Edward,</HI> was not altogether approved by <HI>Bucer,</HI> and <HI>Peter Martyr,</HI> but in &s;ome things reproved. As the cen&s;ure of <HI>Bucer</HI> upon the &s;ame doth de|clare. <HI>Vide Bucer Script. Anglican. pag.</HI> 428.</P>
<P N="2">2. That fir&s;t Service-book was rather accept|ed of the Prote&s;tants by toleration, becau&s;e at fir&s;t they could obtain no more, then by an ab|&s;olute approbation.</P>
<P N="3">3. The &s;ame Service-book was changed and reformed, and many things were left out of the &s;aid Liturgie, by another Edition thereof e&s;ta|bli&s;hed in the Fifth Year of <HI>Edward</HI> the Sixt.</P>
<P N="4">4. And that latter Service-book of King <HI>Ed|ward</HI> is in &s;ub&s;tance all one with the Service|book of Queen <HI>Elizabeth.</HI></P>
<P N="5">5. And that &s;ince King <HI>Edwards</HI> Reigne, there hath been no material Alteration of the Engli&s;h Service book.</P>
<P N="6">6. The Papi&s;ts have no cau&s;e to inveigh a|gain&s;t this alteration of the Service-book of the Church of <HI>England,</HI> if they remember that them&s;elves have changed their Breviaries, Por|te&s;&s;es, and Mi&s;&s;als, more then once, even of late years. See <HI>Po&s;&s;evin Appar. v. Mi&s;&s;al. Etver. Breviarum.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="235" REF="120">
<HEAD>Of the mention of Saints made in the Liturgie of the Church of <HI>England,</HI> and of their Fea&s;ts keeping yearly.</HEAD>
<P N="1">1. VVHen in the Church of <HI>England,</HI> accord|ing to the Liturgie thereof, the &s;aid Church doth adorn the Calendar with the Names of &s;ome Eminent Saints, and do make honour|able mention of them in her Religious publick wor&s;hip, as the Antient Church did of her Mar|tyrs, yet &s;he doth not call upon them; She doth not lift up the hands, nor bow the knees, nor pre&s;ent offerings, nor direct her prayers, nor in|tend any part of Religious wor&s;hip to them; But to their God, and ours, as S. <HI>Augu&s;tine</HI> an&s;wereth for the practice of the Church in his time.</P>
<P N="2">2. She doth remember the Saints of God, but in no wi&s;e made Gods of Saints; She doth ble&s;&s;e God for them, and not wor&s;hip them for God.</P>
<P N="3">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 Ho|ly ones, our Lord and Saviour Je&s;us Chri&s;t.</P>
<P>On the ble&s;&s;ed Virgins Anniver&s;ary, &s;he doth honour Chri&s;t in his Mother.</P>
<P>On S. <HI>John</HI> Bapti&s;ts, &s;he doth honour him in his forerunner.</P>
<P>On S. <HI>Michaels,</HI> &s;he doth honour him in his Archangel.</P>
<PB N="236" REF="121">
<P>On the Apo&s;tles, &s;he doth honour him in his Amba&s;&s;adours.</P>
<P>On the Evangeli&s;ts, &s;he doth honour him in his Chroniclers.</P>
<P>On S. <HI>Stephen,</HI> &s;he doth honour him in his Martyr.</P>
<P>On S. <HI>John</HI> the Divine, his day, &s;he doth honour him in his beloved Di&s;ciple, who al&s;o leaned on his brea&s;t at Supper.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>It is a great Error in the Wor&s;hip of God, to be altogether for Prayer, and to make no e&s;teem of the Preaching of the Word of God, both mu&s;t not be &s;evered one from the other.</HEAD>
<P N="1">1. FOr if it be &s;aid of Chri&s;t that his Hou&s;e is an Hou&s;e of Prayer, and not of Sermons; We mu&s;t ob&s;erve where he &s;pake this: it was in the Temple where he &s;pake it: And were not the&s;e very words part of a Sermon, which he Preached to the Buyers and Sellers there.</P>
<P N="2">2. He hath but little skill in the Language of <HI>Canaan,</HI> who knoweth not that Prayer, and Invocation of Gods Name, is in the Scripture by a Synecdoche, taken for the whole Wor&s;hip of God, <HI>Acts</HI> 2.21. <HI>Rom</HI> 10.13.</P>
<P N="3">3. Yet admit that our Saviour &s;hould in that place take Prayers &s;trictly for that part of Gods Wor&s;hip, which con&s;i&s;teth in lifting up our hands to prefer our Petitions, and Supplications unto him; S. <HI>Paul</HI> furni&s;heth us with a direct
<PB N="237" REF="121">an&s;wer to this Objection, even by tho&s;e Que&s;ti|ons he propoundeth, <HI>Rom.</HI> 10.14. How then &s;hall they call on him on whom they have not believed? How &s;hall they believe on him of whom they have not heard? And how &s;hall they hear without a Preacher?</P>
<P N="4">4. As there is no powerful Preaching without Prayer to God for a ble&s;&s;ing upon it, &s;o no good Prayer without Preaching, to direct both in the matter, and form, and to enflame our hearts with zeal.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>How the Magi&s;trate is to carry him&s;elf toward Seducing and Seditious Hereticks, that are not Tolerated in a State.</HEAD>
<P N="1">1. LEt it be accounted Mercy, not to execute the Rigour of Penal Statutes upon &s;illy &s;educed Sheep; But certainly it is cruelty to &s;pare the Wolves which worry them.</P>
<P N="2">2. I mean tho&s;e Wolves who plot Trea&s;on again&s;t their Natural Prince, who &s;candalize the State; and who &s;tain with impure breath the Gold and Silver Ve&s;&s;els of the Sanctuary, who turn Religion into Stati&s;m, or rather into A|thei&s;m.</P>
<P N="3">3. Such Wolves are in <HI>England,</HI> the Popi&s;h Prie&s;ts, and the Je&s;uites.</P>
<P N="4">4. Who not onely &s;hew their Rage in not &s;pa|ring our Sons, and our Daughters, and daily enticing them, and by their Agents conveying
<PB N="238" REF="122">them over beyond the Sea, to &s;acrifice, not their bodies, but their &s;ouls, their Faith, their Religion to the Moloch of <HI>Rome.</HI></P>
<P N="5">5. But be&s;ides who plot the ruine and over|throw of the State, who &s;ay as the Children of <HI>Edom,</HI> in the day of <HI>Jeru&s;alem,</HI> 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 &s;o much as any Cin|dars of them upon the Eearth; le&s;t parhaps the Phenix might revive out of her own A&s;hes.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>We mu&s;t not in <HI>England</HI> frequent Hereticks, Se|ducers, nor keep familiar &s;ociety with them; ra|ther we mu&s;t fly from them, and detect them to the Magistrate, when they be bani&s;hed from the Countrey.</HEAD>
<P N="1">1. WE mu&s;t beware in <HI>England</HI> of the Agents of <HI>Rome,</HI> Prie&s;ts, and Je&s;uites, who go about to withdraw us from the love of our Countrey, from our Allegiance to our Prince, and which is wor&s;t of all, from the true and pure Wor&s;hip of God.</P>
<P N="2">2. If &s;tealing away the bodies of our Sons and Daughters, be &s;o hainous a crime, that ma|ny conceive it better to de&s;erve the Gallows, then the &s;tealing of a Hor&s;e, or of a Sheep: what
<PB N="239" REF="122">puni&s;hment do we &s;uppo&s;e they do de&s;erve, who &s;teal away their &s;ouls from God, and their hearts from their Parents?</P>
<P N="3">3. If we account them as capital Enemies who &s;eek the ruine of our E&s;tate, can we e&s;teem otherwi&s;e of them who &s;eek the utter ruine, and overthrow of our Souls.</P>
<P N="4">4. And let us not be deceived in regard of them, becau&s;e their outward behaviour is fair, and their company delightful; For as they are <HI>Panther</HI> like, which hideth her ugly vi&s;age, which &s;he knoweth will terrifie the Bea&s;ts from coming near her, and allures them with the &s;weet &s;mell of her body, but as &s;oon as they come within her reach, &s;he maketh a prey of them.</P>
<P N="5">5. Therefore as we tender the Salvation of our Body and Soul, our E&s;tate in this Life, and in the Life to come, let us take heed how we play at the hole of the Cockatrice; And do fa|miliarly conver&s;e with the great Whore, or with any of her Minions, le&s;t they draw us to naugh|tine&s;s, and &s;piritual lewdne&s;s.</P>
<P N="6">6. Let us have no part with them, that have no part in God, or who have part with abomi|nable Idols.</P>
<P N="7">7. Nay furthermore, let us detect &s;uch Per|&s;ons to publick Authority, that they may learn not to bla&s;pheme the truth of our Religion, nor &s;educe his Maje&s;ties Subjects from their Allegi|ance unto him, and conformity to his Laws.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="240" REF="123">
<HEAD>Of the Contentions, and Differences, which hap|pens in the Church about Religion.</HEAD>
<P N="1">1. IT is the craft and practice of Sathan, &s;worn enemy to Chri&s;t, and to his Church, to ri&s;e and excite Contentions and Differences in the &s;ame. He &s;owes his Tares in the Field of the Lord, and at the coming up of the Heavenly Doctrine, he rai&s;es great Fogs, as &s;ome do ri&s;e, at the ri&s;ing of the Sun.</P>
<P N="2">2. Which he doth to hinder to his utmo&s;t po|wer, the vertue and efficacy of the &s;aid Divine Doctrine, and to maintain his Kingdom, which is not de&s;troyed by any thing &s;o much as by preaching of the Word of God.</P>
<P N="3">3. From the beginning of the Chri&s;tian Church, we have &s;ome examples of &s;uch differ|ences among the Faithful; Then there was a great controver&s;ie concerning the Cere|monies of the Law,
<NOTE PLACE="marg"><HI>Act.</HI> 15.5.</NOTE> &s;ome thought it needful to keep them, and others were again&s;t them.</P>
<P N="4">4 Since Divi&s;ions and Differences are al&s;o crept in the Churches, which were founded by the Apo&s;tles, in the time of <HI>Irencus,</HI> what con|tention was it between the Ea&s;tern and We&s;tern Churches, concerning the time of the Celebra|tion of <HI>Ea&s;ter,</HI> or <HI>Pa&s;ch,</HI> and how long did it la&s;t.</P>
<P>The Ea&s;tern Churches maintaining that it was
<PB N="241" REF="123">to be kept, as the <HI>Jews</HI> did the fourteenth day of the Moneth, after the Equinox of the Spring; And the We&s;tern onely the Sunday following. In the time of S. <HI>Cyprian,</HI> the Council of <HI>Af|frick,</HI> had a belief quite contrary to that of the other Churches. Having decreed that tho&s;e &s;hould be rebaptized, who before had been baptized by Hereticks. Is it not al&s;o that which by the craft of the &s;ame Enemy is happened im|mediately after the la&s;t Reformation of the Church, when then the fir&s;t Reformers did im|ploy them&s;elves about the Di&s;covery and Refu|tation of the Errors of the <HI>Roman</HI> Church; on one &s;ide the <HI>Anabapti&s;ts</HI> did ari&s;e in great num|ber, and with a wonderful fury oppo&s;ing the Power, and Authority of the Civil Magi|&s;trate.</P>
<P>And on the other &s;ide the Sacramentary War did become hot. That is to &s;ay, the difference concerning the pre&s;ence of Je&s;us Chri&s;t in the Euchari&s;t. Is it not be&s;ides, that which &s;ince &s;ome years, we have &s;een in this Church and State, where the <HI>Arminians</HI> did trouble the peace of both? And now it is troubled by <HI>Ana|bapti&s;ts, Separati&s;ts, Antinomians,</HI> and by &s;un|dry other dangerous Sects.</P>
<P N="5">5. Now when we &s;ay that Satan is the cau&s;e of the contentions, and differences which hap|pens in the Church; We do not mean that he be the onely cau&s;e of them. For it is certain that there are &s;ome other.</P>
<PB N="242" REF="124">
<P>As, 1. Pride, and Self-love.</P>
<P>And, 2. Ignorance.</P>
<P N="1">1. Pride, and Self-love is a firebrand of con|tention and di&s;cord, whereas on the contrary, Humility entertains peace and concord; For Humility &s;eeks the la&s;t places, for which there is no debate, and &s;o peace is con&s;erved.</P>
<P N="2">2. Ignorance al&s;o is a great cau&s;e of contentions and differences; For the Faithful may be igno|rant of many things, and yet be too-confident in their knowledge.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Troubles and Contentions, which happens in the Church about Religion.</HEAD>
<P N="1">1. IT is a thing which is to be noted, that the contentions and differences which happens in the Church, commonly begins by the mo&s;t weak and ignorant; but who with their igno|rance, are &s;tubborn and ob&s;tinate.</P>
<P N="2">2. The rea&s;on thereof is rendered by S. <HI>Cyril,</HI> who &s;ayes that there is nothing more audacious, than ignorance, and that there is none &s;o enor|mous crime, but that it hath the boldne&s;s to reach unto it.</P>
<P N="3">3. So do we read, <HI>John</HI> the third, 25, 26. that the contention which was moved between the Di&s;ciples of <HI>John</HI> the Bapti&s;t, and the <HI>Jews</HI> which followed Chri&s;t, did fir&s;t ari&s;e from the Di&s;ciples of <HI>John</HI> who were rude and imperti|nent men; As it is to be &s;een in the Hi&s;tory of
<PB N="243" REF="124">the Go&s;pel, and particularly in the An&s;wer of <HI>John</HI> their Ma&s;ter which he gave unto them.</P>
<P N="4">4. And this is too much confirmed by the Examples of the dangerous contentions moved in the&s;e times, by the dangerous &s;ects of <HI>Ana|bapti&s;ts;</HI> Of all Sectaries none are &s;o ignorant as they, and yet none &s;o quarrel&s;ome, and who are the fir&s;t to debate.</P>
<P N="5">5. They are like unto <HI>Sarah, Abrahams</HI> Wife, who in the difference concerning <HI>Hagar,</HI> although &s;he was the weake&s;t, and had the wrong on her &s;ide, <HI>Yet &s;he did ri&s;e again&s;t</HI> A|braham <HI>her Husband, and &s;aid unto him, the Lord judge between me and thee,</HI> Gen. 16.5.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Remedy to the Contentions and Differences, which happen in the Church about Religion.</HEAD>
<P N="1">1. WE read, <HI>Acts</HI> 15.5, &amp; 6. that the way which the Apo&s;tles and the Elders did take to compo&s;e the great di&s;&s;ention which was ari&s;ed touching Circumci&s;ion, was to meet in Council, for to con&s;ider of this Matter.</P>
<P N="2">2. Which is a commendable way, and mo&s;t fit to compo&s;e differences and contentions, when &s;ome are happened in the Church.</P>
<P N="3">3. And therefore which ought to be the way, that the Prince, and Supream Magi&s;trate mo&s;t u&s;e, when &s;ome happens in the Churches of his States and Dominions; Then he mu&s;t a&s;&s;emble a Synod, or Council, as he calls a Parliament
<PB N="244" REF="125">to compo&s;e the civil differences, and to order the things belonging to the State.</P>
<P N="4">4. So did the Apo&s;tles, as hath been &s;aid; &s;o did afterwards the Primitive Church; And &s;o did the Antient Emperours, who did de&s;ire the Union of the Church which did &s;ucceed ve|ry well unto them; For as by the Council of the Apo&s;tles was decided and compo&s;ed the dif|ference concerning Circumci&s;ion, and the Ce|remonies of the Law, <HI>Acts</HI> 15. So the fir&s;t Council of <HI>Nice</HI> did condemn the Heretick <HI>Ari|us,</HI> who denied the Divinity of Chri&s;t.</P>
<P>The council of <HI>Con&s;tantinople</HI> did condemn the Heretick <HI>Macedonius,</HI> who denied the Divi|nity of the Holy Gho&s;t.</P>
<P>The council of <HI>Ephe&s;us,</HI> did condemn <HI>Ne&s;to|rius,</HI> who denied the Unity of the Per&s;on of Chri&s;t.</P>
<P>And the council of <HI>Chalcedon</HI> did condemn the Heretick <HI>Eutiches,</HI> who confounded the two Natures of Chri&s;t.</P>
<P N="5">5. An Univer&s;al council is mo&s;t u&s;eful when it can be called, and a&s;&s;embled; But it is not ab&s;olutely nece&s;&s;ary for the con&s;ervation and maintenance of the Church.</P>
<P N="6">6. And therefore National Churches may commodiou&s;ly enough be Ruled and Governed, by National Synods.</P>
<P N="7">7. For that cau&s;e, and in that regard, the care of the Prince, and Soveraign Magi&s;trate ought to be, that &s;uch a National Synod be
<PB N="245" REF="125">&s;ettled, and e&s;tabli&s;hed in the National Churches of his Dominions, and States.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Let us be careful to entertain Peace and Concord in the Church of <HI>England,</HI> and to avoid all Divi&s;ions among us.</HEAD>
<P N="1">1. FOr it is the Axiom of our Saviour, That <HI>A Kingdome divided again&s;t it &s;elf cannot &s;tand.</HI></P>
<P N="2">2. It is the Maxim of Philo&s;ophy, <HI>Omne divi|&s;ibile e&s;t corruptibile,</HI> which holds in all States and Societies.</P>
<P N="3">3.
<NOTE PLACE="marg">Lib. 2. <HI>Natur. Hi&s;t.</HI> cap. 105.</NOTE> The Church and the Common|wealth like the <HI>Lapis Tirrhenus,</HI> of whom <HI>Pliny</HI> &s;peaketh, while they are whole, &s;wim in all waters, but if they be broken into Factions, or crumbled into Sects and Schi&s;ms, they will &s;oon &s;ink, if not drown.</P>
<P N="4">4. After the Donati&s;ts had made a Faction in <HI>Affrica,</HI> as they brake the unity of the Church, &s;o they were broken them&s;elves into divers fra|ctions. And &s;o in a &s;hort &s;pace came to nothing.</P>
<P N="5">5. The Divi&s;ion among the Britains of this Nation brought in fir&s;t the Saxons, next the Danes, and la&s;t of all the Normans.</P>
<P N="6">6. This is a cunning &s;leight of Satan to divide us one from another, that &s;o he may prevail a|gain&s;t us all.</P>
<P N="7">7. The barbarous Soldiers divided not Chri&s;ts Coat; &s;hall we rend and tear a&s;under his Body by Schi&s;m and Faction.</P>
<PB N="246" REF="126">
<P N="8">8. Religion is the bond of all Society, the &s;tronge&s;t Sinew of Church or Commonwealth; O let us take heed that there be no rupture in this bond, nor any &s;prain in this Sinew.</P>
<P N="9">9. The Husband-man hath &s;owed good Seed, clean, and picked, in this Kingdome for more than three&s;core years, and it had fructified ex|ceedingly &s;ince the happy Reformation of Reli|gion in the&s;e parts; lately the Envious man did &s;ow upon it his Tares: O let Chri&s;tian Charity pluck them up; or in the defect of it, Publick Authority.</P>
<P N="10">10. We are all one Body, let us have all the &s;ame mind towards God; and let us endeavour to the utmo&s;t of our power to pre&s;erve the unity of the Spirit in the bond of Peace, <HI>Ephe&s;.</HI> 4.3.</P>
<P N="11">11. That our Spiritual <HI>Jeru&s;alem</HI> may re&s;em|ble the old <HI>Bizantium,</HI> the &s;tones whereof were &s;o matched, and the wall built &s;o uniformly that the whole City &s;eemed to be but one &s;tone continued throughout.</P>
<P N="12">12. It was the Honour of the Old <HI>Jeru&s;alem;</HI> Let it be al&s;o of the New, that it is a City at uni|ty in it &s;elf, <HI>P&s;al.</HI> 122.3.</P>
<P N="13">13. The lines, the nearer they come to the Center, the nearer they are one to another, we cannot be one with God, &s;o long as we are thus divided one again&s;t another.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="247" REF="126">
<HEAD>Refutation of this Accu&s;atin of the Je&s;uites, and other Popi&s;h Doctors, that in the Church, and Religion of <HI>England,</HI> &s;ince the la&s;t Reformation, have been many Changes and Alterations, and particularly in the Common Prayer Book.</HEAD>
<DIV3 TYPE="section">
<HEAD>The Popi&s;h Doctor.</HEAD>
<P N="1">1. HE fir&s;t calleth to remembrance the Act of 6. Articles e&s;tabli&s;hed in the later dayes of King <HI>Henry</HI> the 8.</P>
<P N="2">2. Which in the beginning of his Son <HI>Edward</HI> the 6. Reign was &s;traightwaies di&s;anulled, and the Church Reformed.</P>
<P N="3">3. Which Reformation was overthrown in Queen <HI>Mary</HI>'s Reign.</P>
<P N="4">4. And after renewed by Queen <HI>Elizabeth.</HI></P>
<P N="5">5. And continued by her Succe&s;&s;ors unto this day.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer of the Reformed.</HEAD>
<P>THis is the An&s;wer that we make to that Ac|cu&s;ation.</P>
<P N="1">1. That at the fir&s;t, when the Lord began to work &s;ome Reformation in the Church of <HI>Fu|gland,</HI> perfection in every Point was not forth|with attained, and e&s;tabli&s;hed.</P>
<P N="2">2. Which is no marvell, con&s;idering both the greatne&s;s of the work, and the malice of <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> fold enemies that with&s;tood the &s;ame.</P>
<P N="3">3. Yea, if in the Common Prayer Book of that Church, alteration hath been, according
<PB N="248" REF="127">as to that Church &s;eemed mo&s;t convenient, that was not in &s;ub&s;tance of Doctrine, but in matters of Ceremony.</P>
<P N="4">4. Neither can the Popi&s;h Doctors charge the Church of <HI>England</HI> more for changing her Com|mon Prayer Book, then the &s;aid can charge the Roman Church for changing and reforming</P>
<P>Her <HI>Mi&s;&s;ales,</HI></P>
<P>Her <HI>Porta&s;&s;es,</HI></P>
<P>Her <HI>Breviaries,</HI></P>
<P>And a number of &s;uch Books, even of late years, in daily and publick u&s;e of Service in Her.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Defence of the <HI>Engli&s;h</HI> Tran&s;lation of the Bible, again&s;t the Contumelies of Je&s;uites, and other Popi&s;h Writers.</HEAD>
<DIV3 TYPE="accusation">
<HEAD>Accu&s;ation of the Popi&s;h Writers.</HEAD>
<P>THe divers <HI>Engli&s;h</HI> Tran&s;lations of the Bible, &s;ay the Popi&s;h Writers, are nothing el&s;e but corrupt Gutters flowing from corrupt and &s;tink|ing Lakes, the be&s;t containing wicked, horri|ble, and Ethnical Errors.</P>
</DIV3>
<DIV3 TYPE="answer">
<HEAD>An&s;wer to that Accu&s;ation.</HEAD>
<DIV4 N="1" TYPE="part">
<HEAD>1.</HEAD>
<P>THis is a &s;lander mo&s;t wicked, horrible, Eth|nical, of all men to be dete&s;ted, and the Accu&s;ers &s;hall never prove any word of their Ac|cu&s;ation true; <HI>Gregory Martin</HI> hath laboured herein, and hath performed nothing.</P>
</DIV4>
<DIV4 N="2" TYPE="part">
<PB N="249" REF="127">
<HEAD>2.</HEAD>
<P>If the &s;aid Popi&s;h Writers find fault with us for Correcting our Bibles, let them &s;hew us if they can, that either it is unlawful to Tran&s;late the Bible into our own Tongue, or el&s;e after it hath been Tran&s;lated, to reform the Tran&s;lation in &s;uch places wherein &s;ome Errors have e&s;caped, or to Tran&s;late it again.</P>
</DIV4>
<DIV4 N="3" TYPE="part">
<HEAD>3.</HEAD>
<P>No Tran&s;lation of the Scripture can at the fir&s;t be &s;o perfect and &s;incere, but it may be after|wards amended, as God &s;hall reveal to his Church the faults thereof.</P>
</DIV4>
<DIV4 N="4" TYPE="part">
<HEAD>4.</HEAD>
<P>Otherwi&s;e, if it were any Fault to amend a Fault, why hath the Council of <HI>Trent</HI> taken or|der for the Correction of the Church of <HI>Romes Latine</HI> Tran&s;lation? and for a better Edition thereof to be publi&s;hed, then heretofore hath been.</P>
</DIV4>
<DIV4 N="5" TYPE="part">
<HEAD>5.</HEAD>
<P>Yea, why hath Pope <HI>Pius</HI> Reformed</P>
<P>The <HI>P&s;alters,</HI></P>
<P>The <HI>Breviaries,</HI></P>
<P>The <HI>Offices,</HI></P>
<P>And &s;uch other Books as are in the Church of <HI>Rome</HI> in greate&s;t u&s;e, and e&s;timation.</P>
</DIV4>
<DIV4 N="6" TYPE="part">
<HEAD>6.</HEAD>
<P>If this &s;eemed requi&s;ite, why may not we look to our Tran&s;lations likewi&s;e, amend the Imperfections, and &s;et forth better?</P>
</DIV4>
<DIV4 N="7" TYPE="part">
<PB N="250" REF="128">
<HEAD>7.</HEAD>
<P>We add, that we depend not upon any Tran|&s;lation, <HI>Engli&s;h,</HI> or <HI>Latine,</HI> or of other Lan|guage, no otherwi&s;e then the &s;ame agreeth with the Word of God.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>EXERCITATION. <HI>Refutation of this Accu&s;ation of the Je&s;uites, that in the State of</HI> England, <HI>great cruelty is exerci&s;ed again&s;t them, and the Seminary Prie&s;ts, in regard of their Religion.</HI></HEAD>
<P N="1">1. TO that Accu&s;ation, the Reformed Doctors do an&s;wer; That it is true indeed that &s;ome few of the Je&s;uites, and other Popi&s;h Prie&s;ts have been puni&s;hed in the State of <HI>Eng|land,</HI> but they died not for Religion, but were by open Judgment of Law convicted of Trea&s;on.</P>
<P N="2">2. In the Raign of Queen <HI>Elizabeth,</HI> of hap|py Memory, was executed one <HI>Everard</HI> a Prie&s;t &s;ent from the Colledge at <HI>Rhemes,</HI> into <HI>England,</HI> 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 &s;hame|ful, vile, and intollerable, for he boa&s;ted him|&s;elf, both to be the Subject and Va&s;&s;al of the Pope, even in <HI>England,</HI> and affirmed that the Pope was no le&s;&s;e the Head of the Church of <HI>England,</HI> then of the Church of <HI>Rome;</HI> A|vouching further, that he was verily per|&s;waded, that the Pope did not erre, when he
<PB N="251" REF="128">termed Queen <HI>Elizabeth</HI> an Heretick, and the Patron of Hereticks, and denounced Her no lawful Queen.</P>
<P><HI>Everard</HI> was for this confe&s;&s;ion convicted and condemned, who afterwards as if this had not been enough, in pri&s;on profe&s;&s;ed plainly, and directly, in the pre&s;ence and hearing of &s;ixteen men of credit, that it was no &s;in again&s;t God to commit Trea&s;on again&s;t his Prince. Yet for all this he &s;uffered no new and unu&s;ual puni&s;hment, but the &s;ame that all Traytors &s;uffer in <HI>England,</HI> in the like cau&s;e.</P>
<P N="3">3. We leave other Examples.</P>
<P N="4">4. And &s;ay generally of all the Je&s;uites, and Prie&s;ts, that did &s;uffer in <HI>England,</HI> that they did not &s;uffer for their popi&s;h Religion, but onely for their Trea&s;on, and for their perturbation of that State.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>Great is the Evil and Harm, that the Je&s;uites and Roman Prie&s;ts, hidden in</HI> England, <HI>did cau&s;e, and do cau&s;e, to that State.</HI></HEAD>
<P N="1">1. THey trouble the peace of it.</P>
<P N="2">2. They corrupt its Children with an impious, and &s;trange Religion.</P>
<P N="3">3. They make more precious account of a forreign Enemy, than of its Dignity.</P>
<P N="4">4. They divert the minds of people from true Religion, to trouble the peace of the State.</P>
<P N="5">5. They e&s;trange the minds of Loyal Sub|jects
<PB N="252" REF="129">from their Lawful Prince.</P>
<P N="6">6. And turn all things top&s;ie turvie.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>In the State of</HI> England, <HI>as in other States, &s;ince the la&s;t Reformation of the Church, ex|tream hath been the cruelty of the Papists, to|wards the Reformed.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>VVHo are the Papi&s;ts, and what is their Re|ligion? That the Je&s;uites and <HI>Roman</HI> Prie&s;ts, &s;o boldly object cruelty unto the Re|formed State of <HI>England.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. In Queen <HI>Maries</HI> time, more of them were condemned in that State at one Se&s;&s;ions, more executed in one day, more con&s;umed in one fire, then they can recount to us to have been put to death for the <HI>Popes</HI> cau&s;e, at any time, or by any kind of death, in the whole happy Reign of Queen <HI>Elizabeth.</HI></P>
<P N="2">2, Let the Je&s;uites and other Papi&s;ts, then but call to mind the extream cruelty, the exqui|&s;ite Tortures, the frequent Martyrdome of the times before the Keign of Queen <HI>Elizabeth.</HI> And if there be in them any mark of Humanity, they cannot chu&s;e but confe&s;&s;e, that their &s;ide hath been extream cruel; And that the Eng|li&s;hes Reformed have been &s;ufficiently provoked to &s;everity again&s;t them, and to have repayed them with the like.</P>
<PB N="253" REF="129">
<P N="3">3. For what Times can afford &s;uch, and &s;o many Butcheries of men, as was to be &s;een when the Papi&s;ts were Lords over the Prote&s;tants in <HI>England,</HI> let them tell what Sex, or what Age they &s;pared, and did not bloodily execute all, without difference and di&s;tinction.</P>
<P>Of Learned, or Unlearned,</P>
<P>Of Male, or Female,</P>
<P>Of Old, or Young.</P>
<P>Children, Virgins, Married, Clergie, and Laye|tie, Bi&s;hops, Archbi&s;hops, e&s;caped 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 Behead|ed them, they burned them alive, and toa&s;ted them at a &s;oft fire; Yea, the Infant leaping out of the Mothers belly, they received upon the Spears point, and ca&s;t it into the flaming fire: To conclude, what&s;oever barbarous cruelty could invent, that they were not wanting to in execution again&s;t them.</P>
<P N="4">4. And if their cruelty had ended with the Living, and had terminated in their deaths, it had been le&s;&s;e; but &s;o raging was their Tyran|ny, that they took up the bodies of Saints in|terred in the Earth, they arreigned them upon a day,</P>
<P>They accu&s;ed them at a Bar,</P>
<P>They condemned them to Death,</P>
<P>And burned them at a Stake, even exdeed|ing
<PB N="254" REF="130">tho&s;e old Tyrants in Fury and Cruelty.</P>
<P N="5">5. Can they name any one &s;uch Savage Fact among&s;t the &s;aid Reformed of <HI>England.</HI></P>
<P N="6">6. Or what was he that was put to Death a|mong&s;t them Reformed, whom every good Man that heard of him, judged not worthy of Death threefold more then of Life.</P>
<P N="7">7. Therefore let the Papi&s;ts acknowledge their own cruelty in the State of <HI>England,</HI> and accu&s;e not the <HI>Engli&s;h</HI> Reformed.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>What the Je&s;uites did alledge for their Justi|fication of coming in</HI> England, <HI>again&s;t the Laws of that State.</HI></HEAD>
<P>THey did alledge, That they came thi|ther upon commandment of their Supe|riours, according to the Order of that Religion which they profe&s;&s;e.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Confutation of &s;uch an Allegation.</HEAD>
<P N="1">1. BUt the <HI>Engli&s;h</HI> Reformed did demand of the &s;aid Je&s;uites, what nece&s;&s;ity 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.</P>
<P N="2">2. And if that <HI>Spani&s;h</HI> Soldier <HI>Loyola,</HI> the fir&s;t Authour of their Je&s;uitical Society, were now alive, and &s;hould enjoin them to &s;et their Coun|trey on fire, would they obey him? we Re|formed of <HI>England</HI> are &s;ure they would never command &s;uch a foul fact.</P>
<PB N="255" REF="130">
<P N="3">3. And yet he might better command, and the <HI>Engli&s;h</HI> Je&s;uites execute that, then this Thing for which they did profe&s;&s;e that they were then come in <HI>England.</HI></P>
<P N="4">4. For whether might it be deemed le&s;s to &s;et hou&s;es on fire, then to cau&s;e the Evils and Harms repre&s;ented before?</P>
<P N="5">5. Which yet were the Ends of the Je&s;uites coming, and the Order of their Profe&s;&s;ion re|quired no le&s;s at their hands.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>&sect;. <HI>The Soveraign Magi&s;trate in the Reformed State of</HI> England <HI>hath great Rea&s;on to Prohi|bite the Books of</HI> Engli&s;h <HI>Je&s;uites, and Semi|nary Prie&s;ts.</HI></HEAD>
<P N="1">1. THe Books of tho&s;e man are &s;uch as it be|hooveth the Soveraign Magi&s;trate to &s;top their pa&s;&s;age.</P>
<P N="2">2. He mu&s;t of nece&s;&s;ity re&s;train their Books unle&s;s he would &s;uffer the State to be &s;tirred to Sedition, the Church in danger of Here&s;ie, and Mens minds filled with cur&s;ed Opinions.</P>
<P N="3">3. For if Magi&s;trates ought carefully to pre|vent, le&s;t the infection of the Plague be from other places brought into their Cities, much more care is to be had, that pe&s;tilent and perni|cious Books be not openly &s;pread abroad, out of which &s;imple and unlearned men do &s;uck Poy&s;on of deadly Error.</P>
<P N="4">4. Neither is the Reformed State of <HI>England</HI>
<PB N="256" REF="131">the fir&s;t that have taken this Cour&s;e.</P>
<P N="5">5. It may be remembred in Queen <HI>Maries</HI> Time, that they proceeded by Martial Law a|gain&s;t all tho&s;e with whom any of the Reformed Books were found. If this was in the Reformed of that Time, a matter worthy of Death, &s;o that they were by and by drawn to puni&s;hment, as men guilty of High Trea&s;on, and that without any Judicial Proceedings; what rea&s;on have the <HI>Engli&s;h</HI> Je&s;uites and Seminary Prie&s;ts that are in <HI>Rome, Rhemes,</HI> and other places abroad, to look that their Books &s;hould now have &s;uch free li|berty to be every where publickly &s;old?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of Heretical Churches, and Religions, Of Here&s;ies, and Hereticks.</HEAD>
<P N="1">1. HEre&s;ie is &s;ome opinion in matter of Faith repugnant and contrary to the Word of God, being of &s;ome cho&s;en out to them&s;elves, and wilfully maintained.</P>
<P N="2">2. And an Heretick is a per&s;on wilfully and &s;tiffly maintaining fal&s;e Opinions again&s;t the Scriptures after due admonition.</P>
<P N="3">3. There be three things required to an He|retick; fir&s;t, that it be an Error about &s;ome Ar|ticle of Chri&s;tian Faith. Secondly, that it be con|trary to the evidence, and clear truth of holy Scripture &s;oundly, and generally held by the holy Catholick Church of God in the earth. Thirdly, that it be &s;toutly, and ob&s;tinately main|tained,
<PB N="257" REF="131">after conviction and lawfull admoni|tion.</P>
<P N="4">4. The Doctors of the <HI>Roman</HI> Church do erre, which account &s;uch Opinions for Here&s;ies as are not condemned, but rather taught in the Word of God, which is the onely Rule of &s;aving Truth.</P>
<P N="5">5. It is to be noted, that Here&s;ies are com|pared in Scriptures to whores; becau&s;e they are &s;tored with cunning pranks, and a thou&s;and en|ti&s;ements to make men ill advi&s;ed to &s;werve from the right way. See <HI>Revel.</HI> 14.4.</P>
<P N="6">6. As on the contrary in the &s;aid Scriptures &s;implicity of Faith is called Virginity. See 2 <HI>Cor.</HI> 11. <HI>v.</HI> 2.</P>
<P N="7">7. The Difference which is between Here&s;ie and Schi&s;me, is as the Difference which is be|tween Faith and Charity. Here&s;ie is the Poy&s;on of Faith, and infecteth the Doctrine thereof: Schi&s;me is the wound of Charity; and by which the Church is divided; which Divi&s;ion is not for points of Faith, but for the Ceremonies and Di&s;cipline of the Church received and e&s;tabli&s;h|ed in her &s;ince a long time, and well grounded upon the Word of God: and that by a Spirit of contention and trouble to purcha&s;e the glory of &s;ome particular, and extraordinary wi&s;dome and &s;ufficiencie.</P>
<P N="8">8. Hereticks are called Antichri&s;ts, 1 <HI>John</HI> 2. <HI>v.</HI> 18. becau&s;e they are fore-runners of the great Antichri&s;t, the man of &s;in, and the Son of Perdi|tion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="258" REF="132">
<HEAD>Here&s;ie is a mo&s;t dangerous thing, and &s;preads &s;oon over the whole body of the Church, and produceth woful Effects.</HEAD>
<P N="1">1. HEre&s;ie like a Canker &s;oon &s;preads over the whole body of the Church.</P>
<P N="2">2. And if it be not looked into killeth, and that eternally, thou&s;ands of Souls; breaketh the bonds of nature, and cutteth a&s;under all &s;i|news of humane &s;ociety; putteth enmity, vari|ance; and implacable di&s;cords in Families; &s;ow|eth Seeds of Sedition in the State; reacheth Daggers, and Daggers to Subjects to a&s;&s;acinate the Sacred Per&s;ons of the Lords Anointed; lay|eth Traines in the deep Vaults of di&s;loyal hearts, to blow up Parliaments; and to offer whole Kingdomes for an Holocau&s;t.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Impudency of Error and Hereticks in the&s;e Times.</HEAD>
<P>IN this wretched Time, Error and Hereticks, which were wont but to whi&s;per men in the Eare, and to mumble between the Teeth, have been &s;o bold as to &s;tep into the Pulpit, and to belch out bla&s;phemies again&s;t God, and the true Chri|&s;tian Religion.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="259" REF="132">
<HEAD>Concerning the Books of Hereticks; whether they are to be tolerated, or ab&s;olutely aboli&s;hed by the Prince.</HEAD>
<P N="1">1. Concerning the Books of Hereticks, this is our Judgement, that of them,</P>
<P N="1">1. Some are Magicall.</P>
<P N="2">2. Some are Defamatorie Books.</P>
<P N="3">3. Some are Bla&s;phemous Books.</P>
<P N="4">4. And &s;ome are Books full of divers Errors.</P>
<P N="2">2. The Magicall Books are to be burned <HI>Acts</HI> 19.19.</P>
<P N="3">3. The Defamatory Books are to be forbid|den; The Emperours Con&s;titutions do ordain a Capital Puni&s;hment for the Authors of them.</P>
<P N="4">4. The Notoriou&s;ly Bla&s;phemous Books of Hereticks are al&s;o to be aboli&s;hed.</P>
<P N="5">5. Concerning the Books of Hereticks, which containe divers Errors, the reading of them is not to be permitted to every one; and chiefly not to tho&s;e who did not yet &s;ufficiently know the grounds of true Faith, and Religion.</P>
<P N="6">6. But for that they are not ab&s;olutely to be aboli&s;hed; but the reading of them is to be per|mitted to the Learned.</P>
<P N="7">7. Which we prove by the following Argu|ments:</P>
<P>The fir&s;t is taken from the Apo&s;tles Injuncti|ons; <HI>Prove all things,</HI> &s;aith S. <HI>Paul,</HI> 1 <HI>The&s;.</HI> 5.21. And S. <HI>John</HI> 1. Epi&s;t. 4. v. 1. <HI>Brethren helieve not e|very
<PB N="260" REF="133">Spirit, but try the Spirits whether they be of God.</HI></P>
<P>The 2. Argument is taken from the Commo|dities and Utilities which proceeds from the reading of &s;uch Books. In the Books of Here|ticks &s;uch things are written, by which the Here|&s;ies them&s;elves are confuted. Be&s;ides, it is profi|table to know what is happened in every Age.</P>
<P>The 3. Argument is this, Which of the Fa|thers hath been free from all kind of Errors: And in the Books of the Gentiles, and of the Jews many things are contained contrary to the true Chri&s;tian Faith, and yet we do not aboli&s;h them.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Hereticks, and Deceivers, and Impo&s;tors grace them&s;elves with high and &s;trange Titles, and glorious Names to blear the eyes of the &s;imple.</HEAD>
<P N="1">1. <HI>THeudas</HI> &s;aid he was &s;ome great one; <HI>Simon Magus</HI> &s;tiled him&s;elf the great Power of God; <HI>Montanus</HI> arrogated to him&s;elf the Title of <HI>Paracletus</HI> the Comforter; and to his three Minions, <HI>Pri&s;cilla, Maximilla,</HI> and <HI>Quintilla,</HI> the names of Prophete&s;&s;es: <HI>Manes</HI> bare him&s;elf as if he were an Apo&s;tle, immediately &s;ent from Chri&s;t.</P>
<P N="2">2. Therefore it is a &s;illy &s;hift of a bankrupt Di&s;putant in the Schools to argue <HI>&agrave; vocibus ad res,</HI> from the bare name of things to their nature; and yet <HI>Bellarmine</HI> fights again&s;t us with this Fe&s;traw,
<NOTE PLACE="marg">De Not. Eccle&s;.</NOTE> <HI>We are Sir-named Catho|licks, therefore we are &s;o.</HI></P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="261" REF="133">
<HEAD>The Devil often maketh of women &s;trong In&s;tru|ments to di&s;pread the Poy&s;on of Here&s;ie.</HEAD>
<P N="1">1. <HI>SImon Magus</HI> had his <HI>Helena;</HI></P>
<P><HI>Marcion</HI> his female Fore-runner;</P>
<P><HI>Apelles</HI> his <HI>Philumena;</HI></P>
<P><HI>Montanus</HI> his <HI>Maximilla;</HI></P>
<P><HI>Donatus</HI> his <HI>Lucilla;</HI></P>
<P><HI>Elpidus</HI> his <HI>Agape;</HI></P>
<P><HI>Pri&s;cillian</HI> his <HI>Galla;</HI></P>
<P><HI>Arius</HI> the Prince his Si&s;ter;</P>
<P><HI>Nicholaus Antiochenus</HI> his Feminine Troops, and Quires; and all Arch-hereticks &s;ome Strumpets or other to &s;erve them for Midwives, when they were in Travel with Mon&s;trous and mi&s;-&s;hapen Here&s;ies. <HI>Thou &s;uffere&s;t the woman</HI> Jazabel.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>We must avoid the familiar company of Gods Ene|mies, and of true Religion, for fear of Infection.</HEAD>
<P N="1">1. FOr &s;uch enemies are like <HI>Jacobs</HI> Poplar rods, they are like the two Rivers in <HI>Mercator, Axius</HI> and <HI>Aliacmon;</HI> like the two Fountains in <HI>Spain,</HI> whereof <HI>Maginus;</HI></P>
<P N="1">1. <HI>Omnia Injecta re&s;puit,</HI> refu&s;es all that is ca&s;t into it.</P>
<P N="2">2. <HI>Omnia injecta &s;ibi a&s;&s;imilat,</HI> makes all things ca&s;t into it like to it &s;elf.</P>
<P N="2">2. The danger is noted by <HI>Solomon, Prov.</HI> 6.27. And by the &s;harp &s;peech of <HI>Jehu</HI> the Pro|phet
<PB N="262" REF="134">to <HI>Jeho&s;aphat,</HI> 2 <HI>Chron.</HI> 18.3. 2 <HI>Chron.</HI> 19.2.</P>
<P N="3">3. Therefore is the Exhortation of the Apo|&s;tle, <HI>Wherefore come out from amongst them, and touch no unclean thing,</HI> 2 <HI>Cor.</HI> 6.17.</P>
<P N="4">4. If Saint <HI>John</HI> the Evangeli&s;t would not &s;tay in the Bath with <HI>Cerinthus</HI> the Heretick, &s;hall we dare freely to communicate with wor&s;er Hereticks?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Chief Errors of the Socinians.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>Their Errors concerning the &V;nity of the Di|vine E&s;&s;ence, and the Trinity of Per&s;ons.</HI></HEAD>
<P>THey deny the Trinity of Per&s;ons.</P>
<P>They deny the Divinity of the Son.</P>
<P>They &s;ay that the Birth of the Son is altogether impo&s;&s;ible.</P>
<P>They deny the Divinity of the Holy Gho&s;t.</P>
<P>They denie that the Holy Gho&s;t is a Per&s;on.</P>
<P>They maintain that the Holy Gho&s;t is onely the Power of God.</P>
<P>They teach that the Holy Gho&s;t dwelling in the hearts of the Faithful is nothing el&s;e but a firm and certain hope of Eternal Life.</P>
<P>They deny that a particular operation of the Holy Gho&s;t be required for the production of Faith.</P>
<P>They deny al&s;o that in God there be a certain natural Ju&s;tice and Mercy.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="263" REF="134">
<HEAD>2. <HI>Their Errors concerning Chri&s;t the Mediatour.</HI></HEAD>
<P>THey deny that there be two Natures in Chri&s;t, the Divine, and the Humane.</P>
<P>They deny that Chri&s;t is ri&s;en from the Dead, by his own power, and vertue.</P>
<P>They deny that Chri&s;t by his Death, did &s;a|tisfie for our &s;ins, or that he be dead, to merit Salvation unto us.</P>
<P>They deny that Chri&s;t hath reconciled us un|to God.</P>
<P>They deny that Chri&s;t be come to fulfil the Law for us; on the contrary, they &s;ay, that Chri&s;t hath added new Commandments to the Law.</P>
<P>They deny that Chri&s;t upon the Altar of the Cro&s;s, did offer him&s;elf to God for us.</P>
<P>They deny al&s;o that Chri&s;t was a Prie&s;t, before his A&s;cention in Heaven.</P>
<P>They deny that by the Sacrifice of Chri&s;t, any other thing is to be under&s;tood, than a de|liverance from our Nece&s;&s;ities.</P>
<P>They deny that Chri&s;t doth properly inter|ceed for us; And they &s;ay, that by the Inter|ce&s;&s;ion of Chri&s;t, nothing el&s;e is to be under|&s;tood, but that Chri&s;t hath from God, the Po|wer by which he doth work.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<PB N="264" REF="135">
<HEAD>3. <HI>The Errors concerning the Image of God, con|cerning the fir&s;t Sin of our fir&s;t Parents, and concerning the Strength of Free-will, which yet is remaining in Man.</HI></HEAD>
<P>THey deny that <HI>Adam</HI> was made in Immor|tality, they &s;ay, that the Image of God after the Fall, is yet remained in Man, and that this Image was nothing el&s;e than the Dominion of man over the other Creatures.</P>
<P>They deny Original &s;in.</P>
<P>They deny that by &s;in, the Natural gifts of <HI>Adam</HI> could be corrupted; And much le&s;&s;e, tho&s;e of his Po&s;terity.</P>
<P>They &s;ay, that it is now as much in our power to render obedience to God as it was before the Fall.</P>
<P>They &s;ay that naturally there is in all a free will to obey God: By the help of God nece&s;&s;a|ry unto us to do good, they &s;ay that nothing el&s;e is to be under&s;tood, than Gods threatnings, and promi&s;es outwardly propounded unto man.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>4. <HI>Their Errors concerning the Law.</HI></HEAD>
<P>THey teach that Chri&s;t hath added &s;ome pe|culiar Commandments to the Moral Law, and them of two kinds; So that &s;ome are in re|gard of Manners. And &s;ome in re&s;pect of Ce|remonies.</P>
<PB N="265" REF="135">
<P>They deny that the promi&s;e of Eternal Life was added to the Law of <HI>Mo&s;es.</HI></P>
<P>They &s;ay that in the Old Te&s;tament, it was al&s;o lawful to pur&s;ue that which regarded Vo|lupties, and Plea&s;ures, which now is forbid|den in the New.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>5. <HI>Their Errors concerning the Go&s;pel, and con|cerning Ju&s;tification.</HI></HEAD>
<P>THey &s;ay, that in the Old Te&s;tament, there was another means to be &s;aved, than there is in the New.</P>
<P>They denie that the Faith of the Faithful, in the Old Te&s;tament, had a regard to Chri&s;t. They oppo&s;e the free Mercy of God, by which we are Ju&s;tified to the merit of Chri&s;t.</P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>6. <HI>Their Errors concerning the Sacraments.</HI></HEAD>
<P>THey denie that Infants are to be Baptized. They denie that Bapti&s;m, be a perpetual Sacrament of the New Te&s;tament.</P>
<P>They acknowledge none other end of Bap|ti&s;m, than this, that in the beginning of Chri&s;ti|ani&s;m, tho&s;e that were converted, did profe&s;s by this outward Ceremonie, that they did ac|knowledge Chri&s;t to be the Lord.</P>
<P>They denie that in the Lords Supper, the Bo|dy of Chri&s;t be received, yea, not Spiritually.</P>
<PB N="266" REF="136">
<P>They denie that Faith is confirmed by the u&s;e of the Lords Supper, or that at all any Spiritual good be there received.</P>
<P>They &s;ay that the Words of the Lords Supper, are to be under&s;tood Typically; Namely in this Sen&s;e, the breaking, and eating of Bread, is the &s;ignification of that which is to happen to my bodie. The pouring and drinking of Wine, is a &s;ignification by which is &s;et, as before the eyes, what is to be done with my blood.</P>
</DIV3>
<DIV3 N="7" TYPE="section">
<HEAD>7. <HI>Their Errors concerning the Church.</HI></HEAD>
<P>THey denie that Purity of Doctrine, to be a Mark of the Church.</P>
<P>They &s;ay that it availeth but little, to be &s;oli|citous concerning the Signes of the true Church.</P>
<P>They denie that a peculiar Vocation, be re|quired in the Mini&s;ters of the Church.</P>
<P>The above&s;aid Errors, or rather Furors, are &s;hort waies to Mahumeti&s;m, and to Hell; and do &s;hew manife&s;tly that Satan hath di&s;charged in tho&s;e Ve&s;&s;els of wrath, a &s;ink of divers Here|&s;ies: Satan I &s;ay, the enemie of Chri&s;t, and of the Godly, which is cur&s;ed for ever with all his Organs.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Of the Errors of the</HI> Anabapti&s;ts, <HI>who in the be|ginning of the la&s;t Reformation of the Church, did trouble the Empire of</HI> Germany.</HEAD>
<P N="1">1. THe <HI>Anabapti&s;ts</HI> then were divided in many Sects, of whom &s;ome maintained more
<PB N="267" REF="136">Errors, and &s;ome le&s;s, but all of them did pro|fe&s;s &s;uch Doctrines, that they could not be &s;uf|fered and tolerated,</P>
<P>Neither in the Church,</P>
<P>Nor in the State,</P>
<P>Nor in the Families.</P>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>The&s;e be the Errors of the Anabaptists which could not be tolerated in the Church.</HI></HEAD>
<P N="1">1. THat Chri&s;t did not take his fle&s;h &amp; bloud from the Virgin <HI>Mary,</HI> but brought them down from Heaven.</P>
<P N="2">2. That Chri&s;t is not a true God, but onely that he is above the Saints that are in Heaven; becau&s;e he did receive more gifts of the Holy Gho&s;t than any one of the Saints.</P>
<P N="3">3. That our Ju&s;tice before God doth not con|&s;i&s;t in the onely merit of Chri&s;t, but in Renova|tion, and al&s;o in our own righteou&s;ne&s;&s;e, in which we are to walk.</P>
<P N="4">4. That Infants not Baptized are not &s;inners before God, but righteous, and innocent. And that in &s;uch an innocency, having not the u&s;e of rea&s;on, they are &s;aved without Bap|ti&s;me; of which Bapti&s;me, according to their opinion, they have no need: And by this means the Anabapti&s;ts do reject the whole Doctrine concerning Original Sin; and all the re&s;t al&s;o which dependeth from the &s;ame.</P>
<PB N="268" REF="137">
<P N="5">5. That Infants are not to be Baptized until they have got the u&s;e of rea&s;on.</P>
<P N="6">6. That the Children of Chri&s;tians, becau&s;e they are born of Chri&s;tian &amp; Faithful Parents, even be|fore they have received Bapti&s;m, are truly Saints, and to be ranked in the number of Gods Chil|dren; for which cau&s;e al&s;o, neither do they much e&s;teem the Bapti&s;me of Infants; neither do they take care that Infants be Baptized, which is a|gain&s;t the expre&s;&s;e words of the Divine Promi&s;e, <HI>For it belongeth onely to tho&s;e who keep the Cove|nant of God, and do not de&s;pi&s;e the &s;ame.</HI></P>
<P N="7">7. That that Church is not a true Chri&s;tian Church in which &s;ome &s;inners are yet to be found.</P>
<P N="8">8. That no Sermons are to be heard in the&s;e Temples, or Churches, in which &s;ometimes the Popi&s;h <HI>Ma&s;s</HI> was celebrated.</P>
<P N="9">9. That a godly man ought to have no com|merce or communication at all, with tho&s;e Mi|ni&s;ters of the Church, who teach the Go&s;pel according to the &s;en&s;e of the Confe&s;&s;ions of the Reformed Churches, and who reprove the Er|rors of the Anabapti&s;ts.</P>
<P>That it is not lawfull to &s;erve, nor to be bound to &s;uch Mini&s;ters of the Church, but rather that they are to be &s;hunned and avoided.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="269" REF="137">
<HEAD>2. <HI>The&s;e be the Errors of the Anabapti&s;ts which were Intolerable in the State.</HI></HEAD>
<P N="1">1. THat the Office of Civil Magi&s;trate under the New Te&s;tament, is not a kind of life plea&s;ing, and acceptable unto God.</P>
<P N="2">2. That a Chri&s;tian man cannot in good Con|&s;cience perform the Calling and Office of Ma|gi&s;trate.</P>
<P N="3">3. And that the Subjects al&s;o ought not to implore the help of the Magi&s;trate to the end that he &s;hould exerci&s;e the Power which he hath received from God for the Defence of the &s;aid Subjects.</P>
<P N="4">4. That a Chri&s;tian man cannot with a good Con&s;cience take an Oath; neither by any Oath, promi&s;e, fidelity and obedience to his Prince and Soveraign Magi&s;trate.</P>
<P N="5">5. That under the New Te&s;tament a Magi|&s;trate cannot with good Con&s;cience condemn to Death the Criminal Per&s;ons, nor cau&s;e them to be put to death.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3. <HI>The&s;e be the Errors of the Anabapti&s;ts which could not be &s;uffered in the Families.</HI></HEAD>
<P N="1">1. THat a godly man cannot with an entire Con&s;cience, retain and enjoy that which
<PB N="270" REF="138">belongeth unto him, but that he is to make common what&s;oever means he hath.</P>
<P N="2">2. That a Chri&s;tian man, without wronging his con&s;cience, cannot exerci&s;e Marchandi&s;e, nor Cookerie, neither make Armes.</P>
<P N="3">3. That it is lawful for Wives to divorce them&s;elves for different Religion, and to marry with another Per&s;on, which &s;hall not differ in Religion.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Spirit is not without the Word, and must be examined by the Word of God, again&s;t Ana|baptistical Enthu&s;ia&s;ts.</HEAD>
<P><HI>TRy the Spirits, whether they be of God, or no, by the Word of God,</HI> 1 Joh. 4.1. <HI>To the Law and to the Te&s;timony, &s;aith the Prophet</HI> E&s;aiah, <HI>if they &s;peak not according to this Word, it is becau&s;e there is no light in them</HI> E&s;a. 8.20. <HI>And if we,</HI> &s;aith the Apo&s;tle, <HI>or an Angel from Heaven preach unto you any other Go&s;pel, than what ye have received, let him be accur&s;ed.</HI> Gal. 1.8. That is, &s;aith S. <HI>Augustine,</HI> than what is contained in the Prophetical, and Apo&s;tolical writings. <HI>Augu&s;t. contr. tit. Petil. lib.</HI> 3. <HI>c.</HI> 6.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of Schi&s;m, and Schi&s;maticks.</HEAD>
<P N="1">1. SChi&s;me, is a Di&s;&s;ention, or Separation, when one or more &s;eparate, and rent them|&s;elves from the outward fellow&s;hip of the Faith|ful,
<PB N="271" REF="138">cutting a&s;under the Peace, and Unity of the Church, upon &s;ome di&s;like of &s;ome Rites and Orders therein lawfully received and ob&s;er|ved, or el&s;e upon different Opinions about their Teachers.</P>
<P N="2">2. As Here&s;ie is a departing from the Commu|nion of the Church in re&s;pect of Doctrine, &s;o Schi&s;m, is a cutting off ones &s;elf, for External things. An example hereof we have, 1 <HI>Cor.</HI> 1.10. <HI>&amp;c.</HI> In the&s;e words, every one of you &s;ays, I am <HI>Pauls,</HI> I am <HI>Appollos,</HI> I am <HI>Cephas,</HI> and I am <HI>Christs.</HI></P>
<P N="3">3. There are two kinds of Schi&s;m, one is Simple and without any conjunction of Error in Doctrine; The other is Mixt, that is to &s;ay, that it is conjoined with &s;ome Error in Doctrine.</P>
<P N="4">4. It is not the Separation that makes the Schi&s;m, but the Cau&s;e of the &s;aid Separation, as the Doctors of the <HI>Cannon</HI> Law do teach.</P>
<P N="5">5. This cau&s;e of Separation, mu&s;t not be the corrupt Life and Manners of &s;ome Members of a particular Church, but onely Errors, Here&s;ies, and Idolatry.</P>
<P N="6">6. In this regard the Reformed Churches, are not Schi&s;matical; Becau&s;e, for &s;uch a cau&s;e they have &s;eparated them&s;elves from the <HI>Roman</HI> Church.</P>
<P N="6">6. It is rather the <HI>Roman</HI> Church which is Heretical, and the <HI>Pope</HI> Head of the &s;ame, be|cau&s;e they have given the cau&s;e of the Separa|tion by their Here&s;ies, their Idolatry, their
<PB N="272" REF="139">Per&s;ecutions, and their Tyrannie.</P>
<P N="8">8. Before this Separation of the Reformed from the <HI>Roman</HI> Church, there hath been great Schi&s;mes in her by the plurality of Popes which &s;he had at the &s;ame times.</P>
<P N="9">9. There hath been al&s;o many Schi&s;ms in the &s;aid <HI>Roman</HI> Church by the Divi&s;ion of her Do|ctors.</P>
<P N="10">10. The Reformed Church do wi&s;h the Con|vocation of a lawful Council to reform the Er|rors and Abu&s;es of the <HI>Roman</HI> Church.</P>
<P N="11">11. Be&s;ides the <HI>Roman</HI> Church, other Churches have been Schi&s;matical; as that of the <HI>Dona|tists,</HI> and of the <HI>Novatians,</HI> who for &s;ome Faults of &s;ome Members of the Church, did &s;epa|rate them&s;elves from the Communion of the Church.</P>
<P N="13">13. There is a great danger in Schi&s;me, al|though it be not as great an evil as Here&s;ie, and therefore the remedy mu&s;t be applied unto it as &s;oon as it doth appear.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Of the Fal&s;e Religions in general, and conjointly.</HI>
<LIST>
<ITEM>1. <HI>Of Pagans and Gentiles;</HI></ITEM>
<ITEM>2. <HI>Of the Modern Jewes;</HI></ITEM>
<ITEM>3. <HI>Of Turks and Mahumetans; which are all Enemies of the Church of God.</HI></ITEM>
</LIST></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1. <HI>Of Pagans and Gentiles.</HI></HEAD>
<P N="1">1. THe Pagans and Gentiles are ignorant of the true God, &amp; of the truth of his Word.</P>
<PB N="273" REF="139">
<P N="2">2. And among them &s;ome are found, who not by con&s;equence, and as if they did not mind and mean it, but by expre&s;&s;e profe&s;&s;ion do wor&s;hip the Devil, builds Temples unto him, and ren|der unto him Religious Wor&s;hip.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2. <HI>Of the Modern Jewes.</HI></HEAD>
<P>THe Modern Jewes, which are now &s;cattered among the Nations of the Earth, are virulent enemies of Chri&s;t, and of his Church; for ha|ving per&s;ecuted the Saviour during his Life, they injure him, and bla&s;pheme again&s;t him after his Death.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3. <HI>Of the Turks and Mahumetans.</HI></HEAD>
<P>THe Turks and Mahumetans do preferre their <HI>Mahumet</HI> to Chri&s;t, and do follow the per|nitious Doctrine which the <HI>Alcoran</HI> doth pro|pound unto them.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Fal&s;e Religion of the Ancient Pagans, in particular.</HEAD>
<P N="1">1. THe Principle, and the Rule of the true Re|ligion, is the Word of God.</P>
<P N="2">2. The Marks of the true Religion are,
<LIST>
<ITEM>1. The true knowledge of the true God.</ITEM>
<ITEM>2. The true Wor&s;hip of the true God.</ITEM>
<ITEM>3. The true Mean of Mans Reconciliation with God.</ITEM>
</LIST></P>
<PB N="274" REF="140">
<P N="3">3. Let now every one con&s;ider well whether all that is to be found el&s;ewhere than in the An|cient Judaical Religion, and in the true Chri|&s;tian.</P>
<P N="4">4. Truely not among the ancient Pagans:</P>
<P N="1">1. For in&s;tead of a Word of God which en|lightneth us to Salvation, there were but Am|biguous, Vain, Frivolous Oracles, which did not &s;peak, neither of the Glory of God, nor of Mans Salvation.</P>
<P N="2">2. In&s;tead of the true God among them onely were found Devils, Men, and Idols.</P>
<P N="3">3. In&s;tead of a &s;ufficient Mediatour, they on|ly had Wa&s;hings which pa&s;s not further then the &s;kin; Slaughters of Men; Sacrifices of poor wretched condemned for their Crimes.</P>
<P N="5">5. How could there have been a true Reli|gion among the &s;aid Pagans, &s;ince they did not know, nor had the true God? how could there have been among them an a&s;&s;ured and certain Religion, &s;ince the true God did not &s;peak un|to them? and how could there have been a &s;a|ving Religion among them, &s;ince the true God did not intervene in it?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>What differences there are between the true God, and the fal&s;e Gods of ancient Pagans and Gentiles.</HEAD>
<P>THe true God is &s;tiled the Living God, in op|po&s;ition to the Heathen Idols, which were without Life, Sen&s;e, or Motion.</P>
<PB N="275" REF="140">
<P N="1">1. They had eyes, and &s;aw not; ears, and heard not; hands, and handled not: whereas the true God hath no eyes, yet &s;eeth; no ears, yet heareth; no hands, yet worketh all things.</P>
<P N="2">2. The Heathen Idols were carried upon mens &s;houlders, or Camels backs, as the Pro|phet <HI>E&s;ay</HI> excellently de&s;cribeth the manner of their Proce&s;&s;ion, <HI>E&s;a.</HI> 46.1, 2, 3. But contrari|wi&s;e the true God beareth his Children, and &s;up|porteth them from the womb, even to their old age, and gray hairs.</P>
<P N="3">3. The Heathen Gods, as S. <HI>Augu&s;tine</HI> ob&s;er|veth in the Siege of <HI>Troy</HI> &s;aved not them that wor&s;hipped them, but were &s;aved by them from Fire and Spoile; whereupon he inferreth, what folly was it to wor&s;hip &s;uch Gods, for the pre&s;ervation of the City and Countrey, which were not able to keep their own keepers; but the true God pre&s;erveth them that &s;erve him, and hideth them under the &s;hadow of his wings.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the great multitude and diver&s;ity of the Gods, acknowledged and wor&s;hipped by the Pagans.</HEAD>
<P N="1">1. THe <HI>A&s;&s;yrians</HI> wor&s;hipped as many Gods as they had Towns.</P>
<P N="2">2. The <HI>Per&s;ians</HI> had as many Gods as there be Stars in the Heaven, and Fires on Earth.</P>
<P N="3">3. The <HI>Greeks</HI> had as many Gods as they had Fancies.</P>
<P N="4">4. The <HI>Aegyptians</HI> had as many Gods as
<PB N="276" REF="141">they Sowed, or planted Fruites, or as the Earth brought forth Fruites of it &s;elf.</P>
<P N="5">5. To be &s;hort, the <HI>Romans</HI> in conquering the World, did conquer all tho&s;e Vanities, and they wanted not wit, to devi&s;e others of their own brain.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Let us learne by this what the Gods of the Pa|gans and Gentiles were.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P N="1">1. IT is written of <HI>Ewhemere</HI> of <HI>Tegea,</HI> That, the cau&s;e why he was called an Athei&s;t, was for that he wrote the true Hi&s;tory, and Genea|logie of the heathen Gods.</P>
<P N="2">2. Shewing that they were Kings, Princes, and great Per&s;onages.</P>
<P N="3">3. Who&s;e Images being kept for a Remem|brance of them, were turned into Idols.</P>
<P N="4">4. Their High and worthy Doings into yearly Gamings.</P>
<P N="5">5. And their Honourings into Wor&s;hippings.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. ANd <HI>Seneca</HI> writes in his Book of Super|&s;tition, that the Gods, as he &s;aith, which were called inviolable and immortall, were dumb and &s;encele&s;s Images, di&s;gui&s;ed in the &s;hapes of Men, of Bea&s;ts, and of Fi&s;hes, and &s;ome in ugly and ill favoured Mon&s;ters.</P>
<P N="2">2. That the Daemones, which were the De|vils, which po&s;&s;e&s;&s;ed tho&s;e Images, did require wor&s;e things for their &s;ervice, then the horrible&s;t Tyrants that ever were.</P>
<PB N="277" REF="141">
<P N="3">3. As that men &s;hould Ga&s;h them&s;elves, Maime, and Lame them&s;elves, Geld them&s;elves, and offer to them in Sacrifice, Men, Women, and Children.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Seeing the <HI>Romans</HI> brought into <HI>Rome,</HI> the Gods of all the Nations, whom they had conquered; It is demanded how it happened, that the God of the Ancient <HI>Jewes,</HI> which was the true, and the onely God, and none other did find no place there.</HEAD>
<P N="1">1. <HI>CIcero,</HI> in his Oration for <HI>Flaccus,</HI> an&s;wer|eth; That that be&s;eemed not the Maje&s;tie of the Empire.</P>
<P N="2">2. But in his con&s;cience, did <HI>Bacchus, Anu|bis, Pryapus,</HI> and their &s;hameful Nightwakes, and My&s;teries, celebrated in the Dark, yeild Renown to the State of the Empire?</P>
<P N="3">3. Nay, if he will &s;ay the Truth, they knew that the God of <HI>I&s;rael,</HI> and none other, was the true God.</P>
<P N="4">4. And that for the harbouring of him, it be|hoved them to drive away all the re&s;t.</P>
<P N="5">5. And they had for &s;o long a time, fed the people in Idolatrie, that they were afraid, as many Princes al&s;o, to be ca&s;t and driven away by their Subjects, in receiving their rightful Lord.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="278" REF="142">
<HEAD>They were Devils who were wor&s;hipped by the <HI>Pa|gans,</HI> under the Name of their fal&s;e Gods.</HEAD>
<P N="1">1. THe Gods of the <HI>Pagans</HI> were men.</P>
<P N="2">2. Under the Names of tho&s;e men, the Devils made them&s;elves to be wor&s;hipped.</P>
<P N="3">3. The Devils to get credit, and to autho|rize them&s;elves, did borrow the Name of men, and very often the Names of mo&s;t wicked men.</P>
<P N="4">4. And in their Oracles, when they were asked what they were, they &s;aid that they were tho&s;e men.</P>
<P N="5">5. As for Example, he that was wor&s;hipped at <HI>Delphos,</HI> &s;aid he was the Son of <HI>Latona, E&s;cu|lapius</HI> &s;aid, he was the Son of <HI>Apollo,</HI> and <HI>Mer|cury</HI> &s;aid, he was the Son of <HI>Jupiter,</HI> and of <HI>Maja,</HI> as we read in their Oracles rehear&s;ed by <HI>Porphyrius.</HI></P>
<P N="6">6. Now what hone&s;t man doth not make diffi|cultie, for never &s;o great gain, to make u&s;e of the Name of a wicked man; Nay, who doth not abhor the Name, and the very remembrance of &s;uch an one.</P>
<P N="7">7. And who then will not conclude that tho&s;e Devils were wor&s;e then tho&s;e wicked men, who would win credit, clothed of the &s;kins of &s;uch wicked men.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><LIST>
<ITEM>1. <HI>The</HI> Sybils <HI>&s;peak but of one onely God.</HI></ITEM>
<ITEM>2. <HI>And do cry al&s;o again&s;t the fal&s;e Gods.</HI></ITEM>
</LIST></HEAD>
<P N="1">1. IT is di&s;puted among the Learned, by what Spirit the <HI>Sybils</HI> did &s;peak, becau&s;e it is
<PB N="279" REF="142">not unconvenient that God &s;hould compel the very Devils to &s;et forth his Prai&s;es.</P>
<P N="2">2. How&s;oever it be, they &s;peak but of one onely God, &s;aying, <HI>There is but onely one true God, right, great, and everla&s;ting, Almighty, and Invincible, which &s;eeth every thing, but cannot be &s;een him&s;elf of any fle&s;hly man;</HI> Lactantius <HI>lib.</HI> 1. <HI>cap.</HI> 6.</P>
<P N="3">3. Al&s;o they cry out again&s;t the fal&s;e Gods, and exhort men to beat down their Altars, ac|counting them happy who &s;hall dedicate them|&s;elves to the glorifying of onely one God.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Among the divers Religions of Pagans, there were &s;ome manife&s;tly impious and wicked.</HEAD>
<P N="1">1. SOme wor&s;hipping the Creatures in Heaven, yea, and on Earth, as the <HI>Aegyptians</HI> did in old time, and as the <HI>Tartarians</HI> do at this day.</P>
<P N="2">2. Some offering up Men in Sacrifices, as the <HI>Carthaginians</HI> did in old time; and as the We|&s;tern I&s;les do yet at this day.</P>
<P N="3">3. And other-&s;ome permitting things, not one|ly contrary to all Laws, but al&s;o even horrible, and loth&s;ome to nature.</P>
<P N="4">4. If all this was good, I pray you what good doth remain, or what evil is there in the World?</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Fal&s;e Wor&s;hip of the Idolatrous Heathen.</HEAD>
<P N="1">1. THe Idolatrous Heathen did render a Reli|gious Wor&s;hip.</P>
<PB N="280" REF="143">
<P N="2">2. And were not content onely to offer Bea&s;ts to their Gods, as the Jewes did to the true God, but al&s;o they did offer men.</P>
<P N="3">3. For in &s;ome places they Sacrifice their Children, as among the <HI>Moabites:</HI> In others their Fathers, as among the <HI>Triballi:</HI> El&s;ewhere their Princes, or Prie&s;ts, as among the <HI>Indians:</HI> And in &s;ome Countries Them&s;elves, as among the <HI>Americans.</HI></P>
<P N="4">4. Yet for all this their throwing them&s;elves into, or cau&s;ing others to pa&s;&s;e through the fire to their <HI>Moloch,</HI> or <HI>Saturn,</HI> or <HI>Abaddon,</HI> they are not to be accounted true wor&s;hippers; and &s;uch wor&s;hip is not true, but fal&s;e.</P>
<P N="5">5. Becau&s;e what they doe in this kind is not done by Gods Commandement, nor intended to the honour of the true God, but it is in obedi|ence and to the honour of an Idol, or Devil, whom they wor&s;hip in&s;tead of the true God.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Of the Fal&s;hood of the Modern Jews Religion, in particular.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>THey &s;erve, and honour onely one God, but they &s;oyle with many Fables the Doctrine of the nature of God, and of the Providence which they acknowledge, as it clearly appears by the Fables which are related by <HI>Buxtor|fius.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>The Modern Jewes &s;eek the means of their re|conciliation in &s;ome outward Ceremonies, in
<PB N="281" REF="143">Wa&s;hings, and Purifications, and &s;uch other like things, who&s;e Con&s;cience being awaked, they are forced to acknowledge, that by &s;uch things the Remor&s;e of the Con&s;cience, and the Sting of Sin, cannot be plucked out from the &s;inful Man.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P N="1">1. The Modorn <HI>Jews,</HI> although it &s;eems that they keep the Bark of the Law, yet they denie the Truth thereof.</P>
<P N="3">3. Be&s;ides, they give fal&s;e Interpretations to the &s;aid Law, as it is to be &s;een in divers places of the New Te&s;tament.</P>
<P N="4">4. Moreover, they forge and invent many ab&s;urd things, concerning the Me&s;&s;ias, and the Kingdom thereof; As al&s;o concerning Eternal Life, all contrarie to the Doctrine of the Old Te&s;tament.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD><HI>Of the Religion of the Modern</HI> Jews.</HEAD>
<DIV3 TYPE="section">
<HEAD>In what re&s;pects now the Judaical Religion is oppo&s;ite to Chri&s;t.</HEAD>
<P N="1">1. THe <HI>Jews</HI> Religion is oppo&s;ite to Chri&s;t, in two re&s;pects principally.</P>
<P>Fir&s;t, In retaining the old Ceremonies of <HI>Mo|&s;es</HI> Law, which were &s;hadows of things to come, <HI>Rom.</HI> 10.4. <HI>Heb.</HI> 10.1. and had their accom|pli&s;hment in Chri&s;t; For that which S. <HI>Paul</HI> &s;aith concerning Circumci&s;ion, is to be under|&s;tood of all other Ceremonies, <HI>Gal.</HI> 4.9. &amp; 5.2. They which entangle them&s;elves with that Yoke
<PB N="282" REF="144">of Bondage under tho&s;e impotent, and beggar|ly rudiments, are aboli&s;hed from Chri&s;t, and Chri&s;t doth profit them nothing.</P>
<P>Secondly, In devi&s;ing a multitude of &s;trange and new Super&s;titions, coined in the Mint of their Rabini&s;h conceits, contrary not onely to the Go&s;pel of Je&s;us Chri&s;t, but even to their own Law; Which Deutorologies of theirs, our Saviour condemneth, <HI>Mat.</HI> 15.3.6. When he &s;aith, <HI>That they tran&s;gre&s;&s;ed the Commandment of God, and made it of none effect, by their own Tradition.</HI></P>
<P N="4">4, Both the&s;e waies do the <HI>Jews</HI> &s;hew their enmitie to Chri&s;t, and Chri&s;tian Religion, and are thereby retained, and encouraged in their Errors.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Je&s;us Chri&s;t is the true Me&s;&s;iah.</HEAD>
<P N="1">1. MAugre all, Chri&s;t is the true Me&s;&s;iah.</P>
<P N="2">2. What&s;oever was prophe&s;ied of the Me&s;&s;iah, is performed in Chri&s;t.</P>
<P N="1">1. Chri&s;t came of the Stock of <HI>David,</HI> and of the Root of <HI>Je&s;&s;e,</HI> &s;o &s;hould the Me&s;&s;ias.</P>
<P N="2">2. Chri&s;t was born of a Virgin, &s;o &s;hould the Me&s;&s;iah. Chri&s;ts Star appeared, and the Princes did wor&s;hip him. Chri&s;t was born in <HI>Bethlehem.</HI> He fled out of <HI>Judea</HI> into <HI>Egypt.</HI> The Chil|dren were &s;lain for his &s;ake. He was called out of <HI>Egypt,</HI> and was called a <HI>Nazareth;</HI> All which things were prophe&s;ied of the Me&s;&s;iah.</P>
<P N="3">3. He had <HI>John</HI> Bapti&s;t his forerunner, and cryer, and that was foretold of the Me&s;&s;iah.</P>
<PB N="283" REF="144">
<P N="4">4. He vanqui&s;hed the Devils, and had the Angels to mini&s;ter unto him, which was foretold of the Me&s;&s;iah.</P>
<P N="5">5. He called his Di&s;ciples, and his Conver&s;a|tion was in <HI>Galilee,</HI> foretold of the Me&s;&s;iah.</P>
<P N="6">6. His Miracles were altogether Divine, and from the power of God, prophe&s;ied of the Me&s;&s;iah.</P>
<P N="7">7. His Preaching and Conver&s;ation were in humility and gentlene&s;s, foretold of the <HI>Me&s;&s;iah.</HI></P>
<P N="8">8. He was reproached, reviled, whipped, and Crucified; foretold of the <HI>Me&s;&s;iah.</HI></P>
<P N="9">9. He Ro&s;e, and Triumphed; fore&s;poken of the <HI>Me&s;&s;iah.</HI></P>
<P N="10">10. He called the Gentiles unto the unity of Faith; fore prophe&s;ied of the <HI>Me&s;&s;iah.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P N="1">1. The <HI>Me&s;&s;iah</HI> mu&s;t be true God, and true Man; &s;o was Chri&s;t.</P>
<P N="2">2. The true time when the <HI>Me&s;&s;iah</HI> &s;hould be born, was when <HI>Judea</HI> &s;hould be &s;ubject unto the <HI>Romans;</HI> Chri&s;t was born in that time.</P>
<P N="3">3. The <HI>Me&s;&s;iah</HI> &s;hould be born of a Virgin; &s;o was Chri&s;t, as S. <HI>Matthew</HI> doth witne&s;s.</P>
<P N="4">4. The Place where the <HI>Me&s;&s;iah</HI> &s;hould be born was <HI>Bethlem;</HI> the &s;ame is where Chri&s;t was born, according to the Evangeli&s;ts.</P>
<P N="5">5. Things fore&s;poken by <HI>E&s;ay,</HI> and foretold by <HI>David,</HI> concerning the <HI>M<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">&s;&s;iah,</HI> were fulfil|led in Chri&s;t, as the Preaching of the Apo&s;tles, the banding of <HI>Pilate,</HI> and of <HI>Herod;</HI> the King+dome of Chri&s;t after the death of the Cro&s;s; his
<PB N="284" REF="145">&s;itting at the right hand of God; and the de|&s;truction of the Jewes for killing the Anointed.</P>
<P N="6">6. Al&s;o the Prophe&s;ies concerning the Mira|cles of the <HI>Me&s;&s;iah,</HI> concerning the &s;laughtering of good Men; concerning the Calling of the Gentiles; are accompli&s;hed in Chri&s;t.</P>
<P N="7">7. Al&s;o are the Prophe&s;ies of the death of the <HI>Me&s;&s;iah,</HI> of his Re&s;urrection, and of his A&s;cention into Heaven.</P>
<P N="8">8. All the&s;e things Prophe&s;ied of the <HI>Me&s;&s;iah,</HI> being accompli&s;hed in Chri&s;t, it follows again&s;t the Jewes that he is to be believed, and wor|&s;hipped as the onely Son of God, and Saviour of the world.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>The Jewes &s;hall be converted to Christ before the End of the World.</HEAD>
<P N="1">1. THe Scripture hath determined, that this Conver&s;ion of the Jewes &s;hall be; that ap|pears <HI>Rom.</HI> 11.26. <HI>And &s;o all I&s;rael &s;hall be &s;aved,</HI></P>
<P N="2">2. But of the day and year of this Conver&s;ion the &s;aid Scripture hath &s;aid nothing.</P>
<P N="3">3. All that we dare &s;ay of it, is by way of probability.</P>
<P N="4">4. And it may be compri&s;ed in the following Propo&s;itions.</P>
<P N="1">1. The Conver&s;ion of the Jewes is not as yet pa&s;t; for though &s;ome be here and there con|verted, yet the promi&s;e being more general, is not yet fulfilled.</P>
<P N="2">2. It will not be long before the &s;econd com|ing
<PB N="285" REF="145">of our Saviour Je&s;us Chri&s;t, but toward the latter end of the world.</P>
<P N="3">3. Nor when that day &s;hall be; that is to &s;ay, when God will convert this Nation, or come in the Clouds of Heaven to Judge the Earth, no man can tell: <HI>It is not for us to know the times and &s;ea&s;ons, which the Father hath put in his own power,</HI> Acts 1.6.</P>
<P N="4">4. If we &s;ay &s;o little of &s;o great a Point, our Apologie is, that of what we know not, we &s;peak not.</P>
<P N="5">5. If any man out of a proud &s;pirit, for o&s;ten|tation, &s;hall take upon him to determine the time, we profe&s;&s;e that we believe him not.</P>
<P N="6">6. We di&s;pute not whether they &s;hall have a Policy, and &s;hall recover the holy Land, and dwell there; for it is likely they &s;hall never reco|ver it, becau&s;e we find no &s;uch promi&s;e.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>We must have pity and compa&s;&s;ion of the blindne&s;s of the Jews, and pray God earnestly, that they may be enlightned with the &s;aving knowledge of God, his Chri&s;t, and holy Go&s;pel.</HEAD>
<P N="1">1. FOr if their Ca&s;e be to be pitied and lament|ed, who through bodily blindne&s;&s;e run into innumerable mi&s;chiefs, and fall at la&s;t into a deep gulph without hope of recovery; how much more &s;hould we pity and bewail their mi&s;e|rable condition, who through &s;piritual blindne&s;s plunge them&s;elves for the pre&s;ent into far greater
<PB N="286" REF="146">evils, and at la&s;t fall irrecoverably into the Pit of everla&s;ting de&s;truction.</P>
<P N="2">2. Neither let their fury and faultine&s;&s;e in oppo&s;ing Chri&s;t in his truth and members, le&s;&s;en our pity, but rather encrea&s;e it.</P>
<P N="3">3. For what can they doe otherwi&s;e, &s;o long as they are under this heavy Judgement of Spi|ritual blindne&s;&s;e; who is angry with a blind man becau&s;e he goeth out of his way, or &s;tum|bleth at every block, or falleth into every pit and ditch? yea, who doth not pity him in all, or a|ny of the&s;e mi&s;eries, and laboureth not that he may either prevent, or be delivered out of them.</P>
<P N="4">4. And how much more then &s;hould we &s;tand thus affected towards tho&s;e who lie under the puni&s;hments of &s;piritual blindne&s;&s;e and phren&s;ie, which without all compari&s;on are greater than the other, and much more de&s;perate and durable.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>What things from Chri&s;tians do alienate and de|tain the Jewes from Chri&s;tianity.</HEAD>
<P N="1">1. IT is on one &s;ide the Idolatry of the Papi&s;ts, they &s;ee in <HI>Babylon</HI> &s;ome Sacrifice to Idols, &s;ome pro&s;trate them&s;elves before Creatures; and other &s;uch Idolatries.</P>
<P N="2">2. And on the other &s;ide the Libertinage of the Prote&s;tants, and their profane Life, and bad Conver&s;ation.</P>
<P N="3">3. For when the Jews do &s;ee that the Papi&s;ts believes not well, and that the Prote&s;tants live
<PB N="287" REF="146">not wel, it is a Rock of offence to them, that they can approve neither the one, nor the other.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<HEAD>Let us help and &s;et forward the Conver&s;ion of the <HI>Jews,</HI> and how.</HEAD>
<P N="1">1. LEt us to that end endeavour by our pure, and &s;incere &s;ervice of God, by our Zeal, by our Godly Life, by our ju&s;t Dealing, and by our good Conver&s;ation, to give light unto the <HI>Jews,</HI> to provoke them to Emulation, and to win them to Chri&s;t.</P>
<P N="2">2. That there may be one Fold, and one Shep|herd, as our Saviour &s;peaks, <HI>John</HI> 10.12.</P>
<P N="3">3. Let us &s;o behave our &s;elves towards the <HI>Jews,</HI> as S. <HI>Peter</HI> taught once the <HI>Jews,</HI> to be|have them&s;elves towards us, 1 <HI>Pet.</HI> 2.12.</P>
<P>Have your Conver&s;ation hone&s;t among the <HI>Gentiles,</HI> that they by your good works, which they &s;hall &s;ee, may glorifie God in the day of their Vi&s;itation.</P>
<P N="4">4. Example is very powerful, there is nothing more available to the winning of one that belie|veth not, than the good conver&s;ation, and life of him that doth believe; S. <HI>Peter</HI> teacheth that, 1 <HI>Epi&s;t.</HI> 3.1.</P>
</DIV2>
<DIV2 TYPE="exercitation">
<PB N="288" REF="147">
<HEAD>Of the Fal&s;ehood of the Religion of <HI>Turks,</HI> and <HI>Mahumetans</HI> in particular.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>1.</HEAD>
<P>THe <HI>Mahumetans</HI> have learned of the Chri&s;ti|ans, to &s;erve and honour onely one God; But they &s;oil with many fables, the Doctrine of the Nature of God, and of the Providence which they acknowledge, which appears by their <HI>Alcoran.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>2.</HEAD>
<P>The <HI>Mahumetans</HI> &s;eek the means of their Re|conciliation, in &s;ome outward and fooli&s;h Cere|monies, in Wa&s;hings, and Purifications, and &s;uch other like things, who&s;e con&s;cience being awaked, they are forced to acknowledge (as we have &s;aid al&s;o of the <HI>Jews</HI>) that by &s;uch things, the Remor&s;e of the Con&s;cience, and the Sting of Sin, cannot be plucked out from the &s;inful Man.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>3.</HEAD>
<P>Among the <HI>Turks.</HI></P>
<P N="1">1. Pluralitie of Women,</P>
<P N="2">2. Private Vengeance,</P>
<P N="3">3. The Murther of Brethren by their Emperour, are things in recommendation, and prai&s;ed.</P>
<P N="4">4. That which they hold concerning the Life to come, reli&s;hes nothing but the Fable.</P>
<P N="5">5. They make their happine&s;s, to con&s;i&s;t in the &s;atisfying of their Carnal lu&s;ts.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="147">
</DIV3>
</DIV2>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
