Exercitations CONCERNING The Pure, and True, AND The Impure, and False RELIGION.  
By CHARLES de BEAWAIS Rector of the Parish of Witheham, In the County of Sussex.  
LONDON, Printed by J. R. for Francis Eglesfield, at the Sign of the S, in St. Paul's Churchyard. 1665.   

TO THE ORTHODOX, AND TRULY Christian Church, The Church of the KINGDOM of ENGLAND, For the Advancement of the Glory of Almighty God, And for Her Confirmation More and More, IN THE Pure, and True Doctrine of Faith, And of Divine Worship.  
CHARLES de BEAWAIS, One of Her most Faithful, And most Affectionate Ministers, Doth in all Humility, Offer, And Dedicate, This Present WORK.   

An Humble Request Of the AUTHOR, To the Reader.  
THe Reader is Entreated Humbly, to begin the Reading of this Book, by the Methodical Representation following.  
Because, in It, He shall clearly perceive all the Chapters, or Heads thereof, and all the Exercitations about the said Chapters or Heads.  
Besides, in It, He shall find an Epitome of the whole Work.   

A Methodical Representation of all the Chapters or Heads, and of all the Exercitations about the said Chapters, or Heads, that are contained in this Work;  
Which is also an Epitome of the whole Book.  

SECTION I.  

Chap. 1. OF Religion in General. 1 

With this Exercitation,  
1. There is a Religion, And that Necessarily. 1    
Chap. 2. Of the Distinction of Religion, in True, in Heretical, in Schismatical, and in False. 2  
Chap. 3. Of the True Religion in General. 3 

With these Exercitations,  
1. The True Religion can be but one. 3  
2. Of Antiquity concerning Religion. 6  
3. Nothing must be ordained concerning the Things belonging to Religion without the Word of God.  
4. The only Ground and Rule of Faith, and of Divine Worship, is the Holy Scripture. 12  
5. The Holy Scripture ought to be among us, the Supreme Interpreter of Scriptures, and the Judge of Controversies. 13  
6. Consequently this Power and Authority, is not to be Attributed to any Creature. 14  
7. What force have in Religion Arguments taken from Reason? 15  
8. The Controversies concerning Religion, in all Disputations, must be decided only by Holy Scriptures. 16    
Chap. 4. Concerning the Power and Authority of the Sovereign Prince, in regard of Religion. 18 

With these Exercitations,  
1. The Supreme Authority of Establishing, Conserving, and Reforming Religion, doth belong to him. 18  
2. He must Order and Settle nothing concerning Religion, without consulting the Book of Scriptures, and assembling Learned and Godly Divines, whose Charge is to Expound them. 21  
3. In what regard a Sovereign Prince is said to be the Head of the Church, which is within his States and Dominions. 23    
Chap. 5. Of the Marks of the True Religion. 24  
Chap. 6. Of the True Religion in Particular. 25 

As such was the Religion of the Ancient Jews,  
And the first Christian Religion.    
Chap. 7. The Ancient Judaical Religion was a true Religion. 25  
Chap. 8. The first Christian Religion was Pure and True. 26  
Chap. 9 Of the Agreements, and of the Differences between the Religion of the ancient Jews, and the true Christian Religion. 27  
Chap. 10. So there hath been but one way to attain to the Fruition of Salvation since the first sin of Adam. 28  
Chap. 11. Of the Mutation which happened to the first Christian Religion in General. 30 

With these Exercitations.  
1. Under the Empire of Constantine, the first Christian Religion suddenly changed. 30  
2. Of the Terms, or Words, and of the Ceremonies borrowed from the Jews, and from the Pagans, in the above said change.      

SECT. 2.  

Chap. 1. OF the Corruption which in Particular is happened to the First Religion of the Church of Rome. 33 

With these Exercitations.  
1. The Religion, and Church of Rome is not Now what it was in the Beginning: In the Beginning it was Pure, and Orthodox; But now it is Impure, and Heretical. 35  
2. 1. Because the Greater part of Her Belief is contrary to Holy Scriptures. 36 Art. 5.  
3. 2. Because besides, a great part of the Ancient Heresies are received in Her, and Approved by Her. 38. Art. 7.  
4. Answer to four Objections against the above Assertion. 

Of the First, see Pag. 41  
Of the Second, see Pag. 42  
Of the Third, see Pag. 45  
Of the Fourth, see Pag. 48    
5. Popery is not of the First, and Primary Antiquity. 49    
Ch. 2. Of the Principles of the Roman Religion. 51 

With these Exercitations.  
1. Those Principles are Scriptures, Traditions of the Apostles, The Catholic Church, General Councils, The Ancient Fathers, The Pope. 51  
2. These Principles are, 1. Fraudulou, 2. False.  
3. The Frauds about the said Principles are, 

1. Either in regard of them all, and Conjointly.  
2. Or in respect of each of them, and separately.      
Chap. 3. Of the Frauds about all the said Principles, and conjointly. 52 

Which are the three following.  
1. The Church of Rome careth indeed for none of Her Principles, but for the last, which is the Determination of the Pope. 52  
2. Papists give the Church's Authority, to the Pope, and take all Authority, quoad nos, From the Scripture, So that by the Church, they understand the Pope. 53  
3. The Pope also is thought by the Papists to be the True, and Lawful Interpreter of the Scriptures, And the supreme Judge of Controversies about Religion. 54, 55    
Chap. 4. Of the Frauds about the First Principle, which is the Scriptures. 57 

Which are the two following.  
1. The Papists making show to receive the Scriptures for Rule of Faith, do disgrace them, in joining Traditions with them. 57  
2. The Church of Rome which Produceth Scriptures for one of Her principles, and Rules, hath indeed no sufficient Scriptures, by reason of the Corruption of the Vulgar Latin Translation, which is the Papists Scripture. 57  
§ Of the Corruption of the said Vulgar Latin Translation more fully. 58  
§ Refutation of the Excessive Praises which the Seminary Priests of Rheims gives to the English Rhemish Translation. 59  
§ Condemnation of the Annotations joined with the said Rhemish Translation. 62    
Chap. 5. Of the Frauds about the Second principle, which is the Ancient Fathers. 63 

Which are these two following,  
1. That by an Expurgatory Index, the Church of Rome causes to be blotted out of the Books of the said Fathers, all that is displeasing unto Her, Or else doth falsify them, and alter their sense and meaning. 63  
2. That although the Church of Rome acknowledgeth, That there are many Faults, and Errors, in the Books of the Ancient Fathers, which are not to be approved; Yet, the Roman Religion is as it were a Body consisting for the most part of Rottenness, and Corruption, namely the Ancient, and new Errors. 64  
§ Again of this matter more briefly. 66  
§ Again, Papists suck Errors from the Father's unsound speeches, And of a small Error of the Fathers do occasionally procreate a great one 67    
Chap. 6. Of the Frauds about the Third Principle, which is concerning Councils. 67 

These Frauds are the four following.  
1. The many Frauds and Slights, committed in the last Councils of the Church of Rome. 67.  
2. This is a great Slight of the Popes, in these last times to oppose themselves to the holding of Councils, and for what Causes he doth it 68  
3. This was a great Fraud and 'Slight in the Court of Rome to endeavour as much as could be done, to suppress the Relation of what was passed in the Council of Trent 69  
§. Concerning the History of the Council of Trent 70  
4. The Acts of the Councils have been falsyfied for the most part, and things have been supposed, which never were 71   

A Digression of the Council of Trent, in particular, with the following Exercitations.  
1. IT is with Just Causes, that the Council of Trent is rejected, and condemned by the Reformed 72  
2. Yet, it is by great Rhetorical Ornaments, commended by the Jesuits 73  
3. But it deserves not such Commendations, and why? 74  
4. Of the Decrees of that Council. 75  
5. Of the Examen of that Council by Kemnitius 75  
6. For what Reasons the Protestants made not great haste to go to that Council 76  
§. A Resolution of this Question, whether the Pope be above the Councils, or otherwise 77    
Chap. 7. Of the Fraud about the fourth Principle, Namely the Church. And this Fraud is, that because the Scripture maketh honourable mention of the Church, therefore the Roman Church is that true Church of Christ 78, 79  
Chap. 8. Of the Falsehood of the above said Principles of the Church of Rome 79 

With this Exercitation  
1. By Reason of that Falsehood such Principles are Excluded by the Reformed from the Rule of Faith 80    
Chap. 9 1. They Exclude justly the Traditions, called Apostolical 80  
Chap. 10. The Scripture is a perfect Rule of Faith, without Tradition 81  
Chap. 11. 2. The Catholic Church is justly excluded 83  
Chap. 12. 3. General Councils are justly excluded 83  
Chap. 13. Refutation of an Objection made against our Rejection of the Church, and of General Councils 84  
Chap. 14. 4. The Ancient Fathers are justly excluded 85 

Whereupon the following Exercitations are considerable.  
1. Answer to a Demand of the Jesuits about our Rejection of the Father's 86  
2. How the Reformed carry themselves in regard of the Scriptures, and in regard of the Father's 87  
3. Of Bishop Jewels challenge to the Fathers, that flourished 600. years after Christ 88, 89  
4. The Fathers have Errors. 90  
5. Notwithstanding some of their Errors, we Reformed esteem them as holy Men, and holy Fathers. 90  
6. Answer to an objection against this Declaration. 91  
7. There is great difference between the Errors of the Fathers, and those of the present Church of Rome. 92  
8. Examination of some words of Luther about the Fathers, reproved by the Popish Writers. 93  
9 Answer to two Objections against that Examination. 94, 95    
Chap. 15. The Determination of the Pope is justly Excluded from the Rule. 97 

With these Exercitations,  
1. The Pope may fall into Heresy, and have erred in great Articles of Faith. 97  
2. Answer to an Objection about that Assertion. 98  
3. Besides, we say, that the Pope is the great Antichrist foretold in the Scriptures. 98  
4. Of the divers Ages of Antichrist. 100  
5. What Horror is it to submit to him that is the Antichrist. 101  
§. Concerning Cardinals, the Pope's Counselors, in two Exercitations. 101, 102    
Chap. 16. It is an observation greatly to be considered, That the Arguments used in the Church of Rome, for defence of their Erroneous Doctrines, before the coming in of the Jesuits, are declared by the Jesuits themselves, to have been but sleight and weak Arguments. 106 

§. The Jesuits then of all the Sophisters of the Church of Rome are the greatest. 106  
§. And I do add, that of all the Sophisters Jesuits, Bellarmin a Jesuit, is the greatest and most universal; as appears by the Representation, and Observation of his Faults. 107    
Chap. 17. Again of the Jesuits, with divers Exercitations. 108, etc.  
Chap. 18. Of the Sects of Thomists, Scotists, Dominicans, Franciscans. 112 

§. By them appears, what unity there is in the Church of Rome. 113    
Chap. 19 Of the Seduction of People, by the Popes, and the Roman Church, by their false Doctrine. 114 

With these following Exercitations,  
1. This Seduction is a crying Sin. 114  
2. It is wrought by four Means. 116    
Chap. 20. The first Mean of Seduction of People Consisteth in Mysteries, and Secrets. 116  
Chap. 21. The second Mean of Seduction of People consisteth in Impostures and Frauds. 118  
Chap. 22. The third Mean of the Seduction of People consisteth in Signs and Miracles. 118  
Chap. 23. The fourth Mean of the Seduction of People consisteth in Persecution and Cruelty. 122 

With two Exercitations more. 122, 123  
§. Of the Popish Inquisition. 124  
§. Of the Cruelty, and also Perfidiousness, exercised by the Council of Constance, upon John Huss, and Hierome of Prague. 125  
§. The Doctrine of the Church of Rome is False, concerning the Faith given to Heretics. 126    
Chap. 24. Another Fraud of the Church of Rome, Which is concerning the pretended Donation of Constantine. 127 

And also 129, etc.  
Besides 132    
Chap. 25. Another Fraud of the Church of Rome, Which is in regard of pretended Revelations, both by Dreams, and by extraordinary Visions, and Apparitions of the Dead. 136  
Chap. 26. Of another Fraud of the Church of Rome, in Disputations to demand only Formal Places of Scripture, contained word by word in it. 137 

§. The necessary Consequences that are drawn from the Scriptures, are as valuable in Disputations as the Formal Texts are. 138    
Chap. 27. This is a Fraud of some Jesuits, in Disputations ever to Question and never to Answer. 140  
Chap. 28. This is another Fraud of the Church of Rome, That the 3. following Heads are only grounded upon worldly Interest; 140 

Namely,  
1. The Taking away of the Cup from the Sacrament of the Lords Supper. 141  
2. Forbidding Marriage to Priests, or the Clergy. 141  
3. And Divine Service being in an unknown Tongue to the People. 142    
Chap. 29. Of a most considerable contradiction of the Principal Doctors of the Church of Rome in regard of their Doctrine, That Eternal Life is due, as a Debt, to our good works. 142  
Chap. 30. The Burden of Ceremonies which is now laid upon the Members of the Roman Church, is an Intolerable Burden. 144  
Chap. 31. Of the False Worship of the Church of Rome. 146  
Chap. 32. Of the Idolatry of the Church of Rome, 1 Conjointly, 2 Separately. 147, 148 

1 In regard of the Saints which are departed. 149, 152, 154  
2. Particularly, in regard of the Virgin Mary. 155  
3. In regard of the Adoration of Relics. 157  
§. Of Miracles wrought by the Dead Bones, and Carcases of Saints. 158    
Chap. 33. The Reformed must not frequent the exercises of Popish Worship, nor Assit to the Mass. 159  
Chap. 34. Of the Corruption of the Church of Rome in regard of Manners. 160 

1. In Regard of the Pope her Head. 160  
2. In Respect of the Popish Clergy, and other Members of the said Church. 161  
3. In Respect of the Popes Court. 162  
4. Again of the great, and scandalous Incontinency of the Roman Clergy, by reason of their single Life. 163    
Chap. 35. In what regard the name of Catholics is given to the Members of the Church of Rome by some of the Reformed. 165  
Chap. 36. God, from Time to time hath raised Godly Men, that have cried against the Errors of the Roman Church, and have Discovered them. 166  
Chap. 37. Concerning the Greek Church with the following Exercitations. 

1. The Greek Church could never yet be brought to join Herself to the Church of Rome, and it is as opposite to Her as ever the Reformed Church was. 167  
§ The Turks are beholding to none more than to the Pope for their possession of Greece, and of the Eastern Empire, which hath caufed the Miserable slavery of the Greek Churches. 168  
§ Thereupon, a most humble Address to the Christian Princes, and States. 169. n. 2    
Chap. 38. Concerning the Waldenses. See, of them briefly, Page 179. Art. 5.    

SECT. 3.  

Chap. 1. Of the Reformation of the Church in general, with a full Thesis. 169  
Chap. 2. Of the last Reformation in particular, made by Luther, Zuinglius, Bucer, Calvin, etc.  
Chap. 3. Of the Reformed Church and Religion, with this Exercitation. 

1. Which Churches, and Assemblies are comprehended properly, under the Appellation of Reformed Churches, Affirmatively, and Negatively. 173  
Not those of the Socinians and Anabaptists. 173    
Chap. 4. Concerning the First Reformers of the said Reform Churches, with the Exercitations. 

1. What esteem the Reformed make of the said Reformers, and how far it doth extend 171  
Again, of the same Matter, in three several Exercitations, 

The 1. is page 180  
The 2. is page 181  
The 3. is page 183    
2. Concerning the Contention between Luther, and Zuinglius, about the Sacrament of the Lords Supper 183  
3. Luther retained his Error concerning Consubstantiation of his old Leaven, wherewith in time of Papistry his Judgement was corrupted. 182  
4. Refutation of this shift of the Jesuits, that because Luther was in that Error, ●●erefore 〈◊〉 Refutation of their Opinions and Doctrin●● is not considerable  
〈…〉.    
Chap. 5. Concerning the Reformed Churches themselves, 

1. Conjointly.  
2. Separately.    
Chap. 6. Of the Reformed Churches Conjointly, with the following subordinate Heads. 

Head 1. The Reformed Churches have had just Causes to separate themselves from the Church of Rome 198 

2. And therefore they are not Schismatical 198  
§. It is not a sound Argument of the Jesuits to Convince the Reformed of Schism, That they have separated themselves from the Communion of the Church of Rome 188  
3. By such a Separation of the Reformed Churches, they did not separate themselves from the Communion of the Catholic Church, but only from the communion of a particular corrupted Church Art. 11, 12, 13  
4. And the said Reform Churches do declare, That they are the same in kind with all the good Churches which have been in the world before them.    
Head 2. The Reformed Religion is true and Orthodox, and their Faith is sound 174  
Head 3. Also the Reformed Churches, Truly, and Properly so called, are Pure, and Orthodox, having the true Notes, and Marks of the true Church 196  
Head 4. And therefore it is false that the Reformed Churches and Religion are Heretical 185  
§. It is a false Maxim of the Jesuits, That for not to be an Heretic, one must have Communion with the now Church of Rome, and must acknowledge the Pope for the Head and Monarch of the Church: See 186, 187  
Head 5. Concerning the Antiquity of the Reformed Religion. 176 

With two Exercitations,  
The first is page 176  
The second is page 178    
Head 6. Refutation of a New Sleight and Device of a Seminary Priest of Rheims, against the Religion of the Reformed Churches. 193  
Head 7. Concerning the Acknowledgement of a Seminary Priest of Rheims, That 3. Articles of the Controversies propounded by Bishop Jewel, were, and are of weight; 

1. The Supremacy of the Pope.  
2. The Corporal Presence.  
3. The Sacrifice of the Mass. 194, etc.    
Head 8. Against the Reconcilement, and Reunion of the two Religions, the Reformed and the Roman. 205  
Head 9 Against Toleration of false Religions, with the Pure and Reformed Religion, when they differ in Fundamental Articles. 206  
Head 10. Refutation of this slander of the Popish Doctors, That the Reformed are Enemies to Scriptures. 207  
Head 11. Answer to this Demand of the Popish Writers to the Reformed, by what Authority They maim and rob the Corpse of the Bible, meaning their Rejection of the Apocryphal Books from the Canon of Faith 208, 209  
Head 12. Refutation of this Accusation of the Jesuits, That in the Religion and Doctrine of the Reformed, there is no Stay or Certainty 210  
Again of this matter. 211  
Head 13. Of the Troubles and Differences which happens in the Church about Religion; In a full Thesis.  
Again of the same matter 242  
Head 16. The Remedy to such Contentions is by a Synod or a Council 243  
Head 17. There is Unity in the Reformeds' Faith, and Concord among them, and how 212, 217  
Head 18. A Refutation of this Accusation of the Popish Writers, That in the Doctrine of the Reformed Churches many Paradoxes are to be found, And that in General 213 

§ It is in the Doctrines of the Church of Rome, that many Paradoxes are to be found 215    
Head 19 The Doctrine of the Reformed Churches, That the Ministers of God have Power to forgive sins, if the sinners repent, and believe the Gospel, maketh not the said Minister into be Priests, as they are called in the Church of Rome 209  
Head 20. The Reformed Doctors of the Reformed Churches are impudently accused of Ignorance by the Popish Writers 216  
Head 21. Rejection of the injurious Names given to the Reformed by the Popish Writers, and what names the Reformed do approve, and make use of. 201  
Head 22. A Representation of good Magistrates, and truly Christians, toward the Reformed Religion. 220    
Chap. 7. Of the Reformed Churches Separately, in regard, 1. Of the Protestants called by the vulgar Lutherans. 2. In regard of the Reformed Religion, and Church of the Kingdom of England; See of both in the following Section.    

SECT. 4.  

1. Of the Reformed, called Protestants, and Lutherans by the vulgar: And what differences in Religion, there is between them and the other Reform called Evangelicks, and Calvinists by the vulgar. 190  
Of the Religion and Church of the Kingdoms of England, with many Chapters concerning them. 

Chap. 1. Consisting in the following Narrations; 

1. What Augustine the Monk, sent in England by Pope Gregory, did after his coming in there. 221  
2. Of the shaking off of the Pope's yoke by Henry the 8. King of England. 221  
3. Of the demolishing of Monasteries in England by the said King Henry. 222  
4. Of the Reformation of the Church, and Religion of England, begun by King Henry. 224  
5. In Queen Mary 's time, extreme was the Cruelty toward the Reformed. 252    
Chap. 2. Consisting in the following Informations; 

1. Of the English Service Book, and of the Change in it, since the beginning of the Reformation in the Reign of King Edward the 6. 234  
2. See also of this Matter. 247  
3. Of the mention of Saints made in the Liturgy of the Church of England, and of their Feasts keeping yearly. 230  
4. In the Worship of God, Prayer and Preaching of the Word of God, must not be severed one from the other. 236    
Chap. 3. Consisting in the following Refutations of Accusations. 

1. Refutation of this Accusation, That the divers English Translations of the Bible are full of Corruptions. 248  
2. Refutation of this Accusation of the Jesuits, That in the State of England; and also in the English Church, great Corruption of Manners is to be seen. 233    
Chap. 4. Concerning the Jesuits, and Seminary Priests, in regard of England; with the following Exercitations. 

1. From the time of the Reformation of the Religion of England, both did never cease to Trouble, & assault the Church & the State of it. 231  
2. Great is the evil and harm that they did cause to that State 251  
3. What they did allege for their Justification of coming in England, against the Laws of that State 254  
4. Refutation of this Accusation, That in England great cruelty hath been exercised against them, and that in regard of their Religion 250  
5. They are not to be spared in England by the Magistrate, being both seducing Heretics, and seditious and treacherous Persons 237  
6. There is great reason to prohibit their Books in England by the Sovereign 255  
7. By many of their Books they have gained nothing hitherto against the Truth of the Reformed Religion of England 232    
Chap. 5. Concerning the Anabaptists in England. There, they are condemned utterly, and publicly, according to Justice and Reason 230  
Chap. 6. Of the Contentions and Differences that happen in the Church about Religion. With three Exercitations propounded before. 

See of them pag. 240, 242, 243    
Chap. 7. Concerning Separatists, with the following Exercitations. 

1. It must be for corrupt Doctrines, And not only for corrupt Manners, that we may separate one from another in regard of Public Assemblies, and Exercises of Religion 225  
Joining to it this other Exercitation 227  
2. There is a necessity to have a certain Form of Liturgy, for the public Administration of all the parts of Divine Worship in the Christian Church 229  
3. Concerning Episcopal Government in the Church of England, we have writ of it, and commended it not long since in a Latin Treatise De Ritibus & Ceremoniis Ecclesiae, pag. 20    
Chap. 8. Consisting in the Representation of two notable Duties of the true Members of the Reformed Church of England. 

1. The first is, not to frequent Heretics Seducers, nor keep Familiar Society with them 238  
2. The second is, to be careful to entertain Peace and Concord 245        

SECT. 5.  

Chap. 1. Of Heretical Churches and Religious, 

1. Conjointly,  
2. Separately.    
Chap. 2. 1. Conjointly, With these Exercitations. 

1. Of Heresies and Heretics, in a full Thesis.  
2. Heresy is a dangerous thing, and spreads soon over the whole Body of the Church, and produceth woeful effects 258  
3. It is a false Maxim of the Jesuits, that for not to be an Heretic one must have Communion with the Church of Rome, and must acknowledge the Pope for the Head and Monarch of the Church 186, 187  
4. Of the Impudence of Error, and of Heretics in these times 258  
5. Heretics and Deceivers grace themselves with high and strange Titles, and glorious Names, to blear the eyes of the simple. 260  
6. The Devil often maketh of Women strong Instruments to dispread the poison of Heresy 261  
7. Of the different kinds of the Heretics Books, and whether some of them may be tolerated 259  
8. The Reformed must avoid the familiar company of God's Enemies, and of the true Religion, for fear of being infected by them 261    
Chap. 3. Of Heretical Religions separately, as of Socinians, and of Anabaptists.  
Chap. 4. Of Socinians, with the following Exercitations. 

1. Their Errors are in great number, and in regard of the principal Articles of Orthodox Faith, represented fully, pag. 262, etc.  
2. Which Errors, or rather Furors, are short ways to Mahumetism, and to Hell. 266  
3. In regard of the said Errors, the Socinians are not comprehended by the Reformed under the Appellation of Reformed and true Churches 273    
Chap. 5. Of Anabaptists, with these Exercitations. 

1. They were in the beginning of the last Reformation, divided in many Sects in Germany 266  
2. Some of them maintained more Errors, and some less; but all of them did profess such Doctrines, that they could not be suffered 

1. Neither in the Church,  
2. Neither in the State,  
3. Nor in the Families.    
See of them all pag. 267, etc.  
3. Against the Anabaptistical Enthusiasts, we maintain, That the Spirit is not without the Word of God, and that it must be examined by the said Word of God 270  
4. In regard of these Errors and Heresies, the said Anabaptists are not comprehended by the Reformed under the appellation of Reformed, and true Churches 173  
5. Also in regard of them, they are utterly and publicly condemned in the State, and Church of England 230    
Chap. 6. Of Schismatical Religions and Assemblies, With these Exercitations. 

1. Of Schism and Schismatics in a full Thesis' 270  
2. It is a false Maxim of the Jesuits, That for not to be Schismatic, as also an Heretic, one must have Communion with the Now Church of Rome, and must acknowledge the Pope for the Head and Monarch of the Church 186, 187    
Chap. 7. Of false Religions; Namely; 

1. Of the Pagans.  
2. Of the Modern Jews.  
3. Of the Mahometans.    
Chap. 8. Of these three false Religions conjointly. 272  
Chap. 9 Of these three false Religions separately. 

1. Of the false Religion of the ancient Pagans, with the following Heads.  
1. Of the falshhood of that Religion, conjointly 273  
2. Of the different Degrees of the falsehood of that Religion, there being among the divers Religions of Pagans, some manifestly impious and wicked. 279  
3. A great multitude of Gods, and also diversity was acknowledged and worshipped by the Pagans. 275  
4. Condemnation of such Gods; 

1. They were not true Gods, but Men, Women, etc. 276    
5. 2. And they were Devils who were worshipped by the Pagans, under such names of Men and Women. 278  
6. Of the Differences that are between the true God, and those false Gods of the Pagans. 274  
7. Why did not the true God, the God of the ancient Jews in Rome, find place among the false Gods of all the Nations, conquered by the Romans? 277  
8. Refutation of the Plurality of those false Gods, by the Sibyls. 278  
9 Condemnation of the Worship of those Pagans. 279   

2. Of the False Religion of the Modern Jews, with the following Exercitations.  
1. Of the falsehood of that Religion, conjointly. 280  
2. In what respects this false Religion is opposite to Christ 281  
3. Demonstration that Jesus Christ, is the true Messiah. 282  
4. The Jews shall be converted to Christ before the end of the world. 284  
5. What Things from Christians, do alienate and detain the Jews from Christianity. 286  
6. The Duties of Christians in Regard of the Jews, are these; 

1. To have Compassion of their blindness. 285  
2. To help and set forward their Conversion, and how? 287     

3.  
Of the false Religion of the Turks Mahumetans.  
The falsehood of that Religion is represented conjointly, page 288       

ERRATA.  
PAge 16 in the Contents, for Divided read Decided. pag. 18 in the last line, for Devoled read Devolved. pag. 19, Art. 5, for the Care of Things, read of such Things. pag. 20 in the very beginning, line 1, this must be put in this manner, Not only in regard of that which belongeth to humane Society, but also in that which belongeth to Divine Religion. pag. 21, Art. 6, for whether, must be put whereas. pag. 21, Art 6, for good pilate's, must be read good Pilots. pag. 26, for the Mercy of jesus Christ, must be read the Merit of jesus Christ. pag. 30, for under the Empire Constantine, must be added of Constantine. pag. 33. line 1, for Concerning. must be read Conceiving, pag. 55, Art. 15, for the Day, must be read the Dry. pag. 35. Art. 3, Then must be taken away. pag. 81, the first line must be taken away. pag. 109, for priated, read Appropriated.   

EXERCITATIONS Concerning The Pure, and True; And the Impure, and False Religion.  

Of Religion in General.  
There is a Religion, And that necessarily.  
1. ALl the Ancient men agree fully, That there ought to be a Religion among all Men.  
2. As indeed there is not a Thing that doth more necessarily follow, 

1. Than a God, a Man, and a Religion.  
2. A Father, a Son, and an Obedience.  
3. A Master, a Servant, and a Service.  
4. A Giver, a Receiver and a Reward.  
5. Or rather a Lender, a Debtor, and a Bond.    
3. And therefore full well doth one say, The Philosophers ought to have been the first Divines.  
For in as much as we make toward God with two wings.  
That is to say  
With Wit,  
And with Will.  
Wit can no sooner conceive that God is our Father,  
But by, and by, will infer thereupon, That therefore we ought to Obey him, and to Serve him.  
Yea and it proceedeth yet further;  
That sigh he is our Father, and we his Children,  
It is for our most behoof to return unto him.  
4. This thing, even the Navigations of our Time do show to be imprinted in all the Climates of the World,  
And in all the kinds of Men,  
As which have discovered Nations that wander in Woods,  
Without Law,  
Without Magistrate,  
Without King;  
But none without some kind of Serving of God,  
None without some shadow of Religion.   

Of the Distinction of Religion.  
REligion is distinguished in this Manner, 

1. There is the True Religion,  
2. There are Heretical Religions,  
3. There are Schismatical Assemblies, and Religions,  
4. There are False Religions.     

Concerning the True Religion In General.  
THat is the true Religion which hath its Origine from God.   

The true Religion can be but one, That is to say sufficient to Salvation. And there cannot be Divers true Religions.  
1. THat doth appear, 

1. By that which Religion requireth of us,  
2. And by that which Religion is to get for us.    
2. Concerning the First.  
Religion, as the Men of old time themselves have taught us, requireth of us in effect,  
That we should yield full obedience unto God.  
Full obedience requireth that we dedicate unto the Glory of God  
Our Thoughts,  
Our Words,  
And our Deeds,  
In such sort  
That ourselves  
And All that ever is in us should be referred to his Honour.  
If Religion requires this,  
How can it be any other then one?  
Or what Diversity can it admit?  
And if any require less of us, contented peradventure with the outward Man,  
Which is all one as if they would rob God of one half of a Man:  
What is their doing but Hypocrisy,  
Or High Treason against God?  
3. Concerning the Second.  
That which Religion is to get for us is Salvation;  
For to speak properly, what is Religion?  
An Art, or skill, if I may so term it, how to save Men,  
And wherein consisteth this Art? 

1. It consists in showing Men their Disease,  
2. In showing them that it is Deadly:  
3. And finally in teaching the fit, and convenient Remedy.    
4. Indeed the very Law of Nature leadeth us well to the first Point.  
For who is he which even of Nature accuseth not himself?  
And whose Conscience nippeth him not when he hath sinned?  
5. Reason also leadeth us to the Second Point.  
For who is he that concludeth not with himself.  
That the Creature which offendeth his Creator deserveth to be rooted out?  
That is to say that Sin engendereth Death.  
6. And thus far may all Religions come,  
And all Ceremonies ordained by Man,  
As Prayers,  
Sacrifices,  
Washings,  
Cleansing,  
And such others;  
But what is all this but a bringing of us to Hell gate?  
Or rather a showing of Paradise unto us a far off?  
But there is an horrible, and infinite Gulf between us, and it,  
Which Man,  
And all the whole World can neither fill up.  
Nor Pass over.  
7. Yet must there needs be a Passage,  
For the end of Man is to be united unto God,  
And the end is not in vain.  
8. The Mean to be united Above  
Is to be reconciled here Beneath.  
9 And the Mean to be reconciled here Beneath is but only one,  
Which is that God himself acquit us of the Debt which we own unto him.  
10. That Religion then, and none other, which leadeth us strait to the said Passage,  
And by the Following whereof we find it  
Is the true Religion,  
As that which alone attaineth to the end of Religion,  
Which is the Saving of Man.   

Of Antiquity concerning Religion  

1. The Distinction thereof.  
2. The true Ground of true Antiquity, or the true Rule thereof.   
1. IT is to be observed, that there is a double Antiquity,  
One is Primary  
And the other is Secondary.  
2. Primary Antiquity is that which was from the beginning, though discontinued, and interrupted by the corruption of Times.  
3. Secondary Antiquity is that, which indeed is aged, and gray-headed, but yet reacheth not to the Springhead.  
Thus our Saviour Christ controlleth the Law of Divorce Matth. 19.8. Though it was aged, and of long continuance; Even two thousand years old: Yet non sic fuit ab initio. It was not so in the beginning.  
4. In regard of this it is truly said of Tertullian verum quod primum, falsum quod posterius. That which is first is always true, and that which cometh later is false.  
5. Concerning Antiquity it is to be observed, that no Antiquity, be it never so ancient and hoare-headed, is to be reverenced or regarded, if it be not grounded upon the truth of the Scriptures.  
6. And that which seemeth Novelty, if it bring Scripture for its warrant is truly Ancient: and hath true, certain, and unresistable Authority.  
The reason is given by Aquinas 2. part. q. 97. Art. 3. Because the Law of God proceedeth from the will of God; and therefore may not be altered by Custom proceeding from the will of Man.  
7. In that regard very well doth S. Cyprian writ lib. 2. Epist. 3. ad Caecilium. If only Christ is to be heard, we ought not to regard what any before us hath thought fit to be done, but what Christ who is before all hath first done. For we must not follow the Custom of Man, but the truth of God.  
And in another place: Custom without truth is nothing but Antiquity of Error. Idem. ad Pomp. cont. Epist. Steph. Papae.   


God alone is the Lawgiver of his Church.  Nothing must be ordained concerning the Things which belong to Religion, without the Word of God.  
1. THe Reason of that is because God alone is the Lawgiver of his Church,  
And the only Author of the Doctrine  
Concerning Faith or Belief,  
And Religious Worship.   

That God is the only Author of the Doctrine concerning Faith, or Belief; we prove it by the following Arguments.  
1. THe 1. is taken from the Nature of Faith.  
For all the Doctrines of Faith, in regard of the matter which is to be believed must have a certain, infallible, and undoubted Truth:  
Now it is the property of God alone to be infallibly true of his own nature. Let God be true, but every man a liar, saith S. Paul, Rom. 3.4.  
And therefore God alone is the Author of the Doctrine of Faith.  
2. The 2. Argument is taken from the Quality of the Articles of Faith;  
For the proper documents and Doctrines of Faith do exceed the capacity, and apprehension of the Creature. And therefore they could not be revealed but only by the Creator.  
Such is the Doctrine of the Trinity of the Persons in the unity of an Essence. Such is the Doctrine of the Eternal Birth of the Son of God. Such that of the Procession of the Holy Ghost. And such that of the hypostatical union of the two Natures of Christ, Divine and Humane.  
And such are all other Articles concerning Faith properly, and strictly taken, which in that they are above the natural knowledge of the Creature, cannot be known by us, but by the supernatural Revelation of the Creator.  
Of all them this of Christ may be said, Flesh and Blood hath not revealed these things unto mankind; but God the Father which is in Heaven. Matth. 16.17.  
3. The 3. Argument is taken from the reward of Faith, and the punishment propounded to unbelief, and infidelity,  
Which do manifestly argue that it belongeth to God alone, to frame and prescribe to Men, Articles, and dogmes, concerning belief and Faith. For the reward propounded to Faith, is Eternal Life. john 3.36. And that is the gift of God through Jesus Christ our Lord. Rom. 6.23. And the punishment denounced against infidelity is Eternal Death; Which punishment God alone is able to inflict. Christ teacheth it Matt. 10.28. in these words Fear not them which kill the body, but are not able to kill the soul. But rather, fear him which is able to destroy both soul and body in hell. He teacheth it also, John 3.36. when he says, that he that believeth not the Son, shall not see life, but the wrath of God abideth on him.   

2. That God is the only Author of the Doctrine concerning Religious Worship. We prove it by the following Arguments.  
1. THe 1. Argument is taken from the Relation which is between God, And the Church.  
God alone in the Spiritual Government of the Soul, is Sovereign Monarch.  
Is the Housholder,  
Is the Husband.  
In regard of his Church.  
This Church in regard of her Relation to God  
Is Called  
The City of God,  
The House of Cod,  
The Spouse of God.  
Now who should be so Impudent  
As to prescribe Laws to a Foreign City?  
Concerning her Duties to her King,  
Or to Another Man's Family,  
Or to Another Man's Wife,  
Concerning the Manner  
Of Obeying,  
And Rendering Service  
To her Master,  
Or to her Husband.  
2. The 2. Argument is taken From the Reward, And Punishment, Annexed to the Works of Divine Worship.  
For the Works of Divine Worship Piously observed, have from the Munificence of God, a Promise of Eternal Reward:  
But being Neglected, or Contemned, a Commination of Eternal Death.  
From whence it may be Gathered,  
That God Alone, who is the Lord of Life and Death, Hath the Power  
To Ordain such Works,  
And to Enjoin Them  
By the Empire of a Lawgiver.  
3. The 3. Argument is drawn from the Prohibition of God.  
For God himself by an Express Law hath attributed to Himself Alone  
The Authority to Ordain his Service, Deut. 12.32. What thing soever I command you, observe to do it, Thou shalt not add thereto, nor diminish from it.  
From whence also is that of our Saviour, Matth. 15.9. But in vain they do worship me, Teaching for Doctrines, the Commandments of men.  
4. The 4. Argument is,  
Because the Works of Worship depend from the Will of God, who is to be Worshipped:  
Therefore God is not Worshipped at all by those Works, By which he did not declare whether he would be Worshipped, or Not.  
But in This, None can know the Will of God, unless he doth reveal it, and Injoines it, For who hath known the Mind of the Lord, Or who hath been his Counsellor. That is Confirmed by This; That all whosoever did think to Worship God with their own Invented Works; Did provoke him to Anger, rather than honour him: Nay they are found, To have worshipped the Devil, Or the Idols of their own heart, rather than God:  
They went a whoring with their own Inventions, Therefore was the wrath of God kindled against his People, Psal. 106.39, 40.   

§. The only Ground, and Rule of Faith, And Divine Worship, Is the Holy Scripture.  
1. NO Mortal Creature can Teach Religion:  
2. Nor Carnal Man can attain true knowledge, unless God Instructs Him,  
And his Spirit lead Him to the Truth.  
3. The Phrophets Agree to the Truth of this Doctrine,  
Esa. 8.20. To the Law, and to the Testimony.  
4. So doth Christ, Joh. 5.39. Search the Scriptures, for in them ye think ye have eternal Life, and they are they which testify of me.  
5. And so do the Apostles, calling the Scriptures a Rule,  
As S. Paul doth, Gal. 6.16. And as many as walk according to this Rule.  
And Philip. 3.16. Let us walk by the same Rule.  
6. And so do the Ancient Fathers, and Doctors; Sequi Divinas Literas, 
De fide ad Reginas.  etc. To follow this Rule, saith cyril, is the Path unto Heaven:  
And to be led by this Canon is the way to Salvation.  
And S. Irene, Non per alios Dispositionene Salutis cognovimus. By the Scriptures we Learn to be saved.   

§. Also, The Holy Scripture ought to be among us, the Supreme Interpreter of Scriptures, And the Judge of Controversies.  
1. FOr Confirmation of That, this Language of the Reformed is to be noted, and observed. How better, say They, would it stand with wisdom, That as Augustine sometime wrote of Counsels, 
August. contra Maximian. lib. 3. cap. 14.  Neither the Papists should object Jerome against the Reformed;  
Nor the Reformed Augustine against the Papists.  
Thereby to Prejudice each Side;  
But that Matter might be tried with Matter,  
Cause with Cause,  
And Reason with Reason;  
By the Authority of Scriptures.  
2. For indeed as the same Augustine hath taught us, Epist. 111. Ad Fortunatum.  
We must not have any men's Disputations (Howsoever They be Men of sound Judgement, and worthy Praise,) In like Estimation as the Canonical Scriptures.  
3. Such an understander (saith the same Augustine) Am. 7. In Reading other men's Writings, Such would I have other Men to be of Mine.   

§. Consequently This Power and Authority is not to be Attributed to any Creature.  
1. NOt to the Ancient Fathers, And Their Writings.  
2. Not to the Church.  
3. Not to the Counsels.  
4. Not to The Pope A Part, or Joined with a General Council.  
3. Because They have not the Conditions of a Supreme Interpreter of the Scriptures, And Judge of Controversies.  
3. Which Conditions are the following,  
1. It is required of a Supreme Interpreter, and Judge of Controversies,  
That It says Infallibly the Truth,  
And Cannot Err.  
2. It is Required that It be not Partial.  
3. It is Required That no Appeal, or Provocation may be made from it.  
4. It is Required That it might produce a certain knowledge, and Belief in the Minds of Men.  
And by a Certain Spiritual Power so bind in some manner the Dissenting Parties,  
That They willingly obey unto the Truth,  
And give Assent unto it.   

§. What Force have in Matters of Religion, Arguments taken from Reason.  

1.  
1. THe Argument that is Grounded only upon Reason, In Matters of Religion, And Faith, we Reformed grant most unfeignedly to be no lawful weapon to fight the Lords warfare.  
2. And therefore, whatsoever any of the Christians have said against Philosophy, and Reason, when Philosophy and Reason did disagree, and doth from the Faith,  
Which in the Scripture we Learn,  
All That we Reform do Allow with all our Hearts.  
3. And never used thus any Argument taken from Natural Reason, In Matters of Religion against Any Adversary.  
4. For Reason must submit itself to Faith, we know.  
Faith must not be Restrained, or stitched according to Reason.   

2.  
But when Reason is not Controlled of Faith, Then we think, That no Adversary in Points of Belief will Deny, but that an Argument builded upon Reason  
Maketh a necessary Proof.  

The Controversies Concerning Religion,  
In Disputations,  
Either Public,  
Or Private;  
Most be Divided only by the Holy Scriptures,  
According to the Doctrine of the Reformed.     

ANTITHESIS.  
1. THe Popish Doctors do Reject this Doctrine, For They will not enter in Combat with the Reformed only with the Scriptures;  
They Account themselves Disarmed,  
If they must fight with Them only with this weapon.  
2. For this is their Language to the Reformed Doctors.  
You Boast much of your valour,  
But whether, think you, is he valorous, or Fearful who dare not otherwise buckle with his Adversary, But upon Condition he may forbid Him what Weapons he List,  
And choose for Himself what he List.  
Now say They to Them, Here is your valour,  
You forbidden us the Weapons  
Of the Church,  
Of the Counsels,  
And of the Fathers;  
And you only leave us the Weapons of the Scriptures.   

Answer of the Reformed Doctors, To this Language of the Popish.  
1. HE that will overcome in the Case of Religion, must only use those Weapons which are Allowed in this kind of Fight:  
For it is not lawful here, As it is in War, to take any weapon by which you can wound your Enemy;  
But weapons must be fetched out of the  
Armoury of the Scriptures,  
And of the Spirit of God.  
Or Else, There will be no foiling of an Adversary.  
2. And, This is That which the Scriptures do warrant.  
3. And the Emperor Constantine commanded the Fathers of the Nicene Council to use against the Arrians.  
And to end Controversies,  
The Books of the Evangelists, And of the Apostles, And of the Oracles of the old Prophets: Theodoret. Lib. 1. Cap. 6.  
4. And the like teacheth Hilary, De Trinit. Lib. 7.  
And Augustine, Epist. 3.  
And Contra Litter. Petil. Donat. Lib. 3. Cap. 6.  
And in Divers others Places.   

The Supreme Authority of Establishing, Conserving, and Reforming Religion doth belong to the Prince and Sovereign Magistrate.  
1. Which we say, and maintain against the Doctors of the Church of Rome, who leaves to the Prince only to defend that Religion, which hath been established and approved by the Clergy.  
2. But more belongeth to the Prince, and all that which is propunded in the Head.  
3. Which we prove 1. By the Right of Pagan Princes;  
For among all the Pagans, and Gentiles, although the solemn administration did belong to their Priests; yet the Supreme Authority of settling, reforming, and defending Religion did ever belong to the Magistrate.  
4. And that 2. we should not think that the Pagan Princes did err in that we are to know That the Supreme Magistrate among the Israelites, and among the Christians did assume to themselves the same Right.  
God himself would have the Ceremonies concerning Religion to be settled and established by Moses the Civil Magistrate. And not by Aaron the High Priest.  
And after the Death of Moses, the Care concerning Religion was devoled to Joshua the Governor and Magistrate, And not to the Priest.  
During the Government of the said Joshua,  
The Ark was removed,  
The Idols were pulled down,  
And by him was renewed the Religious Covevant between God, and the People.  
It is manifest also that David and Solomon, and Josiah, And Hezekiah did exercise their Royal Power, in establishing, and Reforming Religion, And in overthrowing, and rooting out Superstition, and Idolatry.  
If any one doubts of the exercise of the Power of Christian Emperors about the matter of Religion, let him read the Code,  
And the Novel Constitutions, And there he shall find Laws made by them,  
Concerning the Catholic Faith,  
Concerning Sacraments,  
Concerning the Churches,  
Concerning Synods,  
Concerning the Pastors of the Church,  
Concerning Heretics,  
And in a word, concerning the whole matter of Religion.  
5. And it is an Error to teach that the Care of things doth not belong to the Office of the Supreme Magistrate,  
For, as says very well S. Augustine, Princes do serve God in this, 
August. contra. Crescon. lib. 3. cap. 51.  as they are Princes, If they Enjoin good things in their States, and Dominions, And forbidden that which is Evil; Not only in regard of that which belongeth to Divine Religion.  
6. To the two former Arguments let us join a third one to prove that the Supreme Authority concerning Religion, doth belong to the Prince, and Sovereign Magistrate.  
This Argument is taken from the necessity, or at least from the convenience of the Thing.  
It is a thing very necessary that there be one to whom the Supreme authority doth belong to Enjoin that which belongeth to Religion, To forbid the Things that are hurtful and contrary to Religion, And to punish those that are Rebellious; For the outward worship of God shall vanish away, Heresies will rise, and Increase, as also Blasphemies, unless there be one armed with the Sword, who may by fear, and by a coactive power, restrain the perverse, and wicked.  
This cannot be done by Ecclesiastical Persons;  
For their Office is to preach, to exhort, to rebuke, and by Spiritual Censures to Correct.  
But they bear not the Sword; And they are deprived of that Supreme Power, which by the fear of punishment may contain the Impious, and wicked in their Duty.  
Therefore the very outward face of a Christian Commonwealth shall not be retained, if we exclude the Civil Magistrate from the Supreme Authority concerning Religion.  
1. The Prince, And Sovereign Magistrate, must order, and settle nothing Concerning Religion, without Consulting the Book of Holy Scriptures.  
2. And Assembling Learned, and Godly Divines whose Charge is to expound them.  

1.  
1. THe Grecians never undertook any matter of great consequence before they received Answer from their Oracles.  
2. Neither the Jews before they consulted with God by the Ephod.  
3. Nor the Romans before they had the Approbation of their soothsayers.  
4. And therefore doubtless all Christian Princes, and Estates, are to expect either a Command, Or at least a Warrant from Holy Scripture before they proceed in matter so nearly concerning God, and his Service.  
5. Otherwise they go about to set the Sundial by their Watch, and not their Watch by their Sundial.  
6. Whether all wise Governors, like good pilate's have Manum ad Clavum, oculos ad Astra; The eye upon the Stars, And their hand upon the Helm, Steering their Course below, by direction from above.   

2.  
1. THough Sovereigns are Supreme Commanders for the Truth, yet they are not the Supreme, or sole directors unto Truth.  
For in Scruples of Conscience, And perplexed Controversies of Religion, they are to require the Law from the mouth of the Priest; That is, they are to ask Counsel of the Prophets, And generally in all matters appertaining to God, to hear the Ministers of God, declaring to them the will of God out of his Word.  
2. Symmachus was bold to tell Anastasius the Emperor, that as Bishops own Subjection to God's Sword in Princes hands; So Princes own obedience to God's Word in Bishop's mouths. Defer Deo in nobis, nos deferemus Deo in te; O Emperor hear God speaking by us, and we will fear God ruling by thee.  
The same God who hath put a material Sword in thy hands to smite malefactors in their body, hath put a Spiritual Sword in our mouth to slay sin in the Soul.  
3. The Magistrate is the hand of God, but the Preacher is his mouth.  
And for this cause all wise and Religious Kings have given them their ears, And taken some of them in their bosom, As David did Nathan, to receive Instruction, and direction from them how to sway the Royal Sceptre within the walls of the Church.    

In what regard a Sovereign Prince is said to be the Head of the Church, which is within his States, and Dominions.  
1. IT is not in the same sense that Christ is called the Head of the Church, which is Mystically. For this honour is proper only unto him, And cannot, without an horrible blasphemy, be attributed to any Creature.  
2. Neither also is it in the same sense, that the Popes of Rome do call themselves Ministerial Heads of the Universal Church, Pretending thereby to have an Universal, and a Supreme Power in Spiritual things belonging to Religion, and Conscience; As also an Universal Jurisdiction over all Ecclesiastical Persons. For this Title belongeth not unto them, neither by Divine, nor Humane Right, But they assume it by a mere Antichristian Usurpation.  
3. The Sovereign than is called Head of the Church of his States, and Countries in the same sense that in God's Word King Saul is called the Head of the Nations; That is to say, not only as he is the first, & the Noblest member of the Church of his States and Countries, but because he is her defender, her Nursing Father, and Supreme Inspector; and who is bound by the virtue of his Supreme Authority to establish therein, defend and maintain Religion, and the Divine truth, As also a good, and a lawful Government.   

Of the Marks of the True Religion, By which it is distinguished from the False Religion of Pagans, etc.  
1. THe First Mark of the True Religion is This; That it direct us, And all our Religious Service unto the true God, Creator of Heaven and Earth, The only Searcher of men's Hearts, Of which chief he will be served.  
By this first Mark true Religion is distinguished from all Idolatrous Religions, which seek unto Wood, to Stone, to the Sun, to the Moon, to Men, to Angels, and to all the Creatures that are in Heaven, and in Earth.  
2. The second Mark of the true Religion is, That the Service of God which Religion is to teach us, must be grounded upon his word, And Revealed unto us by his own self.  
This Second Mark will serve us to discern the True Religion from the Inventions of Men.  
And to reject as untruth whatsoever is not grounded upon God's word.  
3. The Third Mark of the True Religion is, That True Religion must put into our Hands a Mean to satisfy God's Justice.  
Without the which not only all other Religions, but also even that which concerneth the true serving of the true God were utterly vain, and unprofitable.  
By this third Mark True Religion is distinguished from all False Religions.  
Man's Reason hath well perceived that some such Mean was needful in Religion.  
But to know what that Mean is, was too high a Thing for man's Reason to attain unto.  
4. The True Religion then, And which deserveth the Name of Religion is only that  
Which hath God for her Scope,  
His Word for warrant of her worshipping,  
And a Mean appointed by him to pacify him towards us.  
And in that Religion only, and in none other, resteth Salvation.   


The Ancient Judaical Religion hath been a True Religion.  
The Jews having had the knowledge of the true God;  
And having served, and worshipped him alone.   
1. AMong the great Nations  
Of the Assyrians,  
Of the Persians,  
Of the Greeks,  
Of the Egyptians,  
And of the Romans,  
Whose Religions did not bear the Livery of one only true God,  
But of Many.  
There was discovered a little Nation called the People of Israel,  
Which worshipped the Creator of the World,  
Acknowledged him for their Father,  
Did call upon him alone in their need;  
And for all the small Account that others made of them,  
Did abhor all the glistering gloriousness of the Great Monarchies, and Kingdoms that were out of the way.   

The first Christian Religion was Pure, and True.  
1. FOr it was wholly According to the Will of God, Declared by the Prophets, by Jesus Christ, And, By his Apostles.  
2. It was a Pure and a True Religion, Because It Had All the Marks, and Parts of the True Religion:  
1. Teaching to know one only God,  
Creator of Heaven and Earth,  
And who Conserves, And Governs All Things By his Providence.  
2. It Discovers to the sinful Man the true  
Mean to be Reconciled with God,  
Namely By the Mercy of Jesus Christ our Redeemer;  
By whom Alone,  
Having Satisfied the Justice of God his Father,  
His wrath may be Appeased towards Sinners, who Repent, And Believe.  
3. It Prescribes in what Manner the true God is to be Served, And Honoured,  
Namely in Spirit, and in Truth;  
Refers All to the Glory of God,  
And the Salvation of Men;  
And Admits Nothing  
Either Absurd,  
Or unjust.   


Of the Agreements,  
And of the Differences,  
Between the Religion of the Ancient Jews,  
And the true Christian Religion, which we Christians do embrace.   

1. Of the Agreements between both the said Religions.  
1. GOd is the Author, and the Efficient Cause of both.  
2. Christ is the foundation of both, By whose only merit all the Faithful since the first sin of our first Parents have been, and are reconciled unto God: See Heb. 13.8. Rev. 13.8.  
3. As Christian Religion, so the Religion of the Ancient Jews did aim to stir up a desire of the blessed Immortality, and to confirm the hope of the same.  
4. Both the Religions did bring, and doth bring Justification, and Sanctification to the Faithful of the Old, and of the New Testament: See John 8.56.  
5. Both the Religions have been sealed and confirmed to the Faithful of the Old and of the New Testament by the selfsame Holy Spirit.   

2. Of the Differences between both the said Religions.  
1. THe Religion of the Ancient Jews did belong only to one Nation and People; The Christian Religion belongs to all People.  
2. The Religion of the Ancient Jews by many Ceremonies did shadow and represent Christ which was to come. The Christian Religion doth teach and clearly publish that he is come.  
3. In the Religion of the Ancient Jews, the Lord under some earthly benefits did represent the fruition of the heavenly Inheritance:  
But in the Christian Religion directly he doth direct our minds to the Meditation of Eternal Life;  
Omitting those earthly means, and helps which he did use towards the Ancient Jews.  
4. The Religion of the Ancient Jews was darker, But the Christian Religion is Clearer.  
5. In the Religion of the Ancient Jews the Rites of their Sacraments were bloody, And difficult; Namely, the Rites of Circumcision, and of the Paschall Lamb.  
But in the Christian Religion they are without blood, and Easy.   

3.  
1. FRom the abovesaid Things it appears,  
That since the first Sin of Adam there hath been but one way to attain to the fruition of Salvation. And this way hath been the Faith in Jesus Christ the Mediator. See thereof Gen. 3.17. and Chapt. 22.18. Act. 15.11. and 10.43.  
2. Therefore the doctrine of those is to be rejected, who teach a threefold way to attain unto Salvation; Namely,  
1. One to those who did live before the written Law, by the observation of the Law of Nature.  
2. The second to those who did live under the written Law, by the fulfilling of the same.  
3. And the third to those who did, and do live under the grace of the Gospel by the Faith in Jesus Christ.  
3. The Reason why such Doctrine is to be rejected, and exploded, is because the Faithful, and Believers, under the Old Testament, have had Redemption in Christ, by his blood, which was to be shed, As we have by his Blood which is shed. For the Expiatory Sacrifice of Christ hath had a saving virtue, not only since it was offered unto God upon the Cross, But even from the Eternal Decree of God.  
And the Efficacy thereof hath been as well before, as after it was exhibited:  
In which regard it is said of Christ, Heb. 13.8. That he is the same yesterday, and to day, and for ever.  
And Rev. 13.8. Christ is called the Lamb slain from the foundation of the world.  
4. Therefore all the Faithful, and Believers under the Law have had Redemption by Faith in Christ the Redeemer as we have under the Gospel.  
Abraham did see the day of Christ, and was glad; as it is said John 8.56.  
He did see it by the eyes of Faith, and not of the flesh.    


Of the Mutation which happened to the First Christian Religion.  
In the Great Prosperity, and Pomp, which happened to the Church under the Empire Constantine.  
The First Christian Religion Suddenly Changed, By the Introduction in It.  
Of the Ceremonies, and Superstitions of the Pagans Converted To the said Christian Religion.  
And in Borrowing the Words,  
And the Ceremonies of the Jews.   

1.  
1. THe Church before this Empire had been bred In the Hills, and Wildernesses.  
2. It came out of them clothed with Camels Hairs:  
That is to say, Clothed with all Sobriety, with all Simplicity, And with all Innocence.  
3. The Bishops for the most Part, manifesting Her to the World,  
Were ashamed to Present Her such to the Gentiles:  
That is to say, to Those who Newly came out,  
Or would come out from Paganism.  
4. The Good Emperors Likewise,  
Who were Desirous, that the Christian Religion should be Received by Their People,  
More Curious of the Outward, then of the Inward  
Of the Appearance then of the Truth,  
Of the Ceremony then of the Substance.  
5. They make then no Conscience to cloth the said Church after the Fashion of the Pagans, And to Adorn Her with the Ornaments of the Gentiles,  
To Fit the Christians Services, and Ceremonies to those of the Pagans:  
As far as without wrong to the Faith, They did think They could do it.  
6. And this Proceeding was called Among  
Them  
Zeal, and Prudence;  
Which Tertullian would have called Sacrilege,  
Being a Severe Observation of the first Simplicity  
And Purity as long as he Lived in the Church.   

2.  
1. IN which Besides, the said Bishops, were to keep this Temperament.  
That in the same Time, being to give content to the Jews, who did Embrace the Christianism, which for the most part did believe that their should be a Greatness under the Kingdom of the Messiah.  
They were very Glad to show unto Them the Fulfilling Thereof in the outward Splendour of the Christian Church.  
2. And where They did Conceive, that They should Adorn the Simplicity of the Christian Religion,  
They willingly borrowed as much as they could,  
The Terms, or Words,  
And the Ceremonies  
Of the Jews.    


Of the Terms, or Words;  
And of the Ceremonies  
Borrowed  
From the Jews,  
And the Pagans,  
When the Christian Church  
Under the Empire of Constantine,  
Did Pass From Persecution to Peace,  
And from Thraldom, To the Domination.   
1. AS All the Outward Service of the Jews, And of the Gentiles, did chief Consist in Sacrifices;  
Those of the Gentiles without a certain Scope,  
And those of the Jews aiming All at One only,  
Jesus Christ;  
It did seem hard and scandalous unto Them,  
To Abolish all Sacrifices,  
Because Those New Converts believed,  
That Religion could not be without such Sacrifices.  
Not Concerning that All Sacrifices are Nothing.  
But in as much as they are Referred to the only Sacrifices of the Son of God Accomplished in the Cross.  
Therefore to the End, That Neither the one  
Nor the others should be Frighted.  
The Christians used Themselves to Speak  
Of Altars,  
And of Sacrifices;  
And as much as the Apostles had taken Pains  
To Teach That All Sacrifices had Ended in Christ,  
They did Delight to call their Sacrifices, Immolations, Oblations, Sacrifices;  
They call The Lord's Table His Altar;  
The Commemoration of his Death in the Sacrament,  
The Sacrifice of the Altar.  
A Holy Host,  
They call the Bishops, and Ministers Priests;  
The Deacons Levites, etc.  
Manners of Speech among Them well understood  
Which in those Ages were not Hurtful;  
But in the Following, More Ignorant, And farther off from the Light, have notwithstanding been the Cause of great Abuses,  
Because they are Passed from the Figure, to the Thing,  
And from an Improperty of Words in an Error of Doctrine.  
2. The Gentiles Also had a Multitude of Gods To them All;  
They Had builded Temples,  
Founded Altars, and Sacrifices,  
Suddenly, and at a clap, To Restrain Them  
To the Service of one God, which is all Spirit,  
And his Service all Spiritual;  
They who were Carnal,  
Besotted after Pomps, and Ceremonies,  
And after the Wood, And Stones,  
Was found by Humane Prudence Both Scandalous and Impudent.  
In Regard That these Gentiles were to be Edified, And not Destroyed,  
Fed, said They, with milk, Before They were Fed with Solid Meat. For Thus this Place of Scripture was Abused.  
Whereas, Than the First Antiquity had bluntly contested, That to have Many Gods, was to have None;  
That to Serve Any Creature was to forsake the Creator:  
It was found sweet by Succession of Times,  
To Transform Their Gods into Saints,  
Their Goddesses into She Saints,  
To put our Apostles, and our Martyrs in  
Their Place,  
To Dedicate unto Them Their Temples, And  
Their Altars,  
To Give them some Priests,  
And some High Priests,  
To Appoint To Them Holy Days,  
And Honours, And Services.  
3. Now As Humane Wit is Blind in the Things of God,  
It Happened, That under the Shadow  
To Draw to Christ The Jews, and the Gentiles,  
Those Good Folks by a Laps of some Ages, did  
Introduce mildly in the Church  
Both The Judaisme, And the Paganism  
We understand Their Ceremonies,  
And their Outward Pomp's,  
Their Superstitions, And Vanities,  
And which is worse,  
Many of their Presumptions, And Anticipated opinions in the Doctrine itself.   


The Religion, And Church of Rome Is not Now  
What it was in the Beginning.   
1. TO Judge aright of the Roman Church, we say that there is great difference between that which is now, And that which was in the time of the Apostles, And some Ages after their Death.  
2. That which was in the Time of the Apostles, was Pure and Orthodox, So that her Faith, was spoken of throughout the whole world, Rom. 1.8.  
3. After the Death of the Apostles, during some Ages, she hath been also a true Church; But not the only True Church. Not the Catholic, or Universal Church, But a Part of the same; As was the Church of Greece, of Syria, of Egypt, And of other Places; She hath been a True Church, but not so Pure as in the Apostles time; Errors betimes, having begun to creep in her.  
4. But the Roman Church which is now, is an Impure and Heretical Church, And more Heretical than any one that ever was before; Since the Plague of Antichristianisme have sticked unto her, it is no more the Chaste Spouse of Christ, but an Harlot, And an Adulteress. It is no more a sound and vigorous body, but a body full of ulcers, and soars. In a word, she is no more Pure and Orthodox, as she was before, but Impure, and Heterodox.  
5. Which we prove by two strong, and Irrefragable Arguments;  
The 1. is, because the greater part of her Faith, and belief is contrary to holy Scriptures;  
And consequently is mere Heresy.  
The 2. is, because a great part of the Ancient Heresies which have been condemned by the Ancient, and Orthodox Church, are received in her, and approved by her.  
6. I have said, 1. That the now Church of Rome is Impure, & Heretical because the greater part of her Faith, and belief is contrary to holy Scriptures.  
1. Scriptures forbids the use of Images in matter of Religion, and Divine Worship. The Church of Rome receives, and maintains them.  
2. The Scripture teacheth us, that the blood of Christ doth cleanse us from all sin, The Church of Rome doth establish another Purgatory.  
3. The Scripture teacheth us, that of ourselves we are not able to think any good Thing, but but that all our sufficiency is from God.  
The Church of Rome will, that by the strength of our  we may do good works, And make the said strength to cooperate with the Grace of God.  
4. The Scripture will, that we pray, and speak in the Church in a known Tongue, All the Service of the Church of Rome is in an unknown Language.  
5. The Scripture doth ordain, that in the Sacrament of the Lords Supper all drink of the Cup:  
The Church of Rome hath forbid it to the Laity.  
6. The Scripture presents us Jesus Christ as the only Mediator between God and Men:  
The Church of Rome doth forge a great number of Mediators, who are to help us with their Merits, and with their Suffrages.  
7. The Scripture doth warn us concerning Christ, Acts 3.21. That the Heaven must receive him until the time of restitution of all things:  
The Church of Rome will in some sort make him to come down every day from Heaven in a million of Places; And moreover, exposes him under the accidents of bread to divers ignominies.  
8. In a word, there is no Proposition mentioned against us in the Church of Rome, whereof we may not be able to find the Antithesis in the Word of God.  
In that regard there are many to be found in the said Church of Rome, which are ashamed of the abovesaid Errors:  
And except the brainless Spirits, and resolved to maintain even the grossest Abuses, few Persons will there be found who entirely keep their Religion, And in some Points thereof do not find something wanting.  
7. I have said, 2. that the now Church of Rome is Impure and Heretical, because a great part of the Ancient Heresies, which have been condemned by the Ancient and Orthodox Church, are received in her, and approved by her.  
Those Heresies meet in her, and do compound a part of Popery, As all the Waters of Rivers and Springs do meet in the Sea.  
The Devil hath made them to rise up again upon the stage in the Roman Church with some small disguising.  
Her so insolent contempt, and debasing of Holy Scriptures she hath common with all kinds of Heretics, to whom such a thing is usual.  
She doth borrow from the Pharisees the nonwritten Traditions, And the Merit of Works.  
She borroweth from the Basilidians, and the Carpocratians the worshipping of Images.  
She hath from the Marcosians, of whom Epiphanius doth speak, And from the Eutichians, against whom Theodoret and Vigilius do so excellently dispute the Error of Transubstantiation.  
She hath from the Messalians, & the Euchetes, her vain repetitions of Prayers by number.  
She hath from the Manichees, the Montanists, the Marcionites, the Tatianites, the Eucratites, the Priscilianists, and Eustachians her Fast, her Abstinences, her Vow of Poverty, Her Distinction of Meats, And her Law of Celibat, or Single Life:  
By all which is accomplished the Prophecy of S. Paul, which we have 1 Tim. 4.1. etc.  
With the Marcionites, and Pepusians, she permits Women to Baptism.  
With the Pelagians, and Semipelagians, she doth establish , The Merit of Works, The Perfection of Holiness, whereof the Monks do principally boast, Adding thereunto of their own the Works of Supererogation as a mark of a Supreme arrogancy.  
With the Manichees, though under another consideration in the Eucharist, she hath cut off the use of the Cup.  
It were a thing too tedious to particularise more upon this matter.  
8. From the abovesaid, it manifestly appears that the Church of Rome is Heretical, yea above all others who ever have been Heretical.  
Because she is not infected only with two or three Heresies, but with a great number and multitude of them.  
And because her maladies are not small and slight, but the poison of Heresy hath thrust itself through her whole body, having almost corrupted all the Articles of Faith;  
Which causeth us to say with the Prophet Isaiah c. 1.21, 22. How is the faithful City become an harlot? it was full of judgement, righteousness lodged in it, but now murderers; Thy silver is become dross, thy wine mixed with water.  
8. The same also causes us to acknowledge that the Church of Rome hath only an outward show;  
Her fairest is the frontispiece and fore front, all covered with magnificent Titles, But within it is nothing else but falsehood, and Corruption.  
She is like unto the Temples of the Egyptians of old, which outwardly were fair and magnificent; But within nothing was to be found but Cats, and Crocodiles, and Serpents, and such other Beasts; fit for a Den, then for such a Temple.  
9 If so many fair Churches in the East, planted by the sacred hands of the Apostles, and watered with their blood are now changed in Mosquys of Mahumetans, or in lodgings of Heretics; why then shall we find strange that such a change be happened in the West?  
Since the thousand years ended of the binding in Chains of Satan by Jesus Christ, in the preaching of the Gospel he hath been loosed, according to the Prophecy of S. John, Rev. 20.1, 2, 3. to work again a little season about the seduction of the Inhabitants of the Earth.   

§. Antithesis of the Popish Doctors.  

1. Objection.  
Against the Above Exercitations, they object  
1. That By Testimonies of Stories,  
No Heresy was brought into the Roman Church,  
Or any Change of Doctrine was ever made in the same.   

Answer to that Objection.  
1. WE Answer to that Objection,  
That the Papists Histories, written in the Time of Antichrists Tyranny,  
Ought not, And do not Deserve to be regarded by us Reform;  
Because the Authors of Them were Infected with the Errors of the Pope;  
And did not Dare write for the most Part otherwise, then might well stand with his Honour.  
2. And to All Histories, That since the Defection have commended the Faith of that Church,  
We Oppose the Word of God,  
Which plainly convinceth it of manifold, And Damnable Heresies.  
3. Besides, we could allege Sundry Writers in all Ages, That openly have reproved the Same:  
To Instance in one,  
Doth not Sigisbertus the Monk, An Historiographer, mentioned by the Papists,  
Expressly Charge Gregory the Seventh  
And his Successors,  
For maintaining and practising,  
Not only an Error, But an Heresy Also,  
In taking upon Them Authority to Excommunicate the Emperor,  
And other Civil Princes:  
This Heresy hath ever since continued in that See,  
And is at this Time, by the Pope, And his Popelings Avouched.  
And therefore by the Confession of the Popish owns Historiographers,  
Some Heresies hath taken Place in the Church of Rome,  
Which is contrary to the Objection before propounded.   

2. Objection.  
2. Against the Above Exercitation, 

The Popish Writers demand  
At what Time,  
Under what Bishop,  
By what way,  
And By what Proceeding,  
Was a New Religion Spread  
Over the City of Rome  
And over though whole World?     

Answer to that Objection.  
1. IT is hard for us to Answer  
At what Time;  
Neither is it Necessary to set down the very Instant of Time:  
All Things were not at once overturned in the Church of Rome;  
Sin,  
And Error,  
Came to their Height by Degrees,  
And by Leisure to Ripeness;  
The Hairs of our Head are not all Grey of a Sudden,  
Neither doth any thing suddenly come to his Maturity,  
And the Growth of every Thing appeareth long after.  
This is manifest in such Things as having small beginning, go on forward unto a greater Quantity,  
Until they come to Perfection.  
2. But doth it follow, that the Church of Rome is not Corrupt,  
Because we cannot tell the Moment of Time When it began to be Corrupt?  
But being so manifest as it is,  
What need we search the Histories to  
Show the Beginning?  
What we Pray?  
If you see a Man sick of the Pestilence,  
If you see a City corrupt with Riots, and wickedness,  
If you see a House Ruinous, And Ready to Fall,  
If you see a Ship Sinking,  
Will you deny all These,  
Unless one can tell you the Time  
When that Man began to be Sick,  
The Means how the City grew Corrupt,  
Who was Owner, And in what Year  
The House grew Ruinous,  
And in what Day the Ship began first to Leak?  
And what is the Force of the Papists Reason, and  
Demand, other than This?  
3. But do not their own Histories Tell  
When,  
And By whom  
Innovations and Corruptions Entered;  
Let Them See a Few of Them;  
1. He that first usurped Authority over other Churches, was Pope Victor,  
After Him Zozimus,  
And Boniface the Third,  
And Celestine,  
And their Successors.  
2. Pope Syricius first forbade Priests  
Marriages.  
3. The Manichees first Denied the Cup to the People.  
4. The 2. Council of Nice first ordained Worshipping of Images.  
5. Pope Nicholas the Second, first taught, the Body of Christ must Carnally be handled, broken, and Eaten.  
6. Pope Innocent the Third, first established the Doctrine of Transubstantiation.  
7. Boniface the Third, first Declared  
That the Pope was the Head of all Churches.  
8. Gregory the Great, taught first Purgatory, for a certain Truth.  
9 The Florentine Council, first taught, And Declared that the Pope was above Councils.  
10. Innocent the Third, brought in Auricular Confession.  
If these were not Sufficient,  
We could produce the Rest, of the Popish Errors.   

3. Objection.  
3. Against the above Exercitation,  
The Popish Writers take an Objection  
From the Perpetuity, and Continuance of Christ's Universal Church;  
And demand of the Reformed Doctors  
With what face they durst accuse of Corruption the Present Church of Rome,  
If they Remember how Christ promised his Spouse Perpetual Preservation.  
Hos. 2.19. I will even betrothe thee unto me for ever.  
Isa. 59.21. As for me, This is my Covenant with Them, saith the Lord, My Spirit that is upon thee, And my words which I have put in thy Mouth, shall not Departed out of thy Mouth, Nor out of the Mouth of thy Seed, Nor out of the Mouth of thy Seeds Seed, saith the Lord, from henceforth, and for ever.  
And Such Like.   

Answer to this Third Objection.  
1. TO what Purpose doth this Objection serve the Popish Writers?  
Or what Argument may the Perpetuity  
Of Christ's Universal Church afford Them against our former Assertion?  
2. We Believe, and Confess, to the Comfort of our Souls,  
That Christ's Church hath continued,  
And shall never fail so long as the world endureth.  
3. And we account it a profane Heresy to teach that Christ's Universal Church hath Perished from the Earth at any Time;  
For this Assertion shaketh the Foundation of all Faith, and Religion.  
4. But the Popish Writers who makes this Objection,  
Should prove by invincible evidence of Scripture  
That the Catholic Universal Church of Christ is nothing Else,  
But the Outward Succession of the Roman See:  
If They can Prove This,  
They should Prove their Objection Sound,  
And should confute our Opinion Truly.  
5. But it is a Thing which They cannot Do,  
They cannot bring us  
Either Texts of Scriptures, or Reasons,  
To show that Christ's Church  
Either is the Pope's Succession,  
Or Else dependeth upon the same See.  
6. For as Touching External Show,  
And Succession of Churches,  
The Scriptures have foretold,  
Apoc. 12. and 13.16.  
That Antichrist shall Seduce  
Great, and Small,  
Rich, and Poor,  
Free, and Bond;  
And that the Church shall fly into the Wilderness,  
And there Remain:  
Of all which no word could be true,  
If the Catholic Church were tied  
To the Pope's Chair,  
And the Pope's Chair were the Rock  
That cannot be removed.  
7. And yet notwithstanding this General Dispersion,  
And the Flight of the Church under Antichrist,  
The Catholic Church shall for all That  
Continue.  
8. Although not in that outward strength,  
And Glory,  
In which sometimes it hath appeared,  
And Flourished.   

4. Objection.  
Of the Popish Writers  
Against the above Exercitations,  
That the Now Church of Rome is Changed,  
And is not Now what it was in the Beginning.  
What Impudence is This, say the said Writers;  
There was never Heresy that Assaulted the Church of Rome,  
Of which it carried not the Victory, As  
Over the Donatists,  
Over Jovinian,  
Over Pelagius the Britain,  
And over Others.   

Answer to this Fourth Objection.  
1. THe Triumphs of which the Popish Writers do boast of,  
Are no more proper to the Now, or Latter Church of Rome,  
Then the Triumphs of old Rome  
Over Pyrrhus,  
Over Annibal,  
Over Perses,  
Over Antiochus, are to be esteemed the Triumphs of Rome, Now Being.  
2. And for the pretended Victory over Pelagius the Britain, we saw that he Triumphed over the Popish Kingdom.  
For did he not Teach, That Grace was imbred in Nature? And the Popish Crew of Jesuits Defendeth the same.  
Who seethe not then Pelagius sitting in the Popish Triumphant Chariot?    

Popery is not of the first, and Primary Antiquity; That is many of the present Doctrines of the Church of Rome; And in what Time Errors were received in it.  
1. PApists are not able to produce any Record, Express and direct testimony, Canon of Council, or Ecclesiastical constitution, For their burning Lights in the Church at noon day before the Decree of Pope Sabinianus, in the year of our Lord 605.  
2. Nor for Rome to be the Head of all Churches, before Pope Boniface the Third, in the year 606.  
3. Nor for the Invocation of Saints in their Public Lithurgy, before Boniface the Fifth, in the year 618.  
4. Nor for their Latin Service, thrust upon all Churches before Pope Vitalian, in the year 666, which is the very number of the name of the Beast.  
5. Nor for the Cutting of the Host into three parts, and offering one part for the Souls in Purgatory, before Pope Se●gius in the year, 688.  
6. Nor for setting up Images in Churches Generally, and worshipping them before Pope Adrian the First, and the Second Council of Nice, in the year, 787.  
7. Nor for Canonization of Saints departed, before Leo the Third, about the year 800.  
8. Nor for the Oral Manducation of Christ's Body in the Sacrament, before Pope Nicholas the Second, in the year, 1053.  
9 Nor for the entire number of seven Sacraments, before Peter Lombard, in the year 1140.  
10. Nor for Indulgences, before Eugenius the third, in the year 1145.  
11. Nor for Transubstantiation of the Bread into Christ's body, before the Fourth Council of Lateran, in the year 1215.  
12. Nor for the Elevation of the Host, that the People might adore it, before Honorius the Third, in the year 1216.  
13. Nor for any Jubilee, before Pope Boniface the Eighth, in the year 1300.  
14. Nor for the Carrying the Sacrament in Procession under a Canopy, before Pope Vrban the Fifth, In the year 1262.  
15. Nor for the Day and half Communion, before the Council at Constance, in the year 1416.  
16. Nor for the suspending the Efficacy of Sacramental Consecration upon the Priest's Intention before the Council at Florence in the year 1439.  
17. Nor for the Pope's Superiority to General Councils, before the sixth Council at Lateran, under Leo the Tenth, in the year 1517.  
18. Nor the vulgar Latin Translation to be held for Authentical, And upon no pretended Cause whatsoever to be rejected, before the fourth Session of the Council of Trent, in the year 1546.  
19 Nor for the Second book of the Macchabees, and the Apocryphal Additions to Hester and Daniel, with the History of Bell and the Dragon, which S. Jerome termeth a Fable, to bereceived for Canonical Scripture, before the said Session, in the year above named.   

1. Fraud.  
1. These be the Principles, and Grounds of Faith, and Worship, that the Church of Rome doth Produce.  

1. Scriptures.  
2. Traditions of the Apostles.  
3. The Catholic Church.  
4. General Councils.  
5. The Ancient Fathers.  
6. The Pope, which she calls the Supreme Pastor of the Church.    

2. These be the Frauds of the Church of Rome, Concerning all the Principles, and Rules above Produced.  
The 1. of those Frauds is, That the Church of Rome careth indeed for none of Them, but for the last, which is, The Determination of her Pope.  
1. THe Scripture must not be Scripture in any other Sense, then as the Pope will Expound.  
So that the Scripture being the Meaning of the Scripture, And the Meaing of the Scripture being the Pope's Exposition;  
Hereof it followeth, That the Scripture is nothing else but the Pope's Interpretation.  
2. So Likewise,  
In Traditions,  
In Doctors,  
In Councils,  
In Churches,  
If any Thing Dissent from the Pope's understanding, and Determination;  
It is Rejected, Abolished, Condemned.  
3. And Finally, all Faith, all Religion, all Divinity of the Church of Rome, is only the Pope's Sacred will, and pleasure.   

Papists give the Church's Authority to the Pope, And take all Authority quoad nos from the Scripture. So that by the Church, they understand the Pope.  
1. THe Papists 1. take all Authority from the Scripture. 2. They give it to the Church. And 3. They give the Church's Authority to the Pope.  
2. I say 1. That the Papists take all Authority (quoad nos) from the Scripture, which appears in that they teach, that it is not the ground or pillar of truth; Nor properly, and of itself any Cause, or Means of Belief, or of Charity; And that God doth not immediately speak by it; Neither is the Holy Ghost joined with the writing of the Scripture; And that the Church is not subject to the Scripture. And that put case any person living out of the Communion of the Roman Church do read, or study the Scripture, it is not the word of God to them, or of greater Authority than Aesop's Fables.  
3. I have said 2. That the Papists give all Authority to the present Roman Church.  
This appears in that they make it the only External ground and pillar of Truth, The sole Judge of Controversies, The principle, or first ground, and foundation from whence the Scripture, in regard of men, receiveth all Authority.  
4. I have said, 3. That the Papists give the Church's Authority to the Pope; And no Papist in these days, can, or will deny This.  
For 1. the Positive Speeches of their greatest Doctors thereupon manifestly confirms it. Ecclesiae nomine, saith Gregorius de Valentia intelligimur ejus Caput, Romanum Pontificem, Tom. 3. Dist. 1. q. 1. part. 1. pag, 30.  
And Bannes 2.2. q. 1. Ar. 10. Animadvertendum est cum Cajetano, etc. quod apud Thomam pro eodem omnino reputatur Authoritas Ecclesiae universalis, & Authoritas Concilii, Et Authoritas Summi Pontificis.  
2. The same Assertion followeth upon the main principles of their Doctrine; which are,  
That the Pope is the prime subject of Ecclesiastical Authority.  
And that the whole Authority of all the Body, and of all the Members thereof is derived by, and from him.  
And that the promise of the perpetual Assistance of the Holy Ghost, And the Infallible Judgement, and the Supreme Authority, And other Privileges are entailed upon his Tribunal.   

The 2. of those Frauds, is That, The Pope also is Taught by the Papists, To be the true and Lawful Interpreter of the Sense of the Scriptures, And the Supreme Judge of Controversies Concerning Faith, and Divine Worship.  
1. IT is most clear, that the Jesuits make both the Scripture itself, and the Interpretation of it, to Depend upon the Authority of the Church.  
2. And the Church they call not the whole Multitude of Christians, and Faithful Men.  
3. But they Restrain both the Name, and the Nature of the Church, 1. unto their Bishops; 2. If Thereupon we Reformed object, That their Bishops may Differ touching the Sense of the Scriptures: so shall we be uncertain, and shall not resolve which of them to Believe, but they help this, and Answer, That General Councils must Decide, and Determine all Questions, and Controversies.  
3. Shall we then Rest in them?  
No more than in then the other.  
For the Pope must be Judge over the Councils.  
4. So in the Conclusion, The whole Interpretation of Holy Scriptures is transferred to the Pope, and must be fetched out of his Breast, yea, and as a proper Right, he so challengeth the Power of Interpreting of the Scripture;  
That whatsoever he thinketh, That must be accounted the Sense and Meaning of them.   

Refutation of this Doctrine of the Jesuits, by the Reformed Doctors.  
1. THat which hath been said above, is the Jesuits constant, and perpetual property, and disposition in interpreting the Scriptures.  
2. Which is full of Dotage, Error, and Falsehood, void of Advise, Knowledge, and Wisdom.  
3. For what an Absurd, and horrible Thing is it, that the Sense, and Meaning of the Holy Scripture should depend upon one man's Judgement, and Voice.  
4. Specially being such a one, as commonly the Bishops of Rome have been Unlearned, Wicked, Heretical.  
5. And hence have proceeded all the following goodly Interpretations,  
1. Take, Eat,  
That is, you Priests say Private Masses.  
2. Drink ye all of This,  
That is only the Priests must Drink.  
3. Be ye Holy, for I am Holy,  
Therefore it is unlawful for the Ministers of the Word to marry a Wife.   

Exception of the Jesuits.  
Which of the Popes, or what Catholic Writer ever concluded this out of that place.   

Answer to this Exception.  
Pope Syricius did first of all so Collect;  
And after him Pope Innocent;  
As it may be read in Gratian, Dist. 31. cap. Tenere and Dist. 82. cap. Proposuisti cap. Plurimos.  
4. This is another like Interpretation:  
Give not holy things unto Dogs,  
Therefore the people must be forbidden to read the Scriptures.  
5. What should we number up Innumerable more of the Popes, and Papists Interpretations, By which they do nothing but pervert, and wrest the Scriptures.   

In Particular, These be the Frauds of the Church of Rome Concerning Her first Principle, Which is the Scripture.  

1. Fraud. The Papists making Show to Receive the Scriptures for Ground, and Rule of Faith, Do Disgrace Them in Joining Traditions with Them.  
1. FOr as the Scriptures are Grounds And Rule of true Doctrine. So are They only Grounds, And Rule.  
2. And as in Matters of Faith, Arguments ought principally to be drawn from Them, so such Arguments only conclude necessarily, As even the Schoolman Thomas Aquinas doth Directly confess, 1. Part. 1. Quaest Artic. 8. Ad. 2.   

2. Fraud. The Church of Rome which Produceth Scriptures for one of Her Principles, And Rules, hath indeed no sufficient Scriptures.  
For in making an old rotten Translation (which we may boldly call so, being compared with the Original Word of Scripture) to be the Authentical Word of God: and denying the Original Faithful Texts which Moses, the Prophets, the Apostles, the Evangelists did write, to be the Word of God.  
What doth she else, but plainly, as it were with one dash of a Pen Cancel the whole Scriptures?  
2. This Homely Latin Translation, is the Papists Scripture.  
3. Coined and Canonised of late in the Council of Trent, And never before.  
4. And other Scripture have They none.    

§. Of the Corruption of the vulgar Latin Translation more Fully.  
1. THe Reader of the vulgar Latin Translation, may manifestly perceive, That in it are manifold, and almost infinite Faults of all sorts;  
1. By Adding,  
2. By Omitting,  
3. By Mistaking,  
Of Letters,  
Of Points,  
Of Syllables,  
And of Words.  
4. By wrong Interpreting the Original Text.  
2. Which Faults, The Popish Doctors shall never be able to Approve, or Justify; Though They weary Themselves never so much with Travelling, and Toiling, and seeking some Defence.  
3. When They have said what They can say, for Maintenance of These Corruptions, it shall for all that Appear, By all Learning, and Evidence of Reason, that They have, Neither the Old, nor the New Testament, in the Entire, and Original Truth thereof.   

Refutation of the Excessive Praises, that the Semiminarie Priests of Rheims gives to the English Rhemish Translation.  

1.  
1. LEt the Seminary Priests of Rheims give what Commendation they will to their English Translation.  
2. We Reformed say against it, That that Translation is the worst of all the Translations that hath been set forth of the New Testament.  
3. And we prove our Assertion, because that translation hath such examples of unaccustomed and monstrous novelties of words, as the like in no other can be found.  
4. So as a man may justly call it a new fangled and ridiculous Translation: Devised rather to amaze the Readers, and make the word of God a laughing stock; then to Edify the Church of Christ.  
5. For who hath ever heard or read such words, and Phrases as they have used, and affected in their Translation?  
6. Whereas They might have retained, as well the common, and known manner of speaking.  
That their Translation set forth in English, might have been understood of English men.  
7. But they of purpose have so framed the same, that the English is in many places as obscure in words, as the Latin.  
8. Which thing is in all Translations a foul fault: But in Translating of Holy Scripture Intolerable.  
9 And what Reason should be hereof, but that Men either should contemn or not understand the Scripture, which yet they will seem to Translate, for the benefit of the Church?   

2.  
10. If the Reader require Examples, let him take but the Book, and read a little, and soon shall he see strange Affectation of Novelties in words, and speeches throughout their whole Translation.  
11. There shall he find The Transmigration of Babylon, Matth. 1. v. 17. The Enemy Man, Matt. 13. v. 28. Unless you have Penance, Luk. 13. v. 3. Give us to day our supersubstantial Bread, Matt. 6. v. 11. Whatsoever thou shalt supererogate, Luk. 10. v. 36. Not in Chamberings, and Impudicites, Rom. 13.13. An Emulator of the Traditions of my Fathers, Gal. 1.14.24. I Expugned the Faith. They Emulate you not well, Gal. 4.17. That you might Emulate Them, 1 Pet. 2.5. Be ye also yourselves superedified, Ephe. 4. v. 10. Once at length you have reflorished to care for me, denying the only Dominator, and our Lord, Jud. 4. To the Redemption of Acquisition, Ephes. 1. v. 14. Against the Spirituals of wickedness in the Celestials, Ephes. 6. v. 12. The Archisynagogue, Mark 6. v. 22. Ebrieties, Commessations, Gal. 5. v. 21. The Dominical day, Apoc. 1. v. 10. But they are written to our Correption, 1 Cor. 10. v. 11. That in the Name of Jesus every knee bow of the Celestials, Terrestrials, and Infernals, Philip. 2. v. 10. But he Exinanited himself, Philip. 2.7. For with such hosts God is promerited. Hebr. 13. v. 16. Let the Charity of the Fraternity abide in you, Heb. 13. v. 1. O Timothy keep the Depositum, 1 Tim. 6.20. That he might repropriate the sins of the people, Heb. 2.17. Wrapped it in Sindon, and laid it in a Monument, Matt. 27.59. All shall be docible of God, John 6. v. 45. Upon probatica a Pond, John 5. v. 2. Which of you shall argue me of Sin, John 8. v. 46. They hated me gratis, John 15. v. 26. Beyond the Torrent Cedron, John 18. v. 1. It was the parasceve of Pasche, John 19.14.   

3.  
1. These, and such like, are the goodly flowers of the Rhemists English Translation.   

4.  
2. Besides the obscurity and ambiguity of Sentences, by Reason of leaving out the Verbs, and other words in the English Translation, which may in Latin more easily be understood.   

5.  
Hereby the Reader may judge, but better by Reading the Translation itself; whether we have not Truly said of it, That it is a strange Translation indeed; And such an one, as hard it were to find the Like.   

6.  
1. But one of the Rhemist Priests doth Answer That we Reform rather Delight in such Novelty, than They, seeing they Retain the Ancient words, Mass, Priests, etc. And we Reformed refuse them.  
2. Of these words, shall be spoken in our particular handling of Controversies between the Reformed Churches, and the Roman.  
3. And as for certain Names of persons, and of places, which some of our Interpreters do reduce to the Hebrew Sound.  
They cannot much trouble the Reader, And they are rather used in Books, then in Speech.    

EXERCITATION.  
Condemnation of the Annotations joined with he Rhemist Translation of the New Testament, By the Seminary Priests of Rheims.  
1. Whosoever shall consider with himself advisedly the Rhemists Manner of Collection,  
Their Argument,  
Their Application of Scripture;  
And shall Examine a little how their Conclusion followeth upon their Proofs, without all Coherence or consequence of Reason, must needs greatly mislike their whole Religion, that is founded upon so weak, so tickle, and so ruinous a Foundation.  
2. For unless it be granted, That of every Thing, may be concluded any Thing; and that the Word of God may be made applicable to all purposes, opinions, and Doctrines; it is impossible that these, and such like arguments of Theirs, as they have in their Annotations gathered upon the words of Scripture, should have in them such strength, and Truth, as Divinity and Religion requireth.   

These be the Frauds of the Church of Rome, Concerning another of their Principles, Which is the Ancient Fathers.  

1. Fraud.  
The Church of Rome doth Discover an abominable Fraud in this, That putting the Ancient Fathers to be one of the Principles of their Doctrine of Faith and Religious Worship, by an Expurgatory Index they cause to be blotted out of the Books of the Ancient Fathers, all that is displeasing unto them. Or else they falsify them, and alter their Sense and Meaning.  
1. THis is true in Regard of the most Ancient Fathers, and particularly of the Books of S. Cyprian, S. chrysostom, S. Augustine, S. Cyril of Alexandria, and of others.  
They make them say the contrary to that which they will, and take out from them, not only some Clauses, but also whole Leaves.  
2. We know well, that to cover this Sacrilege Sixtus of Sienna doth add, That those Writings of the Fathers had been soiled, and infected by the Malice, and Venom of the Heretics of our Age; But it is a False Cover.  
For if by Heretics he doth understand those of the Reformed Religion, we maintain that which they cause to be blotted out of the Writings of the Fathers was in Them before the Reformation. And That it cannot be Justified that any of the Reformed have Corrupted or Altered any Writings of the Fathers.   

2. Fraud.  
The Church of Rome acknowledgeth, That there are many Faults, and Errors in the Books of the Ancient Fathers, which are not to be Approved. And notwithstanding That, The Popish Religion, is as it were, a Body consisting for the most part of Rottenness, and Corruption, Namely of Ancient, and New Errors.  

1.  
1. THe Popish Writers can as soon prove out of the Scriptures, the following Points of their false Doctrine, As they can draw a Fountain of water out of a flint.  
2. These Points of the Popish false Doctrines are 

1. Their Doctrine of Free will.  
2. Their Doctrine of the Merit of Works.  
3. Their Doctrine of Purgatory.  
4. Their Doctrine of the Sacrifice of the Mass, for the sins of Quick and Dead.  
5. Their Transubstantiation.  
6. Their Pope's Supremacy.  
7. Their Superstitious Fasts.  
8. Their Worshipping of Images.  
9 Their praying unto Saints.  
10. Their praying for the Dead.  
11. Their Satisfaction.  
12. Their Forgiveness by Works of Penance.  
13. And for many more the like Points of their false Doctrine.     

2.  
1. And therefore they will be rather Tried, and Judged by the Writings of the Fathers, then by Scriptures.  
2. Although for a Fashion in Defence of some of the Points above propounded, they pretend Scriptures.  
Yet being easily beaten from them, they fall at last to Rail on Them as not containing sufficient Doctrine; and rather will be Tried, and Judged, as we have said, By the Writings of Fathers.  
3. At whose Hands albeit they find not such Relief, as they would make Men to Believe in no one Point of Controversy between us, and them; As hath been oftentimes plainly proved by many Doctors of the Reformed Church, And by Bishop Jewel notably.  
4. 1, Notwithstanding by Reason of the Father's manifold oversights, and slips.  
2. And the Corruption that daily increased in the Church; They may bring somewhat, such as it is for their Maintenance.  
5. Wherefore in That we Reform will not admit the Fathers for Judges in Matters of Religion, but hold them hard to the Trial of the Scriptures.  
6. Which the Papists cannot abide; This puts them out of patience, and driveth them into vehement passions.  
7. But let them mend themselves where they can, They shall never get more at our Hands Then that which we have said before concerning the Scriptures, and the Fathers.  
8. This is then a very true saying, that our Adversaries Doctrine cannot stand, unless we Reform will allow for Good those Things, That in the writings of the Fathers are most Faulty.     

§. Again of this Matter more briefly.  
1. IT is a peculiar Thing to the Popish Doctors that they, even greedily hunt after, and pursue whatsoever is Faulty in any Ancient Author. As if all the Father's Errors served to make up the Body, and Faith of their Religion.  
2. They rake up even out of the Father's oversights watsoever seemeth to favour their Errors.   

Papists suck Errors from the Father's unsound Speeches, And of a small Error of the Fathers do occasionally procreate a great one.  
1. AS Horseleeches suck the naughty blood out of the veins, So Papists excerpt that which is most imperfect, and unsound from the Fathers.  
2. And thus Popery according to D. Whitaker, is a patched Coverlet, framed of the Father's Errors, and sewed together.  
3. Moreover, the Papists of a small error of the Fathers, may occasionally procreate a great one.  
As from praying for the dead used in one respect by the Fathers, The gross praying for the dead, with a reference to purgatory.  
4. And so we have great cause to tax the slippery dealing of Popish Hucksters in abusing the Fathers.   

Fraud's concerning Councils, Another Principle of the Church of Rome.  

1. Fraud. Of many Frauds, and Slights committed in the last Councils of the Church of Rome.  
1. THat before they were Assembled, their Decisions were Debated, And concluded at Rome.  
2. That notwithstanding all Disputations, And Proof done on the contrary, they passed by absolute Authority.  
3. That the Holy Ghost, or rather the Spirit of Satan was brought there from Rome weekly by the Post.  
4. That the Precedents in them, and those who did Dispute in them, and those who Concluded in them, did Respire nothing but the good will of the Popes. And did Aime only at this, to obey, and please Them.  
5. By that it evidently appears, That it is not much needful to produce Proofs, that such Assemblies might have erred.  
6. On the contrary it should be found strange if they could have concluded any thing without Error.   

2. Fraud. This is a great slight of the Popes in these last Times, to oppose themselves to the holding of Counsels; believing that they would Decree against them; Against the Roman Clergy, And against the Court of Rome.  
CLement the 7 th'. Pope of Rome, very much versed in Affairs of State, even during the Life of his Predecessor Adrian the 6th, had still maintained, That in the Occurrences of that Time, the Council, to make use of the Mean of Counsels, was most pernicious.  
2. And commonly did say, That Counsels were profitable whensoever any other thing should be Handled then the Pope's Authority.  
But when it came to be Debated, That then there was nothing more pernicious.  
3. For as in former times, the Pope's weapons were to have Recourse unto the Counsels. So in those Times the Safety of the Papacy did consist to shun, and avoid them.  
4. And so much the more that Leo the 10. his predecessors, having already condemned Luther's Doctrine; This same matter could no more be referred to a Council to Examine it, And Deliberate upon it without wronging the Authority of the Holy See.   

3. Fraud. Observation. This was a great Fraud and Sleight in the Court of Rome, to endeavour as much as could be done to suppress the Relation of what was passed in the Council of Trent.  
1. MAny clear sighted persons have done what they were able to do, to suppress the History and Relation of that which did pass in the Council of Trent.  
2. Whereupon we say, That it is true, That the Great Things deserves to be held in some Mysterious Secret: But it is when the public Good requires that it should be so.  
3. But when the Ignorance of the whole is notably wrongful to one of the parties, and Advantageous to the other, It is no marvel, if in Contrary Intentions and Ends, it is proceeded also by opposite, and contrary ways.  
4. And here it is true, and received, the Common and Famous Sentence, That with more Reason it is endeavoured to avoid Loss, then to get profit.   

Addition. Of the History of the Council of Trent, written by Patre Paulo.  
1. AS the Council of Trent holds the first Rank among the Affairs happened in Christendom in the former Age, and which also may happen in the following Times.  
2. So may it be said in very Truth, That the History which we have of the said Council by Patre Paulo, is the most Excellent of the Histories that have been written in that time, and perhaps surpassing the others which had been written afore.  
3. For if we have a Regard to the Matter which it contains, we shall find there, those of the Religion, and of the State, and if exactly we consider the Form of it, we shall find that nothing is wanting in it.  
4. He that shall Read it carefully, shall not be ashamed to confess that he hath received much profit by the Reading of it; For in the Discourses which by Digression are made in it, by its Author concerning Religion, and the Church:  
There is a Depth of Learning,  
A Clearness of Wit,  
And a Solidity of Judgement most Admirable. As also a true, free, and bold Decision of many Points of Importance which are in Controversies between the Reformed Churches, and the Roman.   

Fraud. The Acts of the Counsels have been falsified for the most part, And things have been supposed, which never were.  
1. FOr they have been during a long time shut in the Convents. And for the most part did pass by the Hands of the Monks, who have cut off them, and added unto them, whatsoever they would.  
2. And in that Regard, the Greeks do complain, That the Latins have corrupted, and falsified the Counsels. And the Latins frame the same accusation against the Greeks. To whom shall we Hold?  
3. The Frauds in this Matter are so Ancient, That from the sixth Council of Carthage, the Bishops of Rome's Legates did produce the Acts of the first Council of Nice, falsified in an horrible Manner. And although that Falsification was even then solemnly Discovered: yet Rome, which hath Drunk all Shame, is often relapsed in the same Crime, that was Reproached in full Council of Florence to the Pope's Legates, But they were not much astonished thereby.  
4. The whole Code of the Ecclesiastical Canons hath been not long since set out by one Denis Petit;  
But we find that this Author hath Eclipsed from the Laodicean Council the Enumeration of the Canonical Books which was to be in the last Canon: And it cannot be said that he hath done that for brevity sake.  
For the same Author in the same Code hath inserted the Enumeration made by one Synod of Carthage, because, without doubt, he did like it better than the other.  
5. And so every one give us that which his passion, or affection doth approve, And an Indiscreet Zeal doth hid, and suppress from us That which is Best, and of greatest Edification.    

It is with Just Causes that the Council of Trent is Rejected and Condemned by the Reformed, because it may be rightly called the Iliad of our Age.  
1. FOr this Council greatly desired, and procured by Good Persons to Reunite the Church which did begin to Devise itself, did so bend and harden the Parties, that it hath Rendered the Differences Irreconcilable.  
2. And the said Council negotiated by the Princes to Reform the Ecclesiastical Order hath caused the greatest Deformity which ever was since the Christian Name is in Being.  
3. Besides, the said Council hoped by the Bishops to Recover the Episcopal Authority, which in a great part was fallen to the alone Pope of Rome, hath been the cause that they wholly have lost it, Reducing them to a greater Bondage.  
4. On the contrary, the said Council having been feared, and shun by the Court of Rome as a powerful Mean to temper the excessive Power, which from small beginnings was mounted by degrees to an extremity without bound, and limit, hath so confirmed and propped to Her over the Party which is remained subject unto Her, That is, was never so Great, nor so well settled.   

Concerning the Council of Trent.  

1. The Rhetorical, Commendations of it by the Jesuits.  
1. THe Council of Trent, saith a Jesuit, The Elder it waxeth, By so much more it shall flourish daily, And continually.  
2. O with what Diversity of People out of all Countries!  
With what Choice of Bishops throughout all Christendom.  
With what Excellence of Kings, and Commonweals.  
With what Profound Divines.  
With what Devotion,  
With what Lamentations,  
With what Abstinence, and Fasting,  
With what Flowers of Universities,  
With what knowledge of Strange Tongues,  
With what Sharp Wits,  
With what Study,  
With what Endless Reading,  
With what Stores of Virtues, And Exercises,  
Was that Sacred Place Replenished!   

2. The Reformed say, That it is without Cause, that such Commendations are given to this Council.  
1. FOr they know very well, The Notable Carriage, and Behaviour of that Synod, so much Extolled by the Jesuit.  
2. And besides they say, That every one knoweth thus much, That it was not to be Esteemed a Council of the whole Christian State, But rather a Conventicle of few Men, Running together into the same Place.  
3. There was there present a sort of silly Friars, which did sustain the greatest part of the Burden, By Dispute, Writing, And playing the Orators.  
4. For as for the Bishops, and the Chief Cardinals, They busied their Heads about other Matters, for which They were specially Assembled.  
5. No more will we say of this Council.  
6. Others have spoken of it those things, that are most True.  
Both how it was Called,  
How Handled,  
And how it was Dismissed.  
7. Among Them chief is considerable Patre Paulo, in his Admirable History of the Council of Trent.   

3. Of the Decrees of the Council of Trent.  
THe Tridentine Decrees, which the Jesuits, and other Popish Doctors Commend being set forth, as They writ, by so many Excellent, godly, and Learned men, and say, That it were Impiety to compare with them: All the scattered Synagogues of Lutherans, have been Tried, and Examined by more Godly, and Learned Men, than ever were in that Synagogue Assembled, wherein prevailed neither Godliness, nor learning, but Antichristian Tyranny.   

4. Of the Examen of the Council of Trent, by Kemnitius. Jesuits. Kemnitius, saith a Jesuit, gained but Infamy by his Examen of the Council of Trent.  

Answer to That by the Reformed.  
1. IF Kemnitius have not the Jesuits good word, it is no great wonder:  
For he hath Achieved that by his Learnings, Virtue, and Industry, that he may seem worthy of Envy, and Hatred from such as the Jesuits are.  
2. But if true, and deserved Praise be due to good Deeds, he hath obtained an honourable Reward, even the everlasting glory of a good Name.    

5. For what Reasons the Protestants made not great haste to go to the Council of Trent.  

Jesuits.  
Why, say the Jesuits, did not the Protestants. 1. Called to the Synod of Trent, And secured by the Caution of public Promise, make all haste to come unto it?   

Answer of the Reformed.  
What should they have done there? Or to what end should they have undertaken so long a Journey?  
1. Either that having been mocked, and abused, they might have returned home again,  
2. Or having been burned in the Council, the Protestants should have been paid for their Rashness.  
1. For in Regard of the First, What place of Disputation was left among those who had every man plighted their faith to the Pope, and had Religiously bound themselves by Oath, That they would never, either do, or say, any thing against his dignity, and pleasure.  
What therefore might have been hoped for from those, which might have drawn any to Disputation?  
2. And in Regard of the second; Did not the Calamity of John Husse of Bohemia, and of Hierome of Prague, who were burned in the Council of Constance give just cause of fear?  
And yet hus came to the Council, trusting in the protection of a public promise.  
Of the History of the Council of Trent, Written by Patre Paulo. See the Addition.  
Concerning this Question, Whether the Pope be above the Councils, Or otherwise.   

Jesuits.  
THe Jesuits puts the Pope above the Councils,  
And they allege this Reason,  
Because no Council is of any Authority, which was not Confirmed by the Pope.   

Answer of the Reformed to that Reason.  
That is false:  
1. For the Sixth African Council, and the Chalcedon Council had their Authority without the Pope.  
2. And Emperors, Patriarches, and Bishops have Confirmed Councils.  
3. And the Council of Constantinople, by Letters, desired the Confirmation of the Decrees from Theodosius the Emperor.     

Fraud. This is a Fraud of the Church of Rome in Regard of another of her Principles, That is the Catholic Church. That because the Scripture maketh Honourable Mention of the Church, The Roman Church is that true Church of Christ, of which the Scripture speaketh so often.  

1.  
WE Reformed acknowledge, That both in the Old, and New Testament, there is every where honourable mention made of the Church: And that it is called  
A Holy City,  
A Fruitful Vineyard,  
An High Hill,  
A Direct Path,  
The only Dove,  
The Kingdom of Heaven,  
The Spouse, and Body of Christ,  
The Pillar of Truth,  
The Multitude unto which the Holy Ghost being promised, poureth all things needful to Salvation.  
The Congregation against which the Gates of Hell shall never so prevail, That they shall utterly extinguish the same.  
The Congregation, which who so Repugneth, though he confess Christ with his mouth, yet hath he no more to do with Christ, then hath a Publican, and a heathen man.   

2. The abovesaid Titles do not belong to the now Church of Rome.  
1. FOr on the contrary,  
It is the Babylonish Whore,  
A Branch cut off from the true Vine,  
A Den of Thiefs,  
A broad way leading to Destruction,  
The Kingdom of Hell,  
The body of Antichrist,  
A Sink of Errors,  
A great Mother of Fornication,  
The Church of the wicked, out of which every Christian ought to departed, which Christ shall one day fearfully destroy, and give her the just Recompense of all her sins.  
2. In vain then do the Popish Writers reckon up the praises of the Church, unless they can demonstrate that they are proper to the Church of Rome.  
3. Which they shall never be able to do so long as Rome standeth.    

As the Church of Rome is Fraudulous in regard of the Principles of Faith and Worship, that she doth produce.  
So is her Doctrine false concerning these Principles.  
1. Concerning the Traditions that she calleth Apostolical.  
2. Concerning the Church.  
3. Concerning General Councils.  
4. Concerning the Ancient Fathers.  
5. Concerning the Pope.  
And therefore such Principles are justly excluded by the Reformed, from the Rule of Faith.   

1. The Reformed justly exclude from the Rule of Faith, the Traditions, called Apostolical, by the Papists.  
1. FOr the Popish Apostolical Traditions are but forged, and devised Things, and therefore no stay for a man to settle his Conscience upon.  
2. That they are not such as the Papists says. Let them tell us if they can, which be the Apostles Traditions; how many, and where they may be found?  
If they cannot satisfy this Demand, as they cannot indeed, How may they then make any Reckoning of that whereof they have no certain knowledge?  
How can They, without falling, Build their Faith upon Fantasies, such as they are.  
3. The Apostles Doctrine we have in Writing. The Apostles Doctrine we have in writing.  
4. Other Traditions of the Apostles we receive none for our belief.   

The Scripture is the only Rule of Faith, and not Traditions a part of the Rule of Faith; that is, That Scripture is a perfect Rule.  
1. THat I prove in this manner, 2 Timoth. 3.15. Apoc. 22.18. 1 Cor. 4.6. John 20.31.  
2. That is the only Rule whereunto the chiefest properties of a rule do solely belong. But the properties of a true, and certain rule do only belong to the holy Scriptures in matters of Faith. The rule of Catholic Faith, saith Bellarmine, must be certain, and known, De verb. Dei libr. 1. cap. 2. Now there is nothing better known, or more certain than the Scripture; which appears, Because Traditions are far more uncertain than the written word, and because many of them are false, and uncertain.  
3. The written word is a Rule of Traditions. From whence it follows, that it is the only rule. That the written word is a rule of Tradition, appeareth by the Doctrine of our Adversaries, who acknowledge that no Traditions must be admitted, but such as agree with the Scripture, Bellarm. de verb. Dei libr. 4. cap. 3. And which are derived from the Scripture, and the writings of the Primitive Fathers, Bellarm. de Script. libr. 4. cap. 3.  
But those Traditions which are derived from the Scriptures, have the same to be their rule. And there is nothing more common in the Primitive Fathers, then to subject all their writings to be Regulate by the holy Scriptures. Therefore such Traditions as are found in the works of the holy Fathers have the holy Scripture to be their rule: from whence it followeth, that the Scripture is the only primitive rule of Faith.  
4. It is that which is acknowledged by some of our Adversaries, Gabr. Biel, Can. Miss. Lect. 71. whereof Ferus saith expressly, The holy Scripture is the sole rule of verity; and whatsoever differs, or contradicteth the same, it is error, and cokle, with whatsoever show it come forth, Ferus in Matth. lib. 2. in cap. 13. pag. 248. col. 1.  
And another saith, The Doctrine of the books of the Prophets and Apostles is alone the foundation of truth, and the rule, etc. Villavincen. de formand. Contion. lib. 2. cap. 2.   

2. The Reformed justly exclude from the Rule of Faith, the Catholic Church.  
1. WE Reformed do Reverence, and Love The Catholic Church as the Spouse of Christ.  
2. But we know that her duty is to hearken only to the voice of Christ her Husband; And that she hath no Authority to add so much as one iota in his Word, or any ways to descent from it.  
3. And further we know, That the Romish Synagogue is not that Catholic Church of Christ, whereof we speak.   

3. The Reformed justly exclude from the Rule of Faith, General Councils.  
1. WE Reformed do esteem, and regard General Councils in their place.  
We thank God for them; We Read, Allow, and Commend them, so far forth as they agree with God's Word.  
2. Let therefore their Decrees be examined by God's Word.  
3. And if they agree, let them be received for that Agreement.  
4. If not, let them be rejected for the contrary.  
5. But the Argument holdeth not in this Form, such a Council decreed so, and therefore so must we believe.  
6. If this Principle were set down for certain, and perpetual in Divinity, we should have strange Beliefs enough, yea surely, scarcely should we retain any one true Belief.  
7. Two famous General Councils have been held in Nice;  
The First,  
And the Second.  
In the First is condemned the Pope's Supremacy, Can. 6.  
In the Second is established the Idolatrous Worship of Images.  
The First Belief the Papists will not allow.  
The Second is detested by us Reform.  
8. Let Councils therefore be esteemed as they deserve.  
9 And let them be tried as hath been said.   

§. Objection of the Popish Writers against our Rejection from the rule of Faith, the Catholic Church, and General Councils.  
IF the Church, say they, and general Councils, be not Grounds, and Rules of Faith? Why then did the Ancient Fathers draw an Argument from them, to Refute the Errors of the Ancient Heretics.   

Answer of the Reformed to that Objection.  
1. WE know, say the Reformed, That the Ancient Godly Fathers, in Confuting all Heretics, used only Arguments drawn out of the Scriptures: and plainly taught, That by no other Weapons an Heretic can be put to flight.  
2. The same Reformed do know, That the Ancient Fathers did charge the Heretics sometimes  
With the Judgement of Churches,  
With Determination of Councils,  
With Succession of Bishops,  
With the Name of Catholics.  
Not as though this were a necessary Conviction of itself, but thereby the rather to induce them to believe the Doctrine to be true, which they did see from the first planting thereof in the Church to have remained.  
3. The case of the Papists drawing Arguments of Conviction from the Doctrine of their Popish Church, is nothing like, seeing they have only the bare Title of the Church without the Thing; and, as it were, the empty Casket without the Treasure.   

4. The Reformed justly exclude from the Rule of Faith, The Ancient Fathers.  
1. WE Reform, as hath been said of General Councils, do esteem, and regard them in their place;  
We thank God God for them,  
We Read, Allow, and Commend them,  
So far forth as they agree with God's word.  
2. For it cannot be truly said, that they never disagree from it.  
3. We grant, that they were Learned, and Godly Men, but yet were they Men, having their Infirmities, and Imperfections.  
4. Their Learning,  
Their Zeal,  
Their Ages,  
Were not Privilege unto them, but that notwithstanding, they might be deceived in their Writings, and in their Expositions of Scripture.  
5. And let the Popish Doctors take this for a sure Conclusion, That in the Say of Those who are all of them subject to Error, there is no stable, and steady Ground to build our Faith upon, lest perhaps we build upon Error in stead of Truth.  
6. So that without Trial, and Examination no Sentence of a Father, nor of all Fathers, may safely be Received.   

§. Objection of the Popish Writers against our Rejection from the Rule of Faith, the Ancient Fathers.  
SInce the Reformed Exclude the Ancient Fathers from the Rule of Faith.  
Why, say the Popish Writers, do they make use of them, and allege them?   

Answer to this Objection.  
1. THe Reformed do read the Ancient Fathers, And oftentimes they rehearse their Sentences, and their Expositions of the Scripture.  
2. But not as Proofs in Doctrines of themselves, For they do not acknowledge them as Rule, and Ground of the Faith.  
3. It is to stop the Papists Mouths, that cry so loud in the ears of the simple, that all the Fathers are against them.  
4. It being most true, That they are notably, and generally for them.   

§ How the Reformed carry themselves, in regard of the Scriptures, & in regard of the Ancient Fathers.  

1. This is their Carriage in regard of the Scriptures.  
1. THey receive that which the Scripture delivereth.  
2. They reject that which the Scripture reproveth.   

2. This is Their Carriage in regard of the Ancient Fathers.  
1. THey read the Fathers with Indifferent and Free Judgement.  
2. Weighing all their Doctrine in the Balance of God's Word, and thereby either allowing, or refusing the same.  
3. This they must do, or else of Fathers they make Gods of men's Writings; They make Canonical Scriptures. Of Doctor's Opinions, they make Articles of Faith.  
4. And herein they do not otherwise, than they are taught, both by Scriptures, and by Fathers, to do.  
5. They declare to the Popish Writers, That concerning these two Heads, they shall never get at their hands more than this.    

§ Of Bishop Jewels Challenge to the Fathers that flourished 600 years after Christ.  
The Popish Writers.  
IOhn Jewel, say they, challenged the Catholics, calling upon, and desiring the help of the Fathers, as many as flourished 600 years after Christ.   

Answer of the Reformed to that Relation.  

1. They Answer this.  
THat Bishop Jewel proved, all the Ancient Fathers to be against the Church of Rome in Disputing with Doctor Harding, as he had affirmed at Paul's Cross.   

2. They Answer this.  
1. THat the present Popish Writers may be ashamed to make mention of that Challenge, which they have so long ago given over as a Desperate Cause.  
2. Wherein Doctor Harding, the chiefest Adversary could not make show of Proof without using the Testimonies of forged, and Sergeant Writers, As  
Amphilochius,  
Clemens,  
Abdias,  
Hippolytus,  
And such Others, of which no more Account is to be made, then of Fables, and shameless Forgeries; Such were the Chiefest Proofs which Dr. Harding was able to bring.  
2. And whatsoever he brought hath been fully Answered in the Reply, by the Bishop himself; Which Book as yet, though it hath been in some parts nipped at by Divers, yet throughly confuted was it never: what the present Popish Writers can do in this Case may easily be guessed.   

3. They Answer This.  
1. THat what, which Bishop Jewel promised to give over, and to subscribe, If any of the 27. Articles of Controversies propounded by him could be proved by Scriptures, Councils, or Doctors, within 660. years after Christ, was not because he meant ever to subscribe to the Popish Doctrine, or was unstayed in his Religion; but it was of a most assured knowledge, and resolute persuasion, That the Popish Doctors were utterly destitute in this behalf of all Truth and Antiquity, as indeed they are.  
2. Otherwise the Popish Doctors may remember, That our Religion is grounded only upon the Holy Scriptures of God.  
3. And therefore, though the said Doctors brought against us Reform, Writers, and Fathers never so many for these Matters, as they can bring not one of Credit, and Age. Yet will we never subscribe unto them, having once subscribed to the certain Truth of God, revealed unto us in his holy, perfect, and written word.  
4. By which all Sentences, Opinions and Writings of Men whatsoever, must be examined.    

§. Notwithstanding some Errors of the Ancient Fathers, we Reformed esteem them as God's Saints, and holy Men, and holy Fathers.  

1.  
THe Ancient Father's holding the Ground, and Foundation of Doctrine, did oftentimes build thereon Stubble and Straw; partly by some Superstitious Opinions which themselves conceived of such Inventions, and partly by the sway, and violence of Custom, whereby they were carried to a liking of those Things which they saw commended, and practised by others.   

2.  
And yet, God forbidden, that because of some Errors which they held, we Reform should raze their Names out of the Calendar of God's Saints, or think otherwise then Reverently of them.    

§ Objection of the Popish Writers against this Declaration of the Reformed.  
HOw, say they, can we esteem them to be Holy, teaching that they did Err?   

Answer to that Objection.  
1. WE Reformed do Answer, That the Ancient Fathers are not in such Assertions contrary to themselves.  
2. Were not the Apostles Holy Men when they dreamt of an Earthly Kingdom in this World? Yet this Opinion is contrary to a principal Article of our Faith.  
Were They void of Holiness, when they believed that the Gospel was to be preached to the Jews only? Which is greatly Derogatory to the Grace of God, and Salvation of his people. Then every Error doth not overthrow all holiness in the servants of God.  
3. In the Primitive Church many Holy Fathers were infected with the Error of Christ's Reigning a thousand years on earth; who notwithstanding are worthily accounted Saints of God.  
4. Cyprian, and many Godly Bishops with him, erred about the Baptism Ministered by Heretics. Yet lost they not, for all that, the Opinion and Name of Holy Bishops and Fathers.  
5. All such errors mentioned, were such as in the before named Fathers, did not raze the Foundation of the Gospel.   

§ There is great difference between the Errors of the Ancient Fathers, And those of the present Church of Rome, And Popish Doctors.  
1. THe Fathers slipped a little, The Popish Doctors, and Papists, are fallen headlong into the pit.  
2. The Fathers were overseen through infirmide.  
The Popish Doctors and Papists are blind of Malice.  
5. The Fathers scattered some Darnel in the Lord's Field.  
The Popish Doctors, and Papists have plucked up by the Roots the good Corn.  
4. The Fathers have suffered loss of this building, being not agreeable to the foundation, yet are saved.  
The Popish Doctors, and Papists overthrew indirectly, and by good consequence, the foundation itself; And therefore, continuing in these opinions, what hope can they have to be saved?   

§ Examination of these words of Luther, repreved by the Popish Writers, That he was not moved, though a thousand Augustine's, Cyprians, Churches, be against him.  

The Popish Writers.  
BY these words, say the Popish Writers, Luther did show that he was unmeasurable Arrogant, and wilful.   

Answer to that Accusation, and Presumption.  
1. LVther's Spirit was far from this Insolent, and Immoderate Presumption, as may by his own words appear 
‖ Contra Regem Angliae. : For he saith not that he more setteth by his own private judgement, than he doth by all the Fathers and Doctors.  
But he saith, That he setteth against the say of the Fathers, of Men, of Angels, of Devils, the Word of the only Eternal Majesty, the Gospel. And again immediately he saith, The Word of God is above all, The Majesty of God maketh with me, That I care not, though a thousand Augustine's, and Cyprians stood against me.  
2. Is this to set his private judgement against All the Fathers?  
Is this Pride?  
Is this Presumption?  
Must God's word, and Majesty, and Gospel, yield to the judgement of Fathers, be they never so many.  
3. Luther did not think so, but meant this, by the words alleged against him.  
If Augustine, or Cyprian, or any other Father maintain any thing against God's Word, Luther, or any other Minister of Christ, may in such Case prefer his Judgement warranted by the word of God before theirs.  
4. If the Popish Doctors deny this, they are not worthy to be called Christians.  
5. And yet closely They do deny it, in that they reprove Luther, and condemn him for saying the same.    

§. Objections against this Answer of the Reformed, by the Popish Writers.  

1. Objection.  
YOu Reformed, say the said Writers can bring no Instance that ever the Ancient Fathers did so.   

Answer of the Reformed to that Objection.  
1. HAve the Popish Writers forgotten what fell out in the first Council of Nice, when the Father's agreeing to dissolve the Marriage of Ministers, were withstood by Paphnutins, and yielded in the end.  
Here one Paphnutius Judgement was preferred before all the other three hundreds of Fathers.  
2. And so oftentimes the Judgement of many hath been corrected by one. S. Augustine saith, Whether of Christ, 
Contra Petil. lib. 3. cap. 6.  or of his Church, or of any other thing that appertaineth to or Faith, and Life.  
I will not say We, not to be compared to him, that said Though we; But as he added, If an Angel from Heaven shall Preach any thing besides that ye have received in the Legal, and Evangelical Scriptures, let him be accursed. If we may accurse them, how many and whosoever they be, that Teach contrary to the Prophetical, and Apostolical Scriptures, then may we prefer our Judgement in such Cases before them.  
3. In another place S. Augustine saith, 
August. Epist. 19  For all these, (namely Fathers) yea above all these, the Apostle Paul offereth himself, I fly to Him, I appeal to Him from all Writers that think otherwise.  
Thus was S. Augustine bold to write, even to S. Jerome, and feared not any suspicion, either of Arrogancy, or of Heresy, for the same.  
4. Such Account than must we make of the Truth, that we must stand with it against all the world, and not for the Reverence of men's Persons give it over, or betray it, or be afraid to defend it.   

2. Objection.  
THough the Fathers in the Councils of Nice, of Ephesus, of Chalcedon, had alleged no direct, and evident Place against Arius, and Nestorius, and Eutiches; yet the Christian People was bound to believe them, grounding themselves only upon the Catholic and Universal Faith of the Churches before them.   

Answer of the Reformed to that Objection.  
1. THis is boldly, and bluntly spoken.  
2. These Godly and Catholic Fathers Assembled in Council against these Heretics, Confuted them by the Authority of God's Word, and as it were did cut the throat of their Heresies, with the Sword of the Spirit.  
This is only the Weapon then used, And with this they prevailed.  
3. As likewise have all other godly Councils ever done against the Heretics, and enemies of the Church.    

The Fathers have Errors, and the Doctors of the Roman Church do acknowledge it.  
1. IT is confessed by our Adversaries that the Fathers had their Errors.  
2. And themselves in divers cases challenge and censure them.  
3. There is none of the Fathers, saith Stapleton, in which something erroneous may not be observed.  
And Anselm saith, in the books of those holy Doctors, which the Church readeth as Authentical, some things are found wicked and heretical. And Mulhusinus the Jesuit, We know the Fathers were men, and erred sometimes.  
4. Before the Pelagian Heresy arose, Augustine was deceived in the matter of divine grace, and freewill. And although the same Father is many times Orthodox in the Question of Purgatory, yet at other times he varieth, (at least doubtfully) from his own sounder judgement.   

The Reformed justly exclude from the rule of Faith, The Determinations of the Pope.  
1. WE have said before, That the Determinations of the Pope is the only Rule of Faith in the Roman Church.  
2. Now than this being the Papists own certain Rule, and Ground, and Resolution, We Reform would gladly be Informed, How by the same a man may be assured of any Faith.  
It being further also agreed, and confessed among themselves, That the Pope may fall into Heresy.  
3. Then who seethe not, That their Ground being shaken, and their Stay failing; All that is builded, and upohlden thereon, is clean overthrown.   

The Popes may fall into Heresy, and have erred in great Articles of the Faith.  
1. MArtinus sacrifice to Idols.  
Liberius subscribe to Arianism.  
John the 24. an hererick, oppressor, persecutor, fornicator, Simmonist, did deny the immortality of the Soul, and the resurrection of the body.  
Leo the seventh was not much behind for the Life to come.  
And Clement the 7th doubted of the immortality.   

Answer to an Objection of the Jesuits.  
4. IF the Jesuits say, That the Pope falling into Heresy, forthwith ceaseth to be a Pope: We demand who they are that must judge the Pope's Cause, and give Sentence against Him?  
4. And if the Pope be obstinate, and teaching Heresy, and therewith infecting the World, will notwithstanding stoutly stand in defence of his Doctrine, and will keep his Chair.  
What shift have the Papists then, And what can they do against him, seeing he is their Pope, their Head, their Author, and Founder of all their Faith?  
6. Thus a man going with the Papists along, and coming to the end of all, findeth no stay, but must wander still, as in an endless Labyrinth, wherein he shall at last languish, and perish everlastingly.   

Besides, The Reformed say of the Pope, That he is not the Rule of Faith, and Judge of Controversies, because he is the great Antichrist, foretold in the Scriptures.  
1. IN the Bishops of Rome after Boniface the third, and Hildebrand, we find, The Name, the Seat, the Apparel, the Time, the Pride, the Cruelty, the Idolatry, the covetousness, the Imposture, the Power, and the fortune of Antichrist, which are the Marks whereby S. Paul, and S. John describes that man of sin, and son of perdition.  
2. The Name of Antichrist containeth in it the number 666, which Irenaeus findeth in the word Latinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The Seat of Antichrist is a City built upon seven Hills, that ruleth over the whole world. This City Propertius tells us to be Rome, Septem urbs clara jugis, toti quae praesidet orbi.  
4. The Apparel and Ornaments of Antichrist are Scarlet, and Purple, Gold, Jewels, and precious stones, which the Popes wear, especially on high days.  
5. The Time of Antichrist his rising is foretold to be after the Division of the Roman Empire; after which it appears by all stories, that the Pope grew to his greatness.  
6. The vices of Antichrist are these especially, Pride,  
Idolatry, or Spiritual Fornication,  
Cruelty,  
Imposture,  
Covetousness, who are to be found in the Popes, as hath been represented above, under the Title of the Pope's vices.  
7. The Beast is said to have horns like a Lamb, and to speak like a Dragon, and to exercise all the power of the first Beast, Apoc. 18.11.  
This agreeth to the Papacy and Pope, who resembleth Christ, whose Vicar he calleth himself, and arrogateth to himself Christ's double power, both Kingly and Priestly. He exerciseth also the power of the first Beast, to wit, the Roman Empire, described by seven Heads and ten Horns; because as the first Beast the Roman Empire by power, and temporal Authority: So the Pope, by policy, and Spiritual Jurisdiction, ruleth over a great part of the world.  
8. It is written of the Whore of Babylon, that the Kings of the earth should give their power to her for a time, but that in the end they should hate her, and make her desolate, Apoc. 17.13.16. which we find daily more and more fulfilled in the Papacy.  
9 From all which we do justly argue in this manner, He in whom all, or the principal Marks of Antichrist are found, he is the Antichrist. But in the Pope all or the principal marks of Antichrist are to be found, Ergo the Pope is the Antichrist.   

Of the divers Ages of Antichrist.  
1. THe First Age of Antichrist was when Bonifacius the third, Bishop of Rome, was declared Head of the Church, and the Bishop of Bishops, by Phocas, who killed the Emperor Mauritius his Master, and did usurp the Empire: which Phocas, to get the good will of the Romans, drew to himself, That Bonifacius the third, giving him the abovesaid Title.  
2. The Second Age of Antichrist was when he was put in possession of the City of Rome, and of the Exarchat.  
3, The Third Age of Antichrist was when he raised himself above the Emperors, their Sovereigns, and Lords.   

The Pope being the foretold Antichrist, and demonstrating it, What Horror is it to submit to him.  
1. ALthough the Pope be the foretold Antichrist, yet people do Adore this Monster. and Princes do Applaud him; and very often ruin their Kingdoms at his desire and appetite: and daily yet do offer their poor Subjects in a Sacrifice of good Odour to this Antichrists feet.  
2. Who would believe it, if God's Spirit had not foretold it?  
3. And who shall believe it after us, when he is consumed by this same Spirit?   

An Appendix concerning Cardinals, the Pope's Counselors.  
1. WHen Cardinals have been raised up, this is the Language of the Archbishop of Bragantia, among many Prelates of the Council of Trent.  
That, in the Church had been established an Order Superior to the Bishops, in times past unknown of the Church, namely that of Cardinals.  
2. Who in the first times were reputed to be of the number of other Priests, and Deacons.  
3. And only after the tenth Age had raised themselves above their Degree.  
4. Yet not so much that they durst make themselves equals unto Bishops, unto whom they were held to be inferiors, until the year of Grace, a thousand and two hundred.  
5. But from that time; Not only have they esteemed themselves to be Equals unto Bishops, but moreover have raised themselves above them. So that now they hold them for servants in their Houses.  
6. He concluded, That the Church should never be reform, until Bishops, and Cardinals were brought again to the Rank due unto each of them.   

Of Cardinals more particularly.  
1. NOt one word can be found in the Ancient Church concerning Cardinals, save in this signification, That Cardinal Priest did signify the Parson, or Rector of one of the Parishes of the Bishopric.  
Then Cardinal Priest was as much as principal Priest, even as some virtues are called Cardinal virtues. And some winds Cardinal winds, that is to say, First, and Principal.  
2. And this Title was used, not only in Rome, but also in other great Archiepiscopal Cities, principally at Milan, where Sigonius reporteth, that there were 22. Cardinals, about the end of the seventh book.  
3. And there being many Priests in one Parish, he that was the first in Order, and the Rector of the Parish, as hath been said, was called the principal, or Cardinal Priest. For that comes to one, as Pandulphus Pisanus doth teach, and after him Onuphrius.  
4. And at this time all Cardinals are Priests or Deacons of some of the parishes of Rome.  
5. In that regard they sat at the last in Councils; As namely in the sixth Council of Carthage, And in the Council of Gregory the first, And the Gallicane Church in her Remonstrances to the Council of Canstance says these words: Cardinals are the Rectors, or Parsons of the Parochial Churches at Rome.  
They have their Dignities in their parishes; and their First, and principal Office is, To hear Confessions, To preach, and to Baptise, etc.  
6. But Onuphrius saith in Libro de Cardinalibus, That when Pope Clement the 2. about the year 1046. had strengthened the Papal Majesty. Leo the 9 about the year 1049. did begin to raise up the State of Cardinals at Rome.  
7. Unto whom afterwards Innocent the 4. about the year 1244. gave the privilege of the Red Hat, Of the Scarlet Gown, And to go on Horseback through the City.  
8. And in the year 1470. Paul the 2. did confirm it.  
9 And since Clement the 5. went so far in his Clementines, as to make them march before all the Princes of the earth.  
10. But that the beginning of Cardinals had been such, as hath been represented: Besides the consent of the whole History, it doth appear by the following things.  
1. It doth appear by this; That Anciently there were only 28 of them, That is to say, as many as of Titles, and of the parishes at Rome.  
2. That doth appear by this, That as the Popes were willing to make a great number of Cardinals, they did also increase the number of the Parishes of Rome.  
3. That doth appear by this, That above a thousand years lasting, the least Bishop had the precedence of a Cardinal; how Ancient soever he might be: And even the Dean likewise.  
4. That doth appear by this, That the Cardinalat was a Degree to become Bishop; And that he who of a Cardinal was made Bishop, did cease to be Cardinal, which was not altered but about the year 1190, by Pope Clement the third.  
5. That doth appear by this, That among the Cardinal Bishops, the Precedence was taken from the Promotion to the Bishopric, and not to the Cardinalship. The Cardinals being esteemed inferiors to Bishops, and only more than simple Priests. Alexander the 3. did change that, after he had trodden under feet the Emperor Frederick, about the year 1180. making thenceforth the Cardinal's Bishops, and the Cardinals not Bishops, to have the precedence of Bishops, Archbishops, Primates, Patriarches, etc.  
6. That doth appear by this, That the Church of Ravenna in Italy had her Cardinals, and kept them a long time; which also in the time of Charles the Great did maintain, That she held nothing of Rome.  
11. Concerning Cardinal Deacons, the books of the Church of Rome do teach us, That there was but one there in the beginning; which was called so, because he was the Principal Deacon, (called by us Archdeacon) of the seven Deacons that were in that City: that is to say, one for two Regions, which were called Regionarie Deacons, having the care of the Alms.  
Since they were 14, one for a Region, and afterwards 18. To give 4 of them to Latran. and at last they were all Cardinals, and that without Number.  
12. It must not be wondered at, Then if the Canonists do Dispute, that the Cardinals have no Rank in the Church, and that they are neither Instituted by Christ, nor by his Apostles, etc.  
13. Neither also must we wonder, if even the Cardinal of Alliaco, 
Libr. de Reform.  among the Articles which he presented to the Council of Constance, at the Request of the Emperor Sigismond, did give counsel to extinguish them, as superfluous, and added without cause.   

This is an Observation greatly to be considered, namely, That the Arguments used in the Church of Rome, for Defence of their Erroneous Doctrines, before the coming in of the Jesuits, are declared by the Jesuits themselves, to have been but sleight and weak Arguments. Jesuits.  
OUr Ancestors, says one of the Jesuits, otherwise most wise men, having not always to Debate with wilful Spirits, did not strictly stand upon exact Form of Teaching.   

Answer to that by the Reformed.  
1. THe cause is the more desperate, when such wise men could find no better Arguments to maintain it, but such as even the Jesuits themselves confess to be but weak.  
2. And both their Heresies were then too credulous to believe. And the Jesuits are now ridiculous to defend such lose Arguments as they do.   

§ By the above observation it doth manifestly appear, That the Jesuits, that now have taken upon them to defend the Doctrine Erroneous of the Church of Rome, of all the Sophisters of that Church, are the greatest.  
1. THe Jesuits puts now down all the Ancient Sophisters of the Church of Rome, for deceit and fraud; themselves being yet but upstarts.  
2. For if there were ever any kingdom of poor blind men over the stark blind, questionless it is now wholly descended unto the Jesuits.  
3. To whom the former Popish Doctors, as also the Ancienter Orders of Monks and Friars, do willingly yield the Garland, because they think that they see something.   

Of all the Sophisters, Jesuits, Bellarmine, a Jesuit, is the greatest, and most Universal; as appears by the Representation and Observation of his Faults.  
1. REading the Controversies of Cardinal Bellarmine, concerning Religion, we find two kinds of Faults in them, Some are General, And the others are Particular.  
2. These be some of his General Faults.  
1. To make show and parade of his Learning, he propounds, and moves Questions too curious, as also unprofitable.  
2. He refutes the Ancient Errors with too great prolixity, and labour, which were not to be drawn out of Hell; wherein, in times past, truth had made them fall.  
3. He unjustly reproves the Reformed Doctors, and slanders them, being beholding unto them for many matters that he hath taken from them; though he doth not vouchsafe to acknowledge it.  
4. When he loses all hope to be helped by holy Scriptures, he doth strengthen himself by the Authority of the Fathers, and of the Councils, and of Miracles.  
5. Against all right, and reason, to maintain, and uphold his Capitolin god, which is the Pope, he alleadges unto us the Popes in their own Cause as Judges, or witnesses.  
6. Also to prove his Assertions, he alleadges and produce that which hath been done by the Pope: Whereas it was to be known, in regard of Right, whether they ought to do such things.  
7. To procure glory and fame unto himself, and being stirred by Ambition, he blames, and rebukes every kind of persons, even his own Doctors; and moreover the holy Scriptures.  
8. Having undertaken to uphold an Error, he both sink in the mud the more when he goes on.  
4. Concerning the particular Faults of the said Cardinal, they appear in every point of controversy, which he handles against the Reformed Churches. Which particular Faults are clearly discovered, and solidly refuted by the Doctors of the said Churches, who did undertake the Answer to the said Controversy.   

§. An Observation very considerable, concerning the Society of Jesus, and the Name of Jesuit.  
1. THe Society of the Jesuits have separated Christ; Else why have they separated Jesus from Christ?  
2. And leaving the Ancient ordinary Name of Christians, which they scorn, as too common, they desiring rather to be called Jesuits, (a new Name of their own framing) then to be called Christians.  
3. As though there were some society of Jesus priated to one kind of men, separated from other Christians.  
4. If there be, then is Christ divided.  
5. If not, than you Jesuits are too Impudent to devise a new Society.   

§. Exception of the Jesuits.  
YOu Reform set upon our Society, and say we have divided Christ; because certain men have chosen unto them this Name above all others, to be accounted of the Society of Jesus; because they have consecrated themselves wholly to advance this Name: Must they therefore of necessity divide Christ? Have not the English Christ College in Oxford?   

Answer of the Reformed to this Exception.  
1. WE will not strive much with you Jesuits about your Society: of which we reform make very small account.  
2. If you have for some special consideration Dedicated yourselves unto Christ, What is that consideration? Why do not you tell us what Jesus requireth of you, which all other Christians are not bound to do?  
3. If the Order of your profession require, that you propagate the honour, and magnify the Name Jesus. If for this all Christians ought not to labour, at least Bishops, and specially the Pope of Rome. And if they be Jesuits who do this, Why are not your Divines, Bishops, Cardinals, and Popes Jesuits?  
4. It may be this care is far from them.  
5. Whereas then Names are for distinguishing of things: they be needless, and vain, when there is no difference of the thing.  
6. Either show us what is the proper, and peculiar duties of Jesuits: Or confess that without any cause you have appropriated such a Name unto them.  
7. In Cambridge, as well as in Oxford, there are both Christ, and Jesus Colleges: but they that live in those Colleges, are called only Christians.  
8. Think you, That because there are many Colleges different in Names, there are many different Orders, and Professions of men?  
9 In places, distinctions of Names are necessary, and without danger; unless some Schism may happen betwixt the walls.  
10. Have you Jesuits no other thing to say for your Sect, and Society?   

Concerning the Conversion of Countries made by Papists. What judgement is to be made of such Conversions.  
1. IT may happen that a corrupt Church which holdeth not the faith entirely throughout, but erreth in some parcels thereof, may convert Heathens.  
2. Such a conversion shall be mixed: In some things it shall be to the true Faith: In others it shall be to erroneous believing.  
3. Like as diseased Parents when they procreate Children, do, together with their nature and kind, propagate hereditary sickness.  
4. And that the Ecclesiastical story reporteth, That the Arrians converted the Goths to Christianity.  
5. And such is the conversion of Heathens made by Papists.   

Again, Of the Conversion of the Americans by the Jesuits.  
1. The Jesuits which have assayed to make new kingdoms among the Indians, did not serve Christ, but the Pope.  
2. Nor did they enlarge the Kingdom of Christ; but they did prepare for the Pope a Kingdom, far from the Reformed, where he may reign, after he shall be banished from these countries.  
3. Which newly could easily have been effected by Lewis the 14, King of France, if he had been willing to chastise, or rather so far to punish Alexander now Pope, as to take from him the Temporal Dominions, of which the Popes are become Princes, by the liberality of the Kings of France his predecessors.   

Of the different Sects that are in the Church of Rome, namely, Thomists, Scotists, Dominicans, Franciscans.  

Jesuits.  
COncerning these different Sects, the Jesuits, for Defense of them, produce this Reason.  
That all these did ever consent in Faith, and differed only in such things which might be disputed without any hazard of Faith.   

Answer to that by the Reformed.  
1. BE it granted they did agree in matters of Faith, Why then do they not follow all one Rule?  
3. For S. Paul reproved the Corinthians agreeing in Faith, because they attributed to their Ministers more than was meet, whilst one had Devoted himself to S. Paul, another to S. Peter, and another to Apollo. What then shall be done to the Scotists, to the Thomists, and to others?  
Are the Names of Scotus, of Thomas, of Francis, more holy, and lawful Names, in their Disciples, than the names of S. Peter, S. Paul, and of Apollo?  
3. Besides the difference is very great, not in the name only, but in things also.  
4. As thus, Let the Question be whether the Cross of Christ, and the Image of Christ, be to be worshipped with the same kind of worship, that Christ is Adored withal; Doth not this appertain to Faith?  
But Error in this will be plain Idolatry. And yet the Jesuits know some of the Schoolmen stand for it, Some against it.  
5. What of that Question which hath exercised all Churches, and all Schools so long, Whether the Virgin Mary had Original sin, Or was ever pure, and without spot?  
6. And infinite such Differences the Reformed do omit, being matter of Faith.    

§ From hence I infer, That the Unity pretended by the Popish Doctors to be in the Church of Rome, is not so Entire, and General, as they would have it thought.  
1. BUt although it be not so, yet if it proceeded of knowledge of the Truth, and of faithful submission, with the hearty obedience to the same truth, it should deserve great Commendation.  
2. But springing from this Fountain, That all men must obey the Pope, whatsoever he teach, and command without Examination, or Resistance, upon pain of Eternal Damnation: It is altogether unworthy of commendation, and praise: because it is an easy matter upon this Foundation, to raise up, and maintain any unity whatsoever.  
3. In that regard such unity is Tyrannical, and Devilish.  
4. And in other Regards it is Carnal: For in the chiefest Members of the Church of Rome, it doth proceed from vain Ambition, from worldly Pleasures, and from filthy Covetousness.  
5. In another regard besides, It is Brutish, and also carnal; proceeding in the most Members of Brutish Ignorance, and of Fear.   

Of the Seduction of People by the Popes, and the Roman Church, by their False Doctrine in General.  
1. IT is one of the Sins of the Popes, and of the Church of Rome, to seduce People by their False, and Corrupted Doctrine.  
2. Which is a crying, and an abominable Sin, for it is thereby to poison People, and to put them in the way which leadeth unto Death.  
3. Of this Seduction is spoken, 2 Thess. 9, 10. in these words, Even him, (namely the wicked mentioned before) whose coming is after the working of Satan, with all Power, and Signs, and lying Wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the Truth, that they might be saved: Of the same also is spoken, Apoc. 13.12. where it is said of the Second Beast, That he causeth the Earth, and Them which dwell therein to worship the first Beast, whose deadly wound was healed, And a little after, namely vers. 14. That this Second Beast deceiveth them that dwell on the Earth, by the means of those Miracles which he had Power to do in the sight of the Beast: And that he causeth all both small 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 sell, save he that had the mark, or the name of the Beast, or the number of his Name: And Chap. 13.7, 8. It is said, 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 shall worship him, whose names are not written in the Book of Life of the Lamb slain from the foundation of the world. And Chapt. 17.2. It is said, 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.  
4. All That hath been seen before the last Reformation of the Church.   

2.  
NOw as Satan (to the end he may tempt the better) doth often transform himself in an Angel of Light: So Antichrist and his Followers to seduce better the world, and to spread with greater fruit, and success, the venom of his False Doctrine, in corrupting that of Christ, and of his Apostles, hath made use of four Means the fittest for the fulfilling of his design.  
1. The first of these Means consisteth in Mysteries, and Secrets.  
2. The second of these Means consisteth in Frauds, and Impostures.  
3. The third of these Means consisteth in Signs, and Miracles.  
4. And the Fourth of these Signs consisteth in Persecution, and Cruelty.   

1. I have said, That the First of the Means used by the Popes, and the Church of Rome, to seduce People, consisteth in Mysteries, and Secrets.  
1. FOr Popery having not found convenient, openly to propound her false Doctrines, hath clothed them with Mysteries, that so they may be more easily received. In this regard it is said of the great Whore, Apoc. 17.5. That upon her forehead was a Name written Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth.  
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 shall be found, which containeth not some Mysteries, even to the Priests Garments, and to the Lamps always burning.  
3. The Doctrine of an Ecumenical and Universal Bishop and Head, was softly introduced under this Mystery, That thereby the Unity of the Church was represented.  
4. Marriage hath been prohibited to the Roman Clergy, permitting unto them, under this colour to keep Concubines. And under this Mystery, That Virginity is far more excellent than Marriage.  
5. The Life, and the Monastical Vows have been introduced under this Mystery. That the Contemplative Life, is by much to be preferred to the Active. And that thereby Grace, and Glory are merited. And moreover, that thereby more is done, than God commandeth in his Law.  
6. The use of Holy Scripture in an unknown Tongue, hath been introduced under this Mystery, To avoid and hinder the contempt of Her Mysteries; And to entertain an Union in all the Churches.  
7. How many Mysteries are found out in the Mass, to the end that it may be received?   

2. I have said, That the Second of the Means used by the Popes, and the Church of Rome, to seduce People, consisteth in Impostures.  
1. IN that they are like to False Coiners, and to Jugglers. Like again to the Serpent, who by Imposture, and Fraud, did deceive our Mother Eve, and by the same Means did endeavour to seduce Jesus Christ our Saviour, but was not able to do it.  
2. Which Impostures and Frauds, have been showed, and continue to be showed, by the Popes, and by the Roman Clergy, in divers manners.  
3. We will produce in particular, those divers Manners, after we have set down the other Means used by the Popes, and the Church of Rome to seduce People.   

2. I have said, That the Third of the Means used by the Popes, and the Church of Rome, to seduce People, consisteth in Signs, and Miracles.  
1. OF them doth Christ our Saviour speak, Matth. 24.24. in these words, For there shall arise false Christ's, and false Prophets, and shall show great signs, and wonders, insomuch, that (if it were possible) they shall deceive the very Elect. Of them also doth S. Paul speak, 2 Thess. 2.9. in these words, Even him, (namely Antichrist) whose coming is after the working of Satan, with all power, and signs, and lying wonders. Of them likewise doth S. John speak, Apoc. 13.14. in these words, And them that dwell on the earth, (meaning Antichrist) by the means of those Miracles which he had power to do in the sight of the Beast.  
2. The Popes, which are that Antichrist, boasting of this Gift of Miracles, hath noised more of them then any other Religion; Either the True, Or the False Religion.  
More than Simon the Magician did.  
More than Mahomet hath done.  
More than Moses, and the other Prophets have done.  
Nay more than Christ hath done, and his Apostles, although they have made of them in great Number.  
3. Is it not the most ordinary Subject of the Legends of the Saints: by which, in time past, the Preachers of the Church of Rome, did so beat the ears of their Auditors.  
It is true, That since the Reformation of the Christians, those Legends are not so much esteemed; but still Citations are made out of them, although not so commonly.  
4. But these Miracles, boasted by those of the Church of Rome, were not true, but lying Miracles. And that in regard of all manners, and kinds of Causer.  
1. False in regard of the efficient Cause, Because they were wrought by Satan, who is the father of Lies.  
2. False in regard of the final Cause, Because they were done to introduce a false Doctrine, and full of Lies.  
3. False in regard of the Material Cause, Because most of them are but Illusions, and Impostures. Not true Resurrections of some Dead, as they are pretended to be. Neither also curing of some Diseases.  
4. False in regard of the Formal Cause, For if some of these Miracles are true, in respect of the Matter, they shall not be so in regard of the Form, because they shall not be above the strength of Nature, as are all the true Miracles, but shall be wrought by Natural Causes, Either Manifest, or Hidden.  
Satan applying Active Things to Passives, They may be wondrous things, but not Miracles, which are wrought only by the Omnipotency of God.  
5. And notwithstanding that, God having so permitted it, those false Miracles did serve to Introduce, and settle many Errors.  
1. By this Means the Popes, and their Clergy did endeavour to establish the Doctrine of Transubstantiation; Sometimes saying, that Beasts did leave their Food to worship the Host. Sometimes, That the Host being pricked, some blood came out of it. That a part thereof being fallen in the water, when the Priest washed his hands, all the water had been changed into blood.  
2. By this Means also the Pope, and his Clergy did establish, The Intercession, Adoration, and Invocation of the departed Saints. And upon that, How many Miracles have been boasted of. Namely That many blind do recover their sight, Many lame do go, That many sick do recover health.  
If any Mineral Waters be found in a Country that have some virtue, there a Chapel of some Saint is builded, unto whom the virtue of these waters is attributed, which is called by the Name of Miracle.  
3. By this Means likewise hath been established the Adoration of Images; being said, that in certain places the Crucifix being ill used by the Jews, did render Blood. Also, that in another place, a Child without Feet having vowed himself to the Virgin Mary, whose Image was worshipped in the place where he was Born, did see in sleeping his two Feet be given unto him. That in some other Places some Images did render Oil like unto Sweat, which did serve for the Cure of many Diseases.  
4. By this Means besides hath been established the veneration of Relics.  
5. And for the Admiration of the Dignity of Popes, this Means hath been also used.   

4. I have said, That the Fourth of the Means used by the Popes, and the Church of Rome, to seduce People, Consisteth in Persecution, and Cruelty.  
1. IT is that which is represented in the Apocalypse chap. 17.6. In these words, And I saw the woman drunken with the blood of the Saints, and with the Blood of the Martyrs of Jesus. And in the 12. Chapter all along Particularly, and Expressly in the verses, 13, 15, and 17. of that Chapter.  
2. In that the Church of Rome is gone fare above the Cruelty of the Pagan Emperors, and that of the most wild and Barbarous of them.  
3. This Cruelty, and Persecution hath been exercised, and tried by the Popes, & the Church of Rome in all the places where the Reformed Religion was Embraced.  
4. And if at this Time it doth not appear so violent, as in time past; It is because the strength of Antichrist weakenth, and not his will.   

The Popes do hold, That no other ways are to be used towards the Reformed, then that of Punishments, and of war.  
1. BEcause, say they, there is but small hope of their Conversion; Heretics being very obstinate, and whatsoever is done to exhort them to Repentance, being by them attributed to the want of strength to force them.  
2. That there was not any Remembrance that ever Moderation had done any good.  
3. But that Experience had showed, that the sooner it is proceeded against them by the Justice and the Executions thereof, it fareth the better.  
4. And where this way doth not suffice, to proceed against them by war.   

Again, Of the Cruelty of the Popes, and of the Church of Rome, and of the Popish Inquisition.  
1. THe Reformed call to witness, all the people of the Christian World, who have yet any sense of Humanity, and Equity remaining in them, Whether the Cruelty of the Church of Rome, hath not been of all Cruelties the greatest.  
2. Thereupon let Italy speak, also Germany, Spain, France, the Low Countries, besides our Kingdom of England.  
3. It were tedious to recite the Horrible Murders, The Fearful Burn, and the Exquisite Punishments that the Papists have exercised in those States.  
4. The Sword, The Rack, The Gallows, and the Fire, have been the Instruments of their Cruelty.  
5. And had it not been for these, the Church of Rome had been overthrown long ago. For by these Weapons it was first Founded, after increased, and now maintained.  
6. If once these fail, the Roman Church questionless cannot long continue.   

§ Of the Popish Inquisition.  
1. THe Horrors of this Popish Inquisition, are above all that the Devil did ever invent.  
2. The Tortures thereof are so cruel, and barbarous, that that justifies all the Torments of Phalaris.  
3. It is to speak of it too softly to call it the Image of Hell.  
4. A man is laid in prison, not knowing for what cause.  
5. After the Darkness, and Solitariness of a year, he is questioned upon some certain deeds.  
6. If he declares himself to be a good Catholic, and Abjures Heresy, than he is put to death more mildly. For there to be guilty of death, it sufficeth to have been accused.  
7. If he persevere in the defence of the Truth which he did profess, and resolves himself to martyrdom; after infinite Torments, he is produced in public, his head covered with a horrible cover, which they call S. Benedict, with a mouth and a tail of the Devil.  
8. And so he is burned with a slow fire, at sundry times, that so he may feel himself dying.  
9 Which is an horror to the Turks and Mahometans, although they be mortal Enemies to the Christian Name: For they never did any thing to Christians, which came near to this Cruelty.   

Of the perfidiousnes, and Cruelty Exercised by the Council of Constance upon John hus, and Hierome of Prague,  

1.  
1. IOhn hus of Bohemia, and Hierome of Prague, came to the Council of Constance, trusting in the protection of a public promise, namely of Sigismond the Emperor, who gave his public warrant.  
2. And yet they were burned in that Council.  
3. Was it not fit that the Council should have given credit to the public warrant of the Emperor.   

Exception of the Jesuits.  
BUt say the Jesuits, John Husse was not called by the Council of Constance, neither did he receive from it any public promise.   

Answer of the Reformed to that Exception.  
1. THe Emperor Signismund gave him his public Warrant; which the Council most dishonourably infringed.  
2. And after they had put hus to Death, contrary to public promise, they Enacted a Law, That a promise made unto Heretics, by the Emperor, or by any King, or Secular Prince, should not hinder any Ecclesiastical Judges from proceeding against them According to Law; Concil. Constant. Sess. 19   

2.  
HIerom of Prague likewise came to the Council of his own accord, and making public profession of his Faith, was burned.   

3.  
SO that the Case of these Two, than the which all Christendom at that time, had not any more Holy, or Learned.  
1. Shall remain as a perpetual Monument of the Papists Treachery, and most horrible Cruelty.  
2. And also as a notable Caveat unto all the Godly, to beware of them for the Time to come.    

§. The Doctrine of the Church of Rome is false, Concerning the Faith given to Heretics.  
1. AFter that the Council of Constance had most Dishonourably infringed the safe Conduct in Writing given to John Husse, 1. By the Emperor Sigismond, and had put the said hus to death, contrary to public Promise, They Enacted a Law, as we have said before, That a Promise made unto Heretics, by the Emperor, or by any King, or Secular Prince, should not hinder any Ecclesiastical Judges from proceeding against them according to the Law; Concil. Constant. Sess. 19  

2.  
IN the Regard of this Expression, a Jesuit saith this, That whereas the Reformed Doctors commonly say, that it was decreed in this Council of Constance, That Faith is not to be kept with Heretics; That such a thing is false.   

3.  
BUt let this Decree be understood in the Expression propounded, We Reformed ask of the Jesuits, How can we be safe going to Councils Assembled by the Popes, who are mortal Enemies to Protestants; If the Emperors, more reasonable to them bear no sway in such Councils?    

Other Frauds. The pretended Donation of Constantine the Emperor to the Roman Church, in person of the Pope Sylvester of the City of Rome, and of a great part of Italy, is not only a Fable, but moreover a notorious Fraud.  
1. BEcause all History is contrary to it.  
2. Because the fourth Consulate of Constantine the Son, and of Gallicanus, which is in the Date of it, is not found.  
3. Because Damasus, Pope of Rome, in the very Life of Sylvester, which is so particular, makes no mention thereof, Neither also Anastatius.  
4. Because this pretended Donation was afterwards divided among the sons of the Emperor Constantine, even Rome itself; as it is related by Eusebius Zosimus, and Zonara.  
5. Because Isidorus, Burchardus, and Yvo, judging it to be Apocryphal, did not insert it in their Decrees.  
6. Because even the Pope Agathon, writing many Ages after to Constantine Pogonat, calleth Rome, Vrhem Imperatoris Servilem, The Servile Town of the Emperor.  
7. Because this pretended Donation hath been confuted by some of the most famous men of the Church of Rome. As  
By Antonine Archbishop of Florence.  
By Raphael Volateranus.  
By Hierom Catalan Chamberlain to Pope Alexander the 6.  
By Otho, Bishop of Frisinghen.  
By Cardinal Cusan.  
By Laurence Valla, a Roman Patrician.  
By Francis Guicciardin: every one of these men famous in their times.  
By Aeneas Silvius himself, who afterwards was  
Pope Pius the second.  
By an express book cited by Catalan.  
8. Because Platine, the Pope's Historiographer hath been ashamed to speak of it.  
9 Because sinally, That in the pretended Original, which is kept of it in the Vatican in Golden Letters, the Writer himself hath added to the end thereof in this Latin, Quam Fabulam longi Temporis Mendacia finxit; It is a Fable which the Ancient Lie did forge.  
10. And notwithstanding, Let us here admire the Impudence of Baronius, who passeth upon this Donation, as upon Fire; And will give it us as a thing already judged; We speak not of it, saith he, because we could not say other thing thereof, Then that which hath been said by so many others, and which should be burdensome, and needless to repeat: Volume. 3. Ann. 324. Art. 117.  
11. And wretched man that he is, how many other things doth he repeat of lesser Importance? handled by many others, and what else are all his Annals?   

Fraud. Of the pretended Donation of Constantine, in General.  
1. THat Constantine's Donation is a base and witless forgery, is of old by Laurentius Valla, and since that by divers of our Learned Writers so fully demonstrated, that scarce aught can be added unto their Labours.  
2. Nor would we so much as once endeavour to treat thereof, but that many of the Pope's late flatterers do most pertinaciously, and shamelessly continue still the claim thereof.  
3. And it must not seem strange to any, nor be thought unfit, that we should reiterate our just defence of the Truth. So long as they reiterate their Cavils, and vain Objections against the Truth.   

Three Reasons by which we prove that Constanstine never made any such Donation as the Doctors of the Church of Rome do pretend, either by Word, or by Writing.  
1. THe first Reason is the Testament of Constantine, wherein he disposed the whole Empire, and divided it among his three Sons; To Constantine, and Constans, was attributed, (saith Zonaras,) Italy, and Rome itself, afric, Sicily, the Cottian Alps, Cum Galliis with the Countries of the Galls: To Constantius was Attributed that which was in the East.  
2. It is credible, that if Constantine had formerly made, either by Word, or Writing, an Absolute Donation of Rome, Italy, and the Western Provinces to the Pope, and that so solemnly, That as Leo the 9 saith, He Decreed that Donation to abide firm, and inviolable, in finem mundi, unto the end of the world. It is credible we say, that so pious, and prudent an Emperor would within twelve years after, do contrary to his own Act, especially in his last Will and Testament, wherein he would rather have testified his Religious affection, and love to the Church, by an Addition of some other gift, then leave so eternal a blemish upon his Name.  
Of Inconstancy,  
Of Injustice.  
Of Impiety.  
Of Sacrilege.  
And of making his own children inheritors of that which he knew was neither his to give: Nor which they, without open Injustice, Impiety, and Sacrilege, might accept, hold, or possess.  
2. The second reason is, the perpetual possession and dominion, which the Emperors had of Rome and of Italy, with the Government thereof; which continued still in them. Nor only after Constantine's time, but even while he lived, until it was unjusty taken from them.  
First by Popes, and then confirmed by Pipin, by Charles the Great, and by others.  
3. The third proof, that Constantine made no such Donation, is the Testimony of their own Writers.  
Whereof, though it were easy to produce a long Catalogue, yet we here cite but a few.  
4. The first is Bishop Canus, who thus writes. Eusebius, Ruffinus, Theodoret, Socrates, Sozomen, Eutropius, Victor, and other Authors of good credit, who have most diligently written all the Acts of Constantine, not only do make mention of this Donation; But further they declare, That he so divided the Roman Empire among his three Sons.  Italia uni eorum tota contigerit, That all Italy was allotted to one of them. So Canus.  
5. And to him accords, one of their latter, and most earnest Defenders of the Pope's Regalities, Alex. Carerius, who thus saith, of this Donation of Constantine, Compertum est. It is certain, That nothing is read in any approved Historian; specially in those who writ in that, or in the next age. Eusebius doth not mention it,  
Nor Hierom,  
Nor Augustine,  
Nor Ambrose,  
Nor Basil,  
Nor Chrysostom,  
Nor Ammianus,  
Nor the Tripartite History,  
Nor Dantasus,  
Nor Bede,  
Nor Orosius. So Carerius.   

The Charter, or Edict of Constantine's Donation, is a base, and improbable Fiction.  
1. ALL that which is proved by Reformed Writers, of the supposed Leprosy, Persecution, and Baptism of Constantine, by Pope Sylvester, are undoubted Demonstrations of the Forgery of this Edict of Donation.  
2. For in the Charter are all these, Not only related as certain truths, but they are made the very ground and occasion why Constantine made this Charter.  
3. Seeing then there is neither truth nor reality in the foundation; Certainly there is no truth at all in the Charter itself.  
4. But leaving these we will propose a few other Considerations in this Cause.  
1. In this Edict is mentioned the See of Constantinople, as one of the Patriarchal Sees. Whereas, neither it had Patriarchal Dignity, before the Second General Council, (that is more than fifty years after the Donation is supposed to be made) Nor was there at that time so much as the name of Constantinople: For this City was then called Byzantium. And divers years after, when Constantine had much enlarged it, and made it, as Socrates saith, Parem, & aequalem Romae, equal to Rome, choosing it for the Imperial Seat.  
It was then first called by his Name Constantinople. And this was done, as Baronius himself acknowledgeth, a little after the Nicene Council was ended.  
But as Sigonius more truly teacheth, five years after that Nicene Council, when Gallicanus and Symachus were Consuls.  
So very stupid was the forger, that to gain to the Pope, & to the See of Rome principality over Constantinople, he makes Constantine write of that City which was not; no nor the name of it so much as extant in the World at that time.  
2. Had Constantine given principality to the Roman See, above all Churches in the World, as the Charter saith he did, What folly was it in John, Bishop of Constantinople, in Cyriacus, and in others, to strive for that Pre-eminence? What meant Boniface the third, that he would never show this Charter, and grant of principality made by Constantine.  
Why did he use so much entreaty and means to Phocas a murderer, that the Church of Rome might be called the first of all Churches; when the same was long, almost 300. years before given by a fair Charter to the Roman See, by Constantine so Worthy, and Renowned an Emperor.  
3. In this Edict Constantine is made solemnly to give unto Pope Sylvester the Lateran Palace; whereas, not only Sigonius witnesseth that this was given long before to Pope Meltiades: Augustale Palatium in Later ano impertiit; Constantine gave to Meltiades the Lateran Palace: but Baronius and Binnius avouch the same for a certainty, and say, that no wise body will doubt thereof.  
Those Augustissimae Lateranenses Aedes, say they, That most princely Palace of the Lateran was given by the same Constantine to Pope Miltiades, the Predecessor of Sylvester, and to his Successors; and that in the Seventh year of Constantine, which was twelve years before he was either Baptised, or made this Charter of Donation.  
Is not this now a piece of great munificence in the Emperor, to give that, which it is not his own to give; or to give that to Sylvester, which many years before that gift was Sylvesters own, and his Successors for ever.  
4. To the above said considerations, let us add the Testimony of their great Cardinal Baronius, to whom accords Gretser, who hath written an Apology for him in this very point. He by many Reasons, and at large, proves the Edict to be Commentitium, prorsusque falsum, A mere Figment, and Forgery. And as Gretser saith, Commentis accensendum docuit. He hath taught, that it is a Counterfeit. One Reason is, That this Edict was not in the Ancient Acts of Sylvester, but was by forgery inserted into them.  
The time when this was done, he defines to have been after the 1000 year of Christ. The Parties by whom this forged Edict was made, and published, he also declares. It was feigned by some Grecian, under the name of Eusebius, and set forth by Theodorus Balsamon: whereas a nullo Graecorum hactenus in lucem editum, until than no Grecian had published it. And from the Grecians it came to the Latins and Western Church. Leo the 9 being the first Pope, who makes mention thereof. Thus the Cardinal.  
By whose acknowledgement it may be seen, what truth there is in the Popes; specially in Pope Leo, who in his Decretal Epistle, most solemnly commends this Edict, for an Ancient, and undoubted Evidence. Such as he knew by sight, and sense to be the true deed of Constantine. Which yet their great Cardinal after long sifting of Monuments, and Records, testifieth to be a Forgery; and that of the Grecians. First of all devised, as he saith about 700. years, and published 800. years after the Death of Constantine.   

Fraud. Of the Fraud, and Imposture of the Popes, and of the Church of Rome, in regard of pretended Revelations, both by Dreams, and by Extraordinary Visions, and Apparitions of the Dead.  
1. THe Pope, and the Church of Rome make use of these pretended Revelations, to lead the poor People by the Nose, and to make him believe some Doctrines which the word of God doth condemn.  
2. So was it said, that some were Appeared, who had said, That to come out of Purgatory, such and such things were to be done: so Sing Masses, and by some certain kind of persons, that by such forged Impostures, the Fable of Purgatory should be established.  
3. Likewise was it said, that some were Appeared, who said, That they had seen some Tormented in Hell Fire, who told them, That they were there for sundry Sins, but particularly, for having Stolen a Chalice from the Convent of the Benedictine Monks.  
4. Others who being Tormented, did say, That it was because they had Taken and Appropriated to themselves some Possessions belonging to the Church.  
5. Besides others said, That some certain Priests godly persons, singing Mass, did see an Angel which did accompany them.  
6. In the Times of the deepest ignorance, there was nothing more common than the speech of such Visions, and Apparitions, either Imaginaries, and Fantastical, or proceeding from the Devil, to abuse the poor people, and to establish his False Doctrine.   

Fraud. It is a Fraud, and a mere Cavillation, for the Refutation of the Falsehood of a Religion, and also for the Proof of the Truth of a Religion, to demand only Formal Places of Holy Scripture contained word by word in it. Which Fraud and Cavillation is used by many Doctors of the Church of Rome disputing with the Reformed, but wrongfully.  
BEcause, if all that which is not opposed by Formal Texts, cannot be said to be grounded in the Word of God. Then there are none so abominable Heresies, nor any so monstrous opinion, which may not boast, although wrongfully, to have the word of God for its Ground. So for Example.  
1. The Heretic Arrians could say, That they were grounded upon the Word of God, because there is no passage, which formally saith, That the Son is consubstantial to the Father; and that it is not a Created God.  
2. The Nestoreans also could say, That they were grounded upon the Word of God, because there is no formal place which says, That in Jesus Christ there are not two Persons.  
3. So much could say the Eutichians, For there are no places which formally says, That the two Natures of Christ be not confused: and that the Human Nature hath not swallowed up by the Divine Nature.  
4. Likewise the Jews, who reject Jesus Christ, with a prodigious obstinacy, could say, That they were grounded upon the Word of God, because that in Moses, and in all the Prophets, there is not any place which saith formally, That Jesus, the Son of Mary, born in Bethlehem, under the Empire of Caesar Augustus, is the Messiah.  
5. In a word, the Religion of the Mahometans could be said to be grounded upon the Word of God; For there is no Text in the Bible, which saith that Mahomet is a false Prophet, and that his Religion is impious, and abominable; and that the Paradise which God promiseth to his children, is not a carnal Paradise.   

§ The necessary consequences that are drawn out of the Scriptures, are as valuable to prove the falsehood of a Belief, as the formal Texts are: as also to prove the Truth of a Belief.  
ANd so whensoever we are to confirm the Truth, and to confute Errors, and Untruths, it is lawful to make use of two kind of Arguments drawn out of the Canonical Books of Scripture; Namely, 〈◊〉. of those who expressly, and as in as many words are drawn out of the Holy Scriptures. Secondly, of those which are drawn out of them by good, and lawful Consequence.  
1. Certainly those that would reject Consequences drawn out of the Reason of Holy Scriptures, should condemn Jesus Christ, who made use of Consequences, to prove the Resurrection against the Sadducees.  
For after he had produced the place of Moses, Exod. 3.6. where God calleth himself the God of Abraham, the God of Isaac, and the God of Jacob. He infers by a good Consequence for proof of the Resurrection, God is not the God of the Dead, but of the Living.  
2. Truly, whosoever is against the drawing out of any Consequence, doth abolish all the common sense, and all use of Reason, which consists only in that.  
3. We acknowledge, That Faith proceeds another way, then Humane Sciences do, for Faith draws all her Proofs from the Divine Authority: but as the most famous Schoolmen do observe the Sacred Divinity is Argumentative, that is to say, That it doth not abolish, but on the contrary makes more Noble the use of Argumentation, and Discourse.  
We allow besides, That the Rules of Logic are not Articles of Faith: But notwithstanding, we say, that they are Tools, and Instruments; to handle all knowledge with order, and certainty. And Consequently the Theological Matters.   

Fraud.  

This is a Fraud of some Jesuits, that in Disputations concerning Religion, they will ever Question, and never Answer.  
1. FOr it belongs to him that Affirmeth a Thing to prove it; otherwise one might Affirm all things impudently.  
2. According to this Rule, It belongeth then unto those who maintain, That every day Christ is to be offered in a Propitiatory Sacrifice, who maintain The Prayers unto the Dead, to Justify their Belief by the Word of God; And to make us see, That it hath been written, and set down in clear and formal words, or that it is drawn from it by a Necessary Consequence.  
This is another of the Frauds of the Church of Rome.  

1. That the taking away of the Cup from the Sacrament of the Lords Supper.  
2. Forbidding Marriage to Priests.  
3. And Divine Service being in an unknown Tongue to the People, are only grounded upon worldly Interest.    

1. This is true in Regard of the taking away the Cup from the Communion.  
COncerning the taking away the Cup from the Sacrament, This is the language of the Doctors of the Church of Rome, That if it were possible to grant to the people the use of the Cup, without doing any wrong to the Faith, it should be a thing of small importance: but that could not be, because by the grant of the said use of the Cup, a gate should be opened to require, that all the Ordinances which are of positive right, should be broken. And yet, say they, They are they by which alone the Prerogative, given by Christ to the Curch of Rome is conserved.   

2. This is true in regard of the Prohibition of Marriage to Clergy Men.  
FOr, say the said Doctors, from the Marriage of Clergy men, if it were granted, it should happen, that they having a Family, Wives and Children, should no more depend from the Pope, but from their natural Prince; and their affections towards their issue, would make them agree to all things wrongful unto the Church, that they should endeavour to render Live Hereditary: And in a short time the Holy Seat should be Restraned in the only City of Rome. That before the Coeliba, or Single Life had been decreed.  
The Roman See drew no thing at all from other Towns, and Countries: but by it was become Master of such a great number of Benefits: Of whom by the Marriage of Clergy men, it should be deprived in a short time.   

3. This is true in regard of Divine Service in a Tongue unknown to the people.  
FOr, say the said Doctors, from the use of the vulgar Tongue in the Celebration of Divine Service, it should follow, that every one should esteem themselves Divines. That the Prelate's Authority should be vilified, and that Heresy should creep in All.    

Of a most considerable Contradiction of the Principal Doctors of the Church of Rome, in regard of their Doctrine, That the Kingdom of Heaven, And Eternal Life, is due as a Debt to our good works.  

1.  
WE Reformed do Teach, That he that sinneth hath deserved death worthily, in respect of the sin committed, which is a Transgression of God's will, and Commandment. And for which, without Remission, there is no hope to Escape eternal Condemnation.   

2.  
But can he that worketh well, for one, or two, or for more good Works, claim unto himself, as a due Debt, the Kingdom of Heaven for the same.   

3.  
The Reformed Doctors do deny it, for many strong Reasons.   

4.  
The Popish Doctors in the Schools, and in handling Controversies of Religion, that are between the Reformed, and the Church of Rome do openly affirm it, maintaining, that the Kingdom of Heaven and Eternal Life is due as a due Debt, to our good works.   

5.  
1. But howsoever it is now for a Fashion with great Countenance, and vehement Disputation, avouched by some Doctors of the Roman Church that we merit Heaven by our good works.  
2. Yet we are persuaded that no Adversary of Conscience can otherwise think or dare in peril of Death otherwise say, but that he hath deserved for his sin's punishment, and death everlasting; and cannot avoid the same if God will render to his works the reward that of due belongeth unto them.  
3. And therefore casting away all trust in his works, will ask pardon, and mercy, not claim any debt, or due reward of the Lord.  
4. So though in their life time many of such Doctors be obstinately bend, and have in their mouth nothing so much as good works, Merits, Reward, Due, Debt, Recompense for their well doing. Yet the time drawing near, when they must hold up their Hands at the Bar of the Lords Judgement Seat, and there must make answer for themselves, and their works must be tried by the Law of God. They give over their former confidence, They have no joy in themselves, yea they distrust their own works, They tremble and quake inwardly, They are in fearful heaviness, and perplexity of mind, They know not whither to turn themselves.  
5. And if God give such grace unto them, that they see, and forsake their Error of deserving Heaven, than they confess they are sinners, and therefore guilty of Death.  
6. And then learn that Lesson in their end, which afore in their life time they would not understand.    

The Burden of Ceremonies which are now laid upon the Members of the Roman Church, Is an Intolerable Burden.  

1.  
1. SOme of the Fathers, after the 300 years, that they might more easily draw the Gentiles to Christianism, did Tolerate, and Admit, with an alteration of the end, and manner, some Ceremonies of the Gentiles in Chiristian Religion.  
2. Wherein no doubt their intention was godly, to wit. 1. To use their Christian liberty in matters Adiaphorous, and not morally evil, according to the Apostles rule, Tit. 1. v. 15. Unto the pure, all things are pure, Rom. 14. v. 14. There is nothing unclean of itself, but to him that esteemeth any thing to be unclean, to him it is so.  
2. And to amove a present offence and occasion which hindered Gentiles from receiving the Christian faith; to wit, the difference of outward Ceremonies and Customs.   

2.  
But in succeeding Ages when the Gentiles were converted, and when the Church needed not further to accommodate itself to the weakness of the Heathen; And that things at first admitted by way of toleration, should rather have now been removed and worn out.  
Superstitious persons contrary to this, make daily addition and increase, borrowing more and more from the superstition of Jews and of Gentiles, until at length they overwhelmed Christianity with an intolerable burden of ceremonies.   

3.  
1. Making the easy yoke of Christ's Gospel heavier than the state of Jews and of Gentiles.  
2. And by this means they obscured God's truth, and only made people ceremonious, whereas they should have been made pious.    

Of the false Worship of the Church of Rome.  
1. IN the Church of Rome there is a Religious worship, and the devotion of many members of the same doth eat up their time and their estates too.  
2. But the Divine worship of the Church of Rome is not a true, but a false worship.  
3. For the Papists devotion is not employed and exercised in the true worship of God according to his word, but according to man's will and invention.  
4. That is to say, in praying to Saints,  
In worshipping Images,  
In suffrages for the dead,  
In seeing Masses,  
And adoring the Host,  
And telling out a set number of Pater Nosters and of Ave Maries upon hallowed Beads,  
In making superstitious Vows,  
And going to Pilgrimage,  
And abstaining from certain Meats,  
And wearing Haircloth,  
And whipping themselves,  
And creeping on all four to a Crucifix, and the like.  
5. Of all which, we demand as God doth of the Jews by the Prophet Esay, chap. 1. v. 12. Who required these things?   

The Church of Rome is guilty of abominable Idolatry: And in what it doth consist.  
1. Whatsoever Church attributeth Divine honour to a creature is guilty of abominable Idolatry. But the Church of Rome attributeth Divine honour to divers creatures, as appeareth in the instances following.  
1. Do they not devote themselves, dedicate Temples, consecrate Altars, appoint Offices, make daily Prayers, vow Pilgrimages, and present Offerings to the blessed Virgin, and do all such outward Acts us properly appertain to Latria? Is not this to equalise her with her Son? The same is also true in regard of the other Saints.  
2. Do they not make an Idol of the Cross of Christ, when they profess that they worship it Cultu Latriae?  
Gretser the Jesuit in his Book of the Cross saith, we affirm according to the more common and received opinion in the Schools, That the Cross of Christ is to be worshipped with Latry, that is Divine worship.  
3. Do they not make an Idol of the Sacramental bread, or the Host, as they call it? to which they pray and confess; before which they fall down when it is carried in solemn Procession on Corpus Christi day.  
4. Lastly, do they not make Idols of their Images, and of the Relics of Saints, before which they burn Incense, and bow down when they pray, directing their prayers towards them, and fastening their eyes on them?  
2. This Conclusion then justly, and Rightly follows, That the Church of Rome is guilty of Abominable Idolatry.   

The Church of Rome is guilty of Idolatry.  
IN six things the Church of Rome doth commit Idolatry.  
1. In worshipping the Host which the Priest holds, and calling God that which is not God.  
2. In attributing to Saints the honour which belongeth only to God.  
1. Praying to them.  
2. Calling them Mediators.  
3. Ask salvation of God by their merits.  
4. Believing that they know the hearts and thoughts of men.  
3. Particularly in calling the Virgin Mary Inventrix of Grace.  
The Queen of Heaven,  
The Lady of the World.  
For Kingdom, and Empire over all creatures, belongeth only to God.  
4. In the adoration and worship of Images.  
5. In the adoration of the Cross.  
6. In the adoration and worship of Bones, of Rags, and other relics of the dead.   

1. The Papists do commit many things which the Heathen Idolaters did do, and so are like unto them in those regards.  
2. In particular, they put the Saints in the place of the Gods and Goddesses of the Pagans.  
THough we forbear to fasten the name of Heathenish Idolaters upon Papists, yet surely they do the same things as they did.  
1. The Heathen carried their Gods of Gold and Silver upon their shoulders, Baruch 6.4. So do the Papists bear out their images and relics, enclosed in chasses of gold and silver in their solemn Processions on high days.  
2. The Heathen decked their images as if they were men and women, with apparel; and who knoweth not that Papists put costly apparel on their images? Almost every Saint among them hath his Holiday and his Working-day suit.  
3. The Heathen lighted Candles before their images, though the image seethe not one of them: And do not the Papists set Tapers before theirs?  
4. The faces of the Heathen Idols were blacked with smoke, Baruch v. 11. So are the Papists Images with the fume of the incense they burn to them.  
5. The Heathen spoke to their Idols as if they were able to understand them, Baruch v. 41. So do the Papists to the wood of the Cross, saying, Ave lignum spes unica.  
6. The Heathenish Priests beards and heads were shaved, Baruch v. 31. And so are our Popish Priests Crowns.  
7. The Heathens about the Calends of February visited all their Temples with Lights. A like Ceremony the Papists use at Candlemas.  
8. The Heathen commended every City and Village, to the protection of some god, or goddess. Juno was Lady Guardian of Carthage, Venus of Cyprus, Diana of Ephesus, Pallas of Athens, etc.  
And have not our Papists likewise multiplied their Saints according to the number of their Cities. And do they not share the Patronages of them between them?  
Doth not Venice fall to S. Marks Lot?  
Paris to S. Genoviefs?  
Spain to S. James?  
France to S. Dennis?  
Scotland to Andrews?  
Ireland to S. Patrick's?  
England to S. George's?  
9 The Heathen assigned several offices to several Gods;  
Calling upon Ceres for Corn,  
Upon Bacchus for Wine,  
Upon Aesculapius for Health,  
Upon Mercury for Wealth,  
Upon Apollo for Wisdom, etc.  
In like manner the Papists address themselves to particular Saints upon particular and special occasions.  
To St. Genovief for Rain,  
To St. Marceau for fair weather,  
To St. Michael in Battle,  
To St. Nicholas in a Sea Tempest,  
To St. Eustace in Hunting,  
To St. Roch and Sebastian for remedies against the Plague,  
To St. Raphael against Catarrhs,  
To St. Apollonia against the ,  
To St. Anthony against Inflammations,  
To St. Margaret for safe Delivery in Childbirth.  
And to other Saints upon other occasions, as if God had granted a kind of monopoly to the several Commodities of this Life to several Saints.  
10. Will you have yet more?  
Hercules hath left his Club to St. Christopher.  
Janus hath resigned up his Keys to St. Peter.  
Lucina hath resigned her Office of Midwife to St. Margaret.  
The Muses have resigned their instruments of Music to Cecilia.  
And Jupiter Hamun hath resigned his Horns to Moses.   

Concerning worshipping of Saints departed: thereupon the Church of Rome doth commit a great Idolatry.  
1. VEneration and honour of Saints departed the Protestant Churches do maintain and practise.  
1. We worthily esteem of their persons, and recognize their excellency and glory.  
2. We give them honour by commemoration, and by imitation of their faith and virtues.  
3. When they depart this life, we afford their bodies a decent Burial, Psalm 112. v. 6. Jos. 1. v. 2. Prov. 10. v. 7. John 8. v. 39 James 5. v. 10. Acts 8. v. 2.  
4. And some of our learned Adversaries seem to require no other Veneration of Saints but this, Peres. de Tradit. p. 3.  
2. But the Jesuits maintain the adoration of Saints departed with sacred and Religious worship.  
1. Erecting Altars,  
2. Building Temples,  
3. Placing their Images in Churches to be adored.  
4. Enclosing their relics in Caskets, and proposing them to be worshipped.  
5. Offering up Masses in the honour of them,  
6. And worshipping them by Church service, and by Canonical hours.  
3. And they teach that the adoration belonging to them is after a sort divine, approaching so near to divine worship, as that it is exercised by the same materials and sacred rites.  
4. We acknowledge then on both parts that Saints are to be honoured. We differ in the manner. To wit, whether they be to be honoured with adoration, or such a kind of worship as is in a manner divine, or with sacred rites appertaining to God's religion, and above rehearsed.  
5. St. Hierom is so far from the practice hereof, that he affirmeth, we do not worship and adore the relics of Saints, nor the Sun, Moon, Archangels, or any other name spoken of in this World, or in the next; but we honour the relics of Martyrs, and adore him whose Martyrs they be. And against Vigilantius, who at any time adored Martyrs.  
6. And with him consent the faithful Christians of the Primitive Church, who being traduced of superstition for adoring Martyrs deceased, affirm, that they adored Christ Jesus only, and exhibited no more to martyrs, but the honour of love, Euseb. Histor. Eccles. lib. 4. cap. 15.  
7. Some of our Adversaries would patronise the Popish superstition of worshipping of Saints departed, with the sentence of Hierom, saying, That he honoureth Paula deceased, Cultoris tui, that is to say, that worshippeth thee. But to them we answer, That every honour and worship is not such as Papists require; and therefore to reason from honour in general to a certain kind thereof, is to mock the Readers.   

Fraud. This is a great Fraud and Imposture of the Church of Rome, that the members of it do not only worship Saints against the word of God; but besides, worship Imaginary Saints, which never were in the World.  
AS one St. Longis, who pierced, as it is said, our Saviour's side. As one St. Martial, St. Peter's Cousin, who as it is said did serve at the Table when Jesus Christ did administer the holy Sacrament. And also that he had in the time of the Goats, driven Paganism out of the Gauls, when there were no Goats in the Gauls. As likewise one Saint Ursula, which is said to have been daughter of a King of England, Captain of an Army of twelve thousand Virgins, when there was no King in England. Item, one St. Katherine, which is said to have been the daughter of Castor King of Alexandria. And in the time of the Emperor Maxentius to have converted the Queen Faustina, and fifty Philosophers.  
All the abovesaid Saints were here indeed in the World, as easy it may be proved; and whose life by Baronius confession in his martyrology is full of Fables. Not one good ancient Author that hath lived five hundred years after the time in which these imaginary Saints are set up, doth speak of these Saints, and yet prayers are made unto them: It is the same of St. Margarite, of which it is said that the Devil did swallow her, who also bursted by that, which is a kind of Childbirth; from whence is the custom to read her Legend to the women that are delivered.   

The adoration of the Virgin Mary is unlawful: Thereupon the Church of Rome doth commit a great Idolatry.  
1. WE say with Epiphanius, Let Mary have honour, and let the Lord our God be adored.  
2. But the Papists instead of honour, exhibit error to the blessed Virgin, as the same Father speaketh, and their manner of worshipping her according to the said Father, is Heresy and dotage.  
3. For some part of that worship which Papists give to the Virgin Mary, are the actions of Divine adoration.  
Namely Invocation, Rom. 10. v. 14.  
Vows, Psalms 50. v. 14.  
Oaths, Deut. 6. v. 13.  
And yet Tursellin the Jesuit commendeth Paul an Hermit, and saith, He adored God and his mother.  
4. Epiphanius had another Belief; for by many of his Speeches he condemneth in general all Religious Adorations of the Virgin Mary: 
Epiphan. Haeref. 72. in fine v. 79.  Although, saith he, she is glorious, holy, and honourable, yet she is not appointed to be Adored. Again, the Lord in the Gospel speaketh to the Virgin his Mother, What have I to do with thee woman? In which Speech, to the end that none should think her over excellent, he calleth her woman; Prophesying as it were aforehand of the Heresies which should arise; And premonishing that none in admiration of her Sanctity, should fall into this Heresy of Adoration.  
5. Of which doting Heresy of Adoration of the Virgin, the Papists are guilty in a high degree. For in the Country's subject to the See of Rome, all men and women, wheresoever they are, in the City, or in the Field, thrice a day, when the Ave Mary Bell rings, send up their united devotious to her; and where one professeth himself a devote to our Saviour, whole Towns devote themselves to her; where one prayeth at a Crucifix, ten pray at her Image; where one fasteth on Friday, which they account our Lord's day, Many fast on Saturday, which they count our Ladaies day.  
To conclude, they conclude all their prayers with an Ave Maria, As we do with our Lord's Prayer; and most of their Treatises with Laus Deiparae Virgini, Praise be to the Virgin Mother of God: And in the Psalter called Bonaventures, they have Entitled all the 150. Psalms of David to her, and where he saith Lord, they put Lady.   

Touching Adoration of Relics: It is Idolatry the Church of Rome is very much guilty thereof: What office is to be rendered to the Bodies of those that are deceased, by those that are alive: It is not to worship them, but to bury them.  
1. THis the Protestants reproves concerning Relics of Saints.  
1. Such Adoration of Relics as S. Hierome himself, and S. Augustine condemned.  
2. The attributing of Supernatural Effects to Monuments and Relics, which they have not by any ordinance of God.  
3. To place confidence and merit in these things without any divine authority, and to cause people to gad, and wander to this or that place, that they may receive benefit by them.  
4. We most of all condemn the Impostures, and covetousness of the Romanists, who in stead of true Reliks' brought in counterfeits; The Lance is found wherewith Christ's side was pierced; A Brazen Serpent made of the same Brass which Moses his Serpent was, at Milan in S. Ambrose his Church, Tunica Inconsutilis Domini nostri, etc.  
5. And consequently for filthy lucre bartered and made Portsale of these Relics, abusing herein the Ignorance and Superstition of fond people.  
2. And on the side, the said Protestants declare, That the office which is to be rendered to the Bodies of Saints Deceased by those that are alive, is not to Worship them, but to bury them. In that regard Eusebius writeth thus concerning Polycarp; After we had gathered his Bones, being more precious than Pearls, and Gold, we buried them where it was fit.   

Of Miracles wrought by Dead Bones and Carcases of Saints.  
1. WHen it pleaseth the Lord to show his Power and to work Miracles in any place, or by any means, as seemeth Good unto himself, we admire his power, and praise his goodness.  
2. And we are not Ignorant how God hath used dead bones as an Instrument of Life, 2 King. 13. v. 21.  
3. And concerning these things Bishop Jewel hath written in this manner, Reply Art. 1. p. 39 Almighty God, for the Testimony of his Doctrine, and Truth, hath oftentimes wrought great Miracles, even by the dead carcases of his Saints, In witness that they had been his Messengers, and the Instruments of his Will. But as they were godly Inducements at the first to lead people unto the Truth, So afterwards they became snares to lead the same People into Errors.   

We Protestant's must not frequent Exercises of Popish Worship, nor assist to the Mass.  
1. WE cannot be present there, but either we must give great offence, or commit a Greater.  
2. Give great offence if we do not as the Papists do, and join not with them, in Censing Images, bowing before them, offering unto them, and kissing: In calling upon Saints; and praying for the releasing of Souls out of Purgatory.  
3. Or commit a greater if we join with them in their superstitious Rites, and Idolatries. In so doing we give greater offence to the Church of God. And not only receive a mark from the Beast, but a grievous Wound.  
4. Constantine the Emperor thought himself defiled if he had but seen an Heathenish Altar; Ambros. Epist. 31. David, if he had but made mention of an Idol, Psal. 16. v. 4. Their Offerings of Blood I will not offer, nor take their names into my mouth.  
5. The Corinthians might not be partakers of such meats as were offered to Idols; May we be partakers of such Prayers as are offered unto them? It was unlawful for them to sit at the same Table with Idolaters when they kept their Solemn Feasts; Can it be lawful for us to stand at the same Altar with them?  
6. Let us think again and again upon those fearful menaces Apoc. 14. v. 9 If any man worship the Beast, and his Image, and receive the mark in his forehead, or in his hand, the same shall drink of the Wine of the Wrath of God; and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb: And the smoke of their torments shall ascend for ever: And they shall have no rest, day nor night, which worship the Beast, and his Image, and whosoever receiveth the Print of his Name.  
7. We have not received any print of the Beast, we are free from the least suspicion of Familiarity with the Whore of Babylon; we have kept ourselves unspotted of Popery: Therefore as we tender not only our Honour and Reputation, but chief the salvation of our Bodies and Souls, let us keep ourselves still from Idols: Let us be zealous for God's honour, and he will be zealous for our safety; Let us abstain from all appearance of that evil which the Spirit of God ranketh with Sorcery and Witchcraft.   

As the Church of Rome became corrupted by Degrees, in Regard of the Doctrine of Faith, since the Apostles Times, So did she in regard of Manners.  

1. This is True in regard of the Pope her Head.  
1. THe Common Opinion which Men did conceive of the Time in which Gregory the Great lived, was, that Gregory the Great was the last good and the first ill Bishop of Rome.  
2. He was no better than should be.  
3. And all the other Bishops that succeeded him were stark nought. Every one striving to go beyond his Predecessor in all lewdness.  
4. So that now a Sink of all wickedness hath hath violently burst into the Church.   

2. This is true in respect of the Popish Clergy, and in respect of other Members of the said Roman Church.  
1. A Sink of all wickedness doth now possess all the Parts of the Roman Church.  
2. The Adversaries do force us Reform to open the Sores of their Church which we had rather not touch; But they are so unreasonable that they neither spared us, nor themselves.  
1. Bernard who was the only Religious Man the Church of Rome had for many years.  
How often, and how grievously doth he bewail the most desperate Estate of the Roman Church. In Cant. Serm. 33. De Conversione Pauli; Thus he writeth. A shameful Contagion spreadeth spreadeth over the Body of the wicked Church: The Servants of Christ serve Antichrist; from the Sole of the Foot to the Crown of the Head nothing is sound. With these and the like Speeches used Bernard to bewail, and complain of the Intolerable wickedness of the Church of Rome, which he would never have done without sufficient Reason moving thereunto.  
2. Aeneas Silvius, afterward Pope, writeth that Charity was waxed cold, and Faith utterly gone. And what manner of Church shall we judge this to have been when she had lost both Faith, and Charity.  
3. What shall we further Recite? Petrarch, Mantuan, and other Poets, both Learned, and Famous, which feared not with Satirical Verses to Inveigh against the Pope, and against the Cardinals, and against the whole Clergy.  
4. All things were then so out of order, that all sins might without controlment, both be practised, and openly blamed.   

3. This is true in regard of the Pope's Court.  
ST. Bernard doth not fear to describe it, Ad Eugenium Papam, Lib. 4. In these words, amongst these, You Eugenius being their Pastor, walk decked with much Precious Apparel: If I durst speak it, These are rather Pastors for Devils, then for Christ's sheep. Your Court usually receiveth good Men, but maketh few good; there the wicked are not made better, but the good far worse: A number of such places could we allege out of him.    

Of the great and scandalous Incontinency of the Roman Clergy, by reason of their Single Life.  
1. THere was never generally, or in regard of the greater number, any true Chastity in the Popish Clergy. And ever since the Law of Single Life was obtruded, Whoredom and Bawdry so shamefully distained them, that they became a by word to the Christian world.  
2. Bernard complaineth in this sort, If according to Ezekiel his Prophecy, we dig through the wall, we shall find in the house of God an horrible abomination. For after, and besides fornication, Adultery, and Incest, the very passions of Ignominy, and works of filthiness, Rom. 1.27. are not wanting, for which the Cities of Sodom, and Gomorrha, the very nurses of filthiness were predamned: Some of the Priests of the Church are besprinkled with the loathsome and mattery filth of this uncleanness, and abstaining from the remedy of Wedlock, they broke out into all flagitious wickedness.  
3. Aventine in the Story of Pope Gregory the 7. the Author of this compelled Eunuchisme, speaketh in this manner, And thou O vigilant Gregory, what wouldst thou have done, if fortune had reserved thee until our days; In which to dally with women, to whore, to drink, to ravish and deflower Virgins, to adulterate Wives, is become the principal study of Priests. In so much that Cauda salax Sacrificulorum in proverbium abiit.  
4. Whereas the Papists in specious words rejected Wedlock in their Clergy, yet indeed they did practise and admit it.  
For although their Bishops and Priests kept no Women under the Title of Wives, yet they generally maintained leman's, and Concubines, which were an inferior kind of Wives.  
5. The Gloss upon the Legate Otho contains these words, If a Priest keep his Concubine privately within his own or his friend's house, he incurreth not the penalty of this Constitution. Peter Ravennas, and Michael Lochmaine living about the Year 1490. report, That many Clerks in their days kept Concubines as their Wives, and brought up Children. And Clemanger, The Priests being at a Fee with the Prelates, do commonly and openly keep their Concubines.  
6. That which we have said of Bishops and Priests, is also true in regard of the Popes.  
For, Onuphrius saith in the Life of Pope Alexander the VI That if this Pope at any time were not oppressed with business, he devoted himself to all sorts of pleasure without respect; Being especially addicted to Women; of which he begat four Sons and Daughters. The chief of his Lemen was Vannocia a Roman, which by reason of her Beauty, and amorous Dalliance, and marvellous fruitfulness in his meaner Fortunes, he detained in a manner as a lawful Wife.  
Pope Hildebrand the Father of the General Decree of single Life in the Clergy, was reported to have lulled night and day, without any shame in the Arms and Embrace of the great Countess Maud. And that she being surprised with the stolen Dalliance of this Pope, regarded not second Marriage after the death of her first Husband. Read Antonine reporting the like of Pope Clement the fift.  
Nay Pope Leo the tenth was defamed for Sodomitical filthiness with his Pages and Chamberlains, saith Joacus a Romish Bishop.   

In what Regard the Names of Catholics is given to the Members of the Church of Rome by some of the Reformed.  
1. THe Papists ought not to Triumph much for the Name of Catholics which is given them by some of the Reformed.  
2. For their Meaning is to give it them no otherwise then usually the Name of Man is given to one Deadly sick, or in whose Body there is nothing but skin and bone.  
3. He is a Catholic, not who followeth the Popish Apostasy, but that professeth the Doctrine of Christ.   

God from Time to Time hath raised Godly Men, that have cried against the Errors of the Roman Religion, and Church, and have Discovered them.  
1. COncerning the Errors and Idolatries of the Roman Church, when they Established themselves, and chief when Endeavour was made to make them pass in Form of Law, and to oblige to the reception of them as of Articles of Faith, God did raise many godly Men who courageously did oppose themselves to that.  
2. Thereupon let the Catalogue of the witness of Truth composed by Flaccus Illyricus be read, and the Mystery of Iniquity, or the History of Papacy, written by the most Famous and Learned Philip de Mornay.  
3, And not only from among those who openly have shaken off the Pope's Yoke; but moreover even among those that are remaining in his Outward Communion; God hath given the Grace to Acknowledge, and to some of them even to Deplore, and Detest publicly great Number of Abuses, and Corruptions that are in the Church of Rome.   

Concerning the Greek Churches.  

1.  
1. THe Greek Church could never yet be brought to join itself to the Church of Rome, and it is as opposite to Her, as ever the Reformed Church was.    

Exception of the Jesuits.  
1. THis is very false, say the Jesuits, for in the Florentine Council the Emperor Paleolus, together with the Grecians and Armenians, freely acknowledged the Pope to be the Vicar of Christ, and embraced the Roman Faith.  
2. Yea, and at this day they descent from us in few things, as Jeremy the Patriarch of Constantinople hath plainly written.   

Answer of the Reformed to that Exception.  
THe Reformed do answer to this Exception.  
1. That if that be true, why are they then of the Papists accounted Schismatics? Or why do they not Obey the Pope? Why came they not to the Council of Trent? The Pope by all means hath sought to have them subject to Him, but they still contemn him, to his no small grief.  
2. It is true, the Emperor, the Patriarch, and a multitude of Bishops came to the Florentine Council, they agreed with them in many Things, in others they dissented, the Popish Transubstantiation they utterly renounced.  
3. At that time Josephus their Patriarch suddenly died; Eugenius the Pope instantly urged a new Election, they denied to make any, till they came to Constantinople.  
4. Do not the Papists see how well they agree? We have a Book of Cyril Patriarch of Constantinople, in which is set down the Confession of their present Faith, whereby it appeareth manifestly, that they are fare nearer to the Reformed Churches in Beleif, than they are to the Roman.   

1. The Turks are beholding to none more than to the Pope, for their Possession of Greece, and the Eastern Empire, which hath caused the Miserable Slavery of the Greek Churches.  
1. IF, As our Saviour Christ saith, A Kingdom divided against itself cannot stand, than the breaking of the strength of the Empire, and weakening the power of the Christians, and consequently strengthening the Turks, must all be inputed to him, which did rend and divide the Roman Christian Empires, and of one Empire made two.  
2. As long as the Province, and Dominions of the Empire were united, We were strong enough against the Turks,  
3. But After Pope Leo the 10. divided the Empire, the Empire of Constantinople, which before had much ado to resist the Turk, was now no longer able to sustain the Burden, wanting the greatest part of the Empire.   

2.  
O Christian Princes, and States, unite yourselves, and consequently join your Forces together, to pluck off from that Infidel the Turk the Empire of Greece, and to join it with that of the West, that so both, as in Times past, make but one Empire.   

THESIS'. Of the Reformation of the Church in general.  
1. WHen the Church is infected with Errors in the Doctrine, or loaded with unlawful Ceremonies, or Governed by an evil Ecclesiastical Policy, the Reformation thereof is not permitted to the People without the consent of the Prince, and Sovereign Magistrate.  
2. But such a Reformation is to be made by the Prince and Sovereign, as being a Right which belongeth unto him, and which belongeth unto him by Divine and Humane Right.  
3. Neither also is it lawful to a Minister of a particular Church to change at his will the Ceremonies of his Church, but if they are not to be tolerated, he must with his Church make his Addresses to the Supreme Magistrate to obtain from him the necessary Reformation of the same.  
4. The Prince being to employ himself about the Reformation of the Church when she hath need of a Reformation, aught to that effect to consult the Divines of his Country, the most Learned, the most Prudent, and the most Godly, and to convoke a National Synod composed of such Men.  
5. It will be well done also by him to join unto his own Divines the Divines of other Reformed Churches, that by that Means greater weight may be given to the Reformation which he will effect.  
6. The Divines assembled must carefully seek out the Truth, and when they have found it, the Prince ought to ordain and enjoin the observation thereof.  
7. The said National Synod, or Assembly of Divines, aught to extend the Reformation of the Church to four Heads, namely,  
1. To the Doctrine concerning Faith.  
2. To the Divine Worship, and Service.  
3. To Ceremonies, and outward things.  
4. To the Ecclesiastical Policy, and Government of the Church.  
8. And in regard of the abovesaid four Heads, the said Synod or Assembly of Divines aught to Reform the Church according to the best Form of all.  
9 Now a better Form of the Church cannot be conceived, nor found than that according to which Jesus Christ by himself, and by his Apostles did in the beginning establish, and confirm the Church.  
10. Which hath been the Form of the Church in the Times of Christ, and of his Apostles, we learn it clearly out of the Books of the Evangelists, and of the Acts of the Apostles, and probably out of the Writings of the Doctors of the Church who lived immediately after the death of the Apostles.  
11. According to this Form the Church ought to be Reform in regard of the above named four Heads, bringing them back to the first beginning, and to the first Springs; Thas is to say, to the first Antiquity.  
12, If it happens that between some National Reformed Churches there be a difference in regard of Ceremonies, and outward things, agreeing well together in regard of the Doctrine; for such a difference in Ceremonies the said Churches must not be enemies one to the others. But they ought to bear one another Charitably, and profitably.   

Of the 1. Reformators, Luther, Calvin, etc. What Esteem the Protestants make of the last Reformers, Luther, Calvin, and their Associates; And how far it doth extend.  
1. THe Protestants, especially we of the Church of England, acknowledge not any factious names of Lutherans, Zwinglians, or Calvinists, with which we are injuriously nicknamed by our Adversaries.  
As of old, good Orthodox Christians were called Cornelians and Cyrillians by the seditious followers of Novatus, and Nestorius; Phot. Cod. 280. in Excerptis Eulogii, ad finem Libri. Act. Conciliab. Ephes. in Epist. Legat. Schism. ad sues in Epheso. pag. 281. Edit. Bin. 1618.  
2. With Pacianus we profess, Christian is our Name, and Catholic our Surname.  
3. We esteem of Luther, Zwinglius, and Calvin, as worthy men, but we esteem them not worthy to be Lords, or Authors of our Faith, or to lead our understanding captive; both themselves were far from affecting such Divine Honour, and we far from bestowing it. We remember who said of Christ, Hear him, not hear them.  
4. And therefore, though these men's reasons may gain our Assent, their Testimony is at the best but probable; we believe not what they say, but what the prove.  
5. Much less can we endure, being once baptised in the name of Christ to be marked with the name of any man, as with a note of our servitude. We disclaim the name of Calvinists, we own no service, we have no dependence upon Calvin, nor upon any other man, as Doctor, or Master of our Faith.  
6. We own him and the rest of the first Reformers many thanks for their painful labours, which shall remain of honourable account in all posterity: We cannot bless God sufficiently for such Instruments of his glory. Yet we do not Idolise their persons, or adore their Dictates and Opinions, as if they were Divine Oracles.  
That Doctor who hath the command of our Conscience hath his Chair in Heaven; we love, and honour such persons as our Friends, yet so that we honour Truth, and love it above all Friendship.   

Which Churches and Assemblies we comprehend Properly under the Appellation of Reformed Churches.  
1. THey are the Churches which are entirely Reform; of which by God's Grace we are Members.  
2. That is to say, those Churches who having the true Marks of the Church, have them also with all the Purity which is required, in regard of the Doctrine of Faith, and in regard of the Worship of God.   

1.  
1. The Socinians.  
2. The Anabaptists,  
Are not comprehended by the Protestants under the Appellation of Reformed and True Churches; Because in their Assemblies the very Notes of the True Church do not appear.  
1. FOr we do not comprehend under that Appellation those Assemblies, who having forsaken Idolatry, Superstitions, and some Errors of the Roman Church, are fallen into others very great and most pernicious: Such are the Assemblies of the Socinians, or the New Samosatenians: And such also are the Assemblies of the Anabaptists: In which Assemblies the very Notes and Marks of the true Church do not appear.   

The Reformed Religion is True and Orthodox.  

1.  
1. THe Reformed Churches Faith is found. That appears in their Belief of God the Father, Of his only Son Jesus Christ, Of the Holy Ghost, Of the Church, Of the Sacraments. Of the Ministry, Of the Scriptures, Of Ceremonies. And of every part of Christian Belief.  
2. They abandon and detest as plagues and poisons all those old Heresies which either the Sacred Scriptures or the Ancient Councils have utterly condemned.  
3. They call home again, as much as in them lieth, the right Discipline of the Church, which our Adversaries have quite brought into a poor and weak case.  
4. They punish all licentiousness of Life, and unruliness of Manners, by the Old and long continued Laws. And with as much sharpness, as is convenient, and lieth in their power.  
They maintain still the state of Kingdoms in the same Condition and State of Honour wherein they have found them, without any diminution or alteration: Reserving unto their Princes their Majesty and Worldly Pre-eminence safe, and without impairing, to their possible power.  
6. They have so gotten themselves away from that Popish Church, which the Popes had made a Den of Thiefs, and wherein nothing was in good frame, or like to the Church of God, as Lot in times past got him out of Sodom, or Abraham out of Chalde: Not upon a desire of Contention, but by the warning of God himself.  
7. They have searched out of the holy Bible, which they are sure cannot deceive them, their sure Form of Religion; and have returned again unto the Primitive Church of the Apostles, and of the Ancient Fathers: that is to say, to the ground and beginning of things, unto the very foundations and headsprings of Christ's Church.    

The Reformed Churches are the same in kind with all the good Churches which were before them.  
1. THe Reformed Churches are the same with all Good Churches that had been in the World before them; and do succeed the found and firm Members of the General Visible Church, in whom was the Life of true Religion in the substantial matter of Faith and Godliness.  
2. But they having shaken off their former Errors, they differ from them in manner and quality. As a man who was deceived in sundry things, when he becomes wiser, differs from himself as he was Ignorant.  
3. And as a sick body when it is healed, and a Commonwealth after it hath reform disorders, are in substance the same, but differ in in Quality and in Goodness, so the Protestant Churches have purged sundry corruptions, and perfected that which was defective; But are the same in kind with all the good Churches and Christians that were before them: And succeeds them of the General Visible Church, in whom was the Life of Faith, and of Religion.   

Concerning the Antiquity of the Reformed Religion.  

Jesuits.  
THe Jesuits say, That the Reformed for fifteen hundred Years could not spy out one Town, one Village, one House seasoned with the Doctrine that they follow Now.   

Answer of the Reformed.  
1. THe Reformed do answer, That such an Accusation is very false; for in the Apostles time, all Churches, all Cities, and Towns, every Family embraced the same Faith and Religion which now they profess.  
2. Antichrist that Man of Sin, could never prevail so much, nor so far in corrupting the Christian Religion and Church, but a great multitude of the Saints remained; and those whose Names were written in the Book of Life, did utterly abhor all those filthy and wicked Superstitions of Antichrist: For in the Church of Rome itself, even in the worst times of it, many were ever found who worshipped the God of their Fathers, and kept themselves unpolluted with that horrible Idolatry.  
And this can Histories of all Time's witness, which we could now Recite, 
Vide Catalogue. Testium veritatis.  if it were needful; and reckon up to the Jesuits, many Houses, Villages, Towns, Cities, and Countries, where Christ had many, and populous Churches.  
3. We add, That the Greek Church could never yet be brought to join itself to the Roman Church, and it is now as opposite to Her, as ever the Reformed was and is.  
4. Furthermore we answer to this Question of the Jesuits, Where was your Church for so many years before Luther? That it did never lie so hid, but it was discerned by their Pope, unless for so many years he persecuted shadows.    

§ Another Answer of the Reformed to the Question of the Jesuits, Where was the Reformed Religion before the Reformation made by Luther, and other Divines?  
1. THey answer, That the Apostles, and the Primitive Church, for almost six hundred years after Christ taught as they do.  
2. They answer, That ever since that time, there have been some that have contended for the maintenance of the Faith which they profess.  
For Example;  
1. In matter of Supremacy, they taught as the Reformed do, till after Gregory's time, which was six hundred years after Christ: yea Gregory himself writing against them of Constantinople, held this Language, If any shall call himself Universal Bishop, I say it confidently that he is Antichrist.  
3. In matter of the Sacrament, for a thousand years together, that the People received the Wine as well as the Bread, Aquinas cannot deny.  
3. In the point of Images, at first the Church admitted no Images at all; as Erasmus and Gregory showeth; yea Polydore Virgil confesseth, That the Father's condemned Images for fear of Idolatry; and this continued till the second Nicene Council: But now of late the Trent Council and Bellarmine have given unto them Divine honour.  
4. Bristol, a Popish Doctor confesseth this, The Truth is, saith he, that some have been in all Ages of the Protestants Opinion.  
5. And Illiricus Flaccus doth remember one Reynerius, who discoursing of the Waldenses, a People for substance of the Protestants Religion, saith in these terms, They are in all the Cities of Lombardy, and of Provence. No Sect hath continued so long. Some say it hath been since Pope Sylvesters time; Some since the Apostles. These Waldenses believe all Articles concerning God, but they hate the Church of Rome.  
3. So that the Reformed have had a Church, and their Religion before Luther.   

A Refutation of this shift of the Jesuits, That because Luther was in Error in Regard of his doctrine of Consubstantiation, Therefore his Refutations of their Opinions and Doctrines is not to be considerable.  
1. THis is a strange shift indeed; for is it not a miserable perverseness in the Jesuits, and others Popish Doctors and Writers, that being not able to maintain their own Heresies against Luther, they will think to escape in the Judgement of Men from being condemned; because Luther himself in one point of Doctrine erred?  
2. May no man convince Error, but such an one as is free from Error at all Himself?  
3. The Scriptures are left unto us to be our Rule of Truth, by them must all Doctrine be squared and directed; they sit in the highest Seat of Judgement, to give Sentence in every Cause.  
4. With Them did Luther cut down the Popish Errors.  
5. But one Error of Luther cannot serve to excuse infinite Errors in the Popish Church.   

The Reformed of England, France, Holland, etc. do not Believe whatsoever the late Writers have said.  
1. WE are not so addicted in these Reformed Churches, as to Believe whatsoever the late Writers have said.  
2. We are no more partial unto them in this behalf, than we are unto the Ancient Fathers.  
3. Our Religion and Faith hangeth not upon the say of Men, be they old or young, but only upon the Canonical Scriptures of God.  
4. And if they be against us, so long as Scripture is for us, our Cause is good, and we will not be ashamed thereof.  
5. From hence it followeth, That therefore most false is it that the Papists say, That our Divity resteth upon these late Writers, and young Fathers, whom the Jesuits and other Popish Doctors do so scornfully compare with the Old Fathers.  
6. We use not to allege for proofs authentical of any Doctrine, and as the Rule of our Faith, Calvin, Bucer, or others.  
7. But our Traditive and Use is this,  
Thus saith the Lord,  
Thus say the Prophets,  
Thus say the Apostles,  
Thus the Evangelists,  
Thus it is written in the Scriptures,  
Thus we read in some Book of the Old, or of the New Testament.   

Again,  
If Luther, or any other Learned Man among the Protestants, or of the Reformed in the Churches above mentioned have either Interpreted the Scripture in something amiss, or have doubted of some one Book of Scripture, whereof doubt also hath been made of old in the Church of Christ, we are not to defend their Expositions, or to approve their Judgement.   

Again, The particular Opinions of Luther and Lutherans, are not to be objected by the Papists against the Reformation of England, France, the United Provinces, etc.  
1. FOr these Reformed Churches are not bound to justify all Luther's say, and the Lutherans, and their private Opinions, no more than the Papists will be content to avouch whatsoever hath been spoken or published by any one, or other famous man of their Sect.  
2. Which thing if they will take upon them to perform, then let them profess it, or else they offer us the more injury, that object still against us a saying which was never either uttered or allowed by us.  
3. This might suffice men of indifferent Reason.   

§ Of Luther's Error concerning the Bodily Presence in the Sacrament.  
LVther retained this Error of his old leaven, wherewith in time of Papistry his Judgement was corrupted.   

§ Another Answer of the Reformed to the Objection made by the Jesuits against Luther in regard of his Error of Consubstantiation, That therefore his Refutation of their Doctrine is not to be considerable.  
THe Reform again return this answer to that Objection.  
1. That although Luther therein something swarved from the Truth, yet that he might bring in other Causes, assured thereof out of the Word of God, reject the Opinions of such as descent from the same word.  
2. Otherwise no Man in Defence of God's Truth may challenge, or bid Defiance to the Adversaries thereof, seeing they have no Privilege or Charter granted to them, but that themselves also may be deceived.   

§ Again, Concerning Luther.  
1. LVther say the Reformed was an excellent Man, and a worthy servant of Christ.  
2. Whose Ministry especially it pleased God to use, in revealing to these Times the Son of Perdition, who fitteth in the Temple of God, and advanceth himself above God.  
3. Yet Luther was a Man.  
4. And therefore no marvel if he were not exempted altogether, as from Ignorance, so also from Infirmities.   

§ Concerning the Contention between Luther and Zuinglius about the Sacrament of the Lords Supper.  

1.  
1. THis Contention and Dissension was a very hard one, hotly debated in many Books.  
2. And the same hath continued since, to the great hindrance of the Gospel, and offence of many.  
3. In which contrary Writings and Discourses are found oftentimes harder speeches of either against other than were to be wished.  
4. Now do come in the Popish Writers like crafty enemies, and gathering a heap of such speeches out of sundry of their Books, do insert the same in their Books, to make their Readers acquainted therewith; that seeing such earnest contention among the chiefest Professors of the Gospel, they may be further withdrawn in alienation of mind from the love and liking thereof.   

2. Examination of that matter.  
1. THose speeches of either against other, which are harder oftentimes than were to be wished, are yet such as the godly Servants of the Lord in contention about the Truth sometimes are moved to utter against their Brethren.  
1. S. Paul openly and sharply reprehended S. Peter to his face; whereat wicked Porphyry catched a like occasion to rail at Christian Religion long since; as our Adversaries do at these days.  
2. What a violent and troublesome contention was there between Theophilus of Alexandria, and good chrysostom of Constantinople?  
3. Who knoweth not how sharply Cyrillus, a learned and wise Bishop of Alexandria hath written against Theodoretus, a good and Catholic Bishop, in a Controversy touching the Catholic Faith; both Bishops, both Catholics, both Learned, both Godly, both Excellent Pillars of the Church.  
And yet he that readeth both their Writings, would think that both were dangerous Enemies of the Church, and of the Faith of Christ, and to be avoided of all Christians.  
2. So in the Books of Luther, and of Zuinglius and of those that maintain either part, appeareth (we grant) great sharpness and bitterness of Dissension, who all notwithstanding, if we set the heat of Dissension aside, were as godly, as learned, as zealous Christians as the World had any.    

The Reformed Religion and Church are not Heretical.  
1. WHat if the Romish Church condemned Luther, Shall we say therefore that Luther is an Heretic?  
2. The Church of Jerusalem condemned Christ, and Him, and his they would have denied to be the true Church, but for all their Denial, it was not less the true Church.  
3. The Accusation of being Heretical, nothing touches our Reformed Religion and Church. For, by God's Grace we are far from all kind of Heresy, and hold no other Doctrine then that which the Prophets, and the Apostles, and Jesus Christ himself have taught us, and which is plainly contained in the Books of Canonical Scripture.   

§ The Jesuits maintain the contrary, but by a False Ground, which is one of their great slights.  

Jesuits.  
1. THe Doctrine of the Jesuits is, That for not to be an Heretic, one must have Communion with the Church of Rome, and acknowledge the Pope to be Vicar of Christ, and Successor of S. Peter in the Quality of Head, and Monarch of the Church; which Church of Rome they presuppose to be the Catholic Church.   

Answer of the Reformed.  
1. THe Reformed do answer to that Doctrine of the Jesuits, That it must first appear that the Now Church of Rome is the Catholic Church, before he that is separated from his Communion can be justly convicted of Heresy, which is also to be said concerning the Pope; It must appear that he is S. Peter's Successor, and the Head and Monarch of the Church.  
2. Which the Jesuits shall never be able to do, and yet never have done; for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholic Church, the course of that Church is turned, and the See of Rome hath declined and degenerated from her sincere Faith to detestable falsehood.  
3. Let the Jesuits restore unto us the old Church of Rome, and we will never separate ourselves from her Communion.  
4. But of that Church they have nothing left but the Walls, and old Rubbish.  
5. And yet still they brag of the Name of the Catholic Church.   

Exception of the Jesuits.  
SO indeed Calvin answereth, say the Jesuits, But it shall not serve the Reformeds' turn, for Optatus say they, proveth himself to be in the Catholic Church, because he joined himself to S. Peter's Chair.   

Answer of the Reformed to that Exception.  
ANd what do the Jesuits call S. Peter's Chair?  
1. Is it the external Seat, or the Succession of the Bishops? They shall never prove it.  
2. And the contrary, say the Reformed, we can easily object out of Optatus himself, Optatus calleth Syricus Bishop of Rome his Fellow, and the companion of other Bishops who held a sound and Catholic Judgement, with all those Syricus agreed in one Society and Fellowship; By their Letters sent one to another, as Witnesses of their consenting in Doctrine, and lawful Ordination.  
Optatus then proveth that he was a Catholic, because he kept the Catholic confession and conjunction with Syricius, and with others Bishops.  
2. Secondly the Reformed do answer, that Optatus Argument was good against the Donatists, who did separate themselves from the Communion of the Catholic Church, while they consented not with these Churches where the Doctrine of the Apostles, and a lawful Ordination of Bishops did ever flourish.  
3. But that is nothing to us Reform, and specially to the Reformed of the Church of England.    

It is not a sound Argument to convince the Reformed of Schism, because they have separated themselves from the Church of Rome.  

The Jesuits do maintain the contrary.  
1. ANd in that regard, thinking to touch the Reformed, who have separated themselves from the Church of Rome, they produce the Authority of Optatus, who did reprove the Separation of the Donatists, and did argue them to be Schismatical, because they had separated from the communion of the Catholic Church.   

Answer to the Jesuits, and Refutation of their Argument.  
1. A Very good Argument indeed, and Augustine observed the same course; and it was a good Argument, That the communion of the Church should be objected to the Schismatical Donatists, which seditiously without cause separated themselves from the Church.  
2. But this Argument employed by Optatus against the Donatists, makes nothing against the Reformed, who have separated Themselves from the Church of Rome. For the said Reform deny the Church of Rome to be the Catholic Church.  
3. And therefore the Jesuits cannot by this Argument of Optatus convince us of Schism, although Optatus might thereby confute the Donatists.  
4. It must first appear that the Church of Rome be the Catholic Church, otherwise the Reform cannot be convicted of Schism.  
5. In the time of Optatus the Church of Rome was the Preserver of Religion, the Maintainer of the True Faith, and she shined like a Star in the sight of all other Churches.  
6. No marvel then if the most holy Fathers esteemed much, and reverenced this Church, and urged the Schismatics with the example of it, and also the Heretics of their time, as a great prejudice unto them.  
7. But since that time the course of that Church is turned, and the See of Rome hath declined and degenerated from her sincere Faith, to detestable Falsehood.  
8. Let the Papists, as we have said before, restore us the old Church of Rome, and we will never separate ourselves from Her.  
9 But of that old Church of Rome they have nothing left but the Walls and old Rubbish.  
10. And yet they still brag of the Name of the Catholic Church.    

Of the Differences in Religion between the Calvinists and the Lutherans.  
1. THe Jars and Dissensions between the Lutherans and Calvinists are neither many, nor so material, as to shake or touch the Foundation; easily reconcileable, if men of any moderation had them in handling.  
2. The bitter speeches of Luther none can excuse, and much less the virulent Pamphlets, and Proscriptions of some of his Disciples, who in a preposterous imitation of his Zeal, are little less than furious; But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men. Two Brothers in their choler may renounce each other, and disclaim their amity, yet that heat cannot dissolve their inward and essential Relation.  
3. The Divisions of the Lutherans and Calvinists, namely of the moderate of either side, are rather in forms, and phrases of Speech, then in substance of Doctrine.  
4. The first, and main Controversy between them, is that about Consubstantiation, which after occasioned that other of Ubiquity.  
5. In both these Controversies the main Truth on both sides is out of Controversy, That Christ is really and truly exhibited to each faithful Communicant, and that in his whole person he is every where. The doubt is only in the manner how he is in the Symbols, and how in Heaven and Earth; which being no part of Faith, but a curious nicety, inscrutable to the Wit of Man, we should all here believe where we cannot understand; and not fall a quarrelling about that which we cannot conceive. How, or why are saucy Questions in Divine Mysteries, Just. Mart. in Expos. Fid.  
6. I omit the Questions of Predestination, being no less debated in the Roman Schools, then in the Reformed.  
7. Their other Differences in Ceremony or Discipline, are diversities without Discord.  
8. All wise men in the World have ever thought that in such things each several Church is left to her own Judgement and Liberty, so as she keep herself to the general Apostolic Rule of Order and Edification, and to the general Judgement and Practice of the Church Universal, See Tertull. de virg. vetand. cap. 1. Fermit. apud Cyprian. Epist. 75. August. Epist. so Socrat. Hist. lib. 5. cap. 21. etc.  
9 Though the Body of Religion in divers Reformed Churches and Countries be clothed in divers Suits, and Fashions, yet for substance it may be one in all.  
In all these contestations, as it commonly falls out, blessed be God, they that are for Truth, have ever been for Charity, and mutual Toleration, as appears by their published Writings, all tending to Pacification. Vide Junii & Parae. scripta Irenica.  
10. Luther himself, though of a rough and vehement Spirit, yet before his death, being tempered by mild Melanchton, that honour of Germany, did much relent, and remit of his rigour against Zuinglius, and began to approve the good Counsels of Peace. Admonit. Neustad. de Libro Concord. cap. 6. p. 236.  
And  
11. Among the Lutherans all are not of the same intractable Disposition: As they in Polonia for instance, where the followers of Luther and Calvin have long lived together in a fair and brotherly concord and communion, notwithstanding their several Opinions, which they still retain, vide Corpu. Confess. Et ibi Poloniae consensum.  
12. Since than our Discords are of no higher Degree, we say as Prudentius, a Christian Poet, of the Unity of his Times; It hath been a little violated, but is defended by Faith her Sister, in whose company being safely come off, she laugheth at her wounds, as being easily curable.   

Fraud. A Discovery, and Refutation of a New Way, and Subtle Cunnings of a Seminary Priest of Rheims against the Reformed Religion.  

1.  
THis Way and Cunning is to bring continual Allegations of Testimonies out of the Reformed own Writers craftily brought in their Books to show a dissension of Judgement among the said Reformed Writers, that so the Readers of the Books of those Popish Writers, may be Induced to think the worse of the Reformed Religion.   

2. A Refutation of this New 'Slight, and Device.  
THis Device is full of Fraud, Dishonesty, and Malice, taking Advantage of men's Infirmities and Imperfections against the Eternal Truth of God, which the said Popish Doctors cannot by ordinary and lawful kind of Reasoning Refute.  
Concerning the Acknowledgement of a Seminary Priest of Rheims, That three Articles of the Controversies which were propounded by Bishop Jewel in this Sermon at Paul 's Cross, in which he made his Callange were, and are of weight; 

1. The Supremacy of the Pope,  
2. The Corporal Presence,  
3. And the Sacrifice of the Mass.      

Examination of this Acknowledgement of the Seminary Priest by the Reformed Doctors.  

1.  
1. IN that acknowledgement the Seminary Priest hath uttered his Judgement of the rest of the Articles that are in Controversy, that they are not of such weight as his Church would have them to be esteemed.  
2. And of these three Articles he might with as good Reason have excepted the two latter, and so make the first only a matter of weight.  
3. For that Article indeed is the substantial Point; in maintenance whereof all the Popish Writers Labours are bestowed, otherwise were it not for defence of their Pope's wicked, unreasonable, Antichristian Monarchy, they could easily agree with us for these two, and for all the rest, we doubt not.   

2.  
But what did the Priest in his Acknowledgement think then,  
1. Of Private Mass;  
Is it a thing of no weight, as there he would have it accounted? There is not we suppose any thing in the Rome Church more used, or better liked.  
2. What he did think of the half Communion?  
3. What he did think of the Latin Service?  
4. What he did think of Images?  
5. What did he think of the keeping of the Scriptures in a Tongue unknown to the People?  
6. And what did he think of other such Heads of the Romish Religion?   

3.  
1. Are they of no weight?  
Are they Trifles?  
Are they not worth the striving for?  
2. Then let the Popish Writers give over all defence of them.  
1. Let Private Masses be abolished.  
2. Let the Communion be administered in both kinds, according to Christ's institution.  
3. Let the public prayers be said in the Tongue that every Country useth.  
4. Let Images be burned.  
5. And all Idolatry forbidden.  
6. Let it be lawful for the People of all Countries to read the Scripture in their own Language.  
7. Let there be no controversy about the other Articles.  
3. For while they stand so stiffly in maintenance of all these, and others, They cannot truly say, and bear us in hand; That they are not of weight in their Account.    

The Reformed Churches truly, and properly so called, are Pure, and Orthodox Churches; And their Faith is sound and not Heretical, as falsely they are termed by the Church of Rome.  
1. IT is that which must be acknowledged by some certain Notes and Marks.  
For as we judge of Coin by the pair of Gold Weights, and of Metals by the Touchstone, and of Glassen and Earthen Pots by the sound, so ought we to judge of the Church by her Marks.  
2. The true Touchstone of the Church is the Truth. It is the Scripture. It is the Word of God.  
For the true Sheep of Christ are those who hear the voice, who know him, and follow him, John 10.27. It is the Lords Camp, who marcheth after this Pillar. And the Apostles Church is builded upon the Foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Cornerstone, Ephes. 2.20.  
We hear saith St. Augustine, found Christ in the Scriptures, let us also seek there the Church. And if they have the Church on their side, let them show it only by the Canonical Books of the Divine Scriptures.  
As to know whether a Line be straight, a straight Rule is applied unto it. Even also to discern a pure Church from an impure, there is no other means than to see and observe whether it doth agree with the Rule of Practice, which is the Word of God.  
3. Under which Word of God the pure Administration of the Sacraments of the Church is also to be comprehended; Because the right use of them is prescribed in the Word of God.  
4. Now by this true and certain mark of the Church, we prove that the truly Reformed Churches are pure, and Orthodox Churches, because from point to point they follow it.  
The Articles of their Doctrine as the generous young Eagle do fixly behold the Sun, and without at all feeling the Eyelids.  
5. If it were true, as it is pretended by our Adversaries of the Church of Rome, that the Religion of the said Churches should be false, and that they were deceived, than it should follow, that Christ, the Prophets, and the Apostles should have deceived them; Because they defend their Institutions, and embrace their Doctrine, which to think only were blasphemy, and yet more to say it.   

The Reformed Churches are not Schismatical.  
For having separated from the Romish Church. As falsely they are accused thereof, by the said Roman Church.  
1. HAving sufficiently showed that the truly Reformed Churches are not Heretical, we must pass further. And show also that they are not Schismatical, because they have separated themselves from the Roman Church.  
2. For that cause they are not Schismatic, because they have had just causes of their Separation; Which we demonstrate in this manner.  
3. For not to be Schismatic, in making separation from the Communion of a Church, that Church must be corrupted and impure.  
And this corruption and Impurity must be in the Doctrine, and not simply in the manners. And the said Separation must be for a Doctrine contrary to the Word of God, which over throweth the grounds of Salvation, and annihilate the Faith.  
And besides which Erroneous Doctrine be publicly authorized, and maintained by arms, and the fire.  
4. When that doth meet and happen in a Church, and that there are other Churches that God hath delivered, and freed from Error, than there is a necessity to withdraw, and separate from such a corrupted and defiled Church for not to be partakers of her sins, and not to receive the plagues of which she is threatened of God, Rev. 18.4.  
5. And yet before that all endeavours must be done to procure Remedies to the evil, after the example of the Children of Israel who before they did retire themselves from Babylon did carry their hands to her wounds to cure them, but seeing that it was in vain they resolved to forsake her to go in Jerusalem, there to serve God according to his word, Jerem. 51.9, 10. These be their words, We would have healed Babylon, but she is not healed, forsake her, and let us go every one into his own Country: So the Apostles did not separate themselves from the Jews to turn towards the Gentiles but after that they had rejected their word, and made themselves unworthy thereof.  
6. It hath been for that, and after the same proceeding, that our Fathers by thousands did separate themselves from the Roman Church.  
7. For which Retreat and Separation we are wrongfully accused of Schism, for it is the Church of Rome which is Schismatic, and not our Churches, because she hath given the Cause, and the necessity to our Separation.  
Now it is the Cause and not the Separation which maketh the Schism, as the Canonists do teach.  
8. So the Apostles were not Schismatics in separating themselves from the Pharises. But it were the Pharises that were such.  
9 The Roman Church hath given cause to our separation.  
1. By her false and Erroneous Doctrines.  
2. By the Domination of Antichrist.  
And, 3. By the strange cruelties which she did exercise against us, when we did endeavour to repurge the Temple from the corruptions which the Devil had sowed therein, during the darkness of Ignorance. As anciently the Samaritans did pollute the Temple of Jerusalem in shedding therein Dead-men's Bones during the darkness of the night.  
10. Having been so dealt with; who can lawfully revoke in doubt, that our separation hath not only been most necessary, but also most just.  
11. The Reformed Churches for the abovesaid Reasons separating themselves from the Roman Church, did not thereby separate themselves from the Communion of the Catholic Church, Rather they are entered in it. Such a separation hath not been a forsaking of the Church of Christ, but a going forth from Babylon. An escape from Sodom. A quitting of a Pestiferous House, and which threatneth of ruin.  
12. In a word, by such a Separation the Reformed Churches did separate themselves only from a particular corrupted Church.  
1. For when the Roman Church was in her greatest purity, she was not the Catholic Church but only a member, or a part thereof, besides which part, there were many others even more ancient than the Roman Church, the Church of Antioch, and the Church of Alexandria, and the Church of Greece were also; as the Roman Church, parts of the Catholic, or Universal Church.  
2. And the said Roman Church such as it is now, and hath been in these last Ages, ought not to bear the Name of a Church without adding unto it, that it is an Impure, Idolatrous, Heretical, and Antichristian Church.  

1. Rejection of the Injurious Names Given unto the Reformed by the Jesuits and other Popish Writers.  
2. Representation of the Laudable Names which the said Reform do approve and make use.    

1.  
SOme of the Popish Writers do talk much, and Dispute to, and fro, by what Name they may call the Reformed, 

Either Christians,  
Or Catholics,  
Or Heretics,  
Or Protestants,  
Or Zwinglians, Lutherans, and Calvinists,  
Or Sacramentaries.     

Answer in General to the giving of those Names.  
THe Papists do call indeed the Reformed at their pleasure by such Names as their malicious and railing Spirits can invent, sometime by one, and sometime by another.   

Of the Names, Christians and Catholics.  
1. CHristians, and Catholics, the Papists will not have the Reformed to be called.  
2. They reserve that Denomination to themselves.  
3. And yet notwithstanding to them of all Professors of Christian Religion; the same doth least appertain.   

The Reformed do not deserve the Injurious Name of Heretics, and do slight such a Name.  
1. THe Reformed for their part so long as they are sure that the Doctrine which they follow is the eternal word of God, and the Gospel of his Son Christ: as they are by God's Grace most sure, seeing it is plainly set down in the Holy Scripture of the Old, and New Testament, they care not what the Papists do think of them, or what they spoke of them, or by what Name they reproach them.  
7. If they blaspheme the Doctrine of Christ, and call it Heresy; not fearing or sparing the Lord himself; it is no wonder if they revile them with all opprobrious names that can possible be devised.   

The Reformed reject the names of Lutherans, Zwinglians, and Calvinists.  
1. THey do Declare, that they are not Lutherans, nor Zwinglians, nor Calvinists, because they maintain not any private or proper Doctrine of Luther, or of Zuinglius, or of Calvin.  
2. No more than the Faithful in the Primitive Church to have been called Paulines, or Petrines, or Athanasians, or by the name of any other such Minister of Christ.   

What the Reformed say of the Name of Protestants  
1. IF the Papists think it belongeth not to us Reform of England and France, etc. let them give it to those whose it is.  
2. Being not a Name of Schism, or of Sect; it may as well be used as the Name of Catholics, and for Distinction sake only.  
3. Having begun first at the Diet of Ausbourg. we are enforced to use it.   

The Reformed are truly Christians and Catholics.  
1. WE Reformed tell the Papists, notwithstanding their Opprobrious Names, that if a Christian be he that believeth in Christ, according to his word; and if Catholics be they that profess the universal Faith of Christ, we are truly Christians, and Catholics, believing so, and professing so.  
2. And are content with these Names, and desire no other.   

§. Let the Papists be called as they will, the Reformed who Reprove and Confute the multitude of their Namss will not be grieved at them.  
1. LEt the Papists be called Diversely,  
Franciscanes,  
Benedictines,  
Dominicanes,  
And whatsoever other Title they can take up; the Reformed are not grieved at the multitude and variety of their Names.  
2, Who being in Truth almost any thing rather than Christians, delight in any Name, rather than in the Name of Christians.   

Against the Reconcilement, and Reunion of the two Religions, the Reformed, and the Roman.  
1. BEing true that the Roman Church is Heretikcal, and Impure. And on the contrary the Reformed Churches, Orthodox, and Pure.  
It follows manifestly that there can be none well grounded hope to agree, and reunite Popery with the Reformed Churches. And therefore that the labour of those who would think upon such a thing were not a seasonable labour.  
1. Because that in the differences which are amongst us, we are so contrary one to the other, that the one do clearly maintain the Negative, and the others the Affirmative.  
Now it must necessarily be that one of the Propositions be true, and the other false; Because two contradictories cannot be together true.  
And it is not possible to soldier them by the mastic of some distinctions, having no ground in the Word of God.  
2. The Errors of the Church of Rome have been solemnly ratified and confirmed by the Council of Trent, upon pain of Anathema; And therefore since that Ratification, and confirmation, there is no way nor mean left of reconcilement, and Agreement.  
For if there were, the said Church should be bound to acknowledge her Errors to the end that they may be reform. And to disannul, and abrogate concerning them the Canons of the said Council of Trent, which is not to be expected from her as long as she shall maintain this poin, as she doth vehemently, that she cannot Err.  
And that she lays down, and propounds no other Principle of Faith than her belief.   

Against Toleration of false Religions, with the pure, and Reform, when they differ in Fundamental grounds.  
1. IT is not only evil to do, but also to suffer evil, when it is in our power to hinder it. Therefore Religion differing in Fundamental Grounds, are not to be Tolerated together.  
2. This is proved by many Arguments; Drawn, 1. From the Law, forbidding to blow with an Ox, and an Ass. And punishing Idolaters with Death, Deut. 22.10, 11. and Deut. 19.6.8, 9  
2. From the Gospel denying the service of two Masters, Mat. 6.24. And interdicting all fellowship, and communion of light with darkness, or Christ with Belial, 2 Cor. 6.14, 15, 16. 3. From the Spirits Bill of indictment framed against the Angels of Pergamos, and Thyatira, for tollerating the Nicolaitans, Rev. 2.15. & 20.  
4. From God's threatening to cut off all such as swear by him, and by Malcham, Zeph. 1.5.  
5. From the Imputation which is laid by the Spirit upon many Kings of Israel, and Judah, for not taking away the High places, 1 King. 15.14.  
6. From the Examples of Asa, Josiah, Ezekiah, Constantine, Jovian, Theodosius, and other Religious Princes, who by severe Laws restrained Heresy, and Idolatry, and constrained the true worship of God.  
7. From the great danger of Heresy, which like a Canker soon spreads over the whole body of the Church; and if it be not looked into, killeth and that eternally thousands of souls breaketh the bands of Nature, and cutteth in sunder all sinews of human Society. Putteth enmity, variance and implacable discords in families; Soweth seeds of Sedition in the State, and Rebellion against the Prince.   

Refutation of this Slander of the Popish Doctors. That the Reformed are Enemies to Scriptures.  
1. THe Reformed say that this is indeed a very impudent Slander.  
2. For who ever thought, and spoke more Honourably, Reverently, and with more due Regard of the Scriptures, than they. Who have received, and embraced all Scripture given by Inspiration as the very voice of God himself; Holding it for the only Ground, and Rule of their Faith, and Religion. And so resting in it, as that they desire no other help as necessary to Salvation. Which if they had not with more diligence, and devotion defended, than the Romanists ever did, long ere this the glory of it had perished; and it had been counted as a dead Letter.  
3. For what have the Reformed done for these many years with more endeavour and diligence, then to maintain the Majesty and Excellency of the Scriptures.  
4. Which the Romanists have so unworthily violated.  
5. And yet they blush not to match the Reformed with the Manichees, and Ebionites, who have violently laid villainous hands upon those Sacred Books.   

Of the Apocryphal Books excluded from the Canon by the Reformed Churches.  
Jesuits.  
THe Jesuits and other Papists do demand of the Reformed, by what Authority they Maim, and Rob the Corpse of the Bible.   

Answer of the Reformed to that Demand.  
1. WE offer no violence to this Body, neither do we cut off any which do appertain to the substance and perfection of it, we pull away no Member.  
2. For we do not cut out any true Canonical Scriptures, but cull out such as are not Canonical, but foisted in and Counterfeit.  
3. Herein we do the Canonical Scriptures no injury, dividing them from such Books as are not of that absolute Authority. That they which are in truth Canonical may remain entire, and whole together; no more than the Shepherd doth injury to the Sheep, in sorting the Goats, and orher  from them.   

The Doctrine of the Reformed Churches, and particularly of the Church of England, that the Ministers of God hath power to Forgive Sins, if the Sinner repent and believe the Gospel; maketh not the English Reformed Ministers to be Priests as they are called in the Church of Rome.  
1. WE Reformed say, that the Ministers of God hath power to forgive sins, not in some Cases only, but in all whatsoever, if the sinner repent and believe the Gospel.  
2. This Authority is given unto him by Christ.  
3. This in the State and Church of England, the Parliament, and the Communion Book confess.  

2.  
1. NEvertheless a Popish Writer is far from his purpose, to prove thereby the Popish Order of Priesthood.  
2. For this maketh not the English Reformed Ministers to be Priests, as they are called in the Church of Rome; but Preachers of Repentance, which bring the glad Tidings of the Gospel to all those that be heavy laden, and desire to be refreshed.   

3.  
1. NEither have they power themselves to forgive sins; but God alone forgiveth sins, Mark 1.7.  
2. But having the word of Reconciliation, committed unto them from God, they offer pardon, and in his Name pronounce pardon to the sinner that believeth, and that turneth from his wickedness and sins unto the Lord.    

Refutation of this Accusation of the Jesuits, and other Popish Writers, that in the Religion, and Doctrine of the Reformed, their is no Stay or Certainty.  
1. What greater steadfastness in Religion can be required, then to hold God's Word, which we Reformed profess to be the Ground we build our Faith?  
2. If the Popish Doctors can show wherein we swarve from it, we will not refuse their Instruction.  
3. But that they cannot do, for we plant not our Religion in man's Judgement, and in the uncertainty of Traditions in vain Ceremonies and Devices, as the Papists do.  
4. But in matters of Faith, and Religion, we depend upon God; who in the Scriptures of the Old and New Testament, hath delivered to his Church one certain, Uniform, and perfect Doctrine; to which we add nothing, from which we take nothing away, in which we settle, and ground ourselves.   

§. In matter of Points of Religion, the private Judgement of some few, is not to be objected by the Popish Doctors against the consent of a whole Reformed Church; And therefore conclude, that in our Reformed Religion, we have no certain stay.  
1. FOr then may we Reform, in like manner, and by as good reason argue against the Papists for a thousand such matters, wherein hath been no small dissension among the Popish Divines; That the Papists have no certain ground of their Faith.  
2. That appears by the following Examples. 1, A Cardinal of Rome hath openly defended and taught, that the Apostle S. Paul permitteth one Wife to Priests, and to others more; And that plurality of Wives is not forbidden, either by the Law of God, or by the Law of Nature; This Cardinal was Caietan, the Pope's Legate in Germany, and the great Adversary of Luther, Katherine, hath noted this among his manifold Errors.  
2. And another Pope's Legate writ, and published in print a Treatise in commendation of a foul sin, for which he was greatly and grievously punished by the Pope, being preferred to a great Archbishopric.  
3. Pighus saith, that Justice in us is a Relation, wherein he hath exceedingly offended the other Popish Doctors, and Writers.  
3. May we Reform Now by the Papists Example hereof conclude, that this is the Doctrine of the Roman Church; That thus the Papists do believe generally; or else that there is no stay in their Religion.   

Refutation of this Accusation of the Jesuits, and others Popish Doctors, that in the Reformed Churches; There is no Unity, but great Differences.  
1. WE Reformed say, that greater Difference shall not the Popish Doctors find among the true Professors of the Gospel, and Reformed Churches, then may be amongst the children of God.  
2. When such bitter Dissension was between the East and the West Churches, about the day of Passeover, and the same continued so many years with great offence, and Alienation among the Faithful; yet they ceased not for all that to be the Churches of Christ.  
3. Neither is it ever to be hoped for, that such perfect concord shall be among the Professors of Christ's Religion, that they shall agree most joynly together in the Truth, or in every particular point thereof.  
4. Yet let us add; That although the Tyrannical, and the worldly, and the carnal provisions for keeping of Unity above Represented, be not amongst the Reformed Churches, notwithstanding through God's grace and blessing, all Churches Reform agree sound in all Articles of Faith that are substantial, and necessary to Salvation, and shall so do unto the end.   

Refutation of this Accusation of the Jesuits, and other Popish Doctors; that in the Doctrine and Religion of the Reformed Churches, many Paradoxes are to be found, and that in General.  
1. HIerome said, that he would not have any man to be patiented, if he were suspected of Heresy.  
2. And therefore in so much the worse part do we Reform take it, that so many Paradoxes, false and horrible, be by the Jesuits and other Popish Doctors objected against us.  
3. And indeed those Jesuits, and others of the Popish Clergy that do object them to us, do in this place manifest an horrible Impudence and audaciousness; for unless they had quite and clean put off both all Religion of God, and Reverence towards Men, they would never have admitted so much Impudency into themselves, as to upbraid us with these monstrous Opinions.  
4, But we perceive what they intent, for they hope that by slandering boldly, somewhat would always cleave fast, which one of them was wont to say.  
5. For sigh they lack true Imputations whereby they might oppugn our Churches, it remained, that either they should leave off writing, which were their honestest way; or at least, devise some slanders, which they would cast like venomed darts upon us.  
6. Which thing is both in itself, very filthy, and also a sure Argument of their desperateness.  
7. When we handle in particular the Controversies that are between us, by God's grace we shall so wipe away these their Paradoxes, and Impossibilities, that all men shall perceive that they are ascribed to us by them most falsely and most impudently.  
8. In the mean time we entreat the Reader to observe this, That those pretended Paradoxes are either such things as that nothing can be truer than they, or else, that they are craftily and treacherously wrested by them in a perverse meaning.   

§. It is the Doctrines, and Religion of the Church of Rome, that many Paradoxes are to be found.  

1.  
THe Jesuits publish, that there are Paradoxes in great number in the Reformed Religion and Doctrine, and do endeavour to manifest it by many Instances, which they propose.  
But although they have stirred this Puddle to the bottom with all their diligence, yet they have found so much as one Paradox, or a piece of a Paradox of the Reformed.   

2.  
1. BUt now if the said Reform should but a little make search into the most filthy Puddles of the Popish Writers, as to reckon up what they have affirmed,  
Of God,  
Of the actual Providence of God,  
Of Predestination,  
Of the Person, and of the Offices of Christ,  
Of Original Sin,  
Of the Law,  
Of Righteousness, and Justification,  
Of Purgatory,  
Of the Pope of Rome,  
Of the Sacraments,  
And of the rest of the greatest Matters in Reliligion; how many Carts should they fill with Paradoxes, horrible to be spoken or thought.  
2. We forbear at this present, handling but general Observations, to stir this common Sewer: but we will do it hereafter, by God's grace, when we take in hand the particular Controversies about the said common places that have been mentioned.    

The Renowned Doctors of the Reformed Churches are impudently accused of Ignorance, by the Jesuits, and others of the Roman Clergy.  
1. FOr we Reform do ask of these Jesuits, and their fellows, and demand to know of them what Learning is, wherein it consisteth, and how it may be gotten.  
2. Unless they have some special means, and as it were some secret way to attain unto it which others have not.  
The said Reform see not why the Jesuits and others such like Popish Doctors, should think that they have gotten a greater Measure of Learning and Wisdom, then others who have used as great endeavour as themselves.  
3. And therefore the said Reformed Doctors may think that it is some spice of Pride in the Jesuits and their fellows, to object Ignorance unto them.  
4. Who for any thing that appeareth, have no cause to brag of such knowledge, or to challenge more to themselves than they may safely grant to another.  
5. Besides, there are none of the Reformed Doctors, how unlearned soever the Jesuits, and others their fellows think they are, but by the grace of God, and the Light of his Word, can easily discover the Falsehood and Corruption of the Religion of the Church of Rome.   

There is an unity in the Protestants Faith, and Concord among the Protestants: And how Considerable against the Slanders of Papists.  
1. WE acknowledge that there be differences and jars among the Protestants.  
2. But we deny that there is any such discord or difference among them as dissolveth the unity of Faith Essential to the true Church.  
3. The difference among the Protestants is no other than such as hath formerly been in the true Church of Christ, since the Apostles age, which is represented in the end of this Thesis.  
4. It is not in point of Faith, or Primitive Articles of Faith, or about things Essential in the object of Faith.  
1. But the difference is either in accidental, probable and secondary points.  
2. Or touching things difficult in Religion, for the searching out of the verity whereof it is profitable, that Learned men proceeding modestly, do dispute pro, and contra.  
3. Or else the disagreement is personal, either among private men, or raised by private men, Schismatically, and Factiously against the Church.  
5. Now if our Adversaries, who object Division unto the Protestant Churches, dispute the question of Unity in itself, the Scripture, and the Fathers, and the History of the Church will convince them; That Unity in the substance of Faith, and of Religion, observed by the firmest Members of the Church, is simply necessary, and an essential property of the Church.  
And other Unity is of the perfection and well being of the Church, and yet contingent and variable, sometimes greater, sometimes less, and at no time absolute in all the parts; And the same many times is greatly wanting, by reason of the Malice of wicked Imps.  
6. In the days of Constantine, wherein it is acknowledged by all men, that the visible society of Christians was a true Church. There happened so grievous and unseemly contentions among the Bishops, and Pastors, that the discord of Christians was brought upon the Stage. And Religion was derided, and traduced by Infidels.  
7. Saint Augustine acknowledgeth, that the concord of Godly men in this Life, wherein they are not perfect but proficient, is sometimes interrupted with discord, and dissension ariseth even among Brethren and Saints. And there be divers things saith he, wherein the best learned, and most worthy defender of the Catholic rule, without prejudice to the Body of Faith do not accord; And one of them speaketh more truly than another of the same thing.  
8. If it be objected that Luther saith, that the differences between him and Zuinglius, and Calvin, are not in small points of Government and Ceremony, & c. The Answer to that is, that Luther's personal and fretful speech proceeding from passion, against such as were contrary minded to him, prove that godly men have infirmities, and are sometimes over-bitter one against another. Like as Cyprian was against Pope Stephen, calling him proud, ignorant, and of a blind and wicked mind; and as Epiphanius was against chrysostom.  
But they are not sufficient to demonstrate that Protestant Churches want the Note of Unity, neither doth condemning, and Anathematising one another, imply dissension in profound points of Religion, but may proceed from affection, and from want of charity. This appeareth by Pope Victor, proclaiming Anathema against the East Churches, about an Adiaphorous Ceremony. It appeareth also by Pope Stephen, and by Sergius, condemning their predecessor Formosus, and raking him, being defunct, out of his Grave, etc.  

2.  
1. IF our Adversaries of the Church of Rome will proceed substantially, and prove that there is discord of Faith, and of Doctrine among the Protestants, they must perform these two things.  
1. They must produce the principal part of Doctrine belonging to the main object of Faith, and demonstrate that the Protestant Churches, which are reputed Orthodox, are divided in these; For we have nothing to do with Anabaptists, Arians, etc.  
2. They must also give instance in such persons as are reputed sound Members, and what parts of the several Churches wherein they live. Not of novelists, Incendiaries, and Extravagants, which are condemned, and resisted by the sound and best parts of the Church, Rom. 16.17.    

A Representation of good Magistrates, and truly Christians towards the Reformed Religion.  
1. SUch Magistrates are those who have been always zealous lovers of Christ's Gospel, and who by their godly Wisdom, have done their endeavour to advance greatly the Lord's cause from time to time; And to hinder the practices of the Adversaries.  
2. True Religious men ought to beseech the Lord to increase in those Godly Magistrates all those Christian virtues, to the benefit of Christ's Church, and of the Commonwealth of all the Estates where the Reformed Churches are gathered and tolerated.   

Concerning the Church and Religion of England, touching the Conversion of England by Augustine the Monk.  
1. GAlfridus Monumetensis writeth, that before Augustine the Monk came in England, in the time of Gregory the Great, Truth was preached there, and sincere Doctrine delivered. Vide Godofri. Mon. de Orig. & gest. Britan. Libr. 8. cap. 4.  
2. Augustine's pretended conversion of England, was only the planting of some trifling Ceremonies.   

Of the shaking off of the Ropes yoke by Henry the Eight King of England.  
1. IT is a thing much to be admired that Henry the Eight King of England, having written against Luther, in the Pope's behalf, and for a reward of his affection and pains, having received the glorious Title of defender of the Faith, yet shortly after withdrew himself from the Pope's Jurisdiction, and became his open and professed Enemy.  
2. Which Act did seem to many to have proceeded from a cause very little commendable; as if it had been only in revenge, that the Pope crossed him in the fruition of his pleasures.  
3. But it is most certain that the exquisite consideration, both of the Kings, and of the Pope's proceed thereupon, doth cause us to lift up our minds to an higher cause, and obliges us to confess that God's providence hath been manifested therein, in a particular, and extraordinary manner.  
4. And that for the fulfilling in part of S. John's prophecy, Rev. 17.13, 16. In these words, that those Kings which had one mind, and who had given their power, and strength, unto the Beast, shall be them that shall hate the Whore, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire.  
5. O that other Kings for the fulfilling of this Prophecy, would follow the example of this King, and dispose themselves to serve God in a work so important and high.   

Of the Demolishing of Monasteries in England, by King Henry the Eight.  
1. KIng Henry the Eight separating himself from Rome, consequently did very wisely to demolish the Monasteries that were in England, and to cause the Friars of them to change Habit and Vest of their Order.  
2. For besides that such men by their Errors, Superstitions, Idolatries, and most of them by their foul and corrupt manners, are utterly hurtful to the Church, which they wast and corrupt more and more. They are also greatly prejudicial to the State.  
3. Because 1. enclosing themselves in their Monasteries; by that means they withdraw themselves from the Civil Jurisdiction, both in regard of their goods, and of their Persons.  
4. From whence often doth follow the Ruin of States; that which remains to bear Arms, being not in sufficient number to conserve and maintain them against their Enemies.  
5. 2. Because also, that such persons are as many Creatures, ready for the Pope's Service; to rise and rebel against their Prince, if the said Pope gives them command so to do, by the Superior of their Orders; the reason whereof is, because they do not acknowledge themselves to be Subjects of the Sovereign of the State, in which they live, and are settled, but only of the Pope.  
6. Which thing well known and considered of the Popes, they have not been contented of the Orders formerly established, but moreover have erected new ones, which they have spread every where to Preach their obedience. The number of them in certain States is come to that greatness, 
In France.  that they may compose ten good Armies.  
7. Among these last Orders of Friars, that of the Jesuits holds the first and principal Rank, which leaves to the others the honour of the vows of Poverty and Chastity, and sticks altogether to that of Obedience, being particularly sworn to the Romish See, to which they swear to obey in all things by a blind obedience, so called, by the which they execute the commands of their Superiors without any Inquisition of the Cause.  
8. Which having been well observed by some States, they did judge to be able to remain in quietness and peace, unless they did cast out of their Dominious such dangerous persons, and by Authentical Edicts have declared anathemas all such that should dare to propound the reestablishment of them in the same.   

Of the Reformation of the Church of England, begun by King Henry the Eight.  
1. ALthough King Henry the Eight had shaken off the Pope's yoke, demolished the Monasteries, and beaten down the Images, yet notwithstanding all that he retained to the end of his life, the other Errors of the Romish Church, and did greatly persecute those who did not embrace them.  
2. From whence we may perceive that oftentimes great and marvellous works are not begun and ended altogether. And by those who have been the beginners of them.  
3. Asa did not fully Reform the Church, neither also Jehosaphat; But that which was begun by them, was perfected afterwards by the good Kings, Ezekiah, and Josias.  
4. The same thing is apparent in the last Reformation of the Church. It was first begun by Martin Luther in Germany, and perfected afterwards by John Calvin, and other famous Divines raised by God's Grace to that end.  
5. The Reformation of the Church of England having been begun by K. Henry the Eight, was consummated by his most Worthy Children, King Edward the sixth, and Queen Elizabeth of blessed Memory.  
6. The Father begun the said Reformation at the Root, and his Children did cut the Branches. Yea we must say that King Henry did cut off the very Head of the Romish Beast, and his Children the Fingers, and the Nails.   

For what Cause we may separate one from another, in regard of public Assemblies and Exercises of Religion, only for corrupt Doctrines, and not alone for corrupt Manners.  
Against Independants.  
1. Which is to be noted against Anabaptists, and Separatists; They will not communicate with the wicked, for they pollute all, say they.  
2. Yet did not the Prophets fly the Congregation, Hagg. 2.4. Nor did Christ abhor the Publicans, Luke 5.30.  
3. Then there is a double communicating; one with the exercises of Religion, and another with the works of Darkness. The first is lawful, but the second forbidden.  
4. Again, there is a twofold departure; one with our Bodies, another with our Minds. One from the Evil, and another from the Person.  
The first must be followed, 1 Cor. 5.10. The other cannot be avoided without departing the world. For only God is Just, and giver of Righteousness.  
The Militant Church prays for forgiveness of sins, Mat. 6.12. And is assured when she shall Triumph, to be blameless without spot, when Death shall lose his sting, and Hell forgo the Victory, 1 Cor. 15.55.  
5. Therefore I know not what to say of such Anabaptists, and Separatists, but as Constantine said to Acesius a Novation Bishop; Set up a Ladder for thyself, O Acesius, that thou alone mayest ascend up to Heaven.  
If they leave us because we have faults, by the same reason they must needs fly into Heaven, for there is no place on Earth for them.  
6. Attendis zizania, triticum non attendis; Thou lookest to the Cockle, and the Wheat thou regardest not.  
7. When thou dividest thyself from Hypocrites which are in the Church, thou dividest thyself from the Church, Et membrum in Heterogeneis perit abscissum: In Heterogeneal bodies a member cut off, perisheth.  
8. O then forsake not the green pastures because of the Goats. Nor forsake God's House because of the Vessels of dishonour. Nor God's Wheat because of the Tares. Nor God's Net because of the bad fishes that are in it.  
9 Rather follow the Rule of S. Augustine against the Letters of Petilianus; bear with the mixture of evil because of the good, lest thou violate the charity of the good because of the evil; neither let us forsake the good because of the evil, but suffer the evil because of the good.   

The Separatists of England have no just cause to separate themselves from the Communion of their Parish Churches, for the evil Life and corrupt Manners of some Members of the same.  
1. FOr was not the Church of Corinth more corrupted in Doctrine, and Manners, than they pretend ours to be? Yet S. Paul calleth it a Church.  
2. Doth not Christ call it his Field, where there grew many Tares?  
3. Did not Christ suffer Judas, whom he knew to be a Thief and a Traitor, to partake of the Sacrament with his Disciples?  
4. Yet these pure Sectaries will none of our communion, for that some unclean persons presume to come thither.  
5. To whom we answer as S. Augustine doth to Cresconius; 
Lib. 3. c. 50. Et Epist. 48.  These evils are displeasing to the good, we forbidden, and restrain them what we can, what we cannot we suffer.  
6. But we do not for the Tares sake forsake the Field; For the Chaff leave the Floor of Christ.  
For the evil Fish break the Net.  
For the Goat's sake refuse the Fold of Christ.  
7. When Religion was partly corrupted, partly contemned in Israel, and the Prophets cried go out from them, and touch no unclean thing; Did they then sever themselves from them? 
In Evang. Serm. 8.  I find no such thing, saith Augustine, yet doubtless they did themselves what their Prophets willed others to do.  
8. Hoc ergo est exire ore, non Parcere, hoc Immundum non tangere voluntate non consentire.  
9 Liber in conspectu Dei est, cui nec Deus sua peccata imputat quae non fecit.  
Neque aliena quae non approbavit.  
Neque negligentiam, quia non tacuit.  
Neque Superbiam quia ab unitate Ecclesiae non ●●cessit.   

There is a necessity to have a certain Form of Liturgy, for the public Administration of all the Parts of Divine Worship in the Christian Church.  
1. THis certain and set Form of Public Liturgy, is necessary to entertain Uniformity in a National Church.  
2. There was such an one in the Eastern and Western Churches, as it appears by their Liturgies which are in our hands.  
3. There is such an one in all the Reformed National Churches. As in the National Reformed Church of France. And in that of the Low-countries. And in the Church of Geneva. And in the Reformed Churches of Germany, etc.  
4. By such a certain and set Form of public Liturgy, no wrong or injury is done to the Holy Ghost, as if one would undertake to enclose him within the Bars of certain Words. For if that were true, Christ should have committed such a fault, because he hath given to his Apostles, and with them to the whole Church an express and set Form of Prayer.  
David also should have committed the like fault, having given us in his Psalms, so many Forms of Prayer, of Thanksgiving, and of confession of Sins. Rather let us say that the set Form of Prayer of our Lord Jesus Christ, and the Forms mentioned of the Prophet David, being proceeded from the Holy Ghost, the Will of God is, that we make use of them, to call upon him by prayer, and to render thanks unto him by the very words of his Holy Spirit.  
5. And concerning the Ecclesiastical set Form which we require and commend, by it we do not pretend to prescribe any thing to the Holy Ghost; But besides the benefit of a National Uniformity, our scope is to secure our common Infirmity, which is done when the Minister in the Administration of the parts of public Divine Worship, doth make use of the help of the Church thereupon, and esteems it better to perform it in certain and set words, then to let out from his mouth impertinent, and ill digested conceptions, and words.  
6. It is left to the liberty of every National Church, to frame such a set Form of Liturgy.   

§. The Reformed State and Church of England, do condemn utterly and publicly Anabaptists, Atheists, the Family of Love, and also the Separatists.  
1. ANd if notwithstanding that condemnation, there be such in the State of England, and secretly in the Church thereof; so have there been always Heretics, and wicked persons in the Church.  
2. And in respect of them, the Reformed Religion of the Church of England, is no more to be accused, than the good Corn may justly be condemned, because together with it many Tares and Weeds spring up, and cannot be avoided.   

§. From the time of the Reformation of the State, and Church of England, the Jesuits and Priests did never cease to trouble them, and assault them.  

1.  
1. IT is not unknown to the Sovereign Prince, and also to the subordinate Magistrates of England, how since the Reformation of the Religion, and Church of that Kingdom, the Adversaries, Popes, Jesuits, and Priests, have never ceased to trouble the State thereof; and that, by their Books in great number written and published; and by all other means that possibly they were able to devise; and also to defame that holy Religion of Christ, which through God's great mercy, and the godly Laws of the Sovereigns, is according to God's word established in this State.  
2. What they have wrought with many of all Estates, and how mightily they have prevailed with that strong, and effectual illusion of Satan, which hath advanced Antichrist unto that Supremacy of Power, Authority, and Credit in the World, whereof the Holy Ghost, by S. Paul, and by S. John hath foretold, lamentable experience can witness; And that in the backsliding, and continual Apostating of many away from us, to the final perdition of such Apostates, to the grief of the Godly, and to the great encouragement, and comfort of the Enemy.   

2.  
ANd we have no doubt, that all the English Jesuits, and Seminary Priests of Rome, or of the College of Rheims, are all most wilfully bend, and earnestly disposed, to do what harm any of them possibly can, to the Church of England.    

§. All the English Jesuits, and Seminary Priests, by their writings, have gained nothing against the Reformed Religion of England.  
1. THese English old Soldiers of the Popish party, Sanders, Harding, Allen, Stapleton, Bristol, have employed in the assailing of the Reformed Religion of England whatsoever.  
Either Reading,  
Or Leisure,  
Or Cunning.  
Or Wit,  
Or Diligence,  
Or Malice,  
Can supply unto them, and for all this have gained nothing.  
2. Should New-discovered others of that kind that are not worthy to be compared with these, hope to Reform that wherein they have failed.   

§. Refutation of the Censure of the Manners of the State and Church of England, made by the Jesuits.  
1. HE that reproveth the Manners of others, it were meet that he should be without fault.  
2. Now is there so great a change made of Rome upon the sudden? Is their Life now such? Are there Manners begun to be so godly, that the Jesuits being thence returned here Friars, dare strive with us about Virtue, Shamesastness, and Honesty.  
3. Howsoever there be in England many things done, which ought not to be done; Yet if the Jesuits shall say that there is as great Impunity, and Licentiousness of sins in England, as they themselves have seen at Rome, which is the very Tower of their Religion, and Kingdom; all men will judge them to be too too impudent.  
4. Surely as long as those public Stews, and Dens of Whores stand still in Rome, the Jesuits could scarce honestly make mention of Manners.   

Of the English Service Book, and of the Change in it since the beginning of the Reformation, in the Reign of Edward the Sixt.  
1. THe first Service Book of King Edward, was not altogether approved by Bucer, and Peter Martyr, but in some things reproved. As the censure of Bucer upon the same doth declare. Vide Bucer Script. Anglican. pag. 428.  
2. That first Service-book was rather accepted of the Protestants by toleration, because at first they could obtain no more, then by an absolute approbation.  
3. The same Service-book was changed and reform, and many things were left out of the said Liturgy, by another Edition thereof established in the Fifth Year of Edward the Sixt.  
4. And that latter Service-book of King Edward is in substance all one with the Service-book of Queen Elizabeth.  
5. And that since King Edward's Reign, there hath been no material Alteration of the English Service-book.  
6. The Papists have no cause to inveigh against this alteration of the Service-book of the Church of England, if they remember that themselves have changed their Breviaries, Portesses, and Missals, more than once, even of late years. See Possevin Appar. v. Missal. Et ver. Breviarum.   

Of the mention of Saints made in the Liturgy of the Church of England, and of their Feasts keeping yearly.  
1. When in the Church of England, according to the Liturgy thereof, the said Church doth adorn the Calendar with the Names of some Eminent Saints, and do make honourable mention of them in her Religious public worship, as the Ancient Church did of her Martyrs, yet she doth not call upon them; She doth not lift up the hands, nor bow the knees, nor present offerings, nor direct her prayers, nor intent any part of Religious worship to them; But to their God, and ours, as S. Augustine answereth for the practice of the Church in his time.  
2. She doth remember the Saints of God, but in no wise made Gods of Saints; She doth bless God for them, and not worship them for God.  
3. Although her Devotion doth glance by their Names, yet it doth pitch, and is fixed upon the Angel of the Covenant, the Holy of all Holy ones, our Lord and Saviour Jesus Christ.  
On the blessed Virgin's Anniversary, she doth honour Christ in his Mother.  
On S. John Baptists, she doth honour him in his forerunner.  
On S. Michael's, she doth honour him in his Archangel.  
On the Apostles, she doth honour him in his Ambassadors.  
On the Evangelists, she doth honour him in his Chroniclers.  
On S. Stephen, she doth honour him in his Martyr.  
On S. John the Divine, his day, she doth honour him in his beloved Disciple, who also leaned on his breast at Supper.   

It is a great Error in the Worship of God, to be altogether for Prayer, and to make no esteem of the Preaching of the Word of God, both must not be severed one from the other.  
1. FOr if it be said of Christ that his House is an House of Prayer, and not of Sermons; We must observe where he spoke this: it was in the Temple where he spoke it: And were not these very words part of a Sermon, which he Preached to the Buyers and Sellers there.  
2. He hath but little skill in the Language of Canaan, who knoweth not that Prayer, and Invocation of God's Name, is in the Scripture by a Synecdoche, taken for the whole Worship of God, Acts 2.21. Rom. 10.13.  
3. Yet admit that our Saviour should in that place take Prayers strictly for that part of God's Worship, which consisteth in lifting up our hands to prefer our Petitions, and Supplications unto him; S. Paul furnisheth us with a direct answer to this Objection, even by those Questions he propoundeth, Rom. 10.14. How then shall they call on him on whom they have not believed? How shall they believe on him of whom they have not heard? And how shall they hear without a Preacher?  
4. As there is no powerful Preaching without Prayer to God for a blessing upon it, so no good Prayer without Preaching, to direct both in the matter, and form, and to inflame our hearts with zeal.   

How the Magistrate is to carry himself toward Seducing and Seditious Heretics, that are not Tolerated in a State.  
1. LEt it be accounted Mercy, not to execute the Rigour of Penal Statutes upon silly seduced Sheep; But certainly it is cruelty to spare the Wolves which worry them.  
2. I mean those Wolves who plot Treason against their Natural Prince, who scandalise the State; and who stain with impure breath the Gold and Silver Vessels of the Sanctuary, who turn Religion into Statism, or rather into Atheism.  
3. Such Wolves are in England, the Popish Priests, and the Jesuits.  
4. Who not only show their Rage in not sparing our Sons, and our Daughters, and daily enticing them, and by their Agents conveying them over beyond the Sea, to sacrifice, not their bodies, but their souls, their Faith, their Religion to the Moloch of Rome.  
5. But besides who plot the ruin and overthrow of the State, who say as the Children of Edom, in the day of Jerusalem, down with it, down with it, even to the ground; or rather up with it, up with it to the trembling Air; blow up King, Queen, Prince, Parliament, Clergy, Laity, Nobility, Gentry, Commons, Laws, Statutes, Charters, Records all in a Cloud of fire, that there remain not so much as any Cinders of them upon the Earth; lest perhaps the Phoenix might revive out of her own Ashes.   

We must not in England frequent Heretics, Seducers, nor keep familiar society with them; rather we must fly from them, and detect them to the Magistrate, when they be banished from the Country.  
1. WE must beware in England of the Agents of Rome, Priests, and Jesuits, who go about to withdraw us from the love of our Country, from our Allegiance to our Prince, and which is worst of all, from the true and pure Worship of God.  
2. If stealing away the bodies of our Sons and Daughters, be so heinous a crime, that many conceive it better to deserve the Gallows, than the stealing of a Horse, or of a Sheep: what punishment do we suppose they do deserve, who steal away their souls from God, and their hearts from their Parents?  
3. If we account them as capital Enemies who seek the ruin of our Estate, can we esteem otherwise of them who seek the utter ruin, and overthrow of our Souls.  
4. And let us not be deceived in regard of them, because their outward behaviour is fair, and their company delightful; For as they are Panther like, which hideth her ugly visage, which she knoweth will terrify the Beasts from coming near her, and allures them with the sweet smell of her body, but as soon as they come within her reach, she maketh a prey of them.  
5. Therefore as we tender the Salvation of our Body and Soul, our Estate in this Life, and in the Life to come, let us take heed how we play at the hole of the Cockatrice; And do familiarly converse with the great Whore, or with any of her Minions, lest they draw us to naughtiness, and spiritual lewdness.  
6. Let us have no part with them, that have no part in God, or who have part with abominable Idols.  
7. Nay furthermore, let us detect such Persons to public Authority, that they may learn not to blaspheme the truth of our Religion, nor seduce his Majesty's Subjects from their Allegiance unto him, and conformity to his Laws.   

Of the Contentions, and Differences, which happens in the Church about Religion.  
1. IT is the craft and practice of Satan, sworn enemy to Christ, and to his Church, to rise and excite Contentions and Differences in the same. He sows his Tares in the Field of the Lord, and at the coming up of the Heavenly Doctrine, he raises great Fogs, as some do rise, at the rising of the Sun.  
2. Which he doth to hinder to his utmost power, the virtue and efficacy of the said Divine Doctrine, and to maintain his Kingdom, which is not destroyed by any thing so much as by preaching of the Word of God.  
3. From the beginning of the Christian Church, we have some examples of such differences among the Faithful; Then there was a great controversy concerning the Ceremonies of the Law, 
Act. 15.5.  some thought it needful to keep them, and others were against them.  
4. Since Divisions and Differences are also crept in the Churches, which were founded by the Apostles, in the time of Ireneus, what contention was it between the Eastern and Western Churches, concerning the time of the Celebration of Easter, or Pasch, and how long did it last.  
The Eastern Churches maintaining that it was to be kept, as the Jews did the fourteenth day of the Month, after the Equinox of the Spring; And the Western only the Sunday following. In the time of S. Cyprian, the Council of Africa, had a belief quite contrary to that of the other Churches. Having decreed that those should be rebaptised, who before had been baptised by Heretics. Is it not also that which by the craft of the same Enemy is happened immediately after the last Reformation of the Church, when then the first Reformers did employ themselves about the Discovery and Refutation of the Errors of the Roman Church; on one side the Anabaptists did arise in great number, and with a wonderful fury opposing the Power, and Authority of the Civil Magistrate.  
And on the other side the Sacramentary War did become hot. That is to say, the difference concerning the presence of Jesus Christ in the Eucharist. Is it not besides, that which since some years, we have seen in this Church and State, where the Arminians did trouble the peace of both? And now it is troubled by Anabaptists, Separatists, Antinomians, and by sundry other dangerous Sects.  
5. Now when we say that Satan is the cause of the contentions, and differences which happens in the Church; We do not mean that he be the only cause of them. For it is certain that there are some other.  
As, 1. Pride, and Self-love.  
And, 2. Ignorance.  
1. Pride, and Self-love is a firebrand of contention and discord, whereas on the contrary, Humility entertains peace and concord; For Humility seeks the last places, for which there is no debate, and so peace is conserved.  
2. Ignorance also is a great cause of contentions and differences; For the Faithful may be ignorant of many things, and yet be too-confident in their knowledge.   

Of the Troubles and Contentions, which happens in the Church about Religion.  
1. IT is a thing which is to be noted, that the contentions and differences which happens in the Church, commonly gins by the most weak and ignorant; but who with their ignorance, are stubborn and obstinate.  
2. The reason thereof is rendered by S. Cyril, who says that there is nothing more audacious, than ignorance, and that there is none so enormous crime, but that it hath the boldness to reach unto it.  
3. So do we read, John the third, 25, 26. that the contention which was moved between the Disciples of John the Baptist, and the Jews which followed Christ, did first arise from the Disciples of John who were rude and impertiment men; As it is to be seen in the History of the Gospel, and particularly in the Answer of John their Master which he gave unto them.  
4. And this is too much confirmed by the Examples of the dangerous contentions moved in these times, by the dangerous sects of Anabaptists; Of all Sectaries none are so ignorant as they, and yet none so quarrelsome, and who are the first to debate.  
5. They are like unto Sarah, Abraham's Wife, who in the difference concerning Hagar, although she was the weakest, and had the wrong on her side, Yet she did rise against Abraham her Husband, and said unto him, the Lord judge between me and thee, Gen. 16.5.   

Of the Remedy to the Contentions and Differences, which happen in the Church about Religion.  
1. WE read, Acts 15.5, & 6. that the way which the Apostles and the Elders did take to compose the great dissension which was arised touching Circumcision, was to meet in Council, for to consider of this Matter.  
2. Which is a commendable way, and most fit to compose differences and contentions, when some are happened in the Church.  
3. And therefore which ought to be the way, that the Prince, and Supreme Magistrate most use, when some happens in the Churches of his States and Dominions; Then he must assemble a Synod, or Council, as he calls a Parliament to compose the civil differences, and to order the things belonging to the State.  
4. So did the Apostles, as hath been said; so did afterwards the Primitive Church; And so did the Ancient Emperors, who did desire the Union of the Church which did succeed very well unto them; For as by the Council of the Apostles was decided and composed the difference concerning Circumcision, and the Ceremonies of the Law, Acts 15. So the first Council of Nice did condemn the Heretic Arius, who denied the Divinity of Christ.  
The council of Constantinople did condemn the Heretic Macedonius, who denied the Divinity of the Holy Ghost.  
The council of Ephesus, did condemn Nestorius, who denied the Unity of the Person of Christ.  
And the council of Chalcedon did condemn the Heretic Eutiches, who confounded the two Natures of Christ.  
5. An Universal council is most useful when it can be called, and assembled; But it is not absolutely necessary for the conservation and maintenance of the Church.  
6. And therefore National Churches may commodiously enough be Ruled and Governed, by National Synods.  
7. For that cause, and in that regard, the care of the Prince, and Sovereign Magistrate ought to be, that such a National Synod be settled, and established in the National Churches of his Dominions, and States.   

Let us be careful to entertain Peace and Concord in the Church of England, and to avoid all Divisions among us.  
1. FOr it is the Axiom of our Saviour, That A Kingdom divided against itself cannot stand.  
2. It is the Maxim of Philosophy, Omne divisibile est corruptibile, which holds in all States and Societies.  
3. The Church and the Commonwealth like the Lapis Tirrhenus, 
Lib. 2. Natur. Hist. cap. 105.  of whom Pliny speaketh, while they are whole, swim in all waters, but if they be broken into Factions, or crumbled into Sects and Schisms, they will soon sink, if not drown.  
4. After the Donatists had made a Faction in Africa, as they broke the unity of the Church, so they were broken themselves into divers fractions. And so in a short space came to nothing.  
5. The Division among the Britain's of this Nation brought in first the Saxons, next the Danes, and last of all the Normans.  
6. This is a cunning sleight of Satan to divide us one from another, that so he may prevail against us all.  
7. The barbarous Soldiers divided not Christ's Coat; shall we rend and tear asunder his Body by Schism and Faction.  
8. Religion is the bond of all Society, the strongest Sinew of Church or Commonwealth; O let us take heed that there be no rapture in this bond, nor any sprain in this Sinew.  
9 The Husbandman hath sowed good Seed, clean, and picked, in this Kingdom for more than threescore years, and it had fructified exceedingly since the happy Reformation of Religion in these parts; lately the Envious man did sow upon it his Tares: O let Christian Charity pluck them up; or in the defect of it, Public Authority.  
10. We are all one Body, let us have all the same mind towards God; and let us endeavour to the utmost of our power to preserve the unity of the Spirit in the bond of Peace, Ephes. 4.3.  
11. That our Spiritual Jerusalem may resemble the old Byzantium, the stones whereof were so matched, and the wall built so uniformly that the whole City seemed to be but one stone continued throughout.  
12. It was the Honour of the Old Jerusalem; Let it be also of the New, that it is a City at unity in itself, Psal. 122.3.  
13. The lines, the nearer they come to the Centre, the nearer they are one to another, we cannot be one with God, so long as we are thus divided one against another.   

Refutation of this Accusatin of the Jesuits, and other Popish Doctors, that in the Church, and Religion of England, since the last Reformation, have been many Changes and Alterations, and particularly in the Common Prayer Book.  

The Popish Doctor.  
1. HE first calleth to remembrance the Act of 6. Articles established in the later days of King Henry the 8.  
2. Which in the beginning of his Son Edward the 6. Reign was straightways disannulled, and the Church Reform.  
3. Which Reformation was overthrown in Queen Mary's Reign.  
4. And after renewed by Queen Elizabeth.  
5. And continued by her Successors unto this day.   

Answer of the Reformed.  
THis is the Answer that we make to that Accusation.  
1. That at the first, when the Lord began to work some Reformation in the Church of England, perfection in every Point was not forthwith attained, and established.  
2. Which is no marvel, considering both the greatness of the work, and the malice of manifold enemies that withstood the same.  
3. Yea, if in the Common Prayer Book of that Church, alteration hath been, according as to that Church seemed most convenient, that was not in substance of Doctrine, but in matters of Ceremony.  
4. Neither can the Popish Doctors charge the Church of England more for changing her Common Prayer Book, than the said can charge the Roman Church for changing and reforming  
Her Missales,  
Her Portasses,  
Her Breviaries,  
And a number of such Books, even of late years, in daily and public use of Service in Her.    

Defence of the English Translation of the Bible, against the Contumelies of Jesuits, and other Popish Writers.  

Accusation of the Popish Writers.  
THe divers English Translations of the Bible, say the Popish Writers, are nothing else but corrupt Gutters flowing from corrupt and stinking Lakes, the best containing wicked, horrible, and Ethnical Errors.   

Answer to that Accusation.  

1.  
THis is a slander most wicked, horrible, Ethnical, of all men to be detested, and the Accusers shall never prove any word of their Accusation true; Gregory Martin hath laboured herein, and hath performed nothing.   

2.  
If the said Popish Writers find fault with us for Correcting our Bibles, let them show us if they can, that either it is unlawful to Translate the Bible into our own Tongue, or else after it hath been Translated, to reform the Translation in such places wherein some Errors have escaped, or to Translate it again.   

3.  
No Translation of the Scripture can at the first be so perfect and sincere, but it may be afterwards amended, as God shall reveal to his Church the faults thereof.   

4.  
Otherwise, if it were any Fault to amend a Fault, why hath the Council of Trent taken order for the Correction of the Church of Rome's Latin Translation? and for a better Edition thereof to be published, then heretofore hath been.   

5.  
Yea, why hath Pope Pius Reform 

The Psalters,  
The Breviaries,  
The Offices,   And such other Books as are in the Church of Rome in greatest use, and estimation.   

6.  
If this seemed requisite, why may not we look to our Translations likewise, amend the Imperfections, and set forth better?   

7.  
We add, that we depend not upon any Translation, English, or Latin, or of other Language, no otherwise then the same agreeth with the Word of God.     

EXERCITATION. Refutation of this Accusation of the Jesuits, that in the State of England, great cruelty is exercised against them, and the Seminary Priests, in regard of their Religion.  
1. TO that Accusation, the Reformed Doctors do answer; That it is true indeed that some few of the Jesuits, and other Popish Priests have been punished in the State of England, but they died not for Religion, but were by open Judgement of Law convicted of Treason.  
2. In the Reign of Queen Elizabeth, of happy Memory, was executed one Everard a Priest sent from the College at Rheims, into England, who though he was in danger of the Laws many ways, yet might have had his life; But that impudently at the Bar he uttered things shameful, vile, and intolerable, for he boasted himself, both to be the Subject and Vassal of the Pope, even in England, and affirmed that the Pope was no less the Head of the Church of England, then of the Church of Rome; Avouching further, that he was verily persuaded, that the Pope did not err, when he termed Queen Elizabeth an Heretic, and the Patron of Heretics, and denounced Her no lawful Queen.  
Everard was for this confession convicted and condemned, who afterwards as if this had not been enough, in prison professed plainly, and directly, in the presence and hearing of sixteen men of credit, that it was no sin against God to commit Treason against his Prince. Yet for all this he suffered no new and unusual punishment, but the same that all Traitors suffer in England, in the like cause.  
3. We leave other Examples.  
4. And say generally of all the Jesuits, and Priests, that did suffer in England, that they did not suffer for their popish Religion, but only for their Treason, and for their perturbation of that State.   

§ Great is the Evil and Harm, that the Jesuits and Roman Priests, hidden in England, did cause, and do cause, to that State.  
1. THey trouble the peace of it.  
2. They corrupt its Children with an impious, and strange Religion.  
3. They make more precious account of a foreign Enemy, than of its Dignity.  
4. They divert the minds of people from true Religion, to trouble the peace of the State.  
5. They estrange the minds of Loyal Subjects from their Lawful Prince.  
6. And turn all things topsie turvie turvy.   

§. In the State of England, as in other States, since the last Reformation of the Church, extreme hath been the cruelty of the Papists, towards the Reformed.  

1.  
WHo are the Papists, and what is their Religion? That the Jesuits and Roman Priests, so boldly object cruelty unto the Reformed State of England.   

2.  
1. In Queen Mary's time, more of them were condemned in that State at one Sessions, more executed in one day, more consumed in one fire, than they can recount to us to have been put to death for the Pope's cause, at any time, or by any kind of death, in the whole happy Reign of Queen Elizabeth.  
2, Let the Jesuits and other Papists, then but call to mind the extreme cruelty, the exquisite Tortures, the frequent Martyrdom of the times before the Keign of Queen Elizabeth. And if there be in them any mark of Humanity, they cannot choose but confess, that their side hath been extreme cruel; And that the Englishes Reform have been sufficiently provoked to severity against them, and to have repaid them with the like.  
3. For what Times can afford such, and so many Butcheries of men, as was to be seen when the Papists were Lords over the Protestants in England, let them tell what Sex, or what Age they spared, and did not bloodily execute all, without difference and distinction.  
Of Learned, or Unlearned,  
Of Male, or Female,  
Of Old, or Young.  
Children, Virgins, Married, Clergy, and laiety, Bishops, Archbishops, escaped not their hands. The Martyrs they did beat with Rods, their Tongues they pulled out of their Mouths, their hands they burned off with Torches: They Tormented, Crucified, Hanged, and Beheaded them, they burned them alive, and toasted them at a soft fire; Yea, the Infant leaping out of the Mother's belly, they received upon the Spears point, and cast it into the flaming fire: To conclude, whatsoever barbarous cruelty could invent, that they were not wanting to in execution against them.  
4. And if their cruelty had ended with the Living, and had terminated in their deaths, it had been less; but so raging was their Tyranny, that they took up the bodies of Saints interred in the Earth, they arraigned them upon a day,  
They accused them at a Bar,  
They condemned them to Death,  
And burned them at a Stake, even exdeeding those old Tyrants in Fury and Cruelty.  
5. Can they name any one such Savage Fact amongst the said Reform of England.  
6. Or what was he that was put to Death amongst them Reform, whom every good Man that heard of him, judged not worthy of Death threefold more than of Life.  
7. Therefore let the Papists acknowledge their own cruelty in the State of England, and accuse not the English Reform.    

§. What the Jesuits did allege for their Justification of coming in England, against the Laws of that State.  
THey did allege, That they came thither upon commandment of their Superiors, according to the Order of that Religion which they profess.   

Confutation of such an Allegation.  
1. BUt the English Reform did demand of the said Jesuits, what necessity did lie upon them to obey his Commandment, who had no Authority to enjoin them a Journey, whether they were willing or unwilling to go.  
2. And if that Spanish Soldier Loyola, the first Author of their Jesuitical Society, were now alive, and should enjoin them to set their Country on fire, would they obey him? we Reformed of England are sure they would never command such a foul fact.  
3. And yet he might better command, and the English Jesuits execute that, than this Thing for which they did profess that they were then come in England.  
4. For whether might it be deemed less to set houses on fire, then to cause the Evils and Harms represented before?  
5. Which yet were the Ends of the Jesuits coming, and the Order of their Profession required no less at their hands.   

§. The Sovereign Magistrate in the Reformed State of England hath great Reason to Prohibit the Books of English Jesuits, and Seminary Priests.  
1. THe Books of those men are such as it behooveth the Sovereign Magistrate to stop their passage.  
2. He must of necessity restrain their Books unless he would suffer the State to be stirred to Sedition, the Church in danger of Heresy, and men's minds filled with cursed Opinions.  
3. For if Magistrates ought carefully to prevent, lest the infection of the Plague be from other places brought into their Cities, much more care is to be had, that pestilent and pernicious Books be not openly spread abroad, out of which simple and unlearned men do suck Poison of deadly Error.  
4. Neither is the Reformed State of England the first that have taken this Course.  
5. It may be remembered in Queen Mary's Time, that they proceeded by Martial Law against all those with whom any of the Reformed Books were found. If this was in the Reformed of that Time, a matter worthy of Death, so that they were by and by drawn to punishment, as men guilty of High Treason, and that without any Judicial Proceed; what reason have the English Jesuits and Seminary Priests that are in Rome, Rheims, and other places abroad, to look that their Books should now have such free liberty to be every where publicly sold?   

Of Heretical Churches, and Religions, Of Heresies, and Heretics.  
1. Heresy is some opinion in matter of Faith repugnant and contrary to the Word of God, being of some chosen out to themselves, and wilfully maintained.  
2. And an Heretic is a person wilfully and stiffly maintaining false Opinions against the Scriptures after due admonition.  
3. There be three things required to an Heretic; first, that it be an Error about some Article of Christian Faith. Secondly, that it be contrary to the evidence, and clear truth of holy Scripture sound, and generally held by the holy Catholic Church of God in the earth. Thirdly, that it be stoutly, and obstinately maintained, after conviction and lawful admonition.  
4. The Doctors of the Roman Church do err, which account luch Opinions for Heresies as are not condemned, but rather taught in the Word of God, which is the only Rule of saving Truth.  
5. It is to be noted, that Heresies are compared in Scriptures to whores; because they are stored with cunning pranks, and a thousand enticements to make men ill advised to swerve from the right way. See Revel. 14.4.  
6. As on the contrary in the said Scriptures simplicity of Faith is called Virginity. See 2 Cor. 11. v. 2  
7. The Difference which is between Heresy and Schism, is as the Difference which is between Faith and Charity. Heresy is the Poison of Faith, and infecteth the Doctrine thereof: Schism is the wound of Charity; and by which the Church is divided; which Division is not for points of Faith, but for the Ceremonies and Discipline of the Church received and established in her since a long time; and well grounded upon the Word of God: and that by a Spirit of contention and trouble to purchase the glory of some particular, and extraordinary wisdom and sufficiency.  
8. Heretics are called Antichrists, 1 John 2. v. 18. because they are forerunners of the great Antichrist, the man of sin, and the Son of Perdition.   

Heresy is a most dangerous thing, and spreads soon over the whole body of the Church, and produceth woeful Effects.  
1. Heresy like a Canker soon spreads over the whole body of the Church.  
2. And if it be not looked into killeth, and that eternally, thousands of Souls; breaketh the bonds of nature, and cutteth asunder all sinews of humane society; putteth enmity, variance; and implacable discords in Families; soweth Seeds of Sedition in the State; reacheth Daggers, and Daggers to Subjects to assacinate the Sacred Persons of the Lords Anointed; layeth Trains in the deep Vaults of disloyal hearts, to blow up Parliaments; and to offer whole Kingdoms for an Holocaust.   

Of the Impudence of Error and Heretics in these Times.  
IN this wretched Time, Error and Heretics, which were wont but to whisper men in the Ear, and to mumble between the Teeth, have been so bold as to step into the Pulpit, and to belch out blasphemies against God, and the true Christian Religion.   

Concerning the Books of Heretics; whether they are to be tolerated, or absolutely abolished by the Prince.  
1. Concerning the Books of Heretics, this is our Judgement, that of them,  
1. Some are Magical.  
2. Some are defamatory Books.  
3. Some are Blasphemous Books.  
4. And some are Books full of divers Errors.  
2. The Magical Books are to be burned Acts 19.19.  
3. The Defamatory Books are to be forbidden; The Emperor's Constitutious do ordain a Capital Punishment for the Authors of them.  
4. The Notoriously Blasphemous Books of Heretics are also to be abolished.  
5. Concerning the Books of Heretics, which contain divers Errors, the reading of them is not to be permitted to every one; and chief not to those who did not yet sufficiently know the grounds of true Faith, and Religion.  
6. But for that they are not absolutely to be abolished; but the reading of them is to be permitted to the Learned.  
7. Which we prove by the following Arguments:  
The first is taken from the Apostles Injunctions; Prove all things, saith S. Paul, 1 Thes. 5.21. And S. John 1. Epist. 4. v. 1. Brethren believe not every very Spirit, but try the Spirits whether they be of God.  
The 2. Argument is taken from the Commodities and Utilities which proceeds from the reading of such Books. In the Books of Heretics such things are written, by which the Heresies themselves are confuted. Besides, it is profitable to know what is happened in every Age.  
The 3. Argument is this, Which of the Fathers 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 Christian Faith, and yet we do not abolish them.   

Heretics, and Deceivers, and Impostors grace themselves with high and strange Titles, and glorious Names to blear the eyes of the simple.  
1. THeudas said he was some great one; Simon Magus styled himself the great Power of God; Montanus arrogated to himself the Title of Paracletus the Comforter; and to his three Minions, Priscilla, Maximilla, and Quintilla, the names of Prophetesses: Manes bore himself as if he were an Apostle, immediately sent from Christ.  
2. Therefore it is a silly shift of a bankrupt Disputant in the Schools to argue à vocibus ad res, from the bare name of things to their nature; 
De Not. Eccles.  and yet Bellarmine fights against us with this Festraw, We are Sir-named Catholics, therefore we are so.   

The Devil often maketh of women strong Instruments to dispread the Poison of Heresy.  
1. SImon Magus had his Helena;  
Martion his female Forerunner;  
Apelles his Philumena;  
Montanus his Maximilla;  
Donatus his Lucilla;  
Elpidus his Agape;  
Priscillian his Galla;  
Arius the Prince his Sister;  
Nicholaus Antiochenus his Feminine Troops, and Quires; and all Arch-heretics some Strumpets or other to serve them for Midwives, when they were in Travel with Monstrous and misshapen Heresies. Thou sufferest the woman Jezabel.   

We must avoid the familiar company of God's Enemies, and of true Religion, for fear of Infection.  
1. FOr such enemies are like jacob's Poplar rods, they are like the two Rivers in Mercator, Axius and Aliacmon; like the two Fountains in Spain, whereof Maginus;  
1. Omnia Injecta respuit, refuses all that is cast into it.  
2. Omnia injecta sibi assimilat, makes all things cast into it like to itself.  
2. The danger is noted by Solomon, Prov. 6.27. And by the sharp speech of Jehu the Prophet to Jehosaphat, 2 Chron. 18.3. 2 Chron. 19.2.  
3. Therefore is the Exhortation of the Apostle, Wherefore come out from amongst them, and touch no unclean thing, 2 Cor. 6.17.  
4. If Saint John the Evangelist would not stay in the Bath with Cerinthus the Heretic, shall we dare freely to communicate with worse Heretics?   

Of the Chief Errors of the Socinians.  

1. Their Errors concerning the Unity of the Divine Essence, and the Trinity of Persons.  
THey deny the Trinity of Persons.  
They deny the Divinity of the Son.  
They say that the Birth of the Son is altogether impossible.  
They deny the Divinity of the Holy Ghost.  
They deny that the Holy Ghost is a Person.  
They maintain that the Holy Ghost is only the Power of God.  
They teach that the Holy Ghost dwelling in the hearts of the Faithful is nothing else but a firm and certain hope of Eternal Life.  
They deny that a particular operation of the Holy Ghost be required for the production of Faith.  
They deny also that in God there be a certain natural Justice and Mercy.   

2. Their Errors concerning Christ the Mediator.  
THey deny that there be two Natures in Christ, the Divine, and the Humane.  
They deny that Christ is risen from the Dead, by his own power, and virtue.  
They deny that Christ by his Death, did satisfy for our sins, or that he be dead, to merit Salvation unto us.  
They deny that Christ hath reconciled us unto God.  
They deny that Christ be come to fulfil the Law for us; on the contrary, they say, that Christ hath added new Commandments to the Law.  
They deny that Christ upon the Altar of the Cross, did offer himself to God for us.  
They deny also that Christ was a Priest, before his Ascension in Heaven.  
They deny that by the Sacrifice of Christ, any other thing is to be understood, than a deliverance from our Necessities.  
They deny that Christ doth properly interceded for us; And they say, that by the Intercession of Christ, nothing else is to be understood, but that Christ hath from God, the Power by which he doth work.   

3. The Errors concerning the Image of God, concerning the first Sin of our first Parents, and concerning the Strength of , which yet is remaining in Man.  
THey deny that Adam was made in Immortality, they say, that the Image of God after the Fall, is yet remained in Man, and that this Image was nothing else than the Dominion of man over the other Creatures.  
They deny Original sin.  
They deny that by sin, the Natural gifts of Adam could be corrupted; And much less, those of his Posterity.  
They say, that it is now as much in our power to render obedience to God as it was before the Fall.  
They say that naturally there is in all a free will to obey God: By the help of God necessary unto us to do good, they say that nothing else is to be understood, than Gods threaten, and promises outwardly propounded unto man.   

4. Their Errors concerning the Law.  
THey teach that Christ hath added some peculiar Commandments to the Moral Law, and them of two kinds; So that some are in regard of Manners. And some in respect of Ceremonies.  
They deny that the promise of Eternal Life was added to the Law of Moses.  
They say that in the Old Testament, it was also lawful to pursue that which regarded Volupties, and Pleasures, which now is forbidden in the New.   

5. Their Errors concerning the Gospel, and concerning Justification.  
THey say, that in the Old Testament, there was another means to be saved, than there is in the New.  
They deny that the Faith of the Faithful, in the Old Testament, had a regard to Christ. They oppose the free Mercy of God, by which we are Justified to the merit of Christ.   

6. Their Errors concerning the Sacraments.  
THey deny that Infants are to be Baptised.  
They deny that Baptism, be a perpetual Sacrament of the New Testament.  
They acknowledge none other end of Baptism, than this, that in the beginning of Christianism, those that were converted, did profess by this outward Ceremony, that they did acknowledge Christ to be the Lord.  
They deny that in the Lord's Supper, the Body of Christ be received, yea, not Spiritually.  
They deny that Faith is confirmed by the use of the Lords Supper, or that at all any Spiritual good be there received.  
They say that the Words of the Lords Supper, are to be understood Typically; Namely in this Sense, the breaking, and eating of Bread, is the signification of that which is to happen to my body. The pouring and drinking of Wine, is a signification by which is set, as before the eyes, what is to be done with my blood.   

7. Their Errors concerning the Church.  
THey deny that Purity of Doctrine, to be a Mark of the Church.  
They say that it availeth but little, to be solicitous concerning the Signs of the true Church.  
They deny that a peculiar Vocation, be required in the Ministers of the Church.  
The abovesaid Errors, or rather Furors, are short ways to Mahumetism, and to Hell; and do show manifestly that Satan hath discharged in those Vessels of wrath, a sink of divers Heresies: Satan I say, the enemy of Christ, and of the Godly, which is cursed for ever with all his Organs.    

Of the Errors of the Anabaptists, who in the beginning of the last Reformation of the Church, did trouble the Empire of Germany.  
1. THe Anabaptists than were divided in many Sects, of whom some maintained more Errors, and some less, but all of them did profess such Doctrines, that they could not be suffered and tolerated,  
Neither in the Church,  
Nor in the State,  
Nor in the Families.  

1. These be the Errors of the Anabaptists which could not be tolerated in the Church.  
1. THat Christ did not take his flesh & blood from the Virgin Mary, but brought them down from Heaven.  
2. That Christ is not a true God, but only that he is above the Saints that are in Heaven; because he did receive more gifts of the Holy Ghost than any one of the Saints.  
3. That our Justice before God doth not consist in the only merit of Christ, but in Renovation, and also in our own righteousness, in which we are to walk.  
4. That Infants not Baptised are not sinners before God, but righteous, and innocent. And that in such an innocency, having not the use of reason, they are saved without Baptism; of which Baptism, according to their opinion, they have no need: And by this means the Anabaptists do reject the whole Doctrine concerning Original Sin; and all the rest also which dependeth from the same.  
5. That Infants are not to be Baptised until they have got the use of reason.  
6. That the Children of Christians, because they are born of Christian & Faithful Parents, even before they have received Baptism, are truly Saints, and to be ranked in the number of God's Children; for which cause also, neither do they much esteem the Baptism of Infants; neither do they take care that Infants be Baptised, which is against the express words of the Divine Promise, For it belongeth only to those who keep the Covenant of God, and do not despise the same.  
7. That that Church is not a true Christian Church in which some sinners are yet to be found.  
8. That no Sermons are to be heard in these Temples, or Churches, in which sometimes the Popish Mass was celebrated.  
9 That a godly man ought to have no commerce or communication at all, with those Ministers of the Church, who teach the Gospel according to the sense of the Confessions of the Reformed Churches, and who reprove the Errors of the Anabaptists.  
That it is not lawful to serve, nor to be bound to such Ministers of the Church, but rather that they are to be shunned and avoided.   

2. These be the Errors of the Anabaptists which were Intolerable in the State.  
1. THat the Office of Civil Magistrate under the New Testament, is not a kind of life pleasing, and acceptable unto God.  
2. That a Christian man cannot in good Conscience perform the Calling and Office of Magistrate.  
3. And that the Subjects also ought not to implore the help of the Magistrate to the end that he should exercise the Power which he hath received from God for the Defence of the said Subjects.  
4. That a Christian man cannot with a good Conscience take an Oath; neither by any Oath, promise, fidelity and obedience to his Prince and Sovereign Magistrate.  
5. That under the New Testament a Magistrate cannot with good Conscience condemn to Death the Criminal Persons, nor cause them to be put to death.   

3. These be the Errors of the Anabaptists which could not be suffered in the Families.  
1. THat a godly man cannot with an entire Conscience, retain and enjoy that which belongeth unto him, but that he is to make common whatsoever means he hath.  
2. That a Christian man, without wronging his conscience, cannot exercise Merchandise, nor Cookery, neither make Arms.  
3. That it is lawful for Wives to divorce themselves for different Religion, and to marry with another Person, which shall not differ in Religion.    

The Spirit is not without the Word, and must be examined by the Word of God, against Anabaptistical Enthusiasts.  
TRy the Spirits, whether they be of God, or no, by the Word of God, 1 Joh. 4.1. To the Law and to the Testimony, saith the Prophet Esaiah, if they speak not according to this Word, it is because there is no light in them Esa. 8.20. And if we, saith the Apostle, or an Angel from Heaven preach unto you any other Gospel, than what ye have received, let him be accursed. Gal. 1.8. That is, saith S. Augustine, than what is contained in the Prophetical, and Apostolical writings. August. contr. tit. Petil. lib. 3. c. 6.   

Of Schism, and Schismatics.  
1. Schism, is a Dissension, or Separation, when one or more separate, and rend themselves from the outward fellowship of the Faithful, cutting asunder the Peace, and Unity of the Church, upon some dislike of some Rites and Orders therein lawfully received and observed, or else upon different Opinions about their Teachers.  
2. As Heresy is a departing from the Communion of the Church in respect of Doctrine, so Schism, is a cutting off one's self, for External things. An example hereof we have, 1 Cor. 1.10. etc. In these words, every one of you says, I am Paul's, I am Apollo's, I am Cephas, and I am Christ's.  
3. There are two kinds of Schism, one is Simple and without any conjunction of Error in Doctrine; The other is Mixed, that is to say, that it is conjoined with some Error in Doctrine.  
4. It is not the Separation that makes the Schism, but the Cause of the said Separation, as the Doctors of the Cannon Law do teach.  
5. This cause of Separation, must not be the corrupt Life and Manners of some Members of a particular Church, but only Errors, Heresies, and Idolatry.  
6. In this regard the Reformed Churches, are not Schismatical; Because, for such a cause they have separated themselves from the Roman Church.  
6. It is rather the Roman Church which is Heretical, and the Pope Head of the same, because they have given the cause of the Separation by their Heresies, their Idolatry, their Persecutions, and their Tyranny.  
8. Before this Separation of the Reformed from the Roman Church, there hath been great Schisms in her by the plurality of Popes which she had at the same times.  
9 There hath been also many Schisms in the said Roman Church by the Division of her Doctors.  
10. The Reformed Church do wish the Convocation of a lawful Council to reform the Errors and Abuses of the Roman Church.  
11. Besides the Roman Church, other Churches have been Schismatical; as that of the Donatists, and of the Novatians, who for some Faults of some Members of the Church, did separate themselves from the Communion of the Church.  
13. There is a great danger in Schism, although it be not as great an evil as Heresy, and therefore the remedy must be applied unto it as soon as it doth appear.   

Of the False Religions in general, and conjointly. 

1. Of Pagans and Gentiles;  
2. Of the Modern Jews;  
3. Of Turks and Mahometans; which are all Enemies of the Church of God.    

1. Of Pagans and Gentiles.  
1. THe Pagans and Gentiles are ignorant of the true God, & of the truth of his Word.  
2. And among them some are found, who not by consequence, and as if they did not mind and mean it, but by express profession do worship the Devil, builds Temples unto him, and render unto him Religious Worship.   

2. Of the Modern Jews.  
THe Modern Jews, which are now scattered among the Nations of the Earth, are virulent enemies of Christ, and of his Church; for having persecuted the Saviour during his Life, they injure him, and blaspheme against him after his Death.   

3. Of the Turks and Mahumetans.  
THe Turks and Mahometans do prefer their mohammed to Christ, and do follow the pernicious Doctrine which the Alcoran doth propound unto them.    

Of the False Religion of the Ancient Pagans, in particular.  
1. THe Principle, and the Rule of the true Religion, is the Word of God.  
2. The Marks of the true Religion are,  
1. The true knowledge of the true God.  
2. The true Worship of the true God.  
3. The true Mean of Man's Reconciliation with God.  
3. Let now every one consider well whether all that is to be found elsewhere than in the Ancient Judaical Religion, and in the true Christian.  
4. Truly not among the ancient Pagans:  
1. For instead of a Word of God which enlighteneth us to Salvation, there were but Ambiguous, Vain, Frivolous Oracles, which did not speak, neither of the Glory of God, nor of Man's Salvation.  
2. Instead of the true God among them only were found Devils, Men, and Idols.  
3. Instead of a sufficient Mediator, they only had Washings which pass not further than the skin; Slaughters of Men; Sacrifices of poor wretched condemned for their Crimes.  
5. How could there have been a true Religion among the said Pagans, since they did not know, nor had the true God? how could there have been among them an assured and certain Religion, since the true God did not speak unto them? and how could there have been a saving Religion among them, since the true God did not intervene in it?   

What differences there are between the true God, and the false Gods of ancient Pagans and Gentiles.  
THe true God is styled the Living God, in opposition to the Heathen Idols, which were without Life, Sense, or Motion.  
1. They had eyes, and saw not; ears, and heard not; hands, and handled not: whereas the true God hath no eyes, yet seethe; no ears, yet heareth; no hands, yet worketh all things.  
2. The Heathen Idols were carried upon men's shoulders, or Camels backs, as the Prophet Esay excellently describeth the manner of their Procession, Esa. 46.1, 2, 3. But contrariwise the true God beareth his Children, and supporteth them from the womb, even to their old age, and grey hairs.  
3. The Heathen Gods, as S. Augustine observeth in the Siege of Troy saved not them that worshipped them, but were saved by them from Fire and Spoil; whereupon he inferreth, what folly was it to worship such Gods, for the preservation of the City and Country, which were not able to keep their own keepers; but the true God preserveth them that serve him, and hideth them under the shadow of his wings.   

Of the great multitude and diversity of the Gods, acknowledged and worshipped by the Pagans.  
1. THe Assyrians worshipped as many Gods as they had Towns.  
2. The Persians had as many Gods as there be Stars in the Heaven, and Fires on Earth.  
3. The Greeks had as many Gods as they had Fancies.  
4. The Egyptians had as many Gods as they Sowed, or planted Fruits, or as the Earth brought forth Fruits of itself.  
5. To be short, the Romans in conquering the World, did conquer all those Vanities, and they wanted not wit, to devise others of their own brain.   

Let us learn by this what the Gods of the Pagans and Gentiles were.  

1.  
1. IT is written of Ewhemere of Tegea, That, the cause why he was called an Atheist, was for that he wrote the true History, and Genealogy of the heathen Gods.  
2. Showing that they were Kings, Princes, and great Personages.  
3. Whose Images being kept for a Remembrance of them, were turned into Idols.  
4. Their High and worthy Do into yearly Gamings.  
5. And their Honour into Worshippings.   

2.  
1. ANd Seneca writes in his Book of Superstition, that the Gods, as he saith, which were called inviolable and immortal, were dumb and senseless Images, disguised in the shapes of Men, of Beasts, and of Fishes, and some in ugly and ill favoured Monsters.  
2. That the Daemons, which were the Devils, which possessed those Images, did require worse things for their service, than the horriblest Tyrants that ever were.  
3. As that men should Gash themselves, Maim, and Lame themselves, Geld themselves, and offer to them in Sacrifice, Men, Women, and Children.    

Seeing the Romans brought into Rome, the Gods of all the Nations, whom they had conquered; It is demanded how it happened, that the God of the Ancient Jews, which was the true, and the only God, and none other did find no place there.  
1. CIcero, in his Oration for Flaccus, answereth; That that beseemed not the Majesty of the Empire.  
2. But in his conscience, did Bacchus; Anubis, Priapus, and their shameful Nightwakes, and Mysteries, celebrated in the Dark, yield Renown to the State of the Empire?  
3. Nay, if he will say the Truth, they know that the God of Israel, and none other, was the true God.  
4. And that for the harbouring of him, it behoved them to drive away all the rest.  
5. And they had for so long a time, fed the people in Idolatry, that they were afraid, as many Princes also, to be cast and driven away by their Subjects, in receiving their rightful Lord.   

They were Devils who were worshipped by the Pagans, under the Name of their false Gods.  
1. THe Gods of the Pagans were men.  
2. Under the Names of those men, the Devils made themselves to be worshipped.  
3. The Devils to get credit, and to authorise themselves, did borrow the Name of men, and very often the Names of most wicked men.  
4. And in their Oracles, when they were asked what they were, they said that they were those men.  
5. As for Example, he that was worshipped at Delphos, said he was the Son of Latona, Esculapius said, he was the Son of Apollo, and Mercury said, he was the Son of Jupiter, and of Maja, as we read in their Oracles rehearsed by Porphyrius.  
6. Now what honest man doth not make difficulty, for never so great gain, to make use of the Name of a wicked man; Nay, who doth not abhor the Name, and the very remembrance of such an one.  
7. And who then will not conclude that those Devils were worse than those wicked men, who would win credit, clothed of the skins of such wicked men.   


1. The Sibyls speak but of one only God.  
2. And do cry also against the false Gods.   
1. IT is disputed among the Learned, by what Spirit the Sibyls did speak, because it is not unconvenient that God should compel the very Devils to set forth his Praises.  
2. Howsoever it be, they speak but of one only God, saying, There is but only one true God, right, great, and everlasting, Almighty, and Invincible, which seethe every thing, but cannot be seen himself of any fleshly man; Lactantius lib. 1. cap. 6.  
3. Also they cry out against the false Gods, and exhort men to beat down their Altars, accounting them happy who shall dedicate themselves to the glorifying of only one God.   

Among the divers Religions of Pagans, there were some manifestly impious and wicked.  
1. SOme worshipping the Creatures in Heaven, yea, and on Earth, as the Egyptians did in old time, and as the Tartarians do at this day.  
2. Some offering up Men in Sacrifices, as the Carthaginians did in old time; and as the Western Isles do yet at this day.  
3. And othersome permitting things, not only contrary to all Laws, but also even horrible, and loathsome to nature.  
4. If all this was good, I pray you what good doth remain, or what evil is there in the World?   

Of the False Worship of the Idolatrous Heathen.  
1. THe Idolatrous Heathen did render a Religious Worship.  
2. And were not content only to offer Beasts to their Gods, as the Jews did to the true God, but also they did offer men.  
3. For in some places they Sacrifice their Children, as among the Moabites: In others their Fathers, as among the Triballi: Elsewhere their Princes, or Priests, as among the Indians: And in some Countries Themselves, as among the Americans.  
4. Yet for all this their throwing themselves into, or causing others to pass through the fire to their Moloch, or Saturn, or Abaddon, they are not to be accounted true worshippers; and such worship is not true, but false.  
5. Because what they do in this kind is not done by God's Commandment, nor intended to the honour of the true God, but it is in obedience and to the honour of an Idol, or Devil, whom they worship instead of the true God.   

Of the Falsehood of the Modern Jews Religion, in particular.  

1.  
THey serve, and honour only one God, but they soil 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 Buxtorfius.   

2.  
The Modern Jews seek the means of their reconciliation in some outward Ceremonies, in Washings, and Purifications, and such other like things, whose Conscience being awaked, they are forced to acknowledge, that by such things the Remorse of the Conscience, and the Sting of Sin, cannot be plucked out from the sinful Man.   

3.  
1. The Modorn Jews, although it seems that they keep the Bark of the Law, yet they deny the Truth thereof.  
3. Besides, they give false Interpretations to the said Law, as it is to be seen in divers places of the New Testament.  
4. Moreover, they forge and invent many absurd things, concerning the Messiah, and the Kingdom thereof; As also concerning Eternal Life, all contrary to the Doctrine of the Old Testament.    

Of the Religion of the Modern Jews. In what respects now the Judaical Religion is opposite to Christ.  
1. THe Jews Religion is opposite to Christ, in two respects principally.  
First, In retaining the old Ceremonies of Moses Law, which were shadows of things to come, Rom. 10.4. Heb. 10.1. and had their accomplishment in Christ; For that which S. Paul saith concerning Circumcision, is to be understood of all other Ceremonies, Gal. 4.9. & 5.2. They which entangle themselves with that Yoke of Bondage under those impotent, and beggarly rudiments, are abolished from Christ, and Christ doth profit them nothing.  
Secondly, In devising a multitude of strange and new Superstitions, coined in the Mint of their Rabinish conceits, contrary not only to the Gospel of Jesus Christ, but even to their own Law; Which Deutorologies of theirs, our Saviour condemneth, Mat. 15.3.6. When he saith, That they transgressed the Commandment of God, and made it of none effect, by their own Tradition.  
4, Both these ways do the Jews show their enmity to Christ, and Christian Religion, and are thereby retained, and encouraged in their Errors.   

Jesus Christ is the true Messiah.  
1. MAugre all, Christ is the true Messiah.  
2. Whatsoever was prophesied of the Messiah, is performed in Christ.  
1. Christ came of the Stock of David, and of the Root of Jesse, so should the Messiah.  
2. Christ was born of a Virgin, so should the Messiah. Christ's Star appeared, and the Princes did worship him. Christ was born in Bethlehem. He fled out of Judea into Egypt. The Children were slain for his sake. He was called out of Egypt, and was called a Nazareth; All which things were prophesied of the Messiah.  
3. He had John Baptist his forerunner, and crier, and that was foretold of the Messiah.  
4. He vanquished the Devils, and had the Angels to minister unto him, which was foretold of the Messiah.  
5. He called his Disciples, and his Conversation was in Galilee, foretold of the Messiah.  
6. His Miracles were altogether Divine, and from the power of God, prophesied of the Messiah.  
7. His Preaching and Conversation were in humility and gentleness, foretold of the Messiah.  
8. He was reproached, reviled, whipped, and Crucified; foretold of the Messiah.  
9 He Risen, and Triumphed; forespoken of the Messiah.  
10. He called the Gentiles unto the unity of Faith; fore prophesied of the Messiah.  

2.  
1. The Messiah must be true God, and true Man; so was Christ.  
2. The true time when the Messiah should be born, was when Judea should be subject unto the Romans; Christ was born in that time.  
3. The Messiah should be born of a Virgin; so was Christ, as S. Matthew doth witness.  
4. The Place where the Messiah should be born was Bethlem; the same is where Christ was born, according to the Evangelists.  
5. Things forespoken by Esay, and foretold by David, concerning the Messiah, were fulfilled in Christ, as the Preaching of the Apostles, the banding of Pilate, and of Herod; the Kingdom of Christ after the death of the Cross; his sitting at the right hand of God; and the destruction of the Jews for killing the Anointed.  
6. Also the Prophecies concerning the Miracles of the Messiah, concerning the slaughtering of good Men; concerning the Calling of the Gentiles; are accomplished in Christ.  
7. Also are the Prophecies of the death of the Messiah, of his Resurrection, and of his Ascension into Heaven.  
8. All these things Prophesied of the Messiah, being accomplished in Christ, it follows against the Jews that he is to be believed, and worshipped as the only Son of God, and Saviour of the world.    

The Jews shall be converted to Christ before the End of the World.  
1. THe Scripture hath determined, that this Conversion of the Jews shall be; that appears Rom. 11.26. And so all Isarel shall be saved,  
2. But of the day and year of this Conversion the said Scripture hath said nothing.  
3. All that we dare say of it, is by way of probability.  
4. And it may be comprised in the following Propositions.  
1. The Conversion of the Jews is not as yet past; for though some be here and there converted, yet the promise being more general, is not yet fulfilled.  
2. It will not be long before the second coming of our Saviour Jesus Christ, but toward the latter end of the world.  
3. Nor when that day shall be; that is to say, when God will convert this Nation, or come in the Clouds of Heaven to Judge the Earth, no man can tell: It is not for us to know the times and seasons, which the Father hath put in his own power, Acts 1.6.  
4. If we say so little of so great a Point, our Apology is, that of what we know not, we speak not.  
5. If any man out of a proud spirit, for ostentation, shall take upon him to determine the time, we profess that we believe him not.  
6. We dispute not whether they shall have a Policy, and shall recover the holy Land, and dwell there; for it is likely they shall never recover it, because we find no such promise.   

We must have pity and compassion of the blindness of the Jews, and pray God earnestly, that they may be enlightened with the saving knowledge of God, his Christ, and holy Gospel.  
1. FOr if their Case be to be pitied and lamented, who through bodily blindness run into innumerable mischiefs, and fall at last into a deep gulf without hope of recovery; how much more should we pity and bewail their miserable condition, who through spiritual blindness plunge themselves for the present into far greater evils, and at last fall irrecoverably into the Pit of everlasting destruction.  
2. Neither let their fury and faultiness in opposing Christ in his truth and members, lessen our pity, but rather increase it.  
3. For what can they do otherwise, so long as they are under this heavy Judgement of Spiritual blindness; who is angry with a blind man because he goeth out of his way, or stumbleth at every block, or falleth into every pit and ditch? yea, who doth not pity him in all, or any of these miseries, and laboureth not that he may either prevent, or be delivered out of them.  
4. And how much more than should we stand thus affected towards those who lie under the punishments of spiritual blindness and frenzy, which without all comparison are greater than the other, and much more desperate and durable.   

What things from Christians do alienate and detain the Jews from Christianity.  
1. IT is on one side the Idolatry of the Papists, they see in Babylon some Sacrifice to Idols, some prostrate themselves before Creatures; and other such Idolatries.  
2. And on the other side the Libertinage of the Protestants, and their profane Life, and bad Conversation.  
3. For when the Jews do see that the Papists believes not well, and that the Protestants live not well, it is a Rock of offence to them, that they can approve neither the one, nor the other.   

Let us help and set forward the Conversion of the Jews, and how.  
1. LEt us to that end endeavour by our pure, and sincere service of God, by our Zeal, by our Godly Life, by our just Dealing, and by our good Conversation, to give light unto the Jews, to provoke them to Emulation, and to win them to Christ.  
2. That there may be one Fold, and one Shepherd, as our Saviour speaks, John 10.12.  
3. Let us so behave ourselves towards the Jews, as S. Peter taught once the Jews, to behave themselves towards us, 1 Pet. 2.12.  
Have your Conversation honest among the Gentiles, that they by your good works, which they shall see, may glorify God in the day of their Vifitation.  
4. Example is very powerful, there is nothing more available to the winning of one that believeth not, than the good conversation, and life of him that doth believe; S. Peter teacheth that, 1 Epist. 3.1.